Commentary on Ezra Nehemiah Ester Job and Psalms

CHAP. VI. Verse 1. Then Darius the King.

DArius Hystaspes, who succeeded Cambyses; being chosen by the Princes of the Persians, as saith Herodotus. Plato commendeth him for a restorer of the Persian Monarchy, much defaced under Cambyses. Howbeit he discommendeth him for this, that he bred not his son Xerxes so well as he might have done, and further testifieth, that to him it might be said; O Darius, how little care hast thou taken to shun Cyrus his slackness? for thou hast bred Xerxes every whit as ill, as he did Cambyses.

In the house of the Rolls ] So called, because rolled up together; volumes rolled up, like the web upon the pin.

Verse 2. And there was found at Achmetha ] Or Ecbatana. This was occasioned by the malice of the Jews adversaries; and proved a great furtherance to the finishing of the Temple. Sic canes lingunt ulcera Lazari. All things work together for good to them that love God, Venenum aliquando pro remedio fuit, saith Seneca.

Verse 3. The height thereof threescore cubits ] Yet was it less then Solomon's Temple, Hag. 2.3. Ezra 3.12. Solomon's cubits therefore were longer (likely) then these here mentioned.

Verse 4. Out of the Kings house ] i. e. Out of the royal revenue in those parts, chap. 7.20. Herodotus testifieth, that Cyrus and Darius (who married his daughter Atossa, and made him his pattern for imitation) were highly honored among the Persians for their Kingly munificence: God hath threatened that the Nation and Kingdom, that will not serve the Church, shall perish: yea, those Nations shall be utterly wasted, Isaiah 60.12. See verse 12. of this chapter.

Verse 5. And also let the golden and silver vessels ] This was decreed, and this was done accordingly, chap. 1.7, 8. Let good resolutions be put in execution: purpose without performance, is like a cloud without rain; and not unlike Hercules his club in the Tragedy; of a great bulk, but stuffed with moss and rubbish.

Verse 6. Be ye far from thence ] i. e. Come not at them, to hinder them at all. Thus, though the Churches enemies bandy together and bend all their forces against her; yet are they bounded by Almighty God (who saith unto them, Be ye far from thence ) as is the raging sea, Jer. 5.22. Surely (saith the Psalmist) the wrath of man shall praise thee: the remainder of wrath shalt thou restrain, Heb. gird, that is, keep it within compass, as with a girdle. The Septuagint render it thus, The remnant of wrath shall keep holy-day to thee, that is, it shall rest from working, or acting, how restless soever it be within.

Verse 7. Let the work of this house of God alone ] Meddle not, make no disturbance: this was doubtless an hard task to them; for their spirits were irked, as Moab, Num. 22. 3. and their fingers even itched at these builders. They sleep not, except they may do mischief, Prov. 4.16.

Ver. 8. Moreover I make a Decree ] So did some of the Heathen Emperors for the persecuted Christians, Charles the fifth for the Lutherans (at the motion of Albertus Archbishop of Ments, and Ludovicus Palatine of Rhine ) and Henry the third of France for the Protestants: which yet was but sorrily observed though sworn to. It is written by an Italian (no stranger to the Court of Rome ) that their Proverb is, Mercatorum est, non regum stare juramentis, that it is for Merchants, and not for Kings to keep to their oaths.

Verse 9. Of the God of heaven ] Heathens have this notion by nature, that God is the God of heaven, and that there He is, as in his place: howbeit we must not conceive that God is commensurable by any place, since he filleth all places, and is everywhere all-present, totally present wheresoever present: but in heaven is his glory most manifested, and on earth is he alone to be worshipped.

Verse 10. That they may pray for the life of the King ] For God, at his pleasure, cutteth off the spirits of Princes, Psal. 76.12. he crops them off with ease, as one would do a flower; slips them off, as one would do a bunch of grapes; as he dealt by Alexander the Great, Attilas that Terror of the world, and King Henry the second of France, who upon the marriage of his sister to the King of Spain, was so puffed up, that he called himself by a new title, Tres-heureuse Roy, the thrice-happy King. But (to confute him) in solemnizing that marriage, he was slain at Tilt, by the Captain of his guard (though against his will, but not without God's determinate counsel) in the very beginning of his supposed happiness. Death is the only King, against whom there is no rising up. The mortal scythe is master of the royal Scepter (saith one) and it moweth down the Lilies of the Crown, as well as the grass of the field: pray therefore for the life of the King, saith this King here; let the Priests shout and say, Let the King live forever, Nehem. 2.3.

And of his sons ] Some of whom had soon died, say some: He therefore calleth for prayers for the preservation of the rest.

Verse 11. Let timber be pulled down from his house ] 1. Let his house be pulled down for a penalty. The Popish Council of Toulouse called together against the Albigenses (those ancient Protestants) made this cruel constitution; We decree that that house, wherein is found an Heretic, be pulled down to the ground. 2. Let that timber be set up for a gibbet, and let him be hanged thereon ] Chaldee. destroyed. Compare that of the Apostle 1 Cor. 3.17, If any man destroy the Temple of God (which Temple ye are) him shall God destroy: and let those look to it who turn it into a den of thieves, into a brothel-house, slaughter-house, pest-house of noisome lusts, qui podicem ex ore faciunt, by their unsavory speeches, and moile themselves worse then by tumbling in a jakes.

Verse 12. And the God that hath caused his name ] i. e. his Word and true worship, Acts 9.15. Psal. 138.2. Mic. 4.5. 1 Kings 5.3, 5.

Destroy all Kings and people ] A dreadful curse, and such as God saith Amen to. Let all persecutors, and Church-robbers look to themselves. God's hand hath ever been very heavy upon such and their posterity. See Prov. 20.25. with the Note.

Let it be done with speed ] It hath been too much retarded and delayed already: Let it now be expedited. David made haste and delayed not to keep God's Commandments, Psal. 119.60. And Austin crieth out, Nimis sero te amavi Domine. It was a great burden to his good soul, that he began no sooner to love God. He resolveth therefore to redeem time, and to redouble his diligence; not leaving till his soul was turned into a lump of love. Morus novissime omnium germinat; & tamen parit inter primas. The Mulberry-tree buds last, but fruits with the first.

Verse 13. So they did speedily ] This they did, because they durst do no otherwise: their obedience was wrung out of them, as verjuice is out of a crab, or as distilled water is forced out by the heat of the fire. Thus some perform duties, and yet hate them; part with sins, and yet love them. Shew the malefactor the rack, and he will say or do anything. This is, to fear God for his Lions, as those Mongrels did, 2 Kings 17.33, 34. t ••• re-s • rvili, non • micali, which yet may addere alas, left they fall under the lash, the correction of the Law, for refusing the direction thereof.

Verse 14. And Artaxerxes ] This is Xerxes (called also Ahasuerus, husband of Esther ) or, as some think, Artaxerxes Longimanus, the son of Xerxes by Esther; by whom the Temple finished before, might be much beautified, and, haply, enlarged also.

Verse 15. And this house was finished ] About fifteen years after that the foundation had been laid, or twenty at most. The Jews therefore either were out in their account, John 2.20. Fourty and six years was this Temple in building; or else they meant it of Herod's Temple, which was long in building and beautifying, whereby he sought to ingratiate with the Jews, which yet he could never do.

Verse 16. Kept the dedication — with joy ] So they did at the dedication of the first Temple, 2 Chron. 7.10. God had required all his worships to be celebrated with joy, Deut. 12.7. and made it a condition of an acceptable service, Deut. 26.14. Sacrifices offered with mourning were abomination, Hos. 9.4. yea, accursed by God, Deut. 28.47. What a general joy was there at Samaria, when Christ was first preached and believed on amongst them, Acts 8.8. when they first became God's building, 1 Cor. 3.9. a Temple for God to dwell in and walk in, 2 Cor. 6.16? The like was at Bern, at Geneva, at Zurich, when the reformed Religion was first received amongst them. They caused (for joy thereof) the day and year to be engraven in a pillar in letters of gold, for a perpetual memory to all posterity. Like as at Heidelburg, Anno, 1617. in the Calends of November, they kept, for three days space, an Evangelical Jubile, for joy of the Reformation begun by Luther, an hundred years before.

Verse 17. An hundred bullocks, &c. ] This little, (in comparison of what was done at Solomon's dedication, 1 Kings 8.63.) was highly accepted in heaven: as was likewise Noah's sacrifice, which yet could not be great: because that after a great trial of affliction, the abundance of their joy, and their deep poverty abounded unto the riches of their liberality (2 Cor. 8.2.) which, saith Aristotle, is not to be measured by the worth of the gift, but by the will of the Giver, See the Note on chap. 2.6.

Twelve he-goats ] A fit creature for a sin-offering, because nasty, unruly, &c.

According to the number of the tribes of Israel ] All whom (wheresoever dispersed) they remember in their prayers; as we should likewise do all the Israel of God, in all places.

Verse 18. For the service of God ] According to that, Exod. 12.25. Ye shall keep this service, where the same word is used, that elsewhere serveth to set forth their servile service, their bondage in Egypt. God lets them know that they must serve still, though another Master, and after another manner. So Christ calleth upon his, to take his yoke upon them: Free though they be, yet they must not look to be yokelesse, lawless, awe-less; but to serve God with reverence and godly fear, Heb. 12.28.

As it is written in the book of Moses ] Moses then was the Penman of the Pentateuch, and not Ezra, as some have said; grounding upon that Apocryphal Esdras.

Verse 19. And the children of the captivity ] So the returned captives are called, First, to keep still afoot the remembrance of their late misery, lest they should despise the chastening of the Lord, Heb. 12.5. Secondly, to inmind them of that signal mercy of their return to their own Country. Hence doth the Evangelist Matthew so oft mention their transportation to Babylon, and rings it in the ears of his ungrateful Country-men, Mat. 1.11, 12, 17.

Kept the Passover ] In remembrance, that the punishing Angel passed over their Ancestors in Egypt, Exod. 12. and for confirmation of their faith in Christ the true Paschal Lamb. Hast thou escaped a danger? offer a Passover. Hath Christ delivered thee from the wrath to come? keep the Feast with the unleavened bread of sincerity and truth, 1 Cor. 5.8.

Upon the fourteenth day of the first month ] See Exod. 12.2. with the Note.

Verse 20. Were purified together ] Misery had framed them to unanimity. See 2 Chron. 29.34.

All of them were pure ] Ritually at least, if not really.

And killed the Passover ] i. e. The Paschal Lamb, whereof see Exod. 12. with the Notes.

For all the children ] See the Note one verse 19.

And for themselves ] For they also were sinners, and needed a Savior, Heb. 7.27. That Popish Postiller was utterly out, when from Exod. 30.31, 32. he will needs infer that Priests, when once anointed with the holy oil, were thenceforth Angels, Spirits, not having human flesh, or infirmities.

Verse 21. And the children of Israel ] The whole community, of what Tribe soever.

And all such as had separated themselves ] Who were the better to like, because not Prosperity-proselytes, (such as came in (not a few) in Solomon's time; but the Jews were very careful how they received them, as Josephus relateth.

From the filthiness of the heathen ] Who had filled the Land from one end to the other with their uncleannesses, Ezra 9.11. Great sins do greatly pollute.

To seek the Lord God of Israel ] To seek not his omnipresence (for that none need to do, since he is not far from any one of us, Acts 17.) but his gracious presence. And such a seeker is every good soul, Psal. 24.6. This is the generation of them that seek him, that seek thy face, that is Jacob.

Did eat ] Edebant, id est, credebant, for even Christ their Passover was sacrificed for them, 1 Cor. 5.7.

Verse 22. And kept the feast of unleavened bread ] See 1 Cor. 7.8. and Exod. 12.35. with the Notes.

Seven days ] This began on the fifteenth day, and lasted till the one and twentieth day, Num. 28.16, 17. Exod. 34.25.

With joy ] See the Note on verse 16.

For the Lord had made them joyful ] Given them cause of joy, and an heart enlarged accordingly, a mind right set for the purpose. Saint James his word 〈 in non-Latin alphabet 〉 , chap. 5.13. shows, that all true mirth is from the rectitude of a man's mind, which God only giveth.

And turned the heart of the King, &c. ] It is He alone that gives favor, that frameth men's opinions and affections, that maketh a good man's enemies to be at peace with him.

To strengthen their hands ] As verse 8. And this did more ennoble him, then all his warlike achievements.

CHAP. VII. Verse 1. Now after these things.

AFter that Zerubbabel had done his devoir in building the Altar and Temple, Ezra, (according to the notation of his name) began his, and became a singular helper of the afflicted Church of God, as appeareth in this Chapter, and those that follow.

In the reign of Artaxerxes ] sc. Longimanus, Esters son, and the same that thirteen years after sent Nehemiah to Jerusalem, Nehem. 2. whilst Ezra was yet alive, Nehem. 8.1.

Ezra the son of Seraiah ] That is, the grand-son: for Seraiah was slain, when Jerusalem was last taken, 2 Kings 25.18, 21.

Verse 2. The son of Shallum ] See 1 Chron. 6.7, 8, 9, 10. Of those two books of Chronicles this same Ezra is held to be the Penman: and it is not improbable.

Verse 3. The son of Meraioth ] Here's a great heap: six of Ezra 's ancestors (likely for brevity sake) being overskipped.

Verse 4. The son of Zeraiah, &c. ] These might be (as one saith of Jesse the father of David) Viri boni & honesti; minùs tamen clari; good men, but obscure.

Verse 5. The son of Aaron the chief Priest ] Ezra then was ex genere pontificio (as those, Acts 4.5.) non tamen pontifex. The title of chief Priest is never given unto him.

Verse 6. This Ezra went up from Babylon ] Together with many others, who were moved thereunto by his example, and authority. He was (as one saith of Tiberius) imperio magnus, exemplo major. Great men are Looking-glasses, according to which most men dress themselves: let them look to it therefore, and shine as Lamps.

And he was a ready Scribe ] Or a nimble Text-man: his office was to write out copies of the Law, and to interpret it. He wrote (say some) the Hebrew Bible out in Chaldee letters (the same that we now call Hebrew, the ancient Hebrew characters remained with the Samaritans ) for the use of his Country-men returned out of Chaldea. He first ordained (say others) the Vowels, Accents and Masoreth. A great Scholar he was, and excellently well seen in Scripture-learning: to which all other skill is but straminea candela, a rush-candle, a small light that serveth but to light men into utter darkness. Be wise, be learned, saith the Psalmist: but withal Serve the Lord with fear, Kiss the Son, &c. Otherwise ye may be as learned as Varro that general Scholar; as Albertus magnus, quem nihil penitùs fugit, omnia perfect novit, who knew whatsoever was knowable, as one saith of him: or as Tostatus (otherwise called Abulensis) qui omnium scientiarum doctrinarumque arca fuit & emporium, saith he that writeth his life; who was a living library: and yet ye may perish everlastingly. The Jews called their learned men Scribes, as the Persians did theirs Magi; the French, Druids; the Indians, Brachmanni, &c. But he that is not a Scribe instructed, and instructing others to the Kingdom of heaven, Matth. 13.52. shall hear, Where is the wise? Where is the Scribe? Where is the disputer of this world? Sapientes sapienter in infernum descendent.

Which the Lord God of Israel had given ] The Moral Law, with his own immediate mouth (so that he might say with Joseph, Gen. 45.12. Behold, your eyes see that it is my mouth that speaketh unto you ) the other Laws he ordained by Angels in the hand of a Mediator, i. e. of Moses, Gal. 3.19. Hence Josephus calleth the Jewish polity a Theocratie: and Prosper thinketh, that they were called Judaei, because they received jus Dei, the Law from God. But we can give a better derivation from the Hebrew, viz. Jews, i. e. Confessors, such as were those above, chap. 5.11.

And the King granted him all his request ] Giving him more and greater things then he durst desire. So great facility and flexiblenesse found He in this King, that he needed only to ask, and give thanks: as it is said of Tiberius, that he never denied his favourite Sejanus anything; but ofttimes prevented his request, and avowed that he deserved much more.

According to the hand of the Lord his God upon him ] i. e. his sweet and singular providence, ever watching over, and working for those that are good, 2 Chron. 19. ult. Such may well sit and sing as one did once

Verse 7. And there went up some of the children of Israel ] And but some; for many chose rather to continue in the Land of their captivity, though God by his Prophets, and the King by his Proclamation had cried out, Ho, Ho, come forth, &c.

