Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 2 · Chapter 5
CHAP. V. Verſe 1. And there was a great cry]
SUch as ſeditious ones uſe to ſet up in their outragious uproares: or ſuch as is the expreſſion of great grief and anguiſh of heart.Significat clamor…m vel querulum, vel imperioſum, iracundumm, inacem.
Of the people] The ignobile vulgus, a moſt dangerous and heady water, when once it is out.
And of their wives] Who being pincht with penury made piteous out-cries. Invalidum omne, naturâ querulum.Seneca: James 2.6.
Againſt their brethren the Jewes] The richer ſort, who oppreſſed them and drew them before the judgement ſeats, as Saint James hath it of the Jews of his time: for they were no changelings. Let the Philiſtins bind Sampſon, and he can bear it: but do not you lay hands on me, ſaith he to his Countrey-men. Scipio had rather Annibal ſhould eat his heart with ſalt, then Laelius; give him a croſſe word. Had it been mine enemy, ſaith David, I could have digeſted it. So could theſe poor creatures far better have born the inſolencies of ſtrangers, then the oppreſſions of fellow-brethren. Tacitus tells us,Miſericordia in promptu apud ſuos, &c. that in his time the Jews were very merciful to thoſe of their own Nation, and cruel to all others. But here their owne complaine, and this was doubtleſſe a great grief to good Nehemiah.
Verſe 2. We, our ſonnes, and our daughters are many] That's mercy,Epiſt: 7. had we but keeping for them. Their wives were very fruitful, ſed luctuoſâ foecunditate (as Hierome ſaith of Laeta:) for they had more mouths then meat for them. The young children asked for bread, and no man brake it unto them, Lam. 4.4.
Therefore we take up corn for them] Corn upon uſe, to keep us from ſtarving: and that by pawning or ſelling our dear children to the rich Creditours for ſervants; till we can redeem them, which we are never like to do, ver. 5.
That we may eat and live] Meerly to keep us alive: for elſe we would never have made our poor children bondſlaves. But Neceſſitas durum telum, Hunger is ſo pinching a pain, that a Woman will eate her own child, as in the ſiege of Jeruſalem, Samaria, Saguntum: yea a man his own fleſh, rather then dye with hunger. Hitherto the pooreſt ſort. Followes now another cry.
Verſe 3. We have morgaged our Lands, Vineyards, &c.] Lands they had, but were little the better for them. Husbandry they had neglected to give attendance upon buildings: neither were they able to ſtock and ſtore their grounds, and ſo are forced to part with them at an under-rate. This is many a poor mans caſe amongſt us, who yet are little pitied, or relieved,Jam. 2.15, 16 unleſſe it be with a little mouth-mercy, as in S. James his dayes, chap. 2.15, 16. Oppreſſours will be but as Friends at a ſneeze: the moſt you can get of them is, God bleſſe you: like they are (many of them) to Darius; who prayed God to help Daniel, but ſent him to the Lions den.
Verſe 4. There were alſo that ſaid] Here was a third complaint to good Nehemiah; to whom whoſoever lamented were ſure to have redreſſe and remedy. He did not ſerve theſe poor people, as that mercileſſe Biſhop of Mentz in Germany did; who, to rid his hands of them in a time of famine, in horreo concluſos juſſit concremari, ſhut them up altogether in a barn,Hatto Archiep. Mogunt. Anno 923. and there burnt them: He was afterwards eaten to death by Rats, non ſine maxima divinae vindictae ſuſpicione, ſaith mine Author, by a juſt hand of God upon him for his cruelty to thoſe poor, whom he would not relieve with his corn, but let the Rats eat it; and of whom he ſaid when they were burning in his barn, that they cryed like a company of Rats.
We have borrowed money for the Kings tribute] They did not deny payment, and riſe up in armes,Speed. 1012. making Poverty their Captain, as the Suffolk-men did here in Henry the eighths time: Neither did they anſwer the King of Perſia's officers, as the men of Andros once did Themiſtocles. He, being ſent by the Athenians to them for tribute, told them that he came unto them on that errand, accompanied with two goddeſſes, Eloquence to perſwade,Plutarch. and Violence to enforce them. Their anſwer was, that they alſo had on their ſide two goddeſſes as ſtrong; Neceſſity (for they had it not) and Impoſſibility, for they knew not how to raiſe it. Theſe men pawn their lands to pay tribute: but it went to their hearts, and cauſed this complaint.
