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kingdom_n	great_a	whole_a	year_n	2,014	5	4.3345	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09659	A godlie exposition vpon certeine chapters of Nehemiah, written by that worthie byshop and faithfull pastor of the Church of Durham Master James Pilkington. And now newly published. In the latter end, because the author could not finish that treatise of oppression which he had begonne, there is added that for a supplie, which of late was published by Robert Some, D. in Diuinitie	Pilkington, James, 1520?-1576.; Foxe, John, 1516-1587.; Some, Robert, 1542-1609. Godlie treatise of the church. In the ende .. a treatise against oppression.	1585 (1585)	STC 19929; ESTC S114273	162,441	172

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

that the Iewes went forward with this building they prepare them selues to fight with them and when they heard tell that they were readie to defend themselues they runne a waie Such rashe heades haue wicked men alwaies vnconstant and changing with euerie winde but Nehemiah is euer one man constant and bolde in well doing and goeth forward in building Gods Citie notwithstanding all their braggs Here appeereth how true it is that Dauid saieth the Lord bringeth to nought the counsell of the heathen and disapointeth the deuises of the people but the counsell of the Lord endureth for euer and the thoughts of his heart throughout all ages The Scribes Pharisies and the high priest gathered a councel against the Lord Christ thinking to haue ouerthrowne him and his doctrine that it should neuer haue bene heard off more but Dauid said truelie of them why did the heathen fret the people imagine a vaine thing the Kings of the earth stood vp togither and the Princes assembled against the Lord and against his anoynted but all in vaine for the Lord raysed vp his sonne Christ from death destroyed them Iudas with a band of Souldiers thought he should haue bene able cunninglie to haue wrought his pleasure against his master Christ Iesus But as sone as Christ asked them that came to take him whom they sought they all fell flat to the ground were not able to stand at the hearing of his word Achitophell thought by his wicked counsell to haue ouerthrowne his Lord and King Dauid but God ouerthrew his deuise he went and hanged him selfe and so did Iudas too when he saw the matter fall out otherwise then he looked for These and such other terrible examples may teach men to be wise and that they take nothing in hand against the Lord though it be neuer so wiselie deuised for it shall proue true that the Prophet saith there is no wisdome no foresight no counsel against the Lord. All shal be ouerthrowne and the more cunning it is the sooner it shall be cast downe none can stand against him he onely is wise and all other that haue it not from him be fooles Good men may also learne here not negligentlie to looke to them-selues nor to goe nakedlie without weapon to yeald them selues into their enemies hands for soe they may be guiltie of their owne death A weapon boods peace as the common saying is for God hath made the weapon to defend the bodie as he made the meat to feede the bodie and these braggers like theues will set on no man that they see weaponed and wil stand against them but on those that be naked or faint harted they will be cruel God requireth not such peakishnesse in a man that he suffer him-felfe to be wounded that by the law of nature aloweth euery man to defend him-selfe with weapons against such theeues if peace cannot otherwaies be had Now that their enemies were vanquished and fled away they brag not of their strength and courage they goe not to the Tauern to tosse potts and boast of their great victorie but in the feare of god returne to the walls euerie man falleth to his worke againe Thus we learne here both in the spirituall battell against Sathan his members to put on the spirituall armour that S. Paul armeth the christian souldier withall and they will flie away as these braggers did if we stand boldlie prepared to fight against them as Nehemiah his fellowes did It is true that the common verse teacheth Hostis non laedit nisi cum tentatus obedit Est leo si cedis sistas quasi musca recedit S. Iames agreeth to the same saying withstand the deuill and he will flie from you And S. Peter teacheth how to withstand him saying stand against him being strong in faith c. And also we learne not to be idle vnprofitable or vnthankful after the victory our deliuerance but to returne to our worke againe and sleepe not nor be negligent for our mortall enemie neuer sleepeth and if he preuaile not one waie he attempteth another he is not ashamed to take a foile but he wil assault vs againe some other way he is not wearie for he hopeth to speede at length and take thee napping All histories declare that the greatest Kingdomes which came to great powre and authoritie by taking paines by painfull battells by suffering hunger and cold euen the same when they fell to idlenes wallowing in wealth and riotous feasting daintines they lost their former glory faster then they wonne it Such be those time-seruers which the Gospel speaketh of that for a time make a shew in seruing thé Lord but in the tyme of triall they fall away their hollow hearts declare plainly that they neuer feared the Lord vprightlie Thus must the men of God neither be rash in attempting things vnaduisedlie nor negligent in prouiding things necessary for their defense or desperatly feare the brags and powre of the enemie but in the feare of god stand to their lawfull defense committing the successe to the almightie whose wisdome ruleth al things at his pleasure who defendeth his people no power can withstand him 16. And it fell forth from that daie forward that the halfe parte of the yong men did worke and the other parte of them held their Speares Shields Bowes and brestplates and the rulers were behind the whole house of Iuda 17. They that builded the wall and those that bare burdens and those that laied on the burdens with the one hand wrought their worke and with the other held their dartes 18. And euery one of the builders girded their Swords vppon their loynes and so they built but he that blew the Trumpet was by me 19. And I said to the Nobles and to the rulers and to the rest of the people this worke is great and large and we are scattered on the walls farre euery one from other 20. In what place soeuer ye shall heare the sound of the Trumpet thither come togither to vs our God will fight for vs. 21. And we will labour at the worke the halfe of them held their Speares from the day spring vntill the starres did rise 22. And at that time also I saied vnto the people let euerie one with his seruant lodge in the middest of Ierusalem that in the night we may haue watch and in the day labour 23. As for me my breethren my seruants and the watch-men that followed me we put not of our cloathes any of vs but onely to wash them in water ALthough Sanballat and his fellows were fled and retired back yet Nehemiah like a wise Captaine fearing some new practise and lest they might hide them-selues for a time and come againe on the sodaine and ouerthrow them deuideth all the yong men into 2. partes the one half followeth their worke and the other standeth readie in armour to defend thē if any sodaine

