Commentary on Ezra Nehemiah Ester Job and Psalms, Commentary 2 · Chapter 13
CHAP. XIII. Verſe 1. On that day]
THat great Faſt-day, chap. 9.1, 2, &c. Or, after Nehemiah's return from the Court of Perſia, verſe 6. ſo the moſt expound it.
They read in the book of Moſes] Viz. In Deuteronomy, (chap. 23.3.) called by the Rabbines Sepher tochechoth, the book of Rebukes, or of Inſtructions, upon conviction.
And therein was found written] Perquàm durum eſt, (ſo it might ſeeme to Ammonites and Moabites) ſed ita lex ſcripta eſt, Ulpian. p.The Law was perpetual and indiſpenſable: a ſigne of great wrath.
That the Ammonite and the Moabite] Lots by-blowes, and the Churches conſtant enemies.
Into the Congregation of God] i. e. Aſſemblies of Gods people, whether ſacred or civil, unleſſe proſelyted.
Ver. 2. Becauſe they met not the children of Iſrael] A bare omiſſion of obſervance, ſubjected them to divine vengeance. As God requiteth the leaſt courteſie done to his people, be it but a cup of cold water: ſo he repayeth the leaſt diſcourteſie, or but neglect of them, to whom the glorious Angels are miniſtring ſpirits, and may not think themſelves too good to ſerve them, Heb. 1. ult.
But hired Baalam againſt them] With the rewards of divination, Num. 22.7. the wages of wickedneſſe, Jude 11.2 Pet. 2.15. which he greedily ran after; and not ſo much as roving at God, made the world his ſtanding-mark, till he had got a ſword in his guts.
Howbeit our God turned the curſe into a bleſſing] So he did the Popes curſe to Queen Elizabeth; Tom. 1 Epiſt.and, before her, to Luther. Quò magis illi furunt, eò ampliùs procedo, ſaith He in a certain Epiſtle; the more they rage and ban me, the more I proceed, and proſper. The Pope excommunicated him,Scultet. Annal. the Emperour proſcribed him, &c. Omnium animi tum erant arrecti, quid illa Caeſaris & pontificis fulmina eſſent effectura. All mens minds were then ſet an end, and ſtood on tip-toes, as it were, to ſee what would be the iſſue, ſaith mine Author. A wonderful work of our God ſurely, and worthy to be chronicled! Luther is conveyed out of the way by the Elector of Saxony for ten moneths, till he would be hid no longer. Mean-while Pope Leo dieth, the Emperour Charles the fifth is firſt called into Spain to ſuppreſſe ſeditions there, and afterwards is ſo buſied in his wars with the French King, that he hath no leiſure to look after Luther. After this, when the French King was beaten by the Emperour, and carried priſoner into Spain, he was releaſed and ſent home again, upon condition, that the Emperour and He ſhould root out the Lutheran Hereſie, as they called it. But our God broke their deſignes, and turned this curſe alſo into a bleſſing. For the French King returning home, and conceiving that the conditions (that he had yeelded unto, to get off) were unequal, entereth into a League with the Pope and the State of Venice againſt the Emperour. The Pope (that he might cover his falſe dealing with the Emperour) ſends abroad his Bull, and therein calleth knave firſt. The Emperour on the otherſide complaineth of the Popes malice, and double-dealing, exhorteth him to peace, and concludeth, that it were fitter for them to unite againſt the Lutherans. And when he could prevaile nothing by writing, he aboliſheth his authority throughout all Spain, ſends his armies againſt him under the Duke of Burbon, claps him up priſoner in Saint Angelo, proclaimes open war againſt the French, &c. So that Religion got ground, and all things fell out rather unto the furtherance of the Goſpel, Phil. 1.12. Let them curſe thy Church Lord, but do thou bleſſe: when they ariſe, let them ever be aſhamed; but let thy ſervants rejoyce,Pſal. 10 … 28. and ſpeed the better for their ill wiſhes. So be it.
