The History of the Old Testament Methodized

CHAP. VI. The sixth Age of the World, containing the space of time from the carrying of Judah into Captivity, unto the liberty granted by Cyrus for their return, and consists of seventy years, ending in the 3478 year of the World.

THE City of Jerusalem and the Temple being thus destroyed and burnt down to the ground by Nebuzaradan, he left only a few, and those of the poorer sort of the people there to dress the Vineyards, and to be husbandmen; over whom Gedaliah the Son of Ahikam a man of the same Nation was placed Governor, but as a Provincial Governor only without any badge of Regality or Kingly Title. 'It is like this Gedaliab was one of those that followed the advice which the Prophet Jeremy gave both to Zedekiah and the rest, Jer. 21.8, 9, 10. And unto this people thou shalt say, thus saith the Lord, Behold I set before you the way of life, and the way of death. He that abideth in this City shall die by the sword, and by the famine, and by the pestilence; but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey. For I have set my face against this City for evil, and not for good, saith the Lord, it shall be given into the hand of the King of Babylon, and he shall burn it with fire. 'It is like therefore that upon this account he was made Governor by Nebuchadnezzar 's command.

Jer. 39.10.

Jer. 40.5.

2 King. 25.12. & 22.

Seraiah the chief Priest, and Zephaniah the second Priest, and the three Keepers of the Gate of the Temple, and other principal men (by whose counsels Zedekiah had been much led to resist the King of Babylon contrary to Jeremy 's warnings) Nebuzaradan took and carried them to Riblah to Nebuchadnezzar, and there they were put to death. But Jehozadak the Son of Seraiah (who after him came to be High Priest ) was carried away prisoner to Babylon.

2 King. 25. from 18, to 22.

Jer. 52. from 24, to 28.

1 Chron. Ch. 6.15.

The Prophet Jeremy being bound with chains, was carried with the rest as far as Rama towards Babylon, and had there his irons knocked off, and was set at liberty, and had his choice given him, whither he would go on to Babylon and there to be honourably treated, or stay in Judea with those poor people that were there left? And he choosing to stay, was sent back with money in his purse to Gedaliah the Governor, who made his residence at Mizpah in the Tribe of Benjamin.

Jer. 39. from 11, to 15.

Jer. 40. from 1, to 7.

Some of those Captains and Soldiers which upon the taking of Jerusalem had fled away by night, and were scattered over the Country, and some of the Jews that had fled to the Moabites and Ammonites, and other neighbouring Nations, returned after a while to Gedaliah into their own Country, where they had good provision of wine and oil, and other summer-fruits to subsist withal. Gedaliah made his residence at Mizpah in the Tribe of Benjamin, leaving the rest of the Jews that were with him to live in such Towns as they thought fit.

Jer. 40. from 7, to 13.

2 King. 25.23, 24.

Ishmael the Son of Nethaniah of the race of the Kings of Judah had (it seems) during the siege of Jerusalem kept himself out of the storm with Baalis King of the Ammonites, Jer. 40.14. and being of the Royal seed he envied that the Government of the Jews should be committed to Gedaliah, who seems to have been but of private condition, and being stirred up likewise (as 'tis probable) by the King of Ammon, he made a conspiracy with some few more to slay him. Johanan (of whom mention is made, 2 King. 25.23.) came and discovered this conspiracy to Gedaliah, and offered his help to dispatch Ishmael to prevent it; but Gedaliah would not believe it, but thought he spake falsely of Ishmael, and would by no means consent he should be taken off. Not long after Ishmael came to him with ten resolute fellows to Mizpah, where Gedaliah friendly entertained him, giving no credit to such as informed him of his treacherous intentions against him; and in the seventh month Ishmael with his associates (taking their opportunity) wickedly murdered Gedaliah, and such Jews and Chaldeans as he had then about him. And a day or two after fourscore Jews coming from several places of the Kingdom in a most sad and mournful manner with their beards shaven, and clothes rent, and having cut themselves, deploring the desolation that was fallen upon Jerusalem, and bringing certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple before stood, (now lying in its dust) Ishmael having notice of their coming went out to meet them, and with counterfeit tears making show that he also bore a part with them in their sorrow, he invited them to go with him to Gedaliah, feigning himself to be one of his friends (thereby to try how they stood affected to him) and having gotten them within the City of Mizpah, he and his companions slew them all there in the open streets (ten only excepted, whom he spared, because they promised to discover to him some treasure hid in the fields during the war) and the bodies of the slain he threw into King Asa 's pit , which he made in Mizpah for fear of Baasha. See 1 King. 15.22.

Jer. 40. from 13, to the end.

Jer. 41. from 1, to 10.

2 King. 25.25.

Ishmael having now taken the Kings daughters (whom the Chaldeans had left behind, being hidden possibly at first, and afterwards coming forth had committed themselves to the care of Gedaliah ) and many others of the people captive, he was returning with them as his prisoners to the King of Ammon, but Johanan meeting him with a band of men near Gibeon took from him all his prisoners, and set them at liberty, and Ishmael with only eight men more escaping his hands, fled to the Ammonites.

Jer. 41. from 10, to 16.

Johanan and his Captains with the rest of the people remaining for a while about Bethlehem, fearing at last that the Chaldeans would send in some forces upon them to revenge the death of Gedaliah, and the Chaldeans that were slain with him, and so utterly destroy all the Jews that were in the land, they thought it best to fly with the people that were left, into Egypt. But first they consult Jeremy about it, and desire him to ask counsel of the Lord for them in that matter. Hereupon (they promising faithfully to conform themselves to the will of God, whatever it should be) he after ten days brought them an answer, advising them all not to stir out of their own Country, assuring them if they staid, of God's protection there; but telling them that if they went into Egypt they should there every man of them perish, either by sword, famine, or some other kind of death. But notwithstanding their former promise they would needs go down into Egypt, and carried Jeremy and Baruch (against their wills) along with them. And when they were come to Taphnes, Jeremy sharply reproved them, and there declared to them under a type of great stones hid in clay in a brick-kiln, the destruction of Egypt even by Nebuchadnezzar, of whom they were so much afraid. And there (as 'tis thought) he was stoned to death by his own ungrateful Countrymen.

Jer. 41. from 16, to the end.

Jer. 42. whole Chapter.

Jer. 43. whole Chapter.

2 King. Ch. 25. v. 26.

In the twelfth year of Jeconiah 's captivity, the fifth day of the tenth month, tidings came to Ezekiel of the taking of Jerusalem, and then he prophesied of the utter destruction which should befall the last remainder of the Israelites for their sins, even of those few who remained in their desolate Country after the departure of those before mentioned who went into Egypt. The evening before these tidings came to him, his mouth was opened again to prophesy to his own people, which he had not done since the day that Nebuchadnezzar first laid siege to Jerusalem three years ago, whereof one year and an half was taken up in that siege, and the rest of the time had passed since the City was taken.

Ezek. 33. from 21, to 30.

The Prophet now after so long a silence having his mouth opened, and being appointed a watchman, and willing to perform his duty, he declareth first to murmurers and hypocrites among the captive Jews, that God dealeth justly both with penitents and back-sliders, that he delighteth not in the death of a sinner, that his ways are just and equal, notwithstanding their calumnies. He threatens such as mocked the Prophets, and went on in their wickedness and hypocrisy.

Ezek. 33. from 1, to 21.

And from v. 30, to the end.

In the next place he threatens the shepherds of Israel both Civil and Ecclesiastical for their unfaithfulness to the flock, Ch. 24. from 1, to 11. He shows the tender care that God himself will have of his flock, from v. 11, to 23. He promises to raise up and send the chief shepherd and Prince of his Church Jesus Christ, under whose Government his sheep shall be blessed, from v. 23, to the end.

Ezek. 24. whole Chapter.

He also threatens the Ammonites and Moabites, and mount Seir or Edom, and the Philistines for their pride, hatred, and cruelty against Israel.

Ezek. 25. whole Chapter.

Obadiah also (as 'tis probable) about this time uttered his Prophesy against Edom, which shamefully insulted over the calamities of the Jews when Jerusalem was destroyed. He threatens they shall be totally spoiled even more than an house by night-robbers, or a vine by grape-gatherers. He foretells that their counsellors wisdom shall fail, and their Soldiers, and that they shall be destroyed by the Chaldeans, as it afterwards happened. After the minatory part, the Lord by his Prophet comforts his afflicted Church with a promise of deliverance and victory over their enemies, and enlargement of their possessions, most truly fulfilled in the calling of the Gentiles, and of the Lord's dominion over all. And the like did Jeremy, and also the Authors of those Psalms, Psal. 79. & 137. who wrote (as it seemeth) all about the same time. And hitherto possibly the 63. of Isaiah is referrable though prophesied long before.

Obadiah, whole Chapter.

Jer. 49. from 7, to 23.

Psal. 79. & Psal. 137.

Isa. 63. from 1, to 7.

Ezekiel now comforts the people of Israel, promising them that the Lord would avenge them of their enemies, who had so spitefully used them. He promises restauration and prosperity unto them in their own land. He shows that God was necessitated to punish and chastise them for their sins, for the honor of his name. But he will again out of his free grace and mercy abundantly bless them both with spiritual and temporal blessings.

