Commentary on Ezra Nehemiah Ester Job and Psalms

CHAP. V. Verse 1. And there was a great cry]

SUch as seditious ones use to set up in their outrageous uproares: or such as is the expression of great grief and anguish of heart.

Of the people ] The ignobile vulgus, a most dangerous and heady water, when once it is out.

And of their wives ] Who being pinched with penury made piteous out-cries. Invalidum omne, naturâ querulum.

Against their brethren the Jews ] The richer sort, who oppressed them and drew them before the judgment seats, as Saint James hath it of the Jews of his time: for they were no changelings. Let the Philistines bind Sampson, and he can bear it: but do not you lay hands on me, saith he to his Country-men. Scipio had rather Annibal should eat his heart with salt, then Laelius; give him a cross word. Had it been mine enemy, saith David, I could have digested it. So could these poor creatures far better have born the insolencies of strangers, then the oppressions of fellow-brethren. Tacitus tells us, that in his time the Jews were very merciful to those of their own Nation, and cruel to all others. But here their own complain, and this was doubtless a great grief to good Nehemiah.

Verse 2. We, our sons, and our daughters are many ] That's mercy, had we but keeping for them. Their wives were very fruitful, sed luctuosâ foecunditate (as Jerome saith of Laeta: ) for they had more mouths then meat for them. The young children asked for bread, and no man brake it unto them, Lam. 4.4.

Therefore we take up corn for them ] Corn upon use, to keep us from starving: and that by pawning or selling our dear children to the rich Creditours for servants; till we can redeem them, which we are never like to do, ver. 5.

That we may eat and live ] Meerly to keep us alive: for else we would never have made our poor children bondslaves. But Necessitas durum telum, Hunger is so pinching a pain, that a Woman will eat her own child, as in the siege of Jerusalem, Samaria, Saguntum: yea a man his own flesh, rather then die with hunger. Hitherto the poorest sort. Followes now another cry.

Verse 3. We have mortgaged our Lands, Vineyards, &c. ] Lands they had, but were little the better for them. Husbandry they had neglected to give attendance upon buildings: neither were they able to stock and store their grounds, and so are forced to part with them at an under-rate. This is many a poor man's case amongst us, who yet are little pitied, or relieved, unless it be with a little mouth-mercy, as in S. James his days, chap. 2.15, 16. Oppressors will be but as Friends at a sneeze: the most you can get of them is, God bless you: like they are (many of them) to Darius; who prayed God to help Daniel, but sent him to the Lions den.

Verse 4. There were also that said ] Here was a third complaint to good Nehemiah; to whom whosoever lamented were sure to have redress and remedy. He did not serve these poor people, as that merciless Bishop of Mainz in Germany did; who, to rid his hands of them in a time of famine, in horreo conclusos jussit concremari, shut them up altogether in a barn, and there burnt them: He was afterwards eaten to death by Rats, non sine maxima divinae vindictae suspicione, saith mine Author, by a just hand of God upon him for his cruelty to those poor, whom he would not relieve with his corn, but let the Rats eat it; and of whom he said when they were burning in his barn, that they cried like a company of Rats.

We have borrowed money for the Kings tribute ] They did not deny payment, and rise up in arms, making Poverty their Captain, as the Suffolk-men did here in Henry the eighths time: Neither did they answer the King of Persia 's officers, as the men of Andros once did Themistocles. He, being sent by the Athenians to them for tribute, told them that he came unto them on that errand, accompanied with two goddesses, Eloquence to persuade, and Violence to enforce them. Their answer was, that they also had on their side two goddesses as strong; Necessity (for they had it not) and Impossibility, for they knew not how to raise it. These men pawn their lands to pay tribute: but it went to their hearts, and caused this complaint.

Verse 5. Yet our flesh is as the flesh of our brethren ] i. e. Nevertheless we are men as well as they, though poor men, and therefore slighted (but why should they hide their eyes from their own flesh, Isa. 58.7? Have we not all one father, Mal. 2.10?) Yea, we are men of Israel, such as fear God, Acts 13.16. Hewen out of the same rock, dig'd out of the same pit, Isa. 51.1. cut out of the same cloth, the shieres only going between. What if God have given them more wealth (as the Shepherd bestows a bell upon his Belweather) should they therefore insult and domineer over us, as if not worthy to breath in the same air?

Our children as their children ] Viz. As dear to us, and as free-borne every way as theirs are; why then should their unmerciful dealing enslave them? He that oppresseth the poor, reproacheth his Maker: but he that honoreth him, hath mercy on the poor. There is a Writ in England which beareth this name, Ne unjust vexes, Vex not any man unjustly: But Law without execution, is like a bell without a clapper. It was done directly against Law, that is here complained of. See Levite. 25:39. and therefore there is an Ecce set upon it in the next words: And (loe) we bring into bondage, &c. These cruel Cormorants thought to bear out and justify the most monstrous misdemeanor, because it was the fact of a Grandee, who could as easily break thorough the lattice of the Laws, as the bigger flies do thorough a spider-web; as Anacharsis once said concerning his Scythians.

We bring into bondage our sons and our daughters ] This went to the hearts of them; and well it might. For, 1. Our children are a chief part of ourselves, even the seed; as though now there were nothing left in us but the chasse. 2. Bondage is very grievous, as liberty exceeding sweet. Did we but live a while in Turkey, (saith one) in Persia, yea or but in France, a dram of that liberty we yet enjoy, would be as precious to us, as a drop of cold water would have been to the rich man in hell, when he lay broiling in those flames. 3. They were necessitated to do this with their own hands, we bring into bondage, &c. hard hunger driving us thereunto, though as ill-willing thereunto as ever Jacob was to part with his Benjamin into Egypt: he would not do it till there was no remedy. 4. They sold them for slaves, not to strangers, but to their own friends and Countrymen, where we looked for more courtesy. But a man had as good deal with a Cossack or Cannibal, as with a truly covetous caytiff, and as much favor and fair-dealing he shall find. For such an one respecteth neither friend nor foe; nor regards at all how he cometh by it, by hook or by crook, by right or by wrong, be it short or long.

And some of our daughters are brought into bondage already ] So that our complaints are neither false nor causeless: for that weaker sex is every way subject to more abuse, their chastity (which is their honor) was much hazarded.

Neither is it in our power to redeem them ] Would we never so fain. What would not a tender-hearted father give or do for the redemption of his dear child? To let go many other examples, Fridericus Barbarossa, Emperor of Germany, (when as in the wars betwixt the Pope and him, his youngest son was taken prisoner by the Venetian fleet) Vehementi amore commotus erga silium captum, saith mine Author, through an earnest desire of getting his sons liberty, he concluded a peace upon most unequal terms, viz. that he should come in person to Venice, and there prostrate at the Popes feet (who trod upon the Emperors neck) he should beg pardon; and then having settled peace in Italy, led his army into Asia against the Turk. All this he did for his sons liberty.

For other men have our lands and vineyards ] Even those men that so lately came out of captivity themselves, and know the misery of want and slavery. Those that partake now of so much liberty, and liberality from the Kings of Persia, and yet behold they pull up the bridge before us that themselves have gone over. Surely there is no truth nor mercy, nor knowledge of God in the land, Hos. 4.1. Lo this was Vox oppressorum mercesque retenta laborum.

Verse 6. And I was very angry ] Red-hot with anger, and not without cause. To be angry without cause, is to be guilty of judgment, Matth. 5. but in case of God's dishonor, and public prejudice, moderation is mopishnesse, toleration, cowardice, &c. Nehemiah was a Magistrate, that is, a Mortal God: as God is an Immortal Magistrate. Therefore as God is angry at the oppressions of poor people ( Lactantius hath written a book De ira Dei ) so should his Lieutenants: And this holy anger should be cos fortitudinis, a means to encourage, or rather to enrage them against Oppressors, who grind the faces of the poor, and take from them burdens of Wheat, Amos 5.11. Yea, lands and vineyards, as here, eating bread baked with the tears of men, coining their money on their skins, and wringing their sponges into their own purses.

When I heard their cry ] His anger then was mixed with grief, as was our Savior's, Mar. 3.5. it was pure zeal, which is nothing else but an extreme (but regular) heat of all the affections.

Verse 7. Then I consulted with myself ] As reason required: he was very angry, but yet he keeps within compass, and practiseth that rule, Be angry, and sin not: which, (saith one) is the easiest charge under the hardest condition that can be. He that will be angry, and not sin, let him be angry at nothing but at sin: and then see to it also that it become not a sin, by anteverting right reason. Nehemiah was not so angry but that he could consult with himself, and deliberate what was best to be done: his heart consulted within him, or wisely over-ruled him: so the Hebrew.

Then I rebuked the Nobles and the Elders ] Not in his passion, but upon serious deliberation; and having put himself into a fit frame, that he might neither over nor under-do. Valete, quoniam vobis irascor, said Archytas to his servants that had offended him; I have nothing to say to you, till mine anger be over.

And said unto them, you exact usury, &c. ] This reproof was, as it should be, warm but not scalding: Words of reviling and disgrace do scald as it were. But words that tend to stir up the conscience to a due consideration of the fault, these are duly warm, and tend to make the Physic work more kindly.

Everyone of his brother ] This was a presumptuous violation of the Law, Exod. 22.25. Levite. 25.36, 37. and a sin that they had soundly smarted for, Ezek. 22.12. Usurers are men-eaters, Psal. 14.4. like Pickrels in a pond, or Sharkes in the Sea, that devour the lesser fishes. Anno 1235. There were spread thorough England certain Roman Usurers, called Caursini (quasi capientes ursi, devouring bears, quoth Matth. Paris ) who had entangled the King, Nobles, and all others that had to deal in the Court of Rome, in their cunning snares, under color of supplying with money, such as wanted present pay to the Pope: so these, to the King of Persia.

And I set a great assembly against them ] i. e. I reproved them, first, privately, and then publicly, and he doth it severe & ad vivum, roughly and roundly, not going about the bush with them, though they were Nobles and Rulers. Reprehensiones personatae frigent; such as was that of Jehoshaphat to Ahab, Let not the King say so. This is to do more harm then good.

Verse 8. And I said unto them, We after our ability ] This he speaketh not in a vainglorious vaunting way, or to curry favor with the people, but to convince the contraryminded of their inhumanity to their poor brethren. Good works, saith Chrysostom, are unanswerable syllogisms; invincible demonstrations to confute, and convert those that do otherwise. Let your works so shine before men, &c.

Which were sold unto the heathen ] This they did in obedience to the Law, Deut. 25.47, 48.

And will you even sell your brethren? ] There was no resisting of such a rational reproof, no whit imbittered (as the manner is) with wrath or spite; but carried on with so much modesty and moderation.

Or shall they be sold unto us? ] He makes himself a party, because of the same body politick.

Then held they their peace, and found nothing to answer ] Such is the majesty of a reproof rightly administered: it even gags the offender, as Matth. 22.12. and renders him self-condemned, Tit. 3.11. Scipio with his countenance only, quelled and quieted his seditious soldiers. Alexander the Great, and after him Augustus Caesar, and Severus the Emperor did the same, with a few quick words. Adrianus Boxschafius, Preacher of the Word at Antwerp, hearing a certain Monk railing at Luther out of the Pulpit, Tell me, said he, thou perverse Monk, and that openly before all this people, where, and when, and in what points Luther hath erred? The Monk thus accoasted, answered not a word, but gat him out of the Pulpit, and fled away as fast as he could, and never came again into that Country.

Verse 9. Also I said, It is not good that you do ] No oratory is so powerful, as that of mildness. The drops that fall easily upon the corn, ripen and fill the ear; when hasty showers lay all flat to the earth, without hope of recovery. Gregory hath observed, that they that could not be cured with strong potions, have been recovered with warm water. Reprovers of others must deal warily; as bone-setters: and as we take a mote out of ones eye.

Ought ye not to walk in the fear of our God? ] Which would have reynd you in, and restrained you from such exorbitancies, Gen. 42.18. You need not fear me, said Joseph to his brethren, for I fear God, and therefore dare do you no hurt. Ye shall not oppress one another; but thou shalt fear thy God: for I am the Lord your God, Levite. 25.17. And will ye not tremble at my presence, saith the Lord? Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob. Oppressors are called Canaanites, Hos. 12.7. He is Canaan (that is a mere natural man, utterly void of God's holy fear, Ezek. 16.3.) the balances of deceit are in his hand; he loveth to oppress. To him that is afflicted, pity should be shown from his friend (as it should have been to these poor Jews from their hard-hearted Countrymen and kinsmen) but he forsaketh the fear of the Almighty, and is therefore merciless.

Because of the reproach of the Heathen our enemies ] Who watch for our halting more earnestly then a dog doth for a bone, and will be glad of any occasion to speak evil of us and of our Religion; with, These are your Professors, &c. You see what Tyrants and Tigers they are one to another. Hereby the banks of blasphemy will be broken down in them, to speak evil with open mouth of the Name of God; And will ye trample upon that dear and dread Name?

Verse 10. I likewise, and my brethren — might exact money ] To wit, for money we have lent them; or as a recompense of our public employments. But posse & nolle, noble est.

I pray you leave off this usury ] Who can resist this sweet and sovereign admonition? See verse 9. They had somewhat to say, no doubt, in defense of their usury; as also many have at this day. But let them consider, that usury is here and elsewhere cried down without distinction, Psal. 15.5. Ezek. 18.8, 13. That the lender dealeth not as he would be dealt withal: that Saint Luke maketh him worse then other sinners, when he saith, Sinners lend to sinners to receive the like, but these to receive more, Luke 6.34. That Heathens condemned usury, as Aristotle in his Ethics, and Agis the General of the Athenians, Agesilaus King of Spartans: who when he saw the Usurers bills and bonds set on fire by Agis, said, That he never saw a clearer fire burn. And lastly, that at Rome itself Usurers are excommunicated monthly.

Verse 11. Restore, I pray you to them even this day ] While you are in a melting temper, and in a good mind, make restitution. Say not, This is an hard saying, who can brook it? But say rather, as the Civilian saith, Perquàm durum est; sed ita lex scripta est, 'It is hard to be done, but the Law will have it so done: Aut faciendum, aut patiendum: Either we must do it, or do worse. The Law for restitution, see Levite. 6.1, 4. Num. 5.6, 7, &c. The wrong-doer must not only confess, but restore. The transgression was against God, but the trespass against man; and he must be satisfied, if the sin shall be pardoned. Samuel proffered to restore, if it might appear that he had wronged any. Micah, though an Idolater, did so, Judge. 17.2, 3. So did Queen Mary, She restored again all Ecclesiastical livings assumed to the Crown. Her Grandfather Henry the seventh in his last Will and Testament, devised and willed restitution should be forthwith made of all such monies as had been unjustly levied by the officers. Selymus the great Turk did the like upon his death-bed: so great is the force of natural conscience; Gravel in the kidnies will not grate so much, as a little guilt in this kind. Restore your evil-gotten goods, said father Latimer, or else you will cough in hell, and the Devils will laugh at you. He set this point so well home, that he wrought upon many; and particularly upon Master Bradford. Augustine saith, that if a man be able to make actual restitution, and do it not, poenitentia non agitur, sed fingitur, his Repentance is not right: if he have wasted all, and is not able to restore, he must desire pardon very humbly, and water the earth with his tears.

