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
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
crucifying cōdemning the sonne of god their sauiour When-soeuer the scripture speaketh of any going to this Citie it saieth commonly they went vp to Ierusalem because it was built so on hils that on what side soeuer thou camest in thou sholdst goe vp an hill which though it seeme a small matter to be noted yet God which doeth nothing in vaine as he did by other outward things teach that grosse people heauenly things as here in this clyming vp to this earthly citie they left worldly things beneath them in the vallies so they that would pray vnto the Lord or seeke the heauenlie Ierusalem must climbe vp by faith into heauen to the mercie seat and throne of grace casting awaie all worldly cares and leauing that behind The common opinion is that Adam our first father dwelt and was buried here in this Citie And the Scripture teacheth that good father Abraham offred his sonne Isaac on the mount Moria where Salomon built the temple Which all were figures that Christ Iesus the new Adam should be buried in the same place where the old Adam was to restore to vs that life which old Adam had lost and should offer his pretious bodie on the tree for our redemption a sweeter sacrifice then Isaac or anie bloodie sacrifice that was offered in the temple of Salomon It is comfortable to consider and wonderfull to behold how the wisdome of God hath made the circumstances of our destruction by Adam saluation by Christ Iesus to agree Adam in Paradice a garden of pleasure offended God was cast out for his disobedience and we all his posteritie Christ Iesus was buried in a garden and hath by his death restored to vs life againe By the intising of a woman man fell from God and by a woman that blessed seede Christ Iesus was borne and reconciled vs to his father againe By a pleasant apple was man deceiued but by Christ hauing bitter gall giuen him to drinke man was saued In that garden had Adam all pleasant things freelie giuen him and in this garden without the Citie had Christ our Lord all cruel and spitefull torments that could be deuised that we should goe forth to suffer with him forsaking the daintie pleasures of this Citie In the temple no sinne could be forgiuen without shedding of the blood of some sacrifice and in this world is no pardon of our wickednes without the blood of Christ Iesus the innocent lambe of God And as by the fall of one man Adam we all were condemned so by the rising from death of one man Christ Iesus we are iustified By the corruption of our father Adam we all did perish and by the Innocencie of our brother the Lord Christ we al be sanctified Why should not the goodnes of the one profit vs as much as the illnes of the other did hurt vs or rather much more blesse vs being the immortall sonne of the liuing God and the other being but a mortall man made of the earth And as they that had anie sute to the King or sacrific e to be offred by the Priest first entred in at the vttermost gate where the common sort of Citizens dwelt then through the second where the Leuits learned men were and lastlie in at the innermost gate where the King and his palace the hie Priest and the temple were built so they that will goe to the great King and hie Priest of the heauenlie Ierusalem must first enter the vttermost gates where al sorts of Christians are borne into this world and then be brought to the second to be intructed by the ministers in the lawe of the Lord and receyued into the Church and there nourished by the Sacraments of God which being diligentlie done he may boldlie enter at the Innermost gate to the Kings Palace and temple to make his humble sute pray and offer his bodie a liuelie sacrifice to God the father by Christ Iesus his sonne King of Kings and Lord of the heauens who also is our high Priest and Archbishop that offred vp that sweete sacrifice of his owne blood for our silthie and stinking sinnes For as the king and the Priest dwelled both togither in the Innermost warde and on the high hils so our King and high Priest Christ Iesus hath taken vnto him-selfe the kingdome and priesthood and by his holie spirit made vs a king lie priest hood to God his father Kings that we might by him conquere the kingdome of Sathan and Priests to mortifie and kill the silthie lusts of our flesh and offer our soules a liuing and holie sacrifice to serue him For as no sacrifice could be offred any where but in this onelie Temple of Ierusalem so no prayer nor thankefull sacrifices can bee offered vnto him but in the name of Christ Iesus his sonne and our Lord. Lastlie as God of his iustice for the wickednes and superstition both of the Princes Priests and the people destroyed the kingdome law and priesthood of Moses neuer to be built orrestored againe though the Iewes sundrie times attempted it and with great sommes of money would haue gotten licence to haue yearelie come and lamented the destruction of it Yet both Emperour Elius Adrianus to withdraw them from it built a new Citie in another place called it after his owne name and graued a Swyne and his owne Image ouer the gates to bring them in hatred with it and commanded in paine of death they shold not come thither God also with Earthquakes ouerthrew their doings destroyed their tooles and swallowed