afore him were buried in a place kept for that vse onelie And the Gospel teacheth that with the money which Iudas solde Christ our Lord for they bought the potters fielde to burie straungers in These places were sometimes within Cities some-times without as Iesus Christ our Master was buried in a garden without the citie Ierusalem and he met the poore widow of Naim at the gates of the Citie going farther to burie her sonne It was long after afore they vsed either Church or Church-yeards Like wise mourning for the dead would be bridled that it be not to much and seeme to grudge at Gods doings in taking our friends from vs. Dauid wept for his childe and praied whilest it was sick but after it was dead he wept no more Our sauiour Christ cast the minstrels and mourners both out of the dores when he raised vp the young woman in her fathers house By which we are taught that we should not daunce with minstrels for that is to barbarous against nature nor to be greeued with the death ofour friends nor desperatlie mourne with the heathen as though there were no life after this I would not haue you ignorant saith S. Paul of them that sleepe in death that ye mourne not as they that haue no hope to rise againe Sirach appointeth a reasonable time for reasonable mourning saying mourning for the dead is two or three dases and before he addeth or seauen daies at the most The cost that is made for the dead is rather as S. Aug. saith ful wel a comfort for the liuing then help for the dead For sure it is comfortable to all good folke to see our freind in his life-time to haue behaued him selfe so honestlie that his neighbours beare him so good will after his death that they will see him buried and it strengthneth our faith of the resurrection when the bodies are not cast away as beastes bodies be And although this generall doctrine of comelynes be most true comfortable yet many times the case falleth out so that manie a good man cannot enioy this kinde of burial In persecution many good martyrs haue bene deuoured of wylde beastes many torne in peeces hanged on gibbets manie burned their ashes cast into the water yet these good mē were nothing the worsse for wanting their graue For the kingdome of God standeth not in outward things but in true faith in God by Christ. For as it profiteth not an euil mā any thing at al to be solemnly buried so it hurteth not a good mā to want it in these cases if he cannot get it Euerie one shal receiue then as he hath done in his life not after his death nor his costlie burial We read of the rich glutton that he was buried no doubt costlie as all his life was gorgious but poore Lazarus gatt little cost at his death that could finde so little mercie in his life yet was the glutton in hell for al his pompe and poore Lazarus in Abrahams bosome in ioy But among all other foolishnes in Poperie I cannot but marueile at this that in their great solemne singing for the dead they would not vse but forbid Alleluyia to be songe If the Romish Church be the true Church and all well that they commaund why should the late Synagogue of Roome deface that which the best Bishoppes of Roome alowed of I erom writeth in his 30. Epistle called Epitaphium Fabiolae that at the buriall of that noble woman the people of Roome were gathered to the solemne funerall and there the Psalmes did sound aloud and Alleluyia rebounding with his Eccho on high did shake the gylded seelings of the Temple On one side a company of yong men on another side were old men which songe forth the prayses and deedes of that good woman And no marueile said he if men reioyce ofhir saluation of whose conuersion the Angels in heauen were glad The like is written in the 27. Epistle ad Eusto chium for her mother Paula In this I note the olde Church of Roome that at such solemne sunerals they sang Alleluyia on high as the Papists doe now on Easter day Then they praysed god for the dead for so Alleluya signifieth and now they pray god for the dead to get money with-all Then they reioyced of their saluation now they weepe for feare of the Popes purgatory Blessed are thoy that dio in the lord saith Saint Iohn Why then they goe not from paines here to miserie there Why should the new Romish Synagogue mislike that good ancient order the one of them must needs erre which manie thinke cannot be and specially in this our age There be other controuersies in these our dayes abroad which might haue beene verie well left vntouched if the quietnes of Gods Church had bene dutifullie sought as it ought to be As whither the ministers should burie the dead as the common order appointeth and whither burial-sermons are to be suffered and vsed c. This place giueth no great occasion to intreat of such matters and therefore I shall let them passe I loue not contention but doe earnestlie require euery one in his calling for Gods cause to seeke peace with all their might those that professe Iesus Christ I desire the Lord that they would ioyne with their