The History of the Old Testament Methodized, Chapter 7

The History of the Old Testament Methodized · Chapter 7

p. 640CHAP. VII. The ſeventh Age of the World from the return out of Babylon, and the end of the Seventy years Captivity to the death of Chriſt, containing a ſpace of Four hundred and ninety years, ſignified by Daniel's Seventy Weeks mentioned, Chap. 9. v. 24, 25, 26, 27.

THE Jews had now free leave by Cyrus's Royal Proclamation given them, to return to their own Country **The firſt year after the conqueſt of Babylon was reckoned at the firſt year of Cyrus, for he was eſteemed as Monarch of thoſe Kingdoms, though he was not abſolute Monarch till the death of his Uncle Darius., in which he ſpeaks after this manner, That God having given all the Kingdoms of the Earth (that were near him, or round about him) into his hands, and having charged him (as he underſtood from the Propheſie of Iſaiah, Ch. 44.28. & Ch. 45.13.) to build a Temple for his Worſhip at Jeruſalem, he was willing to do it, and therefore declares that whoever among his people the Jews were willing to return to their own Country, and to build an houſe for their God (who is the only true God) he gave them free leave to do it, and deſired the Lord to proſper them therein. And as for all ſuch Jews as were not houſe-keepers but ſtrangers and ſojourners in any part of his dominions, and had a mind to return to Jeruſalem he gave licenſe to the men of that place (where they were ſojourners) to furniſh them with ſilver and gold, and all neceſſary proviſions and horſes to carry them and their goods, and declares that they ſhall have free liberty to carry away theſe things, and if any other perſons have a mind to ſend by them a freewill offering for the building of the Temple, they may freely do it.

The Jews upon this gracious Proclamation (being well accommodated with Neceſſaries ††They had Horſes 736, Mules 245, Camels 435, Aſſes 6720. See Ezr. 2.66, 67.Ezra 2:66Ezra 2:67for their journey by thoſe among whom they lived) prepare to return unto their own Country, namely all ſuch among them whoſe ſpirit God raiſed to go up (for ſome of them being well ſetled there were loth to remove) and over them that were minded to return Cyrus made Zerubbabel (the Son of Salathiel and Grandchild to Jechoniah being the chief Prince of the Tribe of Judah) Governour and Chieftain and his Lieutenant, ſo that the Government was ſtill in the Tribe of Judah, ſee Gen. 49.10. And into his hands did the Kings Treaſurer by the Kings command conſign all the veſſels belonging to the Temple (the whole number of which reckoning the veſſels here named, and others added thereunto amounted to four thouſand and four hundred) to be carried back to Jeruſalem.

Ezra Ch. 1. Ch. 5. v. 13, 14, 15.

'Tis like they began their return in the firſt month of the year, (which was in the ſpring-time) and they might be about four months in their travel, as Ezra and his company were, Ch. 7.9. The number of thoſe that returned with Zerubbabel their Captain, and Joſhuah their High-Prieſt, we have ſet down in the ſecond Chapter of Ezra, and the ſeventh of Nehemiah (a)(a)There is ſome difference between the Catalogue in Nehemiah, and this ſet down here, as at Ezra 2.5. 775 of the children of Arah, and Neh. 7.10. 652 only are mentioned. 'Tis like ſo many gave up their names in Babylon that they would return but only 652 mentioned in Nehemiah came up into Judea, the reſt either changing their mind or dying by the way. So 2.6. compared with Nehem. 7.11. there are found ſix more when they came into Judea than had given up their names in Babylon. The like muſt be underſtood concerning ver. 10, 11, 13, 14, 15, 17, 19, 35, 41, 65. At v. 55. there is mention made of the children of Solomons ſervants, that is the ſtrangers and proſelytes, that were imployed by Solomon in the building of the Temple, and having lived long among the children of Judah were now reckoned among them. At v. 61. there is mention made of the children of Barzillai. Some conceive that theſe Prieſts marrying into the noble family of Barzillai and diſregarding the honour of the Prieſthood, becauſe in the Captivity they were not imployed as Prieſts, neither had profit or honour by being Prieſts, did therefore chooſe to be called after the family of their wives, but now being returned to Judea, and the Prieſthood growing into requeſt again, theſe degenerate Prieſts would fain have taken place among the Prieſts of the Lord, but not being able to prove their Genealogy, they were among others as polluted perſons put from the Prieſthood, and the Tirſhatha or Governour ſaid, that thoſe Prieſts that could not prove their Genealogy ſhould not eat of the holy things or partake of the priviledg of Prieſts till there ſtood up a Prieſt with Urim and Thummim to inquire of the Lord for them in that difficult caſe, whereby 'tis manifeſt that the Ephod wherein was the Urim and Thummim was now loſt, yet Zerubbabel ſeems to hope that it might by the providence of God be again reſtored to them, yet we never read it was, the Lord thereby teaching them that the Ceremonies were going, and the Meſſias coming.Ezra 2:5Neh 7:10Neh 7:11. The whole Congregation together was forty two thouſand three hundred and threeſcore (b)(b)If we compare the number that were carried away captive with thoſe that returned back again, we ſhall find a wonderful great increaſe of them during their captivity; for there were carried into captivity at three times four thouſand and ſix hundred, Jer. 52.30. but we ſee how many returned out of it.Jer 52:30, beſides men-ſervants and maid-ſervants, whoſe number came to 7377, and there were among them two hundred ſinging men, and ſinging women, who were imployed in ſinging at their weddings and funerals, and ſuch ſolemnities, [ſee 2 Chron. 35.25.] that is, reckoning both thoſe of Judah and Benjamin) p. 641of whom the particular numbers are in thoſe Chapters punctually ſet down) and thoſe alſo of the other Ten Tribes (that are not there mentioned) that were captive with the Jews; for Salmanaſſer ſwept not all away out of all the Tribes, but left a remnant of them in their own Country, which afterwards together with the Jews and Benjamites, and Levites, were carried away by Nebuchadnezzar into Babylon, and were now diſmiſſed and ſent back again by Cyrus. After which as in the firſt year of Cyrus all the Iſraelites are ſaid to have dwelt in their own Cities [Ezra 2.70.] So in the ſixth year of Darius they are ſaid to have been preſent at the dedication of the Temple, and to have offered there twelve he-goats for the ſin of all Iſrael.

Ezra 6.16, 17.(c)(c)And long after when Chriſt preached the Goſpel in Galilee, that Propheſie of Iſaiah is ſaid to have been fulfilled of the people of Zebulon and Naphtali, who ſaw a great light, Mat. 4.14, 15, 16. and Anna, Luk. 2.76. is ſaid to be of the Tribe of Aſer. To which we may add Act. 26.7. Unto which promiſe our twelve Tribes inſtantly ſerving God day and night hope to come.Matt 4:14Matt 4:15Matt 4:16Luke 2:76Acts 26:7

Ezra 2. from 1, to 68.

Nehem. 7. from 6, to 70.

The chief men of their fathers families, coming to Jeruſalem to the place where the houſe of the Lord formerly ſtood, offered every man according to his ability towards the reſtauration of the Temple (making a treaſure for the work) to the ſum of ſixty one thouſand drams of Gold (d)(d)The quantity of a dram of gold, is 6 s. 3 d. ſo that by this accompt 61 thouſand drams amounts to 19 thouſand 62 pounds, 10 ſh. A pound of ſilver is counted 12 ounces which is 3 l. ſterling, ſo that 5000 pound of ſilver amounts to 15000 pound ſterling., and five thouſand pound of ſilver, and one hundred(e)(e)Their care to provide theſe giveth evidence of their deſire to have the worſhip of God duly performed. That which is here in general noted concerning the gifts given for the houſe of the Lord is more particularly ſet down, Neh. 7.70, 71, 72. but in Nehemiah there is leſs ſet down than in Ezra by 2400; for Ezra ſetteth down all that was given by any of any ſort. But Nehemiah no more than what was given by the Governor, ſome of the chief Fathers, and the reſt of the people of Judah and Benjamin.Neh 7:70Neh 7:71Neh 7:72 Prieſts garments (f)(f)In Ezra are ſet down only one hundred Prieſts garments. In Nehem. 7.70, 71.530 Prieſts-garments, and 67 more, in all 527. 'tis probable when they came to Jeruſalem they obſerved more Prieſts than they thought would have come, and thereupon the piety of many moved them to increaſe the number of Prieſts garments. In Nehem. 7.70. mention is made of fifty Baſons, whereof no mention is made in Ezra.Neh 7:70Neh 7:71. And both Prieſts and Levites and the reſt of the people dwelt every man in his own City, that is, in the Cities appointed for them by their preſent Governour.

Ezra 2.68, 69, 70.

Nehem. 7. from 70, to the end.

On the firſt day of the ſeventh month of that year on the Feaſt of Trumpets, the Iſraelites came all as one man out of their ſeveral Cities to Jeruſalem, and there Joſhua and Zerubbabel and his brethren, that is, the Princes and chief men that were with him, built the Altar upon the foundation where Solomons Altar was built; and the reaſon they laid not a new foundation was becauſe they feared if that buſineſs was not ſoon diſpatched, they ſhould be hindered by the Samaritans their neighbours, who already began to threaten them and bandy againſt them. And this being done, they every morning and evening offered the daily ſacrifice unto God, thereby teſtifying their piety and deſire of reconciliation between God and them, that ſo they might obtain his protection againſt their enemies. And upon the fifteenth day of the ſame month they kept the feaſt of Tabernacles (g)(g)With what extraordinary ſolemnity this Feaſt was afterwards kept we may ſee, Neh. 8. from 13, to the end:Neh 8, and offered the particular offerings that were every day of that feaſt to be offered up, ſee Numb. 29.12, &c. And when the feaſt of Tabernacles was ended (beſides the continual burnt-offering which was every day morning and evening to be offered) they celebrated the firſt day of every month; and all the ſet feaſts that were p. 642appointed by the Lord to be kept, and offered on the Altar ſuch freewill offerings as in teſtimony of any bleſſing received, or deliverance vouchſafed from any danger were in thankfulneſs by any of the people offered to God. And though the foundation of the Temple was not yet laid, yet they would not forbear to perform ſuch ſervices to the Lord as might be done without a Temple. Moreover they took care about providing Materials and Workmen for the building of the Temple, giving money to Maſons and Carpenters, and meat and drink, and oyl to the men of Tyre and Sidon (who had Cedars in great plenty, and great skill in ſquaring them) agreeing with them to Bring Cedar-trees from Lebanon to the Port of Joppa for this ſervice, ſee 1 King. 5.9.

