The History of the Old Testament Methodized

special hand of God in moving the Kings heart to show her such favor, and that it was a gracious answer to his people's prayers. The King graciously asks her, What was the request she had to make to him, it should be granted her even to the half of the Kingdom . She told him that she only desired that his Majesty would please to honor her that day with his presence at a Banquet she had provided, and that Haman might come also. The King readily accepts her invitation, and he and Haman came to her Banquet accordingly. At the Banquet the King asked her again what her request was? she not finding as yet a fit opportunity to make known her desires to him, she told him that her petition and request at present was only this, that the King and Haman would favor her once more with their presence at a banquet she should prepare for them the next day, and then she would make known her suit unto the King. God undoubtedly by the secret instinct of his Spirit inclined her heart thus to put off her petition to another time, he intending in the interim to advance Mordecai before her next banquet was prepared. Haman went away from this first banquet very joyful and with a glad heart, being not a little proud of the honor the Queen had done him in inviting him with the King to her banquet; but when he came to the Palace-gate he saw Mordecai refuse to rise up to him, which kindled his indignation highly against him. When he came home he sent for his wife and his friends, and there in a boasting fashion set before them the greatness of his riches, the multitude of his children , (which he esteemed a great honor to him) the great offices the King had conferred on him, and how the Queen had invited none to her banquet which she made for the King but himself alone, and that on the morrow he was invited again unto her with the King. All these (he shows them) were great things, and such as few subjects attained unto, yet he could not but tell them that all these honors, dignities, and preferments did not so much comfort him as the neglect and contempt of that vile Jew Mordecai did vex and trouble him; for he would not so much as rise up to him, nor pay him the respect that all others did. His wife and friends advise him not to trouble himself about him but to get a Gallows of fifty cubits high presently set up, and on the morrow to get leave of the King to hang him thereon. Haman liked their counsel very well, and gave order accordingly to have the Gallows prepared.

Esther, Ch. 5.

The wheel of Providence begins now to turn for the deliverance of the Jews, as we shall see in the sequel of the story; for on that very night Ahasuerus could not sleep, being restless he calls for the records to be brought and read unto him to divert him, wherein among other things it was recorded how two of his servants, viz. Bigthan and Teresh had conspired to take away his life, and that Mordecai had revealed this conspiracy, and so preserved him. The King hereupon asks what honor and dignity had been done to Mordecai for this? His servants about him tell him none at all. It being now (as it seems) morning, the King asks who of his Counselors were in the outward Court? They told him Haman was there (for he was come early to beg of the King that Mordecai might be hanged on the Gallows he had provided for him); the King sends for him, he being come, the King asks him what shall be done to the man whom the King delights to honor? Haman presently imagining the King intended this honor to him and to nobody else, he thought he would not give scant measure to himself, and therefore says he let the royal robe that the King uses to wear be put upon the man the King delights to honor, and let him ride on the Kings own horse, and let the Crown royal be set on his head, and let one of the Kings most noble and illustrious Princes attend him riding in this state through the streets, and proclaim before him, Thus shall it be done to the man whom the King delighteth to honor. Haman having said this, the King commands him immediately to take Mordecai (whom of all persons in the world he most hated) and to do all this for him, and that he should not fail in any one particular. This was as a dagger to Haman's heart, but he durst not refuse doing it, and did it accordingly. Mordecai having received this strange and unexpected honor, returned to his ordinary office and place at the Kings gate again, not being at all puffed up with it. But Haman hasted to his own house, being almost heart-broken through grief and vexation, and covering his head through shame and discontent. Being come home, he acquainted his wife and friends with what had happened to him; they told him that if Mordecai (before whom he had begun to fall) were of the seed of the Jews he would not be able to prevail against him, but would certainly be worsted by him. For these being (as it seems) prudent persons and wise in their way, had observed formerly God's wonderful appearing for his people against all their enemies, as particularly against those Princes that had plotted against Daniel, Dan. 6.4. and thence they infer that 'twas probable the Lord would do the like for Mordecai. While they were speaking of these things the Kings Chamberlains came to Haman's house to call him away to the Queens banquet.

Esther, Ch. 6.

The King and Haman being again royally entertained by the Queen, and the King being highly pleased therewith he asked her again what her suit and request was, which he assured her should be granted her whatever it was. She then humbly prostrating herself at his feet with tears besought him to spare her own life, and the lives of her people; for (says she) I and my people are sold to be slain and to be destroyed; and had we been sold for bondmen and bondwomen (though our condition then would have been exceeding sad) yet I had held my tongue, for there would have been a possibility, that by our good service we might have obtained some favor from those that had bought us. But now we are all adjudged to death without any exception. Had we been sold for bond-slaves some profit might have redounded to the King by our sale, but yet the Kings loss in his tribute, and in so many useful subjects could never have been repaired by all that our enemies can do, or ever will do for the King. The Queens petition (both the matter of it and the manner of delivering it) so much affected the King, that being in a great rage and passion, he said to the Queen, Who is he? and where is the man? and what is his name? that durst presume in his heart to do such an abominable thing as this? Queen Esther replies, Our adversary and implacable enemy is the wicked Haman. At this we may suppose Haman 's heart did not a little ache and tremble. The King being now sensible (as 'tis like) and ashamed of his own folly in yielding so rashly to such a bloody Edict, which involved not only thousands of his peaceable subjects, but his beloved Queen herself; and being highly incensed against the author and contriver of so great a mischief, he rose up suddenly as a man disquieted in his mind, and went into his Garden to take a turn or two to give vent to his passion. The King being gone, Haman stood up to make request to the Queen for his life, and that she would mediate with the King for him, for he saw that evil was determined against him. The King after a little time returning into the Banqueting chamber again, he found Haman fallen upon the bed whereon the Queen sat, that is, he had prostrated himself before her, and (as is supposed) clasped her feet in his hands to testify the earnestness of his desire, and that he would not let her go till he found some favor from her. The King seeing him in this posture, what (says he) will this villain force my Queen before my face and in my own house? Thus it was just with God that he that falsely accused the Jews to the King, should now by the King be charged with that which he never intended. The servants and attendants perceiving the Kings mind presently apprehended Haman, and as the custom it seems among the Persians, was they covered his face as a condemned person, and one unworthy to behold the Kings face, or the light of the Sun, but sentenced to perpetual darkness. Harbonah one of the Kings Chamberlains (who it seems was sent to Haman's house to bring him unto the Queens banquet) when he was there saw that extraordinary Gallows of fifty cubits high, which he had erected for Mordecai (who now was acknowledged to have done great service for the King) and he now acquainted the King with it. The King hearing this commanded that they should immediately take Haman and hang him thereon. And accordingly they hanged Haman on that very Gallows he had prepared for Mordecai, which being done the Kings wrath was pacified. Thus God who turned the heart of this King to Esther and to Mordecai, now alienated it quite from Haman, and pacifyed and quieted his spirit after execution done upon him.

Esther, Chap. 7.

On the same day the King gave Haman's house and goods, and estate to Queen Esther, and Mordecai was taken into his especial favor, the Queen declaring how nearly related he was unto her. And the King took off his ring that had been before given to Haman , and which he kept till the Kings wrath was manifested against him, and then being sent to execution they pulled it off his finger, and returned it to the King who now gave it to Mordecai as a pledge of his favor . And Esther set Mordecai over the house and estate of Haman which the King had given her, to take care about it and to manage it for her use. Esther also fell down at the Kings feet, and humbly besought him with tears that he would please to prevent the execution of that mischief and destruction which Haman had devised against them. And she said; If I have found favor in thy sight, O King, and if I be pleasing in thine eyes, let letters be sent out to reverse the letters devised by Haman, by which he designed to destroy all the Jews that are in any part of the Kings dominions; for how can I endure to see the destruction that will come upon my kindred▪ and the evil that will come upon my people thereby if it be not prevented. The King would not reverse the former decree, (it being against the laws and customs of the Medes and Persians so to do) but he told Esther and Mordecai that they might write what they thought fit or could devise in favor of the Jews, and for their preservation, provided the former decree were not in express terms reversed, and they might write it in his name, and seal it with his ring, and what was so written and sealed none durst gainsay. Hereupon the Kings Scribes being called, on the 23d of the third month (two months and ten days after the first decree for their destruction was sent forth ) it was written according to all that Mordecai commanded, and he wrote in the Kings name, and sealed it with his ring, and the letters were sent by Posts into all the 127 Provinces under the Kings dominion, that the King granted to the Jews in every City and Country, liberty to gather themselves together on the day appointed for their massacre, and to stand upon their guard, and to kill and slay all that should assault them. Yea to kill their wives and children also, and to take the spoil of them to themselves for a prey. By the former Edict the Natives of each Province were authorized to destroy the Jews, and by this second Edict the Jews were authorized to destroy those that should set upon them, but yet this would hardly have prevented their ruin (they being but few in comparison of those among whom they lived ) had not this new discovery of the change of the Kings mind much abated the malice of their enemies. Mordecai being now in great favor with the King went out from his presence in royal apparel of blew and white, and with a great Crown of gold on his head, not the Crown royal, but such as Princes in great place used to wear, and a garment of fine linen and purple; and the inhabitants of Shushan not only Jews, but many others also greatly rejoiced at this change of affairs. The Jews had now light and gladness, joy and honor, most men having them in high esteem and account. And in all the Provinces and Cities where this new decree came, they greatly rejoiced and feasted together, and kept a good day. And many of the people of the land became Proselytes, and embraced the Jewish Religion, seeing the wonders God had done for his people; and God struck the hearts of the Heathen with such a fear of the Jews that they durst not execute Haman's Edict against them.

Esther, Chap. 8.