Ezek. 36. whole Chapter.

He Prophesies also of their return out of Babylon, though their condition therein was as hopeless as of dead men in their graves, who are become dry bones. And by the type of two sticks becoming one in the Prophets hand, he shows the union and incorporation of Israel into Judah, and possibly the uniting Jews and Gentiles together, under one King, viz. Christ the true Messias.

Ezek. 37. whole Chapter.

Further he prophesies of a glorious victory they shall have over Gog and Magog, who shall distress them after their return from captivity; whereby some understand the Scythians and Tartars that shall distress the Jews converted unto Christ toward the latter end of the world.

Ezek. 38. whole Chapter.

Ezek. 39. whole Chapter.

In the twelfth year of Jeconiahs captivity, on the first day of the twelfth month, Ezekiel uttered his Prophesy concerning the grievous calamity Nebuchadnezzar should bring upon Egypt. And upon the 15th. day he Prophesies against Egypt again; and foretells that Pharaoh and his people should be brought down as low as hell, with the rest of the uncircumcised Nations.

Ezek. 32. whole Chapter.

Jeremy had (it seems) some time before prophesied of the destruction which should follow the Israelites that were in Egypt for their desperate obstinacy and Idolatry there practiced, saying it went well with them when they sacrificed to the Queen of heaven, and for a sure sign of their misery gave them Pharaoh himself, whom they should see brought to all extremities before their eyes.

Jer. 44. whole Chapter.

The Lamentations of Jeremy (it's probable) were written about this time. These are not those of Jeremy for Josiah mentioned, 2 Chron. 35.25. [And Jeremiah lamented for Josiah, and all the singing men and the siging women spake of Josiah in their Lamentations to this day, and made them an Ordinance in Israel, and behold they are written in the Lamentations.] But these seem written by Jeremy in the time of the Babylonish captivity, after the Temple and City of Jerusalem were destroyed, the woeful calamities of that City, and the people of God being the chief subject thereof. That passage Chap. 4.20. [The breath of our nostrils, the anointed of the Lord was taken in their pits, of whom we said, under his shadow we shall live among the heathen,] is more properly applicable to King Zedekiah than Josiah.

The great City of Tyre was now (as it seems) besieged by Nebuchadnezzar, and the siege lasted thirteen years as Josephus reports, Antiq. Lib. 10. Cap. 11. and in the compass of those thirteen years the neighbouring Nations, as the Moabites, Ammonites, and Edomites were also subdued by him according to the prediction of Jeremy and Ezekiel.

Jer. 27.5, 6, 7.

Jer. 48. whole Chapter.

Jer. 49. whole Chapter.

Whilst Nebuchadnezzar lay before Tyre, in the three and twentieth year of his reign, Nebuzaradan Captain of his Guard carried away all the remainder of the Jews (to the number, of seven hundred forty five persons ) unto Babylon. These possibly were such as having fled from the Babylonians and hid themselves, did return into the land and dwelt therein for some time, but were now carried away captive, and brought to their Brethren in Babylon. And this was the last and extremist depopulation which caused the very earth to lie until'd, as God had before threatened.

Jer. Ch. 52. v. 30.

In the five and twentieth year of the Captivity of Jeconiah, the tenth day of the first month (fourteen years after the destruction of Jerusalem) Ezekiel had that glorious vision of a new Temple (surpassing the glory of Zerubbabel's ) of a new worship, new land, and new City, which as here described is uncapable of a literal meaning, but signifies the restauration of the Church by Christ, with the greatness, honor, and excellency thereof. Possibly the Evangelist alludes to it in his Celestial Jerusalem, Rev. 21.10, &c. And as our Savior said, his Kingdom was not of this world; so we may say the sense of Ezekiel 's Land, City and Temple, is mystical and spiritual. 'It is generally conceived that this vision imports the great enlargement of the Church under the Gospel when the Gentiles shall be called to the knowledge of Christ, and the Jews also (as mainly concerned though not solely intended in this vision ) brought home to the true Messiah, not excluding those of the Ten Tribes, from having each one a child's portion in the performance of this Prophesy.

Ezekiel

• 40
• 41
• 42
• 43
• 44
• 45
• 46
• 47
• 48

Tyre at last was given up to Nebuchadnezzar, being rendered upon conditions, and not taken by force as Josephus reports, Lib. 1. contra Apion.

Nebuchadnezzar laying hold of the troubles and commotions that were in Egypt, between the King and his Son Amasis (and peradventure solicited by Amasis to assist him against his father) he invaded that Country with his Army, and having gotten it into his hand, even from Siene to the end thereof, he made havoc not only of the Egyptians but of the Jews that dwelt among them, killing some, and leading away the rest into captivity, according to the several Prophesies of Jeremy and Ezekiel.

Jer. 43. from 8, to the end.

Jer. 44. whole Chapter.

Jer. 46. whole Chapter.

Ezek. 29. whole Chapter.

Ezek. 30. whole Chapter.

Ezek. 31. whole Chapter.

Nebuchadnezzar having finished his Conquests, returned to Babylon, and there in his thirty fifth year (as he lay at ease in all kind of pleasure in his own house) had that remarkable dream of the great Tree whose destiny it was to be cut down; the meaning whereof he could not learn from his Magicians and Wizards of Chaldea, but the Prophet Daniel unfolded it to him, and shown him (though with great astonishment) that the dream was to be fulfilled in himself, and therefore exhorts him to repentance.

Dan. 4. from 1, to 28.

Nebuchadnezzar (it seems) about this time new-built Babylon in a magnificent manner, and raised also there many vast and stately structures, among which that famous and so much renowned Garden born upon pillars, called the hanging Garden, was one which he built in favor to his wife Amyrtis, who desired the pleasure of the Hills in that low Country, as having been brought up in Media, as Berosus reports. Vid. Usher. pag. 94.

Twelve whole months were no sooner past but Nebuchadnezzar growing proud and insolent, and boasting of the magnificence of his buildings, fell distracted, and being put from his house and home, spent seven years in the woods and fields among beasts; but at the end of seven years was restored both to his right wits and Kingdom again; and thereupon publicly proclaims God's great grace and mercy manifested unto him, and his power over all Nations, and so departed this life when he had reigned about twenty months copartner in the Kingdom with his Father, and forty three years by himself alone.

Dan. 4. from 28, to the end.

After him came Evilmerodach his Son, in the thirty seventh year of the Captivity of Jeconiah. He being settled in the Throne gave order for the enlarging of Jeconiah , on the five and twentieth day of the twelfth month; and two days after he was taken out of his prison-clothes, and set above all the Princes of the Court, and reckoned among the number of the Kings friends; so that all his life time after he did eat at the Kings Table, and was used with all Princely respect.

Jer. 52. from 31, to the end.

2 King. 25. from 27, to the end.

Evilmerodach being a man much hated for his vicious life, had many attempts made upon him, and at last was murdered by Neriglissarus his sisters husband, when he had reigned little more than two years as Josephus testifies, Lib. 1. contra Apion.

'It is probable that Jeconiah died much about this time also.

In the Kingdom of Media upon the decease of Astyages (called Tobit 14.17. Ahasuerus ) succeeded his son Cyaxares, Cyrus 's mothers brother, called in Daniel, Darius.

The King of Babylon now not only raised his own subjects, but also solicited Croesus King of Lydia, with the Cappadocians, both sorts of Phrygians, Carians, Paphlagonians, and Cilicians on the West, and the very Indians on the East-side of him to join with him in arms against the Medes and Persians, remonstrating to them that they were two great Nations, and now linked together by affinity, and would (if not looked unto and opposed in time) over-run and bring into subjection all Countries far and near. Whereupon Cyrus was by his Fathe • Cambyses, and the Council of the Kingdom made General of the Persian forces, and sent away into Media with thirty thousand Soldiers, and one thousand Commanders; and when he came thither he was by his Uncle Cyaxares (who had sent for him) made General of the Median forces also, and the management of the war against the Babylonians wholly committed to him.

Cyaxares and Cyrus march against the Babylonian King, and against Croesus and the rest of the Confederates, and gained a great victory over them. The King of Babylon fell in the battle, Croesus with those of his people that were left brake up his Camp by night and fled. Cyrus having made a league with the Hircanians (who had fallen over to him from the Babylonians ) using their help and guidance in the way, pursued the enemy that was fled, overtook them, and fought them, and again overthrew them. The Hircanians fell upon the Companies of the Cappadocians and Arabians, and slew both their Kings. Cyrus sparing the lives of such as were either taken by force, or had yielded to mercy, divided the spoil of the field among his Soldiers. Herod. Lib. 3, & 4.

Belshazzar Grandchild to Nebuchadnezzar by his son Evilmerodach succeeds in the Kingdom. In the first year of this Kings reign Daniel had the vision showed him of the four Beasts, signifying the four Monarchies of the World, and of God's delivering over all power and Sovereignty to the Son of Man.

Dan. 7. whole Chapter.

