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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09268	The period of the Persian monarchie VVherein sundry places of Ezra, Nehemiah and Daniel are cleered: extracted, contracted, and englished, much of it out of Doctor Raynolds, by the late learned and godly man William Pemble, of Magdalen Hall in Oxford. Published and enlarged since his death by his friend, Richard Capel.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.; Rainolds, John, 1549-1607.	1631 (1631)	STC 19582; ESTC S114347	63,361	88

our Darius succeeded Cyrus And by the tenor of this fourth Chapter we find that the building was letted the daies of Cyrus Assuerus Artaxerxes even untill the second yeare of this Darius therefore our Darius was not onely after Cyrus but after Assuerus and Artaxerxes also 2 Not Darius Hystaspis as Iosephus thought For Ezr. 4.6 7. there is mention of Assuerus and Artaxerxes who went betwixt Cyrus and our Darius But Darius Hystaspis was the immediate successor of Cambyses and Cambyses succeeded Cyrus his father therefore our Darius cannot be Darius Hystaspis For betwixt Cyrus and our Darius Ezra mentions two but betwixt Cyrus and Darius Hystaspis there was but only Cambyses As for the Magus he is not in accompt among the Kings of Persia eyther for that hee was a tyrant or else for that he stood but seven moneths 3 Therefore this our Darius was Darius Notbus the sonne of Axtaxerxes Longimanus named Ezra 4.7 the father of Artaxerxes Mnemon CHAP. VII HEre are sixe generations left out betwixt Merajoth and that Azariah who was the Priest as it is 1. Chron. 6. viz. Amariah Ahitub Zadok Ahimaaz Azariah Iothanan These were omitted here for brevitie sake because hast is made to shew onely that Ezra came from Aaron to honour Ezra and to give him the more authority And likely it is that those are passed over who were borne in the time of the Babylonian Captivitie and those set upon record here as though they had been the verie next whose memorie was fresh and most famous as being Priests about the time the Temple was ruinated Wee may say That he doth set downe by name the Catalogue of those his Ancestors only who flourished during the standing of the Temple And 't is a truth that Ezra was not the immediate but the mediate sonne of Serajah and so Ezra useth the word Son in a many of places CHAP. VIII THe question is Whether in case a man marry an Amorite now an infidell he be to put her away by vertue of this Law No by no meanes He must keepe her if shee will stay with him as Paul shewes 1. Cor. 7.12 And Peter inferres 1. Pet. 3.1 Where hee shewes that Christian wives must by their conuersation labour to winne their husbands that obey not the Word that is that are Heathens Therefore they are not bound to part a beleeving man from an unbeleeving wife a beleeving wife from an unbeleeving and infidell husband Wee must say then that this Law in Ezra was a part of Moses policy which did bind them then but not us now Next I say It did not bind them simply neither but in case such wives were not Proselytes but did remaine in their superstition For Salmon did marry Rahab a convert Canaanite and did well in it But these in Ezra did persist in their infidelity and superstition And if Pharaohs daughter were a Proselyte Solomon did not sin against that Law of Moses then much lesse was hee bound to put her away He is deceived who writes that Solomon did not ill in it not on this ground because she was a Proselyte but because shee was none of those seven cursed Nations named Deut. 4.7 This evasion is not currant For though those seven be only named yet other the like are meant And Ezra 9.1 the Egyptians are set downe by name and the Moabite Yet Boaz did his duty in marrying of Ruth the Moabitesse shee being now in faith and religion united to the people of God The summe is that it was a Law of Moses binding during the time of his policy That if an Israelite should marry an Infidell remaining an Infidell shee was to be put away and it seemes her children too which Law is not in force now Christians are not bound to it but doe sinne if they divorce such wives very Infidels that are willing to live with their Christian husbands CHAP. IX THis shewes that Nehemiah was the penner of this Booke And therefore it is a mistake in those who make Ezra to be the writer of this Booke of Nehemiah And this appeares further in that he speaketh often of himselfe in the first person I Nehemiah and not in the third person For though some that are makers of a Booke doe sometimes speake of themselves in the third person as Matthew and Iohn doe in their Gospels and Moses in his history Matthew said Iohn said Moses spake yet he that is not the author of a Booke never speaks of himselfe in that Booke in the first person as in this Booke often Nehemiah doth Neither is it any argument that Ezra wrote it because in the Hebrew editions it is called Ezra sith the Ebrewes did this to tell up the iust number of twenty foure