Verſe 3. Now it came to paſſe when they had heard the Law] And were transformed into the ſame image therewith, by the Spirit of grace, who had made their flinty hearts to become fleſhy, &c. We uſe to ſay, As hard-hearted as a Jew. But they that relent not; repent not at the hearing of the Word, are worſe then theſe Jewes; and it may be feared that the Lord hath a purpoſe to deſtroy them. The Law of the Lord, when but read only, is perfect, converting the ſoul, Pſal. 19.7. but woe to the irreformable; 2 Corinth. 4.4.
And they ſeparated from Iſrael all the mixed multitude] Vulgus promiſcuum. the rabble of ſtrangers, wherewith this people were haunted and peſtered from the very firſt; Exod. 12.38. Num. 11.4. Theſe, moved with miracles, removed with them out of Egypt, but for a miſchief to them, for they drew them into ſinne then, as thoſe here did alſo; and were therefore worthily put away, as the Law required.
Verſe 4. And before this] Before the Commandment came as a Lamp, and the Law a Light (as Prov. 6.23.) cauſing a Reformation. As Toads and Serpents grow in dark and dirty ſellars: ſo do ſinful diſorders in ignorant places and perſons.
Eliaſhib the Prieſt] The High-Prieſt; but ſuch an one, as from whom profaneneſſe went forth into all the land, Jer. 23.15. The ſinnes of Teachers, are Teachers of ſins.
Having the overſight of the chamber] i. e. Of all the chambers of the Temple, by vertue of his office; and therefore thought belike, he might do what he liſted with them (now in Nehemiah's abſence) without controul.
Was allied unto Tobiah] A bitter enemy to Gods people, but ſly and ſubtile, ſeeking to inſinuate by alliances, and letters of perſwaſion; ſuch as Cardinal Sadolet wrote to the Genevenſes in Calvins abſence, and Cardinal Lorraine to the Proteſtant Princes of Germany, that he and his brethren the Guiſes (thoſe ſworn ſwordmen of the Devil) would embrace the reformed Religion.
Verſe 5. And he had prepared for him a great chamber] Called chambers, verſe 9. for he had laid many chambers into one, ſaith Junius, by taking down the partitions, and furniſhing the ſame for his friend and ally Tobiah.
Verſe 6. But in all this time was not I at Jeruſalem] And thence it was that things grew ſo farre out of order. So when Moſes was gone into the Mount, the people ſet up the golden Calf: they turned aſide quickly, ſaith God, Exod. 32.8. So were the Corinthians and Galatians ſo ſoo…, as Saint Pauls back was but turned upon them, Gal. 1.6. Levitate prorſus deſultoriâ. And ſo were theſe Jewes, notwithſtanding their better purpoſes, promiſes, Covenants; yea, and beginnings of Reformation. See chap. 10.30.
And after certaine dayes) Heb. At the end of dayes; that is, at a years end, as Vatablus and Genebrard expound it. No longer then a year was Nehemiah away from his Government, (to ſhew his dutiful reſpect to his Maſter the King of Perſia, and to negotiate for his Nation) but all things were out of frame, ſo well had the Devil and his inſtruments beſtirred them. But Junius rendereth the text, exactis aliquot annis, certaine years being paſt: and Lyra thus, at the end of his dayes, or of his life, when he now waxed old he had a deſire to go and reforme things amiſſe at Jeruſalem, and to die, and lay his bones there. So likewiſe Funccius, the eighth year after his returne to Artaxerxes, which was alſo the laſt year of his reigne. And indeed one would wonder how in leſſe then one years ſpace things ſo well ſettled, ſhould be ſo farre disjoynted; but that the Devil is foreign the great Troubler, and had by ſinne hurled (at firſt) confuſion over the whole creation, in an inſtant.
