to haue displeasure where none is deserued In this case were the miserable Iewes then the beloued people of God though now iustlie cast of for their wicked hate to our Christ the Sonne of the liuing God Beside that their Citie was burned the gates stood open that enemies might rush in murther and spoile them when they list except they should keepe a continuall greate watch which was to trouble some and costlie for them 4. And it came to passe What good commeth by hearing poore men speake appeareth heere plainlie in them that feare God For that pitiful state which he vnderstood his brethren the Iewes and that famous Citie Ierusalem to be in by their reporte did so mooue his hart and greiue him that he satte downe and wept certaine daies was sad for them fasted and praied vnto the Lord of heauen for them Hearing and seeing bee tow sences which bring into the minde of man to consider all things that be painefull or pleasant to others for except we see them or heare them we cannot learne or vnderstand them much lesse pitie them or be glad of them S. Paul saith likewise in Gods cause Faith commeth by hearing For when thou hearest the preacher declare the glorious maiestie of God his sharpe punishing of sinne the wretched estate of man that of him selfe can doe nothing but sinne and the euerlasting paines appointed for all hardharted sinners it maketh him to quake to enter into him-selfe condemne him-selfe aske for mercie from thenceforth to become a new man so when he heareth Gods great mercie declared to man in Christ it maketh him to beleeue loue obeie and follow so louing a father This profit then commeth by hearing the poore mans complainte that it mooueth them to pitie to teares to fasting and praying the Lord to releeue the miserie of thy oppressed brother Turne not therefore thy face from the poore but heare them and pitie them as thou woldst be heard and pitied thy selfe So in religion if thou wilt learne to feare God aright to know thy selfe amend thy life and what blessing God hath prepared for thee run not from the Church as many doe some for one cause some sor another but none for good but humble thy selfe in the sight of thy God and his people heare his worde reuerentlie beleeue it stedfastly obey it diligentlie praie earnestlie and God shal heape his blessings on the plentifullie And that we may the better vnderstand how this miserable case of his breethren countrie did touch his hart inwardly he sheweth it by his behauiour outwardly for the affections of the minde declare them-selues openlie in the face and behauiour of man when they growe great in the hart As if we be sorie our countenance is heauie sad and clowdie if we be merry our face hath a good culloure sheweth it selfe pleasantlie when we be ashamed of ill doing we blush in feare we be pale in anger high culloured and swolne in the face c. So this sorow for his breethren did so pinch him at the hart that he could not stand but sat downe as a mans leggs in heauines are so weake that they cannot beare him his hart was so burdened that he could not forbeare but brast out into teares for certaine daies he could not be merry eate nor drinke but fasted and in the end found no other remedie but turned him-selfe vnto the Lord fell vnto praier assuring him-selfe that God would heare him and releeue them in his due time when he thought good By this we may learne how coldelie they praie that cannot bend nor kneele when they speake to the Lord or if they kneele it is but on the one knee that must haue a soft quishion vnder it and a softer vnder his elboe Weepe he may not for disfiguring his face fasting is thought hipocrisie and a shame and when his panche is full then as priests with their drunken nowles said mattins and belked out Eructauit cor meum verbum bonum with good deuotion as they thought so he blusters out a fewe blustring words without due consideration of them then he thinketh he hath praied well O wretched man that forgettest thy God and thy selfe Remember what thou art alumpe of carth a sinke of sinne wormes meate and that bellie which thou carest so much for is but a stinking dunghill Downe proud pecocke consider when thou praicst that thou speakest to the Lord of heauen earth at whose beck the deuiles doe tremble his thunderbolts flie abroad to punish thy sinne who in his anger drowned the whole world except eight personnes burned Sodom and Gomorah with fire brimstone from heauen to pull downe thy proud hart and teach thee to feare his maiestie Learne of the poore Publicane which was so ashamed of his wicked life that he durst not looke vp vnto heauen but condemning him selfe cried O God be mercifull vnto me a sinner whereas the proud Pharisie stood stoutlie craking of his holynes as thou doest Learne of the woman of Chanaan to be earnest in praier goe not awaye from the Lord vntil thou feele thy conscience comforted and mercie promised for no doubt the Lord will heare such a praier These out ward things as kneeling weeping fasting are good helps preparations vnto praier as Sara continued three daies in fasting and praier that the Lord wold deliuer her from that shame and so Tobie marketh a generall rule ofit saying praier is good ioinedwith fasting Ecclesiasticus saith The praier of him that humbleth him selfe pearceth the cloudes she will not be comforted vntill she come nigh nor goe her waie till the highest God haue respect vntoher God graunt vs here to learne to pitie our poore breethren thus to prepare our selues to praie for them that our praier maie be heard in their need although I noted afore the disordred life of some leud courtiers which make so much of their painted sheath esteeme them-selues more then all the world doth besides and when they thinke they deale so cunninglie that they be not seene manie one espieth them laughes full drilie in their sleeues at them yet now in this godlie gentelman appeereth a contrarie dealing he may be a worthie paterne for all courtiers to follow The court is not ill of it selfe but a man if he will maie setue the Lord vprightlie and also defend his Church and profit the common-wealth mightelie and good men maie liue in it honestlie It is a daungerous place I graunt to liue in and manie occasions of ill are offred dailie in it yet not so wicked but good men liuing in it maie take great occasions to doe much good in it Ioseph in Pharaos courte a godlesse king prouided for all the countrie in the time of their great dearth scarcitie releeued his father breethren then the onely knowne Church of God in their necessitie Moses in the same courte though not vnder the