In the next place we come to describe the full deliverance of the Jews, and the destruction of their enemies, and how they expressed their thankfulness for so great a mercy. The 13th. day of the month Adar being come the enemies of the Jews hoped to have had power over them, but it turned quite contrary through the gracious Providence of God, and the assistance which the Rulers of Provinces afforded the Jews through the dread they had of Mordecai (the new and great favourite ) and through the fear that seized on the hearts of such as bore them ill will. For the Jews in all the Provinces gathered themselves together to resist those that sought their hurt, and none of them could stand before them. In Shushan some of Haman's faction combined together to revenge his death, (being possibly put on by his ten Sons ) but they being suddenly daunted the Jews slew of them five hundred, and among them Haman's ten Sons; but on the spoil (though the King permitted it) they laid not their hands, to show that what they did was not out of covetousness, but for their own defense. The number of those that were slain in Shushan by the Jews was that day brought to the King, and he acquaints the Queen with it himself, knowing it would be acceptable news to her. And (says he) if they have slain so many in Shushan, what have they done in the rest of my dominions? Thou seest what I have done for thee, and yet I am ready to do more; therefore tell me what thou dost further desire of me? Esther replied, If it please the King let it be granted to the Jews which are in Shushan to do tomorrow also according to what thy decree allows them to do this day. For though 500 were slain in the City, yet she understood (as it seems) that many had escaped who bare a deadly hatred to the Jews, and might seek an opportunity another time to be revenged on them for the death of Haman and his Sons; therefore to prevent that mischief, she desires leave for the Jews to destroy such of their enemies as had escaped. She further desires that the bodies of Haman's ten Sons (that had been newly slain by the Jews ) might be hanged on the same Gallows that Haman himself was hanged for their greater reproach, and for terror to others. The King consented to both her desires, and so Haman's ten Sons were accordingly hanged on the same Gallows, and the Jews in Shushan gathered themselves together on the 14th. day of Adar, and slew 300 more of their enemies in that City, but on the prey they laid not their hands. The Jews also in the other Provinces gathered themselves together on the 13th. day of Adar, and slew their enemies that assaulted them, and then rested and kept a day of feasting and rejoicing on the 14th. day, whereas those at Shushan slew their enemies both on the 13th. and 14th. days, and so kept not their day of feasting till the 15th. day. And Mordecai wrote unto the Jews scattered abroad in all the Provinces, and gave them an account concerning the two days which the Jews at Shushan had spent in destroying their enemies, and shown them that that was the reason of their keeping the 15th. day as a day of feasting. So that though for this time the Jews in the Country kept the 14th. day, and those at Shushan the 15th. day, yet in succeeding time, year after year, Mordecai orders them all to keep both days showing them that they ought to rejoice in one another's welfare, and to keep both days as days wherein the Lord gave them rest from their enemies, and to remember that month above all months, wherein their sorrow was turned into joy, and their mourning into gladness, and that they should constantly observe them year after year as days of feasting and rejoicing, and of sending portions one to another, and gifts to the poor; and that they should keep those feasts in remembrance of Purim, or the lots that were cast for their destruction, and fell in that month, and how God turned those lots or divinations to contrary issues, and made them vain. The Jews accordingly as well for the words of Mordecai's letter, as also for what they had seen of those things with their own eyes, and what had been related to them by others (as of Haman's casting lots, &c.) they ordained it for a law and engaged for themselves and their children, and such proselytes as should join themselves to them that they would keep those two days yearly according to the writing they had received from Mordecai, which was registered. And lest they should not hold on in their yearly observing this feast, Queen Esther and Mordecai wrote a second letter to enjoin the continuance of this anniversary feast, and authoritatively to press upon them the observance of it. And in thes • letters he enjoined them to live peaceably among themselves, and with others also, and to hold fast to the truth. Those days therefore were first enjoined, and afterwards the observance of them confirmed by Esther and Mordecai, as the Jews had formerly decreed for themselves, and for their seed the matter of the fastings and their cry, that is, to keep certain days of public humiliation with fasting and prayer in remembrance of the desolation of Jerusalem, and burning of the Temple, of which fasts the Prophet Zacharias speaks, Ch. 7.5.

Esther, Chap. 9.

Ahasuerus now laid a tribute upon all parts both Continent and Islands that were under his dominion, which is here set down as an evidence of the good offices that Mordecai did for the Jews, for whom he got an exemption (as it seems) from this tribute; so that he sought the weal of his people, neither did his greatness (though advanced to be the next man to Ahasuerus ) make him forget them, but he was always ready to speak to the King for them, and to do whatever might be for their peace and welfare.

Esther, Ch. 10.

Ahasuerus having reigned thirty six years dies, and leaves the Empire to his Son Zerxes, the fourth King of Persia (after Cyrus ) who trusting in his riches (as they were indeed exceeding great) stirred up his own subjects, together with all his allies and friends to make war upon the Grecians according to the Prophesy of Daniel, Ch. 11.2. And now will I show thee the truth, behold there shall stand up yet three Kings in Persia, and the fourth shall be far richer than they all: and by his strength through his richer he shall stir up all against the realm of Grecia. Zerxes having reigned twelve years was slain by Artabanus Captain of his Guard, and immediately after Darius his eldest Son was dispatched also, and so the Kingdom came to Artaxerxes his second Son called Longimanus.

In the seventh year of Artaxerxes Ezra the Priest, the Grandchild of Seraiah being a Scribe , that is, an acute learned and ready expounder of the Law, and one that had prepared his heart to understand it, and to yield obedience to it, and to instruct the people in the knowledge thereof, obtained a large Patent from the King and his seven Counselors, impowering him to go to Jerusalem, and to reform things that were amiss there; which Patent ran thus, Artaxerxes King of Kings, unto Ezra the Priest, a Scribe of the Law of the God of Heaven, perfect peace; I make a decree that all those of the people of Israel, whether Priests, Levites or others, scattered up and down in my dominions, if they are willing to it, may go up with thee to Jerusalem. For thou art sent of the King and his seven Counselors to make inquiry whither all things be done in Judah and Jerusalem, according to the rule and direction of God's Law, wherein thou art very skillful, and which thou hast always before thee; and to carry the silver and the gold which the King and his Counselors have freely offered unto the God of Israel, (whose habitation is in Jerusalem) as also all the silver and gold that thou findest hath been collected, or thou thyself canst collect in all the Province of Babylon, with all the free-will offerings that either Priests or people of the Jewish Nation shall offer for the service of the house of the Lord. And thou hast liberty with this money to buy bullocks, rams, or lambs, and to offer them with their meat-offerings, and drink-offerings upon the altar at Jerusalem. And as for the rest of the money thou and thy brethren the Priests may dispose of it as you think most agreeable to the will of your God. And the vessels that are given thee, and entrusted to thee for the service of the house of thy God, those deliver thou faithfully at the Temple, where God most eminently manifests his presence. And whatever more money shall be needful to be laid out for the service of the house of thy God, shall be allowed thee out of my Exchequer And I command all the Receivers of my Tribute, customs and taxes beyond the river, that whatever Ezra the Priest shall have need of in order hereunto, they speedily furnish him with it, even to an hundred Talents of silver , and to an hundred measures of wheat, and to an hundred baths of wine, and for salt to give them whatever they need. And whatever is agreeable to the command of the God of Heaven, let it be carefully done for his house. For if we should do otherwise we may bring the wrath of God upon the realm, and upon me and my children. Further we declare it to be our will and pleasure that no tribute, toll or custom shall be imposed on any of the Priests, Levites, Singers, Porters, Nethinims, or other Minesters of the house of God. And thou Ezra (according to the wisdom which God hath given thee, and agreeably to his word which is in thy hand) set such Magistrates and Judges over the people as know and understand the Laws of God; and take care to have the ignorant instructed in those Laws. And whoever will not obey the Law of God, and the Law of the King, let judgment be executed speedily upon him, either by death or banishment, or confiscation of his goods, or imprisonment according to the merit of his offense.

This was the purport of the Kings Patent which was in the Chaldee Dialect, the History following is in the Hebrew. Ezra having received this large Patent or Commission, he falls into admiration of God's gracious providence to him therein, and cries out, Blessed be the Lord God of our Fathers, who hath put such a thing as this into the Kings heart, and the hearts of his Counselors, and great Princes to show us favor and kindness. Hereupon he took courage (perceiving how the Lord was with him ) and gathered together many of the chief men among the Jews to go up with him to Jerusalem.

Ezra 7. whole Chapter.

In the seventh year of the reign of Artaxerxes the first day of the first month Ezra with a great number of Jews set out from Babylon to go to Jerusalem. The numbers mentioned in the eighth Chapter, besides such as are expressed by name make one thousand four hundred ninety and six males besides women. The place appointed for their general rendezvouz from all parts was by the river Ahava, and here they abode in tents three days waiting to see whither anymore of their Brethren would come thither to them. And when Ezra had viewed the whole number he found no Levites among them, which much troubled him, for he found he had special need of them for the instructing of the people in the Law of God, and the reforming of those things that were amiss at Jerusalem, according to the rule and direction of the word of God. Hereupon he sent eleven chosen men to a place called Casiphia where he knew there lived many Levites with Iddo their chief Doctor and President. He sent therefore these men to desire Iddo that he would send him some Levites to go up with him to Jerusalem that might assist him in that great work he had now undertaken. Iddo accordingly sent them 38 Levites, and 220 Nethinims for the service of the Levites. Joshua did first appoint them to this service, but David and the Princes in his time did confirm them therein, and possibly gave some special orders for the manner of their attendance. Then Ezra proclaimed a fast that they might humble themselves before the Lord for their sins, and might seek of him a right way for themselves and their little ones; that is, that he would please to conduct them in a right way, and preserve them and their children, and their substance from being a prey to their enemies. For he was ashamed to desire of the King to send a band of soldiers and horsemen with them to guard them in the way, (which favor yet he might easily have obtained) because he had declared unto the King the glorious power and goodness of that God whom they worshipped; telling him that his hand was upon all them that seek him for their God, but his power and his wrath was against all them that forsake him. So they fasted and earnestly sought unto the Lord for this thing, and he was pleased graciously to answer them. Then Ezra chose and separated twelve choice men of the Priests, and as many of the Levites [whereof Sherebiah and Hashabiah were two, see v. 18, 19.] to take care of the silver and gold, and the vessels which were offered for the service of the house of God by the King and his Nobles, and the Israelites in those parts, and to carry them safe to Jerusalem, and there rightly to dispose of them. So he weighed unto them, and committed to their care six hundred and fifty talents of silver, and of silver vessels an hundred talents, and of gold an hundred talents; also twenty basons of gold, with a thousand drams a piece ; and two vessels or some excellent and curious shining brass or copper almost as precious as gold. And he said unto them ye are persons consecrated to God, as these dedicated things are, therefore keep them safe till ye weigh them before the chief of the Priests and Levites, and the chief of the Fathers of Israel at Jerusalem. And the forementioned Priests and Levites took care of this Sacred Treasure accordingly. So upon the twelfth day of the first Month they removed from the river Ahava and through the good hand of God upon them, they were delivered from their enemies, and such as lay in wait by the way to surprise them, and arrived safe at Jerusalem, and there rested themselves three days. Upon the fourth day of the fifth Month the gold and silver they had brought was weighed out, and with the other furniture was laid up in the house of the Lord, and the account was taken by number and weight of everyone, and written down and registered. And they which returned out of captivity offered their burnt-offerings to the God of Israel, viz. twelve bullocks according to the number of the twelve Tribes, and 96 rams, and 77 lambs, and twelve he-goats for a sin-offering. Then they delivered the Kings Commissions unto the Kings Lieutenants and Deputies on that side the river, who thereupon shown all favor to the Jews, and were assistant to them in all things according to the Kings command, and afforded them such things as were requisite for the service of the house of the Lord.

Ezra, Ch. 8. whole Chapter.