Verſe 7. And I came to Jeruſalem] There was his heart before; Animus eſt ubi amat, non ubi animat: No ſooner therefore had he got his congedelere at Court,Aug. de civ. Dei l. 9. c. 16. but he hies to Jeruſalem, as the Doves do to their windows. Fugiendum eſt ad clariſſimam patriam: ibi pater, ibi omnia, ſaith Plotinus the Philoſopher; haſten we all to our heavenly home, there's all that heart can wiſh, &c. Nehemiah lacketh nothing with Artaxerxes, Hadad with Pharaoh; Yet in any caſe, will go into his own Countrey, 1 Kings 11.22. Rivers run into the Sea, whence they came: the Dove reſteth not but upon the Ark.Ovid. Neſcio quâ natale ſolum dulcedine cunctos Ducit —
And underſtood of the evil that Eliaſhib did] As Joſeph brought his brethrens evil report to their father, Gen. 37.2. as the houſhold of Chloe declared unto Saint Paul the contentions at Corinth, 1 Cor. 1.11. ſo did ſome good ſouls this High-Prieſts miſcarriages to Nehemiah, and that in an Ordinance; not to diſgrace him, but to reclaime him, and to free themſelves from the guilt of a ſinful ſilence.
Verſe 8. And it grieved me ſore] Such was his zeale for God, that he could not bear it; no more could Phineas thoſe two naughty packs,foreign. nor Paul the Idolatry of Athens, Acts 17.16. his ſpirit was moved, he was in a fit, yea almoſt beſides himſelf, as the word ſignifieth. This the mad world counteth madneſſe, 2 Cor. 5.13. but madneſſe in tis caſe is better then mopiſhneſſe, and the true Zelot may anſwer his adverſaries as David did Michal, 2 Sam. 6.21. or as Baſil did the threatening Prefect, who told him that he was mad, Opto me in aeternum ſic delirare, I wiſh I may be ſo mad to my lives end.
Therefore I caſt forth all the houſhold-ſtuffe of Tobiah] As a profane thing, not fit to be in ſo holy a place. True zeal, as fire, is active, and ſaith, ſhall I budge, ſtop, or ſtep back, becauſe hoc Ithacus velit? remit of my diligence for fear of a frown, loſſe, miſchief? Out of doores with this bondwoman and her ſonne; down with this piece of graſſe, Let Adoniah die, though Bathſheba intercede for him, &c.
Verſe 5 Then I commanded] This was Governour-like; and bleſſed be He that hath a ſtomach for God, and will do his utmoſt for him, as occaſion requireth. Of Nehemiah it might well be ſaid, as Chryſoſtome doth of Peter, that he was like a man made all of fire, walking among ſtubble; or, like Baſil, who was ſaid to be a pillar of fire; he was of ſuch a maſculine, diſengaged, couragious diſpoſition.
And they cleanſed the chamber] The Levites did, with their legal rites and purifications, according to their office, which Nehemiah would not invade.
And thither brought I againe] And ſo ſet things to rights, as our late Reformers began happily to do; but Satan hath hitherto hindred them.
Verſe 10.Panoimi…. And I perceived] Heb. I took knowledge, and was ſoone ſenſible of it, as a great publike miſchief: for ad tenuitatem beneficiorum neceſſariò ſequitur ſocordia ſacerdetum, leane benefices make leaden Miniſters. This, the Magiſtrate muſt look to, and provide that they may have the double honour that is due to them,1 Tim. … 17. of countenance and maintenance; or elſe Religion will ſoone go to wreck.
That the portions of the Levites had not been given them] And why? becauſe the High-Prieſt was ſo bad, and the Levites therefore thought to be little better. How apt are men to diſpute God out of his own? How witty to ſave their purſes? How ready to ſay with William Rufus, The Church-bread is ſweet-bread? and with Julian the Apoſtate, to take away the Miniſters maintenance, pretending conſcience; for that too much Living would be a burden to them: and who knows how Eliaſhib and his …ites may miſimploy it?
For the Levites and ſingers that did the work] And are therefore worthy of their wages, muſt have their honorary ſtipends, or cannot ſubſiſt; are not of the Chamaeleon-kind, to live by ayre: but, as harveſt-labourers, muſt have that which is good; as Oxen that tread out the corne, muſt have more then ſtraw allowed them.
Were fled every one to his field] For ſtark need, in the fail of Temple-maintenance; they were glad to do as they might, and let their charge lie. Though Tythes were not paid, yet they had ſome glebe-land to live upon.
