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services, and sticceed and reward our humble and zealous attempts to do good in our generation.

3. We see what to do when we are insulted or bantered for our religion, namely, fly to God by prayer. Though we cannot recommend Nehemiah's as a pattern for ours, as it seems rather contrary to the spirit of the gospel; yet let us commit our ways unto God. We may honestly pray for the shame and disappointment of those, who would injure the cause of religion, and who discourage those that zealously espouse it. And beside exercising prayer and watchfulness, we should behave prudently, so as to give no offence.

4. The fear of God is the best remedy against the unreasonable fear of men. The fourteenth verse contains good advice in dangerous times. Those who by faith see God to be great and terrible, will see the church's enemies mean and contemptible, and not be afraid of them. Sanctify the Lord of hosts himself, and let him bẹ your fear, and let him be your dread, Isa. viii. 13. then you will have nothing else to fear.

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5. See what precaution is necessary in going on in God's work, and endeavouring to build up his house. We must work and watch at the same time, as our spiritual enemies are ever ready to attack We must guard against them; take the whole armour of God, and still work on, without being discouraged. We should join to gether, strengthen one another's hands, and so further the good designs we have at heart. Danger should not intimidate us, but prudence should warn us against being secure.

6. We learn to endure hardness, as good soldiers of Jesus Christ, and faithful servants in his family. In Nehemiah and the people we see a noble instance of self denial. Those who would promote the cause and interest of God, must learn to deny themselves, to suffer hardships, to do and to bear what may be disagreeable to flesh and blood. They must guard against luxury; against nice and delicate dispositions, and a fondness for bodily indulgences. For if any man would come after Christ, be eminent in piety, and greatly. useful, let him deny himself daily,take up his cross,and fellow his master.

CHAP. V.

In which a complaint is brought to Nehemiah of the hardships of some of the people; he redresses the grievance, and shows a very generous and public spirit.

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AND there was a great cry of the people and of their wives

against their brethren the Jews; a complaint of some of 2 the poor Jews against their richer brethren. For there were that said, We, our sons, and our daughters, [are] many therefore we take up corn [for them,] that we may eat, and live; they were obliged to buy corn at an unreasonable price for the supply 3 of their families. [Some] also there were that said, We have

mortgaged our lands, vineyards, and houses, that we might buy 4 corn, because of the dearth. There were also that said, We have borrowed money for the king's tribute, [and that upon] our lands and vineyards. They did not complain of the king's tribute, because that was customary through all the provinces; but that they were forced to borrow upon usury, which was contrary to their 5 law. Yet now our flesh [is] as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and [some] of our daughters are brought into bondage [already :] neither [is it] in our power [to redeem them ;] for other men have our lands and vineyards. They urge that there was no natural difference be tween them and their brethren, as both were Jews, enjoyed the same relation to God, and the same privileges; yet they were obliged to sell their children for slaves, and had no power to redeem them, because their money was gone and their estates mortgaged.

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And I was very angry when I heard their cry and these 7 words. Then I consulted with myself, that I might not speak rashly, and I rebuked the nobles, and the rulers, the chief men who had done this, and said unto them, Ye exact usury every one of his brother. And I set a great assembly against them, gath ered all the people together, to shame these oppressors. And I said unto them, We after our ability have redeemed our brethren the Jews which were sold unto the heathen, had been instruments of redeeming Israel from bondage, having probably purchased some who were sold as slaves; and will ye even sell your brethren? or shall they be sold unto us? must we redeem them again for you? Then held they their peace, and found nothing [to answer;] knowing that it was directly contrary to the laws of God, 9 Exodus xxii. 25. Lev xxv. 35. Also I said, It [is] not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies? reminding them what an evil thing it was in itself, and how scandalous in the eyes of their neighbours, who would reproach them with inhumanity, and 10 entertain an ill opinion of their religion. I likewise, [and] my brethren, and my servants, might exact of them money and corn: I pray you, let us leave off this usury. He, and others engaged in public business, might demand supplies as a reward of their diligence and care, but they waved their right, and he desired 11 they would do so too. Restore, I pray you, to them, even this day, their lands, their vineyards, their oliveyards, and their houses, also the hundredth [part] of the money, and of the corn, 12 the wine, and the oil, that ye exact of them. Then said they, We will restore [them,] and will require nothing of them; so will we do as thou sayest. The usurers, struck with this remonstrance, promised to restore all, without demanding any interest. Then, while they were in this good mind, I called the priests, and took an oath of them, that they should do according to this prom13 ise. Also I shook my lap, and said, So God shake out every man