Also the hundredth part of the money ] That is, all that they had received for interest, whether money, or else. It appeareth by this text, that they took twelve in the hundred (for so much the hundredth part monthly amounteth to) as at this day in Italy, and elsewhere, the Jews are permitted to strain up their usury to eighteen in the hundred upon the Christian (for among themselves they now use it not) which causeth many of those Pseudo-Christians to use those Jews under-hand, in improving their unlawful rents to the utmost proportion.

Verse 12. Then said they, We will restore them ] This was well said: and Nehemiah took course it should be as well done, ne dicta factis erubescerent, as Tertullian phraseth it; that their saying and doing might be alike.

We will require nothing of them ] But be of those that lend, looking for nothing again, no not the principal.

So will we do as thou hast said ] Denying ourselves, and all worldly lusts, that we may get and keep a good conscience, that most precious Jewel that ever the heart of man was acquainted with.

Then I called the Priests ] As fittest to tender so solemn an oath, and to bear witness in a case of that nature.

And took an oath of them ] That is, of them that had promised restitution: that they might not start back, nor repent them of their good resolutions. Our hearts are deceitful, and must be by all good means held up to duty, Quo teneas vultus mutantem Protea nodo? else they will slip collar, as those slippery Jews, Jer. 34.10, 11. retracted and repealed their vow. It was therefore well and wisely done of Nehemiah to bind them thus to the good abearance; as Asa and Josiah had done before him. An oath is an hedge which a man may not break; which yet that great Heteroclite of Rome maketh a sport of. For when the Cardinals meet to choose a new Pope, they make him swear to certain Articles. And Sleydan saith, that no sooner is he chosen, but he breaks them all, and checks their insolencies, as if they went about to limit his power, to whom all power is given in heaven and earth. Is not this that 〈 in non-Latin alphabet 〉 , that lawless, yokelesse, masterless monster Saint Paul speaketh of, 2 Thes. 2.8?

Verse 13. Also I shook my lap ] By this rite (running into their senses) this holy man runs with terrors into the eyes and hearts of all that should perfidiously forswear themselves, by a direful denunciation of divine vengeance. In all lawful oaths there is an imprecation, though it be not always expressed, Gen. 14.23. Heb. 3.

So God cast out every man from his house ] See Zech. 5.4, 5. with the Note.

And from his labor ] i. e. From his layings-up (the fruit of his labor) his lands and estate, got by a diligent hand. The Hebrew word signifieth labor even to lassitude and fainting.

And all the Congregation said, Amen ] In token of hearty assent, and assurance.

And praised the Lord ] There was a general joy, and many an humble, cheerful and thankful heart lifted up to God for sin so redressed, and poor people relieved.

And the people did according to this promise ] This was real thankfulness. It is not the fumbling out of a few good words (as God I thank thee, praised be God, &c.) that will pass. Thanksdoing is the proof of Thanksgiving; and the good life of the thankful, is the life of thankfulness. Offer unto God thanksgiving, and pay thy vows unto the Most High, Psal. 50.14.

Verse 14. From the time that I was appointed to be their governor ] He was not ambitious of the office, nor usurped it: but was commanded to it (as the word signifieth) by the King of Persia, and clearly called to it by God Almighty. Otherwise he could have shrouded himself in willing secrecy, as good corn lieth in the bottom of the heap; and as good balsam sinketh to the bottom of the vessel.

I and my brethren have not eaten the bread, &c. ] Rulers, as they are nursing-fathers to the people, Isa. 49.23. so by them they are to be nourished, and their state maintained, See 1 Kings 4.7. It is also observed, that although our Savior Christ wrought many miracles; yet he never wrought any about honor or money, but that about tribute: rather then that should go undischarged, he commanded a fish to pay it. Hence also he saith not Date, but Reddite; Give, but Render unto Caesar the things that are Caesar's. And Saint Paul saith, ye pay tribute, as being a due debt. Nevertheless in this great necessity Nehemiah lets go his own right, and leaveth it to others: like as the Eagle is said, when she seeketh her prey, to leave a good part thereof to the birds that follow her, for the same end.

Verse 15. But the former Governors ] Those that had been betwixt Zerubbabel and Nehemiah: Ezra was no Governor. These had been strict in exacting their five pounds a day; or, for the head of every family, so much; besides bread for necessity, and wine for delight. Not so Nehemiah, he would not use his power to over-burden those poor whom these Usurers oppressed. This he here instanceth for their further conviction.

Yea, even their servants bear rule over the people ] Exacting what they please of them: this their masters should have seen to, and not suffered for the servants sin is the masters reproach. When Charles the fifth resolved to lay down the Empire, some of his Courtiers and Counselors advised him to retain still the name and authority of Emperor, and to govern the Kingdom by his under-officers. His answer to them was, Ah, me praesente ita res administratis, &c. Alas, now that I am amongst you, things are so ill carried, that ye are complained of by all: what then would you do, if I should not have an eye upon you? and how would you domineer like so many Sultans (the word here used) and follow the administration of Justice as a trade only, with an unquenchable and unconscionable desire of gain?

But so did not I, because of the fear of God ] The best retentive from sin certainly; a spur to good, a curb from evil. Hence David calleth it a clean fear, Psal. 19.9. and the fear of the Lord is, to depart from evil, saith Solomon. And Aristotle hath this Problem, Why are men credited more then other creatures? The answer is, 〈 in non-Latin alphabet 〉 , because man alone holdeth and feareth God: therefore you may trust him. But where this fear is not, no good is to be expected, but the contrary, Gen. 20.11. See the Note on verse 9.

Verse 16. Yea also, I continued in the work ] He meaneth, saith Lyra, that he wrought with his own hands to draw on others the more, when they should see their Governor himself so intent to the work. He was constant at it, and held out till all was finished. And this he recordeth, not out of ostentation, but to show that the love and fear of God constrained him; as it did afterwards Paul that spiritual builder, who labored more then they all, and denied himself to bring others to heaven, as himself setteth forth, 2 Cor. 11. In praising ourselves, our end must be, that our light may be seen, not ourselves seen, Matth. 5.16. Men's praise may be sought, modo tibi non quaeras, sed Christo, saith Aretius, so that Christ be thereby set up and served.

Neither bought we any land ] As easily we might have done with the surplusage of our revenue: especially if we had exacted the utmost of our right. But public spirits mind not their own interests Joshua divided the land to Israel, and left none to himself: And that portion that was given him, and he content withal, was but a mean one in the barren mountains, as Jerome observeth. The late victorious King of Sweden (a second Joshua ) in his reprehensory speech to the German plunderers, hath this passage. I protest before God, that I have not by all this war enriched myself so far as a pair of bootes cometh to: yea, I had rather ride without bootes, then in the least degree to enrich myself by the damage of poor people.

Verse 17. Moreover, there were at my table, &c. ] He did not eat his morsels alone, as that Pamphagus Nabal; and as many misers now-adays, who, like little children, though they have their hands full, and their mouths full, yet will part with none.

Besides those that came unto me from among the heathen ] Either as State-Agents, or upon other occasions. Nehemiah entertained them, that they might not lie upon the public charge. And herein he trode in the foot-steps of hospitable Abraham, whom Synesius calleth 〈 in non-Latin alphabet 〉 , God's Host. The Primitive Christians likewise won much upon the Heathens by their hospitality towards all, as Julian the Apostate confessed: all that he could say against them for it was, that they did it all in hypocrisy, and vain-glory: which was an envious and false charge.

Verse 18. Now that which was prepared for me daily ] A very great table he kept (at his own charge all) yet nothing so great as Solomon, 1 Kings 4.22, 23. or as once Cardinal Wolsey here; who, besides all strangers that came, had four hundred of family, whereof one was an Earl, nine Barons, very many Knights and Esquires. But then he had more yearly revenue then all the Bishops and Deans in the land had take them all together.

And once in ten days ] Then he kept an extraordinary table inviting guess, for whom he had store of the best wines. The Turkish Bashawes feast foreign Ambassadors with Rice and mutton, and fair water out of the river; wine is a forbidden ware with them: Mahomet their Prophet having told them, that in every grape there dwelt a Devil.

Yet for all this, I required not ] This he did, and this he here recordeth: not for a name (as Crates the Philosopher did, when he cast his goods into the Sea merely to be talked of, and is therefore worthily called by Jerome, gloriae animal, popularis aurae vile mancipium, a base slave to vain-glory) but for better and higher ends, see verse 16.

Verse 19. Think upon me, my God, for good ] i. e. Both of grace and glory, saith Lyra; a confluence of all comforts and contentments, especially spiritual blessings in heavenly things, Ephes. 1.3. He that first called riches goods, was surely a better husband then Divine, saith one. Oftendam tibi omne bonum, I will show thee all good, said God to Moses, when he gave him a glimpse of himself. Nil bonum absque summo Bono, saith Augustine, There is no good without the chief good. Say therefore with the Church, Hos. 14.2. Take away all iniquity, and do good; and as here, Remember me, O my God, for good.

According to all that I have done for this people ] Here is nothing for Merit-mongers. It is mercy in God to set his love on them that keep his Commandments, Exod. 20.6. to reward every man according to his works, Psal. 62. ult. A poor Gardener presenting a rape root (being the best gift he had at hand) to the Duke of Burgundy, was by him bountifully rewarded. His Steward observing this, and hoping for the like recompense, presented him with a very fair horse. The Duke ( ut perspicaci erat ingenio, saith mine Author, being a witty man) perceived the craft; and therefore thought good to receive the horse, and to give him nothing again. Let those that dream of merit, expect the like disappointment; and let them learn of Nehemiah, chap. 14.22. (the best gloss upon this text) to urge, not their merits with the Pharisee, but their miseries with the Publican, for obtaining mercy. So Psal. 25.11.

CHAP. VI. Verse 1. Now it came to pass.]

LO here another let to the good work in hand. That in the fourth chapter was external only: that in the fifth internal only: This here is mixed; that is, partly cast in by the Enemies without (those cruel-crafties,) and partly helped on by the perfidious Prophets and ignoble Nobles within, conspiring with the Enemy against the good of their own Country. Thus Fluctus fluctum trudit.

And the rest of our Enemies ] The Churches Enemies are not a few, 1 Cor. 16.9. She is like unto a silly poor maid (saith Luther ) sitting in a Wood or Wilderness, compassed about with hungry Wolves, Lions, Boars, Bears assaulting her every moment, and minute. The ground of all is that old Enmity, Gen. 3.15.

That I had built the Wall ] This Wall made Nehemiah, as Winchester-tower at Windsor made William Wickam, that is, raised and renowned him: and in a like sense as God is said to have made Moses and Aaron, 1 Sam. 12.6. that is, to have advanced them, in the hearts of his people.

And that there was no breach left therein ] It had been but half-built, chap. 4.6. and the breaches but began to be stopped, ver. 7. yet now all is finished, amidst much opposition: so shall the work of grace be in our hearts. But whilst here, a Christian hath his Ulteriùs still (which was Charles the fifth his Motto,) his Superiùs as the guest in the Gospel that was bid to sit higher, &c. something is yet wanting to his full and final salvation, which he is still to work out, Philip. 2. ver. 12. like as here, the doors were not yet upon their hinges.

Verse 2. Then Sanballat and Geshem sent unto me ] As if solicitous of my safety, and careful of the common good. He that hateth, dissembleth with his lips, and layeth up deceit within him. When he speaketh fair, believe him not: for there are seven abominations in his heart, Prov. 26.24, 25. Nehemiah well knew that all this pretended curtesy was but dross upon dirt, ver. 23. a fair glove drawn upon a foul hand, a cunning collusion to undo him. He therefore keeps aloof: quia me vestigia terrent, &c.

Come let us meet together ] Thus they called him to conference and consultation whiles the doors were not yet upon the gates; purposely to take him off the work: as the Fox diverts the Hunts-man from following the Hare: and as our deceitful hearts do too often draw us away from the prosecution of good purposes, by casting many other odd impertinent matters in our way.

In the plain of Ono ] Which was in the tribe of Benjamin, chap. 11.30, 31. near to Jerusalem: that he might the sooner come, and be the more secure: so the Papists appointed Trent for their conventicle, as near to the Reformed Churches: inviting their Divines thereunto sub fide publicâ: but that Council was carried by the Pope and his complices, with such infinite guil and craft, without any sincerity, upright dealing and truth, as that the Protestants, Calvin, Bucer, &c. kept off: as seeing that it was to no purpose to come amongst them.

But they thought to do me mischief ] To kill me, or at least to captivate me.

Verse 3. And I sent Messengers unto them ] He went not, but sent. This was to be wise as a Serpent, Matth. 10.17. God calleth us not to a weak simplicity; but alloweth us as much of the Serpent as of the Dove, and telleth us; that a Serpents eye in a Doves head, is a singular accomplishment. Beware of men, ver. 18. brutish persons skillful to destroy, Ezek. 21.31. Bless yourselves from Machiavellians (those matchless villainies ) and pray with David to be delivered from lying lips and from a deceitful tongue, Psal. 120.2. The Cardinal of Loraine (the chief Engineer of the French Massacre) sent to Christopher Duke of Wirtsberg (a prudent and a valiant Prince) that he and his brethren the Guises would embrace the Protestant Religion, and desired to be enrolled in the number of the Protestant Princes: but they knew him too well, to trust him.

I am doing a great work, so that I cannot come down ] I cannot intend it, as having my hands more full of employment, then that I can give heed to your complements. There is a curse to him that doth the work of the Lord negligently or deceitfully. And Lata negligentia dolus est, saith the Civilian; Remisnesse is a kind of perfidiousness.

Why should the work cease? ] As it would, or at least go but slowly on in his absence: he was 〈 in non-Latin alphabet 〉 the driver on of the business: as was likewise Boaz, who therefore followed it so close himself: his eyes were upon the Servants, reapers, gleaners: he lodgeth in the midst of his husbandry. Let the Tempter ever find us busy, and he will depart discouraged, as Cupid is said to do from the Muses, whom he could never take idle. Standing water soon stinketh, empty stomachs draw the humor that is next it: so doth the idle heart, evil motions. An industrious Nehemiah is not at leisure to parle with Sanballat: lest if he let any water go beside the Mill, he should be a great loser by it. His employment is as a guard, or good Angel, to keep him both right, and safe.