Breethren in pulling downe the Romish Antechrist the common enemy of all Gods doctrine and Religion leauing such vnprofitable contentions which breede deuision And if they haue to many burial sermons in the citie God graunt vs some moe in the countrie Thus much haue I spoken by occasion of Nehemiahs mourning for the place of his fathers burial not for the losse of the houses Citie or walles or that he was troubled with such superstitious opinions of thinking any holynes in the place or that the dead folke weare any thing worsse in wanting their couering in the earth but that he was greeued to see the Citie which God chose him selfe to be worshiped in and those good men whose bones did rest there or had faithfullie serued the Lord in their life now to be giuen to heathen mens hands Gods Religion neglected the state of the common-wealth and good lawes ouerthrowne Gods enemies to triumph ouer them as though their god could not or would not restore them This shouldgreeue all Christians in all ages when they see the glory of the liuing God any waies blemished God graunt vs this zeale vnfeynedlie 4. And the King sayd After that the King vnderstood the cause of his sorowe and sadde countenance he both pitied the case and his mans heuie heart and God so mooued the King to fauour his sute that he asked him what he wonld haue When Nehemiah perceiued the kings good inclination towards him his sute afore he would declare his petition he turned him vnto the God of heauen praied him that he would so guide his tongue that he should speake nothing
of things that although when we looke into the world we shall finde many things to withdraw vs from doing our dueties to his maiestie yet by his holy spirit he hath giuen vs faith and hope of his promised goodnes that nothing should discourage vs from doing our dueties for we haue him on our side that hath all things at his commaundement and whose purpose none can withstand Let the world therefore wauer neuer so much Let it threaten neuer such crueltie let it counsel and persuade as crastily as it can to medle in no such matters of God Yet good men cannot be quiet vntill they haue shewed their good will to the vttermost of their power for the furtherance of Gods worke and obedience of his will Abraham when he was bidden to leaue his countrie and kinsfolke and goe into that place that God would shew him might haue manie reasons to stay him as that he could not tell how to liue when he came there that he should want the comfort of his friends liue amongst strangers and those that would rather hurt him then help him yet none of these could stay him but he would follow whether the Lord would lead God badde him sacrifice his sonne Isaac hauing no issue and yet promised him that in his seede all nations should be blessed Abraham could not tell how these two should stand together both to kill his sonne and to haue issue of him yet he doubted not in faith but rather then his promise should not be true God would raise him from death to beget and raise vp seed after him When Isaac going to besacrificed asked his father where the sacrifice was that should be killed for he had the wood on his back and the fire in his hand Abraham not doubting though not knowing how where nor when it should be done said God will prouide him-selfe a sacrifice my sonne and proceded to sacrifice his sonne vntil the Angel staied him and shewed him a Ramme in the bushes which he should offer vnto the Lord in stead of his sonne The Apostles when our sauiour Iesus Christ sent them out to preach without bagg or wallet monie or staff made no question how they should liue or defend them-selues against so many enemies or how they should teach others that neuer went to schoole them-selues to learne but obeying his commaundement and beleeuing his promise went forth boldly and did their message diligently and God blessed their doings wonderfully When they came againe vnto him and tolde him how well they had sped he asked them whither they wanted any thing by the way while they were in his seruice and they said nay Thus good men will not be withdrawne from seruing their God though many worldly reasons might withdraw them and God will so encrease their faith to goe forwarde that nothing shal discourage them They wil rather stick to Gods promise then any cunning practise of man A good beginning is a great reason to persuade a man that God will giue good successe vnto the end Dauid comforteth him-selfe to kill Goliath because he killed a Lion and a Beare when he was young keeping sheepe God neuer doeth anything in vaine but when his faithfull seruants take things in hand of meere loue and duty to further his glorie he euer bringeth it to good effect The good successe that God hath giuen vs afore should persuade vs that he will giue vs more Hipocrites faint harted souldiers dubble dealers and those that be not grounded vppon a sure faith hope of his promised goodnes oft faile of their purpose through their owne