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* The hundredth part was what they paid every month; so that these oppressors demanded twelve per cent, for the money lent. G

VOL. IVA

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from his house, and from his labour, that performeth not this promise, even thus be he shaken out and emptied; he predicted by this external sign, as the prophets used to do, that they would lose all they had if they did not perform their promise. And all the congregation said, Amen, and praised the LORD; they consented to the imprecation, and praised the Lord, who had given them such a governor, and had put it into the minds of their richer brethren to submit to his determination. And the people did according to this promise.

Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, [that is,] twelve years, I and my brethren have not eaten the bread of the governor; he and his deputies (for part of this time he was not in Judea) had not taken the allowance granted by the king to the governor; but he had lived on his own estate, and on the salary of 15 his place, as cupbearer to the king. But the former governor's that [had been] before me were chargeable unto the people, and had taken of them bread and wine, beside forty shekels of silver; yea, even their servants bare rule over the people but so did 16 not I, because of the fear of God.* Yea, also I continued in the work of this wall, neither bought we any land, which he might have had of the poor at an easy price, and laboured without wages : and all my servants [were] gathered thither unto the work. 17 Moreover [there were] at my table an hundred and fifty of the Jews and rulers, beside those that came unto us from among 18 the heathen that [are] about us. Now [that] which was prepared [for me] daily [was] one ox [and] six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine; these were the provisions of his table: yet for all this required not I the bread, the common salary, of the governor, because the bondage was heavy upon this people; it was with difficulty they supported themselves and paid the tribute to the king. He then concludes with an humble application to God, 19 from whom alone he expected his reward, saying, Think upon me, my God, for good, [according] to all that I have done for this people. He does not prescribe what God should do for him, only that he would think of him, and that was enough.

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REFLECTIONS.

E learn hence the dreadful effects of scarcity, and what great reason we have to be thankful for plenty. To be under the necessity of borrowing money at extravagant interest, and mortgaging children for slaves, was very grievous; and more especially when they were at the same time liable to the oppression

Some of the Chaldean governors had done this, but undoubtedly not Ezra and Zerubbabel, during the captivity; for it is not likely that so large a province, in which there were so many people left, would be so long without a governor. These took provisions from the people, and demanded forty shekels of silver; probably so much a day, that is, about five pounds a day, for extraordinary expenses and wages; and connived at the exactions of their servants. But he did not so; being influenced by the fear of God, and love to him, and his country.

of the rich. It becomes us to be thankful for fulness of bread, and to bless the Lord, who daily loadeth us with benefits.

2. When we are angry at others, it is good to consult with ourselves before we speak. Nehemiah's indignation was very just, yet he restrained the working of it, till he had considered what it was best to say and do. Let us, like him, endeavour to restrain angry passion, till we have consulted with ourselves how far it should be allowed to rise, how it should show itself, and what is the most prudent method to be taken to redress the grievance or irregularity we are displeased with. Be ye angry and sin not.

3. A regard to the credit of religion should restrain us from that which is unjust and dishonourable, v. 9. It is a duty particularly incumbent upon christians to avoid every thing which would bring a reproach upon the gospel and nothing will be a greater or more just one, than being cruel and oppressive, grinding the face of the poor, or the want of justice and charity. Let us cultivate these virtues, that we may adorn the doctrine of God our saviour in all things.