Verse 4. Yet they sent unto me four times ] As thinking to prevail, by their importunity. This, wicked men have learned of their Master Beelzebub, the lord of Flies (as the Name signifieth) or Master-fly that will not off the bait till beaten, and hardly then. Sin hath oaded an impudency in some men's faces: and it appears they are past all grace, because shameless; Et pudet non esse impudentes, saith Austin.

And I answered them after the same manner ] Nehemiah stood immovable as a rock: He was homo quadratus, not to be altered, but firm to his principles, resolute in his holy purposes. We may style him (as Theodoret doth Athanasius ) the Bulwark of Truth, the Churches-champion. Nec temere, nec timide may seem to have been his motto, neither temerarious, nor timorous.

Verse 5. Then sent Sanballat — the fifth time ] So restless are wicked persons: their souls are violently tossed about, as in a sling, 1 Sam. 25.29. Etsi non aliquà docuissent, &c. Satan, their task-master, urgeth them; and when thou seest them most importunate, and outrageous, Scito quia ab accensore suo demon perurgentur, saith Bernard, Know thou that the Devil pricks them, and kicks them on to it.

With an open Letter in his hand ] Not sealed as the manner is, for secrecy sake. The Jews use to write upon the back of their Letters, Nun, Cheth, Shin: that is, Niddui Cherem and Shammatha, all sorts of excommunication, to him that shall open them. But this Letter was purposely sent open, that whoso would might read it ere it came to Nehemiah 's hand, and be warned of having hand in the pretended treason.

Verse 6. It is reported among the Heathen ] And must therefore needs be true, like as the common sort of Turks think that whatsoever is written in their tongue, must of necessity be believed for truth. But who knows not, that Rumour is a loud liar; and that every public person needeth carry a spare hankerchief to wipe off dirt cast upon him by disaffected persons, that seek to fly-blow their reputation, and to deprave their best actions.

And Jashmu saith so ] Geshmu aliàs Geshem the Arabian, ver. 1.2. a worthy wight, a credible witness. Nehemiah might well have replied as Seneca did in like case. Malae de me loquuntur, sed mali. Gashmu 's tongue was no slander: for he was known to be mendaciorum artifex, one that had taught his tongue the art of lying, Jer. 9.3, 5. and had taken fast hold of deceit, Jer. 8.5. Such of late time were those loud and lewd liars, Genebrard, Scioppius, Baldwin, and Bolsecus, who being requested by the Popish side to write the lives of Calvin and Beza, is in all their writings alleged as Canonical, though they know him to be (according to the old Proverb) a Friar, a Lyar.

That thou and the Jews think to rebel ] A likely matter: but that matters not. Any Author serves Sanballat’s turn, who for a need could have sucked such an accusation as this, out of his own fingers, See Ezra 4.13.

For which cause thou buildest the Wall ] This was calumniari audacter, as Machiavel taught, aliquid saltem adhaerebit. But if dirt will stick to a mudwal, yet to marble it will not. Nehemiah hath the Euge of a clear conscience, and no Wiseman will believe this black-mouthed Blatero. N. D. Author of the three conversions, hath made Sr. John Oldcastle the Martyr, a Ruffian, a Robber, and a Rebel. His authority is taken from the Stage-players, of like conscience for lies, as all men know.

That thou mayest be their King ] King of the Jews, As they called our Savior, John 19.12. And as some think the ground of this report (if any there were) concerning Nehemah 's practicing to be King, were the prophesies of Haggai and Zacharias concerning the near approach of Christ's Kingdom.

According to these words ] According to this report: or somewhat to the same sense.

Verse 7. And thou hast also appointed Prophets, &c. ] That the thing might seem to be of God: as the Beast hath his False-prophet, that wrought miracles before him, Rev. 19.20. As Mahomet had his prophets, and John of Leyden had his to cry him up King of Munster, the new Jerusalem (as they called it) yea of all Nations, to rule them with a rod of iron.

And now shall it be reported to the King ] Who must needs be highly displeased, and will as little endure it, as the Heaven two Suns. Sol quasi solus: sic Monarcha. Marriage and Monarchy will not away with corrivals.

Come now therefore, and let us take counsel ] In commune consulere, lest we all suffer for your fault. But neither was good Nehemiah in any fault: neither was their drift any other but this, to draw him out of the City, that they might mischieve him: like as Dr. Bristow adviseth his Catholics to get the Protestants out of their strong-hold of the Scriptures into the open Field of Fathers and Councils: and then they might do what they would with us.

Verse 8. There are no such things done as thou sayest ] Nehemiah is not over-careful to clear himself. This was so transparent a lie, that a man might see thorough it, and was therefore best answered with a neglective denial. It falls out often, that plain-dealing puts craft out of countenance. Animus recti conscius objecta probra ut visus nocturnos & vanas somniorum imagines digno supplicio punit, festivo scilicet contemptu, & oblivione: vel, si tanti est, misericordiâ elevat.

Verse 9. For they all made us afraid ] This they aimed at: but could not attain unto; for faith quelleth and killeth distrustful fear, Psal. 46.1, 2. Audacia est pro muro, saith Sallust. Let the wicked fly when none pursueth, but the righteous will be bold as a Lion.

Saying, their hand shall be weakened from the work ] So measuring them by themselves, as if they would have been soon scared and discouraged. But they knew not the Aes triplex, the power of the Spirit, that Spirit of power (opposed to the spirit of fear, ) of love, and of a sound mind, 2 Tim. 1.7. They knew not the privy armor of proof, that these good Jews had about their hearts.

Now therefore, O God, strengthen mine hands ] He acknowledgeth himself to be in the condition of a poor Garrison-soldier; that hath no help or supplies but from the Captain of his salvation: which therefore he thus humbly calleth in, and craveth. Of ejaculations, See Chap. 2. ver. 4. This here is dispatched in four words.

Verse 10. Afterwards I came unto the house of Shemaiah ] Perhaps the same that is mentioned, Ezra 8.16. but now fallen, as a Star from Heaven. Blazing Stars were never but Meteors. Demas not only forsook Paul, but became a Priest in an idols Temple at Thessalonica, if Dorotheus may be believed. A Priest Shemaiah was, would seem to be a Prophet: but he proved not right. All is not gold that glisters. It was Tobiah 's gold that made him a Prophet, as Philip's gold made the oracle of Apollo give what answer he pleased. A house he had in the Temple: & there he had reclused and shut up himself, that he might seem some singular Devoto, expecting a revelation from Heavē: or as one who sequestered himself from company of others, with a stand further off; come not near, for I am holier then thou. Or, lastly, to persuade people that there was a necessity of securing themselves from the night-inroads of the Enemy. Whatever it was that he was thus (Anchoret-like) pent up, or locked up, or detained (as Junius rendereth it, see the like said of Doeg, that bloody Edomite, 1 Sam. 21.7.) Nehemiah went to his house to know what was the matter: supposing him to be a friend, but finding him suborned by the Enemy.

Let us meet together in the House of God ] Famous for sanctity and safety: being within God's precincts, we shall surely be under his protection.

And let us shut the doors of the Temple ] Immure ourselves, and keep out the Enemy. But, this had been the ready way to invite them, seeing his cow a dise: for maximum his periculum qui maxim timent (saith Sallust. ) nothing betrays a man sooner then his causeless fear. God helpeth the valiant. Besides, Shemaiah and his false complices, having got Nehemiah to them from his friends and followers, might have done what they pleased with him; as the Romans did by Caesar, in the Senate-house.

For they will come to stay thee ] And Nehemiah must be made believe, that Shemaiah, as a special friend, wished no long life, and was zealous for it: whence he so doubleth his prediction of the danger. O deep dissimulation!

Verse 11. And I said, should such a man as I fly? ] To the dishonor of God, and the discouraging of the people? to the scandal of the weak, and the scorn of the wicked? Et Turnum fugientem haec terra videbit? There is a 〈 in non-Latin alphabet 〉 , a comeliness, a seemliness, a suitableness appertains to every calling and condition of life: and Nature hath taught Heathens themselves to argue from dignity to duty, and to scorn to do anything unworthy of themselves. Scipio, when an harlot was offered him answered, Vellem, si non essem Imperator, I would, were I not a General. Antigonus being invited to a Feast where a notable harlot was to be present, asked counsel of Menedemus, what he should do? No more but this, said he, Remember that thou art a Kings son. Themistocles once, after a Victory, viewing the spoils and pillage of the field, said to his friend that bare him company, Take thou these rich spoils to thyself: for thou are not Themistocles: it is below me to stoop to them. When Pompey had Caesar and Anthony in a Ship together, it was suggested to him by Metrodorus, to revenge himself for the death of his Father and Brother. To whom he replied, that so to do, might haply befit Metrodorus, but in no wise Pompey. It is not for you to be fishing for Gudgeons, but for Towns, Forts, and Castles, said Cleopatra to M. Antony. It is not for God's Saints to walk as men: since they are children of the Kingdom, and must therefore regnum in pectore gerere, carry themselves accordingly. We usually say, such a man understands himself well: that is, he knows his place, his dignity, and walks accordingly. It is a pusillanimity to do otherwise; Nehemiah will never do it, to die for it.

And now is there, that being as I am ] So greatly beloved of God, Dan. 9.23. so highly favored of the King, chap. 2.2, 4. so protected hitherto, so prospered, so entrusted with the government and safety of this people, more dear to me then my very life.

Would go into the Temple ] As a Malefactour to take Sanctuary there; or as a Coward to save mine own life with the loss of the lives of many of the precious sons of life. Zion.

I will not go in ] The Heavens shall sooner fall then I will forsake the Truth, said that Martyr. Omnia de me praesumas praeter fugam & palinodiam, said Luther to Staupicius, I will rather die, then fly: burn them turn. Latimer was wondrous bold and stout in his dealing with Henry the eighth, both before and after he was a Bishop. So were Athanasius, Ambrose, Basil; the primitive Confessors. This courage in Christians the Heathen persecutors called Obstinacy, and not faith. Sed pro hac obstinatione fidei morimur, saith Tertullian in his Apology, For this obstinacy of faith we gladly die: neither can we die otherwise; for the love of Christ constraineth us. Life in God's displeasure is worse then death: as death; in his true favor, is true life: as Bradford told Gardener.

Verse 12. And so I perceived that God had not sent him ] By my spiritual sagacity I smelt him out: as having mine inward senses habitually exercised to discern good and evil, Heb. 5. ult. Doth not the ear try words, as the mouth tasteth meat, Job 12.11? What though we have not received the Spirit of the World, (we cannot cog and comply as they can, yet) we have received a better thing, the Spirit of God, the mind of Christ, 1 Cor. 2.12, 16.

But that he pronounced this prophecy against me ] To make my righteous soul sad with his • yes, Ezek. 13.22. and to bring me to disgrace, and danger. Luther was wont to advise Preachers, to see that these three Dogs did not follow them into the pulpit: Pride, Covetousness, and Envy.

For Tobiah and Sanballat had hired him ] A mere mercenary he was then, and had Linguam Vaenalem: he could call good evil, and evil good, justify the wicked for a reward, and take away the righteousness of the righteous from him, Isa. 5.20. Such false prophets were Dr Shaw, and Frier Pinket in Rich. the thirds time, who made use of them as his Factours to obtrude bastardy on his brother King Edward the fourth, and so to disable his children for the Crown, that he might settle it upon his own head. What became of Pinket I know not, but Shaw (as ashamed of his Sermon at Paul's cross) disconsolately departed, and never after that was publicly seen. Like unto these, were Bishop Bourn, and Cardinal Pool in Q. Mary's days. The Cardinal, hired with the Archbishopric of Canterbury, took for his Text, Isaiah 66.8. and applied it to England, as then happily reduced to the Popes obedience. Bourn, for the Bishopric of B • th, preached such staff at Paul's-cross, that the people were ready to tear him in pieces, They flang a Dagger at him in the Pulpit. Phlugius, and Sidonius, Authors of the Popish Book published in Germany by the name of Interim, Chrisma & oleum pontificium defendebant, ut ipsi discederent unctiores, defended Chrism, and extreme unction, as being liquoured in the fists, and promoted to fat Bishoprics. But a Minister, as he should have nothing to lose, so he should have as little to get: he should be above all price or sale. Nec prece, nec pretio should be his Motto.

Verse 13. Therefore was he hired, that I should be afraid ] But they were much mistaken in their aims: this matter was not malleable. Nehemiah was a man of another spirit; of a Caleb -like spirit: he was fide armatus, Deo armatus, and therefore undaunted: he was full of Spiritual mettle, for he knew whom he had trusted.

And do so, and sin ] Nehemiah feared nothing but sin, and the fruit thereof, shame and reproach; so great was his spirit, so right set were both his judgment and affections. But if anything would have drawn him aside from the straight ways of the Lord, base fear was the likeliest: as we see in David at Gath, and Peter in the High-priests hall. See Zeph. 3.13. with the Note. Pessimus in dubiis Augur Timer.

And that they might have matter for an evil report ] This, wicked men watch for, as a Dog doth for a bone: and if they get but the least hint, oh how happy do they hold themselves! what wide mouths do they open, &c! It is our part therefore (by a Nehemiah -like conversation) to put to silence the ignorance of foolish men, who, like Black-moores, despise beauty; like Dogs, bark at the shining of the Moon. Of Luther it was said by Erasmus, Nec hosts reperiant quod calumnientur. Of B. Hooper it is said, that his life was so good, that no kind of slander (although diverse went about to reprove it) could fasten any fault upon him. The like is reported of Bradford, and Bucer. We should so carry ourselves, ut nemo de nobis male loqui absque mendacio possit, as Jerome hath it: that none might speak evil of us, without a manifest lie.

Verse 14. My God, think upon Tobiah and Sanballat ] Heb. Remember, to be revenged on them q.d. I cannot deal with them, but do thou do it. He doth himself no disservice (saith one) who when no Law will relieve him, maketh God his Chancellor. It is a fearful thing to be put over into his punishing hands by the Saints, as Joab and Shimei were unto Solomon's hands by dying David. If men, in their best estate, are so weak that they are crushed before the moth, how shall they stand before this great God?

According to these their works ] Qualia quisque facit, talia quisque luat: Let them drink as they have brewed.

And on the Prophetess Noadiah ] Who joined with Shemaiah in this dissimulation, and was of his counsel. Omne malum ex gynaecio. False Prophets and Seducers are seldom without their Women. Simon Magus had his Helena, Carpocrates his Marcellina, Apelles his Philumena, Montanus his Priscilla, and Maximilla, &c.

And the rest of the Prophets ] Improperly so called, but so they pretended to be; and here they had conspired, a great sort of them, to do evil.

That would have put me in fear ] By their concurrent prophesies, purposely to disgrace and endanger me: Suffragia non sunt numeranda, sed expendenda. Multitude and antiquity are but ciphers in Divinity.