In the third year of Belshazzar Daniel had the vision of the Ram and He-goat, foreshowing the destruction of the Persian Monarchy by Alexander, and that he being dead, and his horn broken, four horns should arise instead thereof, denoting four Kingdoms, and that out of one of them a little horn should come forth, viz. Antiochus Epiphanes, which should prevail to take away the daily Sacrifice, and bring much misery upon the people of God. This was showed to Daniel then living at Susa in the Province of Elam, upon the bank of the river Ulai, which was then in the hands of the King of Babylon, under whom Daniel lived. And the Angel Gabriel comforted Daniel, and interpreted the vision to him by the command of Christ.

Dan. 8. whole Chapter.

In the year of the world three thousand four hundred sixty five Cyrus and Belshazzar (those two great Lord's of the world) fought a pitched battle near Babylon, and the Chaldeans being worsted, retired to the City, where Cyrus besieged them with a vast army. When he had viewed the wall he concluded there was no storming of it, and therefore resolved that the best way was to pine and starve them out; at which the besieged scoffed, as thinking themselves utterly out of danger. But Cyrus taking notice how the river ran through the City, caused deep ditches to be made, which by draining rendered it fordable, and taking advantage of a solemn Feast which they kept, entered by night and surprised them, whilst they were banqueting and reveling, and in their cups. And so vastly big was the City, that when the skirts of it were surprised and taken, they who dwelt in the heart of the City heard not of it; to which that of Jeremiah seemeth to have reference, Jer. 51.31. that post upon post, and messenger upon messenger should run to tell the King of Babylon that all the skirts of the City were possessed by the enemies.

Belshazzar was at this time (as it seemeth) feasting with his Nobles, and had caused to be brought forth the vessels of silver and gold which his Grandfather Nebuchadnezzar had taken out of the Temple at Jerusalem, that he, his nobles, his wives and concubines might drink in them. But God suddenly sent a hand to write upon the wall, where the King and his Nobles sat drinking, Mene, Mene, Tekel, Upharsin. Hereby evidently declaring that sudden destruction should fall upon him. But his Wizards of Chaldea could not read the writing; hereupon his Queen advised him to send for Daniel, who came and both read the writing, as also gave the interpretation thereof, and for his pains was presently proclaimed the third man in the Kingdom. Presently after this in this very night was Belshazzar slain by the Soldiers of Gobrias and Gadales, who having been formerly injured by him had revolted to Cyrus. And so the Babylonish Kingdom came to an end, as had been sundry times foreto •• by Isaiah, Chap. 13. Chap. 14. Chap. 21. Chap. 34. Chap. 46. & Chap. 47.] By Habakkuk, [Chap. 2.] and by Jeremy, [Chap. 25. & Ch. 50, & 51.]

Dan. 5. from 1, to 31.

The Babylonish Empire being now translated to the Medes and Persians, Darius the Mede, (Son of Ahasuerus, otherwise called Cyaxares the Son of Astyages ) took upon him the Kingdom, which was delivered to him by Cyrus the Conqueror. And the Angel in this first year of his reign, is said to have confirmed and strengthened him in his Kingdom. After which he reigned two years.

Dan. 5.31.

Dan. 9.1.

Dan. 11.1.

Cyrus having set all things in order at Babylon, went into Media and married the only daughter and heir of Darius, and for dowry had the whole Kingdom of Media given him with her, and the marriage finished he returned with her to Babylon.

Darius now set over the Kingdom a hundred and twenty Princes or Governors, and over all the Governors he made three Overseers, the principal of which was Daniel, whereupon the rest of the Governors being stirred up by a spirit of envy against him, moved the King to make a decree that for thirty days space no petition should be made to any God or man but to himself alone; which decree when Daniel had broken by making his prayer to God three times a day, he was cast into the Lions den, and thence delivered without any hurt at all done to him; and then Darius having caused those malicious plotters to be cast into the same Lions den, published that memorable decree through all his dominions, that every man therein should reverence and stand in awe of Daniel's God.

Dan. 6. whole Chapter.

Towards the end of the first year of the reign of Darius over the Babylonish Empire, the seventy years of the captivity of the Jews drew towards a period, and this was the last of those years of their calamty specified by Jeremy, Chap. 25.12. And it shall come to pass when seventy years are accomplished, that I will punish the King of Babylon, and that Nation, saith the Lord, for their iniquity, &c. And Chap. 29.10, &c. For thus saith the Lord, that after seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return to this place. For I know the thoughts that I think towards you, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when you shall search for me with all your heart; and I will be found of you, and I will turn your captivity, and I will gather you from all the Nations, and from all the places whither I have driven you, saith the Lord, and I will bring you again into the place whence I caused you to be carried away captive. Upon consideration of which time now so near approaching, Daniel with fasting, sackcloth and ashes poured out a most fervent prayer to the Lord for the remission of his own sins, and the sins of the people, and for the promised deliverance out of their captivity. Whereupon the Angel Gabriel brought him an answer not only concerning this, but also concerning the spiritual deliverance of the Church to be wrought at last by the death of the Messias, uttering that most famous and memorable Prophesy of the seventy weeks, recorded Ch. 9. v. 24, 25, 26, 27. which are generally understood not of weeks of days, but of years, each day being put for a year; and seventy being multiplied by seven (every week consisting of seven days) do make 490, that is, 490 years. And 'tis usual in Scripture to signify years by days, as may appear from Numb. 14.34. and Ezek. 4.5, 6. Now for the finding out the meaning of these words we shall inquire, 1. When those seventy weeks did begin. 2. When they did end. 3. What is the meaning of that section or division of the seventy weeks into seven weeks, sixty two weeks, and one week. First, the seventy weeks did begin when the Commandment went forth to restore and build Jerusalem, verse. 25. which was at the end of the seventy years captivity, and in the first year of the Monarchy of Cyrus, Ezra 1.1. where although express mention was not made for the building of Jerusalem but of the Temple, yet it was implied because they had liberty to build themselves houses in Jerusalem, and accordingly they did upon that grant go about the building of the City as well as of the Temple, Ezra 4.1, 12. Neither were they charged by their malicious adversaries for going beyond their commission in building the City more than in building the Temple. And 2ly, it was prophesied and foretold long before of Cyrus, that he should build not the Temple only, but the City also, Isai. 44.28. & Chap. 45.13. So much for the beginning of these weeks.

2ly, The seventy weeks did end at the death and passion of Christ, which I shall labor to prove by these reasons: 1. Because the things the Angel mentions [ v. 24.] are properly the effects of Christ's death. Particularly (1) the Text says seventy weeks are determined to finish transgression, and to make an end of sins, and to make reconciliation for iniquity. All which expressions seem to hold out one and the same thing. For our Savior by his death made satisfaction, and wrought redemption for his people, as may appear from these places, Eph. 1.7. Col. 1.14, 20, 21, 22. Heb. 9.26. 1 Joh. 1.7. Rev. 1.5. (2) To bring in everlasting righteousness; now Christ's satisfaction is the ground of our being righteous or justified before God, Rom. 3.25. Phil. 3.9. 2 Cor. 5.21. 2 Pet. 1.1. (3) To seal the vision and prophesy; that is, thereby all the visions and prophesies concerning the Messias were sealed, confirmed, and accomplished. (4) To anoint the most holy; Our Savior by his blood may truly be said to have anointed the most holy, that is Heaven, as the High Priest (being a type of him) did anoint the most holy place in the Sanctuary by presenting and sprinkling of blood, as the Apostle, Heb. 9. from 1, to 13. doth make the parallel between them. The reason of the Angels mentioning the destruction of the City and Sanctuary, ver. 26. is conceived by divers learned men to be chiefly to set out the dreadful vengeanc of God that should fall on the Jews for putting the Messiah to death, and therefore 'tis not necessary that the destruction of the City and Sanctuary should come within the compass of the seventy weeks, but did follow after as the fruit of their cruelty towards him. Lastly, 'tis said v. 27. that in the last week the Messiah should confirm the Covenant, and cause the sacrifice and oblation to cease. Now when was the Covenant confirmed but at and by the death of Christ? as the Apostle speaks expressly, Heb. 9.16, 17. And when were the Sacrifices or Oblations made to cease but when Christ did offer up himself a sacrifice to God upon the Cross, Heb. 10.5, 10. For the body or truth being come, the shadows and types were to be abolished, Col. 2.17. But if the seventy weeks did not end before the destruction of the City, then the confirmation of the Covenant, and the causing of the Sacrifices and Oblations to cease (which we say was done) by the death of Christ, could not be in the last week as the Angel said; for the destruction of Jerusalem was not (as is generally acknowledged ) till about forty years after the death of Christ.

For the meaning of that section and division of the seventy weeks into 7, 62, and 1, (for so the Angel doth parcel and divide them ) we must know that the first section being seven weeks (which make 49 years) may possibly signify the time from the return out of Babylon (when liberty was granted to the Jews for the building of the Temple) unto the finishing of it, in the sixth year of Darius, see Ezra 6.15. For after they had begun the work there in a short time they were forced to give it over through the complaint and opposition of their adversaries, until the second year of Darius, (which might be about 46 years from the first year of Cyrus ) and then Darius making a new decree for the furtherance of the building, it was set upon afresh, and finished in the space of three years, or little more, viz. in the sixth year of Darius. So that in all from the first year of Cyrus (wherein they might begin the work) unto the sixth year of Darius, wherein it was finished, there might be 49 years, or seven weeks.