Verſe 5. Yet our fleſh is as the fleſh of our brethren] i. e. Nevertheleſſe we are men as well as they, though poor men, and therefore ſlighted (but why ſhould they hide their eyes from their own fleſh, Iſa. 58.7? Have we not all one father, Mal. 2.10?) Yea, we are men of Iſrael, ſuch as fear God, Acts 13.16. Hewen out of the ſame rock, digg'd out of the ſame pit, Iſa. 51.1. cut out of the ſame cloth, the ſhieres only going between. What if God have given them more wealth (as the Shepherd beſtows a bell upon his Belweather) ſhould they therefore inſult and domineere over us, as if not worthy to breath in the ſame aire?
Our children as their children] Viz. As dear to us, and as free-borne every way as theirs are;Prov. 15.31. why then ſhould their unmerciful dealing enſlave them? He that oppreſſeth the poor, reproacheth his Maker: but he that honoureth him, hath mercy on the poore. There is a Writ in England which beareth this name, Ne injuſtè vexes, Vex not any man unjuſtly: But Law without execution, is like a bell without a clapper. It was done directly againſt Law, that is here complained of. See Levit. 25:39. and therefore there is an Ecce ſet upon it in the next words: And (loe) we bring into bondage, &c. Theſe cruel Cormorants thought to bear out and juſtifie the moſt monſtrous miſdemeanour, becauſe it was the fact of a Grandee, who could as eaſily break thorough the lattice of the Laws, as the bigger flies do thorough a ſpider-web; as Anacharſis once ſaid concerning his Scythians.
We bring into bondage our ſonnes and our daughters] This went to the hearts of them; and well it might. For, 1. Our children are a chief part of our ſelves, even the ſeed; as though now there were nothing left in us but the chaſſe. 2. Bondage is very grievous, as liberty exceeding ſweet. Did we but live a while in Turkey, (ſaith one) in Perſia, yea or but in France, a dram of that liberty we yet enjoy, would be as precious to us, as a drop of cold water would have beene to the rich man in hell, when he lay broyling in thoſe flames. 3. They were neceſſitated to do this with their own hands, we bring into bondage, &c. hard hunger driving us thereunto, though as ill-willing thereunto as ever Jacob was to part with his Benjamin into Egypt: he would not do it till there was no remedy. 4. They ſold them for ſlaves, not to ſtrangers, but to their owne friends and Countreymen, where we looked for more courteſie. But a man had as good deal with a Coſſack or Cannibal, as with a truly covetous caytiff, and as much favour and fair-dealing he ſhall finde. For ſuch an one reſpecteth neither friend nor foe; nor regards at all how he cometh by it, by hook or by crook, by right or by wrong, be it ſhort or long.
And ſome of our daughters are brought into bondage already] So that our complaints are neither falſe nor cauſeleſſe: for that weaker ſex is every way ſubject to more abuſe, their chaſtity (which is their honour) was much hazarded.Caſtus quaſi foreign natus.
Neither is it in our power to redeeme them] Would we never ſo faine. What would not a tender-hearted father give or do for the redemption of his dear child? To let go many other examples, Fridericus Barbaroſſa, Emperour of Germany, (when as in the wars betwixt the Pope and him, his youngeſt ſonne was taken priſoner by the Venetian fleet) Vehementi amore commotus erga ſilium captum, ſaith mine Author, through an earneſt deſire of getting his ſonnes liberty, he concluded a peace upon moſt unequal terms,Val. Max. Chriſt. pag. 193 & 309 viz. that he ſhould come in perſon to Venice, and there proſtrate at the Popes feet (who trod upon the Emperours neck) he ſhould beg pardon; and then having ſetled peace in Italy, led his army into Aſia againſt the Turk. All this he did for his ſonnes liberty.
For other men have our lands and vineyards] Even thoſe men that ſo lately came out of captivity themſelves, and know the miſery of want and ſlavery. Thoſe that partake now of ſo much liberty, and liberality from the Kings of Perſia, and yet behold they pull up the bridge before us that themſelves have gone over. Surely there is no truth nor mercy, nor knowledge of God in the land, Hoſ. 4.1. Lo this was Vox oppreſſorum merceſque retenta laborum.
