Fsth. v. than, Saul's son, would let David know, that he might keep him out of Saul's danger: thus by an empty place at the table David's life was divers times saved. Ester, when she would go to speak for her people, and of long time afore had not seen the king, nor might not come in his presence except she were sent for, putteth on her costly apparel, and standeth afore the king's window, where she might be seen. The king, seeing her, sendeth for her; and she, spying her time, maketh her suit to the king for her people, and delivereth them. Thus of small occasions God worketh great things, that we may know that he ruleth all things, be they never so small in man's sight. But among many great tokens of God's providence and good will toward Nehemiah, none is greater, than that he, being a prisoner, a stranger born, and one not of their religion, serving idols, but worshipping the true living God, should be called to such a place of credit and worship, to be the king's cup-bearer and taster. None useth to put any to such offices of trust, but such as be thought to be of great honesty, truth and fidelity. No doubt many of the Persians desired that office, and disdained that Nehemiah, a stranger, should enjoy an office of that credit and authority, where he might have free access to the king, and take occasion to move his suit for himself or his friend. Yet this is God's accustomed goodness, that when his people be in trouble, he always provideth some to be about the prince, which both may and will help to defend them. In this long captivity, under king Darius was Daniel and his fellows in great authority with the king; under king Assuerus were Ester and Mardocheus; under king Cyrus were Ezra, Zorobabel and others; under Artaxerxes was Nehemiah in great favour: which all, being Jews born, did wonderfully relieve and comfort the oppressed people in this great extremity under heathen kings. A strange work of God, to cause heathen princes to favour and defend the religion that they knew not, and to defend that people which their subjects hated! But such a loving Lord is our God to us, that though he punish his own people sharply for a time, yet he casteth them not away for ever; and if he lay on heavy load, yet he giveth them strength to bear it. Baruch i. Here may be moved a hard question on these men's doings, whether it be lawful now for a christian man to serve a heathen prince or no, as they did then. Let the case stand as it doth here, and it is easy to answer. These men all were prisoners, taken out of their own country by violence; lived under heathen kings; and therefore ought faithfully to serve and quietly to obey them. So lived Joseph in Egypt under Pharao: so Daniel, Mardocheus, Ezra, Nehemiah, and others. So did Jeremy and Baruch the prophets teach them to live, saying unto all the Jews, then being captives under infidels, " Pray for the life of Nebuchad- Jer. xxix. nezzar and Baltasar his son; seek the peace of that country whither ye be carried away prisoners, and be not troublers of the commonwealth." So St Peter taught the Christians in the beginning of their receiving of the gospel, that servants should not forsake their masters, though they did not 1 Pet. ii. yet believe, but serve them faithfully and obey them reverently; yea, though they were hard and froward to them. So St Paul and Peter both biddeth the faithful wife not to 1 Cor. vii. leave her unfaithful husband, but behave herself more honestly, that by her well doing the husband may be won to the Lord, and God's holy name not ill spoken of through them. What good could a rude unfaithful people think of that God or religion, that would teach the servant or wife to run away from their masters or husband? The scripture teacheth no such thing, but all faithfulness, duty, and obedience toward all men, so far as we offend not God. But in these days, if any should leave the company of christian people willingly, and go serve an infidel king for vantage sake, that were ill done, and differeth far from the case of these good people, and may not be done, except it were to go and preach. Good men afore rehearsed dissembled not their God nor their religion; but among the infidels boldly confessed it, as all Christians ought to do in all places, and afore all men, though they be cruel against them. 2. And the king said. The good will of the king toward Nehemiah appeareth, in that he marketh the countenance of his servant so diligently, (which kings use not commonly to do, but to such as they love dearly,) and asketh the cause of his sadness. Some would rather have chid him, 1 Pet. iii. and bid him go out of the king's presence; for princes may But Prov. xv. 13. eth, "A merry heart maketh a cheerful countenance, and by the sorrow of the heart the mind is heavy." Ecclesiasticus saith, "A wise man is known by his countenance;" and the next verse is, "A man's garment, laughter and going declare what a man is." Gregory Nazianzen, when he saw Julianus Apostata, the emperor, first, by his countenance and foolish moving of his body conjectured truly of his wickedness and falling from God, which followed afterInvectiva 2. ward; and cried out, "O Lord God, how great a mischief is nourished in the empire of Rome!" Other affections likewise, when they grow much, as this sorrow of Nehemiah Niceph. x. cap. 37. [An allusion to Lucian, Hermotimus, sec. 20. Tom. 1. p. 759. Hemsterh. ED.] [' Τοῦτον πρὸ τῶν ἔργων ἐθεασάμην, ὃν καὶ ἐπὶ τῶν ἔργων öv kai ἐγνώρισα. καὶ εἴ μοι παρησάν τινες τῶν τηνικαῦτα συνόντων καὶ ἀκουσάντων, οὐ χαλεπῶς ἂν ἐμαρτύρησαν· οἷς, ἐπειδὴ ταῦτα ἐθεασάμην, εὐθὺς ἐφθεγξάμην, Οἷον κακὸν ἡ Ῥωμαίων (γῆ) τρέφει! Orat. IV. (Invectiva in Julian. 