returne home againe to the king with thankes that they had conueyed him so farre on his way safelie 10. And Sanballat As Nehemiah was glad that god had prospered his doings so well hitherto so others were as sory For at his comming into the countrie Sanballat Tobias were so sore greeued that any man found such fauor with the king that he might procure any good thing to ward the children of Israel that if he had not brought the kings letters with him he could not haue escaped their displeasure It is not manifest in the text what countrie these men bee of but I can well encline to that opinion which thinketh that Sanballat was A Moabite of the Citie Horonaim which Esay in the 15. and Ieremy 48. speake of and that Tobias was an Ammonite because the Moabites Ammonites were euer frō the beginning most cruell against the Israelites in their comming out of Egipt and al their doings though they came and were borne of neere kinsemen Abraham was vncle vnto Lot of Abraham came the Israelites of Lot when he was dronken came the Moabites Ammonites gotten by his owne daughters And this is commonly seene that both those which bee so bastardlie borne against nature prooue not honest and when displeasure groweth among kinsfolke and specially for Religion as this was it scarce can bee forgiuen Sanballat by interpretation signifieth a pure enemie and Tobias was a seruant and yet crept into great authoritie as the other was These two points may wel agree to the papists and all enemies of gods trueth for they will lurcke priuely vntill time serue them to shew their cruelty and then they will rage feirselie and so wil slaues and seruants that come to authority frō base degree Salomon saith there be three things that trouble the world where of the first is a seruant when he com meth to be a ruler for then he waxeth so proud cruell that he forgetteth what he was he disdaineth al men but him self The Papists are bastardlie borne of spiritual whordome seruethe Pope as slaues in al his superstitions they come of Agar the bond woman not of Sara the free woman and therfore hate the true children of god which beleeuing the promises of God are saued and they will be saued by their owne workes contrary to the scripture and so greeued when they see any thing pro sper with them that for verie malice and enuie they pyne away as these two wicked Imps doe here shew them selues because they would not see Ierusalem restored As the building of this Ierusalem had manie enemies so the repayring of the heauenly Ierusalem by the preaching of the glorious Gospel of Christ Iesus hath manie moe The malice and enuy of worldlings against all those that set vp the kingdome of Christ and pull downe the pride of mans heart is so great that it can neuer be satisfied If malice had not blinded these men what harme was it to them to see the Iewes doe well and God worshipped there The Iews neuer went about to inuade or conquere their countrie and yet they could not enioy their owne countrie without much trouble of these enuyous people Enuie euer disdaineth to see other doe wel and specially such as liue well and serue the lord Christ and is glad of other mens mischeif and harme for then they thinke none shall be able to withstand their pleasures and deuises The people of Canaan when they heard of Iosua and the Israelites comming with so great courrage to possesse their cou ntrie were so dismaied that their courage melted away like wax at the fire Herod and al Ierusalem were astonied when they heard tell that a new king Christ being but a childe was borne and yet the Angels songe for ioy When our sauiour Christ was crucified and buried his disciples were sad and the Iewes reioyced but when Christ had conquered death and was risen againe then the disciples were gladde and the Iewes were sadde Thus one thing worketh diuersly in diuers men Nehemiah was glad that he had found such fauour with the King to build Ierusalem Sanballat and his fellowes were as sory that any should doe it The Gospell hath foretolde that it should so fall out with the worldlings and the Godlie the one shall reioyce when he seeth Gods glory florish and the other shalbe grieuously tormented in conscience The world shalbe glad saith Saint Iohn but ye shall weepe and yet this your sorrow shalbe turned into ioy for God will notsee his seruants ouerwhelmed with trouble but he will deliuer them Dauid describing at large the manyfolde blessings that God powreth on them that feare him in the ende of the Psalme saith The vngodly shal see it and it shall greeue him he will gnash with his testh and pyne away for mallice but the desire of the vngodly shall perish There cannot be a greater greife to an ill man then to see a good man doe well When there was a question moued before King Frederick among his