vp the workemen So in his mercie he hath built a new spiritual Ierusalem giuen vs the comfortable tidings of the Gospell sent his Apostles to preach it through all the world set vp a new kingdome and ministerie not in a corner of the world as it was then but through all countries that all which beleeue may be saued and that not in feare and threatnings as the law was but in louing kindenes mercie grace peace and trueth in Christ Iesus Many of these things are well noted by Wolphius and other learned men and because there is diuers times occasion giuen in this Chapter to speake of these figures and spirituall comparisons I haue once for all set them downe that I neede not oft repeate them afterward and they that list may briefelie here see all set togither and applie them afterward as occasion serueth I will not in this Chapter as I haue done in others follow verse by verse nor sentence by sentence nor word by word to examine them particularlie because it standeth most of names wherein the vnlearned should not take so much profit as labour in reading of them though the learned may with pleasure picke out good lessons of them by Allegoricall interpretation of the places c but I will briefelie note such things here and there in some verses as shall giue occasion to help the simpler sorte to further the building of these walls for
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
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
Mathew sayeth that diuers dead bodies after the resurrection of our Lord and Master Christ Iesus rose out of their graues came into the holie Citie and appeered to many This holines came not by holie-water casting or hallowing of popish Bishopps which halowed Church or Church yeard but by gods appointing choosing it for his dwelling place where he would be worshipped as the Psal. teacheth The Lord hath chosen Sion he hath chosen it for adwelling place for him-selfe this is my resting place for euer heere will I dwell because I haue chosen it So on gods behalfe and appointing it for a place where he would be worshipped it was holie though the wickednes of the people had defiled it and iustlie procured gods anger to destroy it Christ Iesus our Lord finding his temple ful of all vsurers buiers and sellers gata whip and draue them out saying my house is a house of praier but ye haue made it a denne of theeues So by Gods appointing it was a house of prayer and by mans misusing of it a denne of theeues And he seeing the wickednes of the people in it wept for it and said Ierusalem which killest the Prophetes and stonest to death them which are sent to thee how oft would I haue gathered thee as the henne doeth her chickens vnder her wings and thou wouldst not The Prophets of old time for the wickednes of the people in it haue likewise rebuked Ierusalem sundrie times How is this faithful Citie which was ful of iustice now become an harlot And againe heare thou harlot speaking to Ierusalem Thus one thing by Gods appointing it to a holie vse may be called holie and by mans misusing of it become most vnholie But the place it selfe maketh nothing holie as it is written God chose not the man for the place sake but the place for mans sake and therefore this Citie did not make the dead men holie that were buried in it nor anie thing the worsse if they were buried out of it Therefore the papists are both wicked in teaching the people that one place is more holie then another to be buried in as in the Church rather then in the Churchyeard neere the high altar rather then in the body of the Church and they are theeues also in picking poore mens purses for the same In these were many abuses as in any one thing But he that wil keepe these three rules shall not erre First That he doe not cast out the dead bodies vnburied to be deuoured of wilde beasts nor burie them in dunghils ditches or such like places where none else is buried Diogenes when his friends asked him How he wolud be buried bad them cast him out it skilleth not how Why saie they the beasts will deuour thee Nay then saieth hee lay my stafe by me and I shall driue them awaie A barbarous saying and meete for a heathen man Yet I thinke the laying of the metyarde in the graue with the dead man came vp on some such like cause or else to driue away deuils Socrates whē he was asked the like question answered more honestly and bad burie him so as were moste easyfor his friends The second is to auoid great cost sumptuousnes as Shrines Tombes Tapers Torches Candles mourning-coates feastings c. which do no good to the dead are to chargeable vnprofitable to their friends Yet if Ciuil pollicy adde some solemnitie to Princes noble men as their coate Armoure flagge sword heade-peece recognisaunce I dare not vtterly condemne it and yet would wish it more moderatly vsed then many times it is As there was difference in them while they liued from the common sorte state so there may be in their burialls for polliciessake but for no religion or holines at al. The third thing to be obserued is that no superstition should be cōmitted in them wherein the Papists infinitelie offend As in masses diriges trentalls singing ringing holi water halowed places yeares daies moneth mindes crosses pardon-letters to be buried with them mourners de profundis by euery lad that could saie it dealing of money