to be suffered in any company so Gods Citie will not suffer such ill doers to liue amongst them but cast them out The Staires which be spoken of in the 15. verse and the Tombe of Dauid in the 16. verse conteyne good lessons in them if they be well applied forall outward things in this worldlie Ierusalems building haue a signification in them to teach vs to build the spirituall Ierusalem By these Staires the King came downe from his Palace on the hill Sion into the lowest parte of the citie and by the same steps all Suters went vp into the Pallace to make their petition So the mercifull Lord Iesus by taking our nature on him and being made man in his mothers wombe came downe from the boosome of his father in heauen into the lowest parte of the earth yea and humbled him selfe vnto the vilest death and hell too that we by the same ladder Steps and Staires of humblenes may climbe by faith from vertue to vertue into the heauens by Christ Iesus our Lord who is our onelie spokes-man and meane-maker vnto that high and mightie king God his father And as Dauid borne in Bethlehem when he had reigned 33. yeares ouer all Israel was buried in Ierusalem and great treasures laid in the graue with him with parte of which Hircanus deliuered the citie when cruel Antiochus besieged it so Christ Iesus borne in Bethlehem in the 33. yeare of his age was crucified and buried in Ierusalem in whose graue we finde great treasures of our Redemption for both our filthie 〈◊〉 sinnes are there buried with him and the sweet Balmes Spices Oyntements that he was imbalmed withall are there to be found by faith and no holines of the place that is forgiuenes of sinnes rising with him to life euerlasting in heauen In the 17. verse and the rest of the chapter following to the end is almost no great matter to be noted but the earnest 〈◊〉 of the Lenites and Preists which were sonie cheise men and Rulers as appeereth here and their bondseruants to set forward this building and for the most parte in repayring the innermost walls in the 1. and 2. warde Wherby we shall learne that they were not so beggerlie as manie would make them in our daies if they might haue their will but of good wealth How vaine are those foolish exemptions which the Pope giueth to his shameles shauelings that they should not beare the common burthens of the Church and common-wealth Saint Paul biddeth them and all others to pay tribute and taxes to whom they bedue and shew their obedience to the high or powers in all Godly things as well as any of the Laitie Our sauiour Christ paid tribute for him selfe and Peter and willed the Pharisies to doe the like but these vnprofitable Pharisaical drones because they will be most vnlike to him will pay none at all There is yet remayning here amongst vs a sorte not Popish as they pretend but carnest builders of Gods house in their owne opinion where in deed they be the ouerthrowers of it which are in effect as il Pharisies as the Papists be They wil take a benifice cute of soules promising solemnlie to feed the flocke but whe they haue turned their back they haue a dispensation in a box to lie from it and flock aud floute who so euer would haue them to continue there and doe their duetie con tending by lawe they may doe it stand on their defence Domine nos exempti sumiv God for his mercie sake take awaie such lawes graunt disereete officers that wil not dispence so vnaduifedly with euerie one for smal causes as is too commoblie vsed and giue those vnprofitable Caterpillers such remorse of conscience that they will take paines to seede the flock as wel as they feede them-selues eating vntil they sweat againe become Pillers to vphold Gods Church not powlers of his people nor so greedie to picke their pursses and plucke of the fleece as painfull to releeue and comfort the weake both in bodie and soules with holesome doctrine and corporal sode as the great God wil aske a straict account of them at the last day where their dispensation may not be pleaded nor will be alowed nor the dispensor can 〈◊〉 excuse him-self not them but both like wolues and 〈◊〉 shalbe charged Vae pastor Idolism 〈◊〉 〈◊〉 and 〈◊〉 eorum de manu 〈◊〉 Ezec. 3. Full litle doe such men consider what assewel God hath committed to their charge and lesse they 〈◊〉 the charge 〈◊〉 haue taken in hand Iesus Christ came downe from heauen to preach his fathers wil vnto his 〈◊〉 sheepe and 〈◊〉 his pretious blood to purchase vs 〈◊〉 and these Idle laborours will not take paine to visit teach or feede them whom our Lord God hath bought so deerly God amend vs nll This second measure another part of building which is so of spoken of here is thought of the most parte of writers to be the second ward and wal which was called 〈◊〉 where the 〈◊〉 Prophtes and learned men did dwell and was deulded into 〈◊〉 man his portion to build or els were they appointed first to build the halfe hight of the wall for a time to be some succour for them against the enemies Some were so earnest in building that they finished the second hight vnto the top of the wall afore other had built the halfe hight As in the 20 verse 〈◊〉 burst out in a heat for soreadeth the hebre 〈◊〉 being angrie both with him felfe and others that were so 〈◊〉 in working and had done no more and in a 〈◊〉 rose vp and finished his portion in a short time Such anger is good when a man is offended with him-selfe or others that they be so slow in seruing their God and building his house it will make him more earnest and diligent afterwards In the 〈◊〉 verse 〈◊〉 is commended that he built so farre as the 〈◊〉 of the high Priest raught A small praise if the house were not of some greatnes And so other Priests against their houfes in the verses following and in the 28 verse I do but note it because that manie disdaine that any ministers should haue a house of any countenaunce But among all builders none are worthie more praise then these 〈◊〉 be They were no Iewes borne but descended from those heathen 〈◊〉 which deceiued Iouse by puttingon olde shoes and hauing 〈◊〉 bread in their bagges clowted sackes and broken bottles feining them selues to haue come a long iorney to be receiued amongst gods people By law the Iewes should haue destroied all heathen people at their entring in to the land of promisse but where by this pollicie Iosue had graunted them life libertie and so could not destroy them for his promise sake he gaue them to the Lord to serue the Priests in carying water cutting wood and such other drudgery works for the sacrifices So that Hebrew word signisieth
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
goodnes am bold to creepe in at a corner and present my felfe before thy throne of mercie quaking trembling at thy feareful iudgements sharpe iustice against sinne I offer vnto thee this poore soule carkesse the worke of thy owne hands made glorious by thee but foulie defaced by me I Lord I God do most humbly with a heauie hart and troubled mind beseech thee I most earnestlie with bitter teares beg craue of thee to cast me not away out of thy sight but gratiouslie to heare my praier For although thou dwellest in thy highe and holie place in heauen yet thou lookest downe into the earth to heare the sighing of the poore and deliuer the oppressed and though thou be greate and feareful in all thy workes yet I know thou art great in mercie and rich in goodnes For although thou hast punished sharplie yet thou sauest more mercifully Adam was cast out of Paradice in iustice yet had mercy offered vnto him in great plenty The entising of a woman made him to offend thee the blessed seed of the same woman hath bruised the serpents poisonful head deliuered vs. Thou therefore that art a God oftrueth keepest promise and shewest mercie to them that loue thee keepe thy commaundements looke pitifully on vs which forsaking our selues hang vpon thee and though we see thy deserued rod yet we fly to thy promised mercie though we haue not kept our promise made vnto thee in our Baptisme that we should forsake the Deuil world and flesh serue honour and faithfully obey thee our onely Lord God with al our hart strength powre soule yet art thou a true God in keeping thy promise and not casting vs of When we run from thee thou callest vs againe and not destroying vs sodenly