Ezra 3. from 1, to 8.

In the ſecond year after their return from Babylon in the ſecond month they appointed Levites to overſee the building of the houſe of God; and all things being prepared they appointed the Prieſts in their proper robes with Trumpets in their hands, and the Levites (the Sons of Aſaph) with Cymbals, [ſee 1 Chron. 15.24.] to praiſe the Lord according to the Ordinance of David, [1 Chron. 6.31.] and they ſang by courſe (obſerving their due reſts and returns) the 118 and 136 Pſalms, Giving thanks unto the Lord becauſe he is good, and his mercy indureth for ever towards Iſrael. And all the people ſhouting with a great ſhout they laid the foundation of the Temple, but the old men (who had ſeen the former Temple ſtanding) wept with a loud voice, thinking this fabrick would not anſwer the former, but the younger ſort greatly rejoyced in hope that a new Temple would be erected. And the mourning of the one ſort, and the rejoycing of the other was ſo loud that the noiſe of both might be heard a great way off.

Ezra 3. from 8, to the end.

The Cutheans the old enemies of the Jews (who had heretofore been planted in Samaria by Eſarhaddon) now cunningly offered to joyn with them in the building of the Temple, pretending that they ſerved and ſacrificed to the ſame God that they did, though 'tis plain that they ſerved alſo their Idols, as we may ſee 2 King. 17.33. But Zerubbabel and the reſt of the fathers anſwered them, that they had nothing to do to build an houſe for God with them for they were not of the ſtock of Iſrael, neither did they purely and only worſhip the true God, but worſhipped Idols alſo. And therefore they tell them that they would build it themſelves as Cyrus had commanded them. The Cutheans being refuſed, ſet themſelves to oppoſe the Jews all they could in the work, and firſt by threats and falſe rumours, endeavoured to diſcourage the people from proceeding therein; and afterwards by means of ſome great men in the Emperours Court (whom it ſeems they bribed) they did hinder the Jews from going on, and undoubtedly obſtructed their having thoſe moneys out of the Kings revenue which Cyrus had commanded ſhould be given them for the building of the Temple, Ch. 6.4. Cyrus himſelf (it ſeems) was at this time much engaged in forreign wars, and had left his Son Cambyſes to govern the Kingdom in his abſence, and by this means it happened that the forementioned Courtiers ſo far prevailed with Cambyſes as to hinder that work which Cyrus himſelf had commanded to be done. And thus the work was hindred till the reign of Darius Hiſtaſpis, and this gave occaſion (as it ſhould ſeem) to that three weeks mourning of the Prophet Daniel in the third year of Cyrus, mentioned Dan. 10.2. After which upon the 24th. day of the firſt month, the viſion of the Kings of Perſia, of Alexander the Great, and his Succeſſors, and their Kingdoms was ſhewed and revealed unto him as he ſtood upon the bank of Hiddekel, or the river Tigris; all which things are contained in the three laſt Chapters of Daniel, which (as may be collected out of the cloſe thereof) was the laſt viſion that ever he had, and that but a little before his death.

Ezra Ch. 4. from 1, to 6.

Dan. Ch. 10. whole Chapter.

Ch. 11. whole Chapter.

Ch. 12. whole Chapter.

p. 643The people of Egypt carried away formerly by Nebuchadnezzar, after forty years continuing there, were now ſent back again by Cyrus into their own Country, and ſo were reſtored to their own Kingdom in the latter end of Amaſis's days.

Jer. 46. from 24, to 27.

Ezek. 29. from 8, to 17.

Cyrus being now ſeventy years of age, dies, having lived ſince he was firſt made General of the Median and Perſian Armies full thirty years, and after the taking of Babylon nine years, and after his full Monarchy ſeven years.

He left his Kingdom to his Eldeſt ſon Cambyſes, who is known in the Scripture by the name of Ahaſuerus, and probably alſo was called Artaxerxes [Ezra 4.7.] for his valour in war. In the beginning of his reign the Samaritans (who had hitherto ſought ſecretly to undermine the Jews, and hinder them in their work of building the Temple) now openly framed a direct information in writing(a)(a)Not only this Letter, but all the Hiſtory following to v. 19. of Ch. 6. is all in the Chaldee Tongue. againſt them, and preſented it to the King, they wrote their Letter in the Syrian or Caldee-tongue, and the meſſenger whom they ſent delivered his meſſage in that language alſo. The Letter was compoſed by Rehum the Chancellor, and written by Shimſhai the Scribe in the name of themſelves and others, mentioned v. 7, 8, 9, 10. The contents of this Letter were theſe, They repreſent to the King that the Jews who were returned from their captivity were now about building the evil and rebellious (b)(b)Sempes inſimulata rebellionis eſt Eccleſia, confer Mat. 22.17.Matt 22:17City Jeruſalem, (ſo they maliciouſly call it) and had begun to ſet up the walls thereof (which was utterly falſe, ſee Nehem. 1.3.) and had joyned the foundations together. They inſinuate that if this City be built, and the walls finiſhed, it will be a receptacle of rebels, who will neither pay toll, tribute, nor cuſtom to the King, and ſo the revenue of the Crown will be diminiſhed; and they themſelves being the Kings officers having maintenance from his Royal Palace, they thought it was not fit for them to ſee the King diſhonoured and injur'd without informing him thereof as became ſuch honeſt and conſcientious men as they were. Further, they deſire that ſearch may be made into the records of his Predeceſſors, and there he would find that this City had been a rebellious City, and hurtful unto Kings and Provinces, as it was in the days of Jehoiakim and Zedekiah [2 King. 24.1, 20.] who rebell'd againſt Nebuchadnezzar, and ſo brought deſerved deſtruction upon themſelves. Laſtly, they itimate to him (and ſtrive to put ſuch a jealouſie into his head) that if he permitted that City to be built again, and the walls finiſhed, the Jews would not only for themſelves withdraw their ſubjection from him, but would bring the Nations round about them to be in ſubjection unto them, and ſo the King would loſe all his Dominions on that ſide the river Euphrates.

The King having receiv'd their Letter, return'd them this anſwer, That their Letter had been plainly read before him, and he had cauſed the records to be ſearched, and found indeed that that City of old time (as in the inſtance of Jehoiakim and Zedekiah before mentioned) had made inſurrection againſt Kings, and had been guilty of rebellion and of revolting. He found alſo mighty Kings had reigned over Jeruſalem (ſuch as David and Solomon) who had ruled over all Countries on that ſide the river, and that toll and tribute and cuſtom had been paid to them. Upon which conſiderations, and leſt any further danger ſhould accrue to the Crown, he required them to command the Jews in his name to give over the building of their City till he gave further order about it. Theſe Samaritans having received this Letter, not only the Kings command, but their own malicious diſpoſition againſt the Jews made them haſten with it to Jeruſalem that they might acquaint the Jews therewith; and not contented to ſhew them the Kings Letter and Authority (it ſeems) they came with armed men to conſtrain them by violence to leave off the work. So by the malice of theſe wicked men the building of the Lords houſe was hindred till the ſecond year of Darius.

Ezra 4. from 6, to the end.

Cambyſes having reigned ſeven years died, and Smerdis the Magus ſucceeded him, (who pretended himſelf to be Smerdis the younger Son of Cyrus, who was privily murdered by Cambyſes) and reigned only ſeven months; for being killed with the other Magi who had helped him into the Throne by ſome of the ſeven Princes of Perſia, p. 644Darius the Son of Hiſtaſpis was choſen Emperour by thoſe Princes. Firſt year of Darius.In the beginning of his reign, he married Atoſſa the daughter of Cyrus (who had been firſt married to her own brother Cambyſes, and after to the Magus) purpoſing to eſtabliſh the Kingdom to himſelf the better by matching into the Royal ſtock. This is he that is called Ahaſuerus in the ſtory of Heſter, and is ſaid to have reigned from India to Ethiopia, over one hundred twenty and ſeven Provinces. And this his chief wife Atoſſa ſeems to be the ſame that in the Book of Heſter is called Vaſhti.

The ſecond year of DariusIn the ſecond year of Darius, Haggai the Prophet reproved the Jews for that they took care to build for themſelves goodly and fair houſes, and to garniſh them with ceiled work, The Propheſie of HAGGAI.but neglected the building of the Lords houſe, under pretence that the time was not yet come wherein it ſhould be built. He declares to them that that long barrenneſs of the ground, and other plagues which one after another fell upon them, and Gods blowing upon all they had, were all the effects and fruits of their great neglect of that work; he earneſtly therefore perſwades them to mend that fault. Whereupon Zerubbabel and Joſhua took the work in hand afreſh, and provided materials neceſſary for the building on the 24th. day of the ſame month.

Hag. Ch. 1. whole Chapter.

In the ſame year, upon the one and twentieth day of the ſeventh month, Haggai animated the Jews to go on with the work, with a promiſe of Gods gracious preſence with them, and his bleſſing upon them in it. And although the beginning of this preſent ſtructure ſeemed mean and deſpicable in the eyes of ſuch as had ſeen the glory of the former, yet he tels them that if they conſidered that bleſſed and ſo much deſired Meſſias, (the deſire of all Nations) ſhould after a time honour that houſe with his preſence, they might well conclude that the glory of this latter houſe ſhould be greater than of the former.