The second Section is of 62 weeks after the former seven, viz. from the sixth year of Darius when the Temple was finished to the week wherein the Messias was to be cut off.

The third Section is of one week which is the last of the seventy, wherein the Messiah was to be cut off.

This week the Angel seems to divide into two halves, intimating some special thing that was to happen about the middle of it, and that might possibly be the Baptism of Christ, and his entering on his Prophetick office to preach, and work miracles; and then that in the end of that week, (which was the other half ) he should be slain, and cut off, and so by his death cause the sacrifice and oblation to cease. And that space of three years and an half from the Baptism of Christ to his death may be gathered from the four Passovers which he celebrated after his Baptism. Now in the compass of these seventy weeks, or 490 years there flourished (1) the Persian Monarchy; (2) the Grecian or Macedonian; and (3) the Roman was begun.

Dan. 9. whole Chapter.

About this time Cyrus (his own Father Cambyses being dead in Persia, and Darius his Father-in law and Uncle in Media ) had all the Empire and Monarchy of the East in his hands, and this the Scripture reckons as the first year of his reign, namely as absolute Monarch. It seems by Daniel or some other of the Jews it was discovered to him, that many years before God had revealed to his Prophet Isaiah, [see Ch. 44.28. and Ch. 45▪ 1, 2, 3, 4, 5. & v. 14.] that he was ordained and appointed by God to vanquish Babylon, and to deliver the Jews out of their captivity, and to cause their City and Temple to be rebuilt. This Prophesy they shown him as Josephus reports, Lib. 11. Antiq. Ch. 1. And when he had read it, he was much affected with it; and God stirred up his spirit to deliver the Jews, and set them free. Accordingly in this year came forth that renowned Edict of his, mentioned 2 Chron. 36.23. of which we shall speak more afterwards. And in this year the seventy years of the Babylonish captivity being expired, Cyrus gave leave to all the Jews dwelling anywhere in his Dominions to return into their own Country, and commanded such as did return to fall in hand with reedifying of the Temple. And he allowed the charge thereof out of his own Treasure, and restored to them all the Vessels of the Lord's house which Nebuchadnezzar had brought from thence.

Dan. 9. whole Chapter.

2 Chron. 36.22, 23.

Ezra 1. from 1, to 5.

CHAP. VII. The seventh Age of the World from the return out of Babylon, and the end of the Seventy years Captivity to the death of Christ, containing a space of Four hundred and ninety years, signified by Daniel 's Seventy Weeks mentioned, Chap. 9. v. 24, 25, 26, 27.

THE Jews had now free leave by Cyrus 's Royal Proclamation given them, to return to their own Country , in which he speaks after this manner, That God having given all the Kingdoms of the Earth (that were near him, or round about him) into his hands, and having charged him (as he understood from the Prophesy of Isaiah, Ch. 44.28. & Ch. 45.13.) to build a Temple for his Worship at Jerusalem, he was willing to do it, and therefore declares that whoever among his people the Jews were willing to return to their own Country, and to build an house for their God (who is the only true God) he gave them free leave to do it, and desired the Lord to prosper them therein. And as for all such Jews as were not house-keepers but strangers and sojourners in any part of his dominions, and had a mind to return to Jerusalem he gave license to the men of that place (where they were sojourners) to furnish them with silver and gold, and all necessary provisions and horses to carry them and their goods, and declares that they shall have free liberty to carry away these things, and if any other persons have a mind to send by them a freewill offering for the building of the Temple, they may freely do it.

The Jews upon this gracious Proclamation (being well accommodated with Necessaries for their journey by those among whom they lived) prepare to return unto their own Country, namely all such among them whose spirit God raised to go up (for some of them being well settled there were loath to remove) and over them that were minded to return Cyrus made Zerubbabel (the Son of Salathiel and Grandchild to Jeconiah being the chief Prince of the Tribe of Judah) Governor and Chieftain and his Lieutenant, so that the Government was still in the Tribe of Judah, see Gen. 49.10. And into his hands did the Kings Treasurer by the Kings command consign all the vessels belonging to the Temple (the whole number of which reckoning the vessels here named, and others added thereunto amounted to four thousand and four hundred ) to be carried back to Jerusalem.

Ezra Ch. 1. Ch. 5. v. 13, 14, 15.

'It is like they began their return in the first month of the year, (which was in the spring-time) and they might be about four months in their travel, as Ezra and his company were, Ch. 7.9. The number of those that returned with Zerubbabel their Captain, and Joshua their High Priest, we have set down in the second Chapter of Ezra, and the seventh of Nehemiah . The whole Congregation together was forty two thousand three hundred and threescore , besides men-servants and maid-servants, whose number came to 7377, and there were among them two hundred singing men, and singing women, who were employed in singing at their weddings and funerals, and such solemnities, [see 2 Chron. 35.25.] that is, reckoning both those of Judah and Benjamin ) of whom the particular numbers are in those Chapters punctually set down) and those also of the other Ten Tribes (that are not there mentioned) that were captive with the Jews; for Shalmaneser swept not all away out of all the Tribes, but left a remnant of them in their own Country, which afterwards together with the Jews and Benjamites, and Levites, were carried away by Nebuchadnezzar into Babylon, and were now dismissed and sent back again by Cyrus. After which as in the first year of Cyrus all the Israelites are said to have dwelt in their own Cities [Ezra 2.70.] So in the sixth year of Darius they are said to have been present at the dedication of the Temple, and to have offered there twelve he-goats for the sin of all Israel.

Ezra 6.16, 17.

Ezra 2. from 1, to 68.

Nehem. 7. from 6, to 70.

The chief men of their fathers families, coming to Jerusalem to the place where the house of the Lord formerly stood, offered every man according to his ability towards the restauration of the Temple (making a treasure for the work) to the sum of sixty one thousand drams of Gold , and five thousand pound of silver, and one hundred Priests garments . And both Priests and Levites and the rest of the people dwelt every man in his own City, that is, in the Cities appointed for them by their present Governor.

Ezra 2.68, 69, 70.

Nehem. 7. from 70, to the end.

On the first day of the seventh month of that year on the Feast of Trumpets, the Israelites came all as one man out of their several Cities to Jerusalem, and there Joshua and Zerubbabel and his brethren, that is, the Princes and chief men that were with him, built the Altar upon the foundation where Solomon's Altar was built; and the reason they laid not a new foundation was because they feared if that business was not soon dispatched, they should be hindered by the Samaritans their neighbors, who already began to threaten them and bandy against them. And this being done, they every morning and evening offered the daily sacrifice unto God, thereby testifying their piety and desire of reconciliation between God and them, that so they might obtain his protection against their enemies. And upon the fifteenth day of the same month they kept the feast of Tabernacles , and offered the particular offerings that were every day of that feast to be offered up, see Numb. 29.12, &c. And when the feast of Tabernacles was ended (besides the continual burnt-offering which was every day morning and evening to be offered) they celebrated the first day of every month; and all the set feasts that were appointed by the Lord to be kept, and offered on the Altar such freewill offerings as in testimony of any blessing received, or deliverance vouchsafed from any danger were in thankfulness by any of the people offered to God. And though the foundation of the Temple was not yet laid, yet they would not forbear to perform such services to the Lord as might be done without a Temple. Moreover they took care about providing Materials and Workmen for the building of the Temple, giving money to Masons and Carpenters, and meat and drink, and oil to the men of Tyre and Sidon (who had Cedars in great plenty, and great skill in squaring them) agreeing with them to Bring Cedar-trees from Lebanon to the Port of Joppa for this service, see 1 King. 5.9.

Ezra 3. from 1, to 8.

In the second year after their return from Babylon in the second month they appointed Levites to oversee the building of the house of God; and all things being prepared they appointed the Priests in their proper robes with Trumpets in their hands, and the Levites (the Sons of Asaph ) with Cymbals, [see 1 Chron. 15.24.] to praise the Lord according to the Ordinance of David, [1 Chron. 6.31.] and they sang by course (observing their due rests and returns ) the 118 and 136 Psalms, Giving thanks unto the Lord because he is good, and his mercy endureth forever towards Israel. And all the people shouting with a great shout they laid the foundation of the Temple, but the old men (who had seen the former Temple standing) wept with a loud voice, thinking this fabric would not answer the former, but the younger sort greatly rejoiced in hope that a new Temple would be erected. And the mourning of the one sort, and the rejoicing of the other was so loud that the noise of both might be heard a great way off.

Ezra 3. from 8, to the end.