solemnlie for the dead watching of the corps at home bell and banner with manie moe then I can reckon These three abuses taken awaie remaineth that comely order which Christian charitie requireth as to haue neighbours quietlie to accompanie the corps to the graue as it was in the poore widowes sonne of Naim Brotherlie to comfort those that lost their friends as the Iewes did Marie Martha for their brother Lazarus to confirme faith in the resurrection of the dead in the selfe same bodie that there is put in the earth to prepare them-selues to die daily not knowing when our course shal come To praise the Lord that graunted the man so long a life among vs with honestie and in the end gaue him a stedfast faith to seeke his saluation onelie in Christ Iesus who hath conquered death hel sinne by his owne death and by his rising from death hath iustified vs and will raise vs vp from the graue in the end to liue with him in heauen without end The comely vsing ofthese in Gods Church is a great comfort to all good Christians and the want of them a token of Gods wrath and plague Abraham was promised burial in his ripe age as a blessing from God Iosias was promised that he should be buried in peace and not see the plagues that should follow the Gabeonites are praised of God and rewarded also of Dauid for that they buried King Saul and his sonne though the father was an ill man contrariwise to King Ieroboam and Achab was threatned for a plague that he and his posteritie should not be buried but deuoured of beasts and to King Ioachim was fore-tolde it that he should be buried as an asse for his falling from God Tobias was cheifelie commended for burying the dead bodies of his countrie men that were cruellie slayne Thus burial is commended to want it was great reproofe Ieremy threatneth them that for their wicked life they should be pulled out of their graues The place of burial needeth no bishoppes blessing nor Popish halowing but euerie comelie place is holy enough so it be reserued for that vse onelie It is called in the Greeke Coimiterion that is a sleeping place and in the hebrew Beth-haiaim that is the house of the liuing thereby to teach vs that the body sleepeth the soules liue as Salomon saith the earth shal goe to the earth from whence it was and the soule shal returne to him that gaue it Abraham bought a feeld to burie his in and there was he and his posterity buried and that was a common custome continued long after by the iudges and kings of Iuda So Gedeon and generallie the rest were buried It is said of King Osias that he was buried in the feeld where the other Kings
many tymes turneth them to hatred That preacher therefore which will winne most vnto God shal rather doe it by gentelnes then by sharpnes by promise then by threatnings by the gospel then by the law by loue then by feare though the law must be enterlaced to throw downe the malice of mans hart the flesh must be bridled by feare and the spirit comforced with louing kindnes promised Nehemiah vseth both the law and the Gospel to persuade them withal The 17. verse laieth afore them the misery they were in to liue vnder heathen strange Princes the pitiful sight of their broken wal their gates burned wherby they liued in continual danger of the enemy round about them to be spoyled murthered the shame was no lesse them the losse that they could not repaire and recouer by their wel doing that their fathers lost they had dwelled so many yeares in it since king Cyrus gaue them licence to goe home againe all which were the heauie burthens cursse of the law But this verse setteth afore them the gratious goodnes of God and the King which had giuen great tokens of their good wil fauour toward the worke of their meere mercie so both the lawe and the gospel laide afore them the miserie taken awaie and mercie offered vnto them they should most thankfully receaue the goodnesse promised auoid the great burthen of miserie that they so long had borne This kinde of teaching is verie meete to be followed of all preachers and those that shall speake vnto a people where all sorts of states ar to be perswaded sor these kinds of reasons touch all sorts of men and if it be done in the feare of God it wil worke as it did then Those be the best schollers that wil learne withont the rod yet none so good but at times he needeth the rod and a wise schoolemaster wil make such choyse of his schollers whom he wil haue learned that he shall profit more with gentlenesse then crueltie and such asses as must continuallie haue the whip are meeter to be driuen from the schoole to the Cart then by their loytring to hurt others 19. Sanballat the Horronite and Tobias the seruant an Ammonite and Gesem the Arabian heardit and they mocked vs said what is this thing that ye doe doe ye fall awaie from the King 20. And I aunswered them said vnto them the God of heauen is he that hath graunted vs prosperitie and we his seruants wil rise vp and build and as for you there is no portion and right nor remembrance in Ierusalem These men as they were sad at Nehemiahs first comming when they see that any man had founde such fauour with the King to doe good to Ierusalem so now were they almost mad for anger when they heard that they went about to build the walls of Ierusalem Openlie to withstand them or forbid them to worke they durst not because