Bookes of the old Testament Both the Bookes of Samuell stand under his name yet Samuell was not the writer of all but part was written by Samuell some by Nathan and some by Gad. The conclusion is cleare That we ought to confesse the sins of our fathers but first not to have a pardon for them when they are dead and gone 2 Nor that God pardons us their sins The soule onely that sinneth that shall dye No guilt necessarily passeth from the father to the sonne but that of Adam together with the sinne There is but one only Originall sinne The sonne is not guilty of the fathers sinne any further than he doth make it his owne sinne also by some consent either affirmative by doing or liking what his father hath done in point of sinne being glad of the broth wherein the abominable thing was sodden so subscribes to it by a tacite and interpretative consent Or 2 Negative when we doe not dissent A childe is bound to humble himselfe for his fathers sins upward as farre as ordinarily hee may come to the certaine knowledge of them which sometimes is to the third and fourth generation Now if he bee not humble and take them to heart there is a secret consent because he doth not by this act of humbling shew his dissent And had such a childe the occasions and tentations his forefathers had he would doe as they did And thus he sets his fathers sins on his score and makes them his owne According to that of Daniel to Belshazzar cap. 5. ver 22. And thou his son O Belshazzar hast not humbled thine heart though thou knewest all this viz. Nebuchadnezzars sinne and punishment In the Legall Covenant of workes the guilt together with the fault and corruption did convey it selfe to the Posterity Originall sinne descends by force of that Covenant And that Commination to visit the sins of the Fathers hath an eye to the Covenant of the Law But now in the Evangelicall Covenant of grace the sinne and the wrath of God goes no further than the very persons offending Only God doth sometimes make the fathers sinnes an occasion never a cause of punishing the

for answere So God was onely pleased with the sacrifice of Christ before his Baptisme For he was a perpetuall sacrifice from the beginning and the other sacrifices pleased him onely as Types and shadowes of Christs sacrifice of himselfe Secondly Moses sacrifices and such Types of Christ were acceptable unto God after his Baptisme which is plaine Matth. 8.3 where Christ after his Baptisme bids the Leper offer the gift that Moses commanded Which was Levit. 14.10 two Lambes and an Ewe Lambe for a trespasse offering and a burnt offering Answere Though the word signifie both wayes yet here it must be translated middle not halfe 1. By the consent of the Learned 2. By this reason out of the Text. Christ is here said to Cause to cease or to abolish sacrifice and oblations in the middest of the 70 th weeke Now this Action is not actio maneus and continuata but citò transiens For it is meant of the death of Christ. Vnlesse therefore wee will make Christs death to be a continued action and say that Christ dyed in the halfe of the Seventy Seven i.e. his crucifying and death continued for the space of 3. yeares and a halfe than which what more absurd we must needs grant that hee dyed in the middle Had it beene said that Christ should preach the Gospell in halfe the last 7. it had beene truly because it was a continued action Not only in this last weeke but in some of the former is this Synecdoch● to be understood For the 70. weekes are divided into 3. parts ver 25. Kno● therefore and understand that from the going forth of the commandement to bring againe the people and to build Ierusalē shall be seven Weeks there is the first part and threescore and two Weekes there is the second and the Wall and the Street shall be built againe in a troublous time After threescore and two weekes Christ shall be slaine v. 27. And he shall confirme the Cov●nant for many one Weeke there is the third part and in the middest of the Weeke he shall abolish sacrifice and oblation The Reason is this then Seaven Weekes are said to passe before the building of the street and wall above 49. were past And therefore by these 7. Weekes more yeares are meant than are precisely set downe The Minor is proved by the storie of Scripture For Ezr. 4 the building both of the Temple and Citie as appeares by the Letter of S●imshag was hindered all the dayes of Cyrus till the second yeare of Darius And from the 2. yeare of Darius along unto the 20. of Artaxerxes who succeeded him was it still hindred as appeares Nehem 1.1 The Wall was built afterward Cap. 4.6 The Street Cap. 7. Whereby it is manifest if wee reckon the yeares from Cyrus the first to Artaxerxes the 20. that the Wall and Street could not be builded in the first 7. Weekes Therefore those words In the other are falsely shuffled into the Text. Eusebius Iunius and Tremellius say That the Temple was built in the first 7. Weeks CHAP. IV. Observations and explanations on some places of Ezra and