The Cutheans the old enemies of the Jews (who had heretofore been planted in Samaria by Esarhaddon ) now cunningly offered to join with them in the building of the Temple, pretending that they served and sacrificed to the same God that they did, though 'tis plain that they served also their Idols, as we may see 2 King. 17.33. But Zerubbabel and the rest of the fathers answered them, that they had nothing to do to build an house for God with them for they were not of the stock of Israel, neither did they purely and only worship the true God, but worshipped Idols also. And therefore they tell them that they would build it themselves as Cyrus had commanded them. The Cutheans being refused, set themselves to oppose the Jews all they could in the work, and first by threats and false rumors, endeavored to discourage the people from proceeding therein; and afterwards by means of some great men in the Emperors Court (whom it seems they bribed ) they did hinder the Jews from going on, and undoubtedly obstructed their having those moneys out of the Kings revenue which Cyrus had commanded should be given them for the building of the Temple, Ch. 6.4. Cyrus himself (it seems) was at this time much engaged in foreign wars, and had left his Son Cambyses to govern the Kingdom in his absence, and by this means it happened that the forementioned Courtiers so far prevailed with Cambyses as to hinder that work which Cyrus himself had commanded to be done. And thus the work was hindered till the reign of Darius Histaspis, and this gave occasion (as it should seem) to that three weeks mourning of the Prophet Daniel in the third year of Cyrus, mentioned Dan. 10.2. After which upon the 24th. day of the first month, the vision of the Kings of Persia, of Alexander the Great, and his Successors, and their Kingdoms was shown and revealed unto him as he stood upon the bank of Hiddekel, or the river Tigris; all which things are contained in the three last Chapters of Daniel, which (as may be collected out of the close thereof) was the last vision that ever he had, and that but a little before his death.

Ezra Ch. 4. from 1, to 6.

Dan. Ch. 10. whole Chapter.

Ch. 11. whole Chapter.

Ch. 12. whole Chapter.

The people of Egypt carried away formerly by Nebuchadnezzar, after forty years continuing there, were now sent back again by Cyrus into their own Country, and so were restored to their own Kingdom in the latter end of Amasis 's days.

Jer. 46. from 24, to 27.

Ezek. 29. from 8, to 17.

Cyrus being now seventy years of age, dies, having lived since he was first made General of the Median and Persian Armies full thirty years, and after the taking of Babylon nine years, and after his full Monarchy seven years.

He left his Kingdom to his Eldest son Cambyses, who is known in the Scripture by the name of Ahasuerus, and probably also was called Artaxerxes [Ezra 4.7.] for his valor in war. In the beginning of his reign the Samaritans (who had hitherto sought secretly to undermine the Jews, and hinder them in their work of building the Temple) now openly framed a direct information in writing against them, and presented it to the King, they wrote their Letter in the Syrian or Chaldee-tongue, and the messenger whom they sent delivered his message in that language also. The Letter was composed by Rehum the Chancellor, and written by Shimshai the Scribe in the name of themselves and others, mentioned v. 7, 8, 9, 10. The contents of this Letter were these, They represent to the King that the Jews who were returned from their captivity were now about building the evil and rebellious City Jerusalem, (so they maliciously call it) and had begun to set up the walls thereof (which was utterly false, see Nehem. 1.3.) and had joined the foundations together. They insinuate that if this City be built, and the walls finished, it will be a receptacle of rebels, who will neither pay toll, tribute, nor custom to the King, and so the revenue of the Crown will be diminished; and they themselves being the Kings officers having maintenance from his Royal Palace, they thought it was not fit for them to see the King dishonored and injured without informing him thereof as became such honest and conscientious men as they were. Further, they desire that search may be made into the records of his Predecessors, and there he would find that this City had been a rebellious City, and hurtful unto Kings and Provinces, as it was in the days of Jehoiakim and Zedekiah [2 King. 24.1, 20.] who rebel'd against Nebuchadnezzar, and so brought deserved destruction upon themselves. Lastly, they itimate to him (and strive to put such a jealousy into his head) that if he permitted that City to be built again, and the walls finished, the Jews would not only for themselves withdraw their subjection from him, but would bring the Nations round about them to be in subjection unto them, and so the King would lose all his Dominions on that side the river Euphrates.

The King having received their Letter, returned them this answer, That their Letter had been plainly read before him, and he had caused the records to be searched, and found indeed that that City of old time (as in the instance of Jehoiakim and Zedekiah before mentioned) had made insurrection against Kings, and had been guilty of rebellion and of revolting. He found also mighty Kings had reigned over Jerusalem (such as David and Solomon ) who had ruled over all Countries on that side the river, and that toll and tribute and custom had been paid to them. Upon which considerations, and lest any further danger should accrue to the Crown, he required them to command the Jews in his name to give over the building of their City till he gave further order about it. These Samaritans having received this Letter, not only the Kings command, but their own malicious disposition against the Jews made them hasten with it to Jerusalem that they might acquaint the Jews therewith; and not contented to show them the Kings Letter and Authority (it seems) they came with armed men to constrain them by violence to leave off the work. So by the malice of these wicked men the building of the Lord's house was hindered till the second year of Darius.

Ezra 4. from 6, to the end.

Cambyses having reigned seven years died, and Smerdis the Magus succeeded him, (who pretended himself to be Smerdis the younger Son of Cyrus, who was privily murdered by Cambyses ) and reigned only seven months; for being killed with the other Magi who had helped him into the Throne by some of the seven Princes of Persia, Darius the Son of Histaspis was chosen Emperor by those Princes. In the beginning of his reign, he married Atossa the daughter of Cyrus (who had been first married to her own brother Cambyses, and after to the Magus ) purposing to establish the Kingdom to himself the better by matching into the Royal stock. This is he that is called Ahasuerus in the story of Hester, and is said to have reigned from India to Ethiopia, over one hundred twenty and seven Provinces. And this his chief wife Atossa seems to be the same that in the Book of Hester is called Vashti.

In the second year of Darius, Haggai the Prophet reproved the Jews for that they took care to build for themselves goodly and fair houses, and to garnish them with ceiled work, but neglected the building of the Lord's house, under pretence that the time was not yet come wherein it should be built. He declares to them that that long barrenness of the ground, and other plagues which one after another fell upon them, and God's blowing upon all they had, were all the effects and fruits of their great neglect of that work; he earnestly therefore persuades them to mend that fault. Whereupon Zerubbabel and Joshua took the work in hand afresh, and provided materials necessary for the building on the 24th. day of the same month.

Hag. Ch. 1. whole Chapter.

In the same year, upon the one and twentieth day of the seventh month, Haggai animated the Jews to go on with the work, with a promise of God's gracious presence with them, and his blessing upon them in it. And although the beginning of this present structure seemed mean and despicable in the eyes of such as had seen the glory of the former, yet he tells them that if they considered that blessed and so much desired Messias, (the desire of all Nations) should after a time honor that house with his presence, they might well conclude that the glory of this latter house should be greater than of the former.

Hag. Ch. 2. from 1, to 10.

In the eighth month of the same second year of Darius, Zacharias the Son of Barachias began to Prophesy, and exhorted the people to repentance, and not to tread in the steps of their impenitent forefathers. He is now added to Haggai as his Coadjutor and Colleague in the Prophetick office. Haggai began to Prophesy in the sixth Month, and Zacharias in the eighth; they both carry on the same design, viz. to encourage the Jews to build the Temple.

Zac. 1. from 1, to 7.

Upon the 24th. day of the ninth month of the same second year of Darius, between seed-time and harvest, the Temple began to be reared by Zerubbabel and Joshua the High Priest, with the assistance of Haggai and Zacharias the Prophets, upon the foundation which had been formerly laid. For though they had been forbidden by Cambyses [Ch. 4.12, 21.] from building the City, yet there was no word in that Letter forbidding the building of the Temple; and besides there being now a new King in Persia, and of another family, they knew not why they might not return afresh to their work, having had Cyrus 's grant at first for it.

Ezra, Ch. 5. v. 1, 2.

Hag. Ch. 2. v. 18.

Upon the same day the two last Prophesies of Haggai were revealed to him, the one of the cessation of those plagues which hitherto had followed them , the other of the subversion of sundry Kingdoms, and the exaltation of Zerubbabel.

Hag. 2. from 18, to the end.

The Samaritans did not hinder the Jews whilst they were only building their own houses, but no sooner did they set upon building of the Temple, but again they banded together against them. Accordingly Tatnai Governor of the Countries on this side the river, and Setherboznai, and the Apharsakites their Associates coming to Jerusalem, endeavored to hinder the Jews in the work of the Temple, asking the chief of them by whose command they did it, and inquired very diligently who were the principal agents therein? But the Jews though they were at present a poor unsettled and friendless people, yet were not scared hereat, but encouraging themselves in the Lord they courageously answered them, that they did it by virtue of Cyrus's command. These enemies of the Jews hereupon wrote a Letter to Darius which spake after this manner: Unto Darius the King, all peace and prosperity, Be it known unto the King that we went into the Province of Judea and found the Jews very busy in building a Temple for God, which they are building with great stones, and the work goeth on apace, and prospereth in their hands, when we inquired by what authority they did it, and who were the chief agents therein, that we might certify their names unto thee, they returned us this answer, We are the servants of the great God of heaven and earth, and build again the house that was built many years ago by a great King of Israel, viz. Solomon. But after that our Fathers had provoked the God of heaven to wrath, he gave them into the hands of Nebuchadnezzar, who destroyed this house, and carried the people away into Babylon. But Cyrus in the first year of his Empire made a decree, wherein he gave us liberty to rebuild the house of God in the place where it formerly stood, and the vessels of gold and silver which Nebuchadnezzar had taken from the former house of God in Jerusalem, he delivered to Zerubbabel (whom he made Governor over us) to be carried back, and that they should be kept safe till the new Temple was built, and then they should be placed there for the use thereof. And accordingly our Governor with the assistance of the Elders and Priests laid the foundation of this house, in the second year of our return, but it is not finished to this day. The Samaritans tell the King that this was the ans • er the Jews gave them, and therefore desire him that search may be made in the Kings Treasure-house at Babylon whither ever any such Grant was made by Cyrus; and they request the King would please to send his further pleasure to them concerning that matter.