Deliver thyself O Zion, that dwellest with the daughter of Babylon, Zech. 2.6, 7. See the Note there.

And the Nethinims ] See the Note on chap. 2.43.

Verse 8. And he came to Jerusalem in the fifth month ] So that they were four months in coming: and that which upheld them was, that they should shortly see the face of God in Zion, Psal. 84.7. Popish Pilgrims, though they have many a weary step, and meet with much hardship, besides loss of their estates, yet satisfy themselves in this, We have that we came for, viz. the sight of some dumb Idol. What then should not we do or suffer to see God in his Ordinances, in holy Assemblies?

Verse 9. According to the good hand of his God upon him ] See the Note on verse 6. In all thy ways acknowledge God, and he shall direct thy paths, Prov. 3.6. Commit thy way unto the Lord, trust also upon Him, and he shall bring it to pass, Ps. 37.5. Holy Ezra had experimented all this (as also had Eliezer, Gen. 24.) and therefore ascribeth his good success to God's good providence.

Verse 10. For Ezra had prepared his heart ] Which, without due preparation, would not have been drawn to any good. See 1 Sam. 7.3. Job 11.13. Amos 4.12. An instrument must be tuned, ere it can be plaid upon: sour wines need good sweetening.

To seek the Law of the Lord ] To dive into the very bosom and bottom of it. Qui nucleum vult, nucem frangat. The Rabbin's have a saying, that there is a mountain of sense hanging upon every tittle of God's Law.

And to do it ] His knowledge and practice ran parallel, and mutually transfused warmth into one another. He was not of those Orators blamed by Diogenes, for that they studied been dicere, non been facere, to speak commendably, but not to live accordingly. He knew well that his forefathers (the High Priests) had Pomegranates for savor, as well as bells for sound.

And to teach in Israel ] He knew the truth of that Hebrew Proverb, Lilmod Lelammed. Men must therefore learn, that they may teach others; and not bury their talents, lest the canker of their great skill prove a swift witness one day against them.

Verse 11. Even a Scribe of the words of the Commandments ] This showeth Ezra was not an ordinary Scribe (called a Scribe of the people ) nor a public Notary, or Kings Secretary, such as were called for, Esth. 3. but Scriba sacer, legis peritus, & interpres, a Teacher of the words of the Commandments of the Lord and his Statutes to Israel. This is an high and honorable employment.

Ver. 12. Artaxerxes King of Kings ] This is a very high style for any mortal wight: yet ambitiously assumed by Monarchs and Emperors. It is indeed the proper title of Jesus Christ, who hath upon his vesture, and upon his thigh a name written, King of Kings, and Lord of Lord's: Kings and caytives, Lord's and lossels are all his underlings and vassals, as those good Emperors Constantine, Theodosius, and Valentinian usually called themselves. This Name of the Lord Christ is said to be written, 1. On his Vesture, that all may see it and submit to it. 2. On his thigh, where hangs his sword, to show his absolute and illimited Empire, got out of the hands of his enemies with his sword and with his bow, Psal. 45.5. By me Kings reign, saith He, Prov. 8.15. And Nebuchadnezzar is made to know as much, Dan. 4.35. who once vain-gloriously vaunted, that his Princes were altogether Kings, Isaiah 10.8. Maximilian Emperor of Germany also said of himself, that he was a King of Kings, but in another sense: for every of my subjects (quoth He) will be a King: and say I what I can, they will do what they list.

Of the God of heaven ] See the Note on chap. 5.11.

Verse 13. And of his Priests ] sc. The God of heavens Priests, verse 12. and therefore honored and respected by this great Monarch; so was Samuel by Saul, Jaddus by great Alexander; the Bardes (anciently) here in Albion by the greatest Commanders.

Which are minded of their own free-will ] He would compel none: neither doth Almighty God. His people are all Voluntieres, Psal. 110.3. Isaiah 56.6. he finds them not so, but makes them so; and accounts that Virtus nolentium nulla est. Lex voluntarios quaerit. God accepts a free-will offering, and commands us to come off roundly and readily in his service.

Verse 14. And of his seven Counselors ] Without whom the King did nothing of moment. This King was better affected to his Council then his father Xerxes had been; of whom it is storied, that in his expedition against Greece, he called his Princes together, as if he would have been advised by them, but spake to them to this purpose: Lest, saith he, I should seem to follow mine own counsel, I have assembled you. And now do you remember, that it becomes you rather to obey, then advise.

To inquire concerning Judah ] So Saint Paul sent to inquire what was yet lacking in the faith of the Churches.

According to the Law of thy God ] Which is not only recta, but regula, the rule and rudder. Those that walked by this rule, Ezra was to cherish, and to punish such as did otherwise, being custos utrinsque tabulae.

Which is in thine hand ] Which thou art singularly skilled in, and much exercised about it: that thou mayest both observe it thyself, and also preserve it from other men's violations.

Verse 15. Which the King and his Counselors have freely offered ] This King as he had been well bred by his Mother Queen Esther, so he had (likely) been well instructed by Ezra in the knowledge of the God of heaven (as he calleth him) whose service he thus promoteth. So Origen wrought much upon Alexander Severus the Emperor by his sound doctrine and holy conversation: but especially his mother Mammaea who became a great friend to the persecuted Christians.

Verse 16. And all the silver and gold that thou canst find ] And gold-thirsty Babylon was not without great store of both; could the owners but find in their hearts to part with it to so pious an use: Some did, and the rather because the King and his Council began to them.

With the free-will offering of the people ] God's select people, of whom Moses singeth, Happy art thou, O Israel! Who is like unto thee O people! Deut. 33.29.

Verse 17. That thou mayest buy speedily ] Illico. God is himself a pure act, and hateth dullness in duty. What thou doest, do quickly, said Christ, even to the very Traytour that did seek and suck his blood.

Verse 18. And whatsoever shall seem good to thee, &c. ] The King knew them to be faithful and wise stewards (such as Hanani was, Nehem. 7.2.) and therefore leaveth much of the money to be bestowed as they pleased.

Verse 19. The vessels also, &c. ] How naturally seemeth this King to care for the service of God! and what pity is it that he should so oft call Him Your God, and Thy God, and not own him for his! So hard a thing it is to relinquish that vain conversation that people have received by tradition from their fathers. I will never forsake the Religion that I have received from my forefathers, said Tully; And the Monarch of Morocco told the English Ambassador; that he had lately read Saint Paul's Epistles, and liked them so well, that were he now to choose his Religion, he would, before any other, embrace Christianity. But everyone ought, said he, to die in his own Religion: and the leaving of the faith wherein he was borne, was the only thing that he disliked in that Apostle.

Verse 20. And whatsoever more, &c. ] What could this King say more to seal up his good affection to the work in hand? Shall not this liberal Heathen rise up in judgment and condemn such hold-fasts amongst us, such miserly money-hoarders, as have no quick-silver, no currant money for God or any good uses; but are, the richer the harder, as Dives?

Verse 21. Let it be done speedily ] Without shucking and hucking, without delays and consults: I, even I will have it so, saith the great King: dispute not therefore, but dispatch: Quod ego volo, pro canone sit, as Constantius the Emperor said to Paulinus, Lucifer, and other dissenting Bishops.

Verse 22. Unto an hundred talents of silver ] This was no small sum. How chargeable was the service of God heretofore, to what it is now? and yet how heavily do men come off, when to expend, though but a very small sum that way. Ad quid perditio haec? To what end is this waste? is the common cry in this case. Surely Pagans and Papagans who lavish money out of the bag without measure, dotantque Deos alienos (as some read that text, Psal. 16.3.) shall have an easier judgment then such pinch-penny professors.

Verse 23. For why should there be wrath ] Heb. Boyling or foaming anger, great indignation, as it is rendered, and made the utmost degree of the divine displeasure, Deut. 29.28. Of all things God cannot endure to be slighted, and to have his service neglected: this, blind nature saw, and was therefore sedulous herein to prevent wrath. Aristotle hath this divine precept, 〈 in non-Latin alphabet 〉 . Make Religion thy first and chief care, that thou mayest prosper, &c. Let our worship-scorners look to it: do they provoke the Lord to wrath? are they stronger then He? will they bring God's vengeance upon us all?

Against the Realm, the King and his sons ] For God is higher then the highest, and will rain down indignation and wrath, tribulation and anguish upon every soul of man that doth evil, or that neglecteth to do good: for not-serving of God, not-sacrificing is a sin, Mal. 3.18. Eccles. 9.2. And sin doth as naturally draw and suck judgments to it, both personal and public, as the loadstone doth iron, or Turpentine fire.

Verse 24. And also we certify you, that touching any of the Priests; ] These he taketh special order for, that they be freed from public payments: and the like care was taken by our Ancestors for the Ministers of the Church of England, as appeareth by Magna Charta, chap. 14. Their maintenance is of the Law of Nature, Gen. 47.22, Jezebel provided for her Priests; Idolatrous Micah for his Levite; the Papists for their shavelings, granting them many and great immunities, and being so free to them, that there was need of a Statute of Mortmain providing that men should give no more to the Church. But tempora mutantur, &c.

Verse 25. And thou Ezra ] Qui monet ut facias, &c.

After the wisdom of God that is in thine hand ] That is in thine heart and life. Sapientia est vel

• codicibus
• cordibus

Ezra had both these, being a thorough wise man.

All such as know the Laws of thy God ] Else how shall they see them duly executed? How shall they be as so many living Laws, walking Statutes? How shall they teach in the Cities of Judah, as Jehosaphats Judges did, 2 Chron. 17.7, 9. and as it followeth here, And teach ye them that know them not; How can the people perform their duty, which they are ignorant of?

Verse 26. And whosoever will not do the Law of thy God. ] In the first place, and then the Kings Law, as it is subordinate and subservient to God's Obediemus Atridis honesta mandan • ibus, non aliter, saith He in Euripides: If the King command honest things, we will obey him; otherwise not.

Let judgment be speedily executed upon him ] Let this be noted against those that hold, that Magistrates have nothing to do with men in matters of Religion. Artaxerxes here interposeth, and Ezra blesseth God for it. See Dan. 3.29. Deut. 13.6. Rom. 13.4. 1 Pet. 2.13, 14.

Verse 27. Blessed be the Lord God ] Deo gratias is ever in a good man's mouth. The Jews at this day are bound to say an hundred Benedictions every day; and more as occasion requires.

Verse 28. And hath exercised mercy unto me ] sc. By making use of my service, for the promoting of his. Any employment about God, is an high preferment, and so to be esteemed; yea, it is a mercy, and sealeth up farther mercy.

CHAP. VIII. Verse 1. These are now the chief of their fathers.

THe chieftaines of those that went up with Ezra, beside those that went up at first with Zerubbabel.

Verse 2. Of the sons of Phineas ] The son of Eleazar, the son of Aaron, that renowned Zealot, with whom, and his seed after him, God gave a Covenant of peace, even the Covenant of an everlasting Priesthood, Num. 25.12, 13.

Daniel ] Not the Prophet Daniel, God's darling, Dan. 9.23. but another of the same name, which might be some help to him.

Of the sons of David ] sc. Of David the King. See 1 Chron. 3.22.

Verse 3. Of the males an hundred and fifty ] Great account was made of males under the Law, more then of the females: and so there is to this day among the Jews, who hold women to be of a lower creation, made only for the propagation and pleasure of man, &c. This their conceit is their folly, yet their posterity approve their sayings. He did better who styled woman the second Edition of the Epitome of the whole world. Sure it is, that souls have no sexes; and in Christ, there is no respect had more to the male then female, Gal. 3.28.

Verse 4. Of the sons of Pahath-Moab ] Haply so called, because some of his progenitors had dwelt in Moab. He was a Covenanter, Neh. 10.14.

Verse 5. The son of Jahaziel ] The father is named, but not the son: but why, who can tell? Et patet & lucet pagina sacra.

Verse 6. Of the sons also of Ad • i ] A Covenanter too, Neh. 10.16.

Verse 7. Jesbaiah ] Of the same name, but not the same man that is mentioned, verse 19.

Verse 8. The son of Michael ] A name afterwards given to Jesus Christ, Dan. 10.13. Rev. 12.7. signifying, Who is as God? Hence some conceive, that it is not so fit to call a child Michael, Emmanuel, &c.

Verse 9. Obadiah the son of Jehiel ] This Obadiah, (as also Zechariah, verse 11. and Azgad; verse 12.) sealed the Covenant, Nehem. 10. not without oath, and execration. It is both lawful, and in some cases needful, for good people, solemnly to bind themselves to bounden duties. Hereby, saith a grave Divine, as true intention, earnest desire, prudent jealousy and holy zeal are manifested, so is a dull spirit much quickened, and the weak, wayward, revolting flesh bridled and curbed: yea, and bound to her good behavior.

Verse 10. The son of Josiphiah ] See verse 5.

Verse 11. Zechariah the son of Bebai ] See verse 9.

Verse 12. And the sons of Azgad ] See verse 9.

Verse 13. And of the sons of Adonikam ] Some of his sons went up before with Zerubbabel, ch. 2.13. These not till now, together with Ezra. They might want either age or hearts to go at first with their brethren. Second thoughts are best many times: and Nunquam jero, si serio. That son in the Gospel, who being bidden go work today in the Vineyard, answered and said, I will not, but afterwards repented, and went, wanted not his commendation, Matth. 21.29. A learned man descanteth thus upon this Text: The lot of Adonikam was below his brethren, because he was the last that set foot forward toward their return.

Verse 14. And with them seventy males ] The whole company consisted of one thousand four hundred, ninety and six males: a good addition to those that went up before with Zerubbabel; yet nothing so many as might have been, but that they wanted hearts.

Verse 15. And I gathered them together to the River ] There was their first Rendevous, at the meeting of two Rivers; whereof that Country was full, Psal. 137.1 and therefore fertile as the Garden of the Lord, whereof it was a part, as most Geographers are of opinion.

And there abode we in tents ] Glad we had our faces set toward Zion (going weeping, &c. Jer. 50.4, 5) and our backs upon Babylon; of which we might well say, as the Philosopher afterwards did of Athens, that it was a pleasant place to travel thorough, but not safe to dwell in.

And found there none of the sons of Levi ] None but what he afterwards sent for; no volunteers: this was lamentable, that Levites should be so backward to so good a business. Here was nomen inane, crimen immane.

Verse 16. Men of understanding ] Of special note for their wisdom and eloquence: such as could present to the people good matter well habited, and could well express their expositions of the Law; being themselves wise, and willing to wise others, as the Hebrew word signifieth, Dan. 12.3. Men of understanding and ready to instruct many, Dan. 11.33. Such a man as this, is worth his weight in gold.

Verse 17. At the place Casiphia ] Where it may seem that there was a College of Levites, and Iddo was their President.

And to his brethren the Nethinims ] Who were now become men of Mark, brethren to Iddo, and much sought for by Ezra: see Chap. 2.43. for the service they did about God's house.

Verse 18. And by the good hand of God upon us ] God was in all this good man's thoughts: he set upon every passage, (as the Ancients did upon every special piece of work they did) 〈 in non-Latin alphabet 〉 . This was the only way to make his journey comfortable thus to converse with God all along, & Paradisum mente deambulare, as Jerome counseled the young Hermit; assuring him that so long as he had Paradise in his mind, and God in his apprehensions, tamdin in eremo non esset, so long he should not be in a desert.

They brought us a man of understanding ] The Hebrew word Shacal signifieth three things, 1. To understand. 2. To instruct. 3. To prosper. Those that understand themselves, and teach others, shall do much good to themselves and others. See the Note on verse. 16. This egregie cordatus homo was Sherebiah, as it followeth here, and Sherebiah or, even Sherebiah, confer Neh. 8.7. and 9.4, 5.

Verse 19. And Hashabiah ] A man ready to every good work, Neh. 3.17. and 10.11. and that's no small commendation.

Verse 20. Whom David and the Princes had appointed i.e. continued, confirmed, and ordered them: for they were first appointed and designed to that service by Joshua; and thence called Nethinims.

All these were expressed by Name ] Verbis non solùm difertis, sed & exsertis.

Verse 21. Then I proclaimed a fast there ] A day of restraint from food, fine clothes, and other delights of life. There is a three-fold-fast, saith One; from meat, from mirth, and from sin: this last crowns all. Unless God sees turning, he sees no work in a fast, saith another, descanting upon that Text, Jon. 3.10. God saw their works, that they turned. Of a Fast see the Notes on Joel 2.12.