tariest for our amendement When we hate thee and become thy open enemies thou remembring thy promise made to Abraham Dauid and our fathers seekest by all meanes to bring vs home againe to thee though we be vnfaithful thou art true though we forget thee thou remembrest vs. Though we deserue to be cast away from thee without al hope of redemption yet when thou fatherlie correctest vs in the midst of thine anger thou rememberest thy mercie and receiuest vs againe to thee We graunt O Lord that we doe not loue thee nor keepe thy commaundements as we ought yet Lord thou that art loue and charitie it selfe and louest all things that thou hast made and in thy deare sonne Christ Iesus doest imbrace vs not looking at our deserts but at his worthines who hath fulfilled the lawe for vs and made vs partakers of thy rightcousnes Lord God heare vs and haue pitie on vs. O thou Lord God of all mercie which neuer didst cast anie awaie that fled vnto thee open they eares heare the praiers of me thy humble suter shal I be the first whom thou wilt not heare Is thy mercie all spent none left in store for vs Open thy eies O god of our saluation behold the miserable state of thy poore people Our citie lieth waste the walles vnbuilt our enemies rush in on euerie side and we are a laughing stocke vnto them thou heardst the crying of Agar being cast out of her house thou lookedst at the oppression of Egipt thou pitiedst the woful sighing of Anna when thy people were oppressed of any enemies round about them thou raisedst vp one Iudge or other to deliuer them Consider O Lord I beseech thee our woful state we are spoiled on euerie side marke and hearken to the praier which I thy poore seruante make vnto thee which seest al secrets this day continually crying night daie with a simple vnfeined hart not for mine owne selfe whom thou hast so well placed in the courte with plentie of all things but for my breethren the children of Israel thy seruants the ofspring of thy deerbeloued Iacob which be in great heauines While they be in miserie I cannot be merrie Their greife is my sorow and their welfare is my reioysing I graunt O Lord we haue gricuouslie offended thee yet haue we not cast thee of nor forsaken thee to be our Lord we be thy seruants though vnthristy vnthankful miserable thou art a God rich in mercie to all that turne vnto thee I confesse O gratious God that the children of Israell haue sinned against thee yea not onely they O Lord but I my fathers house haue haynouslie broken thy commaundements and yet we dispaire not to obtaine thy fauour againe as children that haue offended their louing father There is none of vs free we plead mercie and not iustice we stand not in defence of our doings but yeald your selues into thy merciful hands While thou giuest vs a hart to praie we continually beleeue thou wiit heare vs in the end O Lord correct thou vs after thine owne good will and pleasure but giue vs not vp to the lust of thy enemies which blaspheme thee saying their God hath forsaken them their God cannot nor will not help them they hate vs not so much for our owne sinnes as for that we be called thy seruants O Lord let not thy holie name be ill spoken of through our wickednes rise and defend thine owne cause cast not awaie thy seruants in thy heauie displeasure What vantage canst thou haue in giuing vs ouer to thy foes they shall laugh when we shall weepe they will slaunder thy goodnes for our forgetfulnes of thee Thou promisedst O Lord by the mouth of thy Prophet that in what howre so-ever the sinner did repent thou wodlst no more remember his wickednes nor laie it to his charge We weepe we confesse and acknowledge our manisold wickednes wherewith we our fathers haue offended thee we cal for mercy we praie night and daie not doubting but thou wilt keepe thy promise in deliuering hearing vs in thy duetime Though we haue broken our promise in disobeying thee yet if it please thee thus to try our faith exercise our patience by laying on vs thy heauie hand and sharp correction thy good will be done giue vs strength to beare that thy wisdome will laie vpon vs laie on vs what thou wilt Thou gauest vs thy lawe to be a bridle to rule our wicked desires keepe vs within the compasse of them but we like mad men or rather wilde and vntamed beasts that cannot be tyed in cheines nor holden in anie bands haue outragiouslie broken all thy commaundements No lawes could rule vs no saying compell nor correction could staie vs but wilfullie we followed our owne phantasies There is nothing o Lord that thou canst laie to our charge but we willinglie and franklie confesse our selues guiltie thereof for we haue neither kept thy commaundements which thou gauest vs by Moses thy seruant wherein priuatlie we might learne how to direct our liues both towardes the our God and also toward all men Nor the ceremonies
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
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
the sight of his God as this people did for so the Hebrew word here signifieth forsaking him-selfe as vnable to help him-selfe condemning him selfe as vnworthle to receiue such a blessing at the Lords hand and yet nothing doubting but that his God that neuer forsaketh them that vnfeinedlie flie vnto him will deale with him in mercie and not in iustice deliuer him and comfort him not for anie goodnes that he findeth in him but of his owne meere pitie loue grace and mercie whereby he maie shew him selfe a glorious God a present help and succour to all afflicted and oppressed mindes He that findeth any thing in himselfe to help and comfort him selfe withall needeth not to praie but he that seeth and feeleth his present want necessitie he will beg earnestlie craue egerlie confessing where his reliefe is to be had No man will praie for that thing which he hath or thinketh him selfe to haue but we euer aske desire beg pray for that we want Let vs therefore in all our supplications and praiers vnto the Lord first confesse our beggerlie pouertie and vnablenes to help our selues the want of his heauenlie grace and fatherlie assistance then our gratious God wil plenteously powre his blessings into our empty soules fill them with his grace If we be full alreadie there is no rowme left to take any more therefore we must know our selues to be emptie and hungrie or else we shal not earnestlie desire this heauenlie comfort from aboue which is requisite in all praier For he that asketh coldlie getteth nothing And the more that we confesse our owne weaknes our want and vnablenes the more we confesse our God to be almightie rich in mercie possessing all things in his owne hands and dealing them abroad to his poore people where he seeth them neede and sending the rich emptie away And as we must thus cast downe our selues in our selues by faith to our God to praie to no other but vuto the liuing Lord that made heauen and earth as this people doeth and therefore call him their God For if we seeke help at any other we mistrust him we doe not faithfully beleeue on him then we shall not be heard of him Call on me in the daie of thy trouble saith thy God and I will deliuer thee I aske no other reward but to glorifie praise thanke me knowing thy safety deliueraunce to come from me But these men did not onely pray to their God but according to their duetie they put them-selues in a readines to defend themselues against their enemies which is lawfull for all men to