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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	moses_n	people_n	3,133	5	5.0838	4	true

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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

una ragione generale del periculo de esser indotro ad Idololatria i. e. Though the place in Deut. 7.6 be chiefely meant of the Canaanites yet it hath a generall reason from the danger of being drawne to Idolatry Deodat ibid. 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 Nehem. 1. v. 1. The words of Nehemiah the sonne of Hacheliah c. k Genebrard lib. 2. The Engl. Argument on the Book of Nehemiah l Sixtus Senensis Bibl. lib. 1. Vers. 6. Both I and my Fathers have sinned m Vid. Fewerbornij disputat An Deus posteros puniat ob Majorum suorum flagiti● n Ezek. 18. o Levit. 26.40 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquitates praecedentium Rainold which we and our Fathers have committed genev ●ote Le. iniquita depassati Ital. i. e. de nostri maggiori è predecessoni le quali no● halliamo seguitate Deodat Cap. 2. v. 8. And a letter unto Asaph the keeper of the Kings ●orest that he may give me timber to make beames for the gates of the Palace which appertaines to the House and for the Wall of the Citie and for the house that q 1. King 5.6 Chap. 8.1 And all the people gathered themselves together as one man into the street that was before the water-gate and they spake unto Ezra the Scribe to bring the Booke of the Law of Moses which the Lord had commanded to Israel Ver. 8. So they read in the Booke in the Law of God distinctly and gat● t●e sense 〈◊〉 caused them to understand the reading s Nehem. 8.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. ●a●ant intelligenciam per ipsam Scripturam They g●ve the sense by the Scripture it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testimoniis by co●fe●ring of places Aug. lib. q. 83. quaest 69. tom 4. Bretewood in his Enquiries Chap. 9. As Schoolemasters doe when they construe lessons to their boyes in Grammar Schooles Vid. Syrum Paraphrastem u Vid. Pagnin Ion. 3.4 2. Chron. 17.9 Iehosaphat sent Levites and Priests who taught in Iudah and had the Booke of the Law of the Lord with them and went about throughout all the Cities of Iudah and taught the people This teaching was our preaching not only construing the words to the people for in those dayes the cōmo● people had not lost any of the languag● but vnderstood the Hebrew perfectly l Daniel stiles the Chaldaean Monarchie Golden by reason of the kinde and free usage the people of God found in their captivity there Daniel indeed hath a tincture of Chaldee writing in the Captivity and hee being in Chaldaea Cap. 9.8 And foundest his heart i. e. Abrahams faithfull before thee and madest a Covenant with him * Epist. 107. y Aquin. 