That we might afflict ourselves before our God ] Not outwardly only (that's but the shell Is. 58.3.) but inwardly, also, for that's the kernel of this exercise, Jer. 16.29. which else is but bodily, and profiteth little; something, it may, as it did Ahab: But if rightly performed though it weakeneth the body, yet it strengtheneth the spirit, making it vigorous and victorious.

To seek of him a right way for us ] To edge our prayers and give wings to them: for fasting inflameth prayer, and prayer sanctifieth fasting: hence they go coupled for the most part, Luk 2.37. Matth. 17.21. 1 Cor. 7.5. And surely, if with fasting and prayer we can seek of God direction and protection as here, we shall speed of both.

And for our little ones ] These should be a main part of our care, to lay up prayers for them, to commend them to God's safe-keeping, forasmuch as puerilitas est periculorum pelagus, Little ones are liable to a thousand deaths and dangers.

And for all our substance ] Our stock and our store, all the goods that we have got and gathered together. Our English word Riches answereth to the Hebrew Recush.

Vers. 22. For I was ashamed ] Heb: I blusht and was abashed, I knew not how to put on the face to do it, neither could I bring my mind to crave a convoy, though it might have been of great use to us: lest the name of God should thereby be dishonored, and his excellencies questioned. It is the ingenuity of Saints to study God's ends more then their own, and to be far more troubled when anything crosseth him, then when themselves are crossed or disappointed. Propter te Domine, propter te, is the good man's Motto. Choice and excellent spirits are all for God, whatever becometh of themselves.

Vers. 22. Because we had spoken to the King, saying ] They had spoken good of God's Name, and amply set forth his power, providence, goodness, and other Attributes, being no whit ashamed so to do before Kings, as Psal. 119.46. so did Chrysostom, Basil, Latimer, Lambert, John Colet, Dean of Paul's, and Founder of the Free-school there. He, for the bold and faithful discharge of his duty, in a Sermon before Hen. the eighth at the siege of Tournay was called to his trial by the Kings Counselors: but the issue proved happy: for he gave so great content to the King, that he taking a cup of Wine said, Dean, I drink to you: let everyone take whom he will for his Confessor, you shall be my Doctor. Holy Ezra found no less favor with this might Monarch, whom he had well informed in the manifold excellencies of God, as appeareth by this and sundry other preceding passages.

The hand of our God is upon all them, &c. ] To hide them in the hollow of it till the indignation be overpast; to hold them by their right hand, and so to guide them by his Counsel, that he may afterwards take them to his glory, Psal. 73.23, 24.

But his power and his wrath ] Id est, His powerful wrath, his anger armed with power; for vanae sine viribus irae; But who knoweth the power of thine anger, saith Moses? even according to thy fear so is thy wrath. Let him fear thee never so much, he is sure to feel thee more, if once he fall into thy fingers; into that mighty hand of thine (as St. James styleth it) before which ten thousand Kings cannot stand. Let God-forsakers therefore do as those Elders of Israel did, 2 Kings 10.3, 4, 5.

Is against all them that forsake him ] Such are all they, 1. That forsake not their sins, Job 20.17. Isa. 55.7. 2. That know not God, Isa. 1.3, 4. Eph. 4.18. 3. That trust to idols, or creature-comforts, arm of flesh. 1 Kings 9.9. Josh. 24.20. Jer. 2.13. 4. Church-forsakers, and Apostates, Heb. 10.25, 38. God hath against all these, and will consume them after that he hath done them good, Josh. 24.20. Psal. 73.27. 1 Chron. 28.9. Jon. 2.8. Jer. 17.13. Deut. 31.16. 2 Chron. 12.5. and 15.2. and 24.20.

Verse 23. So we fasted ] They put their holy resolution into execution: purpose without practice is like Rachel, beautiful, but barren.

And besought our God for this ] And they had it, Verse 31. For fasting and prayer are like Jonathan's bow and Saul's sword, that never turned back, or returned empty. God is a liberal Rewarder of all such as in this sort diligently seek him, Heb. 11.6. 2 Chron. 15.2. He will turn their fasting into feasting, their prayers into praises, Ezek 36.37. Zech. 8.19. They shall have out their prayers either in money, or monies-worth: either in the very thing they desired, or at least strength to stay themselves upon God, with good assurance that his grace shall be sufficient for them, and that he will be their shield, and their exceeding great reward.

Verse 24. Then I separated twelve ] I singled them and set them apart for this great trust, vide cui fidas.

Sherebiah, Hoshabiah ] Heb. With Sherebiah, Hoshabiah, (men of known integrity, Vers. 18.19.) and ten of their brethren with them ] four and twenty in all, a complete company of faithful Trustees.

Verse 25. And weighed unto them ] Heb. I scaled it out unto them: Cyrus taled it out to Zerubbabel. Chap. 1.8, 9, &c.

And his Lord's ] Called Mighty Princes, Chap. 7.28. see Isa. 10.8.

And all Israel there present ] Heb. There found at that time, or that had found in their purses, found in their hearts.

Verse 26. Six hundred and fifty talents of silver ] That is, 243750 pounds sterling.

An hundred talents ] That is 37500 pounds sterling.

Verse 27. Of a thousand drammes ] 312 pounds and 10 shillings. The Hebrew (or rather Chaldee) word here rendered a Dramme seems to be taken from the Greek word 〈 in non-Latin alphabet 〉 .

And two vessels of fine Copper ] Ex orichalco praestante, Of some choice mixed mettle, Auro contrâ non caro.

Verse 28. Ye are holy to the Lord ] Heb. Ye are holiness unto the Lord: and must sanctify the holy God in righteousness, Esa. 5.16.

The vessels are holy also ] Id est, set apart to sacred uses; and therefore to be kept carefully, used respectively. The Turks spare and keep better then ordinary, those very Asses of theirs that have been used for carriage to Mecha, where their Mahomet lieth buried: Neither will they put paper to any base use, because that both the Name of God, and the Mahometan Law are written upon the like.

Verse 29. Watch ye ] with utmost care, and solicitude, as the word signifieth. How much more should we watch and treble watch, (as Luk. 12.37, 38, 43.) to keep our vessels (bodies) in sanctification and honor, Not in the lust of concupiscence, &c? especially since, Adversus majora vigilantibus quaedam in cautis minutiora surrepant, and Satan worketh strongest on the fancy, when the soul is sleepy, or a little drowsy. Watch ye therefore and keep: This lesson had need to be often rung in our ears.

Verse 30. So took the Priests and the Levites ] The great charge committed to them, and laid upon them, did not weaken, but waken their heroik spirits.

Verse 31. And of such as lay in wait by the way ] Enemies they had not a few (when was it otherwise?) but some, that purposely way-laid them; but were defeated by a gracious providence. So were the Manichees who lay in wait for Austin: and those that pursued Jewel about the beginning of Q. Mary's Raign, as he was going from Oxford to London. Both these had been caught, and made a prey to their Enemies, but that they lost their way; What saith the Prophet? As Birds flying, so will the Lord of hosts defend Jerusalem (like as when the young are in danger of the kite, the Bird flies to save them) defending also, he will deliver it and passing over, he will preserve it.

Verse 32. And abode there three days ] For necessary refreshment, after so long a journey. The body is the souls servant, and must therefore be kindly and fairly dealt with, ut sit par negotio, that it may be neither above not below its business; but even with it, meet for it.

Verse 33. Now on the fourth day ] Viz. of their fifth month. After a short repose they set close to work. To recreations God allows men to stoop for their bodies sake, as the Eagle to the prey: or as Gideon's Soldiers to soop their handful, not to swill their belly full.

Verse 34. By number and by weight, &c.] In reference to this Text, Let thy confession be full, saith a reverend man: bring out thy sins as those in Ezra did the vessels of the Temple, by number and by weight, 1. By Number, Lev. 16.21. Aaron was to confess over the scape goat all the iniquities of the children of Israel. 2. By weight he was to confess all their transgressions in all their sins: that is, laying open how many transgressions were wrapped up in their several sins, and their circumstances.

Verse 35. Also the children of those that had been ] In token of presenting their bodies a living sacrifice, holy and acceptable to God their Deliverer, Rom. 12.1. Let us that are freed from sins slavery, become the servants of righteousness, Rom. 6.18. and being delivered from the hands of our Enemies, serve God without fear in holiness and righteousness all the days of our lives, Luk. 1.74.75.

Verse 36. And they furthered the people ] Heb. They gave them a lift, lent them an helping hand: not out of love to the work, but for fear of the King, and in pursuance of his commands and commissions. Thus the Devil and his imps sometimes do God's will, though with an ill will, Psal. 119.91. They continue this day according to thine Ordinances: for all are thy servants. How much better were it to work from a right principle, not by constraint, but willingly; not for fear of wrath, but of a ready mind, to love to be God's servants taking hold of his Covenant, Isai. 56.6. and saying to him, as the people did to Joshua, Chap. 1.16. or as the Rulers and Elders to Jehu, 2 Kings 10.5. We are thy servants, and will do all that thou shalt bid us?

CHAP. IX. Verse 1. Now when these things were done.]

HEre are post maxima gaudia luctus, Heavens joys are without measure or mixture: But this present life is overspred with sins and miseries, as with a filthy morphew. Of good Ezra we may say as Pliny doth of Metellus; Metellus infelix dici non debet, felix non potest, Unhappy we may not call him, happy we cannot: witness the doleful discourse of this Chapter.

The Princes came unto me ] The better sort of them that were sensible of the abuses crept in, and desired a Reformation. For some of the Princes also and Rulers had their hands elbow-deep, in the wickedness complained of Verse 2.

The people of Israel ] The Many, the common sort, that shallow-braind, but many-headed Beast, that loves to follow the herd and do as the most do, though thereby they be utterly undone forever.

And the Priests, and the Levites ] This was much: for these knew the Law, and made their boast of it, Rom. 2.18.23. They could not be ignorant of the unlawfulness of this mixing themselves in marriage with Heathens not proselyted. Now sins against knowledge and conscience are of a double die, of a crymson color: and make a great breach, a deep gash in a man's spirit. Isaiah 59.11, 12. What was it that brought such roarings and troubles on them, and that, when salvation was looked for? Our iniquities testify to our faces, and we know them.

Have not separated themselves ] The separation of the Saints from the wicked is a wonderful separation, Exod. 33.16. such as was that of light from darkness in the creation. God hath brought them out of darkness into his marvelous light. Why then should they be unequally yoked together with unbelievers? what communion hath light with darkness, &c? 2 Cor. 6.14.

Doing according to their abominations ] How should they choose but do so, when so matched and married? what's the reason the Pope will not dispense in Spain or Italy, if a Papist marry a Protestant? yet here they will, but in hope thereby to draw more to them. The brown bread in the Oven will be sure to fleece from the white; not that from it. So in married couples: seldom is the worse bettered by the good, but the contrary. See Nehem. 13.26.

Verse 2. For they have taken of their daughters ] Taken them for wives: which was fllatly forbidden, Deut. 7.3. and a reason given, ver. 4. from the evil effect of such unblest marriages. This abuse Malachi complaineth of, chap. 2.11, 13. whom some make to be the same man with Ezra.

For themselves and for their sons ] Whom they herein helped to a cold arm-full, (as Lycophron calleth a bad wife:) or rather to an unnatural heat, worse then that of a quartan ague, as said Simonides: as bad as that of an evil spirit, said another Heathen.

So that the holy seed ] Id est, The children of Israel, who were all federally holy at least, Deut. 7.6. as are also all the children of Christian Parents, 1 Cor. 7.14.

Hath been chief in this trespass ] Which they think audaciously to bear out with their big looks, to obtrude and justify to the World this most malapert misdemeanor, because it is facinus majoris abollae, the fact of a great one.

Verse 3. I rent my garments and my mantle ] In token of his deep and down-right humiliation, indignation, detestation of their dealings herein.

And plucked • ff the hair of my head, and of my beard ] To show how passionately grieved and offended he was. The raging Turk did the like at the last assault of Scodra: being extremely vexed at the dishonor and loss he had received there. But what followed? In his choler and frantic rage, he most horribly blasphemed God: whereas holy Ezra, though he sat astonied till the Evening sacrifice, yet then he poureth forth his soul in an heavenly prayer, verse 5, 6.

And sat down astonied ] As one that hath neither life nor soul, (as we say) that can neither say nor do for himself, being wondrously amazed, astonished, or desolate, as David had been, Psal. 143.4. The true Zealot, as his love is fervent, his desires eager, his delights ravishing, his hopes longing; so his hatred is deadly, his anger fierce, his grief deep, his fear terrible, &c. Zeal is an extreme heat of all the affections, Rom. 12.11. boiling-hot, hissing-hot, as the Greek importeth.

Verse 4. Then were assembled unto me ] It was soon noised and noticed among the godly party, how exceedingly Ezra was troubled: they therefore trouble themselves, as our Savior is said to have done John. 11.33. and as Paul felt twinges when others were hurt. Who is offended saith he, and I burn not? Sheep when frighted, will get together; Swine, when lugged, will grunt together. What should Saints do, (in case of National sins or judgments) but assemble and tremble together, as here; but vow and perform Reformation to the Lord their God, as in the next chapter?

Everyone that trembled at the words ] At the judgments of God whilst they yet hang in the threatenings. To such looketh the Lord, with special intimations of his love, Isa. 66.2. When as those that tremble not in hearing, shall be crushed to pieces in feeling, said Mr. Bradford the Martyr.

That had been carried away ] But had not learned by the thing that they had suffered, were as bad as before, if not worse, having lost the fruit of their afflictions. This is fearful: a sad sign of an incorrigible castaway, Jer. 6.30.

Untill the Evening-sacrifice ] This time of the day good people, usually took to pray at: that, together with the sacrifice, their prayers might come up for a memorial before God in those pillars of smoke, Cant. 3.6. Act. 10.4. See Luk. 1.10. Act. 3.11.

Verse 5. I rose up from my heaviness ] In affliction, sc. of spirit, wherewith his heart was leavened and soured, as David's was, Psal. 73.21. Imbittered as Peters, Matth. 26. ult. poured out upon him as Jobs, chap. 30.16. He did really afflict himself with voluntary sorrows for the transgressions of his people.

And having rent, &c.] See ver. 3.

I fell upon knees ] This gesture did both evidence, & increase the ardency of his affection.

And spread out my hands ] With the palms open toward Heaven in an having craving way, as Beggers. This was the Jewish manner of praying; and it was very becoming.

Verse 6. And said, O my God ] This was a prayer of faith, and founded upon the Covenant, that be-hive of Heavenly honey, as One well calleth it.

I am ashamed and blush ] Sin is a blushful thing and hales shame at the heels of it, Rev. 3.17. Therefore when a man hath committed a sin, he blusheth: the blood as it were, would cover the sin. But he is past grace that is past shame, and can blush no more then a sackbut.

For our iniquities ] He maketh himself a party, because he was one of the same Community with them that had done that evil. He also knew himself to have an hand if not upon the great cart-ropes, set upon the lesser cords that might draw down divine vengeance upon the Land. Hence he includeth himself after the example of Daniel, chap. 9.5.

Are increased over our heads ] As an overwhelming flood, Psal. 38.4. That threateneth to go over our souls too, Psal. 124.4. and to sink them in the bottomless lake, that lowermost part of hell imported by that 〈 in non-Latin alphabet 〉 locale (as Hebricians Note) Psal. 9.17.

And our trespass is grown up unto the Heavens ] So great is our guilt, that it is gotten as high as Heaven, that is, as high as may be. For beyond the moveable Heavens, Aristotle (Natures best Secretary) saith there is neither body, nor time, nor place, nor vacuum. See Revel. 18.5. with the Note. Mans sin defileth even the very visible Heavens; which must therefore be purged with the fire of the last day. Yea it pierceth into the Heavens of Heavens, & maketh a loud out-cry in gods ears for vengeance, Gen. 4.10. & 18.20.

Verse 7. Since the days of our Fathers ] Confession with aggravation is that happy Spunge, that wipeth out all the blots and blurs of our lives: for, if we confess our sins, and therein lay load enough upon ourselves, as Ezra here, & Daniel doth c. 9.5. (mark how full in the mouth these good men are, out of the abundant hatred of sin in their hearts) God is faithful and just to forgive us our sins, &c. 1 John 1.9. But in confession we must not extenuate or excuse: every sin, must swell as a toad in our eyes, and we must spet it out of our mouths with utmost indignation; showing the Lord the iniquity of our sin, the filthiness of our lewdness, the abomination of our provocations, Rom. 7.13. Thus if we weigh our sins in a true balance, and put in so many weights, as to bring to a just humiliation, to a godly sorrow; then it will prove a right Apology, the same that the Apostle maketh a fruit and sign of sound repentance 2 Cor. 7.11. quae magis deprecatione constat, quàm depulsione criminum, such an Apology as consisteth rather in deprecating, then defending.