Verſe 6. And I was very angry] Red-hot with anger, and not without cauſe. To be angry without cauſe, is to be guilty of judgement, Matth. 5. but in caſe of Gods diſhonour, and publike prejudice, moderation is mopiſhneſſe, toleration, cowardiſe, &c. Nehemiah was a Magiſtrate, that is, a Mortal God: as God is an Immortal Magiſtrate. Therefore as God is angry at the oppreſſions of poor people (Lactantius hath written a book De ira Dei) ſo ſhould his Lieutenants: And this holy anger ſhould be cos fortitudinis, a means to encourage, or rather to enrage them againſt Oppreſſours, who grind the faces of the poor, and take from them burdens of Wheat, Amos 5.11. Yea, lands and vineyards, as here, eating bread baked with the tears of men, coyning their money on their skins, and wringing their ſpunges into their own purſes.
When I heard their cry] His anger then was mixed with grief, as was our Saviours, Mar. 3.5. it was pure zeal, which is nothing elſe but an extreme (but regular) heat of all the affections.
Verſe 7. Then I conſulted with my ſelf] As reaſon required: he was very angry, but yet he keeps within compaſſe, and practiſeth that rule, Be angry, and ſinne not: which, (ſaith one) is the eaſieſt charge under the hardeſt condition that can be. He that will be angry, and not ſinne, let him be angry at nothing but at ſinne: and then ſee to it alſo that it become not a ſinne, by anteverting right reaſon. Nehemiah was not ſo angry but that he could conſult with himſelf, and deliberate what was beſt to be done: his heart conſulted within him, or wiſely over-ruled him: ſo the Hebrew.
Then I rebuked the Nobles and the Elders] Not in his paſſion, but upon ſerious deliberation; and having put himſelf into a fit frame, that he might neither over nor under-do. Valete, quoniam vobis iraſcor, ſaid Archytas to his ſervants that had offended him; I have nothing to ſay to you, till mine anger be over.Plutarch.
And ſaid unto them, you exact uſury, &c.] This reproof was, as it ſhould be, warm but not ſcalding: Words of reviling and diſgrace do ſcald as it were. But words that tend to ſtir up the conſcience to a due conſideration of the fault, theſe are duly warme, and tend to make the Phyſick work more kindly.
Every one of his brother] This was a preſumptuous violation of the Law, Exod. 22.25. Levit. 25.36, 37. and a ſinne that they had ſoundly ſmarted for, Ezek. 22.12. Uſurers are men-eaters, Pſal. 14.4. like Pickrels in a pond, or Sharkes in the Sea, that devoure the leſſer fiſhes. Anno 1235. There were ſpread thorough England certaine Roman Uſurers, called Caurſini (quaſi capientes urſi, devouring bears, quoth Matth. Paris) who had entangled the King, Nobles, and all others that had to deale in the Court of Rome, Speed 613.in their cunning ſnares, under colour of ſupplying with money, ſuch as wanted preſent pay to the Pope: ſo theſe, to the King of Perſia.
And I ſet a great aſſembly againſt them] i. e. I reproved them, firſt, privately, and then publikely, and he doth it ſeverè & ad vivum, roughly and roundly, not going about the buſh with them, though they were Nobles and Rulers. Reprehenſiones perſonatae frigent; 1 Kings 22.8.ſuch as was that of Jehoſhaphat to Ahab, Let not the King ſay ſo. This is to do more harm then good.
Verſe 8. And I ſaid unto them, We after our ability] This he ſpeaketh not in a vainglorious vaunting way, or to curry favour with the people, but to convince the contraryminded of their inhumanity to their poor brethren. Good works, ſaith Chryſoſtome, are unanſwerable ſyllogiſmes; invincible demonſtrations to confute, and convert thoſe that do otherwiſe. Let your works ſo ſhine before men, &c.
Which were ſold unto the heathen] This they did in obedience to the Law, Deut. 25.47, 48.
And will you even ſell your brethren?] There was no reſiſting of ſuch a rational reproof, no whit imbittered (as the manner is) with wrath or ſpite; but carried on with ſo much modeſty and moderation.
Or ſhall they be ſold unto us?] He makes himſelf a party, becauſe of the ſame body politick.
