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The Introduction, from the Text, and Coherence, to the Observa∣tion.
THIS book, written by that pious learned Priest Ezra, (as it bears his name) doth con∣tain in it an account of the chief passages of History from the returne of the people of Babylon, for 164 yeares: And so you have an account of the steps, by which in that time that
work went or, Zerobbabel brings the peo∣ple up. ch: 1. and 2. They reare up an Altar. ch: 3. They begin to lay the foun∣dation of the Temple, In the latter end of ch. 3. This receives interruption: at last at 2 bouts it gets up, as appears in the fol∣lowing chapters. Ezra is sent, ch: 7. to restore Sacrifices. This was in the seventh of Artaxerxes, 13 years before Nehemi∣ah came to build the walls of the City. But Ezra coming, and breaking up his commission from the King, and being a∣bout to set upon the work with chearful∣nesse, that he came about, he was sud∣dainly saluted, with the sad account of the peoples miscarriage, in their marriage of strange Wives, which struck him into a great terrour and consternation. And ha∣ving sitten silent about this matter, with his cloths rent, after the manner of a bitter mourner, who had his heart broken with this grievous miscarriage of theirs, at the time of the evening Sacrifice, he makes pa∣theticall lamentation, and confession of the Sin to God, in the Prayer or rather complaint, which you find: ch. 9 wherein you do not find any petition he could frame to put up for them, the matter he judged so hainous, but all he could say a∣bout it, was to aggravate it, and to leave the matter with the Lord, saying, he was not able to stand before the Lord because of
this. The people, upon this Lamentation of his, flock together, and Schecaniah speakes to Ezra about the businesse: and he joyns with him in acknowledging the miscarriage of the people, but he would not have it thus left as a matter desperate, but declares his opinion of the case, that it is yet hopeful, and he proposed the way he conceived for cure, which was, by making a covenant for reformation, in that parti∣cular, wherein they had so grosly offended.
Who this Schecaniah was, that made this speech: we find no mention of him before, nor after, save only in this place he is said to be the Son of Jehiel; one of that name is mentioned to be one of the Priests, that had sinned in this matter, enumerated among the offenders. v. 21 whether he was his Son or no, is not de∣terminable. If he was he might the better take himself concernd in the business, and take the sin the more to himself, for his Fathers sake; however it is probable he was a man of good place and authority a∣mongst the people, in that he offers to assist Ezra in driving on the covenant for reformation of the sin, and, as a good man, grieves under Gods dishonour, as Ezra did, confesses the thing was hainous and sad, yet he tells Ezra, he thinks it must not be so left. But sees that yet there is Hope (yet now) for all this (which is too
true of us) that we have sinned thus hai∣nously (now) Now I see the people thus meet together, I have a better heart of the thing.
(There is Hope) the matter is not des∣perate, there is some Hope in it.
(In Israel) or concerning Israel, or be∣cause it is in Israel, as anon we may shew Israels covenant of being the Lords peo∣ple, gives them hope upon their repen∣tance yet of Mercy. It is a greater sin for being Israels, yet in Israel there is more Hope about it, then if it had been in ano∣ther place, if they repent of it.
(Concerning this thing) this whole mat∣ter, the sin that is committed, and the judgment that is feared; this whole mat∣of the strange Wives, the matter of the present consternation. There is yet Hope about it.
The better to bottome the observati∣on, I intend to raise from the words; I shall preface the larger upon the explica∣tion, in making inquiry into 3 things, which yet are all obvious to us in and a∣bout the text.
(1) What was the scope of Schecaniah his words here? what is the drift of them?
(1) To comfort Ezra in the businesse; he saw him dejected about it: he bids him be of good cheere though it
it was bad, yet it might do well, there was a way yet out; there was Hope in the thing.
(2) To encourage him to set about the duty; Hope puts life into repentance and reformation. Because I see Hope in the thing, let us fall upon the use of meanes for the peoples recovery.
(3) In respect of all in generall he asserts his apprehensions of the present state, and that Ezra had left it too short; to conclude, as if there could be nothing to be further done. Hereby implying it was not their duty to despaire in the thing, but rather to set upon the meanes yet left for reme∣dy.
But Secondly wherein was the matter so difficult? Ezra leaves it as almost reme∣diless, and Schecania saies, there is but Hopes in the thing. Hope implies a diffi∣culty. The matter was very dangerous. For
(1) It was a matter of sin, that was up∣on them; if it had been a judgement only, it had not been so amazing, but it was a sin that they discovered; a sin without a judg∣ment as yet inflicted, is more amazing, to Godly men, then judgement without a visible sin. It was not a matter of famine, or oppression and sicknesse, but it was a matter of Sin, and therefore trouble∣some:
2. It was a very dangerous sin, in the
very nature and proper influence and ef∣fects of it, where it takes place. They had married strange Wives, a thing expresly forbidden; the reason given, Because these women would go nigh to draw them to strange Gods, exemplified sadly to their constant experience, and in Salomons case, even him, that wise King, did outlandish wo∣men cause to sin. Ezra saw al Religion hazar∣ded hereby; he might think all his laborfru∣strated by this sin of theirs, and that it was to smal purpose for him to set up sacrifices; for these strange Wives would soon draw their hearts from them and God too.