Hag. Ch. 2. from 1, to 10.

The Propheſie of ZACHARY.In the eighth month of the ſame ſecond year of Darius, Zacharias the Son of Barachias began to Propheſie, and exhorted the people to repentance, and not to tread in the ſteps of their impenitent forefathers. He is now added to Haggai as his Coadjutor and Collegue in the Prophetick office. Haggai began to Propheſie in the ſixth Month, and Zachary in the eighth; they both carry on the ſame deſign, viz. to encourage the Jews to build the Temple.

Zac. 1. from 1, to 7.

Upon the 24th. day of the ninth month of the ſame ſecond year of Darius, between ſeed-time and harveſt, the Temple began to be reared by Zerubbabel and Joſhua the High-Prieſt, with the aſſiſtance of Haggai and Zachary the Prophets, upon the foundation which had been formerly laid. For though they had been forbidden by Cambyſes [Ch. 4.12, 21.] from building the City, yet there was no word in that Letter forbidding the building of the Temple; and beſides there being now a new King in Perſia, and of another family, they knew not why they might not return afreſh to their work, having had Cyrus's grant at firſt for it.

Ezra, Ch. 5. v. 1, 2.

Hag. Ch. 2. v. 18.

Upon the ſame day the two laſt Propheſies of Haggai were revealed to him, the one of the ceſſation of thoſe plagues which hitherto had followed them**Hag. 2.19. From this day (ſaith the Lord) I will bleſs you.Hag 2:19, the other of the ſubverſion of ſundry Kingdoms, and the exaltation of Zerubbabel.

Hag. 2. from 18, to the end.

The Samaritans did not hinder the Jews whilſt they were only building their own houſes, but no ſooner did they ſet upon building of the Temple, but again they banded p. 645together againſt them. Accordingly Tatnai Governour of the Countries on this ſide the river, and Setherboznai, and the Apharſakites their Aſſociates coming to Jeruſalem, endeavoured to hinder the Jews in the work of the Temple, asking the chief of them by whoſe command they did it, and enquired very diligently who were the principal agents therein? But the Jews though they were at preſent a poor unſetled and friendleſs people, yet were not ſcared hereat, but encouraging themſelves in the Lord they courageouſly anſwered them, that they did it by virtue of Cyrus's command. Theſe enemies of the Jews hereupon wrote a Letter to Darius which ſpake after this manner: Ʋnto Darius the King, all peace and proſperity, Be it known unto the King that we went into the Province of Judea and found the Jews very buſie in building a Temple for God, which they are building with great ſtones, and the work goeth on apace, and proſpereth in their hands, when we inquired by what authority they did it, and who were the chief agents therein, that we might certifie their names unto thee, they returned us this anſwer, We are the ſervants of the great God of heaven and earth, and build again the houſe that was built many years ago by a great King of Iſrael, viz. Solomon. But after that our Fathers had provoked the God of heaven to wrath, he gave them into the hands of Nebuchadnezzar, who deſtroyed this houſe, and carried the people away into Babylon. But Cyrus in the firſt year of his Empire made a decree, wherein he gave us liberty to rebuild the houſe of God in the place where it formerly ſtood, and the veſſels of gold and ſilver which Nebuchadnezzar had taken from the former houſe of God in Jeruſalem, he delivered to Zerubbabel (whom he made Governour over us) to be carried back, and that they ſhould be kept ſafe till the new Temple was built, and then they ſhould be placed there for the uſe thereof. And accordingly our Governour with the aſſiſtance of the Elders and Prieſts laid the foundation of this houſe, in the ſecond year of our return, but it is not finiſhed to this day. The Samaritans tell the King that this was the anſ…er the Jews gave them, and therefore deſire him that ſearch may be made in the Kings Treaſure-houſe at Babylon whither ever any ſuch Grant was made by Cyrus; and they requeſt the King would pleaſe to ſend his further pleaſure to them concerning that matter.

Upon the 24th. day of the 11th. month in the ſecond year of Darius, the Prophet Zachary had a viſion of Horſemen (that is Angels) galloping up and down over the face of the whole earth, and returning anſwer to the Angel that ſat upon the red horſe (to wit, the Son of God appearing in humane ſhape) that all other Nations and people about Judea were at reſt and eaſe, in peace and proſperity, only Gods own people the Jews could not recover themſelves from their late calamities, but were ſtill under great moleſtations, Chriſt upon this intercedes for the Church; whereupon (in the hearing of the Prophet) God the Father gave a gracious anſwer, ſpeaking many comfortable words to the Angel, who intreated him to ceaſe his anger and fury, which had been ſo hot againſt the Jews and Jeruſalem, and the Cities of Judah now theſe ſeventy years, Ch. 1. from v. 7, to 18. 2ly, He had a viſion of the four Horns, and four Carpenters, ſignifying how God would break the power of his Churches enemies, Ch. 1. from v. 18, to the end. 3ly, The viſion of the man with the meaſuring line in his hand to meaſure Jeruſalem, intimating the reedifying the City and Temple, and ſafety of both, and that God would be their protection, and a wall of fire about them, and their glory. To which is annexed an exhortation to the Jews yet remaining in Babylon to repair to Jeruſalem. Ho, he, come forth and flee from the land of the North, ſaith the Lord, &c. Ch. 2. 4ly, A viſion of the continuance of the Prieſthood among them, in which he ſees Joſhua reſiſted by Satan, whom the Lord rebukes, and honours Joſhua by taking away his filthy garments, and ſetting a fair miter on his head, and eſtabliſhing him in the Prieſthood. The thing typified hereby was the Eternal Prieſthood of Chriſt, who is deſcribed by his names, viz. The branch riſing out of the ſtock of David, and the ſtone full of eyes, (that is, of wiſdom and providential care for his Church) and graven, that is, beautified with the Graces of the Spirit who giveth remiſſion of ſin, and peace of Conſcience, Ch. 3. 5ly, The viſion of a Golden candleſtick, and two Olive-trees, intimating that as the Candleſtick was ſupplied with oyl naturally dropping from the two Olive-trees ſtanding by it, ſo God without the help of man, nay notwithſtanding mans oppoſition, would raiſe and maintain both his material Temple and his Church, Chap. 4.

Zach. Ch. 1. Ch. 2. Ch. 3: Ch. 4.

p. 646The Prophet hath now a ſixth and ſeventh viſion, viz. that of the large flying Roll, and that of the Ephab, intimating that ſin continued in would firſt bring on private calamities, and having filled up its meaſure would alſo draw down publick judgments upon the whole Nation. By the firſt viſion, viz. that of a large flying Roll was typified Gods judgment ſwiftly coming, and ready to be executed upon ſuch as were guilty of theft or perjury, and that it ſhould conſume their houſes and families. In the ſecond viſion under the type of an Ephah or meaſure, A Talent weighed 3000 Shekels, Exod. 38.25, 26. or an 125 pound.Exod 38:25Exod 38:26and of a woman ſitting in the midſt of it, and a talent of lead laid upon her to preſs her down is repreſented the ſinful Nation of the Jews, whoſe wickedneſs grew to a full meaſure, for which Gods heavy judgments were ready to fall upon them; and by the two women carrying away the Ephah with the woman in it into the land of Shinar, was ſignified the Jews diſperſion into the Eaſtern parts of the world, viz. into Chaldea, Babylon, and Meſopotamia, where chiefly they reſide at this day, though generally diſperſed all over the world.

Zach. 5. whole Chapter.

Zachary hath now an eighth viſion of four Chariots coming out from betweeen two mountains of braſs, drawn by four ſorts of horſes, intimating Gods provident decrees and counſels (immoveable as mountains of braſs) and his directing the Angels of Heaven (thoſe miniſtring ſpirits) in the executing his will upon the enemies of his Church, and ſo as may tend to his Church's good. The Prophet is ſhewn alſo the effect of their imployment, viz. the quieting of Gods Spirit in the North Country, that is, by their executing his wrath upon them, they pacified his anger, Ch. 6. from v. 1, to 8. 2ly, Ʋnder the type of two Crowns made of ſilver and gold offered by ſtrangers, and ſet upon the head of Joſhua, is typified that the office of King and Prieſt ſhould be united and continued in Chriſt, who is deſcribed firſt by his name, (importing his humane nature) viz. the Branch. 2ly, By his works, building the Temple of the Lord, raiſing the glory of the Kingly and Prieſtly office, (which till his time ſhould be but mean) uniting the Kingly and Prieſtly office in himſelf, and uniting the Gentiles to the Church, from. v. 8, to 15. In the cloſe of the Chapter the Prophet tells them that they ſhould know by experience that the Lord had ſent him unto them, and that obedience was the only way wherein they might expect the comfortable fruits of theſe promiſes, v. 15.

Zach. 6. whole Chapter.