Then held they their peace, and found nothing to anſwer] Such is the majeſty of a reproof rightly adminiſtred: it even gags the offendour, as Matth. 22.12. and renders him ſelf-condemned, Tit. 3.11. Scipio with his countenance only, quelled and quieted his ſeditious ſouldiers. Alexander the Great, and after him Auguſtus Caeſar, and Severus the Emperour did the ſame, with a few quick words. Adrianus Boxſchafius, Preacher of the Word at Antwerp, hearing a certain Monk railing at Luther out of the Pulpit,Scu'tet. Annal. Tell me, ſaid he, thou perverſe Monk, and that openly before all this people, where, and when, and in what points Luther hath erred? The Monk thus accoaſted, anſwered not a word, but gat him out of the Pulpit, and fled away as faſt as he could, and never came again into that Countrey.
Verſe 9. Alſo I ſaid, It is not good that you do] No oratory is ſo powerful, as that of mildneſſe. The drops that fall eaſily upon the corne, ripen and fill the eare; when haſty ſhowers lay all flat to the earth, without hope of recovery. Gregory hath obſerved, that they that could not be cured with ſtrong potions, have been recovered with warme water. Reprovers of others muſt deal warily; as bone-ſetters: and as we take a mote out of ones eye.
Ought ye not to walk in the fear of our God?] Which would have reynd you in, and reſtrained you from ſuch exorbitancies, Gen. 42.18. You need not fear me, ſaid Joſeph to his brethren, for I fear God, and therefore dare do you no hurt. Ye ſhall not oppreſſe one another; but thou ſhalt fear thy God: for I am the Lord your God, Levit. 25.17.Jer. 5.22. Pſal. 114.7. And will ye not tremble at my preſence, ſaith the Lord? Tremble thou earth at the preſence of the Lord, at the preſence of the God of Jacob. Oppreſſours are called Canaanites, Hoſ. 12.7. He is Canaan (that is a meer natural man, utterly void of Gods holy fear, Ezek. 16.3.) the ballances of deceit are in his hand; he loveth to oppreſſe. To him that is afflicted, pity ſhould be ſhewed from his friend (as it ſhould have been to theſe poor Jews from their hard-hearted Countreymen and kinſmen) but he forſaketh the fear of the Almighty, and is therefore mercileſſe.
Becauſe of the reproach of the Heathen our enemies] Who watch for our halting more earneſtly then a dog doth for a bone, and will be glad of any occaſion to ſpeak evil of us and of our Religion; with, Theſe are your Profeſſours, &c. You ſee what Tyrants and Tigers they are one to another. Hereby the banks of blaſphemy will be broken down in them, to ſpeak evil with open mouth of the Name of God; And will ye trample upon that dear and dread Name?
Verſe 10. I likewiſe, and my brethren — might exact money] To wit, for money we have lent them;Seneca. or as a recompence of our publike employments. But poſſe & nolle, nobile eſt.
I pray you leave off this uſury] Who can reſiſt this ſweet and ſoveraigne admonition? See verſe 9. They had ſomewhat to ſay, no doubt, in defence of their uſury; as alſo many have at this day. But let them conſider, that uſury is here and elſewhere cryed down without diſtinction, Pſal. 15.5. Ezek. 18.8, 13. That the lender dealeth not as he would be dealt withal: that Saint Luke maketh him worſe then other ſinners, when he ſaith, Sinners lend to ſinners to receive the like, but theſe to receive more, Luke 6.34. That Heathens condemned uſury, as Ariſtotle in his Ethicks, and Agis the General of the Athenians, Ageſilaus King of Spartans: who when he ſaw the Uſurers bills and bonds ſet on fire by Agis, ſaid, That he never ſaw a clearer fire burne. And laſtly,Plut. in Solone. that at Rome it ſelf Uſurers are excommunicated monethly.
