our children as their children; and, lo, we bring into bondage our sons and our daughters. While there is no difference in nature, why should there be such an injurious disproportion in condition?"

Even the same flesh may bear a just inequality: some may be rulers, while others are subject; some wealthy, others poor; but why those wealthy rulers should tyrannize over those poor inferiors, and turn brotherhood into bondage, no reason can be given, but lawless ambition. If there were one flesh of peers, another of peasants, there should be some colour for the proud impositions of the great; as, because the flesh of beasts is in a lower rank than ours, we kill, we devour it, at pleasure: but now, since the large body of mankind consists of the same flesh, why should the hand strike the foot?

And if one flesh may challenge meet respects from us, how much more one spirit! The spirit is more noble, than the flesh is base. The flesh is dead without the spirit; the spirit, without the flesh, active and immortal. Our soul, though shapeless and immaterial, is more apparently one, than the flesh. And if the unity of our human spirit call us to a mutual care and tenderness in our car. riage each to other, how much more of the divine! By that, we are men; by this, we are Christians. As the soul animates us to a natural life, so doth God's Spirit animate the soul to a heavenly; which is so one, that it cannot be divided. How should that one Spirit cause us so far to forget all natural and civil differences, as not to contemn, not to oppress any, whom it informeth!

They are not Christians, not men, that can enjoy the miseries of their brethren, whether in the flesh or spirit.

Good Nehemiah cannot choose but be much moved, at the bar. barous extortion of the people; and now, like an impartial governor, he rebukes the rulers and nobles, whose hand was thus bloody with oppression. As of fishes, so of men, the lesser are a prey to the great. It is an ill use made of power, when the weight of it serves only to crush the weak. There were no living amongst men, had not God ordained higher than the highest; and yet higher than they. Eminency of place cannot be better improved, than by taking down mighty offenders. If nobility do embase itself to any foul sin, it is so much more worthy of coercion, by how much the person is of greater mark.

The justice of this reproof could not but shame impudence itself; We, after our ability, have redeemed our brethren the Jews, which were sold to the heathen; and will you sell your brethren? or shall they be sold to us? Shall they find at home that yoke of bondage, which they had put off abroad? While they are still Jews, shall we turn Assyrians? If they must be slaves, why not rather to enemies, than to brethren? How much more tolerable were a foreign servitude, than a domestical? Be ashamed, O ye nobles of Israel, to renew Babylon in Jerusalem." I marvel not, if the offenders be stricken dumb, with so unanswerable an expostulation. Guiltiness and confusion have stopped their mouths.

Many of those who have not had grace enough to refrain sin,

yet are not so utterly void of grace, as to maintain sin. Our afterwits are able to discern a kind of unreasonableness in those wicked actions, which the first appearance represents unto us plausible. Gain leads in sin; but shame follows it out.

There are those, that are bold and witty, to bear out commodious or pleasant evils. Neither could these Jewish enormities have wanted some colours of defence. Their stock was their own; which might have been otherwise improved, to no less profit. The offer, the suit, of these bargains was from the sellers: these escheats fell into their hands, unsought; neither did their contract cause the need of their brethren, but relieve it. But their conscience will not bear this plea. I know not whether the maintenance of the least evil be not worse, than the commission of the greatest this may be of frailty; that argues obstinacy. There is hope of that man, that can blush and be silent.

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After the conviction of the fact, it is seasonable for Nehemiah, to persuade reformation. No oratory is so powerful, as that of mildness; especially when we have to do with those, who, either through stomach or greatness, may not endure a rough reproof. The drops, that fall easily upon the corn, ripen and fill the ear; but the stormy showers, that fall with violence, beat down the stalks flat to the earth, and lay whole fields, without hope of re

covery.

Who can resist this sweet and sovereign reprehension; “Ought ye not to walk in the fear of our God, because of the reproach of the heathen, our enemies? Did we dwell alone in the midst of the earth, yet the fear of our God should overawe our ways; but now that we dwell in the midst of our enemies, whose eyes are bent upon all our actions, whose tongues are as ready to blaspheme God as we to offend him, how carefully should we avoid those sins, which may draw shame upon our profession! Now the scandal is worse than the fact. Thus shall religion suffer more from the heathen, than our brethren do from us. If justice, if charity cannot sway with us, yet let the scornful insultations of the profane Gentiles affright us from these pressures."