But to return to our Hiſtory, the means that the Adverſaries of the Jews uſed for the hindring the building of the Temple, proved effectual (through the gracious providence of God) for the finiſhing thereof; for ſearch being made for Cyrus's decree, it was found at Acmetha in the Province of the Medes, which decree was to this purpoſe, that Cyrus in the firſt year of his reign had decreed that the houſe of God ſhould be built at Jeruſalem in the ſame place where the former Temple had ſtood, and the foundations thereof ſtrongly laid, The Cubits here meant 'tis like were the common cubits, whereas in the 1 King. 6.2. & 2 Chron. 3.4. the Sacred or Geometrical cubits were meant.1 Kgs 6:22 Chr 3:4that the height thereof ſhould be ſixty cubits, and the breadth ſixty cubits, with three rows of great ſtones, and a row of new timber, (which ſeems to be meant of the buildings about the Prieſts Court) and that they ſhould be made as formerly, with three galleries of ſton…, and one of timber; and that the expences thereof ſhould be allowed out of the treaſure which appertained to the King in thoſe parts. And that the Golden and ſilver veſſels of the Temple which Nebuchadnezzar had carried away ſhould be reſtored. This was the decree of Cyrus. Darius underſtanding this, gave command to Tatnai and Shetharboznai that they ſhould no way hinder the building of the Temple. And further the King not only ratified Cyrus's decree, but made a new decree of his own, whereby he enlargeth that of Cyrus with more grants and priviledges, and charg…d Tatnai and his Companions that they ſhould furniſh the Jews with moneys out of his tribute to carry on the work, as alſo to buy bullocks, rams and lambs for burnt-offerings to be offered to the God of heaven, and to buy wheat, ſalt, wine and oyl for the ſacrifices, that they might offer ſacrifices of a ſweet ſavour unto the Lord of heaven and earth, and pray for the life of the King, and of his Sons. Alſo he confirmeth his decree with a great penalty, that it might be the more carefully obſerved, ſaying, Whoſoever ſhall go about to alter that word or decree, let the timber be pulled down from his houſe, and ſet up as a Gibbet, and let him be hanged thereon, and let his houſe be made a dunghill, and the God that hath p. 647formerly cauſed his glory to dwell in that houſe, and hath manifeſted his gracious preſence there, deſtroy all Kings and people that ſhall put to their hands either to alter (and ſo turn to another uſe) or to deſtroy this houſe of God which is building at Jeruſalem. Thus (ſays the King) I have decreed, and I require and command that my decree be ſpeedily and effectually executed. Tatnai and Shetharboznai receiving this command, durſt not diſobey it, but forthwith furniſhed the Jews with moneys as the King commanded, and ſo the Jews being thus encouraged by the Propheſies of Haggai and Zachary, and thus countenanced by the decrees of Cyrus and Darius, and Artaxerxes **Whereas 'tis ſaid, v. 14. And Artaxerxes King of Perſia, &c. This Artaxerxes in likelihood was one of thoſe ſeven Princes that had put down Smerdis Magus (of whom before) and in a ſort at the beginning was partaker in the Empire with Darius. But Darius afterwards delivered himſelf from the power of thoſe Princes, and made himſelf abſolute., went on courageouſly to the finiſhing of the work.

Ezra 6. from 1, to 15.

Darius (or Ahaſuerus as he is called in Scripture) in the third year of his reign as he ſat in his Palace at Suſa, being in peace and quietneſs,Third year of Darius. to ſhew the glory of his Kingdom, and the greatneſs of his ſtate, The Book of Eſther, which was written (as ſome conceive) by Mordecai, ſee Ch. 9.20, 21. or at leaſt he wrote a relation of theſe things from whence the Pen-man of this Book (whether Ezra or any other) did by the inſtinct of Gods Spirit gather together theſe remarkable paſſages that are here recorded. It hath been received as a part of the Sacred Oracles of God committed to the Jews, and by them faithfully preſerved, though the name of the Lord Jehovah be not mentioned in it.made a feaſt for all the Governours and great men of his dominions, which laſted an hundred and eighty days, or near half a year. After this Royal feaſt and entertainment given to his Nobles, he made another of ſeven days long for all the people both great and ſmall in the Court of the Garden of the Kings houſe, where were white and green, and blew hangings, faſtned with cords of fine linnen and purple to ſilver-rings, and pillars of marble, and the beds or couches were of gold and ſilver ſtanding upon a pavement of red and blew, white and black marble. At this feaſt they had plenty of the beſt wine enough, and ſerved to them in golden cups according to the Royal ſtate of the King, but the King commanded that none ſhould be compelled to drink more than they had a mind to, which may ſufficiently condemn our intemperate Health-drinkers who ſo tyrannically impoſe their Healths on others, thereby uſurping upon their liberty, and many times ſhamefully occaſioning their debauchery. The Queen alſo made a feaſt for the women within the Palace, and there entertained them. Upon the laſt day of this feaſt the King being ſomething high-flown with wine, would needs ſhew the beauty of his Queen (which was very great) to the men, and accordingly ſent for her to come to him. But ſhe (it ſeems) not being in humour refuſed to come. Thereupon the King being exceedingly enraged conſulted his wiſe men, (who were skill'd in the Hiſtories of ancient times) it being his manner to conſult ſuch in all difficult caſes as knew the Law, and were able to give juſt and righteous judgment. He conſulted alſo the ſeven Princes of Perſia and Media, who were neareſt about him, and had always free acceſs to him, and askt them what he might do by law unto the Queen, who had expreſt ſuch a contempt and diſobedience towards him? Memucan (one of them) anſwered, that the Queen had not only done that which was injurious to the King, but had injur'd all perſons of authority and dignity throughout the Kingdom(a)(a)Obſerva quam facile, regis voluntas aliorum ad ſe judicia trahit. Novit hic non ingratam Regi irato hanc futuram ſententiam. In gratiam Regis locutus eſt, nam imbecillium eſt ſequens argumentum.; for this her diſobedience being ſo publick was enough to infect all the women in the Empire, and to encourage them to deſpiſe their husbands, and from this day forward if their husbands ſhall require any thing at their hands, they will ſay they will not do it, encouraging themſelves from the Queens Example. And by this means wives may be brought to deſpiſe their husbands, and too much wrath may be kindled in husbands againſt their wives. If it therefore pleaſe the King let a Royal commandment go forth from him, and let it be written among the Laws of the Medes and Perſians, and ſo not to be altered, that Vaſthi ſhall be divorced from the King, and that her Royal Eſtate ſhall be given to another, who is more humble, and will be more obedient to the King; and the publiſhing this decree will make all the wives throughout the Empire to give honour to their husbands by conſtantly obeying them. This counſel pleaſed the King, and accordingly he divorced and put her away; making moreover a Law that every man hereafter ſhould be Maſter in his own houſe, and that whatever he commanded, (provided it were honeſt and juſt) ſhould be yielded unto by his wife, children and ſervants.

Eſther 1. whole Chapter.

p. 648Atoſſa or Vaſhti being thus divorced, there was enquiry made, among all the fair damſels that were any where to be found in Ahaſuerus's dominions for a fit conſort for the King, in Vaſhti's room, and among others Eſther a fair damſel of the Jewiſh Nation was taken into conſideration, who was Couſin-german to Mordecai, whoſe great Grandfather Kiſh was carried away captive with Jechoniah King of Judah. This Eſther being a very beautiful young Virgin (through the over-ruling Providence of God) ſhe firſt finds favour with Hegai the keeper of the women, and he ſpeedily gave her all things requiſite for her purification, (viz. ſweet odours and perfumes, ſee v. 12. and whatever might make her acceptable to the King) and ſeven maids to attend her, and preferred her and her maids to the beſt place of the houſe of the women, but by Mordecai's direction ſhe did not diſcover her ſelf to be of Jewiſh race, that people being then deſpiſed, and Mordecai feared ſhe might fare ſomething the worſe upon that account if her Parentage were known.

Eſther 2. from 1, to 12.

Fourth year of Darius.In the fourth year of Darius, the fourth day of the ninth month, when the Jews by Sharezer and Regem-meleck, conſulted with the Prieſts and Prophets concerning the Faſt appointed to be kept upon the day of the deſtruction of the City and Temple of Jeruſalem, God anſwered them, that thoſe Faſts of the fifth and ſeventh Months, (which they had obſerved for 70 years ſpace) were no way pleaſing to him, he had not commanded them. He puts them in mind of their obſtinacy and impenitence, and going on in their ſins (which he had forbidden them) which had brought that terrible deſolation, and all their calamities upon them.

Zach. 7. whole Chapter.

In the eight Chapter, God tells them that he would reſtore Jeruſalem, and put an end to all their former miſeries, and that he would change their Faſts (as well that of the fourth Month, on the ninth day whereof the City was taken, as that of the fifth Month upon the tenth whereof the Temple was burned, and that of the ſeventh Month whereon the remnant of the people, upon the murder of Gedaliah were ſcattered among the Nations, and that of the tenth month upon the tenth day whereof the City in the reign of Zedekiah began to be beſieged by Nebuchadnezzar) into mirth, and would give joy and gladneſs, and …berty unto his people. Inſtead of thoſe Faſts he enjoins the more neceſſary and ſubſtantial duties of Religion; urging them from the approach of ſuch times wherein ceremonies ſhould ceaſe, and wherein the Gentiles ſhould be converted to make up a glorious Church with the Jews.

Zach 8. whole Chapter.

The Prophet now encourages them to go on in the work; firſt, by Propheſying of the calamities that would come on the enemies bordering about them. Particularly (1) on the land of Hadrack **So call'd from the name of ſome of their Idols.or Syria, whereof Damaſcus was the chief City. (2) On Hamath, a Country lying to the North betwixt Judea and Syria, (3) On Tyre and Zidon, whoſe prudence, ſtrength and riches ſhould not preſerve them. (4) On Askelon and the Philiſtines, who ſhould be affrighted, deſtroyed and made deſolate, and ſtrangers ſhould poſſeſs their Cities, whereby their pride ſhould be ſtained, and their cruelty repaid; and that in the midſt of all theſe calamities the Church ſhould increaſe and be protected. Secondly, He propheſieth for their encouragement of the coming of the Meſſiah, who is deſcribed from his Kingly office, and his properties of juſtice, power to ſave, and lowlineſs which he manifeſts by riding on an aſs, and the foal of an aſs. He further propheſies of the Kingdom of the Meſſiah. He ſhews that their deliverance out of Babylon had been by vertue of his blood typified by that which was ſprinkled on the people, Exod. 24.8. That he will be the deliverer of his Church and people, and they may hope for a rich recompence of their ſufferings from him. He promiſes alſo that he will ſtrengthen them againſt their enemies, and will be their General, and will appear for them in fight, and will give them victory, and ſatiate them with ſpoils, which victory ſhall tend to Gods glory, and their honour; for they ſhall be preſerved by God as his own flock, and as his Crown; and he will give them cauſe to glorifie him for this, as alſo for the fruitfulneſs of their land. Chap. 9.

p. 649In the next place he ſhews them that they are to ſeek to God in all their neceſſities, and not to Idols. He then proſecutes his former Propheſie concerning Iſraels reſtitution and victories, and that he will recollect them and joyn them with Judah. He ſhews them that he can eaſily do it, v. 8. and make them increaſe as formerly; that he will preſerve them in their ſcattering as ſeed in the ground till the time of their converſion and reſtitution doth come. That he will remove difficulties and impediments out of the way, and that by theſe promiſes the truly godly among them ſhall be encouraged and ſtrengthned to perſevere in faith and obedience.