3. He saw so many ensnared in this sin. Many of the great men, the Priests and all, as you see ch. 9. 1. and ch. 10. 18. &c. and therefore more heinous before God, a∣mounting near to an universall guilt upon them, more exemplary and scandalous, and harder to be reformed.
4. He considered this sin they were got∣ten into to be sadly aggravated, in that so soone after their return from captivity a grievous judgement, wherein they had so heavily suffered for such like doings. To be sinning again upon a new score, when building upon the ruins, which their for∣mer sins had immediately made, Alas? might he think, when will this people mend? when will they be warned to leave sin? Is the iniquity of Poor too little for us?
Is the Iniquity of our former Idolatry too little for us? from which the land is not yet purged to this day. But must we so soon begin again? It is very sad; this you see laid the thing sadder on his heart. ch: 9. 7.
5. He considered the sin the greater, in that it was committed by them, that es∣caped the judgment so narrowly. It was not long since, when it might have been questioned, whether ever this people: should have been a people any more, and now to find them such a rebellious people! They might have perished in Babylon, as many thousands did, and therefore it is very sad to find them thus grosly sinning here. Chap. 9. v. 13, 14. having had such a deliverance as this, should we again break thy commandements? If they would have strange Wives, If they would have strange Wives, they should have tarried still in Babylon. Are they delivered to do all these abominations? must the Lord have them for such work as this is? Oh! it is very intollerable.
6. Their danger is great, there is no judgement yet on them, the soarer one may be expected; God knows what's com∣ming. The anger of the Lord is kindled a∣gainst the people upon such a sin as this is, and sure all good wil be at a stand about it, and some speedy ruine shall overtake us. Alas! alas! who can tell, what may, nay
what may not befall such a rebellious da∣ring people? Ezra from this considerati∣on was thus amazed, concludes his con∣fession, he could not for shame tell how to move one word for this people in this case, they had so basely miscarried, and therefore he leaves the Business in his con∣fession before God, not moving one word on the peoples behalf, as it were not knowing what to say for them, nor what to think miserable enough, that might be towards them.
3. What were the grounds Schecaniah had of hopes in this difficult case. There is yet hope in Israel concerning this thing. Whence had he this hope, that things might yet frame well?
1. In respect of God, he confesses to all the causes of feare forementioned in the thing, the matter was dangerous, the people had committed a great sin, and that very unseasonably, and all might be haz∣arded thereby, yet there was Hopes because they had to do with a gratious God, one that is slow to anger, of great kindnesse, that is ready to forgive. If we were in any ones hands but Gods we were gone, there were no hopes for us. But we have infinite com∣passions to hope in. There are termes of pardon on Gods part tendered to sinners,
that have got themselves into plagues for such like miscarriages. If they had sinned, and gotten into captivity for it, and yet should bethinke themselves, and turne to the Lord, the Lord would yet shew favour to them, why then much more, if we re∣pent and reforme, we may prevent the judgement, his infinite bowels and good∣nesse makes me hope. He is a God that can overlook transgressions, that can put up great injuries, passe by great offences. And therefore there is Hope, he hath been used to forgive ever since he had a people, he knew what adoe he should have with the sons of men, when he took any of them to be in covenant with him. He is armed with infinite mercy and pati∣ence, when he goes about to deal with us, he is not deceived in us, when he findes much untowardnesse and frowardnesse in us. He will forgive us, for he hath been used to forgive in many the like cases, and is a God that can do it.
2. There is Hope in respect of our selves. I looke upon the matter as much more hopefull now, then lately or before, there are some signs of good amongst us.
1. In that the people are generally sen∣sible of the sin. Women and Children are here flockt about thee, it should seeme they are sensible of the miscarriage and willing to mourne with thee.
2. In that they are gotten thus for∣ward without a judgment: people that have sinned themselves into the judg∣ment, have yet by repentance gotten off, though they have not sought him till he shew them, yet upon their repentance he hath tried them, and shewed mercy to them, but we have the advantage to seek mercy on this side of the judgement. We may better discern the truth of the repentance, in that no judgment is on us to force it from us; we were not quite shut up, though the execution had been served, but there is more hope if we make our peace before the Writ be broken up, and we at∣tached, it cannot but save us much charge. There is very much in it in turning betime, some they seek God, when they have no soar, no sickness, no judgment on them, and yet they tremble before the Lord, as∣suredly it is a very good signe. If you were afflicted in sorrow, yet your condition might be hopefull, but when onely con∣vinced into sorrow, when you have ways enough besides to take, if your hearts would let you, it is much better.
3. There is hopes, in that I believe the people are willing to amend. The Lord that doth not willingly afflict the Sons of Men if he see us so willing to reform without judgment, is very ready to spare the Rod.
I do judge from these grounds that our hopes are yet alive, that there is yet Hopes in Israel concerning this Thing.
Deut 7 34
Neb. 13.26.
Josh. 21.17.
Ier. 7.10.
Deut. 7.4
J••el. 2.13 ••o••ah 4 2
1. K 8.46 10.51.
Mic. 7.18.
Psal. 78.34.
Lam. 3.33.