Phisitians what was best to make the sight cleare and some said fennel some Saladine some Glasse some other things as they thought good Actius Syncerus a noble-man standing by said he thought Enuie was the best when euery man either laughed or marueiled at his saying he yealded a reason and said Enuie maketh any thing that she seeth to appeare better then it is for the Enuious man thinketh another mans Corne to be better then his owne and another mans Cow to giue more milk and the least good thing that a good man hath seemeth great in his eye that cannot see other thriue espieth diligentlie with great greife the smalest things the good man doeth and that is said he to make the eye-sight cleerest when euery smalething shalbe best espied Enuy is worse then any poison of other beasts The snake the adder the toad haue deadlie poison in them wherewith they hurte others and yet it hurteth not them-selues but Enuie is so poisonful a thing that it killeth him that hath it first and hurteth not other for he fretteth with him-selfe he fumes he pynes away to see others doe well he eateth not nor sleepeth quietly nor can be merie vntil he see some mischiefe fall on the good man and as the canker eateth and consumeth hard yron and brasse so malicious Enuy with fretting consumeth out enuyous stomachs When Sanballat and Tobias hearing but of Nehemiahs comming into the countrie and that he had found such fauour with the King to buyld Ierusalem were thus greeued with malicious enuie to see the Iewes doe well what sundry attempts they made afterwards to ouerthrow that buylding the residue of this booke will declare How the enuious Papists disdayning to see Gods gospell take place in any countrie doe rage fret fume pyne away for sorow and anger how they haue blooded and bathed their hands in their Breethrens blood and yet cannot be quiet the world seeth it to
When Belsazar King of Babilon made his drunken feast to his great men and called for the vessels and Iewels which Nebuchadnezer hrought from Ierusalem that he and his harlots might eate and drinke in them in despite of the liuing God of Israell A hand appeared writing on the wall which Daniell expounded when none of his sowthsayers could doe it and said his Kingdom should be taken from him and so it came to passe For the same night Belsazar was slaine and Darius King of the Medes possessed his Kingdome A iust rewarde for al such drunken mockers of God his people Religion and Ministers and yet our merrie tossepots will take no heede Sara saw I smaell playing with Isaac her sonne and said to Abraham cast out the handmaid and her sonne for he shall not be heire with my sonne But S. Paul alledging the same text calleth this playing persecution saith as he that was borne after the flesh didpersecute him that was borne after the spirit so it is now but the scripture saieth cast out the handmaide and her sonne for he shall not be heire with tbe sonne of the free-woman so shal all scornefull mockers Iesters and Railers on God his worde Religion and People be cast out into vtter darknes and not be heires of gods Kingdome with his children This playing and mocking is bitter persecution and therefore not to be vsed of good men nor against good men and louers of Religion yet at this day he is counted a merie companion and welcome to great mens tables that can raile bitterlie or iest merely on the ministers Such is our loue towards God his worde and ministers but sure he that loueth God and the worde in deede cannot abide to heare the Preachers ill spoken of vndeseruedly I cannot tell whither is worsse the scoffer or the glad hearer If the one had no pleasure in hearing such lewd talke the other would not tell it The other thing they charge the Iewes with all is Rebellton falling from the King and setting vp a Kingdome amongst themselues When Elias rebuked Achab and the people to returne vnto the Lord Achab saith vnto him art thou he that troubleth Israeli nay said the Prophet it is thou and thy fathers house rebuking him and teaching trueth was counted troubling of the common wealth and the King What was the cause that King Saul and his flatterers hated poore Dauid so much and so cruellie sought his death but that the people songe after that Goliah was slaine that Saul had killed a thousand and Dauid his ten thousand which was as much to saie as they thought that Dauid was a mightier man then Saul and meeter to be King Daniel set open his windowes and contrary to the Kings commandement prayed thrise a day vnto the liuing Lord and therefore was accused of disobedience to the King and cast to the Lions den to be deuoured of them The Israelits in Egipt when God blessed them and encreased them to a great people were accused that they waxed so many wealthie that they would rebell against the King