Verſe 11. Then contended I with the Rulers] Who had let looſe the golden reines of authority, and, by a paſſive Miniſtery at leaſt, ſuffered this ſacrilege, whilſt they bare the ſword in vaine, if they were not chiefe actours in it: as Luther complaineth of the Rulers of his time;Luth. in Gen. 47. Niſi ſupereſſet ſpolium Aegypti quod rapuimus Papae, &c. If we had not ſome of the ſpoiles of Egypt, pulled from the Pope; all we Miniſters of the Goſpel might be famiſhed: and this little that is left us, is violently taken from us by the civil Magiſtrate. Pariſhes and Schooles are polled and ſpoiled by them, as if they meant to ſtarve us all. Thus Luther, and more to this purpoſe.
Why is the houſe of God forſaken] By your ſlackneſſe and covetourſneſſe, contrary to your Covenant, chap. 10.39?
And I gathered them together] i. e. The ſcattered Levites, that Gods ſervice might be no longer intermitted,Eccleſ. 8.10. and his wrath thereby provoked. Thus Nehemiah, whatever his hand found to do, did it with all his might; as David danced, as Baruc builded, &c. he went through-ſtitch with his work.
And ſet them in their place] Heb. Made them ſtand in their ſtanding, as if abſque ſtationibus iſtis non ſtaret mundus, without thoſe ſtandings, the world could not ſtand.
Verſe 12. Then brought all Judah] Then, when there was no other remedy. There muſt be a compulſory means, or Miniſters ſhall be poorly maintained. Quòd ſi ſuſtentandi eſſent de contributione populi, miſerè profectò & duriter viverent, faith Luther. If once they be brought to live upon the peoples benevolence, they ſhall have a poor life of it. Once (in times of Popery) there was need of a Statute of Mortmain, providing that they ſhould give no more to the Church. But now 'tis otherwiſe: theſe laſt and worſt times have ſeene the ſprings of bounty, like Jordan turned back; which heretofore did run ſo freſh and faſt into the Church.This was written Jul. 30. A. D. 1653. Our Stateſmen have Miniſters maintenance now under debate; and much lifting there is by a levelling-party (not without a Jeſuite to help them) at Tythes, and College-lands. The Lord direct our Rulers; and preſerve us out of the hands of thoſe hateful Harpyes.
Verſe 13. And I made treaſurers] Nehemiah left nothing undone that might befit a vigilant and valiant Governour. He was omnibus numeris abſolutus, every way compleat.
For they were counted faithful] A ſingular praiſe in perſons entruſted, 1 Cor. 4.2. See Nehem. 7.2. Num. 12.7. Such men as theſe are now gone in pilgrimage (as one ſaith) and their return is altogether uncertain. When one deſired to ſee Alexanders treaſures, he ſhewed him not his wealth, but his friends. Nehemiah might have done the like by theſe faithful treaſures, precious pieces ſurely, rare and rich jewels.
And their office was] Heb. It was upon them. Duty is a debt; which till it be diſcharged, a good heart cannot reſt.
To diſtribute unto their brethren] To a treaſure are required, 1. A laying in: 2. A lying his: 3. A drawing out: So to a Treaſurer, that he receive readily, keep carefully, diſtribute prudently.
Verſe 14. Remember me, O my God] See chap. 5.19.
And wipe not out my good deeds] Forget not my labour of love: God requireth us to be his remembrancers, who yet needeth it not, Heb. 6.10. there is a book of remembrance written before him, Mal. 3.16. and good Nehemiah would not be wiped out of that book, nor blotted out of the book of life, Rev. 3.5. That wretched Monk died blaſphemouſly, who ſaid, Redde mihi aeternam vitam quam debes, Give me heaven which thou oweſt me.
That I have done] Sure it is, ſaith Auſtin, that we do what good we do: but it is God alone, who cauſeth us ſo to do. Say therefore, Not unto us Lord, not to us, but to thy Name be the praiſe.
