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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

THE PERIOD OF THE PERSIAN Monarchie Wherein 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 Postquam gens Iudaea coepit non habere prophetas proculduhio deterior facta est eo scilicet tempore quo sciperabat instaurato templo post captivitatem quae fuit in Babylonia futuram esse meliorem Aug de Ciu. Dei l. 18. c. 45. LONDON Printed by R. T. for Iohn Bartlet at the signe of the guilt Cup in Cheape-side in the Goldsmiths Row 1631. To the Reader COurteous Reader The thing I must desire of thee is that as thou goest along thou wouldest first reade the Texts of Scripture and the heads which are in the margin else many things will be but cloudy and darke the rather because in some places the sentences are not so fitly distinguished as it were to be wished as for instance may appeare in page 56. the 5. chap. ver 19. chap. 13 ●er 15. Wherefore I intreat the Reader still to haue his eye on the margin and view first the contexts there and then the explication will come to his hand with more clearenesse and perspicuity Also I am to begge of the Reader that he will with his pen ere he reade this Tract mend the faults here noted many whereof maimne the sense and lose the meaning occasioned by the Transcribers mistaking in the copying of it out smaller matters as mispointing and the like I forbeare to trouble you with as comming of themselues to euery mans obseruation RICH. CAPEL In the Margin PAg. 26 line 1. reade vid. 23. quaest p. 32. l. 17 r. abstenti l. 21. r. appartati dal sacerdotio ibid. l. ult r. § 1. p. 34. l. ult r. Dtus in ● Pet. p. 35. l. 26. adde in marg Ier. 3.16 p 36 l 5. r. quartò p. 40. l. 13. r. lun in 1. King ibid. l. 18.19 r. facelle ammarstrar ibid. l. 26. r. haure●be l. 27. r. benche l. 28. r. pure p. 41. l. 2. adde in marg Piscat in 1. Reg 3.1 p. 44. l. 16. r. predecessori l. 18. r. habbiaro put in i. e. the iniquities of our predecessors which we haue imitated p. 50. l. 16. r. but new respectu actus revelandi p. 57. l. 7. r. cap. 12. p. 62. ac l. 17. adde in marg Perk. Cas. Consc. l. 1. c. 12. § 2. q. 3. Deodat Ital. annot on Dan. 4.25 p. 63. at l. 12. adde in marg Act. 12.22.23 Ioseph Antiq. l. 19. c. 7. Euseb. Hist. l. 2. c. 10. p. 67. at l. 30. adde in marg Walae de 4. praecepto p. 130. p. 78. l 1. r. the marginall note thus The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in diuers ancient writers is taken metaphorically applyed to the minde and not onely for civill freedome in the compound euer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the abstract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meannesse Base Basenesse See plenty of instances in Scapula Stephanus p. 88. l. 26. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Booke PAg. 5. l. 2. à fine for the Magus reade this Magus p. 13. l ult blot out the in both places p. 17. l. 4. after that put in times p. 21. l. 27. à fine after the word Wall adde But before the building of the Street and Wall aboue c. p. 33. l. 33. r. the old Testament was almost compleat p. 35. l. 9. blot out the. p. 37. l. 7. for that r. their p. 41. l. 6. r. Deut. 7. 4. p. 43. l. 3. for be r. doe p. 47. l. 4. r. haue bin vsed p. 54. l. 21. r. that that which David p. 56. l. 28. begin a new Section with the words The last c. p. 56. l. 26. r. their fal●e or foolish p. 64. l. 28. r. in their office p. 69 l. 2. r. it is because p. 69. l. 18. r. as from this p. 73. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 75. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 77. l 9. r. The freemen except such and such freemen p. 78. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 79. l. 30. for others r. other p. 8● l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8● l. 2. 31. for wherefore r. where for our Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate the Nobles of Iudah p. 83. l. 28. for doth r. did p. 83. l. 33. r. Freemen long before when it first c. A CHRONOLOGIE OF THE PERSIAN MONARCHIE CHAP. I. CYRVS tooke Babylon about the 20 th yeare of his reign and was after Emperour of that Monarchy Years 9 Moneths 2 Cambyses his sonne called Dan. 10.13 Prince of the Kingdome of Persia because he did rule at home as Prorex during his fathers warlike expeditions abroad Whiles his father liued he hindred the worke of the Temple But that he reigned with his father 2 yeares at least and that those two yeares should bepart of those seuen which Herodotus gives him cannot be proued They may rather be part of those nine yeares that Sulpicius Severus or of those more that Ctefias and Alexandrinus ascribe vnto him Hee slew his Brother and not long after dyed of a wound hee gave himselfe by chance having reigned after the death of his Father Yeares 7 Moneths 5 3 Darius Hystaspis Cambyses dying without issue was chosen Emperour by the 7 Princes of Persia. He reigned ouer the Monarchie 36   4 Xerxes the sonne of Darius by Atossa the daughter of Cyrus succeeded his Father in the Empire Hee had an elder Brother Artobarzanes or Artemenes who gave way to Xerxes his younger brother This X●rxes was Assuerus the mighty Emperour who married Ester the Iew. He reigned after the decease of his Father and two yeares together with his Father after the maner of the Persians as Viceroy 20 and aboue somewhat 5 Artaxerxes Longimanus Nehemiah his Lord and Master the sonne of Xerxes by Queene Ester being much what about 14 yeares of age succeeded his Father Artabazanus who affected the Crowne and held vp some 7 moneths being slaine and reigned They that giue him but 40 doe disjoine those odde moneths that Xerxes and Zogdianus reigned Ptolemy and Clemens Alexandrinus joyne them with Artaxerxes yeares and so giue him 41. 41   6 Darius Nothus so called because he was Artaxerxes his Bastard succeeded his Father Artaxerxes had a young sonne called Xerxes who some fortnight after his Fathers death was slaine and deprived of his life and right by Zogdianus or Secundanus his bastard Brother who tooke the Crowne but held it not aboue 7 Moneths For being slaine also this Darius called before Ochus a bastard also tooke the Empire and was called Darius and held it some give Artaxerxes his Father 41 yeares some 46 yeares but the most