they had the Kings Commission to doe so but so much as they durst they discourage them they mocke them thei threaten to accuse them of that which would make any man afraid they lay rebellion to their charge and say they would build that City for no other cause but that they would make them-selues strong aginst the King fall away from him set vp a King amongst them selues obey none but vse their olde libertie rule all about them as they did afore These men beare some authoritie in the countrie and like proud braggers dissembling malitious enemies to God his word they would hinder so much as thy could this building The world is to full at this day of such like dissembling hipocrites The one soite if they come vp of nought get a badge pricked on their sleeue though they haue litle yet they looke so bigg speake so stoutly that they kepe the poore vnder their feete that they dare not route All must be as they say though it be neyther true nor honest none dare say the contrarie But the dungeon dissembling Papist is more like vnto them for he careth not by what meanes to get it by feare or by flatterie so that he can obteine his purpose These men first mocke the Iewes and scornefully despise them for enterprising this building thinking by this meanes to discourage poore soules that they should not goe forward in this worke After that they charge them with rebellion These two be the old practises of Sathan in his members to hinder the building of Gods howse in al ages Iudas in his epistle saith that in the last daies there shal come mockers which shal walke after their owne wicked lusts Peter Paul foretold the same Our sauiour Christ though he was most spitefullie misused many waies yet neuer worsse then when they mocked him both Herod Pilate the Priests and the Iewes It is thought but a smale matter to mocke simple soules so withdraw them from God but Salomon saith he that mocketh shalbe mocked And Dauid he that dwelleth in the heauens shall mocke them the Lord will laugh them to scorne This shal be the iust rewarde of such scorners It is iustlie to be feared that as the Iewes were giuen vp to Nebuchad-nezzer for mocking the Prophets and Preachers of their time as it is writen so we for our bitter taunting scoffing reuiling disdaining and dispising of Gods true ministers at these daies shalbe giuen into our mortall enemies hands What is more common in these daies then when such hickscorners wilbe merie at their drunken bankets to fall in talke of some one Minister or other Nay they spare none but goe from one to another and can spie a mote in other men but cannot spie their owne abhominations Christ was neuer more spitefully and disdainfully scoft at then these Lustie Russians open there mouths against his Preachers but the same lord Christ saith of his disciples that he which despiseth them dcspiseth him What rewarde the mockers of Christ shal haue I think euery man knoweth Good men with heauie harts commit them-selues and their cause vnto the Lord and pray with Dauid Lord deliuer my soule from wicked lipes aud from a deceitfull tongue Salomon saith God will laugh when such shall perish Michol wife to Dauid was barren all her life for mocking her husband when he plaied on his harpe and daunced afore the arke of God The children that mocked Elizeus and saied come vp thou baldepate come vp were all deuoured sodenly of wilde beares that came out of the wood hard by Dauid amongst many miseries that he complaineth of saieth that the scorners made their songes of him when they were at their drunken feasts and when he seeth no remedie how to scape their poysonfull tongues he paciently turneth him vnto the Lord committeth all to him in the latter end of the Psalme God comforteth him and telleth him what sundrie mischiefes shall fall on them for their despitefull dealing
striuing who shall be Peters successour in authoritie but I feare Iudas hath more followers which cowardlie and greedelie for a little money hinder betraie and vndermine both the faithfull builders and building If it be heynous treason to betray one man whom thou owest dutie reuerence and faithfull seruice vnto it must needes be much more heynous in a Citie a Campe a Church or anie societie where faithfulnes should be found to deceiue runne awaie deale dissemblinglie or to disswade discourage and withdraw anie or manie from their dutifull obedience labour diligence and faithfull dealing to the dishonour of God the ouerthrow of Religion and hurt of his people God for his mercie sake roote out all desperat Iudases from among all faithful companies that they may not discourage others and speciallie from among the flocke of Christ whom he hath so dearlie bought that the Lords building may goe forward lustelie What these Romish rubbish be I had rather leaue it to other mens considerations then by blotting of paper and filling mens eares with such filthines stand to rehearse them but among many I thinke none worsse then manie lewde dispensations which such idle lubbers seeke for whereby their dutie is vndone But manie a good builder will not build on the sand but dig to the sad earth and the good husband will plucke vp the weedes afore he sow good Corne so surelie in Gods Church ill doctrines Ceremonies Customes and Superstitions must be rooted out afore good Lawes Orders wholsome doctrine