1.2 q. 114. art 5. ad 2. Non ●●men ita quòd priùs dig●i fuerint sed quia ipse per grat iam eos facit dignos qui stolus pote facere mundum de immundo conceptum semine Vers. 20. Thou gavest also thy good spirit to instruct them z vid. Doughty of Divine mysteries p. 24. Inspirations saith hee examined by the touch of sacred writ may be a rule but I meane not new revelations respectu doctrinae revelatae but new enlightning both the Organ and Object Cap. 8 v. 9. Then Nehemiah which is Tirshasha and Ezra the Priest and Scribe Vers. 17. And all the Congregation of them that were come againe out of the Captivity made Boothes and sate under the Boothes For since the time of Ioshuah the sonne of Nun unto this day had not the children of Isra●el done so and there was very great joy Zach. 14.16 17 28 19. Vers. 18. And he read in the Booke of the Law of God every day from the first day unto the last and they kept the feast 7. dayes and on the 8. day a solemne Assembly according to the manner a Deut. 31.11 b Pausanias in Areadicis Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 5. Matth. 21.15 16. Cap. 11. Cap. 13.28 And one of the sons of Iehojada the sonne of Eliash●b the high Priest was the sonne in law of Sanballat the Horonite but I chased him from mee * Esai 15.5 Ier. 48.3 c Iudg. 9.7 Ioseph lib. 11. cap. ult Antiq. Ioh. 4.20 d Luc. 6.12 Rainold praelect 186. e 2. King 17. Gen. 33.18.20 e A me à vobis recedant qui dicunt Nolumus esse meliores quàm Paties nostri Bern. ep 93. Chrysost. 1. Cor. 2. Hom. 8. in Morali * Remember me O my God for good Cap. 5.19 Think upon me my God for good according to all that I have done for this people Cap. 13.15 Remember me O my God concerning this wipe not out my good deeds that I haue done for the house of my God and for the officers thereof Vers. 22. Remember me O my God concerning this also and spare mee according to the greatnesse of thy mercy f De Civit. Dei lib. 18. cap. 48. Cyril lib. 5. in Genesin Ambros. l. 3. cap. 10. Haggai 2.9 The glory of the later house shall be greater than the former saith the Lord of Hosts and in this place I will give peace saith the Lord of Hosts g Lib. 15. cap. 14. h Sanct. in Hag. c. 2.10 1. King 6. i Antiq. lib. 3. cap. 9. Ezek. 40.1 k These were but few and they were rather writing than preaching Prophets * Bibl. sanct 1.1 Iohn 3. 2. Chron. 3.18 2. King 24.13 Ier. 25.19 27.19 21. 2. King 24.15 Luc. 19.38 Luc. 2.14 Eph. 2.14 Ioh. 10.23 Acts. 3.11 5.12 De bell Iudaic c. 6. l. 6. Deodat annot on Ital. Transl. Ezek. 44.3 Ezek. 46.9 Dan. c. 1.8 Dan. cap. 1. v. 8. But Daniel had determined in his heart that he would not defile himselfe with the Kings meat nor with the wine which he dranke Deut. 14.3 Dan. 5.4 Rom. 14.21 1. Cor. 10.20 Dan. 1.7 8. Dan. 1.12 Vers. 4.19 Vers. 3. * Cap. 2.46 47. Then the King Nebuchadnezzar fell upon his face and bowed hims●lfe unto Daniel and commanded that they should offer meat offerings and sweet ●dours unto him Also the King answered Daniel and said Of a truth it is that your God is a God of Gods and a Lord of Kings and a revealer of secrets seeing thou couldest reveal● this secret k Ioseph antiq l. 11. cap. 8. Gen. 13.29.41 2. Sam. 10. l Lyran. Peter Sanctius ad locum Tremel Deodat è ●ostris Gal. 4.14 Acts. 10.25 14.13 28.6 Dan. 4.53 The same houre was the thing fulfilled upon Nebuchad●ezzar and he was driven from men and did eat grasse as Oxen and his body was wet with the dew of heaven till his haires were growne like feathers and his ●ailes like birds clawes Mat. 4. Nehem. 13.17 Then I contended with the Nobles of Iudah and said unto them What evill thing is this that yee doe and prophane the Sabbath Vers. 18. Did not your