Upon the 24th. day of the 11th. month in the second year of Darius, the Prophet Zacharias had a vision of Horsemen (that is Angels) galloping up and down over the face of the whole earth, and returning answer to the Angel that sat upon the red horse (to wit, the Son of God appearing in human shape ) that all other Nations and people about Judea were at rest and ease, in peace and prosperity, only God's own people the Jews could not recover themselves from their late calamities, but were still under great molestations, Christ upon this intercedes for the Church; whereupon (in the hearing of the Prophet) God the Father gave a gracious answer, speaking many comfortable words to the Angel, who entreated him to cease his anger and fury, which had been so hot against the Jews and Jerusalem, and the Cities of Judah now these seventy years, Ch. 1. from v. 7, to 18. 2ly, He had a vision of the four Horns, and four Carpenters, signifying how God would break the power of his Churches enemies, Ch. 1. from v. 18, to the end. 3ly, The vision of the man with the measuring line in his hand to measure Jerusalem, intimating the reedifying the City and Temple, and safety of both, and that God would be their protection, and a wall of fire about them, and their glory. To which is annexed an exhortation to the Jews yet remaining in Babylon to repair to Jerusalem. Ho, he, come forth and flee from the land of the North, saith the Lord, &c. Ch. 2. 4ly, A vision of the continuance of the Priesthood among them, in which he sees Joshua resisted by Satan, whom the Lord rebukes, and honors Joshua by taking away his filthy garments, and setting a fair miter on his head, and establishing him in the Priesthood. The thing typified hereby was the Eternal Priesthood of Christ, who is described by his names, viz. The branch rising out of the stock of David, and the stone full of eyes, (that is, of wisdom and providential care for his Church ) and graven, that is, beautified with the Graces of the Spirit who giveth remission of sin, and peace of Conscience, Ch. 3. 5ly, The vision of a Golden candlestick, and two Olive-trees, intimating that as the Candlestick was supplied with oil naturally dropping from the two Olive-trees standing by it, so God without the help of man, nay notwithstanding man's opposition, would raise and maintain both his material Temple and his Church, Chap. 4.

Zach. Ch. 1. Ch. 2. Ch. 3: Ch. 4.

The Prophet hath now a sixth and seventh vision, viz. that of the large flying Roll, and that of the Ephab, intimating that sin continued in would first bring on private calamities, and having filled up its measure would also draw down public judgments upon the whole Nation. By the first vision, viz. that of a large flying Roll was typified God's judgment swiftly coming, and ready to be executed upon such as were guilty of theft or perjury, and that it should consume their houses and families. In the second vision under the type of an Ephah or measure, and of a woman sitting in the midst of it, and a talent of lead laid upon her to press her down is represented the sinful Nation of the Jews, whose wickedness grew to a full measure, for which God's heavy judgments were ready to fall upon them; and by the two women carrying away the Ephah with the woman in it into the land of Shinar, was signified the Jews dispersion into the Eastern parts of the world, viz. into Chaldea, Babylon, and Mesopotamia, where chiefly they reside at this day, though generally dispersed all over the world.

Zach. 5. whole Chapter.

Zacharias hath now an eighth vision of four Chariots coming out from betweeen two mountains of brass, drawn by four sorts of horses, intimating God's provident decrees and counsels (immovable as mountains of brass) and his directing the Angels of Heaven (those ministering spirits) in the executing his will upon the enemies of his Church, and so as may tend to his Church's good. The Prophet is shewn also the effect of their employment, viz. the quieting of God's Spirit in the North Country, that is, by their executing his wrath upon them, they pacified his anger, Ch. 6. from v. 1, to 8. 2ly, Under the type of two Crowns made of silver and gold offered by strangers, and set upon the head of Joshua, is typified that the office of King and Priest should be united and continued in Christ, who is described first by his name, (importing his human nature) viz. the Branch. 2ly, By his works, building the Temple of the Lord, raising the glory of the Kingly and Priestly office, (which till his time should be but mean) uniting the Kingly and Priestly office in himself, and uniting the Gentiles to the Church, from. v. 8, to 15. In the close of the Chapter the Prophet tells them that they should know by experience that the Lord had sent him unto them, and that obedience was the only way wherein they might expect the comfortable fruits of these promises, v. 15.

Zach. 6. whole Chapter.

But to return to our History, the means that the Adversaries of the Jews used for the hindering the building of the Temple, proved effectual (through the gracious providence of God) for the finishing thereof; for search being made for Cyrus 's decree, it was found at Acmetha in the Province of the Medes, which decree was to this purpose, that Cyrus in the first year of his reign had decreed that the house of God should be built at Jerusalem in the same place where the former Temple had stood, and the foundations thereof strongly laid, that the height thereof should be sixty cubits, and the breadth sixty cubits, with three rows of great stones, and a row of new timber, (which seems to be meant of the buildings about the Priests Court) and that they should be made as formerly, with three galleries of ston • , and one of timber; and that the expenses thereof should be allowed out of the treasure which appertained to the King in those parts. And that the Golden and silver vessels of the Temple which Nebuchadnezzar had carried away should be restored. This was the decree of Cyrus. Darius understanding this, gave command to Tatnai and Shetharboznai that they should no way hinder the building of the Temple. And further the King not only ratified Cyrus 's decree, but made a new decree of his own, whereby he enlargeth that of Cyrus with more grants and privileges, and charge • d Tatnai and his Companions that they should furnish the Jews with moneys out of his tribute to carry on the work, as also to buy bullocks, rams and lambs for burnt-offerings to be offered to the God of heaven, and to buy wheat, salt, wine and oil for the sacrifices, that they might offer sacrifices of a sweet savor unto the Lord of heaven and earth, and pray for the life of the King, and of his Sons. Also he confirmeth his decree with a great penalty, that it might be the more carefully observed, saying, Whosoever shall go about to alter that word or decree, let the timber be pulled down from his house, and set up as a Gibbet, and let him be hanged thereon, and let his house be made a dunghill, and the God that hath formerly caused his glory to dwell in that house, and hath manifested his gracious presence there, destroy all Kings and people that shall put to their hands either to alter (and so turn to another use ) or to destroy this house of God which is building at Jerusalem. Thus (says the King) I have decreed, and I require and command that my decree be speedily and effectually executed. Tatnai and Shetharboznai receiving this command, durst not disobey it, but forthwith furnished the Jews with moneys as the King commanded, and so the Jews being thus encouraged by the Prophesies of Haggai and Zacharias, and thus countenanced by the decrees of Cyrus and Darius, and Artaxerxes , went on courageously to the finishing of the work.

Ezra 6. from 1, to 15.

Darius (or Ahasuerus as he is called in Scripture) in the third year of his reign as he sat in his Palace at Susa, being in peace and quietness, to show the glory of his Kingdom, and the greatness of his state, made a feast for all the Governors and great men of his dominions, which lasted an hundred and eighty days, or near half a year. After this Royal feast and entertainment given to his Nobles, he made another of seven days long for all the people both great and small in the Court of the Garden of the Kings house, where were white and green, and blew hangings, fastened with cords of fine linen and purple to silver-rings, and pillars of marble, and the beds or couches were of gold and silver standing upon a pavement of red and blew, white and black marble. At this feast they had plenty of the best wine enough, and served to them in golden cups according to the Royal state of the King, but the King commanded that none should be compelled to drink more than they had a mind to, which may sufficiently condemn our intemperate Health-drinkers who so tyrannically impose their Healths on others, thereby usurping upon their liberty, and many times shamefully occasioning their debauchery. The Queen also made a feast for the women within the Palace, and there entertained them. Upon the last day of this feast the King being something high-flown with wine, would needs show the beauty of his Queen (which was very great ) to the men, and accordingly sent for her to come to him. But she (it seems) not being in humor refused to come. Thereupon the King being exceedingly enraged consulted his wise men, (who were skilled in the Histories of ancient times) it being his manner to consult such in all difficult cases as knew the Law, and were able to give just and righteous judgment. He consulted also the seven Princes of Persia and Media, who were nearest about him, and had always free access to him, and asked them what he might do by law unto the Queen, who had expressed such a contempt and disobedience towards him? Memucan (one of them) answered, that the Queen had not only done that which was injurious to the King, but had injured all persons of authority and dignity throughout the Kingdom ; for this her disobedience being so public was enough to infect all the women in the Empire, and to encourage them to despise their husbands, and from this day forward if their husbands shall require anything at their hands, they will say they will not do it, encouraging themselves from the Queens Example. And by this means wives may be brought to despise their husbands, and too much wrath may be kindled in husbands against their wives. If it therefore please the King let a Royal commandment go forth from him, and let it be written among the Laws of the Medes and Persians, and so not to be altered, that Vashti shall be divorced from the King, and that her Royal Estate shall be given to another, who is more humble, and will be more obedient to the King; and the publishing this decree will make all the wives throughout the Empire to give honor to their husbands by constantly obeying them. This counsel pleased the King, and accordingly he divorced and put her away; making moreover a Law that every man hereafter should be Master in his own house, and that whatever he commanded, (provided it were honest and just ) should be yielded unto by his wife, children and servants.