default God hath promised nothing to such dissemblers those that trust him he neuer faileth Let al those therefore that feare the Lord vnfeinedly boldly begin the Lords worke continue it sted fastly looke for the mighty furtherance of the same faithfully no doubt they shal haue it Who euer to this day trusted in the Lord in vaine but he had good successe in his doings Let no man mistrust Gods goodnes to further those good things that he taketh in hand let vs worke diligentlie and commit the successe to him boldly no doubt he will bring it to good passe When they had well considered Nehemiahs words and his good counsel they cast all perils away and said lett vs rise and buyld those decaied walles Let vs linger no longer but speedely fall to labour and recouer that with our diligence that our fathers lost by disobedience Now they buskle and bowne them-selues to this worke they spit on their hands and take better hold then afore they buckle them-selues to labour with courage not to be driuch from it any more So much can a few words spoken in the feare of God vprightlie by some man at some times doc that cannot be gotten at other times by many persuasions Aggeus when they had lien many yeares on sleepe forgeting the buylding of Gods house with like few words so encouraged them to worke that they finished the Temple in foure yeares which afore had lyen almoste 40. yeares vnlooked at So can God make them earnest in a shorte time when pleaseth him which afore had bene colde and negligent And this courage that they gather now camerather by gentle persuasions then by fearefull threatnings for good natures are moued rather with the glad tidings of the Gospel then sharpnes of the law The law threatneth correction the gospel promiseth blessings the law killeth the gospel quickneth the law breedeth feare the gospel bringeth loue the law casteth downe the gospell reareth vs vp the law laieth our sinne to our charge the gospel saith Christ hath paied the price for our reconciliation A gentle kinde of preaching is better to winne weake myndes thē terrible thundring of vengeaunce yet is the law most necessarie to be taught to pull downe froward hearts and bring them to knowledge of them-selues I see diuers of the Prophets terribly threaten the wickednes of their tyme yet I see none of them that doeth so mightely dissuade them from their vngodlie life as Aggeus and Nehemiah with their milde dealing bring so many to repentaunce Both be good and necessarie but the gospel more comfortable and the law fearefull feare maketh a man many tymes to flie from ill but loue maketh him willingly to do good Salomon saith loue is as strong as death for as all things yeald vnto death so nothing is to hard or painfull for him that loueth but he will aduenture at all perils vntil he get the thing that he loueth S. Paul saith who shal seperate vs from the loue of Christ Iesus Shall trouble anguish persecution hunger nakednes Ieoperdie or the sworde if thou wouldst haue a man earnest in any thing rather draw him to it by loue then driue him to it by feare bring him once to loue it earnestly and nothing shall make him afraid to stand to it manfully Feare maketh men colde discourageth them and
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
fruits other things that god made for mans necessitie are perished punished turned into an other nature for the sinne of m an yea not onely worldlie things but his holy Temple law word religion the arke of God the Cherubins the pot with Manna the mercy seate Aarons rod with all therest of his holy Iewels were giuen vnto the wicked Nabuchadnezzers hand for the disobedience of the people God will rather suffer his opē enemies to enioy his wonderful benefits then his flattering friends When Adam had sinned the earth which afore was decked with al good fruits brought forth weeds to punish thē withal For the wickednes of Sodom God not onely cruellie destroied the people in it but to this day that pleasant ground which afore was like paradise is now barren full of filthie mire slitche tarre c. and the aire of it so pestilent as diuers doe write that if any birdes slie ouer it it killeth them The whole countrie of Iewrie a plentifull land flowing with milke and honie of his owne nature by the disobedience of the people became a barren land as Dauid teacheth in his psalme The lord turneth a fruit full ground into a barren for the wickednes of the dwellers in it Ierusalem was not onely destroyed now thus pitiously by the Babilonians but after ward by Vespasian the Emperour and had not one stone left standing on another and the Iewes driuen out ofit who now liue scattered through the world abhorred of all good men and vnder Gods heauie rodde for crucifying the Lord Iesus Christ the sonne of God and their continual despising of him Let euerie man therefore learne reuerently in the feare of God to liue for sinne will not onely be punished with euerlasting death in the world to come but euen in