Verſe 11. Reſtore, I pray you to them even this day] While you are in a melting temper, and in a good mind, make reſtitution. Say not, This is an hard ſaying, who can brook it? But ſay rather, as the Civilian ſaith, Perquàm durum eſt; ſed ita lex ſcripta eſt, Ulpian.'Tis hard to be done, but the Law will have it ſo done: Aut faciendum, aut patiendum: Either we muſt do it, or do worſe. The Law for reſtitution, ſee Levit. 6.1, 4. Num. 5.6, 7, &c. The wrong-doer muſt not only confeſſe, but reſtore. The tranſgreſſion was againſt God, but the treſpaſſe againſt man; and he muſt be ſatisfied, if the ſinne ſhall be pardoned. Samuel proffer'd to reſtore, if it might appear that he had wronged any. Micah, 1 Sam. 12.though an Idolater, did ſo, Judg. 17.2, 3. So did Queen Mary, She reſtored again all Eccleſiaſtical livings aſſumed to the Crown. Her Grandfather Henry the ſeventh in his laſt Will and Teſtament, deviſed and willed reſtitution ſhould be forthwith made of all ſuch monies as had been unjuſtly levied by the officers. Selymus the great Turk did the like upon his death-bed: ſo great is the force of natural conſcience; Gravel in the kidnies will not grate ſo much, as a little guilt in this kinde. Reſtore your evil-gotten goods, ſaid father Latimer, or elſe you will cough in hell, and the Devils will laugh at you. He ſet this point ſo well home, that he wrought upon many; and particularly upon Maſter Bradford. Auſtine ſaith, that if a man be able to make actual reſtitution, and do it not, poenitentia non agitur, ſed fingitur, his Repentance is not right: if he have waſted all, and is not able to reſtore, he muſt deſire pardon very humbly, and water the earth with his tears.
Alſo the hundreth part of the money] That is, all that they had received for intereſt, whether money, or elſe. It appeareth by this text, that they took twelve in the hundred (for ſo much the hundreth part monethly amounteth to) as at this day in Italy, and elſewhere, the Jewes are permitted to ſtraine up their uſury to eighteen in the hundred upon the Chriſtian (for among themſelves they now uſe it not) which cauſeth many of thoſe Pſeudo-Chriſtians to uſe thoſe Jews under-hand,Sands his Survey. in improving their unlawful rents to the utmoſt proportion.
Verſe 12. Then ſaid they, We will reſtore them] This was well ſaid: and Nehemiah took courſe it ſhould be as well done, ne dicta factis erubeſcerent, as Tertullian phraſeth it; that their ſaying and doing might be alike.
We will require nothing of them] But be of thoſe that lend, looking for nothing againe, Luke 6.no not the principal.
So will we do as thou haſt ſaid] Denying our ſelves, and all worldly luſts, that we may get and keep a good conſcience, that moſt precious Jewel that ever the heart of man was acquainted with.
Then I called the Prieſts] As fitteſt to tender ſo ſolemne an oath, and to bear witneſſe in a caſe of that nature.
And took an oath of them] That is, of them that had promiſed reſtitution: that they might not ſtart back, nor repent them of their good reſolutions. Our hearts are deceitful, and muſt be by all good means held up to duty, Quo teneas vultus mutantem Protea nodo? elſe they will ſlip collar, as thoſe ſlippery Jewes, Jer. 34.10, 11. retracted and repealed their vow. It was therfore well and wiſely done of Nehemiah to bind them thus to the good abearance; as Aſa and Joſiah had done before him. An oath is an hedge which a man may not break; which yet that great Heteroclite of Rome maketh a ſport of. For when the Cardinals meet to chuſe a new Pope, they make him ſwear to certain Articles. And Sleydan ſaith, that no ſooner is he choſen, but he breaks them all, and checks their inſolencies, as if they went about to limit his power, to whom all power is given in heaven and earth. Is not this that foreign, that lawleſſe, yokeleſſe, maſterleſſe monſter Saint Paul ſpeaketh of, 2 Theſ. 2.8?
Verſe 13. Alſo I ſhook my lap] By this rite (running into their ſenſes) this holy man runs with terrours into the eyes and hearts of all that ſhould perfidiouſly forſwear themſelves, by a direful denunciation of divine vengeance. In all lawful oaths there is an imprecation, though it be not alwayes expreſt, Gen. 14.23. Heb. 3.
So God caſt out every man from his houſe] See Zech. 5.4, 5. with the Note.
And from his labour] i. e. From his layings-up (the fruit of his labour) his lands and eſtate, got by a diligent hand. The Hebrew word ſignifieth labour even to laſſitude and fainting.
And all the Congregation ſaid, Amen] In token of hearty aſſent, and aſſurance.
And praiſed the Lord] There was a general joy, and many an humble, chearful and thankful heart lifted up to God for ſinne ſo redreſſed, and poor people relieved.