Verſe 15. In thoſe dayes ſaw I in Judah] He was centoculus, and had his eye in every corner, to finde out and redreſſe abuſes: wherein he was inceſſant and indefatigable. He choſe rather to be counted a buſie Juſtice, then a quiet Gentleman.
Some treading wine-preſſes on the Sabbath-day] Theſe Jewes were not ſo looſe, but their poſterity at this day are (in ſome reſpects) as much over-ſtrict, as is elſewhere noted.
Dum vitant ſtulti vitium, in contraria currunt.
And bringing in ſheaves] As a work of neceſſity.
As alſo wine, grapes and figs] As a work of mercy. So they would plead likely. Sinne and ſhifting came into the world together, no evil wants its excuſe: but the covering is too ſhot, and God will waſh off that varniſh, with rivers of brimſtone.
And all manner of burthens] They did not ſo much as keep Sabbatum Aſinorum, a reſt from ſervile employments. See Jer. 17.21.
And I teſtified againſt them] i. e. I challenged them as impious for ſo doing, and provokers of Gods wrath, traytours to the State, Verſe 18. This ſhould every man do in his place. A certain Indian coming by, and ſeeing one of the New-Engliſh profaning the Lords day by felling of a tree, ſaid to him, Thou much mached man, that is, Thou very wicked man, What, break you Gods day? knoweſt thou not that this is the Lords-day in Maſſaquſets? that is, in one of the Engliſh plantations ſo called?New-Eng. firſt fruits.
In the day wherein they ſold victuals] A practiſe too much in uſe in this Nation, till keeping of Markets and Faires on the Chriſtian Sabbath was put down by authority; and eſpecially by that late good Act for the ſanctification of the Lords-day, groſſely broken in this kinde, under many of the Biſhops noſes; yea, made a voyder and dunghill, for all refuſe buſineſſe.
Verſe 16. There dwelt men of Tyre alſo] Phaenician Merchants had their Factors in Jeruſalem.
And all manner of ware] Merchandiſe; for Tyre was a great Mart-town, and famous for fiſhing, Ezek. 27.
And ſold on the Sabbath] Which they ought not to have done: for that was Gods market-day, and not mars.
Ʋnto the children of Judah] Who were therefore worſe then the Tyrians, becauſe they ought to have been better: therefore wrath ſhall be upon the Jew firſt, and then upon the Gentile, Rom. 2.
And in Jeruſalem] This holy City was become an harlot. Filthineſſe in a Stewes is nothing ſo odious as in a Virgin: a nettle in a Wilderneſſe, is not ſo unſightly as in a Garden. In a land of uprightneſſe to do wickedly, is an aggravating circumſtance, Iſa. 26.10.
Verſe 17. Then contended I with the Nobles] Heb. With the white ones; that had white-clothes, but black ſouls. The ſnow-drift covers many a muck-hill See ver. 11.
What evil thing is this that ye do?] Or ſuffer, others to do at leaſt, and are therefore worthily ſhent; as Moſes alſo was for like cauſe, Exod. 16.28.
And profane the Sabbath day] As if it were a common day, and not Gods encloſure, holy and honourable. Should men thus rob God of his right, unmound his Several, make falſe entry upon his free-hold? Hath He not ſingled out this day for his own, as He did Iſrael out of all Nations, the tree of knowledge out of all the trees of the garden, and out of all the world, (which is his) the tenth? This is the day which the Lord hath made, &c. 'tis a day like that night, Exod. 12.42. to be kept holy unto the Lord; that day of the Lord which all his people muſt keep throughout their generations. To profane it or wound it, is here called an evil thing with an accent, a wickedneſſe with a witneſſe.
Verſe 18. Did not your fathers thus?] And will ye abet, and adde to their wicked practiſes? Will ye needs eſpouſe their ſinnes, as a ſeed of Serpents?