It being known that the principal cause of Ezra 's coming was to reform such abuses as were crept in among them contrary to Law, some of the Princes and chief men who were best affected, came presently to him, and informed him of this as one of the most heinous evils tolerated among them, to wit that not only the people but the Princes also, yea the Priests and Levites (that could not pretend ignorance of the law ) had married wives of those Idolatrous Nations their neighbors about them, and so the holy seed had mingled themselves with the people of those lands, and were tainted by that means in many things with their abominations; and the Priests themselves (who should have restrained the people from this wickedness) had a chief hand in it, and been boldest in this transgression. Ezra understanding this, rent his Mantle, and plucked off the hair of his head and beard, and sat down on the ground as one amazed at these high provocations. It seems the report was quickly carried about how mightily he was afflicted and displeased when he heard how his brethren had taken wives of Idolatrous Nations, and thereupon many of the godly inhabitants that heard of it, (being themselves afraid of the judgments of God threatened in his word against those transgressions) came presently to him to advise with him what was fit to be done in that case, but till the evening sacrifice he sat like one overwhelmed with grief and astonishment at that which had been told him. At the time of the evening sacrifice he roused up himself from his great dejection, and then falling on his knees , and spreading out his hands unto the Lord, he prayed, saying, O my God I am ashamed, and blush to lift up my face to thee. For our iniquities are increased over our heads, that is, they are risen so high that like a great flood of waters, they are even ready to overwhelm us; [see Psal. 38.4.] our trespasses are grown up unto the heavens , that is, they are so great, they can scarce be exceeded, and cry to heaven for vengeance against us. Since the days of our Fathers and Predecessors before the captivity (whose sins caused the captivity) we have been great transgressors, one generation after another continuing in their sins; and for our iniquities have we, our Kings, and our Priests been delivered into the hands of Heathenish Kings, and exposed to the sword, to captivity, and to spoil, and to confusion of face, as it is at this day with some of our brethren who are yet in captivity. And now it is but a little while since grace and favor hath been shown unto us from the Lord our God, who hath left us a remnant to • scape, and to be brought back again into our own Country, and hath given us a nail in his holy place, that is, by his providence hath fixed and settled us in Jerusalem his holy City again, and hath given us some prop and support of our faith, and hath enlightened our eyes, and refreshed and cheered our drooping hearts, and given us a little reviving in our bondage. For we were bondmen, yet our God hath not forsaken us in our bondage, but hath extended mercy to us, and given us favor in the sight of the Kings of Persia (viz. Cyrus, Darius, and Artaxerxes) and leave and encouragement from them to set up the house of our God, and to repair the desolations thereof, that is, to renew the joyful assemblies of God's people and his worship and service in the Temple which before was desolate, and to give us a wall in Judah and Jerusalem, that is, his own defense and protection against our enemies. And now, O our God, what shall we say, that after all this thy goodness and mercy shewn us, we should again forsake thy commandments as we have done, which thou hast not only enjoined us in thy law to observe, but hast often pressed them upon us by thy servants the Prophets, and particularly that we should not make marriages with Heathens and Idolaters, nor by league or affinity join ourselves to them, and thereby endeavor to promote their prosperity and welfare, seeing any such near union with them was like to be dangerous to us. Thou didst show us that if we shunned their society we should be strong, and able to defend ourselves against our enemies, provided we firmly depended on thee our God. And that we should eat the good of the land, and leave it for an inheritance to our children from generation to generation: yet after all the dreadful punishments that have been inflicted on us for our sins, and after all the mercy that hath been shewn us by thee in returning us from our captivity, and giving us such a deliverance as this, and punishing us far less than our sins deserved, that we should again break thy commandments, and join in affinity with people that are guilty of so great abominations, we may wonder and admire that thy wrath is not so kindled against us as to consume us utterly, that none should remain or escape. But O Lord God of Israel thou art gracious and merciful, and we that are escaped are as so many monuments of thy great goodness and mercy, though we are laden with a great guilt, in respect of which, if thou shouldst enter into judgment with us we were not able to abide the trial.

Ezra, Ch. 9. whole Chapter.

Ezra having thus before the Temple (that is in the outward Court of it) manifested such wonderful affliction of mind, and sorrow of heart, and that no doubt to discover to the people the heinousness of their sin, and the danger they were in because of it, the noise hereof was soon carried throughout the City, and there came in unto him only some few at first, viz. those that were afraid of those judgments, [see Ch. 9. 4.] but now at last a great number, being much affected with Ezra 's grievous lamentation, did also weep with him. And possibly the men that had sinned in taking strange wives brought those women and their children with them to expect what directions should be given them in this matter. Thereupon Shechaniah a Priest, a pious and prudent man (looking upon himself as one of that body and people that had committed that sin ) he cried out, We have trespassed highly against God in taking strange wives. However there is hope in Israel concerning this thing, that is, there is hope that God may be reconciled to us if we truly repent and forsake our sins, and put away the strange wives that are among us, and there is hope the people will be persuaded to do this, when they shall consider the danger they are in if they do it not; therefore this is the course that I think requisite for us to take for the pacifying of God's wrath. Let us make a Covenant with our God to put away all the strange wives and the children that are born of them, viz. all such of them as retain their heathenish principles. For of those among them that are converted to our Religion neither mother nor children are to be put away. Witness the case of Rahab, and her son Boaz, also Ruth and her son Obed. And let this be commended to the people by thy advice (my Lord Ezra) and by the advice of those other godly Israelites that are now assembled unto thee, and let this great business be managed according to the warrant and directions of God's Law. Arise therefore for the matter belongeth unto thee in an especial manner, we will also be with thee to assist thee. Be of good courage, and set about it. Ezra hereupon caused the chief of the Priests and the Levites, and of all Israel to swear that they would do according to this word, and they did swear to it acccordingly.

Ezra 10. from 1, to 6.

Ezra now rose up and went into the Chamber of Johanan the Son of Eliaship, who was doubtless of chief account among the Priests at this time, and 'tis like he went into his Chamber that he might there with the Princes consult how to effect that Reformation to which the forementioned assembly had sworn to yield. But when he came thither, though they offered him bread and water to refresh him, yet he refused to eat till some order were taken for redressing that great evil which they had been lamenting, and which they that had been carried away captive had been so guilty of; Proclamation therefore was now made that all that were returned out of the captivity should appear at Jerusalem within three days, and whoever did not come within that time according to the order of the Princes and Elders, all his substance should be forfeited, and he separated from the Congregation, that is, excommunicated from the number of God's people. Hereupon all that inhabited in the land of Judah and Benjamin, and with them such also of the Ten Tribes as were come from Babylon on the 20th. day of the ninth month came to Jerusalem, which was about the beginning of our December (a time usually of much cold and rain ) and all the people sat in the streets of the house of God, that is, in the place of the outer Court (which possibly was not yet walled in ) trembling because of this matter, and for the great rain that poured down upon them. So Ezra stood up and said unto them, Ye have indeed sinned heinously in taking strange wives, and thereby have increased the trespass of Israel: Now therefore with a penitent heart make confession of your sins to the Lord, and do that which is agreeable to his will declared in his word, and have no familiar converse with the people of the land, and separate yourselves from your strange wives. And they cried out with a loud voice, As thou hast said, so must we do; even justice and common equity require it of us . But (say they) the people are many, and it is a time of much rain, and we are not able to continue abroad sub dio under the sky in this rainy time, neither is this a work to be done in one day or two days; let therefore some of the Rulers of the people, some pious and prudent men be appointed to sit daily here in Jerusalem for the hearing of this business, and to take cognizance who they are that have married strange wives (viz. such as have not embraced the faith of Israel, or that since their marriage have relapsed to Idolatry ) and let those that are found guilty herein in every City be brought hither in their turns to appear before these Elders, and let the chief men in every City testify against them if they have found them guilty, and so let the business be dispatched, first with one City, and then with another, until at length all the strange wives be put away, that so the fierce wrath of our God may be turned from us. Hereupon four men being chosen, viz. two Priests, and two Levites, to set forward this business; the children of the captivity agreed that the forementioned course should be taken. And Ezra with certain chief of the Fathers were chosen and set apart to that great work, and began it on the first day of the tenth month, and made an end of it on the first day of the first month, and so were three whole months about it. And upon examination even among the Sons of the Priests (who should have known and practiced better things) there were found some who had taken strange wives; yea some of the Sons of Joshua the good high Priest who assisted Zerubbabel were guilty in this matter, and divers of their brethren in that function also. They being found guilty offered a ram of the flock for their transgression, and gave their hands that they would put away their Idolatrous wives. And 'tis like many others whose names are there recorded did the same, though it be not here expressed. And some of the Levites (who ministered to the Priests ) and some of the Singers and Porters were also guilty herein, and put away their Idolatrous wives, yea though they had children by them.

Ezra, Ch. 10. from 6, to the end.

We are now come to the Book of Nehemiah: As in the Book of Ezra we had a relation of the building of the Temple by Zerubbabel, and of reforming Religion by Ezra, so in this we have a relation of the building of the City, and the walls thereof, and settling the Commonwealth, and redressing many disorders by Nehemiah who came to Jerusalem thirteen years after Ezra 's first coming thither. In the 20th. year of Artaxerxes in the ninth month answering to part of our November, and part of our December, Hanani and some other Jews came to Nehemiah (who was one of the Kings Cup-bearers ) being then at Shushan the Winter-mansion of the Persian Monarchs, and acquainted him that those that were left of the Captivity in the Province of Judah were under great affliction and reproach, and that their neighbors round about them did exceedingly despise and wrong them; and that which encouraged them the more in those insolences was because the walls of Jerusalem were broken down, and the gates thereof burnt with fire by Nebuchadnezzar, and so they continued still. So that the Jews were disabled to defend themselves against their enemies. Nehemiah was so affected herewith, that he sat down and wept, and mourned certain days, and fasted and prayed, prostrating himself before the God of heaven with his face towards the Temple the place of God's presence, [see 1 King. 8.44.] and he said, O Lord God of Heaven, the great and terrible God, that keepeth Covenant and mercy for them that love thee and keep thy Commandments; let thine ears be attentive to the prayer of thy servant which I make before thee day and night for the children of Israel, and wherein I confess and humbly bewail our sins which we have committed against thee. Both I and my Fathers have sinned against thee, and dealt very corruptly, and have not kept either the moral, ceremonial, or judicial laws which thou gavest us. Yet remember I pray thee the word thou spakest by thy servant Moses, (Deut. 4.25.) saying, if you transgress, I will scatter you abroad among the Nations, but if ye turn unto me, and keep my Commandments and do them, though you were scattered to the remotest parts of the earth, yet thence will I gather you, and bring you to the place that I have chosen to put my name there. Now, O Lord, we are thy people whom thou hast redeemed by thy great power, and by thy strong hand. Therefore I beseech thee let thine ear be attentive to the prayer of me thy servant, and to the prayer of thy servants that desire to fear thy name and prosper me, and grant me favor and mercy in the sight of the King to whom I intend to address myself, that he may grant the request that I shall make to him.

Nehem. Chap. 1.