and therefore to keep them vnder were oppressed by the taskemasters and set to make Bricke for their buildings When our Lord master Christ Iesus was borne the wisemen asked where the King of the Iewes was Herod was mad and killed all the children of two yeares olde and vnder lest any of them should come to be King and put him downe When our sauiour Christ said his kingdome was not of this world then said Pilate thou art a King then Whereupon the Iewes tooke occasion to accuse him of treason and said eueryone that maketh him selfe a King speaketh against the Emperour for we haue no King but the Emperour The Apostles were accused that they had troubled the common-wealth by preaching Christ and filled Ierusalem with their doctrine contrarie to the commaundement of the Priests and Elders Iason was drawen out of his owne house for lodging Paul being accused that he had troubled the world and disobeyed the Emperour When Saint Paul had preached Christ in Athens he was accused for troubling the state by teaching his new doctrine thus euer the building of Gods house by preaching of the Gospell hath bene charged with rebellion disobedience to Princes and troubling of the common-wealth and peace But good men haue not bene dismaied at such bigge wordes but with good courage haue proceeded in their worke hauing the testimonie of a good conscience that they be not guiltie of anie such thing 20. And I answered This was the first push but not the worst that they had to discourage them for proceeding in this building and not vnlike but it made some afraid to heare such bigg wordes and so great matters laide to their charge by men of such authoritie as they were But as they were not ashamed so vniustlie to accuse Gods people so Nehemiah steppeth forth as boldly aunswereth for them all and defendeth their doings A worthie example for al those that be in authoritie to follow they haue not the sword committed vnto them in vaine they ought to defend both by word and deede in their well doings those that be committed vnto them Their duetie is not to suffer Gods enemies to inuade or hurt sclaunder or blaspheme those that they haue charge ouer but draw the sword if neede be to driue awaie such wolues and punish such wicked tongues It is not as we commonlie say when any daunger or persecution ariseth for the doctrine or that the ministers are vntruely reported of let the preachers defend it it is their duetie and vocation we are not learned it belongeth not to vs our care is for the common-wealth onely Religious magistrates will neyther doe so nor saie so they will not suffer as much as in them lieth the Church Religion doctrine nor the ministers to be ill spoken of reuiled defaced nor ouerrunne They be mouthes to speake for Gods people as Moyses was vnto Pharao they be hands to fight for them they be Rulers to defend the good and punish the euil Iephthe when the Ammonites fought against Israel defended the cause in disputation by words and after in battaile with sword The good King Ezechias when he receiued the blasphemous message and letters from Rabshakeh against God his Temple people and Religion he seeketh by all meanes to defend them all and encourage the people not to fall awaie from their God in that great daunger When Holophernes railed on God and his people Achior and Iudeth defend them and shee cutteth of his head When the great Giant Golias reuiled the people of God and prouoked them to fight with him hand to hand if they durst for the victorie none we found that durst doe it but poore Dauid with no strong weapons but his sling and a few stones killed that lustie champion and deliuered his people When Dathan Chorah and Abiram with 〈◊〉 fellowes railed against
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
bestow heauen and hell and purgatorie at his owne pleasure to forgiue sinne and make righteous which belong to God alone but the Pope and his Chaplaines Therefore he that will not wittinglie deceiue him-selfe maie easilie iudge whence Poperie commeth and whether it leadeth vs. No maruell therefore if the Papists at this daie be so earnest to serue their God the Pope and hinder the building of Gods Church and Citie lest their Kingdome Superstition Pride and authoritie decaie Open your eies and see marke the practises of Superstitious Idolaters from the beginning and ye shall finde them in nothing more earnest then in hindring the true God to be worshipped as he ought What made Pharaoh so desirous to staie the Children of Israell in Egipt but that they should not goe Sacrifice to the Lord as he had appointed Wherefore did the Scribes and Pharisies so rage against Christ but that they would not haue their traditions to decay and the true doctrine of Christ Iesus to be set vp Why did the high Priests and elders whip the