Nehemiah THe resolution is That we must reade on for that nothing is to be contemned in these holy writings no nor to be skipped over Say it be but the repeating and cataloguing onely of names There is no Booke no Chapter no line in the Word of God but is profitable given by inspiration of God and written for our learning And if wee understand it not in some places yet those places have in them an immanent power to edifie though as yet it be not transient conveighing the profit of it to us till in some measure we doe understand it 2. The way to come to the understanding of them is not to passe those places over but to reade them And when we are busie in reading places which we conceive not God opens the heart and sends us in the interpretation as he did Philip to the Eunuch Act. 8. 3. There is much to be had out of the Genealogies to a wise and diligent Reader Wee learne the increase or decrease of the Church the strange holding out of some Families as the Servants of Solomon and the Gibeonites called in these Bookes the Nethinims They were made drawers of water to the Temple as a kind of punishment God made this crosse a mercie Their employment so neere the house of God gave them fit occasion to be partakers of the things of God And the Lord wee see did wonderfully honour them The neerer they were to the Church the neerer to God In a word hee sees little that sees not many things of excellent use to be gathered out of Chapters full of names 4. Say that as yet we can pick nothing out of some such Chapters yet must we not step over them in our course of reading them but we are in any hand to take them along in our reading if it be but to shew our obedience to God in reading over all his sacred word Resp. He doth But he meanes Genealogies that were fabulous not such as doe edifie Now all the Scripture tends to edifying Cajetan notes that hee meanes by endlesse Genealogies such as are not in the word which gender questions that the Scripture doth not end and determine No question the Apostle finds fault with such fabulous genealogies as in those dayes were too cōmon among the Iewes after were written in the Books of Talmud S. Paul 1. Tim. 4.7 cals them old wives tales And when men begin to be giddy and to be sicke of foolish pride they study much in doting pedegrees Paul to Timothy and Titus both means such genealogies as do move not end questions Which minister questions saith Paul to Timothy not which end questions What questions foolish questions And for those genealogies which had any pith in them they became also uncertaine and endlesse when Herod had burnt up the Records as Iosephus notes Now of such questions there is no end And we may all observe that to bee full of impertinent questions comes from a weak understanding as we see in children who will even tire one with babbling questions So the Apostles in their ruder time before the passion of Christ and after too before the comming downe of the holy Ghost were asking questions sometime not so profitable as When the day of Iudgement should be But when they were filled with the gifts of the holy Ghost Acts 2. we heare no more of such questions No no They then found fault with such curiosity The same holy Father doth observe that Thomas Iudas and Peter were full of questions But Iohn whom Christ loved and who might have beene most bold with him was very sparing that way In a word the Genealogies of the word are of great use and do satisfie the doubts of men and not move questions that can have no end This was not in his first

the Asse c. And therefore when the creature that is a necessary creature is in danger of receiving any notorious dammage that may make it unserviceable for man did they break the Sabbath if they did worke to save it No The Sabbath was broken except they did worke Neither is it any thing to say we must rather let our hay and corne fall into and lye in the suddes and accept therein the chastisement of our sinnes What and perhaps famish And must wee suffer our Oxe to sticke in the mire as a rod from God What not lift the poore Oxe out And yet a man that is rich feeles no losse in an Asse or a sheepe In mercy then to the poore creature wee must let all lye and see it done It is a conclusion held on all hands That an house on fire is warrant enough for a whole Parish to lay about them on the Sabbath day to quench it And is not water as unmercifull an element as fire Yea to preserve life man did fight and flee on the Sabbath day and did well Then wee conclude That in mercy to the creature to preserve it in mercy to our selves to preserve that which doth preserve us in good liking and in both to shew our obedience to God worke at any bodily worke wee must on the Sabbath and are free Nehemiahs case lay not in such exigents and therefore Nehemiah did like himselfe in reproving and reforming Nothing is to be concluded against what I have said out of that in Exodus That in harvest they were to cease on the seventh day I have read an answer That this was a