Esther 1. whole Chapter.

Atossa or Vashti being thus divorced, there was enquiry made, among all the fair damsels that were anywhere to be found in Ahasuerus 's dominions for a fit consort for the King, in Vashti 's room, and among others Esther a fair damsel of the Jewish Nation was taken into consideration, who was Cousin-german to Mordecai, whose great Grandfather Kish was carried away captive with Jeconiah King of Judah. This Esther being a very beautiful young Virgin (through the over-ruling Providence of God) she first finds favor with Hegai the keeper of the women, and he speedily gave her all things requisite for her purification, ( viz. sweet odors and perfumes, see v. 12. and whatever might make her acceptable to the King) and seven maids to attend her, and preferred her and her maids to the best place of the house of the women, but by Mordecai 's direction she did not discover herself to be of Jewish race, that people being then despised, and Mordecai feared she might fare something the worse upon that account if her Parentage were known.

Esther 2. from 1, to 12.

In the fourth year of Darius, the fourth day of the ninth month, when the Jews by Sharezer and Regem-meleck, consulted with the Priests and Prophets concerning the Fast appointed to be kept upon the day of the destruction of the City and Temple of Jerusalem, God answered them, that those Fasts of the fifth and seventh Months, (which they had observed for 70 years space) were no way pleasing to him, he had not commanded them. He puts them in mind of their obstinacy and impenitence, and going on in their sins (which he had forbidden them) which had brought that terrible desolation, and all their calamities upon them.

Zach. 7. whole Chapter.

In the eight Chapter, God tells them that he would restore Jerusalem, and put an end to all their former miseries, and that he would change their Fasts (as well that of the fourth Month, on the ninth day whereof the City was taken, as that of the fifth Month upon the tenth whereof the Temple was burned, and that of the seventh Month whereon the remnant of the people, upon the murder of Gedaliah were scattered among the Nations, and that of the tenth month upon the tenth day whereof the City in the reign of Zedekiah began to be besieged by Nebuchadnezzar ) into mirth, and would give joy and gladness, and •• berty unto his people. Instead of those Fasts he enjoins the more necessary and substantial duties of Religion; urging them from the approach of such times wherein ceremonies should cease, and wherein the Gentiles should be converted to make up a glorious Church with the Jews.

Zach 8. whole Chapter.

The Prophet now encourages them to go on in the work; first, by Prophesying of the calamities that would come on the enemies bordering about them. Particularly (1) on the land of Hadrack or Syria, whereof Damascus was the chief City. (2) On Hamath, a Country lying to the North betwixt Judea and Syria, (3) On Tyre and Zidon, whose prudence, strength and riches should not preserve them. (4) On Askelon and the Philistines, who should be affrighted, destroyed and made desolate, and strangers should possess their Cities, whereby their pride should be stained, and their cruelty repaid; and that in the midst of all these calamities the Church should increase and be protected. Secondly, He prophesieth for their encouragement of the coming of the Messiah, who is described from his Kingly office, and his properties of justice, power to save, and lowliness which he manifests by riding on an ass, and the foal of an ass. He further prophesies of the Kingdom of the Messiah. He shows that their deliverance out of Babylon had been by virtue of his blood typified by that which was sprinkled on the people, Exod. 24.8. That he will be the deliverer of his Church and people, and they may hope for a rich recompense of their sufferings from him. He promises also that he will strengthen them against their enemies, and will be their General, and will appear for them in fight, and will give them victory, and satiate them with spoils, which victory shall tend to God's glory, and their honor; for they shall be preserved by God as his own flock, and as his Crown; and he will give them cause to glorify him for this, as also for the fruitfulness of their land. Chap. 9.

In the next place he shows them that they are to seek to God in all their necessities, and not to Idols. He then prosecutes his former Prophesy concerning Israel's restitution and victories, and that he will recollect them and join them with Judah. He shows them that he can easily do it, v. 8. and make them increase as formerly; that he will preserve them in their scattering as seed in the ground till the time of their conversion and restitution doth come. That he will remove difficulties and impediments out of the way, and that by these promises the truly godly among them shall be encouraged and strengthened to persevere in faith and obedience.

Zach. 10. whole Chapter.

He utters now a Prophesy of the desolation of the land, and destruction of the City and people of the Jews by the Romans for their horrid ingratitude in rejecting Christ who was appointed of the Father to be the shepherd of that people, and executed that charge so as might reclaim them, but they would not be reclaimed; wherefore he threatens to break his two staves, viz. beauty and bands, and so to deprive them of the benefit of his Government and care, especially because of their crucifying the Lord of life, and selling him for thirty pieces of silver. He also threatens to give them up to wicked Rulers in Church and State for their destruction.

Zach. 11. whole Chapter.

In the next place he Prophesies that God will destroy the enemies of the Christian Church to whom she shall be a cup of trembling, a burdensome stone, and as a torch of fire in a sheaf; that he will defend his people, and increase their strength in straits; lastly, that he will pour upon the house of David, and the inhabitants of Jerusalem the spirit of grace and supplication, so that they shall mourn exceedingly for their piercing and crucifying Christ, yea they shall mourn for him as one mourneth for his only Son, and this mourning shall be very vehement and sincere, as when the people lamented the death of their good King Josiah, and general throughout all ranks and families, and that not only in a public way, but also by private humiliations in their private houses and habitations.

Zach. 12. whole Chapter.

In the first part of the next Chapter he declares that there is a fountain opened for sinners in the blood of Christ, and that remission of sins is obtainable for the penitent by faith in his blood. He prophesies also that they shall be delivered from Idolatry and false Prophets, some of whom shall be convinced of the evil of their way, and shall quit it, betaking themselves to their callings again, and shall acknowledge the equity of the severity used against them, from v. 1, to 7. In the second part there is a Prophesy of the suffering and death of Christ [the shepherd shall be smitten] and of the scattering of the visible Church, and of his care of his own, v. 7. that the greater part of them shall be cut off, and but a few preserved, who being purged by afflictions shall increase in holiness and in the sense of God's favor towards them.

Zach. 13. whole Chapter.

Lastly, he prophesies again of the destruction of Jerusalem, with a promise nevertheless that the Lord would save and preserve a remnant; that the instruments of this destruction should not go unpunished, nor the Church perish by this stroke, but thereby the way of Salvation should be made clear to the Gentiles, and a free and large passage opened for them to come into the Church of Christ, with whom the converted Jews should join. He Prophesies also that the state and condition of the Church under the Gospel should be unsettled and mixed of variety of dispensations, [the light shall not be clear nor dark] yet so as in the end things shall go better with them. [At the evening time it shall be light] he prophesies also that the Doctrine of Salvation shall spread to all parts of the world, and that Christ shall be King over all the earth, and shall be acknowledged as the only Savior both by Jews and Gentiles, and that his name only shall be preached, invocated, and worshipped, and that Idols shall be rejected. Further, a particular promise is made of the exaltation, restitution, and safety of converted Israel, v. 10, 11. and sore judgments are threatened against the enemies of the Church, viz. that they shall be cut off as by a consumption, v. 12. by intestine discord, v. 13. by the hand of the Church, v. 14. and that the stroke should reach all those means they had employed against the Church, viz. their very beasts for carriage and service should share in the plague, v. 15. Next there is a promise of the conversion of many of these enemies of the Church, when they shall see God's judgments on the rest, and that they shall acknowledge Christ and join with the Church in this public spiritual worship, which is expressed in terms taken from the outward ceremonial worship of the Old Testament, v. 16. And if they did not, God would impart none of his blessings to them, but inflict a curse upon them, v. 17, 18, 19. Lastly, there is a promise of the holiness and purity of the Church [in that day there shall be upon the bells of the horses holiness to the Lord] that is, all the superfluities of these new converts shall be turned into charity, and so consecrated to God, and they shall offer frequent sacrifices of thanksgiving, described in a way of allusion to the ancient ceremonial service, and that in the time of the Messiah no people or Nation shall be excluded from the worship of God, for the Nations that were before unclean shall then be holy to the Lord.

Chap. 14. whole Chapter.

