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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

6. yeare of Darius Nothus Now say he was but 14. yeares of age the first of Cyrus yet to Darius Nothus is a matter of 100. years as appeares by the Chronologie Hence wee see that the Lord gave him a life much longer than ordinary Wee reade nothing when hee dyed after the edifying of the Temple This cleares that in Zacharie 4.9 The hands of Zerubbabel have laid the foundation of this house his hands also shall finish it The very phrase doth tell us that the Lord did draw out his life of purpose that he might live to make up that goodly worke Like as Moses Deut. ult had a longer life than usuall given him that he might bring the People of God out of Egypt In that place of Zechary the Lord doth promise Zerubbabel some singular matter in that the Prophet affirmeth that the hands of Zerubbabel that laid the foundation the same hand shall finish it meaning an exceeding long life Thus we see how God doth cause some to live to be wondrous old above others because hee hath something to bee done by them Then age is a crowne indeed when it is thus found in the wayes of Righteousnesse Neither hath it a good savour for men to say of an old Zerubbabel when he is going hence What matter is it to heare of such an aged man dying or dead What doth not the Lord threaten it as a curse that he will take away whom the youth No the prudent and the ancient Isa. 3.2 This Nehemiah was not Nehemiah the famous but another of the same name as there were sundry of the same name One Ezr. 3. Another Ezr. 8.10 For this Nehemiah came up with Zerubbabel in the first of Cyrus and Nehemiah the great lived till the time of Darius the last beaten by Alexander which is two hundred yeares and upwards Now that in those dayes Nehemiah should live above 200. yeares sounds not likely Nehemiah was the penner of the booke called Nehemiah in the book mention is made of Iaddua the Priest of whom we reade in Iosephus that he did meet Alexander the great in his Formalities and stayd him from doing hurt to the Citie and the Temple Againe we reade that Nehemiah was cup-bearer to Artaxerxes and the Persians used to have young men for their Gentlemen about them But this Nehemiah comming up the first yeare of King Cyrus must needs be stricken in yeares in Artaxerxes time Hee was not Mordecay Esters Vncle but another of the same name For this Mordecay came up with Zerubbabel Now if Esters Mordecay had returned with Zerubbabel he would not have dwelt at Susis and trayned up Ester among the Heathen but rather in the holy Land among the people of God And 't is plaine that this Mordecay did returne into Iudaea Neh. 7.7 But that ever Esters Vncle came into Iudaea is unlikely Wee must know that it was a common thing among the Iewes to have more names than one or two Which we must consider lest it breed mistakes in reading the Scriptures In the Captivity the Priests being in a strange Land were not to offer any other sacrifices except it were spirituall sacrifices of praise Whereupon there being not that commodity made of it as was used to arise out of their slaine sacrifices some Priests who had married themselves into the Noble Family of Barzillai tooke scorne to be in the Register of the Priests in the time of the Captivity of Babylon and tooke the name of Barzillai after the Family of their wives Now after the returne from the Captivity the Priesthood growing into fame gaine and request againe and there being holy things to eate of these degenerate Priests would faine have taken place among the Priests of the Lord but the Magistrate would not suffer them because when time was they did scorne the Priesthood the Priesthood should now scorne them A iust reward of God and man for such proud and insolent kind of people 'T is common when men by their wit goe about to get a Name that they lose their Name After the flood they would needs build a tower to get a Name to themselves and not to God and it is their reproach to this day And this was all the use that those Creatures made of the late deluge the greatest judgement of God that ever was The Tirshatha It is a name of office viz. The Governour or Deputy of the King We see he was a man of power that could keep those great men from the Priesthood and forbid them to eat of the most holy things By Tirshatha I conceive the same who cap. 1.8 was called Shazbazzar as Daniel was called Balshazzar An use among the Chaldees to change the name of the Iewes Now Shazbazzar was Z●robbabel as we have shewed before Till there arose up a Priest with Vrim and Thummim viz. to aske the Lords advice and counsell By Priest is meant the high Priest for he had the Vrim and Thummim and none but he So when Saul murthered the Priests of the Lord Abtathar fled to t 1. Sam. 23 6. David with the Ephod saith the text that is with the Ephod of the high Priest and presently David began to enquire by the Ephod of the Lord. A great providence of God for the comfort of his poore servant David And hence it is that we reade that the Lord answered not Saul by v 1. Sam. 28.6 Vrim and Thummim for it was now with David not with Saul This Vrim Thummim was either lost or burned together with many other things when that the Chaldees tooke the City of Ierusalem was never found againe How then doth he here say Vntill there stand up a Priest with Vrim and Thummim 1 It may be that Zerubbabel did not know but that Vrim and Thummim might by the providence of God be had againe 2 Vntill that is Never An usuall Phrase in Scripture q. d. You shall never come to the Priesthood againe except God shall reveale his mind to be otherwise by Vrim and Thummim which will never be Vntill is thus taken in the word in many places 1 No. Was it not a great decay to Religion that Vrim and Thummim were lost Did not the Church now want a rule of certainty For the word of God was ever the lively Oracle the Rule of Rules that was the sacred Canon now the Scripture For the old Testament was compleat and when there was so much of the word written there was the lesse use of Vrim Thummim And therefore after the losse of Vrim and Thummim the Church was to keepe the closer to the Law of Moses as Malachy who lived after the losse of Vrim and wrote last of all the Prophets Mal. 4.4 did command Mal. 4.4 Remember the Law of Moses my servant which I commanded unto him in H●reb for all Israel with the statutes and judgements 2 For ought I see the