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

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

understood full well but the spirituall sense I cannot beleeve that the Iewes in Captivity lost the use of their native Tongue and I thinke it not credible that the Iewes in the space of seventy years should so forget their native Tongue they being a people so scrupulous as they were to haue no more commerce with strangers than needs must And lastly Haggai Zachary and Malachy who lived and wrote after the Captivity did speake and write to the people in the pure Hebrew Language Which they would not have done but that the people understood the Language The Hebrewes were in Egypt 220. in Chaldea but 70. In Egypt they were held to greater bondage than in Babylon yet they brought with them the purity of the Language out of Egypt What kept it 220. yeares in Egypt and not 70. yeares in Babel CHAP. XII That is hee gave him a faithfull heart first and then finds his heart faithfull not by nature but by grace and makes a Covenant with him So Augustine Pravenit hominis voluntatem nec eam cujusquam invenit in corde sed facit God doth at first not find but make our wills and hearts good So Aquinas God is sayd to give grace to the worthy not that they are worthy before hee gives them grace but because he by grace maketh them worthy who onely can cleanse that which is uncleane Hee then doth abuse plaine places of Scripture who doth hold that the spirit teacheth not but stirs up motions to learne It doth both It followes not to inferre that if wee say the Spirit teacheth we must grant Anabaptisticall Revelations Did wee say that the Spirit did teach by rote without the booke that were to joyne with the Anabaptists but to hold that the Spirit teacheth by the word is to speake with the Scripture Ephes. 1.17 The Spirit is called the Spirit of Revelation in the knowledge of him 1. Cor. 2.13 Which things also wee speake not in the words which mans wisdome teacheth but which the holy Ghost teacheth That men pretend the Spirit is no Argument against the teaching of the Spirit for men doe as much pretend the Church and doe father their fancies on the Church As for inward teaching without the word wee leave that to the Anabaptists and to the Papist who doth affixe and appropriate an infallible teaching to the private spirit of the Pope Which spirit the Papist in the Pope and the Anabaptist in his Enthusiast make the Standard of all truth and superior to the word But to say that the Spirit teacheth in and by the word by enlightening us and casting a cleering light on the word also is that which here we reade in Nehemiah and hath gone for good and sound doctrine till of late it hath beene otherwise taught without ground CHAP. XIII TIrshasha is a Persian word and signifieth a man in high Office about the Prince and such an one was Nehemiah Other there were that did beare the like office as Nehem. 7.70 't is said The Tirshasha gave to the Treasure a thousand drams of gold But this Tirshasha is some other officer and not our Nehemiah Wee see the great goodnesse of God who did preferre to great place and favour some of his servants about Heathen Princes And it is a comfort that if God send us or ours into the Countries or Courts of Pagans yet hee can preferre us then and preserve us there Nehemiah is very great and holds his goodnesse And Daniel with the rest were in as high place of dignity and command as ever they could have beene had the Court and Common-wealth of Israel stood Doubt nothing as long as wee follow God God can keepe us to our consciences and our consciences to him in Babylon it selfe Let us teach our posterity to pray and beleeve and though they have not one penny in their purses yet faith and prayer will carrie them all the world over And if God in his providence make them great in a land of Persians in the houses or Courts of Pagans faith will keepe them good This Feast of Boothes was a Feast of 7. dayes and it had these uses 1 That all Generations might by it understand that when Israël came out of Egypt the Lord made them to dwell in Booths 2 To remember their misery past 3 To look for redemption by the death of Christ. And therefore Zacharie makes the signification of this holy feast to be to shew us That the memorie of Christ redeeming us by his death is to be kept with all manner of spirituall joy 4 Of thankfulnesse for their fruits it being kept at this time But was this Feast disused since Iosua's time What for a matter of 1000. yeares such a Feast as this so expressely commanded by God so utterly omitted in the times of so many godly Princes and Priests I thinke not rather that it had not beene kept with such devotion and celebration from Iosuah till now which I thinke is the reason why mention is here made of the Feast of Booths For here we finde v. 18. That all the 7. dayes day after day the Booke of the Law of God was read and they had Congregations to that purpose each day and then they had a solemne Assembly on the 8. day according to the manner By which word we see that the manner had beene to have a solemne assembly on the 8. day But it seemes the manner had not beene to have Assemblies and reading from the first day to the last day no not from Iosua's time as it was now So that in Iosuah's time they did use to reade the Law in such order and manner as they did now In Levit. 23.35.36 there is required a holy Convocation onely the first day and the last 8. day Did they more now in this Feast than the very Law it selfe required If they did they must have warrant from the Spirit of God by some revelation made to Nehemiah Ezra or some other for it which appeares not or else who required this at their hands to doe more than God commanded And therefore I leave I●nius and Deodate in this and doe rather thinke that in the Feast of Booths by the very Law reading of the Word was required all the dayes though that the first last were dayes of restraint more solemne Convocations and great holy-dayes in which they might doe no worke as they might in the interim dayes And so Iohn 3.7 the last is called the great day of the Feast I thinke there had beene an omission of such reading of the Law viz. day after day which was required by the institution in the Law had beene in use till Iosuah's time but was discontinued from his time till now and now was brought into use againe The manner had beene continued to reade on the 8. day the solemne day but now it was done every day of the Feast of Tabernacles And therefore