11.) Tom. 1. p. 122. Paris. 1630. Nicephorus, as referred to by the author, cites the passage, supplying the y, which is wanting in Gregory. ED.] did, work greatly. When Ophni and Phinees were slain, and the ark of God taken, Eli their father, hearing the news, for sorrow fell off his chair, and died: and Phinees' wife, being near the time of her childbirth, hearing the death of her husband, fell on travail, and died for sorrow. When the blessed virgin Mary came to salute Elizabeth, "the child sprang in her womb for joy." So much a merry heart can do. I cannot tell, whether the wisdom of Nehemiah in bridling his affection, that in so great a sorrow he cried not out like a woman, or the good disposition of the king that so pitied the sorrowful heart of his man, is worthy more praise: but surely both are to be followed of all Christians. Affections must be holden under, that they grow not too much; and heavy hearts would be comforted. For as the king, seeing the sad countenance of his man, diligently searched out the cause of his sorrow; so Christians, when one seeth another in heaviness, should brotherly comfort him, and "weep Rom. xii. with them that weep," as though we were partakers of the same sorrow, according to the rule of St Paul, "If one 1 Cor. xii. member of the body, be it never so small, be in pain, the rest of his body is grieved" also, and every member seeketh to ease it as they may, so they be naturally linked together. So should all Christians, being members of Christ's mystical body, one bear the grief of another, and help to relieve him. When Nehemiah had been thus long sad, weeping, fasting, and praying, he was now cast into a very great fear, by reason of the king's earnest requiring the cause of his sadness. Thus one sorrow followeth another, and a christian man's faith and patience is continually exercised: when one grief is ended, it hath another straightways following. The king said, "This sorrow must needs come from a heavy heart, seeing thy body is not sick." This toucheth a man near, when he must needs open the secrets of his heart to a king, whom he cannot tell how he will take it, or what opinion he hath of him. Many thoughts and suspicions rise in good men's hearts, as well as ill men's, and cast them into great fear: for every man is subject to affection, of his own nature. Nehemiah might fear lest the king had heard some accusation against him, or had taken some displeasure with him, or would not grant his request, or some other would hinder his suit, or might lose his office, &c. and therefore no marvel if he were sore afraid: but a strong faith will boldly pass through all such cares, and trusting in God, will conPsal. xxxiv. tinue his good purpose. "The troubles of the righteous be many," saith David, "but the Lord will deliver him out of them all." Diogenes. was. 3. And I said. After that he had something overcome his fear, and recovered his spirits, he declareth unto the king the cause of his sadness. The majesty of a king will make any good nature afraid to speak unreverently, though they be daily in company with him and favour, as Nehemiah And though the courtesy of a prince be such, that he will abase and humble himself familiarly to use his subject; yet the subject should not over boldly nor saucily behave himself toward his prince. Diogenes said, A man should use his prince or peer as he would do the fire. The fire, if he stand too near it, will burn him; and if he be too far off, he will be a cold. So to be over bold, without blushing or reverence, bringeth in contempt of both sides; for the king will think him too saucy, and the subject will forget his duty: and to be over strange and afraid will cause the king to think him to be of an ill nature, and not bearing a good heart towards him. Therefore Nehemiah, not over bold with his prince, with most humble obeisance wisheth the king good life, as the common phrase of the scripture useth to speak, and plainly telleth the true cause of his sorrow and sad countenance. Here we may learn the duty of Christians, that live under heathen princes: that is, they may not only serve them, but ought humbly to obey and reverence them. For surely this kind of salutation in Nehemiah, to pray for the king's life, was not holy water of the court from the teeth outward, Saluta libenter; but from an unfeigned heart desiring it. St Paul, who lived under the emperor Nero, as wicked a man as ever the earth bare, biddeth to pray for all "kings and them that be in authority," (which then were all infidels,) "that under them we may live a quiet life with all godliness and honesty." And if thou thinkest such ill men are not to be prayed for, yet for the quietness of God's church thou must pray for them, that God would so rule their hearts, that under them we may live a peaceable and godly life. For |