this life man him-selfe is plagued and all things that should serue or pleasure him shalbe turned to his destruction because he would not serue his God as he ought to do What can be a more righteous iudgement of God then so to order things that no creature of God shal serue a wretched man which will not serue not feare the Lord his God and creator Sinne is so vile in Gods sight that ne will punish those innocent vnsensible and vnreasonable creatures as the stones in the wall the house wherein thou dwellest the earth whereby thou liuest which neuer sinned for the sinne of thee wretched man O consider how God abhorreth sinne and disobedience of his word that he could neuer be pacified but by the death of his owne deare sonne Christ Iesus for thy sinnes O miserable man consider thy wretched state thy sinnes pulled thy Lord Christ from heauen to hell from ioy to paine thou causedst him to be whipped and hanged on a tree thrust to the heart with a speare by his blood to saue the thou causedst him to die that thou mighst liue If thou shouldest deale thus with another man thy fellow what wouldest thou thinke thou hadst deserued And when thou hast thus misused thy Lord and Christ the sonne of God crucifiing him againe and yet continuest in sinne contemning his commaundements treading the sonne of God vnder thy feete and esteeming the blood of his eternall Testament as a prophane thing how canst thou looke vp vnto him how canst thou hope for mercie Wicked men are so horrible in Gods sight that the Angels in heauen abhorre them the creatures on earth disobey them good men flie their companie and diuels in hel pull them vnto them and yet malice hath so blinded them that they cannot turne vnto the Lord. But whatsoeuer there is in vs O God forget not thou thy selfe shew thy selfe a God stil though we forget thee As thou louedst vs when we were thine enemies so loue vs still now whom thou hast made thy freinds and bought so dearely and turne vs good God that we may loue thee Remember O Lord wherof we be made from the earth we came on the earth we liue and delightin earthly things vnto the earth we shall returne thou canst not looke for heauenly things to come from so vile a matter this earthly nature cannot be chaunged but by thy heauenly spirit deale not with vs therefore O Lord in iustice as we deserue but in thy great mercie which is our sure saluation and let thy manifold mercie deuoure our manifold miserie that our manifold sinnes be not laid to our charge Gratious God forgiue vs as our miserie is endlesse so is thy mercie much more large then we can thinke As we see God deale in his anger with this Citie for the sinne of the people that dwelled in it so he will deale with all obstinate breakers of his law in all ages and places without respect of persons The walls of the citie may well be compared to the Magistrats which both defend the people from their enemies and also gouern the Citizens within as the walls keepe out other from inuading so they keepe in the inhabitants from straying abroade the gates of the Citie may well be compared vnto the ministers which open the dore of life to all penitent persons by the comfortable preaching of mercie promised in Christ shut heauen gates against al reprobate and impenitent sinners by terrible thundring of his vengeance threatned to such in his worde The walls are destroied and the gates burned when the rulers and ministers doe not their duetie but care for other things And as this wretched people had iustly for their disobedience neither walls left to keepe out the enemie nor gates to let in their friends but all were destroied so shall all godles people be left without godly Magistrats to gouerne them and liue in slauerie vnder tyrants that oppresse them and also without comfortable Ministers to teach them and be led by blinde guides that deceiue them and so the blinde lead the blinde both fall in to the ditch to their vtter and endles destruction They be not worthie to haue either Magistrate or preacher that will not obey lawes nor beleeue the worde This Osee the Prophet foretold them should fall on them saying The people of Israell should sit manie daies without a Prince without sacrifice and Image without the Ephod and Teraphin and yet in the end they should returne vnto their God But they feared not these threatnings then no more then we doe now yet as they fell on them then so will they fall on vs now After that Nehemiah had thus diligentlie vewed the walls and the breaches of them he was more able to render a reason and talke with the rulers how they might be repaired A good rule for all those that haue anie charge commited to them that they should first priuatlie consider the things they haue to doe them-selues and then shal they be more able to consider who giueth best counsel for the doing of it Rashely to enter on it a wise man will not nor open his minde to