Zach. 10. whole Chapter.

He utters now a Propheſie of the deſolation of the land, and deſtruction of the City and people of the Jews by the Romans for their horrid ingratitude in rejecting Chriſt who was appointed of the Father to be the ſhepherd of that people, and executed that charge ſo as might reclaim them, but they would not be reclaimed; wherefore he threatens to break his two ſtaves, viz. beauty and bands, and ſo to deprive them of the benefit of his Government and care, eſpecially becauſe of their crucifying the Lord of life, and ſelling him for thirty pieces of ſilver. He alſo threatens to give them up to wicked Rulers in Church and State for their deſtruction.

Zach. 11. whole Chapter.

In the next place he Propheſies that God will deſtroy the enemies of the Chriſtian Church to whom ſhe ſhall be a cup of trembling, a burdenſome ſtone, and as a torch of fire in a ſheaf; that he will defend his people, and increaſe their ſtrength in ſtraits; laſtly, that he will pour upon the houſe of David, and the inhabitants of Jeruſalem the ſpirit of grace and ſupplication, ſo that they ſhall mourn exceedingly for their piercing and crucifying Chriſt, yea they ſhall mourn for him as one mourneth for his only Son, and this mourning ſhall be very vehement and ſincere, as when the people lamented the death of their good King Joſiah, and general throughout all ranks and families, and that not only in a publick way, but alſo by private humiliations in their private houſes and habitations.

Zach. 12. whole Chapter.

In the firſt part of the next Chapter he declares that there is a fountain opened for ſinners in the blood of Chriſt, and that remiſſion of ſins is obtainable for the penitent by faith in his blood. He propheſies alſo that they ſhall be delivered from Idolatry and falſe Prophets, ſome of whom ſhall be convinc'd of the evil of their way, and ſhall quit it, betaking themſelves to their callings again, and ſhall acknowledg the equity of the ſeverity uſed againſt them, from v. 1, to 7. In the ſecond part there is a Propheſie of the ſuffering and death of Chriſt [the ſhepherd ſhall be ſmitten] and of the ſcattering of the viſible Church, and of his care of his own, v. 7. that the greater part of them ſhall be cut off, and but a few preſerved, who being purg'd by afflictions ſhall increaſe in holineſs and in the ſenſe of Gods favour towards them.

Zach. 13. whole Chapter.

Laſtly, he propheſies again of the deſtruction of Jeruſalem, with a promiſe nevertheleſs that the Lord would ſave and preſerve a remnant; that the inſtruments of this deſtruction ſhould not go unpuniſhed, nor the Church periſh by this ſtroke, but thereby the way of Salvation ſhould be made clear to the Gentiles, and a free and large paſſage opened for them to come into the Church of Chriſt, with whom the converted Jews ſhould joyn. He Propheſies alſo that the ſtate and condition of the Church under the Goſpel ſhould be unſetled and mixed of variety of diſpenſations, [the light ſhall not be clear nor dark] yet ſo as in the end things ſhall go better with them. [At the evening time it ſhall be light] he propheſies alſo that the Doctrine of Salvation ſhall ſpread to all parts of the world, and that Chriſt ſhall be King over all the earth, and ſhall be acknowledged as the only Saviour both by Jews and Gentiles, and that his name only ſhall be preached, invocated, and worſhipped, and that Idols ſhall be rejected. Further, a particular p. 650promiſe is made of the exaltation, reſtitution, and ſafety of converted Iſrael, v. 10, 11. and ſore judgments are threatned againſt the enemies of the Church, viz. that they ſhall be cut off as by a conſumption, v. 12. by inteſtine diſcord, v. 13. by the hand of the Church, v. 14. and that the ſtroke ſhould reach all thoſe means they had imployed againſt the Church, viz. their very beaſts for carriage and ſervice ſhould ſhare in the plague, v. 15. Next there is a promiſe of the converſion of many of theſe enemies of the Church, when they ſhall ſee Gods judgments on the reſt, and that they ſhall acknowledg Chriſt and joyn with the Church in this publick ſpiritual worſhip, which is expreſſed in terms taken from the outward ceremonial worſhip of the old Teſtament, v. 16. And if they did not, God would impart none of his bleſſings to them, but inflict a curſe upon them, v. 17, 18, 19. Laſtly, there is a promiſe of the holineſs and purity of the Church [in that day there ſhall be upon the bells of the horſes holineſs to the Lord] that is, all the ſuperfluities of theſe new converts ſhall be turn'd into charity, and ſo conſecrated to God, and they ſhall offer frequent ſacrifices of thanksgiving, deſcribed in a way of alluſion to the ancient ceremonial ſervice, and that in the time of the Meſſiah no people or Nation ſhall be excluded from the worſhip of God, for the Nations that were before unclean ſhall then be holy to the Lord.

Chap. 14. whole Chapter.

Sixth year of Darius.In the ſixth year of Darius towards the latter end thereof, on the third day of the twelfth Month called Adar, was the ſtructure of the Temple finiſhed, about twenty years after the foundation was laid. The Dedication whereof the Iſraelites which returned out of the Captivity celebrated with great joy, and abundance of Sacrifices (though it was not to be compared to the magnificent dedication of Solomons Temple, of which we read 1 King. 8.5. & v. 63. & 2 Chron. 7.5.) And they ſet the Prieſts in their diviſions, and the Levites in their courſes for the ſervice of the Temple, according as Moſes had enjoyned. Upon the 14th. day of the firſt Month, they and the proſelytes (that had joyned themſelves to them) celebrated the firſt Paſſover in the ſecond Temple, keeping alſo the feaſt of unleavened bread ſeven days with great joy, for that God had turned the heart of the Emperour of Perſia (who was now alſo King of Aſſyria) towards them, whereas Cambyſes's had been turned againſt them.

Ezra 6. from 19, to the end.

The ſeventh year of DariusIn the ſeventh year of Ahaſhuerus's reign when Eſther was brought unto the King, ſhe obtained favour in his eyes above all other damſels, inſomuch that he put the Crown of the Kingdom upon her head, and made her Queen in the room of Vaſhti.

Eſth. 2. from 12, to 18.

Ahaſhuerus in honour of his new Eſpouſals made a moſt ſumptuous feaſt for all his Princes and ſervants, and called it Eſther's feaſt, at which he eaſed the Provinces of many Taxes, and gave gifts anſwerable to the ſtate and magnificence of ſo great a King.

Eſth. Ch. 2. v. 18.

When there was a ſecond gathering of Virgins (poſſibly to choſe ſome out of them to attend upon Queen Eſther) Mordecai was one of the Kings Porters, and attended at the Gate of the Palace. It ſo happened that two of the Kings Chamberlains being exceedingly offended (as 'tis probable) at the Kings putting away of Vaſhti, (on whom (as 'tis like) they had attended) and at his taking of this new Queen, who was crowned with ſo great ſolemnity, they conſpired to take away his life. This (as Joſephus thinks) was diſcovered to Mordecai by a Jew who was ſervant to one of them. Mordecai immediately diſcovered it to the Queen, and ſhe to the King, acquainting him that Mordecai had done him this faithful ſervice, that ſo ſhe might bring him into his favour. Inquiſition being made about this matter, and it being found to be true, the Conſpirators were both hanged, and the thing was regiſtred in the Book that continually lay before the King, for him to read in at his pleaſure.

Eſth. 2. from 19, to the end.