No ingenuous disposition can be so tender of his own disgrace, as the true Israelite is of the reproach of his God. What is it, that he will not rather refrain, do, suffer, than that glorious name shall hazard a blemish? They cannot want outward retentives from sin, that live either among friends or enemies: if friends, they may not be grieved; if enemies, they may not be provoked. Those, that would live well, must stand in awe of all eyes. Even those, that are without the Church, yet may not be without regard. No person can be so contemptible, as that his censure should be contemned.

In dissuading from sin, reason itself cannot prevail more than example: "I likewise, and my brethren, and my servants, might exact of them money and corn. But from the time that I was appointed to the charge of Judah, I and my brethren have not eaten the bread of the governor." He shall never rule well, that doth all that he may. It is not safe for either part, that a prince should

live at the height of his power; and if the greatest abate of their right, is it for inferiors to exort?

Had Nehemiah aimed at his own greatness, no man could have had fairer pretences for his gain: The former governors that were before me were chargeable unto the people, and had taken of them bread and wine, besides forty shekels of silver. His foot had not first trod in this commodious path: it was beaten by the steps of his predecessors; neither did any of them walk besides it. However it might be envious to raise new taxations, yet to continue those he found unrepined at, had been out of the reach of exception.

A good governor looks not so much what hath been done, as what should be. Precedents are not the rule whereby he rules, but justice, but piety: So did not I, because of the fear of the Lord. Laws are not a straiter curb to subjects, than conscience is to good princes. They dare not do, what they cannot do charitably. What advantage can they think it, to be from under the controlment of men, when the God of Heaven notes and punishes their offences? Whoso walketh by this rule, can neither err, nor miscarry.

It is no trusting to the external remedies of sin: either they are. not always present, or, if present, not powerful enough; but if the fear of God have once taken up the heart, it goes ever with us, and is strong enough to overmaster the forciblest temptation.

Therefore, must these Jews follow this example of Nehemiah, because he followed not the example of his predecessors: because he left their evil, they must imitate his good. In vain shall rulers advise against their own practice: when they lead the way, they may well challenge to be followed. Seldom hath it been ever seen, that great persons have not been seconded in evil. Why should not their power serve, to make patterns of their virtues?

Thus well did it speed with Nehemiah. His merciful carriage and zealous suit have drawn the rulers to a promise of restitution; We will restore them, and will require nothing of them; so will we do as thou sayest.

It is no small advantage, that these nobles must forego, in their releases. There cannot be a better sign of a sound amendment, than that we can be content to be losers by our repentance. Many formal penitents have yielded to part with so much of their sin, as may abate nothing of their profit; as if these rulers should have been willing to restore the persons, but withal should have stood stiffly to require their sums. This whining and partial satisfaction had been thankless. True remorse enlargeth the heart, and openeth the hand to a bountiful redemption of our errors.

Good purposes do too often cool in time, and vanish into a careless forgetfulness. Nehemiah feared this issue of these holy resolutions; and therefore he prosecutes them in their first heat: not leaving these promises, till he had secured them, with an oath. The priests are called for; that, in their mouths, the adjuration may be more solemn and sacred. It is the best point of wisdom, to take the first opportunity of fixing good motions, which otherwise are,

of themselves, light and slighty. To make all yet more sure, their oaths are cross-barred with his execration: Also I shook my lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied: and all the congregation said, Amen. A promise, an oath, a curse, are passed upon this act: now, no Israelite dares faulter in the execution. When we have a sin in chase, it is good to follow it home; not slackening our pursuit, till we have fully prevailed; and when it is once fallen under our hands, we cannot kill it too much.

Now Nehemiah, having thus happily delivered his people from a domestical captivity, commends his service to the gracious remuneration of the Almighty; Think upon me, my God, for good, according to all that I have done for this people. Therefore, doth he refuse the bread of the governor, that he may receive the reward of the Governor of Heaven! Had he taken a temporary recompence, both he and it had been forgotten: now, he hath made a happy change for eternity. Not that he pleads his merit, but sues for mercy: neither doth he pray to be remembered for his work, but according to his work.