Apostles and commaund them to preach no more in the name of Iesus but that they would ouerthrow his Kingdome if that they could Whie were so manie thowsand martirs so Cruellie murthered in so manie ages but that they would know no God and Sauiour but onely the Lord Christ Why doeth the Pope and his Partakers so rage at this day as Herod did when he heard that a new King was borne but that he seeth his Kingdome and Superstition ouerthrowen by the preaching of the Gospell And as it falleth out thus generallie in the building of Gods spirituall house and Citie that all sortes of enemies most diligentlie applie them-selues their labour witt Power Pollicie and frendship to ouerthrow the true worship ofGod so particulerlie Sathan goeth about like a Roaring Lion seeking whome he may deuour and therefore euerie man hath great neede to be wary and circumspect that he be not suddenlie ouerthrowne but let him watch and put on all the Armour of God which Saint Paul describeth saying For this cause take vnto you the whole armour of God that ye may be able to resist in the euil day hauing finished all things stand fast Stand therefore and your loynes gird about with veritie and hauing on the brestplate of righteousnes And your feete shodwith the preparation of the Gospell of peace c. that he may stand stoutly in the day ofbattell and through the might of his God gett the victorie The deuill neuer ceaseth for if he cannot ouerthrow the whole Church yet he would be glad to catch anie one that belongeth to the Lord if he could 12. And it came to passe when the Iewes which dwelt beside them came and told vs of their practises 10. times out of all places whence they came vnto vs 13. I set in the lowe places beyond the wall and in the high places also I set the people according to their kinreds with their swords their Speares and their Bowes 14. And when I saw them I rose and saied to the Nobles to the officers and the rest of the people be not afraied of the sight of them but remember the great and fearfull Lord and fight for your breethren for your sonnes and your daughters your wiue's and your houses 15. And it came to passe when our enemies heard tell that it was told vs God disapointed their purpose and all we returned vnto the walls euery man to his worke THis comfort our louing God hath left to his chosen people that as the deuill ceaseth not by his members to trouble and vex his church and beloued Children by all meanes that he can deuise So the mightie Lord of his owne free goodnes by his holy spirit his Angels his creatures all and most sensiblie by the comfort that one good man giueth another in all our greefes faileth not to aide and comfort vs night and day priuilie and openlie that euer we may haue iust cause to reioyce in him for our deliuerance and not in our selues These wicked Samaritans Sanballat Tobias and their fellowes were not so cunning priuily to prepare men and armour sodenly to inuade Ierusalem vnlooked for to murther the builders and shed innocent blood but the liuing Lord to glorifie him-selfe in opening their subtill practises which they thought had beene kept close from all men by other of the Iewes which dwelt among them in Samaria Arabia and other places doeth bewray their conspiracie and maketh it knowne in Ierusalem often times out of all corners of the countrie Thus it proueth true that the Gospell saieth Nothing is hid but it shallbe openly knowne be it neuer so craftelie deuised Nothing can be so priuilie deuised to hurt the man of God but the wisdome of our God doeth foresee it his mercifull goodnes doeth open it his mightie hand doeth so rule it that it ouerwhelmeth vs not God encrease our faith and help our vnbeliefe that in all daungers we may humblie submit our selues vnto him and without grudging or doubting boldlie looke for his help in due time and patiently tarie his leysure for no doubt he wil help them that faithfullie looke for and earnestlie beg his aide King Saul purposed diuers times sodenlie to haue slaine poore Dauid but God opened his mischieuous minde and malice by Ionathan his sonne and Michol his daughter and Dauid was deliuered The Kings chamberlaynes had priuilie conspired to haue murthered Assuerus their King and Master but Mardocheus openeth his treason and the King was saued Benadad the King of Syria made warre against Ioram King of Israell and by counscl of his seruants laid imbushments priuily to trap Ioram the King of Israell by the way but Elizeus the Prophet perceiuing that Ioram would goe the way where the imbush was laid in wait for him gaue the King warning bad him goe another waie when Benadad heard tel that his sccret purpose counsell was knowne to Iorā he came not that way he was angrie with his seruants and said they had betrayed and opened his counsell