Verse 15. So the Wall was finished ] Though with much ado, and maugre the malice of all foreign and intestine Enemies. So shall the work of grace in men's hearts: it is perfected there by opposition; and grows gradually, but constantly and infallibly.

In the twenty and fifth day of the month Elul ] Which was their sixth month, answering, most what, to our August. This (saith one) answered both unto the six days of God's working to make the World, after which a rest followed, and to the everlasting rest in Heaven after six ages of the World, spent in toil and labor!

In fifty and two days ] A very short time for the dispatch of so great a work. But nescit tarda molimina Spiritus Sancti gratia. God was much seen herein: and the Enemies courage much quailed.

Verse 16. But what meant Josephus to say, that the wall was in building two years and three months? It appeareth hereby, and by many other passages in his Jewish antiquities, that he had not much read, or at least minded the holy Scriptures. Of this short time spent in building the Wall, Daniel seemeth to prophecy, saith an Interpreter, when he saith, that it should be built again in angustiis temporum in the straits of time: neither held we so much strange at it, since the hands at it were many, and those were motitantes, nimble and cheerful; and the Princes were present to prick them on, and they repaired only and built upon the old foundation: And lastly the very Enemies were convinced, that the work was wrought of God, ver. 16. what marvel therefore that it went so on end?

Verse 16. When all our Enemies heard thereof ] So famous a matter could not be concealed from them who listened with the lest care, and readily received these 〈 in non-Latin alphabet 〉 , as the Greeks call, galling reports.

Saw these things ] For they ran to the sight of it, as to a miracle; they looked also upon it with an evil and envious eye: like as the Papists do upon the Reformation.

They were much cast down in their own eyes ] They were crest-fallen, and dejected from the high-tops of their proud hopes, and designs. See what biles and ulcers the Antichristian rout are vexed with, and how they are scorched with the Sun-shine of the Gospel, Rev. 16.2, 11. What mone Babels Merchants make to see her ruin and the rise of the new Jerusalem, chap. 18. ver. 11. Envy is vitium Diabolicum, the Devils disease, saith Austin: and those that are troubled with it, can never want woe.

For they perceived that this work was wrought of God ] with such incredible swiftness was it carried on and accomplished, that they could not but say among the Heathen, The Lord hath done great things for them; God is with them of a truth.

Verse 17. Moreover in those days the Nobles of Judah ] Heb. The White ones: either, because they went in white garments, as Joseph, Mordecai, &c. or because they were illustrious and famous for wisdom and virtue. But in these Nobles of Judah was nomen inane, crimen immane. Here was sedes primà, vita ima, dignitas in indigno; hoc est, ornamentum in luto, white garments they might have, but withal, sooty souls, and black manners.

Sent many Letters unto Tobiah ] Heb. Multiplyed their Letters (or Packets) walking to Tobiah, with whom thereby they held correspondency; as at this day they do with the Turkish Visiers and Basha 's of state, giving them continual intelligence of the affairs of Christendom, and advising most of that mischief which the Turk puts in execution against us.

Verse 18. For there were many in Judah sworn unto him ] Besides that intercourse of Letters afore-mentioned, Tobiah had his pensioners among the Jews, who were his sworn servants, and had taken oath, or (as the Hebrew hath it) they were Lord's of an oath to him. In the year 1583. Girald Earl of Desmond 's men had barbarously vowed to forswear God, before they would forsake him. I know not what these Jews had sworn to Tobiah (to be true to him likely, and to prosecute his designs:) but those of them at this day living are great Swearers (they were so in St. James his time, chap. 9.12.) but they keep no oath, unless they swear upon their own Torah, or Book of the Law, brought out of their Synagogues.

Because he was the son-in-law of Shechaniah ] One of those corrupt Nobles, ver. 17. and Meshullam was another, who also helped to build the Wall, chap. 3.4. and seemed forward, but now shows himself in his colors. Thou mayest be the Fore-horse in the teem (saith One) a Ring-leader of good exercises as Joash, 2 Chron. 24.4, 5, 6. Thou mayest flock after zealous Preachers, as those did after John the Baptist, Matth. 3. Yea stand out in persecution, and not shrink in the wetting, as the thorny ground did not; and yet be no better than a very painted hypocrite.

Verse 19. Also they reported his good deeds before me ] Heb. His goodnesses, as if he had been another Phocion, who was surnamed the good. But this was but in their opinion only, who had little enough goodness, and skill to judge of it. Or if there were any good in him, yet Sunt bona mista malis; and of him might be said, as once of Sfortza Duke of Milan, that he was a very Monster, made up and compact of Virtue, and Vice.

CHAP. VII. Verse 1. When the Wall was built.]

FOR better defense of the City. Moenia, à munienda urbe dicuntur.

And I had set up the doors ] We may not take this expression for a vain-glorious haec ego feci, such as was that of Nebuchadnezzar, Dan. 4.30. boasting as if he (and not Ninus ) had built Babel, when he enlarged it only, and built the Palace: Or that of Augustus, Urbem ego lateritiam inveni, marmoream reliqui. We read of one Lampadius a Noble man in Rome, who per omnia Civitatis membra, through all parts of the City, where other great men had bestowed cost in building, he would set up his own Name (not as a Repairer of the work neither, but) as the chief builder. Trajan the Emperor also is said to have been sick of this disease: and was therefore called by way of jeer Wallweed. But good Nehemiah was none such: he was humiliter sublimis, & sublimiter humilis, as Cyprian phraseth it that is, humbly lofty, and loftily humble; humble in heart, and yet high in worth and works, as Nazianzen saith of Athanasius.

And the Levites were appointed ] Viz. to their several services in the Temple, (as David had distributed them:) after that they had been otherwise employed about the building.

Verse 2. That I gave my brother Hanani ] Of whom see chap. 1.2. Ezra 10. ver. 20.

And Hananiah the Ruler of the palace ] The second person next to the Governor: commanding in his Name within his Court.

Charge over Jerusalem ] Thus he that is faithful in a little, shall be made Master of much, Matth. 25.31.

For he was a faithful man ] Heb. A man of Truth, Faithfulness, or Firmenesse; a sure man, and such as one might safely confide in.

And feared God ] No wonder therefore though faithful to men, See chap. 5.15. God's holy fear is the ground of all goodness and fidelity. Hence Jethro, in his well-qualified Ruler, places the fear of God in the midst of the other graces, as the heart in the body, for conveying life to all the parts, or as a dram of Musk, perfuming the whole box of ointment, Exod. 18.21. Most sure it is, that nothing maketh a man so good a Patriot, as the true fear of God: On the other side, Pietate sublatâ fides tollitur, take away Piety, and Fidelity is gone: as is to be seen in the unrighteous Judge, Luk. 18. ver. 2. and as Constantius Chlorus, father of Constantine the Great, did well experience in his Counselors and Courtiers, whence that famous Maxim of his recorded by Eusebius, He cannot be faithful to me, that is unfaithful to God, Religion being the foundation of all true fidelity and loyalty to King and Country. Hence that close connection, Fear God, Honor the King. And hence that saying of Bernard, If all the World should conspire to make me complot against my Prince; yet I would fear God, and honor the King.

Above many ] This is a singular praise, and by every man to be sought after: ('twas Cicero's posy and practice,

to be the best at every good thing, to excel and exceed others) to be eminent and exemplary, taller then the rest by the head and shoulders full of all goodness, filled with all knowledge, Rom. 15.14, able and active in every good word and work. That's a low and unworthy strain in some to labor after no more grace then will keep life & soul together, that is, soul and hell asunder. God would have his people to be discontentedly contented with the measures they have received, and to be still adding, 2 Pet. 1.5. and advancing, Philip. 3.14. aspiring to perfection, till they come unto the measure of the stature of the fullness of Christ. Eph. 4.13.

Verse 3. Till the Sun be hot ] The Sun hath one of his names, in Hebrew, a calefaciendo, from heating, there is nothing hid from the heat thereof, Psal. 19.6. The name here given to the Sun signifieth a minister, or servant: because it is the common servant of the World, whereby God ministereth light, heat, and precious fruits to all people, Deut. 4.19. and 33.14. It whirleth about the World with incredible swiftness; and is up in a morning before most people. Therefore till the Sun be risen the Gates must be kept shut, to keep out the Enemy, who watcheth his opportunity.

And while they stand by ] to see it done as it ought to be; lest by the treachery or carelessness of Under-officers, it should either be undone, or ill-done. Let them feel with their hands, (so some render it) whether the Gates are made fast or not.

And appoint watches ] Heb. Set thou watches. He speaketh to the two Hanani 's, and bids each of them, whose turn it was, see to the well-doing of it. Xenophon saith of Cyrus, that when he gave anything in command, he never said, Let someone do this, but do thou this.

Verse 4. Now the City was large ] Heb. Broad in spannes, or spaces. And great ] Yet nothing so great as Nineveh was of old; or Babylon then; or Alcair, and Quinsay at this day. Of the former, Bunting saith, that it is threescore miles in compass. Of the Later Paulus Venetus (who himself dwelt therein about the year 1260) writeth, that it is an hundred miles about, being of all the Cities in the World the greatest. Jerusalem was a great City and spacious, though it fell far short of these.

And the people were few therein ] But how exceedingly they multiplied afterwards appeareth by those many thousands of persons there destroyed and carried away by the Romans at the last desolation: as testifieth Josephus an eye-witness, quem lege, & luge. For present, they were so few, that they were not able, without help; to defend the walls in so large a circuit.

And the houses were not built ] All could not be done in a day. But some seiled houses there were, Hag. 1. ver. 4. and Nehemiah was all his time busy in building the old wast places, and raising up the foundations of many generations: so that he was worthily called, The Repairer of the breach, the Restorer of paths to dwell in, Isaiah 58.12. Eusebius saith Nehemiah was twelve years in building the Walls: he should have said, the City: Jerome likewise saith, that he came to Jerusalem, in the twentieth year of Artaxerxes: and made an end of building the Wall and City in the two and thirtieth year: so that, during the whole twelve years of his Government, he was in action.

Verse 5. And my God put into my heart ] Seeing how thinly the City was inhabited, and casting in his mind, what evil might come of it, he bethinks himself (by a motion from Heaven) how to set things to rights: that the City might be better peopled, and (so) preserved. This to do, God put into his heart by his holy Spirit (the sweet motions whereof, are the sound of his goings, the footsteps of his anointed, Psal. 89.51.) We are not sufficient of ourselves (saith that great Apostle) to think anything as of ourselves: but our sufficiency is of God, 2 Cor. 3.5. Nemo Vir magnus sine aliquo afflatu Divino unquam fuit, saith Cicero: No man ever grew to be greatly good, without a Divine instinct.

To gather together the Nobles and the Rulers, &c.] That out of them a tenth man might be taken to furnish out the City, chap. 11.1. after that they had been first prepared by the hearing of the Law, chap. 8.2.

That they might be reckoned by their genealogies ] And so, Jerusalem be inhabited again, in her own place, even in Jerusalem.

Verse 6. These are the children, &c. ] See Ezra 2. ver. 1, 2, 3, &c. with the Notes. Some small differences there are in Names and Numbers between this Catalogue, and that: not by the negligence of the Scribes who wrote out this Register, as Pelican would have it, but by other means, as is above-noted.

CHAP. VIII. Verse 1. As one man.]

See Ezra 3.1. and remember that Omne simile non est idem: this is a distinct History from that.

Into the street ] Or, open place, the meeting-place of the water-gate, See chap. 3. ver. 26. Right over against this Gate, was the Court of the people, saith Lyra, See Ezra 10. ver. 9.

And they spake unto Ezra the Scribe ] The people may, if need be, say to Archippus, Look to thy ministry, &c. ] Whether Paul, or Apollo, or Cephas, All is theirs; (the gifts and abilities of all good Ministers) and they may call for them.

To bring the Book of the Law of Moses ] Wherein he was no less able, then apt to impart, 1 Tim. 3.2. He knew that the best had need hear the Law, ne spiritum sess • rem excutiant, that they might be kept within the bounds of obedience. Not the unruly colt only, but the Horse that is broken, hath a bit and bridle also.

Verse 2. And Ezra the Priest brought the Law ] The Commandment (he knew well) was a Lamp, and the Law a light; and reproofs of instruction the way of life, Prov. 6.23. The Greeks call the Law 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 , the standing mind of God. And if Demosthenes could say of men's Laws, that they were the invention of God; If Xenophon could say of the Persian Laws, that they kept the people, even from coveting any wickedness: If Cicero durst say of the Roman Laws, that they far excelled and exceeded all the learned Libraries of the Philosophers, both in weight and worth: How much more may all this, and more be said of this perfect Law of God, the book whereof was here brought forth by Ezra, and read and expounded in the ears of all the people?

Before the Congregation, both of Men and Women ] Heb. from Man to Woman; for souls have no sexes: and in Christ there is no difference, Gal. 4.28. The Jews at this day little regard their Women; not suffering them to come within their Synagogue. And the Turkish Women never go to their Moschees; neither is there any heed taken or reckoning made of their Religion at all.

And all that could hear with understanding ] i.e. Children also, that were of any growth. Little Pitchers have ears, and little children will understand much, if well principled.

Upon the first day of the seventh month ] A month of more solemnities then any other: this first day was a double holy-day, Levite. 23.24. See Deut. 31.11.

Verse 3. And he read therein ] As a Scribe, he wrote the Law and as a Priest, he read and expounded it. This was Christ's own custom, Luk. 4.16. and the Jews Acts 13, 15, 27. and 15.21. and is still to this day: One lesson is ever read, out of the Law in their public meetings: and another out of the Prophets correspondent to the former in argument. The Holy Scripture is called Mikre the Reading, ver. 9. of this chapter, because it ought to be read to all: and the Word, as if all the use of our ears were to hear this Word.

From the morning until mid-day ] This was a great while; five or six hours together they spent in holy duties, whereas the most amongst us think long of an hour: they sit as it were in the Stocks whiles they are hearing the Word read or preached, and come out of the Church, when the tedious Sermon runneth somewhat beyond the glass, like prisoners out of a gaol.

And the ears of all the people were attentive to the Book ] Heb. Were to the Book of the Law: which phrase importeth both their attention and affection to what they heard delivered. They drew up the ears of their souls to the ears of their bodies; and so one sound pierced both. See the like Luk. 19.48. they hung upon Christ's Holy lips, as loath to lose any part of that precious language. The Jews at this day, though they give very great outward respect to their Torah or Book of the Law (carrying it about their Synagogue at the end of Service in procession, and the like) yet for any show of attention or elevation of spirit, I could never discern (saith one that had been much amongst them) but they are as reverent in their Synagogues, as Grammar-boys are at School, when their Master is absent.

Verse 4. And Ezra the Scribe stood upon a Pulpit of wood ] Heb. A Tower of wood, because high and round, as ours are. The Cappuchines and other Popish preachers are said to have long Pulpits, wherein they may walk and act, as upon stage, in Lent esp • cially: at which time it is the custom of Italy for the same man to preach six days in the week upon the Gospel of the days, and on the Saturday in honor and praise of the Virgin Mary.