Our good deeds, as they are well accepted of God, so they shall not go unrewarded; and what God will give, why may not we crave? Doubtless, as we may offer up our honest obediences unto God, so we may expect and beg his promised retributions: not out of a proud conceit of the worth of our earnings, who, at the best, are no other than unprofitable servants, but out of a faithful dependance upon his pact of bounty, who cannot be less than his word. O God, if we do ought that is good, it is thine act, and not ours: crown thine own work in us, and take thou the glory of thine own mercies.

While Nehemiah is busy in the reforming abuses, at home; the enemy is plotting against him, abroad. Sanballat, and Tobiah, and Geshem the Arabian, conspire against his life; and, in him, against the peace of Jerusalem.

What open hostility could not do, they hope to effect by pretence of treaties. Four several messages call Nehemiah to a friendly meeting. Distrust is a sure guard. The wise governor hath learned to suspect the hollow favours of an enemy, and to return them with safe and just excuses: I cannot come down; why should the work cease, whilst I leave it, and come down to you? I do not hear him say, "You intend mischief to me; I will not come forth to you;" though this were the proper cause of his forbearance; but he turns them off with an answer, that had as much truth, as reservedness. Fraud is the fitliest answered with subtlety. Even innocency is allowed a lawful craft. That man is in an ill case, that conceals no truth from an adversary.

What entreaties cannot do, shall be attempted by threats. Sanballat's servant comes now, the fifth time, with an opened letter, importing dangerous intimations, wherein is written, It is reported among the heathen, and Gashmu saith it, that the Jews think to re

bel; for which cause thou buildest the wall, that thou mayest be their king.

It is reported: and what falsehood may not plead this warrant ? What can be more lying than report? Among the heathen: and who is more ethnic, than Sanballat? What Pagan can be worse, than a mongrel idolater? And Gashmu saith it: "Ask my fellow else." This Arabian was one of those three heads of all the hostile combination, against Jerusalem, against Nehemiah. It would be wide with innocence, if enemies might be allowed to accuse. That the Jews think to rebel: a stale suggestion, but once powerful. Malice hath learned to miscall all actions. Where the hands cannot be taxed, very thoughts are prejudged: For which cause thou buildest the wall, that thou mayest be their king.

He was never true Israelite, that hath not passed spiteful slanders and misconstructions. Artaxerxes knew his servant too well, to believe any rumour, that should have been so shameless. The ambition of Nehemiah was well known, to reach only to the cup, not to the sceptre, of his sovereign. And yet, to make up a sound tale, Prophets are suborned to preach, There is a king in Judah: as if that loyal governor had corrupted the pulpits also; and had taught them the language of treason.

But what of all this? What if some false tongue have whispered such idle tales? It is not safe for thee, O Nehemiah, to contemn report. Perhaps, this news shall fly to the court, and work thee a deadly displeasure, ere thou canst know thyself traduced. Come therefore, and let us take counsel together. Surely that man cannot be sparing of any thing, that is prodigal of his reputation. If ought under heaven can fetch Nehemiah out of his hold, it is the care of his fame. But that wary governor sees a net spread near unto this stall; and therefore keeps aloof, not without contempt of those sly devices: There are no such things done as thou sayest, but thou feignest them out of thine own heart. Some imputations are best answered, with a neglective denial. It falls out often, that plain dealing puts craft out of countenance.

Since neither force nor fraud can kill Nehemiah, they will now try to draw him into a sin, and thereby into a reproach. O God, that any prophet's tongue should be mercenary! Shemaiah the seer is hired by Tobiah and Sanballat, to affright the governor, with the noise of his intended murder; and to advise him for shelter, to fly to the forbidden refuge of the temple. The colour was fair: "Violence is meant to thy person. No place but one can promise thee safety: the city hath as yet no gates: come therefore, and shut thyself up in the temple; there only shalt thou be free from all assaults."

And what if Nehemiah had hearkened to this counsel? Sin and shame had followed. That holy place was for none but persons sacred; such as were privileged by blood and function: others should presume and offend in entering. And now, what would the people say?"What shall become of us, while our governor hides his