doe It is not sufficient to pray and then to neglect such meanes as God hath appointed vs to vse for our defence and comfort no more then it is to saie when he hath praied I will liue without meat and drinke and God him-selfe shall feede me For as the Lord hath taught vs to pray giue vs this day our daily bread so he hath comman ded vs to worke for it and saieth he that doeth not labour let him not eat So here it was not sufficient to call vpon their God though he was most mightie and louing vnto them but they keepe watch and ward put on Armour take their weapons not cowardlie creeping into corners but stand forth stoutly on the toppe of the walls by the workemens elboes in the sight of their enemies that they might see that they were not afraied of them but would manfullie defend them selues the workemen against al assaults they could deuise They had a stronger God to defend them then any deuill could be to hurt them or ouerthrow their worke So praier and Gods prouidence destroyeth not pollicie but maintayneth it and when they be ioyned togither god blesseth them both as his owne ordinance They knew well how true it was that Dauid said Except the Lord defend the Citie the watch-men watch in vaine that keepe it But when the Lord defendeth it and the wacth-men doe their dueties faithfullie trusting in the Lord and not foolishlie bragging of their owne strength and powre then is that citie wel and stronglie kept The Childrē of Ruben Gad and the halfe tribe of Manasse as it is written when they fought against the Agarens gat the victory and all because they ioyned praier with their powre not trusting in them-selues but in the mightie Lord of hostes who heard them and ouerthrew their enemies Thus must good Captains learne to ioyne praier with pollicie if they looke to obteine the victorie and not trust in horsse Speare shield or other kinde of weapons God ruleth those that feare him in battaile as well as in peace and those that trust in their owne strength he will ouerthrow Constantine the great that worthie Emperour our countrie man taught his souldiers dailie to pray thus We knowledge thee O Lord we know thee for a King we call on thee for our help from thee we haue the victorie and by thee we are conquerours we giue thee thankes for this present prosperity and by thee we hope for things to come we all are humble suters vnto thee that our Emperour and his Godlie Children may be preserued safe long to liue and we humblie be seech thee that he may be a valiant conquerour c. And that Captaines may not doe what they list but must learne to defend good causes onelie Theodosius the good Emperour teacheth in his praier that he maketh for him selfe saying O almightie God thou knowest that I haue taken these warres in hand in the name of Christ thy sonne for a iust reuenge if it be otherwise reuenge thou it on me but if I come hither in a good quarrell trust in thee then reach forth thy right hand vnto thy people lest peraduenture the heathen people will say where is their god By Moses law the priests should goe to the sield with the armie to encourage teach and comfort them euen when they should ioyne battell The papist wil haue his morow masse Priest with him and yet such negligence is in those that call them-selues Protestants that they thinke the companie worsse if a learned minister be among them and if he will rebuke their spoile gaming swearing whooring they are wearie of him and if he touch anie of the better sort then awaie with him or else worke him some displeasure So rashlie we cast of the Lords yoke so folishlie we enter into warres as though the victorie laic in our owne hands and God did not bestowe it on whom he thinketh best Iohn Baptist when the souldiers came to him to be baptized as other sorts of men did he taught euerie one how to amend their liues and to the souldiers he saith doe violence to no man accuse none falselie and be content with your wages God graunt all good souldiers to follow these lessons vnfeinedlie for the holie Ghost noteth these as common faults that such kinde
euerie age to hinder the comfortable building of Christs Kingdome and spirituall Ierusalem by all meanes that he can deuise and neuer more feirselie then now in our daies But as God stirred vp Nehemiah then to defend and encourrage the people to goe forward with their building notwithstanding their cruell assaults so the Lord stirreth vp some few to stand in defence of this trueth and Gods enemies winne not at their hands so much as they looke for And as Nehemiah here setteth the People in order by their Kinreds with their Swords Speares and Bowes to defend the workemen so should good Magistrates place euerie where stout Souldiers of one doctrine and Religion in dued with the speciall gifts of the holie Ghost as knowledge of tongues discerning of spirits and Doctrines able to confute the false and defend the trueth with gifts of vtterance Eloquence and persuading and with gouernment to bridle the vnrulie and troublesome folke that the flock of Christ Iesus which he bought so dearelie be not drawne awaie headlong by deuillish Doctrine from their Lord and Shepheard of their soules the Lord Christ. God for his mercie sake stir vp the hearts of Magistrates and speciallie Courtiers to set this example before them-selues and diligentlie to follow it that we be not found more negligent in this our free libertie vnder the light of the Gospell in seruing our God faithfullie then these poore Iewes were vnder the Ceremonies of Moses after their Captiuitie A lamentable case to see how bold and earnest these Iewes were against so manie feirce enemies and how colde negligent and carelesse we that beare the names of Christians be Lord encrease our faith help our vnbeleefe and make vs with courrage to worke at thy building We are lulled on sleepe we wallow in wealth and forget thee we seeke our owne aduauncement in the world and care little or nothing for the aduauncement of thy Kingdome thy glorie thy people and the wholesome doctrine of saluation declared vnto vs in thy holie word 14. Andwhen I sawe them Irose and saied to the Nobles After that Nehemiah had thus like a good Captaine set the people in aray by their kinreds appointed them their standing places and weapons and conueied him-selfe into some corner to breath and refresh him-felfe he looked about him and behold Sanballat Tobias and their fellows were at hand appeared in sight and Marched forward in Battaile aray toward the walls stoutlie to dash them out of countenaunce if it had beene possible But then Nehemiah though he was wearie and satte downe to rest him-selfe besturred him rose vp quicklie forgatte that he was wearie plucked vp his spirits and called the Nobles officers and the people together and because the time would not suffer him to vse manie words the enemies drawing so neere he maketh a short but a pithie oration to them and in effect so much as could haue bene spoken in a long time and at leisure and all to this end to imbolden them to cast away the feare of man and feare the mightie Lord of hostes in whose hand it was to dispose as he thought good and not onely that but the honestie of the cause was such that they could not without great shame and reproch leaue it vndefended so farre as their powre would stretch They fought against infidels for the mantenaunce of God his true Religion they fought for their breethren for their sonnes their daughters