And beside him stood Vattithiah, &c. ] For greater authority sake, as concurring with Ezra, and ready in their turn to perform the work. Praedicationis officium suscipit quisquis ad sacerdotium accedit, said Gregory long since. No preacher, is no Minister.

Verse 5. And Ezra opened the Book ] God's Book: not Aristotle's Ethiks, as Melancthon saith, he heard some Popish Priests preaching upon Texts thence taken. And C • rolostadius was eight years Doctor, when he first opened the Bible: and yet at the taking of his degree, he had been pronounced Sufficientissimus.

For he was above all the people ] Both in place, and office: as representing the person of God, and bearing his Name unto his People.

All the people stood up ] For reverence sake. So did Eglon that fat King of Moab, when he heard of a message from God, Judge. 3.20. Balaam being to utter his parable, bids Balak arise up and hear him. Our Savior stood up to read his Text. Luk. 4.16. Constantine the Great, and our King Edward the sixth would not hear a Sermon but standing. The modern Jews show their reverence to their Law by a like gesture; and their adoration is by bowing forward of their bodies: for, kneeling they use none, neither stir they their bonnets in their Synagogues, but remain still covered.

Verse 6. And Ezra blessed the Lord ] i. e. He called upon the Lord, who is worthy to be praised, Psal. 18.3. He prayed before he read, and preached. So ought we to do by his example, as Lyra well noteth, & as is commonly done by all our Ministers. Luther's usual prayer before Sermon was this, Confirm, O God, in us what thou hast wrought: and perfect the work that thou hast begun to thy glory. Lord open our eyes that we may see the wonders of thy Law, &c. Zwingli began his public Lectures thus, O Almighty Everlasting and Merciful God, whose Word is a light to our feet, and a Lanthorn to our paths, open and illighten our minds, that we may piously and holily understand thine oracles, and be so transformed thereinto, that we may not in anything displease thy Majesty, thorough Jesus Christ our Lord, Amen. The Platonists could say, that the light of our minds whereby we learn all • things; is no other but God himself, the same that made all things. This made Ezra here bless the Lord, that is, say with David, Psal. 119. ver. 12. Blessed be thou, O Lord, teach us thy Statutes.

The great God ] The true Trismegist, the Fortissimus Maximus, Opt. Max. All whose attributes are in the highest degree, yea in a degree beyond any superlative.

And all the people answered, Amen, Amen ] This word is Hebrew: but used in all Languages, in the close of prayers. The doubling of it here importeth their assent, and their assurance. It is the voice of one that believeth, and expecteth that he shall have his prayers granted. The Septuagint render it so be it, or so it is. The Apostle reckoneth it for a great loss, when people either say not Amen to public prayers, or not heartily and affectionately, as here, 1 Cor. 14.16. Else, When thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen? The Turks also when their Priest hath said his Litany (such as it is) make answer in manner of a shout Homin, that is, Amen.

With lifting up their hands ] And withal their hearts unto God in the Heavens, Lam. 3.41. This, Nazianzen judgeth to be optimum opus manuum, the best work of the hands, sc. in Coelos ease extendere, ad precesque expandere, to stretch them towards Heaven, and to hold them out in prayer. This way David ennobled his tongue (therefore called his glory ) and so men may their hands.

And they bowed their heads ] In token of the lowliness of their hearts. These outward gestures, as they issue from the fervency of a good heart, so they reflect upon the affections, and do further inflame them. Only note, that these bodily exercises are not always or absolutely necessary in Divine worship. God looks chiefly at the heart, and hateth all outside-service, and heartless devotion, Isa. 1. and 66.3. and such as is that of the Jews at this day. Their holiness, saith One, is the outward work itself, being a brainlesse head, and soul-less body. And the like may be said of the Papist, and of the common Protestant, whose body is prostrate, but his soul bolt-upright within him.

Verse 7. Also Jeshua and Bani, &c. caused the people to understand the Law ] As the audience was great, so, great was the company of Preachers, Psal. 68.11. The people were too many to be taught by one: therefore they made sundry Companies and Congregations, and had several Teachers: as had likewise those primitive Christians, Act. 1. and 3. when once they grew numerous.

And the people stood in their places ] Heb. And the people upon their stand; They kept their stations according to their divisions: not shuffling, or shifting from Preacher to Preacher, but abiding and attending with utmost intention and retention.

Verse 8. So they read in the Book in the Law of God distinctly ] Exposite, clare, vel cum expositione. They read aloud, and so treatably and plainly, that all might know what they read. Some stumble over the chapter so fast, that few are the better.

And gave the sense ] Viz. by comparing place with place, and interpreting one Scripture by another. See the like done by St. Paul at Damascus, Act. 9.22. he laid one Text to another, as Artificers do the several pieces of their work, that they may perfectly agree the one with the other.

Causing the people to understand the reading ] Dabant intelligentiam per scripturam ipsam, so Tremellius rendereth it. Of the Law it may be said, Et latet, & l • cet. The Prophets are as so many expositors and explainers thereof: they do excellently unfold and draw out that arras which was folded together before: they give us Moses unveiled. Search the Scriptures therefore, and compare them. Parallel texts, like glasses, set one against another, do cast a mutual light: like the Sun, the Scriptures show other things, and themselves too.

Verse 9. And Nehemiah, which is the Tirshata ] Or Governor, See Ezra 2.63. He had Jovianus the Emperors wished happiness, which was, that he might govern wise men, and that wise men might govern him.

And Ezra the Priest and Scribe ] See ver. 3.

And the Levites that taught the people ] That numerus nominum, id est, hominum mentioned, ver. 7. Men most happy in such melting hearers. We now-adays prevail as little, as Bede did, when he preached to an heap of stones.

This day is holy unto the Lord your God ] Your mourning therefore, now is as much out of season, as Sampson 's Wives weeping was at her wedding. All God's worships were to be celebrated with joy, Deut. 12.7. and sacrifices offered in mourning, were abomination, Hos. 9.4. See Mal. 2.13. with the Note.

Mourn not, nor weep ] Sc. Under sense of sin, and fear of wrath. This they were called to at another time, Isaiah 22.12. Jam. 4 9, 10. but everything is beautiful in its season, Eccles. 3.3.

For all the people wept when they heard the words of the Law ] For like cause as Josiah did, 2 King. 22.11, 19. His tender heart was troubled and terrified by the menaces of God's mouth uttered against his and the people's sins. Hence some infer, that it was the Decalogue (together with the malediction) that was now read and applied: and that made them weep so fast. Get thee God's Law, (saith holy Bradford ) as a glass to look in—so shall you see your face foul-arrayed, and so shameful, mangy, pockey, and scabbed, that you cannot but be sorry at the contemplation thereof—especially if you look to the tag tied to God's Law: which is such, as cannot but make us cast our currish tales betwixt our legs, if we believe it. But oh faithless hard hearts! O Jezebels guests, rocked and laid asleep in her bed, &c.!

Verse 10. Then he said unto them, Go your way ] A friendly dismission. We must so reprove or admonish others, as that we ever preserve in them an opinion of our good will unto them: for this is that sugar, that sweeteneth all such tarter pilles.

Go your way, eat, &c ] One being asked whether a good man might not feed upon sweet and delicate meat; eat the fat, and drink the sweet, even the choicest Wines and chiefest viands? answered, Yes: except God made bees only for fools. God freely permitteth to his best children the use of his best creatures, even to an honest affluence (on Thanksgiving-days especially) provided, that they feed with fear, and keep within the bounds of sobriety.

And send portions to them for whom nothing is prepared ] That is, to the poor, the fatherless and the widows, Deut. 16.14. Who have not their set meals: nor certain dishes: but as hard fare for their holy-day cheer, as Christ's Disciples had once for their Sabbath-days dinner, Matth. 12.1.

For this day is holy unto the Lord ] An holy convocation Lev. 23.24. a day of blowing Trumpets, a feast-day, See Zach. 8.19. with the Note. A more liberal use of the creature dilateth and exhilarateth the heart, and so disposeth it to thankfulness, Jam. 5.13. Psal. 92.2, 3. Eat, that thy soul may bless me, Gen. 27.19. The idolatrous Israelites sat down to eat, and drink, and then rose up to play. God's people should much more rejoice in the Lord, when refreshed by the creatures, speaking good of his Name, and serving him with cheerfulness in the abundance of all things, Deut. 28.47.

Neither be ye sorry ] No not for your sins now, least it prove a sinful sorrow, See ver. 9.

For the joy of the Lord is your strength ] Or, your fortification, and place of defense against sin, and all the ill fruits of it, Lati igitur sitis, sed non securis gandeatis in Domino, sed caveatis a recidivo. A merry heart (grounded upon a good conscience) doth good like a medicine, Prov. 17.22. It is as marrow to the bones, as oil to the wheels, as a bait by the way to a generous horse: as a back of steel to a bended bow, &c. Surely, as true gold strengtheneth the heart, (that Alchymy-gold, doth not) so doth spiritual joy much more making a man insuperable under sufferings, and unsatisfiable in performance of duties. It is such a precious commodity, as that no good can match it, no evil overmatch it. It beareth all things, believeth all things, hopeth all things, endureth all things, as St. Paul saith of charity, 1 Cor. 13. ver. 7. And as a man that hath plenty of good blood and fresh spirits in his body, being well-lined within, (as we say) can better endure heat and cold, &c. then another that hath not so: in like sort he that hath his heart full of Heaven, his conscience full of comfort, is in case to do and suffer much for, and from God and men. The peace of his conscience will appear in his countenance, as Stevens did: and as the Martyrs in Severus the Emperor his days, who being released for a time seemed to come e myrotheca, non ergastulo, out of a perfumed palace, and not out of a stinking prison; looking more like Angels of Heaven, then men on Earth, as in Eusebius relateth. The cross to such is anointed, as Bernard hath it: and by the joy of the Lord (that oil of gladness) it is made not only light, but sweet: not only tolerable, but desirable, and delectable.

Verse 11. So the Levites stilled all the people ] Made them hold their tongues, and forbear their groans, and moans, the expressions of their great grief conceived for their sins; making a wailing like the Dragons, mourning as the owls, and saying, Look away from me, I will weep bitterly, labor not to comfort me, &c. But these holy Levites did comfort them; and quiet them.

Saying, Hold your peace ] Or, S' • : Peace and be still.

For the day is holy ] And God loves not the bread of mourners for a sacrifice; is like as none might come into the Court of Persia in mourning-weeds, Esth. 4. ver. 4. See ver. 9.

Neither be ye grieved ] It seems, their hearts were even leavened and soured with sorrow, as David's was, Psal. 73.21.

Verse 12. And all the people went their way to eat ] To do all that they were directed to do. They had been in the Furnace of mortification: and now they were willing to be cast into the mould of God's Word, and to be whatsoever the Lord would have them to be. They were only his clay and wax, a willing people, waiting for his Law.

And to make great mirth ] i.e. All kind of honest jollity: for the better exciting their hearts to true thankfulness.

Because they had understood the words ] Not the threatenings only to the refractary; but the promises also, to the penitent and obedient. The Levites had taught them, doubtless, (as the truth is in Jesus) that God therefore threateneth that he may not punish, and desireth to be disarmed, Amos. 4.12. that he giveth to do, what he commandeth to be done, that his mercy is from everlasting to everlasting to them that fear him, to them that keep his Covenant, and that think upon his Commandments to do them, qui faciunt praecepta, etsi non perficiant, that are doing at it, though they are far from perfection. This was very comfortable: this put into them that joy of the Lord which was their strength: this more cheered them, then all their good cheer of their peace-offerings.

Verse 13. And on the second day ] The next day after they had heard the Law expounded; but were not so well satisfied in some points or cases they follow on to know the Lord, Hos. 6.3. Divine knowledge is as a great Lady, that will not easily be acquainted with us, but upon further suit, Prov. 2.3, 4.

Were gathered together, the chief of the Fathers, &c. ] Aeneas Sylvius was wont to say of knowledge, Popular men should esteem it as silver, Noblemen as gold, Princes prize it as pearls.

The Priests and Levites ] These Teachers of others took no scorn to learn of Ezra that perfect Scribe. The wisest here know but in part: because we prophesy but in part, 1 Cor. 13. ver. 9. that is, we are taught but imperfectly, and those that should show us the way, are themselves to seek: to teach us to run to Ithiel the Arch-prophet, as that great Wiseman did, Prov. 30.1. The greatest part of those things which we know, is the least part of the things which we know not, as that Father saith.

Unto Ezra the Scribe ] Who was well instructed to the Kingdom of God; and no less ready to throw out of his treasury, &c. Matth. 13.52. It is said of Tacitus, that he knew all that he should know of the affairs of the World: and that he was primus in Historia; and that ex ejus ore nil temere excidit. Think the same of Ezra, and much more: he was an able Teacher of the ablest Teachers, a sacred oracle, a living library, the argutest and accuratest of men after the Prophets; as Austin is said to have been after the Apostles, in contemplation, and disputation.

Even to understand the words of the Law ] Which he had the day before expounded: and in some passages whereof they had a desire to be better resolved and satisfied. No man can possibly speak all at once, or deliver the mind of God so clearly and fully, but that there may be place left for Cases and Queries.

Verse 14. And they found written in the Law ] And therefore in no wise to be neglected, since there God had written for them great things, Hos. 8.12 Excellent things, Prov. 22.20. marvelous things, Psal. 119.18. There is a mountain of sense hangeth upon every apex or title of it, say the Rabbin's; who do therefore prescribe to their disciples not to write any Letter of it, but by a Copy; not to read it, but in a clean place; not to touch it, but with the right hand: not to carry it about him, but next his heart, &c.

That the children of Israel should dwell in Boothes ] See Ezra 3.4. with the Note. For this, the Law was clear, Lev. 23.34. Deut. 16.13. But this they had not so fully observed, sc. by dwelling in Boothes, till now that they were returned from Babylon, where they had been lately, and for a long time, Strangers. This to profess and set forth, was the intent of that feast, and of this rite of it, of dwelling in Boothes or Bowers. This is intimated, ver. 1.

Verse 15. And that they should publish and proclaim ] Heb. Make a voice to pass, viz. for better preparation, and greater solemnity. God will not take up with a careless and slubberd service: he is a great King and stands greatly upon his seniority, Mal. 1.14.

Go forth unto the m • unt ] Which is covered with all sorts of trees: and nothing like the country Axylus, which is so called, because no trees grow in it, no not so much as thorns, or any kind of fuel. Thorough this country marched Manlius the Roman General, when he went against the Gallograeci.

And fetch olive-branches, and vine-branches, &c. ] Fit for shelter and shadow against the weather. That is very strange that yet is reported by Authors of good note, concerning certain trees in Brazil, of that bigness that whole families live in an arm of one of them, every tree being as populous, as many of our Villages.