We havebeen in a great trespass unto this day ] And so there hath been a concatenation, a continued series of our sins from one generation to another. We are a race of Rebels, a seed of serpents, &c.

And for our inquities have we, our Kings and our Priests ] Our National sins have produced National plagues; which yet we have not improved to a public or personal reformation. Many hands have drawn the cable with greatest violence; the leprosy hath over-run the whole body: there is (as Physicians say of some diseases) corruptio totius substantiae, a general defection, a conjuncture, of all persons, in all sins and miseries, which like clouds cluster together, and no clearing up by repentance.

And to confusion of face, ] So that we are a scorn to our Enemies, and a terror to ourselves, in a low and lamentable condition.

Verse 8. And now for a little space ] Heb. point, or moment of time. God let loose his hand for a while, and gave them some little liberty, to make them instances of his mercy, who had been objects of his wrath: but nothing would mend them and make them better.

And to give us a nail ] that is, some settlement, some subject of hope, and support of faith. He seemeth to allude to such nails as wherewith they fastened their tents to the ground ( Jael drove one of those Tent-nails thorough Sisera 's Temples, and laid him safe enough) or else to those nails that, driven into pales, do fasten them to their nails.

That our God may lighten our eyes ] Id est, Chear up our hearts, and so clear up our eyesight: which, when the spirit is dejected, grows dim, for want of spirits. Profecto oculis animus inhabitat, saith Pliny; Truly so it is, that the heart dwelleth in the eye: there it sitteth and showeth itself pleased or displeased with whatsoever occurrences. And as a looking-glass is the eye of art: so is the eye the looking-glass of nature.

And to give us a little reviving in our bondage ] Not light only, but heat also by the beams of his pleased countenance, which is better then life. The life of some kinds of creatures is merely in the Sun; In Winter they lie for dead: in Summer, they revive. So it is with the Saints: all their comfort consists in God's grace and favor. They look unto him and are lightened, Psal. 34.5. he hideth his face and they are troubled; their breath is taken away, they die and return to their dust, Psal. 104.29. These captives in Babylon lay for that time as dead and buried, Isaiah 26.19. God opened their graves, and caused them to come up cut of their graves, and brought them to the land of Israel. Ezek. 37.13. For his favor is no empty favor: It is not like the Winter-sun that casts a Goodly countenance when it shineth, but gives little comfort and heat. He is the Father of lights, and the God of all grace and consolation, &c. he gives all things needful to life and godliness, so that to have sinned against so good a God, to kick against such tender bowels, was a further aggravation of their sin: and so it is here used and urged.

Verse 9. For we were bondmen ] Heb. servants; and so wholly and only at the pleasure of another: for a servant not 〈 in non-Latin alphabet 〉 , saith Aristotle, one that moveth absolutely of himself: but he is the Masters underling and instrument, 〈 in non-Latin alphabet 〉 , wholly at his dispose. The Saints may say all as much. We were bondmen, slaves to sin, drudges to the devil, driven about by him at his pleasure, having as many Lord's as lusts, Tit. 3.3. and thereby exposed to a thousand mischiefs and miseries: The Heathens Pistrinum, the Turks Gallyes, Bajazets iron Cage, the Indian mines are nothing to it. This we should frequently recognize; and remembering that our God hath not forsaken us in our bondage, but brought us from darkness to light, and from the power of Satan unto God, that we might receive forgiveness of sin, and inheritance among them which are sanctified; we should blush and bleed in the sense of our unthankfulness, saying as ver. 14, should we again break thy Commandments, &c.

Yet our God hath not forsaken us in our bondage ] As he may seem to do his prisoners of hope, when he leaves them in the Enemies hand, or under some pressing affliction, and seems to forget them, that they may the better remember themselves. But God had remembered these returned captives in their low estate; for his mercy endureth forever: And had redeemed them from their Enemies, for his mercy endureth forever; Psal. 136. 23.24. Their sin therefore was the greater, since against so much mercy: and God might justly have said unto them as Ezek. 22.20. I will gather you in my anger & in my fury, and will leave you there. A grievous judgment indeed! for woe be unto you when I forsake you, Hos. 9.12. Lord leave us not, Jer. 17, 17. Forsake us not utterly, Psal. 119.8.

To give us reviving ] See Ver. 8.

To set up the House of our God, and to repair. &c.] He reciteth and celebrateth God's favors to that people, not in the lump only and by whole-sale, as we say: but entereth into particulars, and reckoneth them up one by one: so doth Moses, Exod. 18.8. So doth David, Psal. 136. So must we, that we may shame and shent ourselves as here for our unthankfulness: and be inrited and inciced thereby to better obedience. God, for this cause, crumbleth his mercies unto us (saith One:) we have his blessings by retail, that we may make our utmost of them.

And to give us a Wall ] Protection and safeguard, as the Walls of Sparta was their Militia, and the Walls of England, is our Navy. They had the fence of the King of Persia 's favor. They had also God's providence as an hedge or wall of fire round about them, Zech. 2.5. See the Note there.

Verse 10. And now Our God what shall we say after this? ] q.d. We have nothing to say for ourselves, wherefore thou shouldst not presently pronounce against us, and execute upon us the sentence of utter rejection. We are even speechless, excuselesse, and must needs conclude. It is the Lord's mercy that we are not consumed, that we are at all on this side hell: it is because his compassions fail not, Lam. 3.32.

For we have forsaken thy Commandments ] Better then this Ezra could not have said for himself and his people, whilst he thus confesseth sin, and putteth himself into the hands of justice, in hope of mercy. In the courts of men tis safest to say, Non feci, I did it not (saith Quintilian. ) But in our addresses unto God, 'tis best to say, Ego feci, miserere; I did it, oh be merciful unto me O God, be merciful unto me. Per miserere mei, tollitur ira Dei.

Verse 11. Which thou hast commanded us by thy servants the Prophets ] Whose office it was to expound the Law to us, and to apply it to our consciences. This although they have done daily and duly, yet we have not been kept within the bounds of obedience, but have flown against the lights, (as Bats use to do,) and sinned presumptuously. Thus he aggravateth their sin, by every circumstance. And this is right confession, such as the School-men have set forth in this Tetrastick.

Is an unclean Land ] Because inhabited by an unclean people, who are acted and agitated by an unclean spirit, and do miserably moil themselves in the filthiness of lewdness, which defileth a man worse then any leprosy, then any jakes, Mar. 7.23. Mr. Ascham, (School-master to Q. Elizabeth ) did thank God, that he was but nine days in Italy, wherein he saw, in that one City of Venice more uncleanness and licentiousness, then in London he ever heard of in nine years.

With the filthiness of the people of the Lands ] Those Canaanites were very Borborites, shameless sinners before the Lord; who therefore rooted them out, and caused their Land, when it could bear them no longer, to spew them out. Sin is filthiness in the abstract. St. James calleth it, The stinking filth of a pestilent ulcer, and the superfluity or garbage of naughtiness, Jam. 1.21. It is no better then the Devils excrement: It sets his limbs in us, and draws his picture upon us: for malice is the Devils eye, oppression is his hand, hypocrisy is his cloven foot, &c. Great sins do greatly pollute.

Which have filled it from one end to another ] Hath over-spread it as a deluge, over-run it as the Jerusalem-Artichoke doth the ground wherein it is planted: turned it into the same nature with itself, as copres which will turn milk into ink: or leaven which turneth a very Passover into pollution. See Mich. 1.5. with the Note.

Verse 12. Now therefore give not your daughters ] unless ye have a mind to pitch them into hell-mouth. See ver. 2. with the Note.

Nor seek their peace or their wealth forever ] For they were devoted by God to utter destruction: and therefore Israel might have no intercourse with them. The Jews at this day count and call us Canaanites, Edomites, &c. and hold it an almesdeed to knock us on the head. The best among the Gentiles, say they is worthy cui caput conteratur tanquam Serpenti to be killed up as a Serpent. Tacitus long since observed of them, that as they were very kind to their own, so to all others they bare a deadly hatred. Thrice a day in their prayers, they curse us Christians; and in Polony (where they have a toleration) they print base and blasphemous things against Christ and Religion.

That ye may be strong ] viz. by my presence amongst you, and providence over you: for cui adhaereo, prae est, as Q. Elizabeth could write: how much more may God Almighty, He whom I favor is sure to prevail.

And cat the good of the Land ] The best of the best, the finest Wheat, the choyfest fruit, and those a pledge and fore-taft of the happiness of Heaven, where there is nec fames, nec fastidium, (as one saith) neither lack nor loathing, neither measure, nor mixture, but sweetest varieties, felicities, eternities.

And leave it for an inheritance ] personal goodness is profitable to posterity: the righteous shall leave inheritance to his children's children. God never casteth out his good tenants; nor leaveth his servants unprovided for. See Psal. 103.17. and 112.1, 2.

Verse 13. And after all that is come upon us ] Affliction, like foul wheather, cometh before it is sent for: yet not, but of God's sending: and then it is ever either probational, as Jobs; or Cautional, as Paul's prick in the flesh; or penal, for chastisement of some way of wickedness, as here.

For our evil deeds ] These he thanketh, (as well he might) for all their sufferings: sin is the mother of misery, and hales hell at the heels of it.

Seeing that thou our God ] Our God still, and this is the sixth time that he hath so styled Him in this holy prayer, besides three times My God. These are speeches of faith, and refer to the Covenant, that pabulum fidei food of faith. When ye stand and pray, believe; when ye humble and tremble before God, keep up your faith still. Nihil retinet qui fidem amisit, lose that and lose all. Take away the iniquity of they servant, saith David, 2 Sam. 24.10. 'It is as if he should say, I am thy servant, Lord, still, though an unworthy one. And to prove himself so, he addeth, For I have done very foolishly. I confess it Lord, that thon mayest cover it. Homo agnoscit, Deus ignoscit. This he believes, and speeds: when Judas confessing (but withal despairing) misseth of mercy.

Hast punished us less then our iniquities deserve ] Heb. Hast withheld beneath our iniquities. The just hire of the least sin is death in the largest sense, Rom. 6.23. What then might God do to us for our many and mighty sins, or rather, what might he not do, and that most justly? How great is his mercy which maketh him say, Jerusalem hath received at God's hand double for all her sins, Isai. 40.1, 2. Too much, saith God there: too little, saith Ezra here: and yet how sweetly and beautifully doth this kind of contradiction become both!

And hast given us such deliverance as this ] A fruit of free mercy, and calls hard for duty. God's blessings are binders: and every new deliverance calls for new obedience, Servaeti sumus ut serviamus.

Verse 14. Should we again break thy Commandments ] There is so much unthankfulness and disingenuity in such an entertainment of mercy, that holy Ezra here thinks that Heaven and Earth would be ashamed of it. And join in affinity with the people of these abominations ] Especially when we may hear God himself screeching out as it were those words of his, Oh do not this abominable thing! Save yourselves from this untoward generation, &c!

Wouldst thou not be angry with us? ] Id est, Chide us, smite us, and so set it on, as no creature should be able to take it off? Sin may move God, when we ask bread and fish to feed us, to answer us with a stone to bruise us, or a Serpent to bite us. Shun it therefore as a Serpent in your way, or as poison in your meats. Kiss the Son, lest he be angry, and ye perish from the way, &c.

So that there should be no remnant ] So that our late preservation should prove but a reservation to further mischief; as was Sodom's, Sennacherib's, Pharaohs.

Verse 15. O Lord God of Israel ] So called, because he is their portion, they His, Deut. 32.9. He had avouched them for his: and they him interchangeably, Deut. 26.17, 18. Seneca could say, that the basest people (meaning the Jews ) gave Laws unto all the World: that is, had the true God, Creator of all, for their God.

Thou art righteous ] In all thy judgments inflicted upon us: or, thou art faithful and true in thy promises: but we have forfeited thy favor, and deserved destruction.

Behold we are before thee in our trespasses ] Or guiltinesses, which is that iniquity of sin (as David calleth it, Psal. 32.5.) whereby the sinner is bound over to condign punishment.

For we cannot stand before thee ] But must needs causâ cadere, being self condemned; and such as must needs subscribe to thy perfect justice in our own utter destruction.

CHAP. X. Verse 1. Now when Ezra had prayed.]

HAD presented himself as a Suppliant, and opened his cause to God the Judge, appealing to him, that he might determine.

And when he had confessed ] And begged pardon: deprecating the divine displeasure, as the word signifieth.

Weeping ] Of this we read not in the former chapter, but of other effects of his passion, as renting his garments, tearing off the hair of his head and beard, &c. His sorrow at first might be above tears, which afterwards came gushing out amain, as the blood doth out of a Wound, but not till it hath first run back to the heart, to bear the news to it, as I may so say. It is said of Athanasius, that by his tears, as by the bleeding of a chaste vine, he cured the Leprosy of that tainted age. May we not say the same of this good man?

And casting himself down before the house of God Where all might see him, that their eyes might affect their hearts, and contribute some tears of compunction and compassion toward the filling of God's bottle, as they had done sins toward the filling of his bag.

Of Men, Women, and Children ] Anashim, Venashim, &c. A Woman is a man, cut short by the head, 1 Cor. 11.3. Here was a general meeting of all Sexes and Sizes joined together, to cut sins cart-ropes.

And the people wept very sore ] They could not wash their hands in innocence, they therefore washed them in tears: they knew, that as the sins of the old World; so of this little World, needeth a deluge. Their sins therefore are as so many Hazaels to them • their hearts as so many Hadad-rimmens, the place they made to become a very Bechi • , they wept with a great weeping, and so vented their sins at their eyes, as sick people do their ill humors at the pores of their bodies.

Verse 2. And Shechaniah the son of Jehiel ] Egregie cordatus homo, A prudent and a pious man; one that had feeding lips, and a healing tongue, one that knew how to time a word, and to set it upon the wheels.

Answered and said unto Ezra ] Such words as were uttered more from the bowels, then the brain: and thereby proved so effectual.

We have trespassed against our God ] His father Jehiel had taken a strange Wife, ver. 18. 26. so perhaps had he himself: or if not, yet he might fear wrath, because of the same body politic with those sinners against their own souls. God, he knew, might well draw blood of the arm for the cure of the head; as Theodoret saith he did when he slew Pharaohs first-born.

Yet now there is hope in Israel, &c.] Hope that the people will repent, and hope that God will have mercy, upon their repentance. Superest sperare salutem, If it were not for hope, heart would break. God having opened a door of hope, let us go holdly to the Throne of grace; what should hinder?

Cast not away your confidence which hath so great recompense of reward: but cast Anchor within the veil, and wait for day, as Paul did in the Ship-wrack, See Isaiah 50.10.

Verse 3. Now therefore let us make a Covenant ] And so tie ourselves thereby, to the better abearance: that we slip not collar, that we detrect not the yoke of God's obedience, Deut. 10.20 Cleaving to God with full purpose of heart will require swearing. Broken bones must have strong bands to close them. Tottering houses must be crampt with iron bars, or they will soon down. If the vows of God be upon us, if we be Covenanters, it will help against the fickleness of our false hearts: which cannot but know that if God shall be All-sufficient to us, we must be Altogether his, Cant. 2.16. His is a Covenant of mercy, even the sure mercies of David; ours is a Covenant of obedience to him, in every part and point of duty.

To put away all the Wives ] This Jews might do in this, and some other cases. So did Romans also with this only bill of divorce, Res tuas tibi habeto, Take what is thine own, and be packing. But Christians may not do thus, because of difference in Religion: 1 Cor. 7. ver. 12. Whatever some late upstarts have printed and practiced to the contrary.

And such as are born of them ] The children of those strange Wives, persisting in their paganism. These children though disinherited, yet were not to be altogether deserted; but nourished, and nurtured also in the fear and admonition of the Lord, Eph. 6.4. Proving if perad venture, God will give them repentance to the acknowledging of the truth, &c. 2. Tim. 2.25.