their wiues houses life lands and goods They had of late bene in captiuitie they felt the smart what it was to liue vnder straunge Princes God had mercifullie restored them to their countrie againe and prospered well the beginning of their buildings and should they now cowardlie flie awaie loose all that they had gotten fall into their owne slauerie liue among Idolaters their wiues and children to be prisoners afore their face He that had any blood in him cyther feared God or loued his countrie and people would first step out in so good a cause manfullie defend it spend his blood in it would striue who should be the first and foremost to giue the onset not doubting but that mightie God who had so prospered their doings hitherto would with good successe finish it to their great comfort perpetuall commendation Ioab vseth the same reason to Abisai and his Souldiours tofight for their people and countrie God neuer faileth them that faile not them-selues doe thou thy duetie and no doubt God wil fill out the rest What a courage had Nehemiah that being come thither but of late durst speake so boldlie to the noble men and rulers with the people which should haue taken the matterin hand them-selues and encouraged others rather then he But in Gods cause when those that should be furtherers of it waxe colde and eyther will not or dare not then those whom God doeth thus earnestly moue may and ought so much as in them is encourage all sortes of men manfully to goe forward in seruing the Lord. And whereas feare is a great hinderer of al wel doing he beginneth to pluck away that block first which being remoued boldnes must needes follow and take place Feare not saith he their braggs their sterne countenance proud lookes their glistering armour their great bands of souldiers their mighty captaines their long speares sharp swords they are cowards their heart faileth them they are like mules with golden Trappers and costly foote-cloth which outwardly shew brauely vnto the eie but vnderneath are slow Asses and dull beasts So these big boasting Thrasones and vaunting Milites gloriost make a shew of great matters as though they would and could pull downe all destroy all afore them at their pleasure where in dede they be faint harted lubbers and dare do nothing as it appeereth here after Our god is an almighty Lord at whose looke the earth quaketh and the deuils tremble and these wretches be vile wormes meat mortall men Gods enemies and children of darkenesse Our God alone is strong ynough for all the deuils in hell and out ofhell withall their members and partakers Why should ye be afraid to fight in his quarrel he hath done what he wil in heauen earth and hel as the Psa. saith All things bend when he doth beck all be at his call and commandement Shrink not from this Captaine he will defend you manfullie fight vnder his banner and the victorie shall be yours The worst that the wretches can doe you is to hurt the bodie but our God teacheth vs to feare him that casteth both bodie and soule into hell fire Remember the old graund Captaine of our fathers Moyses when Pharaoh with a mightie power chased them to the red Sea where the people were afraid and saw no remedie but either leape into the Sea and be drowned or els tarie Pharaoh and be killed call to remembraunce I say what Moses in the like distresse and ieopardie then that ye be now in said vnto them in
few words Standstil saith Moses behold and marke the end when ye are not able the Lord him selfe will sight for you these cruell enemies whom ye see this day ye shall neuer see any more And so it came to passe for by Gods mighty hand the Israelites passed through the Sea safe and Pharao with his people were drowned The scripture teacheth that the fearfull vnfaithfull murtherers adulterers inchaunters Idolaters and liers shal haue their parts in the burning lake of fire and brimstone If ye will not sticke vnto this God and feare him as children ought to loue and reuerence their father yet feare him as seruants doe their masters and as ill men doe which are afraid of punishment and forbeare ill doing for feare rather then for loue The greeuous punishment which is threatned to fearefull men is the second and euerlasting death bothe ofbodie and soule which whosoeuer hath any true feare of God in him will tremble quake when he thinketh on it be not therefore afraid of them but plucke vp your stomaches and boldlie stand in the defence of that Citie which the Lord God hath giuen you to serue him in To fight for sonnes daughters wiues and houses I thinke it were an easie matter to perswade anie man for they be our flesh and bones and we be readie ynough to such matters and surelie not without a cause for both the law of god the law ofnature bindeth vs to defend them in their wel doings Moses in his law saieth that if thou traueyling by the way doe sinde thine enemies asse fallen in the mire vnder his load thou shalt not passe by but help him vp surelie the meaning of this law was not for the asse but as Saint Paul alledging the like law thou shalt not mussle the mouth of the oxe that treadeth out the corne sayed Had God care for the Oxe Nay verely but for you it is writen that ye should feede your painful teachers which labour for you as the Oxe So I say this law was not made for the Asse his sake but euen for thy enemie who is ouerloden as the Asse was and speciallie those to whom thou art bound by nature for else thou art worsse then an infidel But in this matter men are sone resolued what to doe there is a harder matter in mens minds that is whether we should fight for Religion as these men did or no. We see great troubles in manie countries against their Princes in our days for religion and many doubt what they may do herein Let the case stand as these mens did it is sone answered These Samaritans Sanballat and his fellowes were no Princes but subiect to Artaxerxes as the Iewes were nor had anie authoritie ouer them they were Gods enemies and did the Iewes wrong that would not suffer them to goe forward with that building which the King had giuen them licence and commission to do Therefore they might iustlie defend them selues against such theeues Further here is to be noted also that they defend thē selues onelie doe not inuade the other offering anie violence to them but would quietlie enioy their owne if they might And this is a greate difference in the warrs whether a man stand to defense of him selfe his people in any cause or doe inuade others and offer them wrong Defending a mans selfe is alowed by all lawes in manie causes and yet in religion by flying and not by drawing the sword against his Prince but to rebell and draw the sword against thy lawfull Prince for religion I haue not yet learned nor cannot alow off it nor I cannot see how so manie martirs in all ages would haue submitted them selues to death willinglie if they might haue fought for it Peter drew his sword to cut of Malchus eare and would haue fought for his master but Christ Iesus bad him put vp his Sword for if the matter stoode by fighting he could aske his heauenlie father and he would giue many thousands of Angels to fight for him The Prophet biddeth the Israelites in their captiuitie in Babilon pray for the life of Nebucadnezar Balthasar his sonne seeke for the peace of the Citie in which they were prisoners and not trouble them S. Paul biddeth pray for all them that were in authoritie and