to Ioram Nay sayeth one of his seruants there is a Prophet in Israell Elizeus he openeth what-soeuer thou speakest in thy priuie Chamber King Herod minding subtillie to kill the young Babe Christ Iesus craftely bad the wise men goe and learne where the new king was borne and he would come and worship him as well as they did but the gratious god which neuer fayleth at neede bad them goe another waie and not tell Herod for he ment to kill the young babe Christ. The wicked Iewes made a vowe they would neyther eat nor drink vntill they had killed Paul but Pauls sisters sonne when he heard their conspiracie opened it and the Captains set Souldiers to defend him deliuer him out of their hands I cannot tell whether these Iewes which dwel abroad in diuers Countries and came and told them in Ierusalem of the
building haue their names written in this boke to What more blessed then is he that hindereth Salomon teacheth and saith the remembrance of the righteous is to his praise But the name of the wicked stinketh This is then the difference and thou maist choose whither thou wilt be remembred to thy praise or to thy shame with the good will of the liuing or hatred But by this answere of Nehemiah when he saith that they haue no parte right nor remembrance in Ierusalē it is partly giuen vs to vnderstand that when they could not hinder this worke by big brags threatnings they offred them-selues to ioine with them in this building to take their part beare the charges fellowlike for why should he deny them these except they required it But Nehemiah a wise man would neither be afraid of them as open enemies nor receiue them into his fellowship as feined friends Wherein he teacheth al true Christians how to behaue them-selues in building of Gods house That is neyther to feare the one nor to receiue the other S. Paul saith be not yoked with infidels what hath rightousnes to doe with vnrighteousnes light with darknes or Christ with Belial Gods people are knit togither with two bonds the one is Christ their head who giueth life to al members of the bodie the other is brotherlie loue among them selues But neither of these can be found in Idolaters for they neither take Christ for their head and liue by him nor they loue not Christians as their breetheren but dissemble with God and man All Christians haue one God one father one baptisme one Religion one law to liue vnder and one heauenlie kingdome to looke for but Infidels and hipocrites haue manie Gods al Religions be alike vnto them they liue as they list and that is their law and will to goe to heauen after their owne deuise if they can get it Yet they haue a delite to thrust them-selues in among Gods people pretending a loue vnto them where in deede it is for no good will but to learne their secret counsels and purposes that by such meanes they maie betraie them when occasion serueth But wise builders will admit them into no fellowship nor friendship as Nehemiah here vtterlie refuseth them and will haue nothing to doe with them But this case is more plainlie propounded to Ezra and there I haue spoken more largelie of it and Ezra plainlie determineth the matter there who so list to reede and consider God be praised A. PRAIER WHereas of thy great power most gratious God thou hast not onelie made the hearts of all men but farther of thy plenteous mercie hast taken into thy custodie and defence the hearts of all those that thou hast chosen in Christ Iesu to serue thee graunt vs heauenly father we be seech thee such an earnest loue to the building of thy house and citie as thou gauest to thy faithful seruant Nehemiah that as he was sad gaue him-selfe to praier and fasting and could not be merie vntil he found grace in the Kings sight to repaire thy decaied house and wasted Citie Ierusalem so we by diligent praier calling on thy name and humblie submitting our selues to thy blessed will and pleasure maie not cease crying at thy throne of mercie vntil we by the meanes of our spookesman Christ Iesus thy sonne and our Lord mate finde such fauour at thy hands that by the assistance of thy holie spirit according to our calling we maie euerie one of vs build the heauenlie Ierusalem set vp the kingdome of thy crucifiep Christ and with one consent pull downe the tiranny of Antichrist to thy eternal glorie and comfort of our consciences And as thou then mouedst the hearts of heathen Kings not onlie by lawes commissions and commandements to giue licence to euery one that would repaire thy house but also with great gifts and liber all rewards to set it forwards so now most louing Lord moue the hearts we be seech thee of all Christian Princes humbly to throw their scepter at thy feete with all their powre lawes Commissions commandements that they maie by the authoritie committed vnto them procure