According to the counsel of my Lord ] Termes full of hearty respect, and humble submission. He calls Ezra My lord, as Hannah did Eli, with an eye to his dignity, and authority, both as a Priest, and as a Commissioner from the King of Persia. At Venice every ordinary Mechanike is called Magnifico. At Vicenza in Italy the common title to a common Gentleman is Signor Conte, as much as My Lord Earl. But Ezra was every way honorable and deserving: titles of honor were not worthy of him.

And of those that tremble at the Commandment of our God ] A periphrasis of a truly pious person, sc. such a one as feareth God and keepeth his Commandments. And this is the Man alone that is fit to judge of cases of conscience, and to comfort the feeble minded. Now although the comfort given by God's Ministers (such as Ezra was) be ordinarily most effectual (as is the blessing of Parents, who are in God's Room) yet others also (that are conscientious and experienced persons, that tremble at the Commandment of God, as here) may give excellent counsel and comfort in such a case. But how like the motion of a Puppet, the language of a Parret is the best discourse (in this subject of conscience) of the not-interested man.

And let it be done according to the Law ] Which, though it take no direct and express order in this case, yet by due deduction and just inference it was determined both here and in Nehemiah, chap. 9.2. that those strange Wives should be put away.

Verse 4. Arise ] Surge age Sum Pater, said Mantuan to the Pope, exciting him to take Arms against the Turk: to the same sense Shechaniah here to Ezra: or rather as Jehovah to Joshua chap. 7.10. Get thee up: why liest thou here on thy face?

For this matter belongeth unto thee ] Who hast both an heart to do it, as appears by thine humiliation, and also power in thine hand, as witnesseth thy commission.

We also will be with thee ] Every man must show himself forward to further the work of Reformation, moving regularly within his own sphere, and trading every talent for that end and purpose.

Be of good courage and do it ] These were verba non inflantia, sed inflammantia. And thus may one by his hearty good counsel, become an Angel, nay a God to another. Senarclaeus, in an Epistle to Bucer, telling how John Diazius the Martyr discoursed unto him the Night before, he was butchered by the appointment of his own Brother Alphonsus, hath this notable expression; Ego vero illius oratione sic incendebar, &c. I was so inflamed with his words, as if I had heard the Holy Ghost himself speaking unto me.

Verse 5. Then arose Ezra ] According to the counsel of Shecaniah, ver. 4. How forcible are right words; Job 6.25. One seasonable speech falling upon a prepared heart, hath oft a strong and sweet operation; as that similitude used by Peter martyr, reading upon the first to the Corinthians had upon Galeacius Caracciolus that Noble Italian convert: & as some speeches of Staupicius, had upon Luther; who was likewise much confirmed and cheered up by conference with an old Priest at Erford; who largely discoursed about justification by faith, and explained the Articles of the Creed to him.

And made the chief Priests, the Levites, and all Israel to swear ] 〈 in non-Latin alphabet 〉 . An oath is a fence: and, added to a vow or covenant: it, doth notably conduce (as a holy exorcism) to conjure down our rebellious wills, and as cords or chains to hamper our treacherous hearts, that they backslide not like back sliding heifers; Moist bodies (as water) must be put into close Vessels: so must man's heart be bound together by strongest helps, and resolutions. Neither cast we any new snare hereby upon ourselves, (1 Cor. 7.35) but rather a new provocation to the payment of an old debt we owe to God. Such was that of Jacob, Gen. 28.20. and 31.13. of David, Psal. 119.106. Of the Nazarites, Num. 6.2, 3. Rechabites, Jer. 35.6. This shows a very earnest desire to obey: it sharpeneth also our prayers, and dishearteneth the Devil: who seeing us thus peremptory and resolute, will despair, and depart.

Then Ezra rose up from before the House of God ] Where God had promised to hear prayers for Christ's sake, whereof that house was a type. See ver. 1.

And went into the chamber of Johanan ] As a fit meeting-place, where they might consider, consult and give counsel. Over the Counsel-chamber at Venice is written, Let nothing be done here against the Weal-public. A Professor of the Turks Law proclaimeth before they advise or attempt ought, That nothing be done against Religion. Over the Town hall in Zant are set these two Verses in letters of gold.

Think the same we must needs of this holy Conclave or Council-chamber, where the Sanhedrin was present, and Ezra President.

He did eat no bread, nor drink no water ] Though fasting and faint with much mourning; yet no food would down with him, till he had gone thorough-stitch with the work. It was his meat and drink to do the will of his Heavenly Father. So it was good Jobs, chap. 23.12. and our Savior's, Matth. 21.17, 23. It was then, when disappointed of a breakfast at the barren Fig-tree, and coming hungry into the City, he went not into a Victualling-house, nor into a Friends house to refresh himself: but into God's House, where he continued teaching the people all that day.

For he mourned because of the transgression ] It was not then a natural abstinence, arising from sickness; nor a civil for healths sake; or for some other worldly respect: but a Religious fast, which is usually to be held out a whole day, usque dum Stellae in Coelo appareant. (as an old Canon hath it) till the Stars appear, in the sky: yet so as that nature be chastised, not disabled for duty.

Verse 7. And they made proclamation ] Heb. They caused a voice to pass, viz. by an Herald or Cryer.

That they should gather themselves together ] And so the guilty might be brought to their answer, in that general assembly.

Verse 8. And that whosoever would not come, &c.] Laws, if they be not penal and compulsory, will soon be slighted by lawless, awelesse persons. Howbeit, Flies must not be killed upon men's brows with beetles? peccadillo's must not be punished, as heinous crimes. Draco made it capital to be idle, to steal pot herbs, &c. Of his Laws Aristotle saith that they were not worthy remembrance, but only for their over-great severity, Ezra 's Laws were more mild.

All his substance shall be forfeited ] This to men of their mettle, was a forcible motive. When some have a loss in their riches, it is as it were raked out of their bellies: a piece of their very heart goes with it, Job 20.15. and they are filled with unmedicinable sorrows, Eccles. 5.

And himself separated from the Congregation ] Banished the Land, or at least cast out of the Church. Woe be to those that separate themselves, Jude 19. Cainites you may call them, Gen. 4.16. Our Church-forsakers, Worship-scorners, that last brood of Beelzebub.

Verse 9. Within three days ] They durst not outstand their time, because their estates were at stake. Why is there not the like care taken, and speed used to make peace with God, since for ought we know 'tis now or never, today or not at all? Is it nothing to lose an immortal soul? why then cry we Cras Domine? why stand we trifling and baffling from day today, till it be all-too-late? Remember the foolish Virgins, and be wiser.

It was the ninth Moneth ] Which was the Moneth of May, saith Diodate; counting September for the first, after the manner of the Persians, Esth. 2.16. and this great rain, being out of the accustomed season, was somewhat prodigious, & seemed to portend God's wrath, as 1 Sam. 12.17. Others make it to be in December the deep of Winter: which though it be an ordinary time of rain (whence in Greek also it hath its name 〈 in non-Latin alphabet 〉 , and in Latin Hyems ) yet these showers were extraordinary, more like spouts then showers; and thence the people's fear much increased by their guilt: for as nobody is without its shadow so is no sin without its fear, quia nec sine conscientia sui, because it cannot shake off conscience.

Verse 10. We have trespassed ] We have disloyally or rather sacrilegiously trespassed, by transgressing the Covenant. Other men's sins are rebellions against God, but the Saints sins are treacheries. Let the Philistines bind Sampson, it will be nothing so grievous to him, as that his brethren should do it. Men's offenses are much increased by their obligations.

To increase the trespass of Israel ] To add to the heap which thereby is grown as high as Heaven, chap. 9.6. and calls hard for fire from thence, Psal. 11.6. to revenge the quarrel of the Covenant. Draw water therefore before the Lord, as those did, 1 Sam. 7.6. Yea pour out your hearts before him. God is a refuge for us, Psal. 62.7.

Verse 11 Now therefore make confession ] This is the souls vomit: which is the hardest kind of Physic, but healthsomest. This the Devil knows, viz. that there is no way to purge the sick soul but upwards, by casting out the vicious humor wherewith it is clogged: and therefore he holds the lips close, that the heart may not disburden itself by so wholesome evacuation. Confession must follow upon conviction, as here: and be followed by reformation.

And do his pleasure and separate, &c. ] For they that confess and forsake not their sins are only dog-sick. When they have disgorged their stomachs, and got a little ease, they will be as bad as before. Wicked people make account of confession; as drunkards do of vomiting: that they may add drunkenness to thirst. But the man that shall have mercy must both confess and forsake, Prov. 28.13. Open a veyn, and let out his bad blood.

Verse 12. Then all the Congregation answered and said with a loud voice ] But not with a true heart, Heb. 10.22. For within a few years they returned to their vomit again.

As thou hast said, so must we do ] These were good words, and not unlike those of Laelius in Lucan spoken to Caesar.

But many of these fair promisers turned back, and dealt unfaithfully like their Fathers they were turned aside like a deceitful bow, Psal. 78.57. Look how a rotten bow, though otherwise fair, when an Arrow is drawn to the head, and both eye and arrow is leveld to the mark, yet it miscarryeth: So do the desires, purposes and promises that unsound hearts conceive in their afflictions, and under just convictions.

Verse 13. Neither is this work of one day or two ] No more is repentance, that first and continual work of every Christian. This made Tertullian say, that he was born for nothing else but for repentance. Surely as in a Ship there is continual pumping; and as in a Beggers coat continual piecing; so in the best soul there wants not matter of daily repenting: this House must be every day swept; this Candle-stick every day scoured. Besides, some sins are past in time, that are not past indeed, if we dwell not in the undoing and reversing of them. The best of these hereafter mentioned, were to begin a new their repentance, because they had not considered their marrying of strange Wives.

For we are many that have transgressed ] Heb. We have multiplied to transgress. The comfort is, that God will in like sort multiply to pardon, if we return unto him that's the expression, Isaiah 55.7.

Verse 14. Let now our Rulers of all the Congregation ] Our Sanhedrin or seventy Seniors, See Deut. 17.9. Let there be a matrimonial Consistory erected, and matters in question orderly heard and determined.

Until the fierce wrath of God ] We must not think that he will cease pursuing us, till the Traitors head be thrown over the Wall, till there be a thorough reformation. One Abimelech left alive, may be the death of Gideon's 70 sons: so may one sin favored, be thine utter undoing.

Verse 15. Only Jonathan the son of Asahel and Jahaziah ] These two Priests only, of all the company, had kept themselves unspotted, and so were fit to be employed in the work in hand. Diaconos paucitas honorabiles fecit, saith Jerome, of his times. The paucity of good Deacons hath rendered them honorable. And I do not think, saith Chrysostom, that among the Clergy there are many that shall be saved. Clerus Britannicus stupor mundi: and yet there never wanted amongst us those dehonestamenta Cleri, that might give some occasion to black-mouthed Campian to tell the World. Ministris eorum nihil vilius, Many of their Ministers are most base.

Verse 16. And the children of the captivity did so ] Appointed such a course should be taken. And so it was a plain Plebiscitum, and accordingly executed.

Verse 17. By the first day of the first month ] So that it was not the work of one day or two, as ver. 13. but of full three months, and yet they were not slothful in that business, but fervent in spirit serving the Lord. In the work of repentance take time enough, dig deep enough by thorough humiliation; lest the fall of the house be great. The English are not sick soon enough, saith One, and they are well too soon: This is true of their minds, as well as of their bodies.

Verse 18. And among the sons of the Priests, &c. ] What a shame was this, and a stain to their cloth? These men's white ephods covered foul sins: whereas they should have been careful to have kept all clean: as that Eleazar was of whom it is storied, that he would not do anything that might seem to be sinful, because be would not spot his white head.

Of the sons of Joshua the son of Jozadak ] This good High-priest had sons none of the best. White Halcyons hatch black young ones. Caligula fuit optimi Viri Germanici filius. Eli his sons were sons of Belial. Samuel's were little better: and yet it is not likely that he was faulty in that indulgence, for which his own mouth had denounced God's judgments against Eli. When Caesar Borgia Duke of Valence invited his Nobility to a Feast, and after Dinner cut off their heads, Pope Alexander (who was his Father) hearing of it smiled and said, his Son had served them a Spanish trick. When Petro Alingi Farnesis had committed an unspeakable Violence on the person of Cosmus Chaerius, Bishop of Fanum, and then poisoned him, he received no other Chastisement of his Father Pope Paul the third, then Haec vitia me non commonstratore didicit, he never learned these faults of his Father. Good Joshua had better bred his children, then thus to break out into an open violation of that Law, which they could not but know, and should have observed. But God will show, that grace is by gift, not inheritance: and men will show, that though nurture may somewhat amend nature, yet it is grace alone that can keep us within the bounds of obedience.

Verse 19. And they gave their hands, ] Id est, They plighted their troth, and assured the assent of their hearts, 2 Kings 10.15.

That they would put away their Wives ] Though as dear to them haply, as was George Carpenters (Martyr) burnt at Munchen in Bavaria: My Wife and Children, said he, are so dear unto me, that they cannot be bought from me for all the riches and possessions of the Duke of Bavaria: but for the love of my Lord God I will willingly forsake them. Let us do so by our dilecta delicta, our dearest, and most delicious sins.

They offered a Ram of the Flock ] This shows that they sinned against knowledge: for for a sin of ignorance the oblation was not a Ram, but a goat.

Verse 44. And some of them had Wives by whom they had Children ] Who yet for all that were put away, together with their children, ver. 3. The Hebrew hath it thus, And there were of them Women, & they had put forth sons, or exposed their sons to do as they might, or to be disposed of by the Judges: as that good Woman who told Bonner, that if he burnt her, she hoped he would keep Faith, Hope, and Charity (those were the names of her three daughters) No by my troth will not I, quoth the Bishop: I will meddle with none of them.

CHAP. I. Ver. 1. The words of Nehemiah.]

O R, The deeds, for he was good at both, & so a singular comfort to his Country-men, according to the notation of his Name Nehemiah, Id est, The comfort or rest of the Lord. Here-hence also some infer, that Nehemiah himself was the Penman of this Book (and not Ezra, as the vulgar Latin, and many ancients would have it) like as Julius Caesar wrote his own acts; and by a more modest Name, called his book Commentaries, and not Histories: yet did it so well, ut praerepta non praebita facultas scriptoribus videatur, (said Aulus Hirtius, ) that Historians had their work done to their hands: He wrote with the same spirit he fought, saith Quintilian.

And it came to pass ] This Book then is a continuation of the former: Nehemiah being a third instrument of procuring this people's good, after Zerubbabel, and Ezra; and deservedly counted and called a Third Founder of that Common-wealth, after Joshua, & David.

In the month Chisleu ] In the deep of Winter; then it was that Hanani and his brethren undertook their journey into Persia, for the good of the Church.

In the twentieth year ] Sc. of Artaxerxes Longimanus, thirteen years after Ezra and his company first came to Jerusalem, Ezra 7.8. with Nehem. 2.1.

I was in Shushan the palace ] Id est, In the palace of the City Susan: this Susan signifieth a Lily, and was so called, likely, for the beauty and delectable site. Now it is called Vahdac of the poverty of the place. Here was Nehemiah waiting upon his office, and promoting the good of his people. Strabo and others say, that the Inhabitants of Susia were quiet and perceable: and were therefore the better beloved by the Kings of Persia, Cyrus being the first that made his chief abode there, in Winter especially: and that this City was long, and in Compass 15 miles about.

Verse 2. That Hanani ] A gracious man, according to his Name; and zealous for his Country; which indeed is a man's self; and therefore when our Savior used that proverb Physician heal thyself, the sense is, heal thy Country, Luk. 4.23.

Out of my brethren ] Not by race, perhaps; but surely by grace, and place: a Jew, and that inwardly, and therefore entrusted after this, by Nehemiah with a great charge, Neh, 7. ver. 2.

Came, he, and certain men of Judah ] Upon some great suit likely, for their Country; because they took so long and troublesome a journey in the Winter, not without that Roman resolution of Pompey in like case, Necesse est ut eam, non ut vivam. Whatever their business was, these men had better success then afterwards, Philo the Jew and his Colleagues had in their Embassy to Cajus the Emperor: who cast them out with contempt, and would not hear their apology against Appion of Alexandria, their deadly Enemy.

And I asked them concerning the Jews ] The Church was his care: neither could he enjoy ought so long as it went ill with Zion. He was even sick of the affliction of Joseph; and glad he had got any of whom to inquire: he asked them, not out of an itch after news; but of an earnest desire to know how it fared with God's poor people, that he might cum singulis pectus suum copulare, as Cyprian speaketh, rejoice with them that rejoiced, and weep with those that wept, Rom. 12.15. a sure sign of a sound member.