then was Nero Emperour a beast in condition rather then a man yet he must be prayed for Dauid would neuer hurt King Saul though he might and had him in his daunger sundrie times might haue killed him if he would Therefore as Christ ouercame his enemies by suffring so they that be Christes shall get the victorie by patientnes bearing the crosse not by rebelling drawing the sword As Nehemiah therefore here encourageth the Nobles Rulers and people manfullie to stand in defence of their countrie Citie wiues children breethren and howses against their enemies so in the spirituall kingdome of Christ must the Preachers Pastors encourage all sorts from the highest to the lowest manfully to stand to that wholsome doctrine of saluation which they haue bene taught out of Gods holie booke and not be afraid nor chaunge with euerie blast of winde and turne with the world as all sorts in this land haue done to the offence of Gods maiestie and their great reproch and specially ofthose that were the heades and should haue bene staies to others Religion is not a thing at the pleasure of Princes to chaunge as they list though the outward circumstances in it may be chaunged by them but it is the vnchaungeable will and determinate pleasure of the almightie Lord of heauen and earth decreed by high Court of parlament in heauen afore the world was made and declared vnto man by his Prophets and Apostles in such times as his infinite wisdome thought meete and cannot be altered by anie man nor authoritie in anie age I am God and am not chaunged saith the Lord my thoughts and my waies are not like your thoughts and waies which are euer changeable and vncertaine but I am euer one and chaunge not Stick therfore fast vnto that Lord which shrinketh not a waie from his people but manfully deliuereth them by suffering we shall haue the victory as our Captaine Christ Iesus had for if we suffer with him Saint Paul saith we shall reigne with him In bearing his crosse and sufferance then standeth our conquest not in Rebelling in dying to him and not liuing to our selues Marke now the mightie hand of God fighting for his people and the cowardly harts ofthese boasting braggers how sone they come to nought they but hard tell that the Iewes vnderstoode their conspiracie how they thought to haue come sodenlie murthered them that they were readie in armoure to withstand and defend them-selues against them their harts faile them they runne away lay downe their weapons and the Lord defeated their whole purpose and deuises Thus lightheads they had that when they heard tell
out so now rather then in the building of the tabernacle by Moses or the first temple by Salomon which both were finished with great quietnesse and when he hath mused on it long he saith that it fared with this outward Temple as it doeth with euerie particular man that is the spirituall Temple of the Lord. when God made man in his innocencie it had bene easie for him to haue stood ifhe had would but after that he fell it was much harder to restore him againe It is harder to repaire an old rotten house then to build a new And to make an old man strong then a young God made Adam with a word easilie and breathed life into him but after that Adam fell what trouble and miserie fel afore he could be restored Christ Iesus must come downe from heauen vnto the earth nay into Hell to pull vs out of hell he must be accused whipped scourged falslie condemned thrust to the heart with a speare die and be buried ascend vnto his father againe open heauen gates which afore our sinnes had locked vp and abide manie moe sorowes afore we could be restored into Gods fauour againe and folow him where he sitteth on the right hand of his father So it is an easie matter to enter into Gods Church by Baptisme but if thou fall after how hard it is to rise againe daylie experience teacheth We mustrepent fast pray giue almes forsake our selues condemne our selues with bitter teares and trembling worke our saluation stand in continual warr against the deuil the world and our owne affection which thingsto do are more common in our mouthes then in our liues and more doe talke of them then practise them God for his mercies sake forgiue vs and amend vs all It fareth so likewise in the outward Church of God in all ages In the beginning Peter conuertedat one sermon 3000. and at another 2000. Paul filled all the countries from Ierusalem to Illiricum with the Gospell The Apostles and their suc cessors conuerted the whole world vnto the Lord in few yeares but how manie ofthese countries where their successors preached haue fallen backe and how litle hope there is oftheir returning againe vnto the faith the Iewes Turkes and Infidels declare whome God hath giuen vp to their owne lusts and though they inhabited the same countries where true Christians dwelt afore yet they haue hardned their harts that they wil not vnderstand nor open their eies to follow the footsteps of them that went afore that they may see the light How hard a thing it is at this day to turne a Papist and speciallie to see one that knew the trueth once ifhe fall to Poperie or other errours to rise againe and beleeue the gospell we haue to manie examples to teach vs. I feare the saying of the Apostle may be verified on them it is vnpossible for them that were once lightned and knew the trueth if they fall away to be renued by repentance The Lord in his mercie stay vs that we fall not from him for it is horrible to fall into the hands of the liuing God in his Anger 22. And 〈◊〉 that time also Now when Nehemiah had thus perswaded the nobles the rulers the people manfully to stand in defence of their city diligently to follow their worke in building of the walls hadset both the souldiers the 〈◊〉 in order aray like a good captaine master of the workes looked diligentlie to ech of them all the day long that they slipt not away from their charge nor loytered at their worke kept the trampet with himselfe as a thing of great importance trust to giue warning if the enemie did approch lest there might some mischiefe fall out in the night he appointeth awatch for the night season also to preuent al practises that might be deuised against thē A good Captaine will so prouide both for day night in peace warre that the enemie who is euer to be feared euen when he pretendeth most quietnes and friendship and when he seemeth to flee retireth ost on a sodaine to see whether there be anie power remaining to hold him out he will forsee I say that the enemie haue no vantage against him but euerie place be well manned and fensed to withstand him He willeth the people therefore that euery man shall watch in the street afore his owne dorewith his seruants that no mischiefe fell out within the Citie where so manie hipocrites and hollow-hearted people and vnwilling folke of all sorts to further this worke did dwell The outward enemie might do much harme but inward treason might ouerthrow all in a short time For the vtter enemie the watch of the wal would be able to withstand him giue warning to the rest for aide and if any practise were within the Citie the watch in the streetes might suppresse it for a time vntill more aide came He had good cause to prouide for this for experience taught him as is written afore that the tribe of Iuda was wearie and discouragedthe people to worke Semeia and Noadia as though they were Prophets sent from God counselled him to take sanctuary and