gouernment can take place 11. And our enemies saied The malice of Sathan by his members Is so great against the building of Gods Citie that by all meanes openly and priuilie inward enemies and outward faire words and foule Sword fire and fagget warre or peace Teaching or holding their tongue knowledge or Ignorance vndermyning or Conspiracies and all other deuices whatsoeuer they let none slip but trie all that they may ouerthrow all and not so much to doe them selues good as to hinder others to set vp them-selues in the sight of the world and to deface the glorie of God but in the end all is in vaine and our God shall haue the victorie They will not yet vse any open violence but cunningly come on them vnawares be on them afore they know it or looke for it secretly prepare all things necessary for their purpose and steale on them priuilie that they shalbe in the midst of them afore they wot where they be they will kill them shed their blood mercilesly murther them and make that building to cease ouerthrow the walls pull downe the Bulwarkes and so ouerwhelme them that they neuer dare attempt anie such building any more O monstrous malice against thy Lord to thine owne destruction in hindring his building and his immortall praise in defending of it What foolishnes is this to striue against the almightie a wretched worme on the earth to rebell against the lords holie will and determinate pleasure in heauen Nothing greeueth them so much as to see this worke goe forward if this worke were laied a sleepe their harts were wel eased but our God in patience letteth them vtter their malice that in his iustice he may ouerthrow them In this Serpentine craftie and deuilish dealing of these wicked men appeereth the old Serpentine deuilish nature and malice of Sathan that old cankered enemie of God and man from the beginning God saied to the Serpent that the seede of the woman should tread vppon his heade and the Serpent should tread vpon his heele Craftie and subtil men when they will worke a mischiefe goe priuilie about it to deceiue the good man as the Serpent if he will sting a man will not looke him in the face but steale on him priuilie when he seeth him not God endued man when he made him with such a maiestie in his face afore he fell to sinne that all creatures did reuerence and feare him and although sinne hath much defaced and blotted out that Noble Maiestie and grace that God endued him with yet it is not vtterly disgraced and taken awaie but some sparke and Relique remaineth at this day that no wilde nor venemous beast dare looke a man in the face boldlie and hurt him but will giue place for the time and seeke how he may priuilie wound or hurt him when he seeth him not It is good wisdome therfore for euery man that shall be in daunger of anie such hurtfull beastes allwayes to looke them in the face and beware when he turneth his eie from them that they sodenlie and subtillie leape not on him and hurt him These craftie and subtill foxes therefore like the seede of the Serpent would not openlie inuade nor gather anie great power of men against them but at vnawares steale on them priuilie afore they should suspect anie such thing This is the nature of wicked men so craftelie to vndermine the Godlie The next propertie of the Serpent that appeereth in these diuellish men is that they mercileslie would murther them when they hadde once thus sodainly inuaded them Sathan was a murtherer from the beginning as Saint Iohn saieth and therefore no maruell ifhis Children be bloodsuckers like vnto the father when he would not spare the innocent Lamb of God Iesus Christ but most cruellie crucified him why should we maruell to see himby his wicked Childrenso greedelie seeke to shed innocent blood still The last propertie of Sathan appeereth here most plainlie in these wicked men in that they would so gladlie ouerthrow this building of Ierusalem that it should neuer be thought on anie more Sathan is the Prince of this world and therefore cannot abide another King to reigne nor anie kingdome to be set vp but his owne and for mainteining of that he will striue by his members vnto death If a man would describe a Papist I know not where he should finde a more liuelie Example then these men be The Papist is close and subtill in going about to worke his feate on a sudden as these men were afore it be spied if God vtter it not Their bloodie hearts and hands haue filled all countries in all ages with shedding innocent blood but especially this age plainely declareth to them that will not be willfullie blinde howtrue it is Those bloodie mariages in Fraunce of late which were pretended to be made for peace loue and quietnes shallbe witnesses against them of these kinde of dealings though they reioyce in their mischiefe vnto the worldes end Saint Paul calleth the Deuill not onely a Prince but a God of the world because he disdaineth the glorie of God and would haue that honour giuen vnto him-selfe And that ye maie easilie see who is his truely begotten sonne looke who sit teth in the Temple of God boasting him selfe as God as Saint Paul saieth who sitteth so deepely in ignoraunt mens Consciences that they dare not offend him but thinke him to be holiest who taketh in hand to
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
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