In the sixth year of Darius towards the latter end thereof, on the third day of the twelfth Month called Adar, was the structure of the Temple finished, about twenty years after the foundation was laid. The Dedication whereof the Israelites which returned out of the Captivity celebrated with great joy, and abundance of Sacrifices (though it was not to be compared to the magnificent dedication of Solomon's Temple, of which we read 1 King. 8.5. & v. 63. & 2 Chron. 7.5.) And they set the Priests in their divisions, and the Levites in their courses for the service of the Temple, according as Moses had enjoined. Upon the 14th. day of the first Month, they and the proselytes (that had joined themselves to them) celebrated the first Passover in the second Temple, keeping also the feast of unleavened bread seven days with great joy, for that God had turned the heart of the Emperor of Persia (who was now also King of Assyria ) towards them, whereas Cambyses 's had been turned against them.

Ezra 6. from 19, to the end.

In the seventh year of Ahasuerus 's reign when Esther was brought unto the King, she obtained favor in his eyes above all other damsels, insomuch that he put the Crown of the Kingdom upon her head, and made her Queen in the room of Vashti.

Esth. 2. from 12, to 18.

Ahasuerus in honor of his new Espousals made a most sumptuous feast for all his Princes and servants, and called it Esther 's feast, at which he eased the Provinces of many Taxes, and gave gifts answerable to the state and magnificence of so great a King.

Esth. Ch. 2. v. 18.

When there was a second gathering of Virgins (possibly to chose some out of them to attend upon Queen Esther) Mordecai was one of the Kings Porters, and attended at the Gate of the Palace. It so happened that two of the Kings Chamberlains being exceedingly offended (as 'tis probable) at the Kings putting away of Vashti, (on whom (as 'tis like) they had attended) and at his taking of this new Queen, who was crowned with so great solemnity, they conspired to take away his life. This (as Josephus thinks) was discovered to Mordecai by a Jew who was servant to one of them. Mordecai immediately discovered it to the Queen, and she to the King, acquainting him that Mordecai had done him this faithful service, that so she might bring him into his favor. Inquisition being made about this matter, and it being found to be true, the Conspirators were both hanged, and the thing was registered in the Book that continually lay before the King, for him to read in at his pleasure.

Esth. 2. from 19, to the end.

Sometime after (as it seems) Ahasuerus promoted Haman the Son of Amadetha of the Royal stock of Agag King of the Amalekites, (who were ever bitter enemies to the Jews, as may appear Deut. 25.17, 19. and advanced him above all his Princes, and commanded his servants to bow unto him, and do him more than ordinary reverence. Mordecai was not satisfied in conscience to pay him that respect, because he was a professed enemy of God's people, and withal one of that accursed Nation, against whom the Jews were by the Law bound to oppose themselves in perpetual enmity, Exod. 17.16. The Apocryphal Additions of Esther do assign this as the true reason of Mordecai 's refusal, whom they bring in saying thus, [ Chap. 13.12, 13, 14.] O Lord thou knowest all things, thou knowest that it was neither in contempt nor pride, nor for any desire of glory, that I did not bow down to proud Haman: I could have been content with good will for the salvation of Israel to have kissed the soles of his feet, but I did this that I might not prefer the glory of man above the glory of God. So far that Author. But however it was, Haman was desperately enraged at it, yet thought it a mean revenge for him to destroy Mordecai alone, and therefore resolved for his sake to be revenged on all his Nation, and (if possible) to root it quite it out. And for the better executing of this his bloody purpose, that he might find out the most lucky and successful time (as he superstitiously thought) for the accomplishing of it, on the first month (Nisan) in the twelfth year of Ahasuerus (about four years after Esther was married to him) he caused Pur, that is, a lot to be cast before him (which was a kind of divination used in those times) to find out what month and day would be most lucky for the accomplishing his intended revenge. And the lot fell upon the twelfth and last month of the year, and the thirteenth day of it. And thus by the Providence of God over-ruling the superstition of this wretch a way was made for the preservation of the Jews, as we shall see afterwards. Haman having found out the lucky time (as he thought) for the accomplishing his wicked intent, he comes now to the King to get leave and authority from him to put it in execution; he tells him there were a certain people scattered up and down his dominions, whose laws were diverse from the laws of his Kingdom, and who observed not his laws. 'It is true in matters of divine worship they did not observe them, nor could they do it with a good conscience, but otherwise they did observe the laws of the land, as which concerned the peace and tranquility thereof. See Jer. 29.7. Haman further suggests that it was not for the Kings profit to suffer those Jews to live among his own subjects, lest they should draw them from their obedience to him. Therefore he intreats the King that his subjects (among whom the Jews lived) might fall upon them and destroy them. And whereas it might be objected that the Jews paid a great tribute, which the King would lose if they were destroyed, therefore in recompense of that loss, he proffers to pay ten thousand talents of silver himself into the hands of the Kings receivers. Haman had at this time such an ascendent over the King (being his chief favourite) that he took off his ring from his hand, and gave it unto him, therewith impowering him to seal what decree he thought fit to make touching this matter; and as for the money he proffered, the King bad him keep it to himself, telling him that that sum was freely given to him, and the people of the Jews also, to do with them what seemed good unto him. 'It is like the King did not yet understand that his Queen was of the Jewish Nation, for that Mordecai advised her to conceal. So on the 13th. day of the first month the Kings Secretaries were called, and the decree concerning the destruction of the Jews was written and sealed, and Haman took care to have it presently published, and sent to all the Lord Lieutenants, and Governors of Provinces, authorizing them that they should destroy and kill all the Jews both young and old, little children and women in one day, viz. the 13th. of the last, or twelfth month, and to take the spoil of them to themselves for a prey. And 'tis like Haman did expedite the sending out of this decree, lest the King by the counsel of others, or from some relenting in himself, or by some means or other should alter his mind. The bloody decree being sent forth, the King and Haman sit down to drink, so far were they from any remorse or touch of conscience for what they had done; but the inhabitants of the City of Shushan were greatly perplexed at it.

Chap. 3. whole Chapter.

Mordecai understanding what was done, rent his clothes and put on sackcloth and ashes on his head, and went into the midst of the City, and cried with a loud and bitter cry, and in this mournful posture came before the Kings Gate, for into it clothed with sackcloth he might not enter, the Persian Kings not allowing their Court-pleasures to be interrupted with anything that had an appearance of sorrow or sadness. And in every Province where the decree came, there was great mourning among the Jews, and fasting, weeping and wailing, and many lay in sackcloth and ashes. Queen Esther understanding the great mourning of Mordecai, and his being in sackcloth, was much surprised at it, and sent to know the reason of it, and withal sent him new raiment to cloth him, but that raiment being unsuitable to his present condition he would not receive it. Mordecai coming to her informed her what Haman had done, and what a sum of money he had proffered to the King for liberty to destroy the Jews, and what a decree he had obtained of him for their destruction. And soon after he sent her a copy of that bloody decree, and charged her to go to the King to make supplication to him for her people. He now thought it necessary she should make known to him of what stock and Nation she was, though before he thought it not convenient that she should do it. The Queen sends him word that he could not be ignorant that whosoever (whither man or woman ) came unto the King into the inner Court where was his apartment, without being called for was to be put to death, except the King shall of his Royal favor hold out his golden scepter to them. And she had not been called to come unto the King these thirty days last past, and therefore she did not know whither the Kings affection towards her might not be somewhat abated, and if so, her going to him uncalled might be very hazardous to her. But Mordecai (the people of God being in so great danger ) would accept of no excuse, but sent her word that she herself must not think to escape more than the rest of the Jews; the Kings house could be no protection to her against this bloody decree, and Haman's malice. For the decree being general against all the Jews without any exception, it might reach her as well as others. He further tells her that if she altogether held her peace at such a time as this, and would not venture herself when all her people were in such extreme danger, he doubted not but deliverance would arise to them from another place, and some other way; but as for her and such of her kindred as were about her, he believed they would be destroyed for their faint heartedness and cowardice, and not affording what help they could to the people of God in their great extremity. And lastly he tells her that she should consider that possibly she came to the Kingdom for such a time as this, and that the preservation of God's people was the end God aimed at in advancing her to be Queen.

Mordecai 's words wrought so powerfully on Esther that she resolved to do what he required; yet like a pious and prudent Lady she resolved first to use due means for the obtaining the blessing of God upon her endeavors; and to that purpose she sends to all the Jews in Shushan desiring them to keep a solemn fast three days together, and neither to eat nor drink night nor day, and earnestly to seek to the Lord for her. And (says she) I and my maids will fast also, and so I will go unto the King, though it be not according to law, and if I perish I perish . Mordecai and the Jews at Shushan did as Esther desired.

Esth. Ch. 4. whole Chapter.

This being done, Queen Esther on the third day having put on her Royal apparel, presented herself in the inner Court before the King as he sat on his royal throne; as soon as he saw her his heart was towards her, and she obtained favor in his sight, which he manifested by stretching forth his golden scepter to her, and she went up and touched the end of it in token of her reverence and obedience. And if we consider what absolute obedience the Persian Kings required of all their subjects, and that Vashti his former Queen was cast off for as small an offense as this of Esther's, and that he had not called for her of thirty days before, we may well think there was a special hand of God