saue him selfe for they sought his life which was not for anie good will but to discourage him from his worke and diuers of the rulers were ioyned in friendship and marriage with Sanballat and Tobias receiued messengers from them and bewrayed his doings to them againe as appeereth hereafter and therefore not knowing whome he might well trust he could doe no lesse but keepe watch and ward day and night on the walles and in the streetes both against the outward and the inward enemie O worthie wise and stout Nehemiah where is one courtier that hath folowed thy footsteps since thou wast borne God for his mercie raise vp some that though not with that fulnes of spirit yet with such courage and measure of grace as shall please him to giue some one may in ielousie of spirit take in hand the repayring of the olde ruinous walls of Gods Church house and Citie that both the outward and inward enemie which haue wrongfully possessed inuaded and wasted the Lords inheritance may be vanquished and suppressed and Gods Children may in quietnes of minde worship and serue the Lord our God as he hath taught vs. After all this watching and warding he is not wearie but we will to our worke againe saith he as soone as the day peepes Who could or would haue taken these paines but he it would haue discouraged anie man but him But Nehemiah knew well that Sathan neuer ceaseth to trouble the Lords flocke and though slothfull Idlenes be meetest for him to worke by yet he forsaketh not the painfull labouring man and will assault him like wise Let euerie man therefore take heede how he standeth and see that he fall not for Sathan refuseth no sort of men to ouerthrow them no time nor place he disdaineth but is glad if he
and countrie-men that they shall be compelled willinglie though against their wills to sell their children for slaues or else die for hunger At straungers hands and speciallie if they be of another religion no man looketh for anie fauour and if anie doe come it is more then looked for and so much the more welcome when it commeth but at a friend and countrie-mans hand where all courtesie is to be looked for and to finde none but all extremitie is a griefe aboue all griefes and mans hart can neuer digest it It is against God against nature and common reason which teacheth all gentlenes to such nay it is worsse then beastlines for one beast will not deale so cruellie with another of his owne kinde and one theefe will not robbe another therefore to be spoiled and robbed by them of whom they should be defended releeued it is a griefe that passeth all sorowes But if these sorowes could haue an end or there were anie hope to haue release of them in time we could take it the better and haue some comfort but all hope is taken away for we haue no powre left we haue nothing to help our selues withall we haue wrastled as long as we might and made shift as long as it would be but now we are able to beare it no more we haue nothing left all is spent and gone and we cannot deuise where to get anie more our houses our lands and vineyeards other men haue cruellie gotten from vs and vnmercifullie doe keepe them haue no regard to help vs in this our great and extreame necessitie We can doe nothing but crie out on heauen and earth but they hardned their harts and stopt their eares that they will not heare nor pitie vs. Mercie is gone crueltie oppression and greedines carie them away that both forget God and themselues This was the miserable state of that time a man would haue thought that the miserie slauerie and bondage that they them-selues were in oflate vnder heathen princes in strange coun tries and so late being restored through Gods free and vndeserued goodnes to their owne countrie with libertie great gifts and liberalitie to build their temple and Citie should not haue bene so sone forgotten but as they then would haue bene glad of some releefe succor courtesie to be shewed vnto them at straungers hands so they should now shew the like vnto their breethren and countrimen But such is the wickednes of mans hart that the more mercies we receiue at Gods hand the more vnthankefull we be and such is the malice of Sathan against God his Church and people that when the Lord of his owne free will and vndeserued goodnes bestoweth his mercie vpon his seruants the Deuill by his membres and all deuises possible goeth about to ouerthrow and withdraw all sorts of men so much as in him is to a forgetfulnes of such merciful goodnes bestowed vpon them and maketh them vnmercifull to their breethren which haue receiued so great mercie at the Lords hand Religion is the chiefest help that God hath giuen vs to knowe him by to bridle our ill affections and desires withall to make vs loue one another and set forth his glorie aud yet if we looke into our selues in these daies we shall finde that there was neuer greater crueltie oppression of the poore Hypocrisie and dissembling in Gods cause and vnmercifulnes amongst men in this land then hath bene since the beginning of the reforming of Religion amongst vs yea and that is more wonderful of such as would pretend to be fauourers of Religion Hypocrites as they vse nothing well so they misuse Religion for a cloake to worke their owne wil and pleasure by to the defacing of all good Religion Things be fresh in memorie and cannot be forgotten of them that will not willinglie be blind but they that list to reede may see in that worthie Father master Latimers Sermons manie such things opened that then were preached would to God they were now reformed or not fallen to worsse and more shameful dealings without hope of amendment As for begging or buiyng good things at the Kings hand then selling the woods surueying the land to the vttermost acre or roods of land inhaunsing of rents to the highest from twentie pounds to an hundreth racking the Tenants by intollerable fines and Incomes Sine fine euerie 5. or 7. yeare commonlie laying load on them to carie and recarie whatsoeuer is to be done paying neuer a pennie for their labour ride and runne when he is commaunded c. Then turne it into the Princes hand againe get as much and vse it as ill or worsse This practise hath bene so common and declared by diuers that few can be ignorant of it and manie crie out on it at this day but remediles Yet this is not the worst if there be anie broken title of the land that maie make question in the Law or if there be anie daunger of waters or extraordinarie charges reparations c. then it is meete for the Prince by exchaunge When it is rackt to the highest and a good thing gotten in steede of it yet that the Prince shall not be thought to haue an ill bargaine he will desire to be fermer of it him selfe after the same rate to stop mens mouthes for a time As it is reason honorable and Godlie that the Prince should liberallie reward and encourage the good seruitor so is it reason againe that the Princes goodnesse nor the subiect be misused Master Latimer did freelie speake of these things not without blame as peraduenture this wil be to but would to god this had bene vsed only in the Princes state but he that will looke abroade and see shal finde the like to common in meane mens doings As for pulling downe of Townes turning tillage to pasture and turning out the tennants as Achab did to Naboth for his vineyeard that they maie haue elbow roume make them large demeans or set a shepheard and his dogg where so manie haue dwelt and that a poore man may not dwel so neere a man of worship these be so common among the meanest sort of Purchasers that men neede not to studie where to finde them Raising of Rents taking vnreasonable fines gressans is thought no faulte it is so common but some are waxen so cunning that it is straunge to thinke of A land-lord is hungrie and needes must haue fines euen of the poorest sort and because he wil be thought to deale mercifullie this waie is deuised The poore man hath no money and yet he must pay his goods and speciallie his sheepe though they be few shall be preised and according to the rate out of those goods the fine shalbe raised And that some pitie shalbe thought to be shewed the poore man shall haue his goods againe by the price to pay his fine withall and for occupying of those his owne goods he shall pay a yearlie rent or interest as it were