4. We should be willing to recede even from our just right, when it is greatly injurious to others, especially to the poor. On this principle Nehemiah acted, and he exhorted the rich Jews to follow his example. He gave up his salary when the times were hard; and required the Jews to restore the mortgaged lands, without principal or interest, when their brethren could not pay. Rigorously to exact just debts, when persons are unable to pay, or when it cannot be done without ruining their families, is very unbecoming christians, And though usury is not unlawful to us, as it was to them (for particular political reasons,) yet exorbitant usury, and taking advantage of the necessities of the poor, is highly scandalous. It is our duty to lend freely, and to give, hoping for nothing again; remembering that awful text, they shall have judgment without mercy who have showed no mercy, Sam. ii. 13.

5. The fear of God is an excellent preservative against all oppres sion, injustice, and meanness of conduct; v. 15. He did not so, not for fear of men, or to gain their applause, but for conscience sake. Those who fear God will neither be cruel nor covetous; they will neither do that which is ill, nor that which is mean; but act with integrity, generosity, and good nature. When they act otherwise, there is no fear of God before their eyes.

6. We here see that it may sometimes be necessary and useful for a person to relate his own good deeds. Nehemiah undoubtedly did it with this good view, to excite the Jews to be kind to their poor brethren, and leave an example to succeeding governors to be generous, hospitable, and compassionate. But it must be done with the utmost caution, to keep down the rising of pride and vain glory, with a solicitude to give God the glory of all the good we have done, and with a conviction, that after all we are unprofitable servants, and can plead no merit at his hands. It ought to be our chief concern to approve ourselves to him, and to secure his favourable thoughts of us; and if he thinks upon us for good, we shall want, and indeed can desire, no morę.

CHAP. VI.

An account of the methods taken by the enemies of the Jews to prevent.

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their finishing the wall, by terrifying the gevernor and workmen, when they durst not attack them.

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OW it came to pass, when Sanballat, and Tobiah, and Geshem the Arabian, and the rest of our enemies, heard that I had builded the wall, and [that] there was no breach left therein; (though at that time I had not set up the doors upon the 2 gates ;) That Sanballat and Geshem sent unto me, saying, Čome, let us meet together in [some one of] the villages in the 3 plain of Ono: but they thought to do me mischief. And I sent messengers unto them, saying, I [am] doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you? They could have no business with him of so much importance as that he was now engaged in. 4 Yet they sent unto me four times after this sort; and I answered them after the same manner. They were unwearied in their attempts to get him into their power; for they thought if the gates were finished, they should never be able to get into the city, or prevent the flourishing of the Jews.

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Then sent Sanballat his servant unto me in like manner the 6 fifth time with an open letter in his hand; Wherein [was] written, It is reported among the heathen, and Gashmu, or, Geshem, v. 2. saith [it,] is ready to prove it, [that] thou and the Jews think to rebel: for which cause thou buildest the wall, that thou mayest be their king, according to these words. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, [There is] a king in Judah and now shall it be reported to the king according to these words. Probably Sanballat pretended special kindness and respect in informing him what was laid to his charge; and sent the letter open, that every one might see what he was accused of. Come now therefore, and let us take counsel together, how to wipe off the suspicion, or prevent the 8 report from spreading farther. Then I sent unto him, saying, There are no such things done as thou sayest, but thou feignest them out of thine own heart. Nehemiah charges them with falsehood, as there was nothing done which could give any suspicion 9 of rebellion, and not any prophet to encourage such a thing. For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done; this was their real design. Now therefore, [O God,] strengthen my hands, that I may encourage others, and finish the work.

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Afterward I came unto the house of Shemaiah the son of Delaiah the son of Mehetabeel, whom Nehemiah took to be his friend, and who [was] shut up; kept himself in confinement as a token of what Nehemiah ought to do; and he said, Let us meet together in the house of God, within the temple, and let us shut the door of the temple for they will come to slay thee; yeas

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