And did not our God bring all this evil upon us?] And that juſtly, becauſe Belſhazzar-like, though we knew all this, yet we lifted up our ſelves againſt the Lord of heaven, as the horſe that caſteth his rider,Dan. 5.22, 23. lob. 9.4. and riſeth up againſt him. Hath ever any waxed fierce againſt God, and proſpered? Was not he that but gathered ſticks upon the Sabbathday paid home with ſtones? Was there not for this very ſinne a fire kindled in the gates of Jeruſalem, that devoured the Palaces thereof, Jer. 17.27? Juſtly is he made an example, that will not take example by others: and it is a ſure both preſage and deſert of ruine, not to be warned.
Yet ye bring more wrath] As if ye had a minde to wreſtle a fall with the Almighty, and to try for maſtery. But do ye provoke the Lord to anger? are ye ſtronger then he?
Verſe 19. When the gates of Jeruſalem began to be dark] As they did betimes; becauſe the mountains were round about Jeruſalem, Pſal. 125.2.Leo Modena.
Before the Sabbath] That there might be a due preparation, without interruption. At this day in many Cities where the Jewes reſide, there is one goes about and proclaimes the approaching of the Sabbath, about half an hour before Sun-ſet the day before; that they may ſet all aſide to ſanctifie it.
I commanded that the gates ſhould be ſhut] And thereby all ſuch occaſions of profaning ſhut out.
And charged that they ſhould not be opened till after the Sabbath] So King Edgar ordained that Sunday ſhould be ſolemnized from Saturday nine of the clock,Acts & Mon. till Munday morning here in this Land, that God might ſurely have his due. The Jewes of Tiberias began the Sabbath ſooner then others. Thoſe at Tſepphore continued it longer, adding de profano ad ſacrum. Bu…torf.Hence R. Joſe wiſhed that his portion might be with thoſe of Tiberias, and ended it with thoſe of Tſepphore.
And ſome of my ſervants ſet I at the gates] To keep them carefully, and to prevent profanations. How the Athenians amerced thoſe that came not to the Aſſemblies on holy-dayes, hurdling up all the ſtreets, except them that led to the Eccleſia, taking away all their ſaleable wares, &c. See Rous his Archaeolog. Attic. pag. 103.
Verſe 20. So the Merchants — lodged without Jeruſalem] They would not eaſily be ſaid, or take an anſwer, ſo deſirous they were of ſome takings from the Jewes. There is nothing in the world that is more pertinacious, and that cleaveth cloſer to a man then a ſtrong luſt; ſay it be covetouſneſſe, wantonneſſe, paſſionateneſſe, or any the like, intreat it to be gone, as Naomi did Ruth, threaten it as Abner did Aſael, or as Nehemiah did theſe Merchants, you prevail nothing, till God comes and ſtrikes a parting-blow, &c.
Verſe 21. Why lodge ye about the wall?] His care was alſo, leſt God ſhould be diſhonoured in the Suburbs. A little fire warmes but a little way off: when a great one caſteth about its heat farre and near. He feared alſo leſt thoſe within the walls, ſeeing them, might be tempted to wiſh themſelves with them; as when Sylla the Roman lay before the walls of Athens, the Citizens minds were with him, though their bodies were kept from him.
I will lay hands on you] I will lay you faſt enough: be packing therefore. The beſt way to be rid of ſinne, is to threaten it, puniſh it, by the practice of mortification, to handle it roughly. We are not debters to the fleſh, Rom. 8.12. We owe it nothing but ſtripes, nothing but the blue eye Saint Paul gave it, 1 Cor. 9.27.foreign.
Verſe 22. And I commanded the Levites] He might do it, as their Governour. How then can Popiſh Prieſts exempt themſelves from the power of the civil Magiſtrate? and ſay, as thoſe ſhavelings did to our Henry the ſecond, when they laſhed him on the bare till the blood followed, Domine, noli minari; nos enim de tali curia ſumus, quae conſuevit imperare regibus, & Imperatoribus; that is, Sir, ſpare your threats; for we are of that high Court of Rome which is wont to Lord it over Kings and Emperours? Might he not have well replyed, Ye take too much upon you, ye ſonnes of Levi; or rather, ye limbs of Antichriſt?
Come and keep the gates] The Temple-gates, with — Procul hinc, procul eſte profani. In Greece the Prieſt, at their ſolemne ſacrifices, was wont to aske foreign Who's there? and the people were to anſwer, foreign. Here are many, and thoſe alſo good men.