the speedie repairing of thy heauenly kingdome with their liberalitie mainteine the builders of the same And alas O Lord we are so weake of our selues and impotent to doe these thinges without thee that considering our miserable case extreame neede driueth vs impudentlie to craue thy fatherlie goodnes not onely to graunt vs al these thy blessings but farther to confound the wicked deuises of al greedy raueners that seeke the spoile defacing of thy Church defend vs from thy foes our mortal enemies Sanballat and his partakers that we be not afraid of their proud braggs nor deceiued by their subtill practises Thou most mightie Lord maist not onelie giue vs all good things but also deliuer and defend vs from all ill for of our selues we can doe neither of them to our selues Raise vs vp such rulers ô god we most humblie be seech thee both in the church common wealth as may and will with the spirit of boldnesse incourag the dull spirites of the feareful and wauering people couragiouslie to goe forward in thy building as Nehemiah did that neyther mocking nor threatning of the Romish Sanballat his members nor the craftie practises of the flattering Ammonites preuaile against vs but with all might and maine we all may be found true workemen in thy house so farre forth as our vocation shall streatch to the confusion of thy enemies thy eternall praise our endlesse comfort in Christ Iesus thy sonne our Lord and gratious sauiour Amen CHAP. 3. BEcause this chapter standeth most in describing the building of the walles of Ierusalem by whom they were done and what parte euery one did repaire rehearsing the name both of the builders and of the portions of the walls that they tooke in hand to finish which thing seemeth straunge or rather vnprofitable to the people that vnderstand not the misteries of it nor the fashion and situation of the Citie I shall in few wordes passe ouer things not so necessarie for the edifiing of the vnlearned not only such things as may encrease the faith of the simple vnlearned for whose profit chiefelie this labour is taken and also in reforming their liues may moue and stirre them to a more carefull building of the spirituall Ierusalem which thing is chiefelie to be learned here and to the which euerie one is bound with all his powre to imploy him selfe and all that he hath The holie Ghost who is the author of the holie Scripture hath not put downe anie one word in writing whither in the new testament or in the old that is eyther superstitious or vnprofitable though it seeme so to many but it hath his misterie and signification for our learning and eyther for the plainnes of it it may be vnderstood of all men or els for the deepe misteries
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
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
can deuour the poorest simple sheepe of the Lords if he cannot meete with a better pray The people are worthie no lesse praise then the rulers for they are as readie to obey as the other to commaund and so ioyning to gither in the feare of God brotherlie loue and due obedience to their rulers this worke goeth forward and God blesseth their labour As for me and my breethren Now lest Nehemiah should seeme to busie and impious to commaund all other and to doe nothing himselfe which were a point of oppression or tyrannie as Pharaoh did to the Israelits in Egipt he saith both he his breethren seruants and watch-men tooke as much paines as the worst of them which is the propertie of a good Captaine to doe for they wrought and watched so diligentlie that they put not of their cloathes to sleepe or take rest but onelie when they were foule and must needes be washed O worthie example God graunt vs manie such rulers and Captaines both in Gods Church and common-wealth When the people and souldiers shall see the rulers Captaines take paines as well as they doe it maketh them both ashamed if they draw back and also encourageth them to be with the foremost Iulius Cesar to encourage his souldiers would not take paines himselfe but the rather to stirre them more willinglie to labour he calleth them not souldiers nor commaundeth like a Captaine but gentlie speaketh vnto them calleth them fellowe-Souldiers as though he were no better then one of them So in great workes the chiefe master when it commeth to a dead lift or some daunger like to folow he will lay to his hand him felfe he will climbe he wil lift as busilie as anie of his seruants and say to them now good fellowes spitt on your hands lift once againe and we haue wonne it now play the men and we shall be past the worst streight waie Such examples of the better sort with gentle perswasions in words will make the common sort to refuse no paines be the danger neuer so great Abimelech when he would smother the men that