hand of the oppressour saith the Lord c. Seeke iudgement releeue the oppressed iudge the fatherlesse and defend the widowe Almightie God commaundeth the Magistrates to execute iudgement in the morning therefore they must vse no delaies in doing iustice God commaundeth the magistrates to seeke iudgement therefore in cases of oppression they must not stay till they be called for God commendeth vnto the Magistrates all that are oppressed but speciallie the fatherlesse and widowe because they want the defence of their parents and husbandes euery man goeth ouer where the hedge is lowest Iosias executed iudgement iustice he iudged the cause of the afflicted and poore saieth the Lord of Iosias Iob saieth thus of himselfe I deliuered the poore that cried and the Fatherlesse him that had none to help him c. I put on iustice it couered me my iudgement was the eie to the blinde I was a father vnto the poore and when I knewe not the cause I sought it out diligentlie I brake also the chawes of the vnrighteous man and pluckt the pray out of his teeth c. It appeereth by this that Iob was a worthie Magistrate God send vs manie such as Iob was The Sunamite whose sonne Elizeus raised to life soiourned in the time of famin seauen yeares in the land of the Philistines in her absence her lands goods were vniustlie entred vpon at her returne she complained of the iniurie to Iehoram the King of Israel Iehoram without delay commaunded an Eunuch to restore her goods and landes vnto her Restore thou saieth Iehoram all that are hers al the fruites of her lands since the day she left the land euen vntill this time The Iewes in Nehemiahs time were greatlie oppressed Nehemiah was verie angrie with the Princes and rulers which oppressed them saide vnto them you lay burdens euery one vpon his breethren c. Restore vnto them this day their lands their vineyards their oliues and their houses If it be the magistrates duety to deliuer the oppressed they must take great heede that themselues be neither principals nor accessaries in the sinne of oppression If they be guiltie iudgement shalbe turned into wormewoode and the righteous shalbe solde for siluer and the poore for shoes that is to say filthy bribes shal be more accounted of then mens liues which are most pretious 5. The Magistrate looseth nothing by deliuering the oppressed IF he doe it with a single heart beside the testimonie of a good conscience which is a continuall feast he may assure himselfe of Gods fauour and blessing and of the singuler liking of all Gods people Iosias did eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and the poore Iob deliuered the poore that cried the fatherles him that had none to help him and the blessing of him that was ready to perish came vpon him Our souereigne Ladie Queene Elizabeth hath dealt gratiouslie with manie poore suters at the Court she hath spoken comfortablie to them and procured restitution accordinglie If it be no disgrace to this noble Ladie which sitteth vnder the cloth of estate to deliuer the oppressed it is no blot to inferiour magistrates if they doe the like If the Prince pleaseth God highlie and winneth the hearts of her subiects soundlie for releeuing the oppressed it is verie certaine that those Cormorants which grynde the faces of the poore are accurssed of God and loose the hearts of his people If the Prince sitteth fast in the seate of her Kingdome for tendering the case of the oppressed can they assure them-selues of sitting quietlie vnder their vines and figge-trees which eate bread baked with the teares of men It is certaine they cannot for besides the manifold curses of god and his people their owne consciences doe mightelie sting them and are enemies ynough to torment them 6. Oppressours shall be 〈◊〉 punished CVrsed be he that remoueth his neighbours marke and all the people shall say Amen If they are accurssed by God and his people which remoue the marke of the land they are more accurssed which take awaie house and land Oppression maketh a wise man madde Madnes is a greeuous punishment God punisheth Oppression by madnes one grosse sinne by another Ye haue builded houses of hewen stone but yee shall not dwell in them ye haue planted pleasant vineyeards but yee shall not drinke wine of them The reason of this is set downe by almighty God in the same verse in these words your treadings are vpon the poore and you take from him barthens of wheate that is to say the necessarie reliefe of him and his familiy If the taking away of burthens of wheat from the poore was so great a sin the taking away of arable ground which by tillage and gods blessing bringeth reliefe to a man and his family is no litle sinne They shall not mourne for him saieth God of Ioachim the King of Iuda which was a great oppressour he shallbe buried as an asse is buried and cast forth as a carrion aboue the ground euen without the gates of Ierusalem Ioachim had closed himselfe in Cedar but that was not able to keepe Gods iudgements from him The stone shall cry out of the wall and the beame out of the timber shall answere it c. As if almighty God should say rather then the vile dealings of Oppressours should not come to light the stone shall cry out of the wall I am built of blood and iniquitie and the beame out of the Timber shall answere I am built likewise of blood and iniquitie If the stones and beames of oppressours houses giue in their euidence like honest Iurates against such houses the Oppressours must prepare them-selues to heare this feareful sentence pronounced by the Lord chiefe iustice of heauen and earth against them woe vnto him that builderhat owne with blood and crecteth a citie by iniquitie They which oppresse others doe more hurt themselues then those whom they oppresse the smart of the oppressed hath an end the smart of the Oppressour is euerlasting for he heapeth vnto him-selfe wrath against the day of wrath and of the declaration of the iust iudgement of God There were neuer any oppresfours so many and mighty but at the length they were met with Gods iudgements haue feete of wooll but they haue armes of brasse It is long ere God begin but when he striketh he payeth home Esay chap. 30. ver 14. 17. Woe vnto them that imagine iniquity and worke wickednes vpon their beds when the morning is light they practise it because their hand hath powre and they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen a man and his heritage therefore thus saieth the Lord behold against this family haue I deuised a plague where out ye
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