About four months after when the time came that Nehemiah in his course was to attend upon the King, and to minister to him as his Cup-bearer, both King and Queen took notice of his sorrowful and dejected looks. The King asked him the reason of it? Nehemiah replied, Let the King live forever , There is reason my countenance should be sad when the City, the place of my fathers sepulchers (where my ancestors lived and died ) lieth waste, and the gates thereof being formerly consumed with fire are not repaired. The King asked him what he desired of him? Nehemiah (lifting up his heart to God in a fervent Ejaculation , that he would please to direct him rightly to order his petition to the King, and incline the Kings heart to grant it ) said, If it please the King, and thy servant hath found favor in thy sight, I pray thee that thou wouldst send me to Jerusalem (the City of my Fathers sepulchers) that I may build it. The King said, how long wilt thou be absent, and when wilt thou return? Nehemiah set him a time, which it's like was not long, and at that time did accordingly return; but from this time forward it seems he continued Governor of Judea under the King for the space of twelve years or more, during which time 'tis probable he often went into Persia to wait upon the King. The King graciously granting his request, he then humbly besought him that he might have letters to the Governors beyond the river to conduct him safe till he came to Judea. As also letters to Asaph the keeper of the Kings Forest, (viz. Lebanon ) requiring him to furnish him with timber to make beams for the Gates of the Temple which looked towards the Palace, and for the Gates of the walls of the City, and for the house that he should enter into and there make his abode. And by the good Providence of God the King granted him all his desires, and over and above sent a guard with him to conduct him safe to the river Euphrates (which was more than he desired of him) from whence he was by the Governors beyond the river (to whom he delivered the Kings letters ) conveyed safe to Jerusalem. Sanballat the Horonite , (who it seems was the Kings Lieutenant or Deputy-Governor over the Moabites, and had insinuated himself so into the Jews that there was an alliance between him and the high Priest, see Neh. 13.28.) and Tobiah (who was the Kings servant or Deputy-Governor over the Ammonites, to whom the high Priest was also allied, see Neh. 13.4.) being both of them secret and inveterate enemies to the Jews, when they knew that Nehemiah was come to Jerusalem, they were greatly vext at it, especially that there was a man come from the King to seek and endeavor the welfare of the children of Israel. Nehemiah being come to Jerusalem, rested himself there three days after his long journey. Then he arose in the night with some few only with him, and taking the advantage of a Moon-shine night, and to avoid noise, no horse but that himself rode on, he went to view the ruins of the walls round about, and the circuit of the City, that so he might consider whither they were able in likelihood to go through with such a work as the repairing of them, and what provision was requisite in order thereunto, and what places were most necessary to be first and with most speed repaired. All which he desired to be privately informed of before anybody knew of his purpose, and that he might be the better able to answer any objection that should be made against it, and that there might be no talk of it till they were ready to set about it, lest their enemies should thereupon seek to hinder them; and on these accounts 'tis like it was that he carried the business so privately and did not acquaint the Rulers nor the Priests, nor so much as the workmen that were afterwards employed in the work, with his intentions and purposes. Having thus seen the ruins, and acquainted himself with all things he thought requisite, he calls the Nobles and Rulers and Priests together and spake to them after this manner; You see (my Brethren) the distress that we are in, how Jerusalem lieth wast, the walls ruined, and the Gates thereof are burnt with fire. Come let us build up the walls again that we be no more a reproach and scorn to our adversaries. Then he told them all the providences of God about his coming thither, how he heard of their affliction, and how he petitioned the King, and how graciously the King answered him, and what encouragement he had given him. When the Jews heard these things they were mightily animated, and said one to another, come let us rise up and build the walls of our City. So they took courage and resolution, and prepared themselves for the work. But when Sanballat and Tobiah, and Geshem the Kings Deputy among the Arabians heard of their intention, they scoffed at them for undertaking such a business which they were never like to effect, and despising them, said, What do these people intend to do? Do they intend to rebel against the King? If they do, we shall quickly take a course with them. Nehemiah understanding this courageously sent them this answer, The God of heaven we trust will prosper us, therefore we his servants will arise and build. But as for you, you have no portion nor right, nor memorial in Jerusalem, that is, you are appointed Governors in other Countries; look to your own charges; you have no interest or concern in Jerusalem, neither is their any memorial of you or your Progenitors to be found among us; why therefore do you meddle with that which belongs not unto you?

Nehem. Ch. 2. whole Chapter.

Nehemiah and the Jews notwithstanding the opposition of their enemies resolve now to set upon the building the walls of Jerusalem. Eliashib the Grandchild of Joshua the high Priest with his brethren the Priests undertook the building of the sheep-gate, which was near the sheep-market, and having at their own charges built it, and set up the doors of it, they by prayer dedicated it to the Lord. The inhabitants of Tekoa a City in Benjamin were well affected to the work, and some of them built the wall in one place, and some of them repaired another part of the wall, v. 27. but to the disgrace of the Nobles among them, 'tis said, that they put not their necks to the work of the Lord; that is, they refused to help therein, and out of their greatness pretended they would not be taxed to the work, nor have any such burden imposed upon them, v. 8. The men of Gibeon and Mispeh repaired to the Throne of the Governor on this side the river, that is to the place where the Governor appointed by the Persian King on that side of the river did use to sit, v 7. Shallum was another eminent repairer (who was Ruler of half Jerusalem ) and his pious daughters out of their zeal were willing to let some part of their portions go to the work, v. 12. 'It is recorded also to Baruck 's great commendation that he earnestly repaired his part, that is, with more than ordinary zeal and heartiness. Some of the Priests built the wall over against their own houses, and Meshullam (who it seems was but a lodger) over against his own Chamber. And thus by several persons the walls and gates of Jerusalem were built.

Nehem. Ch. 3. whole Chapter.

Sanballat hearing what progress the Jews had made in building their walls, was very angry, and scornfully scoffed at it; and before his own Countrymen and the army that quartered in the City of Smaria, and when ever he had occasion, he would say, What do these feeble Jews intend to do? Do they intend to fortify themselves? Do they think to finish this work they have begun, and by sacrifices to dedicate it to God as they use to do other great buildings? surely we shall hinder them from that except they can hope to finish their work in one day, or a very short time. And besides they will want materials for such a work except they can raise up again the burnt stones that made the former wall out of the heaps of the rubbish. Tobiah being by when Sanballat thus scoffed, he said, Let them alone; alas! the walls they build are so weak that if a Fox should go upon them he would break them down. Nehemiah hearing of these scorns and contempt of their enemies, betook himself to God by prayer, and humbly pleaded that relation that was between God and them. Hear, O our God (says he) for we are despised, and turn their reproach upon their own head, and let scorn and contempt fall on them, and let them be carried away captive, and there made a prey to their enemies. And cover not their iniquity, nor let it go unpnished, and let not their sin be blotted out from before thee, except they repent and cease to proceed on in this their impiety. For in reproaching the builders of thy City, employed by thy appointment, they have reproached thee; so that we desire they may be punished not out of any private grudge or desire of revenge, but that thy glory may be vindicated. Thus prayed Nehemiah. And the builders went on with the work, and all the wall was join'd together unto the half height thereof, for the people had a mind to the work, and where there is a willing mind, much will be done in a little time. But when Sanballat and Tobiah, and the Arabians and Ammonites, and Ashdodites heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, they were very angry, and conspired together to come and to fight against Jerusalem, and to hinder the work. But Nehemiah and the Jews made their prayer unto God, and set a watch day and night because of them. About this time also another trouble arose to Nehemiah, for the men of Judah who had the oversight of the work and such also as labored in the work, complained that there was still so much rubbish unremoved, and the strength of the bearers of burdens being much decayed, they thought they should never be able to go through with the work, or to build the walls so as to make them a defense to the City. They further added that if the Trench without the wall were not cleared of rubbish, all that they had done would be to little purpose. This added much to Nehemiah 's grief that the workmen themselves should thus complain and mutter. He understood also that their adversaries said this of them among themselves, They shall not know nor see till we come in the midst of them and slay them, and cause the work to cease. And the Jews that dwelt among the Samaritans when they came to Jerusalem often told their brethren there of the contrivances of these their enemies, and said to them, From all places by which a man may come from thence hither, and go from hence thither, they will assault you, therefore look to yourselves. Nehemiah hereupon caused the people for the present to give over their work and to arm themselves that the enemy might not surprise them, and to that end he set some of them beneath behind the wall, and others above in the towers, and other fortifications with their swords, arrows and bows in their hands. And he spake unto the Nobles and Rulers, and the rest of the people, saying, Be not afraid of them, remember the Lord who is great in power, and terrible to his enemies, and fight for your brethren, your sons, and your daughters, your wives and your houses. But when the enemy heard that their design was made known to the Jews, and that thereupon they were ready and prepared to defend themselves, they laid it aside. And God having thus brought their counsel to naught, the Jews returned everyone to his work at the wall again. Yet they were careful still to be in a readiness to resist the enemy in case he should assault them. And particularly Nehemiah employed only half of his servants in building the wall, the other half stood always ready armed to keep off the enemy if occasion should be, and those that were employ'd in building were also armed with swords, (the Rulers being at their backs to encourage them) so that they may he said (as it were) to have wrought in the work with one hand, and to have held a weapon in the other, because whilst they were busiest in building they had their weapons ready to defend themselves. And he that sounded with the Trumpet kept near to Nehemiah, that upon any danger he might give warning to all the people to be ready. Nehemiah further said to the Nobles, Rulers, and rest of the people, the work is large and great, and we are separated upon the walls one from another, in what place therefore ye shall hear the sound of the Trumpet resort thither unto us, and our God will fight for us. And thus they went on with the work, some being in arms from morning to evening, and some working at the wall. Nehemiah also, gave charge to all Masters that had servants, and to all workmen that had laborers under them, that they should all lodge in the City, that so they might be in readiness and at hand both to keep their turns of watching by night, and of working by day. And Nehemiah though the Governor, spared not himself, but what he required of others he himself was ready to do. And both himself, his kindred, servants and guard that attended him were so watchful and diligent in this time of danger, that they slept in their clothes, and did not put them off except when need required that they should be washed.

Nehem. Ch. 4. whole Chapter.