fled into the towre of Sichem and could not get them out he gat first him selfe boughes of greene Trees and bad euery one of his Souldiers doe as they saw him doe When euerie man had loden him self with greene boughes Abimelech goeth first and setteth his boughes on fire the rest of the Souldiers seeing him so bold and forward they set their boughes on fire too and so easilie they killed them that were within with smoke So much can the example of a Captaine or good master doe God graunt manie such foregoers in Gods Church and then the people will follow fast ynough What maketh the people draw back so much at this day but that gentlemen preists goe not afore Want of good example and due correction maketh manie to doe ill without feare of God and man Dauid when he would stirr vp the people earnestlie to serue the Lord and diligentlie to resort to the Tabernacle of prayer saith O come let vs sing vnto the Lord let vs reioice in the strength of our saluation He biddeth them not goe pray and he will goe play but he will be foremost him selfe in praysing the Lord call on them to follow When they were thus to watch and ward night and day to forgoe their pleasures take infinit paines in building this earthlie Citie and walls of Ierusalem it teacheth vs how diligent we ought to be in building the spirituall Ierusalem Christ his deare Spouse and Church by prayer preaching watching fasting and all other Godlie exercises A PRAIER AS thou O Lord of thy infinit and vndeserued goodnesse stirredst vp thy faithfull seruant Nehemiah to pitie the lamentable state of Ierusalem and gauest him such fauour in the sight of King Artaxerxes procuredst licence and liberty great rewards liberalitie to all them that would repaire the broken walles of the Citie mouedst his heart to leaue the wanton pleasures of the Court aud madest him willing to toile at thy worke not onelie prosperedst their doings but defendedst them from their mortal enemies manie and sundrie times being cruellie assaulted both by inward hypocrites and outward force so we beseech thee most mercifull father for thine owne mercies sake looke pitifullie at thy ragged and torne church the contēned spouse of thy deerely beloued son Christ Iesus raise vp some faithful seruants in euerie countrie that may obteyne such fauour in the sight of Chistian Princes that with freedome of conscience and quietnesse of the countrie the Kingdome of thy sonne and our sauiour may be truelie preached obedientlie receiued faithfullie beleeued and diligentlie followed to the ouerthrow of Antechrist and all his members and the endlesse comfort of thy poore afflicted people Confound O gratious God Sanballat Tobias and all their partakers which laugh to scorne the simplicitie of the Gospell and builders of the Church make them to be scorned that the world may see what foolish wickednes it is to rebell against thy holie will and how litle all such shall preuaile in the end Turne awaie all open violence that shall be deuised against vs outwardlie Keepe vs from ciuill warre and sedition inwardlie Confound all wicked counsells and conspiracies of Ahitophell with his fellowes and ouerthrow the subtill practises of Iudas and such hypocrits Encourage the people that they feare not their braggs nor bigge lookes but manfullie may stand in defence of thy trueth and boldlie confesse thee in all dangers knowing thee to be the onelie Lord and giuer of all victorie that none shalbe ashamed nor left succourles that flie vnto thee in their great necessitie Giue vs grace to pray and put our trust in thee as this people haue done afore vs that we may finde the like grace fauour and deliuer aunce that they did Giue vs we most humblie beseech thee O gratious God such guids and Rulers in the common-wealth as will worke with the one hand and fight with the other keepe watch and ward night and day to driue awaie the outward enemie and will defend thy poore sheepe from the Rebellious practises of Sathan among our selues Thurst forth such faithfull preachers for the adauncement of thy glory only which without any worldly respect of profit or pleasure may purely teach thy holy will declared in thy blessed word roote out all errours in doctrine and deformities in life and may by the powre of thy holie spirit bring home all those that be runne astray confirme and strengthen those that doe stand and raise vp those that be fallen that in vnity of minde brotherlie loue and Christian faith we may be liuelie stones in the spirituall building of thy house may acknowledge thee our onelie God and thou of thy accustomed goodnes and free mercy maist take vs to thy children and defend vs as our Lord Teach vs as a Schoolemaster feed vs as a Shepherd make vs partakers of thy glorious
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