Moses and Aaron Gods true ministers Moses committing the reuenge of it to the Lord warned the people to depart from their companie lest they perished with them by that straunge death and streight waies the earth opened swallowed vp them their goods and tents where they 〈◊〉 quicke into hell Nay weomen were not spared for Marie Moses sister was smitten with a leprosie for railing on Moses her brother Gods liefetenant ouer them As the magistrate therefore both with word and sword must defend Gods cause his Religion temple people ministers and doctrine so must the preacher and those that be learned with their paine praier preaching and all other meanes that they can yea if our goods or liues were required for the defence of it no state of man ought to refuse it For this end are we borne and liue to glorifie our God and set forth his praise for this purpose are all things giuen vs and therefore must not be spared but spent and bestowed when his glorie requireth For this cause Esaias the Prophet gaue his bodie to be sawen in sunder with a sawe of yron For this cause Ieremio was cast into a dungeon of Mire and filth Daniel into the Lions denne Saint Paul pleadeth his cause oft in chaines at Ierusalem at Rome afore Festus Felix and Agrippa and our Lord and master Christ Iesus afore Annas Caiphas Pilate and Herod Iohn Baptist lost this head for this quarrel no good man wil thinke any thing to deere to spend in Christ his masters cause For this cause Tertullian Ireneus Iustinus Athanasius Chrisostons Nazianzenus haue written great bookes against the heathens which railed on our Religion What infinite number of Martirs haue stoode stoutly and giuen their liues in the same quarell he that hath seene anie learning can better tell where to begin then where to make an end of reckoning the number is so infinit and our late daies haue giuen sufficient proofe there of vnder that bloody butcher Bonner that the most ignoraunt yf he will open his eares and eies might heare and see great plentie But alas the fierie fagots of those daies were not so greeuous then as the slandrous tongues be now in our daies Nebuchadnezzer made a law that if anie did blaspheme the God of Sidrach Misach and Abednego he should be slaine and his house made a dunghill Moses made a lawe that euerie blasphemer should be stoned to death Seeing God and Princes haue made such straight lawes against such lewd railers good Rulers should see some correction done and not with silence to suffer ill men to talke their pleasure on Gods citie Religion ministerie While others possibly made courtesie to speake and aunswere these busie braggers and quarrelers Nehemiah steppeth forth boldely defendeth this cause stoutly answereth their false accusation truelie incourageth the people manfullie to goe forward with their worke despiseth their brags telleth them plainly that they haue no parte nor right nor are worthie to be remembred in Ierusalem The effect of Nehemiahs answere was that the God of heauen had giuen them good successe hitherto in mouing the harts of king Cirus Darius first to the building of the temple now of Artaxerxes to restore the citie they were his seruants worshiped him end he stirred them vp to this worke for of them selues they were not able to do such things They serued no Idoles nor false gods they needed not to be ashamed of their master the God of heauen was their Lord and they his people he was their master and they his seruants he their King and they his subiects they would goe forward with their worke they must haue a Citie to dwell in to serue their God who would defend them in this their well doing these men had no authoritie to stoppe or forbid them to worke they had nothing a do in Ierusalem nor any authoritie they would not obey them but with all diligence applie this worke vntill it be finished The Apostles when they were forbidden preached and would not obey but said they must obey God that bad them Thus must all they that take Gods worke in hand confesse it to come from God and that he blesseth their doings that all the praise may be his and that they of them-selues be weake vnable to doe such things without his special grace and assistance All good men in such enterprises will saie with Dauid Not vnto vs O Lord not vnto vs but vnto thy name giue all the glorie If these wicked men had had anie worldy shame or feare of God in them they would haue quaked trembled as the good men reioiced to haue God on their side to further them so they whē they heard the god of heauen named to be against them and that it was his doing they would haue forsaken their Idoles and haue furthered this building or at lest haue sitten still and not hindered it For who is able to withstand his will or hinder that he will haue forward The Deuils in hell quake and tremble at the naming and considering of Gods Maiestie but these wicked Imps not onelie now but sundrie times as appeereth hereafter in this booke most cruellie spitefullie and craftelie goe forward in their olde malice and by all meanes seeke the ouerthrow of this