The Adversaries of the Jews hearing that the walls of Jerusalem were now almost finished, Sanballat and Geshem sent unto Nehemiah that they might have a conference with him near to Ono a City in Benjamin, pretending a willingness to be reconciled, but intending to do him a mischief; he suspecting their design, sent them word he was about a great work which he could not leave, therefore they must not expect him. They sent again and again to him even no less than four times, importuning him to come, but he still returned the same answer. Then Sanballat sent his servants to him a fifth time with an open letter, possibly that they might show it to other Jews before they came to him, and so might with the contents thereof discourage them. The letter spake after this manner, It is reported among the Heathen, and Geshem the Arabian affirmeth it, that thou and the Jews think to rebel, and that thou hast built the wall of Jerusalem, that thou mayest set thyself up as their King, according to the report that goes of thee. And thou hast appointed Prophets to preach thee up at Jerusalem, and to tell the people that there is now a King in Judah of their own Nation, so that they shall not be in bondage any longer to foreign Princes. And this will accordingly be reported to the King of Persia, and so is like to bring great mischief on all us on this side the river; therefore let us meet and take counsel together how we may prevent this great evil. Nehemiah returned Sanballat this answer, That there was nothing true of what he reported, 'twas all a fiction of his own head. Thus the enemy sought to make them afraid by such reports as these; but Nehemiah prayed to the Lord to disappoint their plots, and to strengthen his own and his Countryment hands in the work. The enemies of the Jews seeing their former plots did not take, now betake themselves to a new stratagem, viz. to hire false Prophets to terrify Nehemiah with apprehensions of eminent danger to his own person. Accordingly they hired Shemaiah and other false Prophets to assist them in their design. Shemaiah was a Priest of the course of Delaiah, 1 Chron. 24.18. and pretended to be a Prophet, (though he was a false one. ) It seems he shut up himself, thereby to signify to Nehemiah that there was such danger approaching as there would be no safety in being abroad. Accordingly he sends to Nehemiah to come to him, who being come, he persuades him to hide himself with him within the Temple, and to shut up the doors, for (he tells him) his enemies will seek to slay him, yea that very night they would come to slay him. Nehemiah replies, Should such a man as I flee, who am called of God to do what I do, and being at present the chief Magistrate and Governor of this City am to take care for the defense of the people, and to give them all possible encourageragement both by word and deed? What good man is there that being in the place that I am, would flee into the Temple to save his life? Assure thyself I will not do it. But for all his pretended Prophesies, Nehemiah perceived the Lord had not sent him, both by the nature of the advice he gave him, (which tended to terrify him from the work God had called him unto ) as also from the event, for the enemy did not come that night to seize him as Shemaiah prophesied; he saw therefore that the enemy hired this false Prophet to make him afraid and to desist from his work, and so sin against God in omitting his duty, and that they might have matter for an evil report against him, and so might reproach him. Whereupon he humbly desires the Lord to think upon Tobiah and Sanballat, and to deal with them answerably to these their evil works, and so likewise with the Prophetess Noadiah (who also was hired as it seems to prophesy to Nehemiah after the same manner) and with the rest of the false Prophets who had conspired with Shemaiah to put him in fear. But all that the enemies could do could not hinder the work, for the whole work was finished on the 25th. day of the month Elul agreeing with part of our August, which shows that they began the work in the height of Summer, when the days were at the longest, and the season every way most fit for building, and so all was dispatched in 52 days, which was not full two months, and this great dispatch need not seem incredible if we consider that the walls and towers of Jerusalem were not wholly demolished, but only in many places broken down. 2ly, That there was a vast multitude of people that round about the City in several places at one time were employed in the work, and did with all earnestness follow it. 3ly, And above all God's more than ordinary blessing accompanying them, and helping of them in the work; I say if we consider all these things we need not wonder that it was finished to the astonishment of the enemy, before they dreamed it could have been done, [see v. 16.] so that they were forced to confess that there was more than an ordinary hand of God in it. When Nehemiah had overcome all these difficulties, he met with one more, and that was this, At that time some of the Nobles of Judah (who possibly had married strange wives, and so were something infected with the customs of the Heathen ) held correspondence with Tobiah, and had bound themselves by oath to prosecute his designs, he having married the daughter of Sheconiah (some great man among the Jews ) and Johanan his Son having married the daughter of Meshullam who had helped to build the wall, Chap. 3.4. These men told Nehemiah fair stories of Tobiah, and sent back what he said to Tobiah, whereupon Tobiah sent threatening letters to him, but he was not terrified by anything that he wrote, nor discouraged in his work.

Nehem. Ch. 6. whole Chapter.

The wall being now finished, Nehemiah and the Jews resolved to make a solemn dedication of it to the Lord, praying unto him that he would please to make it a means of safety to his holy Temple, and to the City, and the inhabitants thereof. Now because the Priests and Levites were to have a chief hand therein, he first sets down their Genealogies that it might the better appear that they were true Priests and Levites. And here are two pedigrees set down, one of such as came up with Zerubbabel to Jerusalem, and the other of such as were in the days of Joakim the Son of Joshua. The Priests and Levites being by their distinct orders set down in the former part of the Chapter, the dedication itself is now related, which was after this manner: First, they assembled all the Levites together from their several habitations to celebrate this dedication with gladness and thanksgivings, and singing with Cymbals, Psalteries, and Harps; and the Priests and Levites being called to this holy service, first purified themselves by washing their clothes, [Exod. 19.10.] and their flesh, [Numb. 19.7.] and by sprinkling themselves with that purifying water mentioned, [ Numb. 19.9. and by all other means both of moral and legal purifying. Then they purified the people by such rites as they purified themselves by, and purified the gates and the wall, recommending them to God's custody and protection with solemn prayer. Then the wall being thick and broad, so that many could go abrest on it, Nehemiah divided the people into two great companies consisting of Priests, Levites, Princes and people, they entered upon the wall about the middle of the west-wall near the dung-gate, and there the two Companies parted, and each went as in procession in this order: The one company had Ezra the Priest before them, and other Priests followed after him sounding with their Trumpets; after them came the Levites playing on sacred Musical instruments, and the Singers all sounding forth God's praises, and their own joy and thankfulness. After them came the Princes and Rulers, and after them the people, and this company went on the right hand Southward by the fountain-gate, and about the City of David, and all along the South-wall even unto the water-gate on the East. The other company went in like manner, and Nehemiah himself the last of them. And they made their procession on the left hand Northwards from beyond the Tower of the Furnaces even unto the broad wall. These two Companies somewhat beyond the Prison-gate met together, and in order descended from the East-wall to go into the house of God, and that day they offered great sacrifices, and greatly rejoiced with feasting and singing; for God by his gracious Providence over them gave unto them, their wives and children, great occasion of rejoicing, so that the joy of Jerusalem was heard a great way off, and the report of it went into other Nations. After they had thus manifested their zeal in dedicating the wall, they manifest their piety in providing for the Priests and Levites, who had had so great an hand in it, and accordingly some faithful Levites were appointed to take care of all such things as by the people should be brought for the Ministers of the house of God, and places were appointed to lay up all offerings, first fruits and tithes which were brought out of the fields, viz. the portions appointed by the Law for the Priests and Levites. And the people cheerfully brought in the forementioned portions, rejoicing that there was care taken to settle the Priests and Levites in their accustomed courses, and so to provide for them, that they should not be forced to go into the Country to seek maintenance, but might now stay their full time and course at the house of God to perform their particular services there. And both Singers and Porters kept the watch of their God, that is, which by God's command they were appointed unto, taking care that the worship of God should be duly performed; and they kept the watch of purification, taking care that themselves and the people should be kept from legal uncleanness, according to the commandment of David and Solomon his Son, who walked in the statutes of David his Father, 1 King. 3.3. For in the days of David and Asaph, Jedathun and Heman, (with whom David consulted) there were some chief Singers appointed (who had a charge over the rest) to see all things belonging unto the Singers duly and orderly performed, and there were Songs of praise and thanksgiving composed, and set unto tunes by those Singers. And all Israel in the days of Zerubbabel and Nehemiah gave to the Singers and Porters such portions as were appointed for their daily maintenance. And the people set apart holy things for the Levites, and the Levites set apart a tenth part of them for the Priests. Neh. 12. wh. Ch.

After these things Nehemiah appointed Hanani who first brought him word of the sad estate of Jerusalem, and Hananiah the Ruler of the Palace (who was a faithful man, and one that feared God above many) to be Governors over the City, and to order the guards and matches thereof, and to take care that the Gates were carefully shut and opened in due time. Then perceiving that the City was large and great, yet but thinly inhabited, and that though some fair houses were built before the Temple was finished, Hag. 1.4. yet abundance of other houses were not built, thereupon (God putting it into his heart ) he calls together the Nobles and Rulers, and people, and numbered them that had returned out of the Captivity according to their Genealogies, that so it might be known what families formerly appertained to the City, that out of them a number might be selected and appointed to settle themselves there again. And secondly, that as need required others also might be called to dwell there, though their Progenitors had not been formerly inhabitants thereof. And 3ly, that as men were found able they might lend aid towards the rebuilding of those houses in Jerusalem that now lay in rubbish And for their better proceeding in this matter a precedent was sought of their former numbering in the days of Zerubbabel, and a Register was found of it (which is here set down) which in many things differs from that, Ezr. 2. therefore 'tis thought that that in Ezra was taken and written when they were preparing to come out of Babylon, and this when they were come into Judea. And there is added to that Register what was given at their first return out of Babylon towards the building of the Temple, &c. viz. all that was given by the encouragement of Cyrus, viz. both by Jews and Persians; but here is only set down what was collected after the people were numbered by Nehemiah. And as then there was a collection of money and other things made when they were numbered according to their Genealogies in Zerubbabel's time, Ezra 2.68. so was it now also, only that collection was merely for the building of the Temple, and this was partly for the service of the Temple (for why else were so many Priests garments given?) and in part also for the rebuilding of the City. See v. 4.

Nehem. 7. from 1, to 8. & v. 70, 71, 72.

On the first day of the seventh month which was the Feast of Trumpets [Levite. 23.24.] the Jews were gathered together as one man to Jerusalem, and they met both men and women before the water-gate (the Court of the Temple not being able to contain so great a multitude) and desired Ezra to bring the Book of the Law, and to read it, and expound it to them. See Deut. 31.11. Ezra accordingly brought it, and standing upon a pulpit of wood, he read therein distinctly before the people, and expounded it, and gave them the sense of it. Ezra also blessed the Lord the great God, and all the people answered, Amen and Amen, with lifting up their hands, and they bowed their heads, and worshipped the Lord with their faces to the ground. And several other persons, viz. Priests and Levites stood on his right hand and on his left to be witnesses of the truth of what he delivered, and to move the people the better to entertain it. And not only Ezra but others of the Priests and Levites also expounded the Law, and caused the people to understand it. And because they could not all conveniently hear Ezra, they divided themselves into several companies, and in each of them there were Pulpits or Scaffolds erected (as may be gathered from Ch. 9.4.) from whence they expounded the Law unto them; there being several teachers in each place that successively discharged that work. And in these holy exercises and duties they continued from morning till noon, viz. about five or six hours. The people were exceedingly affected at the hearing of the Law expounded to them, being thereby convinced of their sins, and their liableness to the dreadful judgments of God for them, and fell a weeping, and wept very sore; but Nehemiah the Tirshatha or Governor, and Ezra the Priest, and those Levites (that instructed the people) comforted and encouraged them, telling them that God was merciful to the penitent, and that that was a day holy to the Lord their God, and therefore on that day they should rejoice and not mourn and weep. So Nehemiah dismissed them, and bad them go their way, and eat the fat and drink the sweet, (that is, feast together with their peace-offerings ) and send portions to them for whom nothing is provided, [see Deut. 16.14.] for this day (says he) is holy unto the Lord our God, neither be ye sorry, for the joy of the Lord is your strength, that is, the Lord would have you rejoice in his goodness and manifold mercies which he has conferred on you, and does still continue to you, and thereby to comfort your hearts. So the people were quieted, understanding God's readiness to forgive them upon their repentance, and went and did as Nehemiah directed them.

Nehem. 8. from 1, to 13.