euerie one would amend another see other mens faults but not his owne and therefore all lie still as they did nothing amended and euery one maketh courtesie who shall beginne Sophonie the Prophet complaineth of his time and saith Thy rulers are roaring Lions thy iudges are rauening wolues in the euening and will not leaue the bones vntill morning thy prophets are lewd and vnconstant thy Priests haue desiled the holy place broken thy law Micheas crieth out saieth there is not a goodman lest on the earth and not a righteous man among men all lie in waite for blood euerie man hunteth his brother vnto death c. God grauntour times were not like Among vs it is merilie said of some that there be some Courts where law is executed without conscience Another where conscience is without law the third where neyther law nor conscience the fourth where both law and conscience shall rule I can rather pray for then looke for vntill the last day come when the righteous Iudge shall iudge both with law conscience In the meane time we may mourne and turne vnto the Lord that he may forgiue vs and receiue vs in his manie and great mercies for we are full of manie great miseries The pride of weomen is through the fault of men therfore they be blameles God amend vs all It is written that Ioseph in Egipt vsed the people almost of like sort that they doe here and yet is he praised and these iustlie reproued which possiblie some marueile at not vnderstanding the diuersitie of their doings Ioseph laid vp corne in the time of plentie when euerie man had ynough these men did it at al times without respect in plentie and scarsitie Ioseph brought the monie into the Kings cofers to serue the common wealth these men laid it vp in their owne Cofers to their owne priuate vse Ioseph bought their cattell for such price as they were worth these men pay not the iust price for anie thing they take Ioseph buieth their land and maketh the people bond vnto the King restoring them againe the land the King finding the seede to sowe the people onelie laboring to till the ground And where we thinke we deale courteously if we let them sow to halfes the Egiptians haue the fourth part for their labour and paie the king the fift part of the encrease for the land and seede but these men kept all in their owne hands Ioseph bought not the Priests lands but gaue them alowance of such things as they wanted out of the kinges store and these men like vnto our daies if they can scrape anie thing from the Church that is a pastime among all other to laugh at and thought best gotten So much more is a minister of Gods gospell thought meeter to be spoiled by these cutpursses then Ioseph thought meet to doe to those Idolatrous priests Ioseph opened his barnes in time of dearth and sold liberallie to the needie these men the greater that the neede was the faster they lockt it vp vntill they had their desire of the poore Ioseph restored their land and tooke but the fift part of the increase these men restore nothing and yet take interest As this cruell dealing toward their breethren and countrie-men was thought straunge to be found amongst this people in the time that God had shewed to them such great mercies in restoring them againe to their countrie giuing them the liberty to build their temple and Citie with great gifts liberalitie and fauour of the kings vnder whom they were bondmen and slaues So it is much more marueil that among Christians in the time of the gospell 〈◊〉 mercifullie restored vnto vs so freelie taught greater crueltie should be found and exercised then among the hard harted Iewes or Infidell pagans But this is the common practise of Sathan that in no age people nor countrie he can be quiet to see Gods kingdom set vp and florish and his powre fall but he will rage storme besturre him and by all deuises that may be and by all powre that he can ouerthrowit And seeing this is no new thing but hath fallen out diuers times afore let vs not now be astonied nor dismaied at it nor murmure and grudge against the doctrine of our saluation so mercifullie offred vnto vs as though it were not the true word of God because men liue so far contrarie to that which is taught and they openlie professe The deuill is content when he cannot ouerthrow the trueth of the doctrine to deface it so much as he can with the ill life of those that professe it But the gospell teacheth vs what to doe in this case saying doe as they say but doe not as they doe The doctrine is good though they be ill The trueth and worthines of Gods word hangeth not on our life and doings but our life and doings should be reformed by Gods word for that it is a Lanterne to our feete and a light to our stepps that we may know when we be in the right way and how to come into it We must be iudged by Gods word and not it by vs we must be ruled by it and not ouerrule it according to our phantasies we must hang on Gods true saying and not on mans cuill liuing Because the Author being preuented by death could not finish the rest of this treatise much lesse of this and the other Chapters which remaine vntouched I thought it good for the better instruction of the reader and in stead of a supplie for this point of Oppression which that godlie zealous father had begonne to annex and set downe that which of late was published by Robert Some D. in Diuinitie To the Reader IT hath pleased an English papist to giue out in print that the Church of Roome doth both teach and require actuall restitution and that our Church doth neyther His speech of vs is verle slaunderous and my treatise against oppression is argument ynough to confute him If they of Rome teach and require actuall restitution it is no worke of supererogation they doe no more but their dueties If we should fasle in this cleare point we deserue great condemnation at almightie Gods hands I confesse that a man is good therefore iustified in Gods sight before he doth goodworkes but with-all I set downe this that goodworkes doe followe him that is truelie iustified and that such as haue oppressed or iniured anie man shall not be pardoned at Gods hands vnlesse they make actuall restitution if they be able to doe it If anie require proofe of this I referre him to this Treatise of mine against oppression A GODLIE TREATISE AGAINST the foule and grosse sinne of OPPRESSION Question VVHat is oppression Answere It is vniust dealing vsed of the mightier either by violence colour of lawe or anie other cunning dealing against such as are not able to withstand them The ground of this definition is conteined in these places of