And branches of thick trees ] Tyed together with willows of the brook, Levite: 23.40.

Vers: 16. So the people went forth, and brought them ] They had kept the feast of trumpets on the first day of this month. And although no mention be here made of the Feast of Expiation, a day of Humiliation to be kept forever upon the tenth day: yet it is to be presumed, that they kept it, having so good a guide as Ezra. Now also, as not weary of well-doing, they do most solemnly celebrate the Feast of Tabernacles, making themselves booths of boughs in every street throughout the whole City.

Verse 17. Made boothes, and sat under the boothes ] See Verse 14, 15, 16. They that turn this history into mystery, make an allusion of it, 1. To Christ as dwelling in our flesh 2. To Christians as travelling toward heaven, and having here no settled habitation. Heb. 11.13.

For since the days of Jeshua ] Moses is not mentioned; because during his days, till Joshua brought them into the promised land, they kept not this feast, likely.

Had not the children of Israel done so ] Kept this feast they had, but not so kept it: viz. with that devotion, solemnity, and great gladness, being in so poor a case, and yet so unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the Temple) and all those succeeding Reformers, there should something be omitted about the feast of Tabernacles (kept as 'tis thought by Solomon, 2 Chron. 7.8.) till their return from Babylon; yet so it was.

Verse 18. And also day by day ] Not only on the first and last day ( that great day of the feast; John 7.37.) but every day; this good man was at it; being Insatiabilis Dei cultor, (as Chrysostom saith of Saint Paul, ) an insatiable worshipper of God; and accounting quod nimis angusta pietas est; ad legem, bonum esse; to do nothing for God more then needs must, was too little.

And they kept the feast seven days ] The people were as willing to hear, (and do other holy duties) as Ezra was to preach. So were Chrysostom's hearers; who were wont to say that they could better be without the Sun-light, then Chrysostom's daily Sermons. So likewise were Calvin's hearers at Geneva, where he preached every day in the week for most part, and had a constant audience that even over-admired (some of them at least) his most excellent pains and parts; as Zanchi shows and complains in the Epistle Dedicatory set before his Miscellanies: taxing them of 〈 in non-Latin alphabet 〉 , man-worship.

And on the eighth day was a solemn assembly ] Heb. A restraint, viz. from servile works: or a Retention, viz. a holding of the Congregation together for holy uses. Tremellius rendereth it diem interdicti: The vulgar Latin of Lyra thus, They made a gathering, sc. for necessaries about the Temple. This eight day thus kept might prefigure the Christian Sabbath, that first day of the week.

CHAP. IX. Verse 1. Now in the twentieth and fourth day]

A Day after the feast of Tabernacles, they keep a solemn fast:

There is in this present life an interchange of all things, a succession of feasting and fasting. Of the best, whilst here it may be said, as Pliny doth of Metellus, Infelix dici non debet, felix non potest: unhappy you cannot call him; happy you may not. One compareth him to the Ark, which was ever transportative, till settled in Solomon's Temple: Another to quicksilver, which hath in itself a principle of motion, but not of rest.

The children of Israel were assembled with fasting ] As Epaminondas walked heavily the day after his triumph. Deadnesse of spirit is apt to follow our liveliest joys: but that must be looked too, and security prevented, which is wont to seize upon men after holy duties; like as worms and wasps eat the sweetest fruits. These fasters had wept at the hearing of the Law, and were stilled by the Levites, chap. 8.11. because it was unseasonable. Now the feast being over, and their hearts yet full of grief for their great sin in taking strange wives, (not yet put away, though they had vowed to do it, Ezra 10.3. &c.) they first put away those wives on the twenty third day, and then humble themselves by fasting and prayer on this twenty fourth day; being wrought thereunto by the reading of the Law, as is implied in the next verse.

And with sackcloth ] As acknowledging themselves unworthy of the coarsest clothing: and that, but for shame, they would have stripped themselves naked.

And earth upon them ] As those that had forfeited all, and deserved to be as far under ground, as now they were above.

Verse 2. And the seed of Israel ] Called Israelites, (not Abrahamites) from their wrestling with God by prayer and tears, and prevailing. Called also Jews from Judah, which signifieth the Confessor. Here it is said of them that.

They stood and confessed their sins ] All their sins either actually committed, or habitually comprised in their body of sin. This whoso doth in due manner shall have mercy, Prov. 28.13. Yea, he shall have heaven. Israel had power with God as a Prince. Judah the Confessor got the Kingdom from Reuben. Confession is the way to the Kingdom, walk in it: Only it must be joined with confusion of sin, as here. They separated themselves from all strangers, they abandoned their peccatum in aleiciis, their darling sin, they kept themselves from their iniquity, Psal. 18.23. Hoc non fit verbis, Marce: ut ameris, ama.

And the sins of their fathers ] i. e. Of their Progenitours: which are owned, if not bewailed, disclaimed.

Verse 3. And they stood up in their place ] The people stood for reverence-sake to the Word read (see chap. 8.5.) Or the Ministers stood up in their Pulpits, where they represent God himself as his Ambassadors; and should therefore lay down all self-respects and aims at the Pulpit door; and be fully of his mind, who said, I would not be found speaking or doing ought that I thought Christ would not approve of, if he were corporally present.

And read in the book ] Giving the sense of that they read; and applying it close to men's consciences. This was preaching indeed: for as every sound is not music; so neither is every Pulpit-discourse, Preaching. Cura Pastoralis est ars artium & scientia scientiarum, saith one, It is a matter of great skill to divide the word aright. See chap. 8.8.

One fourth part of the day ] i. e. for three hours: from nine a clock to twelve. This warranteth our preaching Fast-Sermons; though prayer be the chief business of such a day. See Jer. 36.6, 7.

And another fourth part ] Sc. From twelve to three: thus besides the ordinary morning and evening sacrifices, they divided the day betwixt Preaching and Prayer, as those did, Acts 6.4. And as the Priests of old taught Jacob God's judgments, and put incense before the Lord, Deut. 33.10. The Jews at this day boast that they divide the day (even the working-day) into three parts: the first ad Tephillah they spend in Prayer; the second ad Torah, in reading the Law; the third ad Malachah, in their worldly business. But you are not bound herein to believe them.

They confessed ] Not without supplication for pardon, and power to do better.

And worshipped the Lord their God ] Inwardly and outwardly, giving him his due glory, and resting upon him by a lively faith in the gracious promises: being fully persuaded of this, that together with the forgiveness of sin they should have those particular blessings which they sued for, so far as might stand with God's glory, and the good of their souls.

Verse 4. Then stood up ] Each of these eight in his turn, or each in his own proper place: the people being, for more conveniency-sake, divided into eight several Congregations.

And cried with a loud voice ] Verbis non modo disertis, sed & exsertis, that God might hear (which yet he can do very well without any audible voice, Exod. 14.15. 1 Kings 22.32.) and all the people might hear, and join in prayer.

Unto the Lord their God ] As being in Covenant with them. This shows their faith, as the former their fervency. Faith is the foundation of Prayer: and Prayer is the fervency of Faith.

Verse 5. Then the Levites, Jeshua, &c. said, stand up ] Gird yourselves, and serve the Lord, as Luke 17.8. Be instant, or stand close to the work; set sides and shoulders to it, Rouse up yourselves, and wrestle with God. Hoc agite, said the Roman Priest to the people at their sacrifices. And Sacerdos parat fratrum mentes dicendo, Sursum corda, saith Cyprian, In the Primitive times the Ministers prepared the people to serve God, by saying, Lift up your hearts.

And bless the Lord your God forever ] Give him immortal thanks, all possible praise, amore, more, ore, glorify him doingly, 1 Cor. 10.30, 31. Ephes. 1.11, 12. Think of the multitude, seasonableness, suitableness, constancy, &c. of God's favors: and then give him the glory due unto his Name; which yet we can never do, because his Name is exalted above all blessing and praise (as it followeth here) so that if we should do nothing else all our days, yea as long as the days of heaven shall last (said that Martyr) but kneel upon our knees and sing over David's Psalms to God's praise, yet should we fall far short fo what we owe to the Lord, who is most worthy to be praised.

And blessed be thy glorious name ] These holy Levites having called upon the people to bless God, break forth into the performance of this Divine duty themselves. So Saint Paul often exhorting the Saints to pray, falls a praying for them.

Which is exalted above all blessing and praise ] So that when we have done our utmost herein, we can never over-do. David is oft so transported, that he seems to forget himself, as a bird that hath got note, records it over and over, as Psal. 136. for his mercy endureth forever. And Psal. 150. in six verses are twelve Hallelujahs. Praise him (saith He Verse 2.) according to his excellent greatness (for great is the Lord, and greatly to be praised, Psal. 145.3.) and verse 6. Let everything that hath breath, praise the Lord, Or, Let every breath praise the Lord. As oft as we breath, we are to breath out the praises of God; and to make our breath like the perfumed smoke of the Tabernacle.

Verse 6. Thou, even thou art Lord alone ] Jehovah is God's incommunicable name: that holy and reverend Name of his which Jews pronounce not, we too oft profane, at least by not considering the import of it; which is enough to answer all our doubts, and to fill us with strong consolation, had we but skill to spell all the letters in it.

Thou hast made heaven ] With great skill and artifice thou hast made it, three stories high, 2 Cor. 12.2. Heb. 11.10.

The heaven of heavens ] Called the highest, Luke 2.14. and the third heaven, 2 Cor. 12.2. Of this heaven no natural knowledge can be had, nor any help by human arts, Geometry, Opticks, &c. for it is neither aspectable, nor movable.

With all their host ] i. e. Their furniture; Angels, those heavenly Courtiers, Sun, Moon and Stars, &c. which are all God's servants, Psal. 119.91. and do, in their way, worship Him.

The earth and all things that are therein ] God may be read in the great book of Nature, which hath three leaves, Heaven, Earth, and Sea. Heaven is all that's above earth: Earth is an element of cold and dry nature, thick, solid, heavy, placed in the midst of the world as the foundation thereof, and therefore unmovable, though round (and in that respect naturally apt for motion) and though founded, not upon solid rocks, but fluid waters. This, Aristotle himself wondered at, Lib. 2. de Coelo, cap. 13.

And all things that are thereon ] Either therein, as metals and minerals; or thereon, as men, beasts, creeping things, &c.

The Seas and all that are therein ] As, There is that Leviathan, and creeping things innumerable: God's handy-work all of them.

And thou preservest them all ] Givest them 〈 in non-Latin alphabet 〉 , Acts 17.25. life and breath, motion and maintenance; thou upholdest the whole creation by the word of thy power, and all things subsist by thy manutension. God doth not cast off the care of his works that he hath made (as doth the Carpenter, or Shipwright) but being perpetually present with them, ruleth, disposeth and ordereth all by a certain counsel, to his own ends, and at length to his own glory.

And the host of heaven worshippeth thee ] Angels, and Saints especially: who the more they know of God, the more they love him and honor him; making their addresses to him with greatest self-abasement, considering their distance, and disproportion. Thus Angels: As for Saints; All thy works praise thee, O God, saith David, that is, they give matter and occasion; but thy Saints bless thee, Psal. 145.10. How they do this, see Rev. 5.11, 12.

Verse 7. Thou art the Lord the God ] Heb. That Lord, with an emphasis, with an accent; and besides thee there is none other. See verse 6. This is proved by his free favors to Israel, and patient bearing with their evil manners in the wilderness; there being not any God like unto our God, for pardoning of sin, and passing by the transgression of the remnant of his heritage, Mic. 7.18.

And didst choose Abram ] God first chose him for his love, and then loved him for his choice.

And broughtest him out of Ur of the Chaldees ] Pulling him as a brand out of that fire, where, till then, he had lived (and might else have died) an Idolater, Josh. 24.2.

And gavest him the name of Abraham ] See the Note on Gen. 17.5.

Verse 8. And foundest his heart faithful ] He must needs find it so, who had made it so. Otherwise Abraham, as well as any other, might well say, Horreo quicquid de meo est, ut meus sim. The natural heart is deceitful and desperately wicked, &c. a bundle of sin (folly is bound up, &c.) a treasury of sin (an evil man out of the evil treasure of his heart, &c.) a raging Sea of sin, Isaiah 57.20. a world of wickedness, James 3.6. If any good be in it, 'tis but as a drop of rose-water in a bowle of poison; where falling, it is presently corrupted.

And madest a Covenant with him ] To be his God, and the God of his seed. This was divini mellis alveare, the be-hive of heavenly honey: this was more then to be made Monarch of the whole world. See Gen. 17.20, 21.

To give the land of the Canaanites, &c. ] Who had filled that good land from one end to the other with their uncleannesses, Ezra 9.11. and were therefore worthily rooted out of it. So Josephus reporteth that in his time these Jews were grown so wicked, that if the Romans had not destroyed them, without doubt either the earth would have swallowed them up, or fire from heaven have consumed them. Bede saith of the ancient Britain's (immediately before their destruction by the Saxons) that they were come to a very great height of wickedness: so as to shame the counsel of the poor, because the Lord was his refuge, Psal. 14.6.

And hast performed thy words ] Of many promisers it may be said, as Tertullian of the Peacock, all in changeable colors; as oft changed as moved. Sertorius paid his promises with fair words. Antiochus was surnamed Doson, because he oft said I will give you this, or that, but never did. God is none such.

For thou art righteous ] That is, faithful: for there is a twofold justice of God. 1. Of Equity. 2. Of Fidelity. See 1 John 1.9. Rev. 10.1. Where Christ is said to have a rainbow on his head; to show that he is faithful and constant in his promises.

Verse 9 And didst see the affliction ] The eyes of the Lord are upon the righteous, as well as his ears open to their prayers: he knoweth their soul in adversity, & de remedio prospicit, he is solicitous of their safety.

And heardest their cry by the red sea ] Though mixed with much murmuring, Exod. 14.10. So he heard that pitiful poor prayer of David, Psal. 31.22. I said in mine haste, I am cut off from thine eyes: Nevertheless thou heardest the voice of my supplications, when I I cried unto thee. God heareth the young Ravens, Psal. 147.9. though they have but an hoarse and harsh note, make no melody to move pity, and cry but by implication only, and not directly unto him.

Verse 10. And shewedst signs and wonders upon Pharaoh ] That sturdy Rebel, whom neither Ministry, nor misery, nor miracle, nor mercy could possibly mollify. This was worse then any or all those ten plagues sent upon him, whereof see Exod. 3.19. with the Note.

For thou knewest that they dealt proudly, &c. ] This the just and jealous God could not away with, Exod. 18.11. His work in Heaven is (said that Heathen) to cast down the lofty, and to lift up the lowly.

So didst thou get thee a name ] i. e. A great fame of thy power and justice, to the conversion of some (as Jethro, Exod. 18.1.) and conviction of others, as Deut. 32.31. Josh. 2.10. 1 Sam. 4.8.