Upon the second day of the same month Ezra was consulted by the Elders of the Families, and by the Priests and Levites concerning certain doubts arising upon the reading of the Law the day before, and particularly concerning the Feast of Tabernacles, whereof (as it seems) Ezra had purposely spoken to instruct the people about it, because that Feast was now at hand. Whereupon Ezra shown them that they were bound to keep that Feast on the 15th. day of the seventh month abroad, and in booths made of boughs of trees according to the Law, Levite. 23.34. & v. 40. The people yielded a ready obedience hereunto, and accordingly went forth and fetched in Olive-branches, and Pine-branches, and Mirtle-branches, and Palm-branches, and branches of thick trees, and made themselves booths upon the roof of their houses, and in their Courts, and in the Courts of the house of God, and in the streets all over the City from one end of it to another, and sat under their booths to eat their meat and take their rest, and there was great joy and gladness among them, so that from the days of Joshua until this time the children of Israel had not kept this Feast with so much devotion and solemnity as now they did; for the Law required that only the first and last day of the Feast should be more solemn convocations [Levite. 23.35, 36.] and great holy days, (whereon they might do no work) and their manner it seems had been to assemble the people, and on those days only to read the word, and though on other days they were to offer sacrifices, yet they might therein do the works of their particular callings, but such was Ezra 's zeal that he did now on every day of the Feast read the Book of the Law, and expound it to them, and as he was willing to preach, so they were willing to hear every day. And they kept the eighth day also as a solemn assembly according to the manner which God had enjoined, and his people from time to time had practiced. On that day they used to beg the pardon of all their sins and failings, and to crave a blessing also from the Lord upon themselves and their families for the future.

Nehem. 8. from 13, to the end.

The Jews having been so careful according to the Law to keep the Feast of Trumpets on the first day of the month, and the Feast of Tabernacles on the 15th, 'tis likely they omitted not to keep the tenth day, which was the day of atonement whereon they were to afflict their souls very solemnly. But yet having heard the Law day by day, all the Feast of Tabernacles, expounded to them [ Ch. 8.18.] and finding thereby how grievously they had sinned, and how far short they still were of what God required of them, they resolved now to keep a solemn Fast before this great Assembly now gathered together departed to their own houses. And accordingly on the 24th. of this month they again assembled to keep a solemn fast, and to renew their Covenant with God. It seems they had not performed what they so solemnly covenanted, Ezra 10.3. But by hearing the Law so plainly expounded to them, they came to understand how great a sin their taking and living with strange wives was, and what great judgments they were liable unto by reason thereof. And being deeply priced in their hearts for the same, they humbled themselves before the Lord, and testified their humiliation by fasting, and putting on sackcloth and earth upon their heads, thereby acknowledging that they were more worthy to be under the earth than above it. And they separated themselves from their strange wives, and the children they had by them, as also from such strangers as had mixed themselves with them, and they stood and confessed their sins, and the iniquities of their fathers who had given them such an ill example. The people stood up in their several places of meeting, and being divided (as it seems) into eight several congregations, accordingly eight Levites stood up each of them upon a Scaffold or Pulpit erected for them, and the day among the Jews consisting of twelve hours, or four Trihoria, the first three hours were allotted for the morning sacrifice, and the three last for the evening-sacrifice, and the other two fourth parts, were thus employ'd, one fourth-part the Priests and Levites read in the Law of God, and another fourth-part prayed and praised God. Thus they continued in these holy exercises from morning to evening. The Priests standing upon their several Scaffolds cried unto the Lord with fervency of spirit, and extension of voice. And they stirred up the people to bless the Lord who liveth forever and ever, going before them, in such words as these: Blessed be thy glorious name, O Lord, which is exalted above all blessing and praise, and is so high and glorious that we cannot sufficiently praise the same. The eight Levites before mentioned had their several companies before whom they prayed, and read, and expounded the Law. But 'tis like Ezra did all this before the heads and Governors, and other chief men of Judah, and that he made the prayer following before them; for all that congregation could not hear one man together at one time. In this excellent prayer are these six things to be observed. 1. A description of God, v. 6. 2. An enumeration of his mercies, from v. 7, to 16. 3ly, A confession of sins, from 16, to 27. 4ly, A declaration of God's just judgments for them, from v. 27, to 32. 5ly, A supplication for mercy, from 32, to 38. 6ly, A solemn binding themselves to God by Covenant, that they would carefully observe all his commandments, v. 38. He begins his prayer thus: Thou even thou art Lord alone, thou hast made heaven, the heaven of heavens with all their host, the earth and all things that are therein, the sea and all that is therein, and thou preservest them all, and the host of heaven worshippeth thee. Thou art the Lord God, who didst choose Abraham, and broughtest him forth out of Ur of the Chaldees, and gavest him the name of Abraham. And foundest his heart faithful before thee, and madest a Covenant with him to give the land of the Canaanites to his seed, and hast performed thy words, for thou art righteous. And didst see the affliction of our Fathers in Egypt, and heardest their cry by the Red-sea, and shewedst signs and wonders upon Pharaoh, and on all his servants, and on all the people of his land. For thou knewest that they dealt proudly against them; so didst thou get thee a great name and glory which we celebrate to this day. And thou didst divide the sea before them, so that they went through the midst thereof on the dry land, and their persecutors thou threwest into the deeps as a stone into the mighty waters. Moreover thou leadest them in the day by a cloudy pillar, and in the night by a pillar of fire, to give them light in the way wherein they should go. Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments. And madest known unto them thy holy Sabbath , and commandest them excellent precepts, statutes and laws, by the hand of Moses thy servant: And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which thou hadst sworn to give them. But they and our fathers dealt proudly and hardened their necks, and hearkened not to thy commandments, and refused to obey, neither were mindful of thy wonders that thou didst among them, but hardened their necks, and in their rebellion appointed a Captain to return to their bondage; but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not. Yea when they had made them a molten calf, and said, This is thy god that brought thee up out of Egypt, and had wrought great provocations, yet thou in thy manifold mercies forsookst them not in the wilderness, the pillar of the cloud departed not from them by day to lead them in the way, neither the pillar of fire by night to show them light, and the way wherein they should go. Thou gavest also thy good Spirit to instruct them, and with-heldest not thy manna from their mouth, and gavest them water for their thirst. Yea forty years didst thou sustain them in the wilderness, so that they lacked nothing, their clothes waxed not old, and their feet swelled not. Moreover thou gavest them Kingdoms and Nations, and didst divide them into corners , so they possessed the land of Sihon, and the land of the King of Heshbon , and the land of Og King of Bashan. Their children also multipliedst thou as the stars of heaven and broughtest them into the land, concerning which thou hadst promised to their fathers, that they should go in to possess it. So their children wene in and possessed it, and thou subduest before them the inhabitants of the land, viz. the Canaanites, and gavest them into their hands, with their Kings, and the people of the land, that they might do with them as they would. And they took strong Cities, and a fat land, and possessed houses full of all goods, wells digged, vineyards and oliveyards, and fruit trees in abundance; so they did eat and were filled, and became fat, and delighted themselves in thy great goodness, and the plenty thou hadst given them. Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy Prophets [see 1 King. 49.10.] which testified against them, to turn them to thee, and they wrought great provocations; therefore thou deliveredst them into the hand of their enemies, who vexed them, and in the time of their trouble when they cried unto thee thou heardest them from heaven, and according to thy manifold mercies thou gavest them Savior's , who saved them out of the hand of their adversaries. But after they had rest they did evil again before thee, therefore leftest thou them in the hand of their enemies, so that they had the dominion over them; yet when they returned and cried unto thee thou heardest them from heaven, and many times didst thou deliver them according to thy mercies: And thou testifiedst against them by thy Prophets that thou mightest bring them again unto thy Law, yet they dealt proudly and hearkened not unto thy commandments, but sinned against thy judgments , (which if a man do he shall live in them , and withdrew the shoulder , and hardened their neck, and would not hear: Yet many years didst thou forbear them, and testifiedst against them by thy Spirit in thy Prophets, yet would they not give ear; therefore gavest thou them into the hand of the people of the lands where the Heathen reigned. Nevertheless for thy great mercies sake thou didst not utterly consume them, nor forsake them, for thou art a gracious and merciful God. Now there • fore, O our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee that hath come upon us, on our Kings, on our Princes, and on our Priests, and on our Prophets, and on our Fathers, and on all thy people, since the time of the Kings of Assyria unto this day. Howbeit thou art just in all that is brought upon us, for thou hast done right, and that which is just, but we have done wickedly; neither have our Kings, our Princes, our Priests, nor our Fathers kept thy Law, nor hearkened unto thy commandments, and thy t • stimonies wherewith thou didst testify against them and their evil ways. For they have not served thee in their Kingdom, viz. of Judah which in thy great goodness thou gavest them, nor in that large and fat land which was daily in their sight, neither turned they from their wicked works. Behold we are servants this day in the land that thou gavest unto our Fathers to eat the fruit thereof, and the good thereof, behold we are servants in it; and it yieldeth much increase unto the Kings whom thou hast set over us because of our sins, also they have dominion over our bodies, and over our cattle at their pleasure; and we are in great distress. And because of all this we humbly crave mercy at thy hands, and do bind ourselves to better obedience for the future, and do engage ourselves by a firm Covenant thereunto, which we, our Princes, Priests and Levites in our own and the names of all the people do now make with thee, and intend to write and set our seals unto .

Nehem. Ch. 9. wh. Ch.

In the next Chapter we have first the names recorded of those that sealed the Covenant in their names, and in the name of all the people, from v. 1, to 29. And 2ly, the matter of the Covenant. For the first, the persons that sealed it were Nehemiah the Governor, Scraiah who is said to be ruler of the house of God, Ch. 11.11. and the Nobles and heads of the people, and the heads of the Priests and Levites, and all the rest of the people, and of the Priests, Levites, Nethinims, Proselytes, and their wives, and sons and daughters, all that had knowledge and understanding clave to their brethren, viz. those honorable persons before mentioned, who had sealed the Covenant in their names, as well as in their own. And they entered into a curse and into an oath to walk in God's Law which was given by Moses: And particularly, 1. That they would not give their daughters to the people of the land, nor take their daughters for their sons. 2ly, That they would observe the Law about the Sabbath , and though it was not in their power to force the neighbouring Nations to observe the Sabbath, yet they bound themselves by covenant that they would not buy anything of them on the Sabbath-day, or on any other holy Festival which God had enjoin'd them to observe. 3ly, That they would leave the land every seventh year to lie at rest, not plowing or sowing their fields, or dressing their vineyards, and to leave what grew of itself free for others to gather as well as for themselves; and further that they would not exact that year their debts of those that were indebted to them; all which things were enjoined by the Law [ Levite. 25.3, 4, 5. and Deut. 15.1, 2.] but had not been of late times observed by them. 4ly, They made an ordinance for maintaining the services of the house of God, binding themselves to perform not only what the Law required but to do something more, viz. to pay yearly the third part of a shekel, which is ten pence of our money. This was over and above the half shekel which the Law enjoin'd to be paid by the poll for everyone, [ Exod. 38.26.] and it was to be laid up in the Treasury for the daily use of the Temple as need should require, viz. for the providing the show-bread, and for the continual meat-offering, and continual burnt-offering, and for the offerings of the Sabbaths (for every Sabbath-day there were offerings enjoined besides the continual burnt-offering, see Numb. 28.9, 10. (and for the special offerings of the New-Moons, [see Numb. 28.11, 15.] and of the set-feasts, and for peace-offerings which were to be offered in the name of the whole Congregation, and for other sacred services of the Temple besides offerings, and for the occasional sin-offerings to make atonement for Israel, and for all the work of the house of God, viz. reparations of the house as well as services in it. 5ly, Because there was much wood to be spent in the service of the Temple, and there were not those treasures in the Temple now as had been, wherewith it seems the wood had been formerly provided, both Priests, Levites and people did unanimously at this time agree to take upon them the charge and care of providing and bringing in of wood for the service of the Temple. And so having equally divided the charge among them according to their families, and assigned to each family what proportion they should bring in, the time for everyone to bring in their proportion was determined by lot. 6ly, To bring in the first fruits of their ground, that is, of all manner of corn, and of all fruit-trees year by year unto the house of the Lord, for the use of the Priests and Levites who attended on the service of the Temple. Also to bring the price appointed by the Law for the redemption of their first-born, Exod. 13.13. Numb. 18.15, 16. Also the redemption-money of all beasts that were not fit for sacrifice; and that they would bring the firstlings of their herds and flocks to the Priests to offer them for them. And that they would bring the first-fruits of their dough (as was enjoin'd Numb. 15.20, 21.) and all such other things as upon any occasion were to be offered to the Lord, and the fruit of all manner of treees, and of wine and oil unto the Priests, and to the Chambers of the house of God, which were made for Treasures to lay up first-fruits and tithes, and such other things in. And that they would bring the tithes of their grounds unto the Levites, the tenth part whereof the Priests were to have. See Numb. 18.26. For as the people gave the tenths of all they had to the Levites, so the Levites were to give the tenth part of those tenths to the Priests. And as the Priests so such other officers as had their Chambers about the Temple were to be maintained by such provisions as were brought thither. And lastly they covenanted that they would not forsake the house of their God, that is, that they would not neglect to bring those things that belonged to the Temple, lest they that served therein should be forced to leave and forsake the house of God; and secondly, that they themselves would not forbear to come to the house of God, but would frequent it at all such times as they ought to do.