priviledge of that Nation that they had a Wri● of protection against all Inundations As God undertooke for them during their Iourney up to the anniversary Feasts to keepe all well and safe at home the while So the promise of the former and latter raine in season was a peculiar to the Israelites But what needes this sith a reconciliation is at hand that this prohibition is to be construed with the exception still of necessity Tremellius a Iew by nature is of the mind that by very Talmud dangers of life though not evident were cause enough for a Iew to worke vpon the Sabbath day And Lyra another Christian of the same Nation writing on the very words of the Law is plaine that for all the words of the Law it was lawfull to doe those workes which could not well be deferred to the next day nor done the day before He saith not which could not simply bee deferred but which could not well be deferred His meaning is in casualties as he himselfe cals them A maine observation out of the words of Nehemiah is touching the persons with whom Nehemiah is sayd here to contest Our last and best Translation reads it Nobles I have read that it were fitter to translate it Freemen And this is to beare out an Opinion that even among the Iewes a servant did not sinne in working on the Sabbath day in case his Master command him As though Nehemiah had contested with all and with onely Freemen and that therefore the servants were in no blame Navarrus to helpe this his Opinion puts in two Clauses of exception One is That the servant is to heare one Masse the other that the Master doe not enjoyne him worke on the holy day in contempt If hee doe then the servant is rather to dye the death than to worke at his Masters command CHAP. XIX A word of the Argument and then more at large of the proofe of the Argument Say the word did signifie Masters which it doth not yet I deny the Argument He contested with the Masters therefore the Masters onely were in fault And the reason why I deny it because I find it granted that the servants would have rested with thankes if they had not beene constrained to worke What needs then to urge the servants to doe that which of themselves they would faine doe The Masters were chiefe in fault therefore hee contests with them The Masters had in their power to reforme all therefore Nehemiah like a wise and just Prince deales with them Hee was a Magistrate and his businesse being not for correction of what was done but for reformation that they might doe so no more whom in reason should hee speake unto but the Superiours mend them mend all The servants would come in of themselves if they would not the Masters had power to force them to it whether they would or not Mee thinkes then it is an argument to be pitied to fall from the penne of any learned man and from this to conclude That the Servants did not sinne because in that sabbaticall reformation Nehemiah did contest with the Masters and not with them by name But what if wee prove out of this very Chapter That Nehemiah did contest with all Servants and all Looke but into the 15. verse and there wee reade that Nehemiah saw some treading wine-presses on the Sabbath day and these are confessed to be Servants and bringing in sheaves and lading Asses as also wine grapes and figges and all manner of burdens which they brought into Ierusalem on the Sabbath day All these or the most of these I am sure were Servants For who used to beare burdens but the Servants And were not these in fault Else why did Nehemiah contest with them Hee was to deale wisely and justly The Text saith That hee testified against them and therefore not onely the worke was done by them but a sinne was committed by them As good an Argument as the former might have arose to inferre That onely Servants were in the sinne because he testified againsts the Servants and not the Masters by name But the thing wee looke is not to be denied and that is Because here ver 15. Nehemiah testified against the Servants that did beare burdens that therefore They did sinne For wee have it confessed that they would not have troden the wine-presses nor carried the burdens except their Masters had commanded them And therefore albeit their Masters did charge them to doe it just and wise Nehemiah did testifie against those Servants for those workes on the Sabbath day which workes they did in obedience to their Masters And out of this hee that hath halfe an eye may see that the Servants did sinne Hee did look besides the Booke then who did and durst write That Nehemiah did not reprove the Servants by whose employment and labour these things were done For the Text is expresse That Nehemiah did testifie first against them The Servants that did tread the Presses and beare the Burdens ver 15. and then the Nobles ver 17. Once more from the very Text in hand I prove That Servants as servants were in the same sinne with their Masters though not in the same point and degree of sinning I say in the sinne as sinne to shut out all cavill For 't