Verse 11. And thou didst divide the Sea before them ] That which threatened to swallow them, preserved them. For this, shall everyone that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him, Psal. 32.6.

As a stone into the mighty waters ] As lead, Exod. 15.10. So shall Rome (that spiritual Egypt ) once sink into the bottom of the Sea, as a millstone thrust into it by a mighty Angel, with a most impetuous force, Rev. 18.21.

Verse 12. Moreover thou leddest them by day, &c. ] This pillar of a cloud was miraculously moved with such variation as God thought fit, for the guiding of their journeys: much better then did or could Vibilia that Heathen-fiction.

And in the night by a pillar of fire ] Though they did not usually journey in the night, yet sometimes they did; and then this pillar of fire was their guide. God is with his at all assays; and is all in all unto them, Psal. 121.4. See Isaiah 4.5, 6.

Verse 13. Thou camest down also upon mount Sinai ] A place of many bushes and briers: The Law there delivered, pricketh and pierceth the consciences of evil-doers. Thither God came with ten thousands of his Saints, as Moses (who climbed up that hill, and alone saw it) saith, Deut. 33.2.

And spakest with them from heaven ] He came down upon Sinai, and yet spake from heaven: See a like text, John 3.13. There he spake also with us, Hos. 12.4. See that ye refuse not him that speaketh from heaven, see that ye shift him not off, much less turn away from him, Heb. 12.25.

And gavest them right judgments, &c. ] All these high praises are far below the worth and excellency of God's holy Laws. They were given in the wilderness, because (saith Philo ) they are to be learnt in a wilderness; seeing there we cannot be hindered by the multitude. But this is no way solid, as one hath well observed.

Good Statutes and Commmandments ] Good they are in respect, 1. Of the Author. 2. Of the Matter. 3. Of the Effect; for they make those good that observe them. This is true of the Moral Law; as for the Judicial, it was fitted to the Jews, and best for them: but Carolostadius did ill to seek to force it as needful for all Christian Commonwealths. Solon being asked whether he had given the best Laws to the Athenians? answered, the best for them, the best that they could suffer. So here.

Verse 14. And madest known unto them thy holy Sabbath. ] Not then first known to the Church: but of old observed, even from the beginning, Gen. 2.3. about 2544. years before it was made known in such a solemn sort at Sinai; as having been much neglected and forgotten, during the Egyptian servitude. So it was by the German Churches, till God awakened them by the loss of Prague (that first blow given them) and that upon the Sabbath day, which they kept no otherwise then if it had been Dies daemoniacus, and not dominicus, (as their country-man Alsted complaineth) and as if it had been called Sabbath from Sabbos a name of Bacchus, as Plutarch dreamed.

And commandedst them precepts ] See the Note on verse 13.

Verse 15. And gavest them bread from heaven ] Pluviam escatilem, & petrum aquatilem, as Tertullian phraseth it. God rained down Angels food, and set the flint a broach; and this he did for their hunger, for their thirst, fitting his favors ad cardinem desiderii, according to their need, and request. Besides that, their bread was sacramental, whereof they communicated every day. Their drink also was sacramental, that this ancient Church might give no warrant of a dry Communion: for they did all eat of the same spiritual meat, and did all drink the same spiritual drink, the same that we do at the Lord's Supper, 1 Cor. 10.3, 4.

And promisedst them that they should go in, &c. ] And the like promise he hath made of heaven to all his people. Let us therefore fear, &c. Heb. 4.1. Let us therefore cleanse ourselves, &c. 2 Cor. 6.1. Let us haste away in our affections, Col. 3.2.

Which thou hast sworn ] So he hath to give us heaven, (because he knows how backward we are to believe him, without such a pawn) that by two immutable things, God's Word, and God's Oath (which maketh his Word not more true, but yet more credible) we might have strong consolation, Heb. 6.18. and more abundant entrance into the everlasting Kingdom of our Lord and Savior Jesus Christ, 2 Pet. 1.11.

Verse 16. But they and our fathers ] God's mercies have been hitherto mentioned, that their sins might thereby be aggravated: For good turns aggravate unkindnesses; and men's sins are much increased by their obligations. It is charged upon Solomon as a foul fault, that he departed from the Lord, who had appeared unto him twice, 1 Kings 11.9.

Dealt proudly ] Pride is the Master-pock of the soul, and the root of rebellion against God, Psal. 119.21.

And hardened their necks ] As unruly beasts that will not bear the yoke; lawless and awe-less persons that refuse to be reformed, hate to be healed.

And hearkened not to thy Commandments ] But rather to the Devils whistle, calling them off from better practices.

Verse 17. And refused to obey ] Heb, To hearken. They not only not hearkened, but refused to hear reasons why they should; as having made their conclusion, and being as good as ever they meant to be. This is to add rebellion to sin: this is that stubbornness that Ahaz is taxed of and branded for, 2 Chron. 28.25.

Neither were mindful of the wonders ] These soon grew stale to them, as the Psalmist proves by their wicked practices, Psal. 106.13. And truly who that looketh upon our lives, would ever think that God had done any wonders for us of this Nation, either by sea or land, either against fire-works or water-works formerly; or against a viperous brood amongst ourselves, here alate?

And in their rebellion appointed a Captain ] They once talked (in their mad mood) of doing such a thing, and therefore they are here said to have done it: Like as Josh. 24.9. it is said that Balac arose and fought with Israel; and yet the story saith no such matter. But if he did not, yet because he thought and talked of such a matter; it was a done thing before the Lord!

But thou art a God ready to pardon ] Heb. A God of pardons. One that hast set up a pardon-office; where pardons for penitents lie ready sealed, that the sinner may not be to seek, that he may not perish in his sins while the plaster is in providing. It is our comfort that we have to do with a forgiving, sin-pardoning God, that doth it naturally, Exod. 34.6. plentifully, Is. 55.7. constantly, Ps. 130.4. This should be as a perpetual picture in our hearts.

Gracious ] Doing all for us gratis, & ex mero motu; out of his free and unexcited love.

And merciful ] All-bowels; whereby he is inclined to succor them that are in misery, notwithstanding their sins. See his Non-obstante, Psal. 106.8.

Long-suffering ] Heb. Long of anger, that is, Long ere he will be angry; not hasty of spirit, as Prov. 14.17, 29. but wondrous patient, amidst a world of provocations.

And of great kindness ] Exceeding propense to communicate good. The Hebrew word signifies a large quantity either continued (that is, magnitude or greatness) Psal. 48.2. Or discrete (that is, multitude) Psal. 3.1, 2.

And forsookest them not ] That is, not utterly, as David prayeth, Psal. 119.8. and after him Solomon, 1 Kings 8.57. When God forsaketh a people or person, woe be to them, Hos. 9.12. What a terrible text is that, Ezek. 22.20. I will gather you in mine anger, and my fury, and I will leave you there? and that other, Jer. 16.13. I will cast you out of this land into a land that ye know not — where I will not show you favor? This last was worse then all the rest. This the Prophet well knew; and therefore cried out, Lord leave us not, Jer. 17.17.

Or if thou desert us for a time, yet do not disinherit us forever. If thy dereliction of us be penal, yet let it not be Perpetual.

Verse 18. Yea when they had made them a Golden Calf ] An ounce whereof the Jews say is still to this day in all the punishments that befall them: though some of their Rabbin's have the face to excuse this gross Idolatry of their forefathers. See Act. 7.41. 〈 in non-Latin alphabet 〉 , Vitulificarunt.

And said, this is thy God ] Exod. 32.4. These be thy God's. It was the Serpents Grammar that first taught men to decline God in the plural number: Ye shall be as God's, Gen. 3.

That brought thee out of the Land of Egypt ] Some of them then did mean to worship the true God, in this false manner: hence Exod. 32.5. there is proclaimed a feast (not to the Golden Calf, but) to Jehovah. Here then falls to the ground the Papists plea for their image-worship.

And had wrought great provocations ] Or, Blasphemies, 2 King. 19.3. Idolatry is no better. Jerome as oft as he meeteth with this Hebrew word in the book of Psalms (and that is five several times) he translateth it, to balspheme.

Verse 19. Yet thou in thy manifold mercies ] Nothing else could have kept him from turning them off, and saying to them as once Jephta did, Judge. 11. Behold ye have thrust me out: and do ye come unto me in your distress? Go, cry unto the God's which ye have chosen: Let them deliver you in the time of your Tribulation, Judge. 10.

Forsookest them not in the Wilderness ] And yet he was near the matter, when he would own them no longer, but even fathered them upon Moses, saying, Exod. 32.7. Thy people which thou broughtest out of the Land of Egypt, have corrupted themselves.

The pillar of cloud departed not ] It is sad with a people when God sends for his Love-tokens (his Ordinances) when they have sinned away their light; and so wiped off all their comfortables.

Verse 20. Thou gavest also thy good Spirit ] Viz. to their Governors and teachers, Numb. 11.16, 17, 25, 26. Yea to every good soul, that they might be all taught of God, led into all truth and holiness, Eph. 5.9. For which end God hath promised to pour his Spirit upon all flesh, that is, the best thing upon the basest. Next to the sending of his Son in the flesh (which is called the gift Joh. 4.10. and the benefit 1 Tim. 6.2.) what can God do more for his people then to give them his good spirit? this is to give them all good things in one, Mat. 7.11. with Luke 11.13.

And withheldest not thy Manna ] See verse 15. It is twice mentioned as a singular and signal mercy. And it is well observed by a Reverend Writer, that this Manna and water from the Rock, (which was Christ in the Gospel) were given this people before the Law, the Sacraments of grace before the legal Covenant. The Grace of God preventeth our obedience: Therefore shall we keep the Law of God, because we have a Savior.

Verse 21. Yea forty years didst thou sustain them ] Sustaine them? this is a mere Miôsis, since never was Prince so served in his greatest Pomp, as these rebellious Israelites were in the wilderness: They had their Quails and their Manna, and the Rock to follow them, &c.

So that they lacked nothing ] No more shall they that seek the Lord lack any good thing, Psal. 34.10, and 84.11. God will not be a wilderness to them, or a land of darkness, Jer. 2.31. A sufficiency they shall be sure of, if not a superfluity: yea in the midst of straits they shall be in a sufficiency, 1 Tim. 6.6. The ungodly are not so, Job 20.22.

Their cloths waxed not old ] They wore not in the wearing; this was wonderful: these men lived in an age of miracles; here was no need of What shall we put on? For the cloths they had of their own, and that they borrowed of the Egyptians decayed not; but, as some think, grew up with their persons. See Deut. 8.4. and 29.5.

And their feet swelled not ] Nor did any other disease annoy them, while they were in the wilderness, There was not one feeble person among them: this was a sweet mercy. Non est vivere, sed valere, vita; si vales, been est. Uincentio Pestiom an Italian Gentleman being asked how old he was? answered that he was in health. And to another that asked how rich he was? answered, that he was not in debt. This was the happiness of these Israelites in the wilderness.

Verse 22. Moreover, thou gavest them Kingdoms and Nations ] God gave them all; for he is the true proprietary, he pulleth down one, and setteth up another. This, Nebuchadnezzar acknowledged (after he had been turned a grazing,) and Charles the Fifth, Emperor of Germany, who in twenty eight battles in America waged by Cortez and Pizarro won eight and twenty Kingdoms. And what a world of Nations are swallowed up in the greatness of the Turkish Empire? America hath the hapinesse to be out of their reach.

So they possessed the land of Sihon ] God's favors must not be mentioned in the lump only, and by whole-sale; but particularly enumerated and celebrated.

Verse 23. Their children also multipliedst thou ] Judea was not above two hundred miles long, and fifty miles broad (not near the half of England by much,) yet what a numerous people were they? what huge armies had they?

And broughtest them into the land ] Not the nearest way, but the best for them; that he might humble them, and try them, and do them good in the latter end. If God will bring us to heaven at length, (as Israel in the wilderness, so) must we follow him and the line of his Law, though it seem to lead us in and out, backward and forward, as if we were treading a maze.

Concerning which thou hadst promised to their fathers ] And they disposed of it by Will to their posterity, as if they had been in present possession. God's promises are good sure-hold: the Patriarchs would be buried there, though they died in Egypt, and keep possession, as they could: for they knew that all was their own.

Verse 24. So the children went in ] After that they had been held a long while under the Egyptian servitude. God knows how to commend his favors to us, which cito data cito vilescunt, lightly come by, are lightly set by.

And thou subduedst before them — the Canaanites ] There is an elegancy in the original, Thou bowedst or pressedst down those crookened or depressed ones, the Canaanites who had their very name (portending their condition) from bowing down, as born to be servants of servants, according to Noah's curse, Gen. 9.25. with Rom. 11.16.

And gavest them into their hand ] If any were unsubdued, it was through their own sloth, for which they are reproved, and by which they afterwards smarted. It is the observation of a good Divine, that as seven Tribes are justly taxed by Joshua for their negligence and sloth in not seeking speedily to possess the land God had offered them, Josh. 18.2. so may the most of us be justly rebuked for grievous security about the heavenly Canaan. Divers of the better sort have but a title: and therefore it justly falleth out, that these are buffeted by Christ, as those were disgraced by Joshua.

That they might do with them as they would ] Save or slay whom they pleased; yet not forgetting the Laws of humanity; as the bloody Spaniards have done amongst the miserable Indians: causing them to cry out, that it had been far better, that the Indies had been given to the Devils of hell then to them, and that if the Spaniards go to heaven when they die, themselves will never come there, though they might.

Verse 25. And they took strong Cities ] With no great ado: like as towns were said to come in to Timothy (the Athenian -General) his toiles while he slept. This he ascribed to his own prowess and policy: often interlacing this proud speech (Herein Fortune had no part) and from thenceforth never prospered, in anything he undertook.

And a fat land ] Flowing with plenty of dainties; though Strabo spitefully slander it for craggy and barren.

And possessed houses full of all goods ] Of all pleasant and precious substance: for the Canaanites were great Merchants, Isaiah 23.8. Hos. 12.7. Ezek. 17.4.

Wells digged ] A great commodity in that hot Country.

Vine-yards and Olive-yards ] A singular help to house-keeping.

So they did eat and were filled ] They had enough of everything; and did eat whiles eating was good, as they say Queen Elizabeth did seldom eat but of one dish, rose ever with an appetite, and lived about seventy years. King Edward the sixth was wont to call her His sweet sister Temperance.

And delighted themselves in thy great goodness ] They lived in God's good land; but not by God's good Laws; the refreshing they found by his best creatures was none other but such as his, who warmeth himself, and saith, Aha, I am warm, I have seen the fire, Isa. 44.16.