To ſanctifie the Sabbath day] By ſevering the precious from the vile: and ſeeing that all things were rightly carried by themſelves and the reſt.
Remember me, &c.] See verſe 14.
And ſpare me] Meritum meum eſt miſericordia Domini. Horreo quicquid de meo eſt, ut ſim meus. Thomas Aquinas lying on his death-bed,Bern. and being about to receive the Lords Supper, beſought the Lord with tears that he would ſpare him according to his abundant goodneſſe: and ſnatching up the Bible, he hugg'd it, and ſaid,Vol…ter. I beleeve all the contents of this bleſſed Book. The like is reported of William Wickam, Founder of New-College Oxon, and of Charles the fifth Emperour, and ſome other wiſer Papiſts.
Verſe 23. In thoſe dayes ſaw I Jewes] Outwardly, at leaſt, (as the Apoſtle diſtinguiſheth, Rom. 2.28.) and that alſo was then a prerogative, Rom. 3.1. and ſhall appear to be ſo againe, when their long-looked for converſion-day is come, Romans 11.
That had married wives of Aſhdod] Outlandiſh-wives, and of another Religion: and with theſe they cohabited, as the Hebrew word here importeth.
Verſe 24. And their children ſpake halfe in the ſpeech of Aſhdod] They had a mixture of their mothers both ſpeech and ſpirit; the birth followed the belly, the Concluſion followed the weaker Propoſition.
And could not ſpeak in the Jewes language] Though it were that of their fathers. Mothers are moſt about children, and have the greater advantage to perfume them, or poyſon them. But what mad fellowes were thoſe old Britaines or Welſh-men, who driven out of their owne Countrey by the Saxons, came into little Britaine in France: where, when they had married wives, they are ſaid to have cut out their tongues,Heyl. Geog. left they ſhould corrupt the language of their children? Hence the Brittiſh or Welſh language remaineth ſtill in that Countrey.
Verſe 25. And curſed them] i. e. I denounced Gods heavy curſe and vengeance upon them (according to that themſelves had wiſhed and entered into, chap. 10.30.) in caſe they repented not. This is nothing then, in favour of our curſing men, who are curſed men, &c.
And ſmote certaine of them] So far was his heart enraged with an holy hatred of their ſinne, that he could not forbear them. So when Charles the fifth had heard that Farneſius, (General of the Popes forces) had raviſhed certaine Ladies, he brake out into this ſpeech (and was never in all his life obſerved to be more angry at any thing) Si adeſſet impurus ille Farneſius, manu meâ confoderem. O if I had here that filthy fellow, I would ſlay him with mine own hand.
And mads them ſwear by God] So they had done before, chap. 10.29, 30. But now alaſſe they were all gone aſide, they were altogether become filthy, they ſtank above ground.Pſal. 143. He takes therefore another oath of them, &c.
Verſe 26. Did not Solomon King of Iſrael, &c.] Did not he deviate and prevaricate in his old age, ſhamefully turning from the Lord who had appeared unto him twice? Did not his ſtrange wives draw him to ſtrange practiſes; inſomuch as ſome have doubted of his ſalvation, and Bellarmine reckoneth him (but wrongfully) amongſt reprobates?
Yet among many Nations was there no King like him] For honour, pleaſure, wiſdome, and wealth, &c. the abundance he had of theſe drew out his ſpirits, and diſſolved him. See Mark 10.23, 25. 1 Tim. 6.9. Iſa. 39.1, 2.
Who was beloved of his God] His corculum, his darling, his Jedidiah, 2 Sam. 12.25. but he did not reciprocate: his heart was diſ-joynted and hung looſe from the Lord, whom he grievouſly provoked by his ſenſuality, and apoſtaſie.
And God made him King over all Iſrael] Not by right of inheritance (for he was a younger brother) but by ſpecial deſignation. Yet he defiled that Throne whereunto God had ſo graciouſly advanced him: this was a great aggravation of his ſinne: 2 Sam. 12.7, 8. Deut. 32.12, 19. Amos 2.9.