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

imperfect round and grosse for corrupt These 70. yeares begin at the time of the first Captivitie in the reigne of Ioakim Now from this time till the eleventh yeare of Zedekiah when hee was captived the Temple and Citie burnt the Land cannot be said to keepe Sabbaths because the Inhabitants were not yet carried away and therefore it was but a part of these 70. years that she rested Not precisely For reckon from their first inhabiting of those Cities and we find it but 260. yeares or thereabouts unlesse we adde the 40 yeares from comming up out of Egypt But it ought to be understood synecdochicè and figuratè Often mention is made of three years and a halfe of 42 moneths which make so many yeares of 1260. dayes which also make so many years In all which we must needs understand a certaine number to be put for an uncertaine that is for the whole time that runnes on from the passion of Christ till the end of the World Let us consider the drift and scope of the Angels speech Daniel he understands by bookes that the 70. yeares of Captivitie were now even at an end Hereupon hee prayeth that God would bee mercifull to the people and holy Citie An Angel is sent to him and talkes unto him not of the 70. yeares of Captivitie to be ended under Cyrus but of seventy times seven yeares of most glorious deliverance from the slavery of Hell and the Divell to be purchased by Christ. As if the Angel had thus said Thou Daniel thinkest of 70. yeares at the end whereof thy people is to have a deliverance from carnall servitude under Babylon and a restauration of an earthly Ierusalem but I give thee to understand of a farre more glorious liberty and freedom from Sathans slaverie to be purchased by Christ for thy people after 70. times 7. yeares Doe not thou thinke of 70. years which are now even gone and past but of 70 times 7 yeares which when they are come to end thy people and city for whom thou prayest shal obtain this great blessing Wherefore this is spoken in allusion to the 70 yeares of Captivitie to shew that Gods mercy should exceed his judgements seventie times which from that should endure seventy times seven yeare till the comming of Christ and afterwards for ever It is therfore a propheticall prediction and not an hystoricall relation and the circumscription of time is used only for memory sake that after these many yeares they should be sure to obtain such a deliverance as than which they could desire nothing more Not precisely For from the time that God spake unto Abraham whence the yeares must necessarily beginne unto the comming of the children of Israel out of Egypt are 430. yeares as Moses witnesses Exo. 12. If we say that they begin at the fift yeare of Isaac yet from the time that God spake unto that are about twenty yeares From that to the departure of the Israelites whole 400. Wherefore from the time that God spake this till the departure from Egypt are foure hundred synecdochicè above foure hundred precisely What! precisely fourteene in all No. From David to the Captivity of Babylon were twenty seven as M r Broughton confesseth In the other two were indeed fourteene Full and whole By no means For Christ was buried on the Evening of the sixt day the same day he dyed The seventh day he rested in the grave upon the eight day early he rose againe So that he was but two whole dayes in the grave and scarce that neither Now the Day and the Night make one Day Gen. 1. And therfore because Christ rested in the Sepulchre part of three dayes he is sayd by a synecdoche to bee three dayes and three nights in the heart of the Earth If the Angel had sayd The seventy yeares of your Captivity in Babylon But after 80. times seventy yeares Christ shal be slaine and so you shall obtaine a more glorious freedome Then had the Angel spoken precisely for from that time to the death of Christ was precisely five hundred sixty yeares But so the force efficacy of the Type had bin obscured To which the Angel would allude by the name of seventy times seven yeares Antiochus his persecution continued three yeares and a halfe precisely Dan. 7. Now Antiochus was a Type of Satan And therefore the Time times and halfe a Time forty two moneths 1260. dayes all making up the same number of yeares are uttered by S. Iohn Apoc. 11.12 13. in allusion to Antiochus persecution For by this he comforteth the Woman that is the Church persecuted by the Dragon Satan That this persecution should last but a little while even as that of Antiochus not properly but figuratively for Satan persecuteth the Church unto the end of the world That the seventy weekes are not to bee understood precisely but by a synecdoche is thus proved Seventy weekes are determined upon thy People saith Gabriel Dan. 9. ver 24. That these are whole and full so many is proved by their partition For there are seven weekes from the going forth of the Commandement ver 25. and sixty three weekes when the street and wall shall be builded and againe after threescore and two weekes Christ shall be slaine But not presently after those sixty nine weekes but in the middle of the last weeke ver 27. Where it is sayd And he shall confirme the Covenant with money for one weeke and in the Middle of the weeke he shall cause the sacrifice and oblation to cease Then thus the Reason stands If Christ dyed in the middest of the last weeke then from the first yeare of Cyrus to the death of Christ are not precisely 490. yeare● but 486. and a halfe The reason of the consequence is plaine For if Christ dyed in the middest of the last weeke i.e. the seventieth week then to the death of Christ from Cyrus the first are but sixty nine weeks and a halfe Now sixty nine weekes cum dimidio make but foure hundred eighty six yeares cum dimidio whereas seventy whole weekes make foure hundred ninety yeares But Christ dyed in the middest of the last weeke This is manifest For Christ then dyed when sacrifice and oblation ceased This is proved by the ninth and tenth to the Hebrewes But sacrifice and oblation ceased in the middest of the last weeke This Daniel expressely saith Cap. 9. ver 27. Therefore from the first yeare of Cyrus to the death of Christ are not foure hundred ninety yeares precisely And by consequent the seventy weekes are to be understood figuratè and synecdochicè not praecisè and tropriè Christ was baptized about three yeares and a halfe before he dyed and then saith Funccius was sacrifice oblation abolished out of the place Mat. 3. ult This is my beloved son in whom I am well pleased And therefore God was pleased afterward with no other sacrifice but the immaculate Lambe Christ. But

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