Nehem Ch. 10. whole Chapter.

The chief Heads and Rulers of the people voluntarily offered themselves to dwell at Jerusalem, and the rest of the people cast lots to bring one of ten to dwell there; they cast lots to prevent all murmuring, and that it might appear by the lot that God would have such and such to dwell there. The people much commended those that willingly offered themselves to dwell at Jerusalem, and desired the Lord to bless and prosper them. Here we have a Catalogue of their names that dwelt there, the rest dwelt in other Cities.

Nehem. 11. whole Chapter.

All these things before mentioned seem to have been done in the first year of Nehemiah; after which he went back (as 'tis probable) to wait upon his great Master Artaxerxes in Persia. How long he staid there before he returned is uncertain, but 'tis like he came back within a short time, and so governed the people of the Jews several years, viz. twelve in all from his being first made Governor. In the 12th. year of his Government, and the 32th. year of Artaxerxes, he went to him again, and soon after returned with a new commission from him, and redressed and reformed those disorders in the State that are mentioned Chap. 5. and those abuses in Religion that are mentioned Chap. 13.

The disorders in the State were these: 1. Some of the poorer sort of the Jews with their wives and children grievously complained that they were oppressed by the rich; they represent to the Governor that they had many children which in itself was a blessing, but oppression had made it a heavy burden to them, for they were forced to take up corn upon use of the Nobles and rich men to maintain them, and sometimes to pawn or sell them for servants till they could redeem them, which they were not like ever to be able to do, v. 5. A second sort complained that they had been forced to mortgage their lands, vineyards and houses for corn, by reason of the dearth that was among them. A third sort complained that they had been forced to borrow money upon their lands and vineyards to pay the Kings Tribute, which lay as a heavy burden upon them, and the wealthier Jews would not lend them money except they pawned their lands and vineyeards to them; yet our flesh (say they) is as the flesh of our brethren; though we are poor yet we are of the same lineage and seed of Abraham that they are, and our children are free-born as well as theirs, and therefore ought not to be bond-slaves to them, Levite. 25.39. but we are forced to bring into bondage our sons and our daughters, and to subject them to that base condition, or else they must starve. And some of our daughters are already in bondage, neither is it in our power to redeem them. Nehemiah was very angry when he heard these complaints, and much offended at the hard heartedness of the richer sort. He seriously considered what was fit to be done in the case, and calling the Nobles and rich men together (that had been guilty of these oppressions ) first he sharply reproved them himself, telling them they exacted usury of their brethren which they ought not to do. Then he set a great assembly against them, that is called a general assembly of the Elders of Israel that they might hear the cries of the oppressed, and might reprove the oppressors, and protest against what they had done, and so make them ashamed. Nehemiah also in that great Assembly sharply reproved them, telling them that he for his part was so far from doing what they had done, that he had according to his ability redeemed several of his poor brethren that were sold to heathens, and (says he) will you by your unjust exactions get that power over them, that you may now sell them again? surely they being redeemed from the heathen, and so made free, there is no reason they should be sold again to their brethren the Jews. Nehemiah having thus spoken, these oppressors were so convinced of the heinousness of their offense that they had nothing to say for themselves. The Governor further told them they had done very ill, they ought to have been afraid thus to sin against God, and against their poor Brethren, and the rather because the heathen would thereupon take occasion to reproach their Religion if they saw them cruel to their brethren. Ought you not (says he) to walk in the fear of our God, because of the reproach of the heathen our enemies? Further he shows them that he and his kindred and servants might exact of the people money and corn as due to them for the care and pains they took for their good, but they had not done it. Therefore (says he) If I do not take what is justly due to me, why do you exact what you ought not? Leave off therefore I pray you this usury you have been so guilty of, and restore to your brethren their lands, vineyards, Olive-yards, and their houses again, remitting the debt for which they were mortgaged, and the hundredth part of the money, corn, wine and oil that ye have exacted of them; namely what ye have received for interest I require you to restore again, and that in kind whither it were money or any other commodity. The persons that were concerned being touched at the heart for their sin, replied, They would do what he required of them, they would restore the lands and houses they had in mortgage, and would require nothing for them. Then Nehemiah called the Priests to bear witness, and took an oath of them that they should do according to this promise. And he shook his lap, and said, God so shake out every man from his house, and from his labor (that is, his lands and estate for which he hath labored) that performeth not this promise, even thus let him be shaken out and emptied of everything that may do him good. And all the Congregation said, Amen, and praised the Lord, that the offenders were brought to see their sin, and to reform, and that hereby the oppressed were relieved. Moreover Nehemiah that he might convince them how unreasonable it was for the richer sort to exact thus upon the poorer, he tells them that since the time he was first appointed by Artaxerxes to be their Governor (which was now twelve years) he and his family had not eaten the bread of the Governor, (that is, the allowance of bread and other provisions which had been usually paid by the people for the Governors maintenance) but had lived wholly upon his own estate, which the former Governors that had been before him had not done, but had been chargeable to the people, and had taken of them a certain quantity of bread and wine, besides forty shekels of silver, or 5 l. a day; yea even their servants bear rule over the people, and exacted of them what they pleased; but he did not so because of the fear of the Lord that ruled in his heart. Yea when the wall of this City was building, he was continually employed in the oversight of the work, and was still with the workmen to direct and encourage them, yea his servants were employed also where most need was to help in the work, yet he had no allowance for this. And further, though the people being many of them much indebted, he might have had great bargains of them, yet he bought no land, which might convince them that he sought not to advance himself, but sought only their good. Furthermore, he shows them that there were usually at his Table an hundred and fifty of the Jews besides strangers, and his daily provisions were one ox, six choice sheep, and variety of fowls, and besides this his ordinary and daily provision every tenth day he feasted them more liberally, and gave them store of all sorts of wine . Which he mentions not out of vanity but to show them that yet for all this he required not the allowance that the former Governors had, because he would not add to the people's burdens which he knew were very heavy. And doing what he did with an eye to God's glory, he humbly implores the Lord to think upon him for good according to all that he had done for that people. Not that he thought that he thereby merited at the hands of God, but because God had graciously promised to reward whatsoever good is done unto his people.

Nehem. Ch. 5. whole Chapter.

He comes now to reform the enormities that were crept in among them in matters of Religion. In Chap. 9. 2. we read that the children of Israel had humbled themselves for their former sins, and had separated themselves from all strangers, viz. from their strange wives, and the children born of them, as also such strangers that were Idolaters and had mixed themselves with them, but now they had relapsed into the same evils again, which Nehemiah understanding he causes the Book of the Law to be read, and expounded to them again, there being no better way to convince a sinner of his sins than by the word of God. In that Book it was written that the Ammonites and Moabites (viz. such as retained their Idolatrous principles and practices) should not come into the Congregation , [that is, into their civil assemblies, to partake of their offices and privileges] forever; that is, so long as the Politie of the Jews remained, because they met not the children of Israel with bread and water when they had fought against the Kings of the Amorites, and had destroyed them, but hired Balaam against them that he should curse them, though God turned his curse into a blessing. This passage concerning the Ammonites and Moabites seems here alleged rather than any other, because it did so expressly discover the great sin of Eliashib (mentioned afterwards) in joining himself in affinity with Tobiah, who is often called the servant of the Ammonites. Now when the people heard these words of the Law they separated such strangers from them as had been unduly joined to them, whither strange husbands, or strange wives, or strange children, even all those with whom God had forbidden them to have communion or society. But sometime before this Eliashib the Priest (who had the oversight of the Chambers of the House of God) was allied unto Tobiah (Eliashib 's son having married the daughter of Tobiah ) and he made ready and furnished for this his friend and allie Tobiah the Ammonite a great Chamber even in the Chambers of the Temple (where aforetime they laid the meal and flower, and frankincense, and some vessels belonging to the Temple, and several sorts of Tythes, &c. ) which was done (it seems) by laying many Chambers into one, the partitions being taken down, see v. 9. Nehemiah understanding this, was greatly grieved, at this strange miscarriage of the high Priest, it being very dishonorable to God, and immediately cast out all the household-stuff of Tobiah out of the Chamber with indignation, and caused the Levites to cleanse the Chambers, (possibly by sprinkling them with the water of purifying) because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel, and he brought thither again the vessels of the house of God, and such things as had been before removed from thence. Nehemiah also understood that the portion of the Levites had not of late been paid them, though the people had not long before bound themselves by covenant with God to do it, Ch. 10. 35. Yet it seems out of indignation against Eliashib for lodging Tobiah in the Treasuries of the Temple, and because they feared thereupon that what they brought thither would be diverted another way, and not employed as it ought, they forbare to bring in the Levites portions as they had formerly done.

Then Nehemiah contended with the Rulers and Governors who had before made a solemn Covenant [Chap. 10. 39.] that they would not forsake the house of God; therefore he upbraids them with their own words, and condemns them out of their own mouths, asking them why is the house of God forsaken? that is, why did they withdraw maintenance from the Ministers of God's worship, and so in effect hinder the worship itself? Then he prays to the Lord to remember him concerning this, and not to wipe out his good deeds that he had done for the house of God, and for the offices thereof, and to procure that his holy ordinances should be duly observed.