And the people did according to this promiſe] This was real thankfulneſſe. It is not the fumbling out of a few good words (as God I thank thee, praiſed be God, &c.) that will paſſe. Thanksdoing is the proof of Thanksgiving; and the good life of the thankful, is the life of thankfulneſſe. Offer unto God thankſgiving, and pay thy vowes unto the Moſt High, Pſal. 50.14.
Verſe 14. From the time that I was appointed to be their governour] He was not ambitious of the office, nor uſurped it: but was commanded to it (as the word ſignifieth) by the King of Perſia, and clearly called to it by God Almighty. Otherwiſe he could have ſhrouded himſelf in willing ſecrecy, as good corn lieth in the bottome of the heap; and as good balſam ſinketh to the bottome of the veſſel.
I and my brethren have not eaten the bread, &c.] Rulers, as they are nurſing-fathers to the people, Iſa. 49.23. ſo by them they are to be nouriſhed, and their ſtate maintained, See 1 Kings 4.7. It is alſo obſerved, that although our Saviour Chriſt wrought many miracles; yet he never wrought any about honour or money, but that about tribute: rather then that ſhould go undiſcharged, he commanded a fiſh to pay it. Hence alſo he ſaith not Date, Matth. 22. Rom. 13.6.but Reddite; Give, but Render unto Caeſar the things that are Caeſars. And Saint Paul ſaith, ye pay tribute, as being a due debt. Nevertheleſſe in this great neceſſity Nehemiah lets go his own right, and leaveth it to others: like as the Eagle is ſaid,Toſtat, ex Plin. when ſhe ſeeketh her prey, to leave a good part thereof to the birds that follow her, for the ſame end.
Verſe 15. But the former Governours] Thoſe that had been betwixt Zorobabel and Nehemiah: Ezra was no Governour. Theſe had been ſtrict in exacting their five pounds a day; or, for the head of every family, ſo much; beſides bread for neceſſity, and wine for delight. Not ſo Nehemiah, he would not uſe his power to over-burden thoſe poore whom theſe Uſurers oppreſſed. This he here inſtanceth for their further conviction.
Yea, even their ſervants bear rule over the people] Exacting what they pleaſe of them: this their maſters ſhould have ſeene to, and not ſuffered for the ſervants ſinne is the maſters reproach. When Charles the fifth reſolved to lay down the Empire, ſome of his Courtiers and Counſellours adviſed him to retaine ſtill the name and authority of Emperour, and to govern the Kingdome by his under-officers. His anſwer to them was, Ah, me praeſente ita res adminiſtratis, &c. Alas, now that I am amongſt you, things are ſo ill carried, that ye are complained of by all: what then would you do, if I ſhould not have an eye upon you?Val. Max. Chriſt. p. 197. and how would you domineere like ſo many Sultans (the word here uſed) and follow the adminiſtration of Juſtice as a trade only, with an unquenchable and unconſcionable deſire of gaine?
But ſo did not I, becauſe of the fear of God] The beſt retentive from ſinne certainly; a ſpur to good, a curb from evil. Hence David calleth it a cleane feare, Pſal. 19.9. and the fear of the Lord is, to depart from evil, ſaith Solomon. And Ariſtotle hath this Probleme, Why are men credited more then other creatures? The anſwer is, foreign, becauſe man alone holdeth and feareth God: therefore you may truſt him. But where this fear is not, no good is to be expected, but the contrary, Gen. 20.11. See the Note on verſe 9.
Verſe 16. Yea alſo, I continued in the work] He meaneth, ſaith Lyra, that he wrought with his own hands to draw on others the more, when they ſhould ſee their Governour himſelf ſo intent to the work. He was conſtant at it, and held out till all was finiſhed. And this he recordeth, not out of oſtentation, but to ſhew that the love and feare of God conſtrained him; as it did afterwards Paul that ſpiritual builder, who laboured more then they all, and denied himſelf to bring others to heaven, as himſelf ſetteth forth, 2 Cor. 11. In praiſing our ſelves, our end muſt be, that our light may be ſeene, not our ſelves ſeene, Matth. 5.16. Mens praiſe may be ſought, modò tibi non quaeras, ſed Chriſto, ſaith Aretius, ſo that Chriſt be thereby ſet up and ſerved.