Nevertheleſſe, even him did outlandiſh women cauſe to ſinne] And that moſt ſhamefully: Never was there a wiſer man than Solomon; and never any Saint fell into more fooliſh luſts. Job, who had the greateſt adverſity that ever man felt, fell much: but Solomon, who had the greateſt proſperity that ever man ſaw, fell more.
Verſe 27. To do all this great evil] Here are three articles in the Hebrew, importing the hainouſneſſe of this ſinne. See the like Gen. 39.9.
To tranſgreſſe againſt our God] No ſinne can be little, becauſe a diſloyalty (ſo the word ſignifieth) againſt ſo great a God, and his moſt holy Law; a ſacrilegious treſpaſſe.
Verſe 28. And one of the ſonnes of Jehoiada] His grand-ſonne Manaſſes, brother to Jaddua the High-Prieſt,John 4.20. Joſeph. lib. 11. An. iq cap. 7. a vile Apoſtata, and firſt author of that famous ſchiſme, and deadly feud betwixt the Samaritans and Jews.
Was ſonne in Law to Sanballat] Who, to keep him to his wife, built a faire Temple on Mount Gerizim, hard by the City Sichem, and made Manaſſes chief Prieſt thereof.
Therefore I chaſed him from me] I cauſed him to be excommunicated, and baniſhed from amongſt us.
Remember them, O my God] For evil, as me for good, verſe 31. and in both remember the relation that is betwixt thee and my ſoul. Woe be to thoſe whom Gods people do thus turn over to Him to be puniſhed.
Becauſe they have defiled the Prieſthood] Corruptio optimi peſſima: as ſweeteſt wine makes the ſowreſt vineger, A wicked Prieſt is the worſt creature upon earth.
And the Covenant, &c.] See the Note on Mal. 2.4.
Verſe 30. Thus cleanſed I them from all ſtrangers] As from ſo much filth and rubbiſh. I made them either put away their ſtrange wives, or quit their places. He did not raiſe a duſt onelyonly, but not remove it, as Luther wittily ſaith of the Cardinals and Prelats, that met at Rome about Reformation of the Church.Slcid. Com. Theſe he compared to Foxes that came to ſweep an houſe full of duſt with their tailes; and inſtead of ſweeping it out, ſwept it all about the houſe, and made a great ſmoke for the while; but when they were gone, the duſt all fell down againe. Nehemiah made cleane work, and ſo purged the Prieſthood, that he made it ſhine againe, as the word here ſignifieth: the Prieſts were (as Chryſoſtome ſaith all Miniſters ſhould be) puroires coelo, clearer then the azured skie; and as thoſe Nazarites, Lum. 4.7. purer then ſnow, whiter then milk, &c.
Verſe 31. And for the wood-offering] See chap. 10.34, 35.
Remember me, O my God, for good] See chap. 5.19. and 13.15, 22. He brags not, but prays, producing his good deeds as teſtimonies of his ſincerity, whereof he begs acceptance. And this is a ſweet cloſe of the Old Teſtament, (ſay our laſt and largeſt Annotations upon the Bible) for this was the laſt hiſtory and book thereof, though the book of Eſther be ſet after it. Malachy proplieſied anon after the Temple was built, as we ſee, (ſaith Maſter Pemble,) by his reproving of that ſinne, in corrupting the holy ſeed by marrying ſtrangers.Bib. ſacr. 11. Sixtus Senenſis placeth him as low as about five hundred years before Chriſt. Many of the ancients make him to be the ſame with Ezra. Nehemiah then, as it may ſeeme, hath the honour of putting a percloſe to the Old Teſtament: and he doth it with this ſhort, but pithy prayer, which he uttereth (as Luther uſed to pray) tantâ reverentià, ut ſi Deo; & tantâ fiduciâ, ut ſi amico: with ſo great reverence, as to God; and yet with ſo great confidence,In vit. Luth. as to his God, a God in Covenant with him. Remember me, O my god, for good. Fiat, Fiat.