child with some greater measure of punishment should personall sins in the guilt descend from fathers to the children wee should have more Originall sinnes than one When then in the Word they were commanded to confesse together with their owne sinnes the sinnes of their forefathers it was not that their forefathers sins that went no further any way than their forefathers persons should be remitted to their forefathers being dead or to them being aliue but that such sinnes which they themselues had also in their owne proper persons by occasion of the example of their forefathers committed by act or some consent might be forgiven unto them So Psal. 79.8 Remember not against whom Our forefathers No But Remember not agaist us former iniquities that is such sinnes as wee haue committed through the example of our forefathers at least haue one way or another made our owne The Translation reades it former Iniquities Word for word it is in the originall The Iniquities of those that were before us i. e. of our Ancestors CHAP. X. THat is * I shall ●●ter into For the house that he himselfe was to have being made governour by the King It appeares by Ezr. 6.15 and Nohem 2.1 that the Temple was built before the walls of the Citie The wals of the Citie were first broken downe and last built up and that 14. yeares after the Temple And one reason hereof is given for that before in all the former edicts made in behalfe of the Iewes by Cyrus or any other there was no word as touching the reedifying of the City but onely to build againe the Temple Paraeus rather is in the truth who holds that Cyrus did by edict give leave to build the Citie Orat. de 70. hebdom Dan. but by reason of so great resistance they could doe little or nothing to the Citie And therefore Nehemiah gets Letters Patents to build the Citie and the wals of the Citie And the truth is That the Iewes after their returne grew secure and carelesse fell to r Vid. Calvin in Zach. cap. 1. v. 3. marrying strange wives and other disorders till the Lord stirred up the spirit and zeale of our Nehemiah and he never gave over till hee had finished the worke So much good may one man of place power and zeale and courage doe for the Church Neither was the Lord wanting to him in his blessed enterprize But hee sent in Haggai and Zachariah a paire of noble Prophets to encourage the people in the worke of the Lord Neither will the Lord be wanting to any of us in things that are good if we be not wanting to him and our selves As if hee should say Vers. 11. Should such a man as I flie and who is there that being as I am would goe into the Temple to save his life I will not go● in It is not for mee that haue a calling from God to doe what I doe which calling is a sufficient testimonie of his assistance and protection for feare to leave the worke begun and so to discover disobedience and diffidence toward God Iunius is of opinion that hee being a stranger i. e. not a Priest was not by law to goe into the Temple As 't is Numb 3.38 But I rather follow Deodate who seemes to like better to say That hee would not flee to the Temple because it was for malefactors who used to take sanctuarie there to shift for their lives Exod. 21.14 1. King 1.51 2.28 S●majah who perswaded him to run to the Temple was a Priest and he did put a colour of retyred Religion on it too So that even Priests were found ready to hinder the building of the Wals. But Nehemiah did looke to God and not to Man and therefore in the next verse he saith He perceived that God had not sent him for that he went about to draw him from his vocation which had a sure foundation Wee must not suffer no not Divines themselves to turne us out of our callings places and duties CHAP. XI HEre we see how forward the people were they called upon Ezra and Ezra thought it not much to be stirred up by the people to doe his duty The winde of Gods spirit bloweth where it lifteth and sometimes beginneth with the common people The duty that they pressed Ezra unto was a plaine Text Deut. 33.10 11. where God commanded in the feast of Tabernacles that the Law should be read unto the people Where the people have Scripture for it they must say to Archippus Doe thy dutie The people were too many to be taught by one and therefore they made sundry companies and congregations and had many Doctors of the Law to teach them Therefore it is said They read in the Book And having read they gave the sense and made the people to understand thereading The meaning is That by comparing places of the word of God they did clearly expound to them the meaning Reading expounding or preaching have used of old to goe together So in the case of Philip and the Eunuch And Act. 13.15 After the lecture of the Law Prophets the Rulers of the Synagogue sent unto them saying Men brethren if yee have any word of exhortation for the people say on We see more Scriptures were read than were presently expounded yet when reading of the word was there used to be expounding of some portion T is a poore conceit to say That before the Captivity there was nothing but bare reading but after when the people had lost much of their Language and did hardly understand the Tongue that then literall expounding came in by learned men that had the skill of the Tongue As though giving of the sense had bin nothing but a grammaticall interpretation of the word Preaching is ancienter than so Noah was a Preacher of righteousnesse And Acts 15.21 Moses of old time hath in every City them that preach him seing he is read in the Synagogue every Sabbath day Moses of old i. e. from the first time from the very beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab aetatibus antiquis A phrase never used of the Ages onely since the Captivity And that it is sayd Moses and not Moses and the Prophets as Acts 13.15 it seemes to me to note the times of Moses Law before the Prophets were The word translated Reading is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth properly signifie an Assembly or Convocation and here the Scripture is named by that name to shew us That the holy Scripture ought to be read in the Congregation and Assembly Take it then for a truth That before and after the Captivity the Church of the Iewes had their Teachers who did expound and preach unto them the meaning of the Scriptures And Ezra with the rest here are sayd to interpret not the words but the meaning They gave the sense that is not the literall sense of the Hebrew words which the Iewes