building So farre worse is a Deuil incarnate in an ill man then by him-selfe in his owne nature When the Deuill will worke anie great mischiefe he taketh commonlie one man or other Angel or creature to doe it by knowing that he shall doe it more easily that waie then if he should attempt it by himselfe Howe is euerie murther false witnesse whoredome robberic c committed but when the Deuill stirreth vp one man against another Let euerie good man therefore take heed vnto him-selfe how he yoaldeth vnto sinne For in that doing he maketh him-selfe a slaue to the Deuill and his instrument to worke by One Deuill will not offer that villany to another Diuell to make him his slaue but if he canne bring man vnto it there is his reioycing Take heede therefore O man In that they confesse them selues to be the seruants of the God of heauen it is as much to say as they wrought not for them-selues nor at their owne appointment nor for their owne profit they wrought for their masters cause and for his glorie Good seruants in al their doings will seeke their masters profit and praise not their owne they liue not for them-selues but al the profit of their doings returneth to their masters If they take any thing to them-selues more then their master giueth them they be theeues vnto him they doe him no true seruice Let all the builders of Gods house therefore whether they be rulers in the common wealth as Nehemiah was now or of the learned sort in the ministrie or els where not onely confesse in words that they be seruants to the God of heauen but most
that be hid in it is to be reuerenced of all sorts of men and with diligence and prayer is to be searched out as far as we may The new building of this olde destroyed Citie by Gods enemies putteth vs in remembrance how Sathan by his members had ouerthrowne Gods Citie and chosen people and where now all sortes of men lay on hands Iustelie to repaire it againe it teacheth vs our duetie how diligent euerie one should be in his degree to the restauring of Gods Citie his Church to his olde beautie and strength againe This Citie Ierusalem was first called Salem or Solyma where Melchisedech was king and met Abraham returning with the spoile which he recouered from the king of Sodom and his fellowes Melchisedech by interpretation of his name is first called the King of righteousnes and after the King of Salem that is of peace who representeth vnto vs Christ Iesus as the Epistle to the Hebrewes saith which is the King of all righteousnes and by whome all we are made righteous as the Apostle saith and is a Priest for euer after the order of Melchisedech and offered vp that sweete and sauing sacrifice of his owne bodie and hearts blood to pacifie the wrath of God against man and make peace betwixt them both as it is written to the Eph. 2. This citie afterwards was called Iebus where the Iebusits one of the nations did dwel whose land god gaue to his people of Israel these Iebusits came of the cursed seede of Canaan whome Noe his father cursed for mocking him in his drunkennes and inhabited this countrie vntill that worthie king Dauid recouered the strongest parte of it from them called Sion named it the Citie of Dauid after himselfe That noble captaine Iosue in deede conquered the whole land and deuided it among the Israelites but these Iebusits were partlie so strong dwelling in the mountaines that they could not be vanquished in short time partly the people so negligent that they wold not driue them out or destroy them as they were commaunded but suffered them to dwel among them to their great shame harme for they were euer like thornes in their sides to prick hurt them as it is written Iosue 23. Whereby we learne that as the Iebusites Gods enemies could not fully be conquered vntil Dauid came no more could the kingdome of Sathan be cleane ouerthrown vntill Christ Iesus the King of glory was borne of the seede of Dauid who conquered sin hel the deuil and possessed the holy hill Sion and made his people citizens of the heauenlie Ierusalem And like as they suffered the Iebusits to dwell amongst them to their great harme so sinne remaineth in our mortall bodies conquered in deede that it doeth not reigne ouer those that serue the Lord yet not cleane taken away but left for our exercise who hauing our mortal enemie dwelling within vs should fight against sinne vnder the banner of faith in Christ Iesus who onelie hath can and will continuallie defend his people subdue their enemies and giue his children the victorie How King Dauid wanne this Citie from the Iebusits is fullie declared in the 2. of Sam. 5. chapter And how Christ Iesus the Sonne of God conquered the whole kingdome of Sathan sinne death and hell the whole historie of the gospell declareth And as king Dauid when he had reigned 33. yeares noblie in Ierusalem died with great victorie so Christ Iesus our Lord and graundcaptaine after he had preached the kingdome of his father gat this noble victorie against death