Nehemiah also at that time found some treading wine-presses on the Sabbath-day, and bringing in sheaves, and wine and grapes, and figs, and all manner of burdens into Jerusalem on that day, and he testified his dispeasure against them, as also against those that sold victuals on the Sabbath-days. He understood also that some of Tyre brought fish and other wares to sell on the Sabbath-days, and that in Jerusalem itself; he chides the Nobles and Rulers of Judah for permitting these things, and suffering the Sabbath to be so profaned: Did not your fathers (says he) do thus, and did not God for these sins (among others) bring the captivity upon us? And for you to return to the same sins for which such judgments have been executed, is the way to incense God the more against you, and to pull down the heaviest judgments upon you. Therefore to redress this great evil, on the evening before the Sabbath when it began to be dark (at which time the Sabbath began ) he commanded the gates to be shut, and that they should not be opened (that is set wide open, that all might have egress and regress as on other days) till the Sabbath was ended, and set some of his servants at the Gate that there should be no burden brought in on the Sabbath-day. So the Merchants and sellers of all kind of wares lodged once or twice without Jerusalem; and he testified against them, and asked them why they lodged about the wall, so that the Jews that dwelt about the wall might be tempted to buy of them on the Sabbath-day. He tells them that if they did so again he would lay hands on them, and cast them into prison. Hereupon from thence forward they came no more on the Sabbath-day. Further, he commanded the Levites that they should sanctify themselves and keep the gates of the house of God, that no unclean persons might enter into them in that great concourse of people that resorted to them on the Sabbath-days. He desires the Lord also to remember him concerning this, and to spare him according to the greatness of his mercy.

He saw also some that had married wives of Ashdod, of Ammon, and of Moab, and their children spake half in the speech of Ashdod, and could not speak in the Jews language, but according to the language of those people, so that they had a mixture of the manners as well as of the language of their heathen mothers. And he contended and highly expostulated with them, and reviled them, and caused some of them (that were most obstinate) to be beaten according to the Law, Deuteron. 25.2. and commanded those that were to beat them to pluck off their hair and made them sware by God that they should not for the future make interchangeable marriages with them. He asks them whither Solomon did not sin by these things? yet among many Nations there was no King like him who was beloved of his God, and God made him King over all Israel, nevertheless even him did outlandish women seduce and cause to sin. Is it fit therefore (says he) that we should yield to you in this matter, and suffer you to do the like, even to marry strange wives, you being more liable to be seduced than wise Solomon was?

He found also that one of the Grand-children of Joiada (whose name was Manasseh, as Josephus reports, and brother to Jaddua the high Priest ) had married the daughter of Sanballat, and was not willing to put her away; whereupon he caused him to be excommunicated and banished from among them . Hereupon he desires the Lord to remember those men and to punish them who had defiled the Priesthood by such unlawful marriages, and that more special and strict Covenant that God had made with Aaron and his seed, together with the Levites concerning their holy function, see Levite. 21.6, 7. and Numb. 25.12, 13. Thus Nehemiah cleansed all Priests and Levites from all strangers, that is, forced them to put away their strange wives, and such children as they had by them, or else forced them to leave the Temple and the land. Further, he appointed such courses of the Priests and Levites as David had formerly appointed, 1 Chron. 23.24, &c. and ordered that everyone should do the work of his own place and function, and took care about the wood-offering, and the first-fruits, of which before, Chap. 10.34, 35. He closes the whole Book with this Prayer, Remember me, O my God, for good.

Nehem. Ch. 13. whole Chapter.

The Prophet MALACHI the last of all the Prophets seems to have been Contemporary with Nehemiah. For he nowhere exhorts the people to the building of the Temple, as Haggai and Zacharias had done. He reproves those disorders that Nehemiah in the last Chapter of his Book saith he found in his absence to be crept in among the Jews, as particularly marriage with strange women, [Chap. 2. 11.] with-holding Tythes, [Chap. 3. 8.] and corruptions in the worship of God, [Chap. 1. 13. and Chap. 2. 8.] His Prophesy is called, The burden of the word of the Lord to Israel by the hand of Malachi. Who ever he was his Prophesy is authentic, and the authority thereof notably confirmed by being so often alleged in the New Testament, as in Mat. 11.10. Mark 1.2. & Luk. 1.16, 17.

The occasion and scope of it was this: The Jews being newly returned from Captivity did for a while heartily serve God, they built the Altar, laid the foundation of the Temple, but then for a good while the work ceased, partly through the opposition of the Samaritans, and partly through their own sluggishness, till Haggai and Zacharias stirring them up, and Darius encouraging them they finished it, and set up the worship of God therein aright, but after relapsed to corruption and hypocrisy in God's worship, and to looseness in their lives by mixed marriages, adultery, divorces, polygamies, and other enormities. Hereupon God raised up this Prophet, who by his Ministry endeavors to reclaim them, and to reform those corruptions. In this his Prophetick Sermon he proceeds much in the way of Dialogue. In it we may observe two parts, 1. A Reproof. 2. The effect of it. In his Reproof we may take notice of these particulars:

1. He aggravates the ungrateful wickedness of the Jews from God's singular love in electing them in Jacob to be his people, and making a Covenant with them, when he rejected the Edomites in Esau.

Chap. 1. from 1, to the 6.

2. He sharply reproves the Priests for offering blemisht and unlawful sacrifices, viz. blind, lame, sick, torn, (which no Governor would accept at their hands) as also polluted bread, God's Table and Altar being in their eyes contemptible; and herein they sinned against his greatness and goodness, (who was ready to reward their meanest services for him, even the shutting the Temple-doors and kindling a fire on his Altar ) and shown themselves horribly ungrateful towards him who had preferred them to the Priesthood, and freely chosen the Tribe of their Father Levi before the other Tribes. And having mentioned their Father Levi, he adds four things concerning him:

• 1. The honor conferred on him in calling him to that holy Office.
• 2. His faithfulness in the discharge of it, both in right interpreting the Law, and living a good life answerable thereunto.
• 3. His reward, he had for his reward life and peace.
• 4. By his good Doctrine and good life he brought many to righteousness. Contrary to all which these Priests now acted, who by their false glosses and interpretations of the Law, and an ill life led many into error and wickedness; yea they caused many to stumble at the Law, and corrupted the Covenant made with their own Tribe to their great damage; for God would not accept their persons nor their sacrifices; yea would reject the Jews and call the Gentiles, Chap. 1. v. 11. And would further punish them by cursing their blessings, and making them base and contemptible among the people, and would spread dung upon their faces.

2. Then he reproves the People:

• 1. For their nauseating the service of God, and being weary of it, and saying what a weariness is it, and snuffing at it.
• 2. For their low and mean opinion they had of the service of God: Ye have profaned it and say the Table of the Lord is polluted, and the fruit thereof even his meat is contemptible.
• 3. In bringing the worst of their herds and flocks for sacrifice.
• 4. For robbing God of his Tythes: Will a man rob God? yet ye have robbed me, &c.

3. He reproves the Priests and People jointly.

• 1. For dealing treacherously one with another.
• 2. For their polygamy and marrying strange and Idolatrous wives.
• 3. For the wickedness and profaneness that was found among many of them, who made a mock at God's justice and judgments, and blasphemously said, That God accepteth the wicked, and that everyone that doth evil is good in his sight, and he delighteth in them. For condemning God's service as unprofitable. Your words have been stout against me, &c. You have said, It is in vain to serve God.

2ly, We may observe the effect of the Prophets reprehensions especially in the godly, who hereby were moved to speak often one to another in detestation of those sins and blasphemies; this God takes notice of, and rewards them with many promises of blessings. As,

1. Of gathering them together, and taking care of them as of his Jewels.

2ly, That when he corrects them he will correct them in mercy as a father doth his son.

3ly, That he will destroy their enemies, Chap. 4.1.

4ly, That he will send the forerunner of the Messias, viz. John the Baptist, who should come in the spirit and power of Elijah to turn the hearts of the fathers with the children, and the disobedient to the wisdom of the just, so that his Ministry should be very powerful in converting sinners by his preaching repentance and faith in the Messiah, and so preparing the way before him.

5ly, That he will send the Messias himself into this Temple, (how contemptible soever it seemed unto them) whose coming should be terrible to the wicked. He will be a swift witness against the sorcerers and adulterers; but his coming would be very comfortable to the godly, being a refiner, and a Sun of righteous.

6ly, He directs them to Moses's Law to be their guide until Christ should come; till whose coming they should expect no more Prophets, but look to Moses who prophesied of Christ: Remember ye the Law of Moses, and the statutes and judgments which I commanded him in Horeb, Chap. 4.4. And so much of this Prophet.

Thus we see the History of Nehemiah, and so of the Old Testament ends with the two and thirtieth year of Artaxerxes Longimanus, which Josephus, Lib. 1. contra Apion. confirms, speaking on this wise, From the death of Moses to Artaxerxes King of Persia, the Prophets comprised what passed in their times. But from Artaxerxes to our times, things indeed have been committed to writing, yet they are not held to be of like credit with the former. And Eusebius in his Chron. on the two and thirtieth of Artaxerxes (with which the History of Nehemiah ends) hath these words, Hitherto the Divine Scriptures of the Hebrews contain the Annals or Year-Books of the times, but those things that were done among them after this time, we must deliver out of the Books of the Maccabees, and out of the writings of Josephus and Affricanus, who have delivered a general History of things done among them down to the Roman times.

AN INTRODUCTION TO THE Jewish History.

THE History of the Old Testament ends (as we have shown) with the Book of Nehemiah, and extends no further than the 32th. year of Artaxerxes Longimanus. Now for the better understanding the state of 〈◊〉 Jewish affairs from the 32 of Artaxerxes to the Birth of Christ •• taining a space of 358 years, which is the interval or interstitium between the Old and the New Testament ) it will be requisite to set down.

• 1. What Persian Kings succeeded Artaxerxes till that Kingdom was conquered and swallowed up by Alexander the Great, and so an end put to the Persian or second Monarchy.
• 2. To speak something of Alexander in whom the Grecian or Third Monarchy began, and the four Kingdoms into which his Empire was divided after his death, till they were swallowed up by the Romans, who began the Fourth Monarchy, and under whose Empire our Savior was born.
• 3. To show who were High Priests among the Jews from their return out of Captivity to our Savior's time, where we shall have occasion to speak something of the History of the Maccabees till their power was swallowed up by Herod, made King by the Romans.

For the First, the Persian Kings who succeeded Artaxerxes Longimanus were these,

• Darius Nothus.
• Artaxerxes Mnemon.
• Darius Ochus.
• Arses vel Arsames.
• Darius Codomannus, who being conquered by Alexander, the Persian Monarchy ceased, and the Greek or Macedonian began in Alexander the Great.

Secondly, This third Monarchy was Typically prefigured in a threefold Vision, recorded by the Prophet Daniel. The first Vision hereof we have Dan. 2. v. 32, 39. where 'tis represented by the belly and thighs of brass; as the belly and thighs are under the breast and arms (by which the Persian Monarchy was typified) so this was to succeed that. It was fitly compared to