Neither bought we any land] As eaſily we might have done with the ſurpluſage of our revenue: eſpecially if we had exacted the utmoſt of our right. But publike ſpirits mind not their own intereſts Joſhua divided the land to Iſrael, and left none to himſelf: And that portion that was given him, and he content withal, was but a meane one in the barren mountains, as Hierome obſerveth. The late victorious King of Sweden (a ſecond Joſhua) in his reprehenſory ſpeech to the German plunderers, hath this paſſage.Mr. Clark in his Life. I proteſt before God, that I have not by all this warre enriched my ſelf ſo farre as a paire of bootes cometh to: yea, I had rather ride without bootes, then in the leaſt degree to enrich my ſelf by the damage of poor people.
Verſe 17. Moreover, there were at my table, &c.] He did not eate his morſels alone, as that Pamphagus Nabal; and as many miſers now-adayes, who, like little children, though they have their hands full, and their mouths full, yet will part with none.
Ecce Deo ſimilis vir dapſilis, atque benignus.Palingen.
Beſides thoſe that came unto me from among the heathen] Either as State-Agents, or upon other occaſions. Nehemiah entertained them, that they might not lie upon the publike charge. And herein he trode in the foot-ſteps of hoſpitable Abraham, whom Syneſius calleth foreign, Gods Hoſt. The Primitive Chriſtians likewiſe won much upon the Heathens by their hoſpitality towards all,Epiſt. foreign Chryſoſt in Joan. foreign. as Julian the Apoſtate confeſſed: all that he could ſay againſt them for it was, that they did it all in hypocriſie, and vain-glory: which was an envious and falſe charge.
Verſe 18. Now that which was prepared for me daily] A very great table he kept (at his own charge all) yet nothing ſo great as Solomon, 1 Kings 4.22, 23. or as once Cardinal Wolſey here; who, beſides all ſtrangers that came, had four hundred of family, whereof one was an Earle, nine Barons, very many Knights and Eſquires. But then he had more yearly revenue then all the Biſhops and Deanes in the land had take them al together.Godw. Catal.
And once in ten dayes] Then he kept an extraordinary table inviting gueſſe, for whom he had ſtore of the beſt wines. The Turkiſh Baſhawes feaſt forreigne Embaſſadours with Rice and mutton, and fair water out of the river; wine is a forbidden ware with them: Mahomet their Prophet having told them, that in every grape there dwelt a Devil.
Yet for all this, I required not] This he did, and this he here recordeth: not for a name (as Crates the Philoſopher did, when he caſt his goods into the Sea meerly to be talked of, and is therefore worthily called by Hierome, gloriae animal, popularis aurae vile mancipium, Epiſt. ad Julian. conſ.a baſe ſlave to vain-glory) but for better and higher ends, ſee verſe 16.
Verſe 19. Think upon me, my God, for good] i. e. Both of grace and glory, ſaith Lyra; a confluence of all comforts and contentments, eſpecially ſpiritual bleſſings in heavenly things, Epheſ. 1.3. He that firſt called riches goods, was ſurely a better husband then Divine, ſaith one. Oftendam tibi omne bonum, I will ſhew thee all good, ſaid God to Moſes, when he gave him a glimpſe of himſelf. Nil bonum abſque ſummo Bono, ſaith Auſtine, There is no good without the chief good. Say therefore with the Church, Hoſ. 14.2. Take away all iniquity, and do good; and as here, Remember me, O my God, for good.
According to all that I have done for this people] Here is nothing for Merit-mongers. It is mercy in God to ſet his love on them that keep his Commandments, Exod. 20.6. to reward every man according to his works, Pſal. 62. ult. A poor Gardiner preſenting a rape root (being the beſt gift he had at hand) to the Duke of Burgundy, was by him bountifully rewarded. His Steward obſerving this, and hoping for the like recompence, preſented him with a very fair horſe. The Duke (ut perſpicaci erat ingenio, ſaith mine Authour, being a witty man) perceived the craft; and therefore thought good to receive the horſe, and to give him nothing again. Let thoſe that dreame of merit, expect the like diſappointment; and let them learn of Nehemiah, chap. 14.22. (the beſt gloſſe upon this text) to urge, not their merits with the Phariſee, but their miſeries with the Publican, for obtaining mercy. So Pſal. 25.11.