and all his enemies in the 33. yeare of his age by suffering death and triumphantlie ascending into heauen where he reigneth a glorious King for euer After that Dauid had recouered this Citie from the Iebusites it was continually called Ierusalem which is by interpretation the Lord he will see Salem alluding to both the olde names ioyned togither Iebus Salem chaunging one letter onelie In the gospel it is called the holie citie as when the deuil tempted Christ he tooke him into the holie Citie and set him on a pinacle of the temple which name it gate rather of the holie law word and Sacrifices that were taught there and offered then of that wicked and vnholie people that denied the Lord of life and required Barrabas to be deliuered But when it was destroied by the Romanes and not one stone left standing on another as Christ foretold it should be Elius Adrianus the Emperour for vaine glorie builded a new Citie and called it after his owne name Elia or Capitolina And when the heathen had gotten it from the Christians Pope Vrbane the second kept a councell in Fraunce and by his flattering friers stirred vp all Princes to recouer the holie land againe more like a superstitious Iewe putting holinesse in the place which then was inhabited with wicked people then like a true preacher of true holinesse But it cost manie Princes their liues lands and goods and yet not recouered wherof England felt his parte when King Richard the first went thither and was taken prisoner paid a great Raunsome to the impouerishing of the Realme As God gaue this Citie and people falling from him into his enemies hands so will he cast vs vp if we frowardly forsake him This Citie Ierusalem aster that it was recouered from the Iebusites was inlarged and fortified by Dauid Salomon Ozias and Ezechias and other good kings and had within it two chiefe hils Sion where the Kings Palace was built Moria where the temple was And after when the people encreased other two hils were taken into it Acra and Bethera as Iosephus writeth It had three wardes and walles within it Within the Innermost wall was the Kings Palace and Temple and the Preists lodging in the midle ward were the Prophets noble-men their schooles Leuits and Doctors By which we are taught how to place and esteeme learning and learned men schooles vniuersities and preachers which are not now much regarded In the vttermost dwell the Citizens marchants and artificers It was then 4. miles about and after enlarged to 6. It was most glorious in the time of our sauiour Christ for Herod and Agrippa had made great cost on it and Christ wept for it Dauid in the 48. Psalme describeth the beautie and strength of this Citie and biddeth them goe round about it marke and behold it and count the towers of it that were manie that the Lord might be praised for it The vttermost wall had towres 90. The midle wall had towres 14. And the innermost wall had towres 60. In the whole 164. towres as Iosephus and others doe write But I take it that it was so rather in the time of Christ then of Dauid or of this building now for as it increased in wealth beautie and strength so it did in pride riotousnes superstition contempt ofGod al wickednes so that this last and vtter destruction was at hand for refusing
an vsurie and this dealing is thought greate courtesie Solon when he was asked why among the other good lawes that he made he made not one for him that killed his father He answered because he would not put men in remembrance that there was any such a mischiefe that could come into mens heads So I feare the opening of these things shal giue occasion to some ill men but not to the good to learne the like devises So readie we be to learne that that is ill The law in deede openeth sin what it is that a man should flie from it and not be condemned for ignorance Saint Paul sayeth I had not knowne lust and desire of il things to be sinne except the law had said thou shalt not lust nor desire them The law is not to blame in declaring what sinne is that by knowing of it we may flie from it no more then the Phisitian is to blame in opening the disease to his patient and teaching him what things to auoid that he may recouer health But as an ill stomach what good meat soeuer it eateth turneth it into ill humors and the Spider gathereth poyson on the same flowres that the Bee gathereth honie So on the holie word of God his blessed lawes which he made for our health and saluation ill men gather death and damnation through their owne wickednesse and no fault in the law nor law-maker As the Israelites cried out in this time iustlie on their Rulers for this great oppression so it is to be feared that in our daies there is no lesse cause to crie aloud that God may heare when man will not There be foure things that crie for vengeaunce out of heauen vnto the Lord and the scripture vseth the same word of crying with them which for memorie sake are conteined in these two verses Clamitat in coelum vox sanguinis