p. 651Sometime after (as it ſeems) Ahaſhuerus promoted Haman the Son of Amadetha of the Royal ſtock of Agag King of the Amalekites, (who were ever bitter enemies to the Jews, as may appear Deut. 25.17, 19. and advanced him above all his Princes, and commanded his ſervants to bow unto him, and do him more than ordinary reverence. Mordecai was not ſatisfied in conſcience to pay him that reſpect, becauſe he was a profeſſed enemy of Gods people, and withal one of that accurſed Nation, againſt whom the Jews were by the Law bound to oppoſe themſelves in perpetual enmity, Exod. 17.16. The Apocryphal Additions of Eſther do aſſign this as the true reaſon of Mordecai's refuſal, whom they bring in ſaying thus, [Chap. 13.12, 13, 14.] O Lord thou knoweſt all things, thou knoweſt that it was neither in contempt nor pride, nor for any deſire of glory, that I did not bow down to proud Haman: I could have been content with good will for the ſalvation of Iſrael to have kiſſed the ſoles of his feet, but I did this that I might not prefer the glory of man above the glory of God. So far that Author. But however it was, Haman was deſperately enraged at it, yet thought it a mean revenge for him to deſtroy Mordecai alone, and therefore reſolved for his ſake to be reveng'd on all his Nation, and (if poſſible) to root it quite it out. And for the better executing of this his bloody purpoſe, that he might find out the moſt lucky and ſucceſsful time (as he ſuperſtitiouſly thought) for the accompliſhing of it, on the firſt month (Niſan) in the twelfth year of Ahaſhuerus (about four years after Eſther was married to him) he cauſed Pur, that is, a lot to be caſt before him (which was a kind of divination uſed in thoſe times) to find out what month and day would be moſt lucky for the accompliſhing his intended revenge. And the lot fell upon the twelfth and laſt month of the year, and the thirteenth day of it. And thus by the Providence of God over-ruling the ſuperſtition of this wretch a way was made for the preſervation of the Jews, as we ſhall ſee afterwards. Haman having found out the lucky time (as he thought) for the accompliſhing his wicked intent, he comes now to the King to get leave and authority from him to put it in execution; he tells him there were a certain people ſcattered**For though ſome were returned out of captivity into the land of Judah, yet many of them, eſpecially of the Ten Tribes, did remain diſperſed here and there, not embracing the liberty proffered them. up and down his dominions, whoſe laws were diverſe from the laws of his Kingdom, and who obſerv'd not his laws. 'Tis true in matters of divine worſhip they did not obſerve them, nor could they do it with a good conſcience, but otherwiſe they did obſerve the laws of the land, as which concerned the peace and tranquility thereof. See Jer. 29.7. Haman further ſuggeſts that it was not for the Kings profit to ſuffer thoſe Jews to live among his own ſubjects, leſt they ſhould draw them from their obedience to him. Therefore he intreats the King that his ſubjects (among whom the Jews lived) might fall upon them and deſtroy them. And whereas it might be objected that the Jews paid a great tribute, which the King would loſe if they were deſtroyed, therefore in recompence of that loſs, he proffers to pay ten thouſand talents of ſilver himſelf into the hands of the Kings receivers. Haman had at this time ſuch an aſcendent over the King (being his chief favourite) that he took off his ring from his hand, and gave it unto him, therewith impowering him to ſeal what decree he thought fit to make touching this matter; and as for the money he proffered, the King bad him keep it to himſelf, telling him that that ſum was freely given to him, and the people of the Jews alſo, to do with them what ſeemed good unto him. 'Tis like the King did not yet underſtand that his Queen was of the Jewiſh Nation, for that Mordecai adviſed her to conceal. So on the 13th. day of the firſt month the Kings Secretaries were called, and the decree concerning the deſtruction of the Jews was written and ſealed, and Haman took care to have it preſently publiſhed, and ſent to all the Lord Lieutenants, and Governours of Provinces, authorizing them that they ſhould deſtroy and kill all the Jews both young and old, little children and women in one day, viz. the 13th. of the laſt, or twelfth month, and to take the ſpoil of them to themſelves for a prey. And 'tis like Haman did expedite the ſending out of this decree, leſt the King by the counſel of others, or from ſome relenting in himſelf, or by ſome means or other ſhould alter his mind. The bloody decree being ſent forth, the King and Haman ſit down to drink, ſo far were they from any remorſe or touch of conſcience for what they had done; but the inhabitants of the City of Shuſhan were greatly perplexed at it.

Chap. 3. whole Chapter.

p. 652Mordecai underſtanding what was done, rent his clothes and put on ſackcloth and aſhes on his head, and went into the midſt of the City, and cried with a loud and bitter cry, and in this mournful poſture came before the Kings Gate, for into it clothed with ſackcloth he might not enter, the Perſian Kings not allowing their Court-pleaſures to be interrupted with any thing that had an appearance of ſorrow or ſadneſs. And in every Province where the decree came, there was great mourning among the Jews, and faſting, weeping and wailing, and many lay in ſackcloth and aſhes. Queen Eſther underſtanding the great mourning of Mordecai, and his being in ſackcloth, was much ſurprized at it, and ſent to know the reaſon of it, and withal ſent him new raiment to cloth him, but that raiment being unſuitable to his preſent condition he would not receive it. Mordecai coming to her informed her what Haman had done, and what a ſum of money he had proffered to the King for liberty to deſtroy the Jews, and what a decree he had obtained of him for their deſtruction. And ſoon after he ſent her a copy of that bloody decree, and charged her to go to the King to make ſupplication to him for her people. He now thought it neceſſary ſhe ſhould make known to him of what ſtock and Nation ſhe was, though before he thought it not convenient that ſhe ſhould do it. The Queen ſends him word that he could not be ignorant that whoſoever (whither man or woman) came unto the King into the inner Court where was his apartment, without being called for was to be put to death, except the King ſhall of his Royal favour hold out his golden ſcepter to them. And ſhe had not been called to come unto the King theſe thirty days laſt paſt, and therefore ſhe did not know whither the Kings affection towards her might not be ſomewhat abated, and if ſo, her going to him uncalled might be very hazardous to her. But Mordecai (the people of God being in ſo great danger) would accept of no excuſe, but ſent her word that ſhe her ſelf muſt not think to eſcape more than the reſt of the Jews; the Kings houſe could be no protection to her againſt this bloody decree, and Hamans malice. For the decree being general againſt all the Jews without any exception, it might reach her as well as others. He further tells her that if ſhe altogether held her peace at ſuch a time as this, and would not venture her ſelf when all her people were in ſuch extream danger, he doubted not but deliverance would ariſe to them from another place, and ſome other way; but as for her and ſuch of her kindred as were about her, he believed they would be deſtroyed for their faint heartedneſs and cowardize, and not affording what help they could to the people of God in their great extremity. And laſtly he tells her that ſhe ſhould conſider that poſſibly ſhe came to the Kingdom for ſuch a time as this, and that the preſervation of Gods people was the end God aimed at in advancing her to be Queen.

Mordecai's words wrought ſo powerfully on Eſther that ſhe reſolved to do what he required; yet like a pious and prudent Lady ſhe reſolved firſt to uſe due means for the obtaining the bleſſing of God upon her endeavours; and to that purpoſe ſhe ſends to all the Jews in Shuſhan deſiring them to keep a ſolemn faſt three days together, and neither to eat (a)(a)That is, not to take their ordinary repaſts but to eat ſparingly, and to afflict their ſouls by true repentance and humiliation.nor drink night nor day, and earneſtly to ſeek to the Lord for her. And (ſays ſhe) I and my maids (b)(b)'Tis like her maids were Jews, or ſuch as ſhe had inſtructed in the true Religion.will faſt alſo, and ſo I will go unto the King, though it be not according to law, and if I periſh I periſh (c)(c)That is, I will embrace my death quietly and contentedly, ſeeing I could not avoid it without failing in my duty.. Mordecai and the Jews at Shuſhan did as Eſther deſired.

Eſth. Ch. 4. whole Chapter.

This being done, Queen Eſther on the third day having put on her Royal apparel, preſented her ſelf in the inner Court before the King as he ſat on his royal throne; as ſoon as he ſaw her his heart was towards her, and ſhe obtained favour in his ſight, which he manifeſted by ſtretching forth his golden ſcepter to her, and ſhe went up and touched the end of it in token of her reverence and obedience. And if we conſider what abſolute obedience the Perſian Kings required of all their ſubjects, and that Vaſhti his former Queen was caſt off for as ſmall an offence as this of Eſthers, and that he had not called for her of thirty days before, we may well think there was a ſpecial hand of God in moving the Kings heart to ſhew her ſuch favour, and that it was a gracious anſwer to his peoples 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 (d)(d)This (it ſeems) was a Proverbial speech, whereby Princes promiſed liberally and largely. Herod uſed the ſ…me to the daughter of Herodias, Mat. 6.23.Matt 6:23. She told him that ſhe only deſired that his Majeſty would pleaſe to honour 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 p. 653askt 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 favour 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 honour 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 **Ten of his S…ns are reckoned up by name, Ch. 9. 6., (which he eſteemed a great honour 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 ſhews them) were great things, and ſuch as few ſubjects attained unto, yet he could not but tell them that all theſe honours, 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 preſerv'd him. The King hereupon asks what honour 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 Counſellors 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 honour? Haman preſently imagining the King intended this honour to him and to no body 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 honour, 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 honour. 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 Hamans heart, but he durſt not refuſe doing it, and did it accordingly. Mordecai having received this ſtrange and unexpected honour, returned to his ordinary office and place at the Kings gate again, not being at all puft 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 hapned 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 Gods 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 p. 654of theſe things the Kings Chamberlains came to Hamans 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 her ſelf 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 favour 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 repair'd 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 ake 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 involv'd not only thouſands of his peaceable ſubjects, but his beloved Queen her ſelf; 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 teſtifie the earneſtneſs of his deſire, and that he would not let her go till he found ſome favour 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 Hamans 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 Hamans houſe and goods, and eſtate to Queen Eſther, and Mordecai was taken into his eſpecial favour, the Queen declaring how nearly related he was unto her. And the King took off his ring that had been before given to Haman **See Ch. 3.10., 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 pledg of his favour (a)(a)Poſſibly hereby Mordecai was made keeper of the Kings private ſignet as Haman had been.. 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 p. 655and deſtruction which Haman had deviſed againſt them. And ſhe ſaid; If I have found favour 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 favour 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**During which time we may imagine in what a ſad condition the Jews were; but yet there being eight months and 20 days ſtill behind before their fatal day did come, (which was the 13th. of the 12. month) all this time they had to provide for their own defence.) 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.(a)(a)So the Kings Grant to Mordecai was as large as that to Haman. 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 favour 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 linnen and purple; and the inhabitants of Shuſhan not only Jews, but many others alſo greatly rejoyced at this change of affairs. The Jews had now light and gladneſs, joy and honour, 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 Hamans 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 expreſt 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 Hamans 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 Hamans ten Sons; but on the ſpoil (though the King permitted it) they laid not their hands, to ſhew that what they did was not out of covetouſneſs, but for their own defence. 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 to morrow 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 p. 656leave for the Jews to deſtroy ſuch of their enemies as had eſcaped. She further deſires that the bodies of Hamans 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 Hamans 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 rejoycing 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**V. 20. And Mordecai wrote theſe things, &c. It may poſſibly be extended to the whole Book of Eſther, of which Mordecai in probability was the Penman. 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 ſhewed 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 ſhewing them that they ought to rejoyce in one anothers 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 rejoycing, 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 Hamans caſting lots, &c.) they ordained it for a law and engaged for themſelves and their children, and ſuch proſelytes as ſhould joyn themſelves to them that they would keep thoſe two days yearly according to the writing they had received from Mordecai, which was regiſtred. And leſt they ſhould not hold on in their yearly obſerving this feaſt, Queen Eſther and Mordecai wrote a ſecond letter to enjoyn the continuance of this anniverſary feaſt, and authoritatively to preſs upon them the obſervance of it. And in theſ… letters he enjoyned them to live peaceably among themſelves, and with others alſo, and to hold faſt to the truth. Thoſe days therefore were firſt enjoyned, 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 publick humiliation with faſting and prayer in remembrance of the deſolation of Jeruſalem, and burning of the Temple, of which faſts the Prophet Zachary ſpeaks, Ch. 7.5.