Which were left of the captivity ] One of whom he well knew to be more worth then a rabble of Rebels, a World of wicked persons: As the Jews use to say of those seventy souls that went down with Jacob into Egypt, that they were better worth, then all the seventy Nations of the World besides.

Verse 3. Are in great affliction and reproach ] The Church is heir of the Cross, saith Luther: and it was ever the portion of God's people to be reproached, as David was by Doeg with devouring words, Psal. 52. Their breath as fire shall devour you, Isaiah 33.10.

The Wall of Jerusalem also is broken down ] So that thieves and murderers came in, in the Night, saith Comestor here, and slue many of them.

And the gates thereof are burnt with fire ] They were burnt by the Chaldeans, and never yet repaired. And to keep a continual great watch was too great a charge and trouble.

Verse 4. And it came to pass when I heard ] It was not without a special providence that these good men thus met, and by mutual conference kindle one another: and that thereby God provided a remedy. Things fall not out by hap-hazard, but by God's most wise dispose and appointment.

That I sat down and wept ] He was even pressed down with the greatness of his grief; whereto he gave vent by his eyes, Zeph. 3.17, 18. God promises much mercy to such to whom the reproach of the solemn assemblies was a burden. Nehemiah cannot stand under it, but sits down and weeps.

And mourned certain days ] Viz. For three months space: for so long he was preparing himself to petition the King, chap. 2.

And fasted and prayed ] This was a sure course, and never miscarried, as hath been noted, Ezra 9.

Before the God of heaven ] With face turned toward his holy Temple, 1 Kings 8.44, 48. with heart lifted up to the highest heavens, those hills whence should come his help.

Verse 5. I beseech thee O Lord ] Anna Jehovah: An insinuating preface; whereby he seeketh first to get in with God speaking him fair; as doth likewise David, in a real and heavenly complement, Psal. 116.16. Obsecro Jehovah, I beseech O Lord, (I am thy servant, I am thy servant, the son of thy handmaid) break thou my bands. So the Church, Isaiah 64.9. Behold, see we beseech thee, we are all thy people.

The great and terrible God ] A great King above all gods. 〈 in non-Latin alphabet 〉 , saith a Greek Father; glorious in holiness, fearful in praises, doing wonders, saith Moses in one place: as in another, The Lord our God is God of gods, and Lord of lords; a great God, a mighty and a terrible. Vere verendus & venerandus. Thus Nehemiah begins his prayer, and counts it a great mercy that he may creep in at a corner, and present himself before this most Majestick Monarch of the world, with greatest self-abasement.

That keepeth covenant and mercy ] That he may at once both tremble before him and trust upon Him: he describeth God by his Goodness, as well as by Greatness; and so helpeth his own faith, by contemplating God's faithfulness and loving-kindness. God hath hitherto kept Covenant with heaven and earth, with nights and days, Jer. 33.20, 25. that one shall succeed the other: and shall he break with his people? No verily. Be sure to keep faith in heart, or you will pray but poorly. And for this, learn in the preface to your prayers to propound God to yourselves in such notions, and under such terms and titles as may most conduce thereunto; pleading the Covenant.

That love him and observe his Commandments ] That love to be his servants: Isaiah 56.6. that wait for his Law, Isa. 42.4. that think upon his Commandments to do them. Psal. 103.18.

Verse 6. Let thine ears now be attentive, and thine eyes open ] Should not God see, as well as hear (saith a Divine) his children should want many things? We apprehend not all our wants: and so cannot pray for relief of all. He of his own accord (without any Monitour) is wont to aid us. The eyes of the Lord are upon the righteous: and his ears are open to their prayer. Psal. 34.15.

That thou mayest hear the prayer of thy servant ] If not secundum voluntatem, yet ad utilitatem: but usually God answereth his servants prayers; fitting his mercy ad cardinem desiderii, as here; and letting it be unto them, even as they will.

Which I pray before thee now day and night ] Christ requireth his servants and suppliants to pray and not faint, Luke 18.1. Ordinarily, morning and evening without fail; Extraordinarily, oftener. The Jews divide their day into Prayer, Work, and Repast: neither will they omit prayer for their meat, or labor. The Mohammedans what occasion soever they have, either by profit or pleasure, to divert them, will pray five times every day; and upon the Friday, (which is their Sabbath ) sixtimes. Vae torpori nostro! how few and feeble are our prayers for ourselves and for our brethren in distress; who have for that cause an unanswerable action against us!

And confess the sins of the children of Israel ] This He did more fully and at large, then is here set down: and he fitly beginneth with Confession: that having gotten off the guilt of sin, he might with more courage and comfort deprecate wrath, and beg mercy.

Which we have sinned against thee ] There lay the pinch of his grief, that they sinned against so good a God.

Both I and my fathers house have sinned ] Hîc igitur Lyra deliravit, Lyra is out when he saith here, that Nehemiah confessed his own sins, but only as a member of the same body, he himself being innocent. Comparatively innocent he was doubtless; but that he was not without sin, and such sins as he had cause to confess to be God-provoking sins, is clear by this very text. He was sensible of his own sins, and of other-men's sins too. The sins of our Ancestors not bewailed and disclaimed, are set upon our score, Dan. 5.22.

Verse 7. We have dealt very corruptly ] Heb. Corrupting we have corrupted ourselves against thee. Or, We have bound over ourselves unto thee to be punished for our sins. Of confessing with utmost aggravation, and laying load upon ourselves, see the Notes on Ezra 9.

And we have not kept the Commandments, nor Statutes, nor Judgments ] i. e. Neither the Laws Moral, Ceremonial, nor Judicial. We have broken all thy bonds, and cast thy cords from us.

Verse 8. Remember I beseech thee the word ] It befalleth not the Lord to forget or remember (to speak properly) for all things are present with him. Nevertheless Metaphorically God is said to do both; as when, being provoked by the horrid sins of the Jews, he so punished them as if he had forgotten that they were his people, or that he had ever made them any promises. And in this case God gives his Prophets and praying people leave to be his Remembrancers, Isaiah 62.6, 7. Ye that are the Lord's Remembrancers, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth. This, Nehemiah doth here most vigorously, and sped accordingly: Let us do likewise. Cast the laboring Church into God's everlasting arms, and inmind him of his promises: burden him with them, as that Martyr said; put them into suit, they are nigh the Lord day and night, 1 Kings 8.59. Say, remember thy word unto thy servant, whereupon thou hast caused me to trust. And in the want of other Rhetoric urge this with repetition, Lord thou hast promised, thou hast promised, &c. He loves to be urged with his word, to be sued upon his Bond, &c.

The word that thou commandedst, &c. ] The threatening is also to be acknowledged God's word, as well as the promise; and the uprightness of our hearts is, to be approving by (believing) the one, as well as the other. Sower and sweet make the best sauce; promises and menaces mingled, serve to keep the heart in the best temper, as Nehemiah 's was.

Verse 9. But if ye return unto me ] By sin men do wickedly depart from God: as by Repentance, they return unto him, and close with him.

And keep my Commandments ] Evangelically keep them: for with a legal obedience none can: our short legs and pursy hearts cannot hold out here.

And do them ] Or at least, be doing at them, do them as we can: si praecepta faciamus, etiamsi non perficiamus, sufficit.

To the uttermost part of heaven ] That is of the earth, which seems to our eye terminated with the heaven, and covered as with an half-globe. Jews are a dis-jected people to this present: and a fearful instance of God's heavy indignation against sin. Josephus saith that in his time, they were grown so wicked, that if the Romans had not destroyed and dispersed them; without doubt either the earth would have swallowed them up, or fire from heaven have consumed them.

Yet will I gather them from thence ] Else not: God's promises are with a condition, which is as an Oare in a Boat, and stern of a ship; and turns the promise another way.

Verse 10. Now these are thy servants and thy people ] And therefore thou are concerned, in point of honor, to see to them, and to work for them, as every Master will do for his servants, and King for his subjects. Otherwise, the neighbor-Nations our enemies may possibly say as Aigoland King of Saragossa in Aragon did; of whom it is reported, that he long time made Charlemaine believe that he would be baptized. And when he came for that purpose to the French Court, and saw many Lazars and poor people expecting alms from the Emperors table, he asking what they were? was answered, that they were the servants and people of God. On these words, he speedily returned; desperately protesting that he would not serve that God, which could keep his servants no better.

Whom thou hast redeemed by thy great power ] And wilt thou part with thy purchase, or obscure the glory of thy conquest over the gods and people of Egypt, by leaving the 〈…〉 people destitute?

Verse 11. O Lord I beseech thee ] He ends as he began, see verse 5. praying in the Holy Ghost, whose creature prayer is.

And to the prayer of thy servants ] Whose necessities prick them on to prayer in all places; and who pray for the peace of Jerusalem incessantly, Psal. 137.

Who desire to fear thy name ] The whole life of a true Christian is nothing else but sanctum desiderium, saith Augustine, an holy desire. Willing to live honestly, Heb. 13.18. wishing well to an exact keeping of God's Commandments, Psal. 119.4, 5. affecting that perfection, which yet we cannot effect.

Prosper I pray thee ] Prosperity given in as an answer to prayer is very sweet: as the cipher when it followeth the figure, adds to the number: though it be nothing in it self.

For I was the Kings Cup-bearer ] And so might take mollissima fandi Tempora, my fittest opportunity to bestead my people.

CHAP. II. Verse 1. And it came to pass in the month Nisan]

TIme and place is to be registered of special mercies received. This shall be written for the generation to come: and the people which shall be created shall praise the Lord, Psal. 102.18.

In the twentieth year of Artaxerxes ] Sirnamed Longhand; as our Edward, the first was called Long-shanks, and another Longespes or Long-sword. This Long-hand is renowned for the fairest among men in that age: and no wonder, if he were (as is generally thought) the son of that fairest Esther.

That wine was before him ] There was a feast, as verse 6. Not by chance, but by God's providence: who of small occasions worketh greatest matters many times; as he put small thoughts into the heart of Ahasuerus for great purposes, Esth. 6.1.

And I took up the wine, &c. ] As Esther was come to the Kingdom, so Nehemiah to this office, for such a time as this, Esther 4.14. Though he were a prisoner, a stranger, one of another Religion, yet is he the Kings Cup-bearer and taster: an office of great trust, and credit. This was a strange work of God, to cause heathen Princes thus to favor the Religion that they knew not; and to defend that people, which their subjects hated.

Now I had not been before-time sad in his presence ] Princes are usually set upon the merry pin; and all devises are used by Jesters and otherwise, to make them merry: no mourner might be seen in Ahasuerus his Court, Esth. 4.4. But good Nehemiah had been, for certain months space, afflicting his soul, and macerating his body, as in the former Chapter: Hence his present sadness, which the King (being a wise man, and a loving master) soon observed.

Verse 2. Wherefore the King said unto me, Why is thy countenance sad? ] Some would have chid him, and bid him be packing, for they liked not his looks; there might be treason hatching in his heart: he was a man of an ill aspect. But love thinketh no evil.

Seeing thou art not sick ] Sickness will cause sadness in the best. Those Stoics that said a wise man must be merry, though sick, when sickness came, were convinced, se magnificentiùs locutos esse quàm veriùs, that they spake rather bravely, then truly. And therefore Cicero to a merry life requireth three things. 1. To enjoy health. 2. To possess honor. 3. Not to suffer necessity. Faith in Christ is more to the purpose, then any, or all of these.

This is nothing else but sorrow of heart ] The heart commonly sitteth in the countenance; and there showeth how it stands affected. Momus needeth not carp at man's make; and wish a window in his breast that his thoughts might be seen: for a merry heart maketh a cheerful countenance: but by sorrow of heart, the spirit is broken, Prov. 15.13. The Hebrews say, that a man's inside is turned out and discovered, in oculis, in loculis, in poculis, in his eyes, purse, and cup.

Then I was very sore afraid ] Grieved before, now afraid. Thus, aliud ex alio malum: fluctus fluctum trudit, One sorrow followeth another, and a Christians faith and patience is continually exercised. But in the multitude of Nehemiah's perplexed thoughts within him, God's comforts refreshed his soul, Psal. 94.19. he casts his suit or his burden upon the Lord, Psal. 55.22. and doubteth not, but he will effect his desire.

Verse 3. And I said unto the King ] After he had pulled up his best heart, and recovered his spirits, he declareth unto the King the cause of his sadness. How ready should our tongues be to lay open our cares to the God of all comfort, when we see Nehemiah so quick in the expressions of his sorrow to an uncertain ear.

Let the King live forever ] i. e. Very long. Let him not suspect by my sadness, that I have any evil intent or treasonable design against him: for I heartily wish his welfare. It was not Court-holy-water (as they call it) wherewith he here besprinkleth his Prince; it was not counterfeit courtesy; such as was that of Squier the Traitor, Anno 1597. sent by Walpoole the Jesuit, to poison the pummel of Queen Elizabeth's saddle, when she was to ride abroad: which also he did (but without effect) saying cheerfully at the same time, God save the Queen. Saluta libenter is by many practiced, from the teeth outward; but by Nehemiah, heartily.

Why should not my countenance be sad? ] In time of common calamities there is just cause of a general sadness, should we then make mirth? Ezek. 21.10? The Romans severely punished one that shown himself out of a window with a garland on his head in the time of the Punic war, when it went ill with the Common-wealth. Justinus the good Emperor of Constantinople, took the downfall of the City of Antioch by an Earth-quake, so much to heart, that it caused him a grievous fit of sickness, Anno Dom. 527. When Pope Clement and his Cardinals were imprisoned by the Duke of Burbons men in Saint Angelo, Caesar in Spain forbad all interludes to be plaid, &c. In France, the Duke of Bourbon was condemned of treason, his name and memorial were accursed, his arms pulled down, his lands and goods confiscated, In England King Henry was extremely displeased. Cardinal Wolsey wept tenderly, and emptied the Land of twelvescore thousand pounds to relieve and ransom the distressed Pope.

When the City, the place of my fathers sepulchers ] A good argument to an Heathen, who set great store by (as now the Papists keep great stir about) their burial-places; as if one place were holier then another for that purpose; a mere devise to pick poor men's purses.

And the gates thereof are consumed with fire ] The Jews at this day, when they build an house, they are, say the Rabbin's, to leave one part of it unfinished, & lying rude; in remembrance that Jerusalem and the Temple are, at present, desolate. At least, they use to leave about a yard square of the house unplaistered, on which they write in great letters that of the Psalmist, If I forget Jerusalem, then let my right hand forget her cunning, Psal. 137. or else these words, Zecher Lechorban, The memory of the Desolation.

Verse 4. Then the King said unto me ] Some think that Nehemiah looked thus sad before the King on purpose, to make way to this his request.

For what doest thou make request? ] Not for any other honor or great office about the Court, or in the Country: nor for any private friend, or the like, but the good of the Church. Thus Nebridius in Jerome (though a Courtier and Nephew to the Empresse, yet) never made suit but for the relief of the poor afflicted. Thus Terence, that Noble General under Valens the Emperor, being bidden to ask what he would, asked nothing but that the Church might be disempestered of Arians. And when the Emperor, being himself an Arian, tore his Petition, he said he would never ask anything for himself, if he might not prevail for the Church.

So I prayed to the God of heaven ] Darting up an ejaculation, a sudden and secret desire to God, to order and speed his Petition. Begin all with prayer; and then expect a blessing. Call in the Divine help, if it be but by darting out our desires to God. Thus Moses cried to God, yet said nothing, Exod. 14.15. Hannah was not heard, and yet she prayed. Austin reports the custom of the Egyptian Churches, to pray frequently and fervently, but briefly, and by way of ejaculation, ne fervor languesceret, lest their heat should abate.

Verse 5. If it please the King ] Silken words must be given to Kings, as the mother of Darius said: neither must they be rudely and roughly dealt with, as Joab dealt with David, 2 Sam. 19.5. who therefore could never well brook him afterward, but set another in his place.

And if thy servant have found favor ] Pelican observeth here, that Nehemiah was a great favourite of this Kings: as appeareth in that having so many Nobles, he chose him to this Office, rather then any of them. He therefore pleads it as a pledge of further favor: so may we with God, as being no small favorites in the beloved One, Ephesians 1.5.