Verse 26. Nevertheless they were disobedient, and rebelled ] See how full in the mouth these holy Levites were in aggravating their own and their forefathers sins, which swelled as so many toads in their eyes; neither could they ever sufficiently disgrace them. This is the property and practice of the true penitentiary.

They cast thy Law behind their backs ] That is, they vilipended and undervalued it; God drew them by the cords of a man, (so the cords of kindness are called, Hos. 11.4. because befitting the nature of a man, and likeliest to prevail with rational people) but they like men (or rather like beasts) transgressed the Covenant: and, as if God had even hired them to be wicked, so did they abuse all his benefits to his greatest dishonor; being therefore the worse, because in reason, they ought to have been better.

And slew thy Prophets which testified against them to turn to thee ] This was the worst they did to them, and that for which they received mercedem mundi, the wages of the mad world ever beside itself in point of salvation, and falling foul upon such as seek its good. This is that sin that brings ruin without remedy, 2 Chron. 36.16. Prov. 29.1. for, precious in the sight of the Lord is the death of his Saints, Psal. 116.

And they wrought great provocations ] Or, Blasphemies: see verse 18.

Verse 27. Therefore thou deliveredst them ] Flagitium & flagellum, sicut acus & filum. Sin and punishment are tied together with chains of adamant.

Who vexed them ] Heb. Put them to straits; so that they had not what shift to make, or how to help themselves.

And in the time of their trouble ] Vexatio dedit intellectum. The time of affliction is the time of supplication. When out of the depths God's people cry unto him, they may have anything, Zach. 13.9. speedy audience, unmiscarrying returns of their prayers.

Thou gavest them Savior's ] i. e. Deliverers such as the Judges were, Judge. 3.9. and such as Flaminius the Roman was to the poor Argives; who therefore called him Savior Savior, and that with such a courage, ut corvi fortuito superv • lantes, in stadium deciderent, that the birds fell to the earth amazed with that outcry; the air was so dissipated with their acclamations.

Verse 28. But after they had rest, they did evil again ] As standing pools breed vermin; as sedentary lives are subject to diseases. If men be not poured out from vessel to vessel, they will soon settle upon their • ees. Because they have no changes, therefore they fear not God, Psal. 55.19. saith David, of the wicked: and Psal. 30. David himself was afflicted, delivered, and then grew wanton. Then troubled again; verse 7. cries again, verse 8.9. God turns his mourning to joy again; whereof if he surfeited not, it was well bestowed on him. But rarae fumant felicibus arae. We are commonly best when worst: and Pliny told his friend, that the best way to live well, was to be as good in health, as we promise to be when we are sick.

Therefore leftest thou them in the hand of their enemies ] Who can do us no hurt, but by Divine permission; though they bandy together, and bend all their forces to harm the Church, yet are they bounded by God, and can do nothing, till he leave his people in their hands.

Had the dominion over them ] Ruled them with rigor.

And many times didst thou deliver them ] Even toties quoties: for as the eye is not wearied with seeing, nor the ear with hearing: so neither is God with showing mercy. But as the Sun shineth after it hath shone, and as the spring runneth after it hath run; so doth the Lord proceed to do good to his in their necessity; and that according to his mercies which never fail, Lam. 3.22.

Verse 29. And testifiedst against them ] Toldest them of their sins, foretoldest them of their dangers, didst all that could be done to do them good: but nothing would do.

Yet they dealt proudly ] See verse 16.

And hearkened not ] Intus existens prohibuit alienum; Hear, and give ear, be not proud, Jer. 13.15.

But sinned against thy judgments ] i. e. Thy Statutes, though made with so much reason and respect to our good, that if God did not command them, yet were it every way our best way to practice them, Isaiah 48.17. I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou shouldest go. As who should say, It is for thy profit that I command thee this or that, and not for mine own.

Which if a man do ] But that, as now, he cannot do, and therefore not be saved by the Law, Rom. 10.5. Our Savior indeed said to that young justiciary, This do and thou shalt live, Luke 10.28. But that was all one, saith Luther, as if Christ had said unto him, Vade & morere, Go upon thy death; for do this of thyself, and live thereby thou art never able.

And withdrew the shoulder ] When called to take up Christ's yoke, or to bear his cross. See the Note on Zach. 7.11.

And hardened their necks ] To sinews of iron, they added brows of brass.

Verse 30. Yet many years didst thou forbear them ] Heb. Protract over them: or draw out thy loving kindness toward them, to the utmost.

And testifiedst against them ] As verse 29. They wanted not for warnings or wooings, with, Woe unto thee O Jerusalem: wilt thou not be made clean? when shall it once be?

Yet would they not hear ] But as Sea-monsters, or Catadupes, or men borne in a mill, or as one that is running a race; give him never so good counsel, he cannot stay to hear it.

Therefore gavest thou them ] As uncounselable, incorrigible.

Verse 31. Nevertheless for thy great mercies sake ] Mans perverseness cannot interrupt the course of God's goodness. In the midst of judgment, he remembereth mercy, which beareth the same proportion to his judgment, which seven (a complete number) hath to an Unity.

Thou diddest not utterly consume them ] God will repent for his people, when he seeth their power is gone, Deut. 32.36. and be jealous with a great jealousy, when the enemy goes beyond his commission, Zach. 1.14, 15.

For thou art a gracious and merciful God ] And this is most seen, when misery weighs down, and nothing but mercy turneth the scale.

Verse 32. Now therefore our God, the great, the mighty ] It is an high point of heavenly wisdom, in the beginning of our petitions, to propound God to ourselves under such holy notions and fit expressions, as wherein we may see an answer to our prayers, as here. See chap. 1.5.

Let not all the trouble ] Heb. The wearying, the lassitude. Afflictions are not joyous, but grievous to the flesh, which doth soon flag, and even sink under the burden, if not supported by the hand of heaven.

Seeme little before thee ] As if we had not yet suffered enough, but (as if we wanted weight) must be made yet heavier by an addition of new afflictions, 1 Pet. 1.6. God is apt to think a little enough, and spare, Isaiah 40.1. and to take care that the spirit fail not before him, that his children swoon not in the whipping, Isaiah 57.16. He knows that every child of affliction hath not the strength to cry out as Luther did, Feri Domine, feri, smite on, Lord, smite on, for I am absolved from my sins: or as another did, I thank thee O Lord, for all mine extremity: and I beseech thee, if thou think good, to add to it an hundred fold more &c.

That hath come upon us ] As foul-weather comes afore it is sent for. Heb. Hath found us; for we sought it not, but would gladly have shunned it.

Since the times of the Kings of Assyria ] Who yet were their most favorable enemies; and are therefore compared to a golden head in Nebuchadnezzar's Image: but any servitude is grievous: and among the Greeks, after that they were delivered from the tyranny of the Macedonians and Spartans, the Cryer at the Namaean games was forced to pronouncethe word Liberty iterumque iterumque, again and again. And how earnest are God's people here in deprecating another captivity. He heareth them; and for their late seventy years captivity, granteth them seven seventies of years ( Daniel's weeks) for the enjoyment of their own country.

Verse 33. Howbeit thou art just ] So Mauricius the Emperor justified God, when he saw his wife and children butchered before his eyes by the traitor Phocas, and knew that himself should be soon after stewed in his own broth; he cried out, just art thou O Lord, and just are all thy judgments. So did the Noble Du Plessy, when he heard of the death of his only son slain in Holland; which so grieved his mother, that soon after she died.

Verse 34. Neither have our Kings, our Princes, our Priests, &c. ] But as there hath been a general defection, so a well deserved desolation, wherein we have all justly shared.

Nor hearkened to thy Commandments ] And that because they testified against their contrary practices. This, wicked men cannot away with, they hate him that reproveth in the gate, as Ahab did Micaiah. None but the gracious can say, Let the righteous smite me, be the reproof never so well tempered. No sugar can bereave a pill of its bitterness. Now the ear trieth words, as the mouth tasteth meats, Job. 12.11. And ungodly men (as they write of some creatures) have fell in aure, and must get their ears cured ere they can be in case to hear God's Commandments, and his Testimonies. It is said of Gerson, that he loved a friendly reprover: and of Queen Anne Boleyn, that she not only was willing to be admonished, but also required her Chaplains freely and plainly to tell her of whatsoever was amiss. Scilicet Christus voluit aliquando etiam Reginam in Coelum vehere, as Luther once said of Elizabeth, Queen of Denmark. These Kings and Princes of Israel were none-such.

Verse 35. For they have not served thee in their Kingdom ] As David did, who held it his highest honor to be the servant of the Lord: and as those three famous Christian Emperors, Constantine, Valentinian, and Theodosius, who styled themselves The vassailes of Jesus Christ.

And in thy great goodness that thou gavest them ] In the abundance of all things, Deut. 28.47. they should have considered, The more wages, the more work: and that thus to requite the Lord, was to come under the censure of a foolish people and unwise, Deut. 32.6. yea, of idle and evil servants, Mat. 25.26.

And in the large and fat land ] But Jeshurun waxed fat and kicked: fullness bred forgetfulness, saturity, security, Deut. 32.15. therefore he was worthily pent up and pined in a strange land; where he had liberty little enough, and prisoners pittance.

Neither turned they from their wicked works ] They quarrel not with their faults, but with their friends that reprove them; they turn not to him from whom they had deeply revolted. Their impenitency maketh their sins mortal, saith Saint John, 1 Epist. 5.16. immortal, saith Saint Paul, Rom. 2.5. they die in their sins, as did those Jews in the Gospel, and perish forever, John 8.21.

Verse 36. Behold, we are servants this day ] This is twice here bewailed, as a singular unhappiness. They that live under the Turkish slavery, feel it so. Poor Greece that was once Sol & sal gentium, terrarum flos, & fons literarum, is now — vel Priamo miseranda manus.

Out of Greece, and other Countries that had sometimes received the Faith of Christ, the Turkish tyrants draw with them to the wars great multitudes of wretched people, whom they call Asape. These carry all the baggage; these carry wood and water for other soldiers of better account: these serve instead of Pioners to cast up trenches, and raise bulwarks: and when battle is to be given, if it be in plain field, these have then weapons put into their hands, and are thrust into the fore-front of the battle, to blunt the enemies swords: But if a City be to be besieged, these serve as fit matter to fill the ditches with their dead bodies, or to make bridges for other soldiers to pass over upon. And if they shrink to attempt anything they are commanded, then are they more cruelly used by their Commanders, then by their enemies. And this the Ottoman Kings count good policy.

Verse 37. And it yieldeth much increase unto the Kings ] As this Land once did unto the King of Locusts. When it was styled the Popes hortus deliciarum; out of which he could fetch what money, or anything else he pleased, so long as he could hold a pen in his hand. In the year 720. Ino King of West-Saxons, caused in all his Dominion, in every house having a chimney, a penny to be collected and paid to the Bishop of Rome, in the name of Saint Peter; and thereof were they called Peter-pence. These continued till Henry the eighth's time: who in his Protestation against the Pope, speaketh thus; England is no more a babe: there is no man here, but now he knows that they do foolishly, that give gold for lead, more weight of that then they receive of this, &c.

Also they have dominion ] See the Note on verse 30.

At their pleasure ] Their will was a law; which to argue or debate, was high misdemeanor; to detrect or disobey, present death.

Verse 38. And because of all this ] Our sin and misery.

We make a sure Covenant ] See Ezra 10.3.

And write it ] Litera scripta manet.

And our Princes, Levites and Priests seal unto it ] In the room and name of all the rest, who have sworn and will perform it, that we will keep thy righteous judgments

CHAP. X. Verse 1. Now those that sealed, were Nehemiah the Tirshata. ]

HE is first mentioned, not as a Priest, but as Provost; and one that held it an honor to be first in so good a matter As Caesar never said to his soldiers, Ite, but Venite, Go ye, but Come along, I will lead you: And as Abimelech said, What ye have seen me do, made haste and do accordingly. So should all Superiors say to their inferiors. Vita Principis censura est, imo cynosura, the life of the Prince is the load-star of the people, upon which most men fix their eyes, and shape their courses. Magnates sunt Magnetes, Great men draw many by their examples, they are as looking-glasses by which others dress themselves. And hence Nehemiah 's forwardness here to seal first. There follow in their order Priests, Levites, Princes and people solemnly sealing a sure Covenant. God had caused them to pass under the rod, and now he is bringing them into the bond of the Covenant, that he may purge out the rebels from amongst them, Ezek. 20.37, 38.

Verse 28. That had separated themselves ] In Saint Paul's sense, 2 Cor. 6.17. Come out from among them, and be ye separate, &c. from such stand off; Stand up from the dead, save yourselves from this untoward generation, shun their sins, lest ye share in their plagues. These holy Separates (or Proselytes ) sealed the Covenant, and became free denisons of the Common-wealth of Israel; having right to all God's Ordinances, Exod. 12.48. Such were Araunah the Jebusite, 2 Sam. 24. Jether the Ismaelite, 1 Chron. 7.17. with 2 Sam. 17.25. those Acts 2.10. the Jews called them Advenas Justitiae. Deodate interpreteth this text of such Jews as were come again out of Babylon, to serve the Lord, according to his Law. Others, of such as had separated themselves from their Heathen-wives and children.

Their wives, their sons, and their daughters ] These also were then, and still may be Covenanters, as partakers of the benefit, 1 Tim. 6.2. and heirs together of the grace of life, 1 Pet. 3.7.

Everyone having knowledge ] Of their own misery by sin, and of the great mystery of godliness.

Verse 29. They clave to their brethren ] Heb. They laid fast hold on them, viz. by taking holy of the Covenant, to keep the Sabbath from polluting it, and choosing the things that please God, as Isaiah 56.4, 6.

And entered into a curse ] The more to confirm the oath, and to keep their deceitful hearts close to God. See Deut. 29.12, 21. This is called the oath of God, Eccles. 8.2. Confer Isa. 19.18. and 44.5. 2 Chron. 15.12, 14. and 34.31.

To walk in God's Law ] Ex gnomone & Canone decalogi, to walk accurately and exactly by line and by rule, In all the Commandments and Ordinances of the Lord blameless, Luke 1.6. so far as by his grace He should vouchsafe to assist them. For lex jubet, gratia juvat. The bowles of the Candlestick have no oil, but what droppeth from the olivebranches. David can wish well to the keeping of God's Commandments diligently, Psal. 119.4, 5. but promise no further then God shall please to enlarge his heart, verse 32. Vows and Covenants indefinitely and absolutely made (as that of Jephta, Judge. 11.31.) prove a snare. Condition with the Lord for his strength and grace; rely not on thine own sufficiency, lest it repent thee of thy rashness and self-confidence, as it befell Peter. Consider that thou art but a poor garrison-soldier: and without supplies of the Spirit of Jesus Christ, Phil. 1.19. thou canst do nothing. David knew this, and therefore called earnestly for help from heaven, Psal. 51.13, 14, 15. & 119.106, 107.

Verse 30. And that we would not give our daughters