Eſther, Chap. 9.

Ahaſhuerus 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 Ahaſhuerus) 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.

Ahaſhuerus 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 Propheſie of Daniel, Ch. 11.2. And now will I ſhew 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 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 Artaxerxes.his ſecond Son called Longimanus.

p. 657In the ſeventh year of Artaxerxes Ezra the Prieſt, the Grandchild of Seraiah being a Scribe (a)(a)As among the Grecians their wiſe and learned men were called Philoſophers, and among the Chald ans, Magi, ſo among the Jews their great Doctors were called Scribes., 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 knowledg thereof, obtained a large Patent **Ch. 7. v 6. 'tis ſaid, The King granted him all his requeſt according to the hand of the Lord his God upon him; that is, according as the Lord favoured and prospered him.from the King and his ſeven Counſellors, 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 Counſellors to make inquiry whither all things be done in Judah and Jeruſalem, according to the rule and direction of Gods Law, wherein thou art very skilful, and which thou haſt always before thee; and to carry the ſilver and the gold which the King and his Counſellors 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 thy ſelf 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 intruſted 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 (b)(b)What King of Iſrael could have manifeſted more reſpect to the houſe of God?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 (c)(c)That is, 37 thouſand five hundred pound ſterling. See 1 Chron. 22.14.1 Chr 22:14, and to an hundred meaſures (d)(d)That is an 100 Cors, a Cor was about ten buſhels, that is, a thouſand buſhels of wheat.of wheat, and to an hundred baths (e)(e)A Bath contained eight Gallons, that is, eight hundred Gallons.of wine, and for ſalt (f)(f)Becauſe they us'd much ſalt in their ſacrifices.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 (g)(g)This King ſtood more in fear of Gods wrath than many Kings do.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 impos'd 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 offence.

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 Gods gracious providence to him therein, and crys 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 Counſellors, and great Princes to ſhew us favour 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 **See Ezra Ch. 7. v. 7, 9.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 p. 658tents three days waiting to ſee whither any more 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 aſham'd to deſire of the King to ſend a band of ſouldiers and horſemen with them to guard them in the way, (which favour 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 pleas'd 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 **Viz. Three hundred and twelve pounds ten ſhillings, of the value of drams, ſee 1 Chron. 29.7.1 Chr 29:7; 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 ſurprize 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 every one, and written down and regiſtred. 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 ſhewed all favour 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 neighbours 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 pluckt p. 659off 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 threatned 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 rouzed up himſelf from his great dejection, and then falling on his knees**At the time when Sacrifices or incenſe were offered up, pious people uſed to pour forth their prayers to God., 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 (a)(a)This good man putteth himſelf into the number of thoſe tranſgreſſo…s, becauſe he was of the body of that ſtate whereof many of the members had committed that ſin, ſo as he might be involved in the judgment that might fall on them, ſee Dan. 9.5.Dan 9:5iniquities 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 (b)(b)Beyond Heaven nothing can aſcend., 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 favour hath been ſhewed 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 (c)(c)Significat firmum ſtatum, ſedes certas fixas & ſtabiles, firmam habitationem quae hactenus inconſtans erat. Piſc.in his holy place, that is, by his providence hath fixed and ſetled us in Jeruſalem his holy City again, and hath given us ſome prop and ſupport of our faith, and hath enlightned our eyes, and refreſhed and cheared 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 favour 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 Gods 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 defence 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 enjoyned 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 joyn our ſelves to them, and thereby endeavour to promote their proſperity and welfare, ſeeing any ſuch near union with them was like to be dangerous to us. Thou didſt ſhew us that if we ſhunned their ſociety we ſhould be ſtrong, and able to defend our ſelves 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 joyn 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.

p. 660Ezra 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 perſwaded 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 Gods 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 Gods 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 Gods 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 your ſelves 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**And yet within a few years they returned to it again.. 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 imbraced 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 p. 661let the chief men in every City teſtifie 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 practiſed 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 miniſtred 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 ſetling 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 neighbours 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 Gods 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 ſin'd 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 favour and mercy in the ſight of the King to whom I intend to addreſs my ſelf, 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 for ever **That is, very long, an uſual ſalutation given to Kings. See 1 King. 1.1.31. & Dan. 6.21.1 Kgs 1:11 Kgs 1:31Dan 6:21, There is reaſon my countenance ſhould be ſad when the City, the place of my fathers ſepulchres (where my anceſtors lived and died) lyeth waſte, and the gates thereof being formerly conſumed p. 662with fire are not repaired. The King asked him what he deſired of him? Nehemiah (lifting up his heart to God in a fervent Ejaculation (b)(b)The Ejaculation of the heart may be as fervent and as prevalent as a ſolemn prayer uttered with the mouth, witneſs that of Moſes, Exod. 14.15. to which God made this anſwer, Why crieſt thou unto me? yet no words of prayer were then uttered by Moſes. This frequently and heartily uſed argueth an heavenly mind, and 'tis one way whereby we may pray always or con inually, that is, at all times and in all places, and on all occaſions.Exod 14:15, 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 favour 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 Governour 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 Governours beyond the river to conduct him (c)(c)This Ezra would not deſire when he went to Jeruſalem, becauſe he had occaſionally ſpoken to the King of the Providence of their God over them that ſerved him. Therefore if he had deſired a guard, 'tis ſuppoſed they would have derided his former confidence in Gods protection. But Nehemiah's caſe was different, having no cauſe to ſuſpect any ſuch things; beſides he was a perſon of great quality about the King, and it was for the honour of the King to have his immediate attendants ſafe guarded and respected.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 Governours beyond the river (to whom he delivered the Kings letters) conveyed ſafe to Jeruſalem. Sanballat the Horonite (d)(d)Of Horonaim a City of Moab. See Iſa. 15.5.Isa 15:5, (who it ſeems was the Kings Lieutenant or Deputy-Governour 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 (e)(e)This Tobiah (his wife being a Jew) had often intelligence of their affairs, and ſo wrought them great miſchief.(who was the Kings ſervant or Deputy-Governour 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 endeavour 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 any body 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 imployed 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 lyeth waſt, the walls ruin'd, 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, p. 663ſaid, What do theſe people intend to do? Do they intend to rebell againſt the King? If they do, we ſhall quickly take a courſe with them. Nehemiah underſtanding this couragiouſly 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 Governours 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 Governour on this ſide the river, that is to the place where the Governour 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 **Jeruſalem being part in Judah, part in Benjamin, might have two Rulers.) and his pious daughters out of their zeal were willing to let ſome part of their portions go to the work, v. 12. 'Tis 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 fortifie 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, imployed by thy appointment, they have reproached thee; ſo that we deſire they may be puniſhed not out of any private grudg 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 joyn'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 p. 664a 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 laboured 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 defence 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**V. 12. Ten times, that is, many times. 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 your ſelves. Nehemiah hereupon cauſed the people for the preſent to give over their work and to arm themſelves that the enemy might not ſurprize 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 every one 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 imploy'd in building were alſo arm'd 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 labourers under them, that they ſhould all lodg 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 Governour, 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 ſhew 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 rebell, and that thou haſt built the wall of Jeruſalem, that thou maiſt ſet thy ſelf up as their King, according to the report that goes p. 665of 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 forreign 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 enemie 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 terrifie 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 ſignifie 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 perſwades 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 Governour of this City am to take care for the defence 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 thy ſelf 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 terrifie 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 propheſie 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 ſhews 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 Gods 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 **See the miſchiefs of forbidden marriages, and the hypocriſie of ſome who made a fair ſhew before men.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 threatning letters to him, but he was not terrified by any thing that he wrote, nor diſcouraged in his work.