That thou wouldest send me unto Judah ] Not only give me leave to go, but also send me with a Commission to be Governor. This was a bold request, but modestly proposed, and easily obtained. The King is not he that can deny you anything, Jer. 38.5. Love is liberal, charity is no churl.

Verse 6. And the King said unto me ] He yields for the thing, only indents for the time: as being loath to deny Nehemiah his suit, and yet as loath to forgo so faithful a servant. Ipse aspectus viri boni delectat.

The Queen also sitting by him ] And assisting his cause likely. Some think this was Esther the Queen-mother. But the Hebrew word here is, Wife: Now the Kings of Persia were noted for uxorious.

For how long, &c. ] The departure of a dear friend is so grievous, that Death itself is called by that name.

So it pleased the King to send me ] As a Governor, chap. 5.14. This was the fruit of prayer, and therefore so much the sweeter.

And I set him a time ] sc. Twelve years, chap. 5.14. But more probably a shorter time at first.

Verse 7. Moreover I said unto the King ] He taketh further boldness upon the former encouragement: so may we with Almighty God, the Sun of our righteousness, the Sea of our salvation. Conclude as she did, A company comes. God never left bating, till Abraham left begging.

Let letters be given me to the Governors ] Those nearest neighbors, but greatest enemies.

That they may convey me over ] He committed himself to God, and yet petitions the King for a Convoy. In all our enterprises God is so to be trusted, as if we had used to means: and yet the means is so to be used, as if we had no God to trust in.

Verse 8. Keeper of the Kings forest ] Heb. Paradise; probably so called, for the pleasantness of it. The French Protestants called their Temple or Church at Lions, Paradise David's delight, Psal. 27. and 84.

Of the palace that appertained to the house ] Id est, To the Temple, which is called The house, by an excellency: as the Scriptures are called the Bible, that is, the Book, as being the only best Book, in comparison whereof all other books in the World are no better then wast paper.

And for the house that I shall enter into ] Id est, A dwelling house for myself, when once the public is served. Junius understands it of a Common-hal or Shire-house, wherein he might sit and judge causes brought before him.

And the King granted me ] It was but ask and have, and so it is betwixt God and his people. When there was a speech among some holy men, what was the best trade? One answered, Beggary: it is the hardest & richest trade. Common beggary is indeed the poorest and easiest; but prayer, he meant. A courtier gets more by one suit oft, then a tradesman or merchant, haply with twenty years labor: so doth a faithful prayer, &c.

According to the good hand ] He calleth him, his God, as if he loved or cared more for him then for the rest of the World. It is the property of true faith, 〈 in non-Latin alphabet 〉 to make all its own, that it can lay hold upon. See the Note on Ezra 7.6.

Vers. 9. Then I came to the Governors ] Josephus saith, that the next day he took his journey and delivered his letters to Saddeus Governor of Syria, Phoenicia and Samaria. A strange example, saith one, to see a Courtier leave that wealth, ease and authority that he was in, and go dwell so far from Court in an old, Torn, and decayed City, among a rude poor people, where he should not live quietly, but toil and drudge like a day-laborer, in dread and danger of his life. But this is the case of earnest, and zealous men in Religion, &c.

Now the King had sent Captains ] This was more then Nehemiah had desired: and as much as he could have done for the greatest Lord in the Land. God is likewise usually better to his people, than their prayers: and when they ask but one talent, he ( Naaman -like) will force them to take two.

Verse 10. When Sanballet the Horonite ] That is, the Moabite, Isa. 15.5. Jer. 48.3, 5.34. His name signifieth, saith one, a pure Enemy: he was come of that spiteful people, who were anciently irked because of Israel, Num. 22.3, 4. or did inwardly fret and vex at them, as Exod. 1.12. who yet were allied unto them, and did them no hurt in their passage by them, yea had done them good by the slaughter of the Amorites, their encroaching Neighbors.

And Tobiah the servant ] A servant or bond-slave once he had been, though now a Toparch, a Lieutenant to the King of Persia. Now such are most troublesome, Prov. 30. ver. 22.

Heard it ] As they might soon do by means of their Wives, who were Jewesses. And the Jews to this day are generally found the most nimble and Mercurial wits in the World. Every Visier and Basha of State among the Turks useth to keep a Jew of his private counsel: whose malice, wit and experience of Christendom, with their continual intelligence is thought to advise most of that mischief, which the Turk puts in execution against us.

It grieved them exceedingly ] Heb. It seemed to them an evil, a great evil: It displeased them sore, and vexed them at the very heart, such was their spleen and spite. Envy is a deadly mischief: and because it cannot feed upon other men's hearts, it feedeth upon its own; drinking up the most part of its own venom. The envious man is not like the maid in Avicen, who feeding upon poison, was herself healthy; yet infected others with her venomous breath: But like the Serpent Porphyrius, which is full of poison; but, wanting teeth, hurteth none but himself: or as the hill Aetna, &c.

That there was come a man to seek the welfare, &c. ] This they looked upon with an evil eye, and were vexed. Invidiâ Siculi, &c. Who can stand before envy, Prov, 27.4? It espieth with great grief the smallest things the good mandoth or hath? and is therefore absolutely the best thing to clear the eye-sight, said Actius Sincerus a Noble-man, to King Frederike.

Verse 11. So I came to Jerusalem ] Thither God brought him as on Eagles wings; maugre the malice of his Enemies. The Jews had great reason to rejoice, and to welcome him with great solemnity; which yet they did not, for ought we read: but that, hetaketh not for any discouragement; his reward was with God. He was of another spirit then his Country-men, who were all for their own ends, and interests, and little cared for the public.

And was there three days ] Resting his body ( Quod caret alterna requie, &c. See the Note on Ezra 8.32.) But casting about in his mind how best to effect that he came for, and to persuade with others to join with him. And now he found that he was come from the Court to the Cart, from a pleasant life, to a careful and cumbersome.

Verse 12. And I arose in the night ] His cares would not suffer him to sleep ( 〈 in non-Latin alphabet 〉 , &c. ) but up he gets, and about the Walls: taking the Night, as fittest for secrecy, and safety.

I and some few men with me ] He went not alone, lest he should fall into some danger of life, Vae soli: Not yet with many, lest he should make a disturbance, and bewray his counsel. Be wise as Serpents.

Neither told I any man what God had put into my heart ] That the thing was of God, he nothing doubted: hence his fervor in following it: he knew there was a curse to those that do the Lord's work negligently. That he might not be defeated of his purpose, he tells no man. He that would have his counsel kept, let him keep it to himself. Hardly shall a man meet with such a Counsel-keeper as he was, who being upbrayded with his stinking breath, answered, that he had kept his friends secrets committed to him so long in his breast, that there they rotted: and thence was the unsavoriness of his breath.

Neither was there any beast ] For the avoiding of noise.

Verse 13. By the gate of the valley ] By which men went into the Valley of Jehoshaphat, Joel 3.2, 12. The Septuagint call it Portam Galilae; the gate of dead men's sculles; because that way they went out to Golgotha.

Even before the Dragon-well ] So called, either because some venomous Serpent had been found there; or because the waters ran out of the mouth of a brazen Serpent; or because they ran creepingly, softly, as the waters of Siloam, Isa. 8.6.

And to the Dung-port ] Where was their common dunghill: a Voyder to the City: near whereunto ran the Brook Cedron, or the Town-ditch.

And viewed the Walls of Jerusalem ] Junius rendereth it, Ubi effringebam de muris, Where I brake off a piece of the Wall: sc. that I might try the soundness or unsoundness of that which remaineth of it, that I might know whether it needed to be all pulled down, or whether it might be built upon. Our Translatours read it, sober, not shober; and thence the different interpretation.

Which were broken down ] Asher hem perutsim: Hem with an open Mem which is not usual; to set forth (as some think) the rupture and opennesse of the Walls, so much bewailed by this good man in this chapter.

Verse 14. Then I went to the Gate of the Fountain ] Or Well-gate; where was great plenty of Water-ponds, Watering-places, &c. Junius saith it was that, whereby men went out to the pool of Siloah, and Rogel.

And to the Kings-pool ] The Water-course made (or repaired at least) by King Hezekiah, 2 King. 20.20.

But there was no place for the beast, &c.] There was so much rubbish, and such ruins: This was the fruit of sin, which makes of a City an heap, (as the Prophet speaks) and hurleth such confusion over the World, that had not Christ (our true Nehemiah ) undertaken the shattered condition thereof to uphold it, it had surely fallen about Adams ears.

Verse 15. Then went I up in the night ] Sc. by Moon-light; for the Moon is Mistress of the Night, Psal. 136.9. by the brightness she • orroweth from the body of the Sun, which the Moon receiveth and reflecteth, like a looking-glass.

And viewed the Wall ] That which was left of it, 〈 in non-Latin alphabet 〉 as Scaligers Epitaph is, Scaligeri quod reliquum est, Scaligers relics.

And entered by the Gate of the Valley ] Where he first went out: so he walked the round, not earing to observe that Rule of Pythagoras, Eâdem viâ quâ progress us fueris ne regrediare, Go not back the same way thou camest forth.

Verse 16. And the Rulers knew not whither I went ] Taciturnity, in some cases, is a virtue: and everything is beautiful in its season. There is a time to keep silence, and a time to speak, Eccles. 3.7. And he is a truly wise man, that can discern his season for both. Discamiu priùs non loqui, saith Jerome, Let us first learn not to speak, that we may afterwards open our mouths and minds with discretion. Silence is by Solomon first set before speaking; and first takes its time and turn, as it did here in Nehemiah the prudent. See the Note on ver. 12. The word here rendered Rulers is rather Chaldee, then Hebrew.

Nor to the Nobles ] Heb. White ones. Among the Jews great men affected to go in white; as among the Romans in purple or scarlet. Hence Pilate's Soldiers clad Christ in purple: Herod's in white, Luk. 23.11. Mat. 27.28.

Nor to the rest, &c. ] So, as to ask their advise.

Verse 17. Then said I unto them ] Then when I saw it a fit season to say it. It is an excellent skill to time a word, Isa. 50.4. To circumstantiate it aright, Prov. 25.11. That it may run as upon wheels: Nehemiah 's words do so, notably. Verba priùs ad limam revocata, quàm ad linguam, words well weighed ere uttered. Nescit poenitenda loqui qui proferenda priùs suo tradidit examini; He cannot but speak wisely, who speaketh warily.

Jerusalem lieth wast ] Id est, open to the spoyler: as the Pope made account this Land was in Henry the eighth his time, when he had given it primo ocoupaturo, to him that should first invade and seize it.

Come and let us build, &c. ] With forces united, with one shoulder, Multorum manibus grande levatur onus.

That we be no more a reproach ] Quàm multa quàm paucis! How much in a little! said Tully of Brutus his Laconical Epistle: and the like may we say of this pithy and pathetike speech. Those that love to hear themselves talk, (saith a reverend Man upon this Text) and with many words to color their ill meaning, may here learn how a simple ttuth plainly told in few words, worketh more in good men's hearts, then a painted tale, that hath little truth, and less good meaning in it. An honest matter speaketh for itself, and needeth no colouring: and he that useth most flattering and subtle words maketh wise men mistrust the matter to be ill. A few words well placed are much better then a long unsavory tale. Thus he.

Verse 18. Then I told them of the hand of my God ] Id est, of his gracious providence in prospering me in all.

As also the Kings words ] Which were likewise very gracious, and comfortable. Now he that hath both God and the King on his side, what would he have more?

And they said, Let us arise and build ] So forcible are right words, delivered in a mild and moderate manner, as here. Let us rise, say they. Let us linger no longer, but speedily fall to labor: and recover that with our diligence, that our Fathers lost by their disobedience.

So they strengthened their hand for this good work ] They took courage, and went an end with it. So much good may one man of place, power and zeal do for the Church, by •• irring up to love and good works. It is said of the precious stone Pyrites, that it puts not forth its fiery power, till well rubbed: and then it is so hot, that it burneth ones fingers.

Verse 19. But when Sanballat the Horonite, &c.] At first these men were sad: but now mad with malice. Wicked men grow worse and worse, in pejus proficiunt, but they shall proceed no further: for their madness shall appear to all men.

And Geshem the Arabian ] Lieutenant of Arabia for the King of Persia He also joins himself to the two former to hinder the work in hand. Such opposition met Luther with, when he began to reform. The Pope excommunicated him: the Emperor proscribed him: Henry King of England, and Lewis King of Hungary wrote against him: but the work went on, nevertheless, because it was of God.

They laughed us to scorn and despised us ] As a company of Fools, that could never effect what we attempted. So Erasmus, and Sr. Tho. Moor thought to have mocked the Lutherans out of their Religion. Notum est Erasmi dicterium, Qualem a se decimū Capito fore sperat? &c. This the Scripture calleth Cruel mocking; and ranketh it with bloody persecution. Indeed the favourablest persecution (saith One.) of any good cause, is the lash of lewd tongues; whether by bitter taunts, or scurrilous invectives: which it is as impossible to avoid, as necessary to contemn, &c. Bravely contemn (saith another Worthy) all contumelies and contempts for thy conscience; taking them as crowns and confirmations of thy conformity to Christ

And said, what is this thing that ye do? ] Scoffingly they said it: like as Pilate said to our Savior, What's truth? Oh how easy is it to wag a wicked tongue? One while they charge this people with folly; another while, with treachery. If to accuse a man only were sufficient to make him guilty, none should be innocent.

Will ye rebel against the King? This was ever; saith Lipsius, Unicum crimen eorum, qui crimine vacabant, The only and ordinary charge laid upon the most innocent. Elias is a Troubler, Jeremy a Traytour, Paul a Pest, Luther a Trumpet of rebellion, all the Orthodox, Antimagistratical. To color the massacre of Paris, and to excuse it to the World, there was coin stamped in the forepart, whereof (together with the Kings picture) was this inscription; Virtus in Rebelles Valour against the Rebels; and on the other side, Pietas excitavit Justitiam, Piety hath excited Justice.

Verse 20. Then answered I them, and said unto them ] He would not honor them so far, as to tell them of the Kings license; but shapes them a sharp answer, and shakes them up as having nothing there to do. This was true Christian courage; this was right, and much better then railing for railing: for that were but lutum luto purgare, to wash off one dirt with another.

The God of heaven ] Who doeth whatsoever he pleaseth in Heaven and earth: who looketh and laugheth at your malice.

He will prosper us ] He will break his Heavens, and come down amongst us, and give good success. O the force of an heroic faith! Though sense says, It will not be, Reason, it cannot be; yet Faith gets above and says, It shall be: God will prosper us. It eats its way thorough the Alps of whatsoever difficulties.

But you have no portion ] Nothing to do here, neither ought you to interpose in aliena republica, as busy braggers and quarellers: meddle where you have command.

Nor right ] Sc. Of interest or any good desert.

Nor memorial ] Or enrollement there, as free denisons: therefore we neither accept you as Friends, nor fear you as Enemies, &c.

CHAP. III. Verse 1. Then Eliashib the high Priest rose up.]

HE was first, as fit he should, for example sake; Ministers must be patterns of piety: they have many eyes upon them, and everything in their practice should be worthy imitation. This Eliashib was grand-child to Joshuae, chap. 12.10.

With his brethren the Priests ] Who were before fearful, or forgetful; till inminded and excited by Nehemiah's who, as a Lyon, became Captain to this Host of Harts, and atchievd great matters. So strong and so sweet an operation hath a seasonable exhortation, when it falleth on a prepared heart, and it set on by God.

And they built the Sheep-gate ] And reason it was, saith an interpreter, that as they were Shepherds to the people, so they should build the Sheep-gate which was at the Eastend of the City where the Temple was, where the Sheep came in, that were offered in sacrifice, and whereof they had their parts, according to the Law. This Gate may well be compared to Christ Jesus, who sought the lost Sheep, and was sacrificed as a Lamb, and is the Gate whereby only we enter, and his Shepherds must be the builders of it, and bring the people into the fold.

They sanctified it ] Id est, beautified it, and then consecrated it by their prayers and devotions. This was Priest-like; and probably, hereupon followed that miracle of an Angels descending, at their several solemn feasts, into the pool of Bethesda (which was near to this Gate, and where they washed their sacrifices) and healing all diseases, John 5.4.

Even unto the Tower of Meah ] Or the Centenary Tower, so called for its hundred pinnacles, haply: or, because an hundred cubits high.

Verse 2. And next unto him built the men of Jericho ] And are thereby here eternallized for their forwardness.