vox Sodomorum Vox oppressorum mercesque retentalaborum For murther and bloodshed God said to Cain when he had killed his brother Abel the voice of thy brothers blood crieth out from the earth to me inheauen For the filthie incest fornication Pride Glotonie wealth and Idlenes of Sodom the Prophet Ezechiel and Genesis testifie saying the crie of Sodom is come vp to me The Israelites oppressed in Egipt with making of brick c. God deliuered them when they cried vnto him and drowned the oppressours S. Iames sayeth the wages withholden from those that reaped their fields cried out vnto the Lord of hostes These be good lessons for such as oppresse the poore or deale streightlie with their tennants thinking they may vse the like slaues or beasts at their pleasure Though they be seruants here yet they be children of the same God and bought by the same price that their masters be therefore ought of dutie to be vsed with Christian and brotherlie charitie as thou wouldst be if thou were so There be other sorts of cruell oppressours but not so common as these As cosening by cunning dealing to creepe into mens bosomes to be Fcoffies of trust Executors of will Gardians ofinfants and these plaie best be trust but they trust them-selues best and goe awaie with all Cariers of corne victuals and other commodities out of the realme to make a dearth within the realme yea and oft to seede our enemies and enrich them-selues by procuring licenses to carie them out are to well knowen how hurtfull they be through all countries As for Ingrossers forestallers regraters leasemongers they are thought honest mē The lawyers of both sorts by feeding their Clients with faire words and the Questmongers with sluttish shifts making them beleeue their matter to be good and with long delayes impouerish the suters and if he come to be Iudge in the same matter afterward wherein he was a counseller afore he saith I spake then as a counseller now I must speake as a Iudge and thinketh that he hath spoken good reason as though God had made it lawfull at any time or in anie case to beare false witnes or speake vntruthes The Phisitian and the Apothecarie deale so cunninglie that no man espieth them and yet be as ill The cleargie that will take the profit refuse the paines Lie at his ease from his charge and let his sheepe hunger are not better then the rest Pen-clearks shirifs bailifs summoners are not worthie to come to this companie for they can returne Non est inuentus when they stand and talke with him and make cunning delayes vntill they make men pay double fees for expedition Worst of all commeth the common cutpursse the vsurer and his broker he standeth on his reputation he sitteth highest on the benche and looketh bigge nay it is crept vnto meane mens dealings he speaketh courteouslie and dealeth cruellie he defendeth his doings to be charitable when he eateth vp house lands and goods turneth infants a begging and ouerthroweth the whole kinred Captaines conuey as cunninglie as Iugglers with leger-demaine Merchants and Artificers are so honest that they may not be touched they haue so few faults that they cannot be told and yet there could neuer be lawes enough made to bridle them but they will creepe out When receiuers are become deceiuers controulers be pollers Auditors searchers and Customers looke through their fingers and keepe their olde custome And generallie euerie man is a Theefe in his occupation as the common prouerbe saith there is craft euen in daubing it is to be feared that as the course of a streame being stopt it gathereth a great damme and being let sodenlie goe it ouerthroweth all in his way so Gods anger being staied a time the windowes in heauen being opened it wil powre downe on our heads plentifullie How should Gods plague be farre from vs when these crie vengeance daily the theefe by the high way is not so ill as anie of those that deale not vprighthe in their vocation For against a theefe a man may fight for his pursse wittinglie and saie master theefe gramercie If a man consider in how litle Tents Shops Offices and houses those men dwell and how great gaines they get he shall easilie see where the profitablest ground lieth in the Realm If this people had such cause to crie out then on their Rulers what cause haue we now here among vs where not onelie the richer and mightier sort ouerload the poorer but euery one in his degree vseth craft subtiltie deceipt to oppresse vndermine and scratch from other without respect of friend or foe what he can not regarding how he commeth by it by hooke or by crooke by right or wrong be it short or long Here is nothing spoken particularlie against anie mans vocation or occupation nor anie man that dealeth honestlie in them but generallie to note the generall faults of the offenders that euerie man may looke into his owne bosome consider his doings amend one If euery one wold amend one al should be wel streight but
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