Nehem. Ch. 6. whole Chapter.

p. 666See Deut. 20.5. & Pſal 30. the Title.Deut 20:5Ps 30The 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 prime Prieſts that were then heads of Families are now ſet down in number only twenty, from v. 12. to 21. yet the number of the courſes of the Prieſts appointed by David was to be 24. See 1 Chron. 24. from 7, to 18. that the number of Prieſts was now but few, that place Ezra ….15. doth import.1 Chr 24the Son of Joſhua. The Prieſts and Levites being by their diſtinct orders ſet down in the former part of the Chapter, the dedication it ſelf 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 Gods 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 entred 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 Gods 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 tythes which were brought out of the fields, viz. the portions appointed by the Law for the Prieſts and Levites. And the people chearfully brought in the forementioned portions, rejoycing 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 Gods 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.

p. 667After theſe things Nehemiah appointed Hanani who firſt brought him word of the ſad eſtate of Jeruſalem, and Hananiah the Ruler of the Palace **i e. Palatii R gii in monte Sion.(who was a faithful man, and one that feared God above many) to be Governours 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††Good motions, uſeful and profitable for the Church ariſe from Gods Spirit.) he calls together the Nobles and Rulers, and people, and numbred 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 numbring 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 numbred by Nehemiah. And as then there was a collection of money and other things made when they were numbred according to their Genealogies in Zerubbabels time, Ezra 2.68. ſo was it now alſo, only that collection was meerly 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 [Levit. 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 Governour, 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 rejoyce 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 rejoyce in his goodneſs and manifold mercies which he has conferred on you, and does ſtill continue p. 668to you, and thereby to comfort your hearts. So the people were quieted, underſtanding Gods 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 ſhewed 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, Levit. 23.34. & v. 40. The people yielded a ready obedience hereunto, and accordingly went forth and fetcht 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 **They kept this Feaſt, Ezr. 3.4. 1 King. 8.65. and at ſundry other times.Ezra 3:41 Kgs 8:65with 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 [Levit. 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 enjoyned, and his people from time to time had practiſed. 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 imploy'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 p. 669exerciſes from morning to evening. The Prieſts ſtanding upon their ſeveral Scaffolds cried unto the Lord with fervency of ſpirit, and extention of voice. And they ſtirred up the people to bleſs the Lord who liveth for ever 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 Governours, 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 Gods 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 Ʋr 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 heardſt their cry by the Red-ſea, and ſhewedſt ſigns and wonders upon Pharoah, 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 (a)(a)The Sabbath was inſtituted at the beginning of the world, but being much neglected God renewed the command for the obſervance of it., 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 (b)(b)That is, the Iſraelites that came out of Egypt, and our Anceſtors ſince.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 ſhew them light, and the way wherein they ſhould go. Thou gaveſt alſo thy good Spirit (c)(c)viz. To their Governours, to Moſes and the 70 Elders, Numb. 11.17. by whom they were accordingly inſtructed and directed in the right way.Num 11:17to 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 (d)(d)That is, didſt plant them in the ſeveral parts and corners of the land of Canaan, ſome within Iordan, and ſome without., ſo they poſſeſſed the land of Sihon, and the land of the King of Heſhbon (e)(e)Which was then in the poſſeſſſion of Sihon, who had formerly taken it from the Moabites, Numb. 21.26.Num 21:26, 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 (f)(f)And proteſted that God would not ſuffer their ſins to go unpuniſhed.againſt p. 670them, 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 Saviours (g)(g)Temporal deliverers, ſuch as the Judges were, Judg. 3.9. 2 King. 13.5.Judg 3:92 Kgs 13:5, 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 (h)(h)That is, thy righteous ordinances and commandments., (which if a man do he ſhall live in them (i)(i)See pag. 158. on Levit. 18.5.Lev 18:5, and withdrew the ſhoulder (k)(k)That is, were ſtubborn and refuſed to ſubmit to Gods Government, a Metaphor taken from Cattel that ſtruggle and will not take the yoke upon them. See Zach. 7.11.Zech 7:11, 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 ther…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 teſtifie 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 encreaſe unto the Kings (l)(l)We reap not the benefit of the lands fruitfulneſs, but the Kings that reign over us have a great part of all the fru ts thereof.whom thou haſt ſet (m)(m)'Tis God that gives ſoreign Kings power over his people, but it was for their ſins.over us becauſe of our ſins, alſo they have dominion over our bodies, and over our cattel at their pleaſure; and we are in great diſtreſs. And becauſe of all this we humbly crave mercy at thy hands, and do bind our ſelves to better obedience for the future, and do engage our ſelves 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 **'Tis like Ezra had obtain'd their conſent to make this Covenant before he began his prayer..

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 Governour, 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 knowledg and underſtanding clave to their brethren, viz. thoſe honourable perſons before mentioned, who had ſealed the Covenant in their names, as well as in their own. And they entred into a curſe and into an oath to walk in Gods 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 (n)(n)This many of them broke afterwards as appears, Ch. 13.15, 16., 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 any thing of them on the Sabbath-day, or on any other holy Feſtival which God had enjoyn'd them to obſerve. 3ly, That they would leave the land every ſeventh year to lye at reſt, not plowing or ſowing their fields, or dreſſing their vineyards, and to leave what grew of it ſelf 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 injoyned p. 671by the Law [Levit. 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 enjoyn'd to be paid by the poll for every one, [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 ſhew-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 enjoyned 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.V. 34. 'Tis called the Wood-offering, becauſe it was freely given and offered to the houſe of God, and becauſe the burnt-offerings were conſumed therewith. And ſo having equally divided the charge among them according to their families, and aſſign'd to each family what proportion they ſhould bring in, the time for every one 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 enjoyn'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 oyl unto the Prieſts, and to the Chambers of the houſe of God, which were made for Treaſures to lay up firſt-fruits and tythes, and ſuch other things in. And that they would bring the tythes 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, In the 1 Chron. 9. there is another Catalogue of them, where more are mentioned than here. But it ſeems in that both thoſe that were choſen by lot, and thoſe that voluntarily offered themſelves to dwell there are ſet down. Here only thoſe that were choſen by lot.1 Chr 9and 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 p. 672Artaxerxes 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 Governour. 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 Governour that they had many children which in it ſelf 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 forc'd to morgage 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, Levit. 25.39. but we are forc'd 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 **See Exod. 22.25. Levit. 25.36, 37. Deut. 23.19.Exod 22:25Lev 25:36Lev 25:37Deut 23:19of their brethren which they ought not to do. Then he ſet a great aſſembly againſt them, that is call'd a general aſſembly of the Elders of Iſrael that they might hear the crys 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 convinc'd of the heinouſneſs of their offence that they had nothing to ſay for themſelves. The Governour 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 ſhews 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 morgaged, and the hundredth ††For they uſed to take the hundredth part of what they lent for uſe every month, or one in the hundred by the mouth. As if they lent an 100 ſh. or 5 l. for a month, they took one ſhilling for it.part of the money, corn, wine and oyl 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 concern'd 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 morgage, 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 labour (that is, his lands and eſtate for which he hath laboured) that performeth not this promiſe, even thus let him be ſhaken out and emptied of every thing that may do him good. And all the Congregation ſaid, Amen, and praiſed the Lord, p. 673that 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 Governour (which was now twelve years) he and his family had not eaten the bread of the Governour, (that is, the allowance of bread and other proviſions which had been uſually paid by the people for the Governours maintenance) but had lived wholly upon his own eſtate, which the former Governours 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 imployed in the overſight of the work, and was ſtill with the workmen to direct and encourage them, yea his ſervants were imployed 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 ſhews 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 (d)(d)Magnificus ergo erat Nehemias. Et hinc colligo eum non fuiſſe in civitate totos 12 annos. Quomodo enim tam diu ſuſtinuiſſet hos ſumptus? Sanctius.. Which he mentions not out of vanity but to ſhew them that yet for all this he required not the allowance that the former Governours had, becauſe he would not add to the peoples burdens which he knew were very heavy. And doing what he did with an eye to Gods 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 **We ſee how prone men are to relapſe and revolt from good purpoſes, promiſes, vows and Covenants, yea and beginnings of reformation. See Chap. 10.30.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 ††Deut. 23.34.Deut 23:34, [that is, into their civil aſſemblies, to partake of their offices and priviledges] for ever; 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 Ammorites, 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 alledged rather than any other, becauſe it did ſo expreſly diſcover the great ſin of Eliaſhib (mentioned afterwards) in joyning 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 joyned to them, whither ſtrange husbands, or ſtrange wives, or ſtrange children, even all thoſe with whom God had forbidden them to have communion or p. 674ſociety. V. 4. Chamber is indefinitely taken for all the Chambers.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 furniſht 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 diſhonourable to God, and immediately caſt out all the houſhold-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 remov'd 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 Governours 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 Gods worſhip, and ſo in effect hinder the worſhip it ſelf? 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 it ſelf; he chides the Nobles and Rulers of Judah for permitting theſe things, and ſuffering the Sabbath to be ſo prophaned: Did not your fathers (ſays he) do thus, and did not God for theſe ſins **See Jer. 17.27.Jer 17:27(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††Levit. 23.32.Lev 23:32) 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 ſanctifie 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 p. 675of 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 **So they had ſworn before, Ch. 10.29, 30.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 Manaſſes, 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 **But that he might not turn away his wife (which either he muſt do, or be turned out of his Prieſthood) his Father-in-law Sanballat undertook to build a Temple on Mount Gerizzim hard by the City Sichem, wherein Manaſſes ſhould be the chief Prieſt; which he accordingly did, and many other Prieſts and Iſraelites that had married ſtrange wives reſorted to him, and hereupon there grew a deadly feud between the Samaritans and Jews, which laſted to our Saviours times. See Job. 4 20.Job 4:20. 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 Levit. 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 every one 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. The Propheſie of MALACHI.For he no where exhorts the people to the building of the Temple, as Haggai and Zachary 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 Propheſie is call'd, The burden of the word of the Lord to Iſrael by the hand of Malachi. Who ever he was his Propheſie is authentick, and the authority thereof notably confirm'd by being ſo often alledged 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 return'd 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 Zachary 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 hypocriſie in Gods worſhip, and to looſneſs in their lives by mixt marriages, adultery, divorces, polygamies, and other enormities. Hereupon God raiſed up this Prophet, who by his Miniſtry endeavours 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:

p. 6761. He aggravates the ungrateful wickedneſs of the Jews from Gods 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 Governour would accept at their hands) as alſo polluted bread, Gods 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 ſhewed 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 honour 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 joyntly.

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 Gods juſtice and judgments, and blaſphemouſly ſaid, That God accepteth the wicked, and that every one that doth evil is good in his ſight, and he delighteth in them. For condemning Gods 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 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 p. 677a 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 comprized 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.

Now unto him that ſitteth upon the Throne, the Father of mercies,

And unto Jeſus Chriſt the Prince of Peace,

And unto the Holy Spirit of Truth, the Comforter,

Be aſcribed all Wiſdom, Bleſſing, Honour, Power and Glory,

for ever and ever. Amen.

FINIS.