Though they dwelt farthest off, yet they were of the first that came to work. Jericho was the first City that Joshua overthrew for their wickedness, and cursed him that should rebuild it. Now it is the first that cometh to help forward this City of God. So great is the change, when God turneth people's hearts. Our Fathers were as barbarous and brutish as the very Scythians: their Religion was a mere irreligion and worse, till Christ came amongst us, and gave us the preeminence: For besides that England was the first of all the Provinces that publicly received the Gospel (as saith Sabellicus, ) our Constantine hath been reckoned the first Christian Emperor, our Lucius the first Christened King, and our Henry the eighth the first that brake the neck of the Popes usurped authority. As we were the first that submitted to that man of sin, so were we of the first that cast him off again; & although we are penitùs toto divisi orbe Britanni, yet we have been hitherto famous all the World over for our faith and forwardness in God's service; though of late we have run retrograde, to the reproach of our Nation. Diogenes in a great assembly going backward on purpose, and seeing everyone laughing him to scorn, asked them aloud, if they were not ashamed so to do? since he went backwards but once, when they did so continually. Oh let it not be said of us, as once of Jerusalem, that we are slidden back by a perpetual backsliding, that we hold fast deceit, and refuse to return, Jer. 8.5. This is to be worse, then wicked Jericho, &c.

Builded Zaccur ] whose memory therefore is blessed, when the name of the wicked shall rot, Prov. 10.7.

Verse 3. But the fish-gate ] That stood toward the Sea, and let in fishermen, as the men of Tyre, chap. 13.16, 19.

Did the sons of Hassenaah build ] Whethe • this Hassenaah were a man, or a City, it appeareth not.

Verse 4. Meshullam the son of Berechiah ] This Meshullam was one of those men of understanding made use of by Ezra, chap. 8.16.

Verse 5. The Tekoites repaired ] The common sort of them: for the Nobles refused. The lesser fishes bite best: the poor are gospellized, Mat. 11.5. destined to the diadem, Jam. 2.5.

But their Nobles put not their necks ] So haughty they were and high-minded, they thought it a business below their greatness; Somewhat of that profane Earl of Westmerlands mind, who said that he had no need to pray to God: for he had tenants enow to pray for him. Not many mighty, not many Noble, saith the Apostle: Well if any. The Lion and Eagle were not for Sacrifice; as the Lamb and Dove were. Yet the old Nobility of Israel were forward with their staves of honor, and are therefore famous, Numb. 21.18.

To the work of their Lord ] Though they knew him to be Lord of Lord's, who are all his vassals and underlings; and by special relation, Their Lord, so avouched by these his holy-day-servants; yet so stiff-necked were they, that they would not stoop to his service; but cried out, as the Popish Clergy do, Domine, nos sumus exempti, we may not work, we will not contribute.

Verse 6. Moreover the old gate ] Famous only for its antiquity: like as many old books are monumenta adorandae rubiginis, of more antiquity then authority: and as that Image at Ephesus, that was said, but falsely, to have fallen down from Jupiter: so the covetous Priests persuaded the credulous people, Acts 19.35. The Rabbin's say, that this was a gate ever since the time that David took Zion from the Jebusites, Quis hoc credat, nisi sit pro teste Vetustas?

Verse 7. Unto the throne of the Governor ] i. e. Of the King of Persia 's Vice-roy, who had there his Throne, or Tribunal. But to what an height of pride were the Bishops grown, that sat in Thrones, and from on high despised their fellow-servants! this was their ruin, God putteth down the mighty from their Throne, and exalteth them of low degree, Luke 1.52.

Verse 8. Of the goldsmiths — the son of one of the Apothecaries ] These were ever thriving trades; They both had wealth, and hearts to part with it, upon so good a work. Difficile est animos opibus non traders, &c.

Unto the broad wall ] Which haply, for the thickness of it, was left undemolished by the Chaldeans.

Verse 9. Ruler of the half-part of Jerusalem ] Which being part in Judah, and part in Benjamin, had two General Rulers, see verse 12.

Verse 10. Even over against his house ] Thither he was assigned, probably, because there he would build the stronger, for his own security.

Verse 11. The son of Pahath-Moab ] This man might be a Moabite by stock or descent, and an Israelite by Religion: like as Jether was by nature an Ismaelite, 1 Chron. 7.17. but by his faith an Israelite, 2 Sam. 17.25.

And the tower of the fornaces ] That had fornaces or ovens under it: like as the library at Bonony hath a victualling-house, and a wine-cellar. In commendation of which situation Cardinal Bobba conceited that he had very wittily (indeed wickedly) applied that text, Prov. 9.1, 2. Wisdom hath built her house, she hath also mingled her wine, she hath also furnished her table.

Verse 12. Shallum the son of Aalloesh ] Some read it the son of an Inchanter, or Conjurer: and tell us, that Conjuring was a common thing among the Jews, as Acts 13. Elymas, and elsewhere the sons of Sceva, &c. But Shallum (if ever any such) forsook that Science (as did afterwards also Cyprian ) to become a Christian.

He and his daughters ] Either finishing what their father (now dead had begun; or parting with their portions toward the repair of the wall: and haply laying their own hands to the Lord's work.

Verse 13. The valley-gate ] See chap. 2.13.

And the inhabitants of Zanoah ] Together with Hanun their Governor. Not Priests and Levites only, but the great men in every Country, yea and the Country-people too, must work at God's building. Everyone must be active in his own sphere; not live to himself, but help to bear the burdens of Church and Common-wealth — toti natum se credere mundo, as Cato did.

Verse 14. But the dung-gate repaired Malchiah the son of Rechab ] That is, of the noble family of the Rechabites. A Ruler he was, and yet disdaineth not to repair the dung-gate: All God's work is honorable. Angels are God's executioners, as at Sodom. Magistrates and Ministers must do their utmost by discipline and otherwise, to cause the false Prophets (that filth) and the unclean spirit to pass out of the Land, as by a dung-gate, Zech. 13.2. Every man must sweep his own door, that we may have a clean street.

Verse 15. He built it, and covered it ] A Chaldee word. This people in their captivity, though they had not lost the use of their native tongue, yet they had got a tincture of the Chaldee; and of the Hebrew and Chaldee came the Syriac, the mother-tongue in Christ's time, as appears by Talitha kumi, and other-like passages.

And unto the stairs ] By these David descended into the lower City; and, suitours ascended to his Palace. This is allegorically applied by some to Christ (the true Jacob's ladder, John 1 ult. ) who came down and humbled himself to the utmost; that we by him might have access, with success, in all our suits.

Verse 16. Over against the sepulchers of David ] His burying-place: the Jews had their sepulchers ready made, as the old Prophet, 1 Kings 13.30. Joseph of Arimathaea, &c. So had the Emperors of Constantinople, their tomb-stone presented them on their Coronation-day. Charles the fifth, Emperor of Germany, five years before his death, caused his sepulcher to be made, with all things appertaining to it necessary for his burial. Another great Prince began his tomb, and left it imperfect; commanding a servant once every day to mind him of finishing it. The Thebans had a Law, that no man should set up an house for himself to dwell in; but he should first make his grave. David, it seems, had his choice of sepulchers; not far from the wall of the City of David.

Unto the pool that was made ] With great art and cost by King Hezekiah, 2 Kings 20.20.

And unto the house of the mighty ] Where David's Mighties, or the Warders of his City lodged, or where youth were trained up and taught to handle their arms.

Verse 17. After him repaired the Levites ] Who therefore were not beggarly (as many would make Ministers in our days, if they might have their will) but had somewhat to spare for pious uses. For when they are said to repair, the meaning is, they bore the charge of the work, and took care that it was done.

Verse 18. The Ruler of the half-part of Keilah ] This was that City rescued by David from the Philistines; and yet false to him, 1 Sam. 23.12.

Verse 19. Another piece ] Or, a second measure; that is, he repaired two parts, saith Pelican: Lyra and others think it to be meant of the second ward and wall which was called Secunda, where the Levites, Prophets and Students dwelt; their College or School is called Mishne or a second part, 2 King. 22.14. which the Targum interpreteth, an House of learning.

Verse 20. Earnestly repaired the other piece ] Or a second piece, as ver. 19. He did two pieces, whiles others were about one. A ready heart makes riddance of God's work. He burst out in a heat (so the Heb.) being angry both at himself and others, that had done no more: and in an holy fume, finished quickly; kindling himself from other men's coldness, and quickening himself from their slothfulness.

Verse 21. Even to the end of the house of Eliashib ] A small praise saith One, if the house were not of some greatness. Eliashib was high Priest, and dwelt like himself, in a fair large house.

Verse 22. The men of the plains ] Of the plains of Jordan saith the Vulgar: but better understand it of the plain Country round about Jerusalem, as chap. 12.28.

Verse 23. Over against their house ] See the Note on ver. 10.

Verse 24. Unto the turning of the Wall ] Namely, from the South-side to the East: which turning came with the corner inwards into the City, according to the natural situation of the rock, and the valley.

Verse 25. Over against the turning ] Of these turnings, there were many, as appeareth above.

The Kings high house ] In Spain, not only doth the King dwell in a stately high Palace, but also the highest room in every great house is his; and he must be paid for it.

That was by the Court of the prison ] Here Jeremy was prisoner, more then once, Jer. 32.2. and 38.7, 13. And therefore other good people that came after him thither, might be as well apaid as Dr. Taylor Martyr, who blessed God, that ever he was fellow-prisoner to that earthly Angel (as he called him) John Bradford: Or, as that other good Woman, who rejoiced that she might have her foot in the hole of the Stocks, in which Mr. Philpot had been before her.

Verse 26. Moreover the Nethinims dwelt in Ophel ] Of Nethinims, See Ezra 2, 43. Their work was to carry Wood and Water to the Temple: Therefore, they dwelt near the Water-gate, for their own conveniency.

Verse 27. After them the Tekoites ] The people whereof had repaired before ver. 5. now also the Priests, but not the Nobles: they continued still stout and stiff-necked, as ver. 5.

Verse 28. From above the Horse-gate ] So called, say some, because there they were wont to dismount, leaving their Horses. When the King himself came, he must alight, and go afoot into the Temple. The great Turk at this day, when he entereth into his Moschee for devotion-sake, alighteth and layeth aside all his State, and goeth in alone.

Verse 29. Shemaiah the son of Shechaniah ] Egregie cordatus homo, Ezra 8. ver. 16.

Verse 30. After him repaired Hananiah ] Or, After me: Nehemiah, doubtless, did his part, and a large one too, See chap. 16. and 4.16. but he omitteth, out of his modesty to set down how much. In the Hebrew Text it is, After me: but in the Margin, After him. The reason is given by some to be this; that Nehemiah might most covertly set forth his own work, to avoid all show of vain glory.

And Hanun the sixth son of Zalaph ] Not the eldest, but the best of all the brethren. There must be no straining courtesy who shall begin: nor must men fear for their forwardness to be styled Seraphical and singular. If Hanun were alone, it was a shame for his brethren to suffer him to be so.

Verse 31 After him ] Or, After me, See ver. 30.

Over against the Gate Miphkad ] The Judicial-gate saith, the Vulgar: the Gate, of Commandment saith Junius; probably where the Sanhedrin sat.

Verse 32. Unto the Sheep-gate ] Here they began, and here they end, having repaired round, and thereby obtained a good report; being here registered and renowned. Those that have an hand in building the spiritual Jerusalem, shall be surely crowned and chronicled. Their names shall be written in the Book of Life, where no Devil can scrape them out. Up therefore and be doing worthily in Ephratah, that ye may be famous in Bethlehem. To them who by patient continuance in well-doing seek for glory and honor and immortality, shall be eternal life, Rom. 2.7.

CHAP. IV. Verse 1. But it came to pass.]

THE Devil and his Impes have ever been utter Enemies to Reformation. So do savage beasts bristle up themselves, and make the most fierce assaults, when they are in danger of losing the prey, which they had once seized on. Jabesh Gilead would send in none to help the Lord against the mighty, Judge. 21.9. No more would Meroz, chap. 5.23. Josiah met with much opposition: so did St. Paul wherever he came, to set up Evangelical and spiritual worship; which is called a Reformation, Heb. 9.10. All the World was against Athanasius in his generation, and Luther in his: rejecting what they attempted, with scorn and slander. Here it is quarrel enough to Nehemiah and his Jews, that they would be no longer miserable. They were not more busy in building, then the Enemies active in deriding, conspiring, practicing to hinder and overthrow them. A double derision is here recorded: and both as full of mischief, as profane wit, or rancoured malice could make them.

He was wroth ] Heb. He was enkindled, and all on a light fire: he was as hot as Nebuchadnezzar's Oven, huge hot [he took great indignation ] and was so unreasonably enraged, as if he would have fallen forthwith into a phrensy or apoplexy; as that Roman Emperor did, by raging at his servant. He was grieved before, chap. 2. but now he was madded.

And mocked the Jews ] By word and gesture, fleering and jeering, flouting and scoffing at them, as the Pharisees also did at our Savior, Luk. 16.14. David's Enemies at him, upon their ale-bench: Sr. Tho. Moore and other learned Papists, at the new-Gospellers. See chap. 2.19. This might have dismayed these poor Jews, and put them out of countenance; for our nature is most impatient of reproaches; there being none so mean, but thinks himself worthy of some regard: and a reproachful scorn (such as these here) shows an utter disrespect, which issueth from the very superfluity of malice. If God had not strengthened them, saith One, it would have made them leave their work, and run away.

Verse 2. And he spake before his brethren ] Id est, before his companions and complices who would second him and say the same, his Aiones, and Negones, as one calleth such.

And the Army of Samaria ] The Garrison-soldiers; or those that lay there billetted, to observe the people.

What do these feeble Jews? ] These beggarly shiftless Fellowes, these Asinarii, (as Melon and Appion of Alexandria disgracefully called the Jews:) like as Tertullian telleth us, that the Pagans painted the God of the Christians with an Asses head, and a Book in his hand: to note that they were silly and despicable people. B. Jewell in a Sermon of his, citeth this out of Tertullian, and addeth, Do not our adversaries the like at this day against all that profess the Gospel?

Will they fortify themselves? ] Heb. Will they leave to themselves, sc. anything to trust unto? Junius rendereth An sinerent eos? should they, ( sc. the Officers and Soldiers) suffer them thus to do?

Will they sacrifice? ] Sc. at the dedication of their new Walls? Will they do this all at once? and think they without more ado, to have the liberty of their Sanctuary.

Will they make an end in a day? ] It should seem so by their Cito, Cito, quick dispatch of their parts and task, &c.

Will they revive the Stones, &c. ] Stones they want for their new wall: where will they have them? will they glew together the old Stones, and revive them out of the rubbish? will they do this? or, what will they do?

Verse 3. Now Tobiah the Ammonite ] This was one of Sanballat’s good brethren, ver. 2. A Bird of the same feather, a loaf of the same leaven, his fellow-scoffer, and so homine pejor, saith Chrysostom; worse then a man; as the scoffed that beareth it well, is Angels par, saith he, an Angels peer.

Even that which they build, if a Fox go up, &c. ] It was some such bitter jeer that Remus uttered in contempt of Romulus his new wall, and was knocked on the head for it. Hae sannae leniter volant, non leniter violant.

Verse 4. Hear, ô our God ] These mocks and menaces lay so heavy upon Nehemiah 's spirit, that he could not ease himself, but by breathing heavenward; and turning them over to God to take an order with them. His prayer is not long but full: A child may not chat in his Fathers presence: his words must be humble, earnest, direct to the point, avoiding vain babblings, and tedious prolixities.

For we are despised ] Heb. We are contempt in the abstract. Not vilified we are only, but nullified, as a company of 〈 in non-Latin alphabet 〉 No-bodies. So Paul (the most precious man upon earth) and his companions ( the glory of Christ, and a Royal diadem in the hand of Jehovah ) were looked upon as the filth of the World, & the off-scouring of all things, 1 Cor. 4. What matter is it then what becometh of us? We have a God to turn us to, and Demetrius hath testimony of the truth: that's enough; let Diotrephes prate, what he pleaseth.

And turn their reproach upon their own heads ] Surely God scorneth these Scorners, saith Solomon: that is, saith Rabbi Levi upon that Taxt, he casteth them into some calamity, and so maketh them a laughing stock, to those whom they have laughed at. God loves to retaliate, to pay men home in their own coin. Thus he dealt by Appion of