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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09268	The period of the Persian monarchie VVherein sundry places of Ezra, Nehemiah and Daniel are cleered: extracted, contracted, and englished, much of it out of Doctor Raynolds, by the late learned and godly man William Pemble, of Magdalen Hall in Oxford. Published and enlarged since his death by his friend, Richard Capel.	Pemble, William, 1592?-1623.; Capel, Richard, 1586-1656.; Rainolds, John, 1549-1607.	1631 (1631)	STC 19582; ESTC S114347	63,361	88

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

is not sayd as an oxe but as the oxen in the plurall number Pride hath beene punished with the heaviest hand of God The Angels through Pride lost their habitation and are now in Hell It was Pride that made of an Angell a Devill turned them out of Heaven into Hell Adam through Pride lost himselfe and all his posterity as farre as lay in him was cast out and kept out of Paradise and was the cause of all the sinnes and sorrowes that have beene are or shall be in the world Nebuchadnezzar a mighty Monarch for his Pride made for seven yeares a wilde man lost the use of reason and lived like a beast and 't is worse to be like a beast than to be a beast saith the Philosopher And Herod another King as proud as he for his very pride in admitting only of the Acclamation It is the voyce of God and not of man he did not procure it behold he is for suffering divine honour to be given to him affecting to be a lowzie God eaten up of wormes The God of glory hath ever resisted the proud afarre off whatever hee gives to any hee will not give his glory to another When Satan came once to looke after divine honour Christ puts him off with a short answer Avoide Satan CHAP. XVIII A chiefe sinne for which the children of Iudah were carried into Captivity was as ye see because their fathers had prophaned the Sabbath Gods judgements ever following this sinne as the shadow doth the body And see the hand of God was scarce off them but this people are madde after their profits and doe abuse the Sabbath as bad if not worse than ever So almost impossible it is for a man to cast out of his heart and life sins that bring in profit which Nehemiah comming with authority from the great King as a Lord Deputy makes use of his Commission to redresse This was so grand an affront to the Ordinances of God suffer this and suffer all and therefore we find him here round with them And he workes upon them first with words and if that would not doe then he threatens blowes and found successe Here we see that as Nehemiah a Civill Magistrate so Civill Magistrates now may and must take strict courses for the setling and keeping in order of the Service of God They doe them the greatest wrong who would turne them over to the second Table The Kings of Israel were most curious of all in matters of Gods worship and can we find that ever they went or sent to Ierusalem to know the pleasure of the high Priest And in their steps did the Kings of Christendome tread for many Ages Begin with Constantine and downe to Charles the Great and some yeares after The Emperours have ever tooke it and used it as the chiefest flower in their Crowne and the principall Verbe in the Office to carry the sway in disposing of the things belonging to the managing of the worship of God And that without once looking after any power in or from the Bishop of Rome The matter wee looke after is That by this of Nehemiah wee see that it was not held by him a lawfull thing for them then to worke or for him to suffer them to worke on the Sabbath in times of harvest Their treading of wine-presses doth evince that the time was harvest time in that the worke was an harvest worke A custome they had got to keepe a shambles a faire on that day and to labour at their harvest Nehemiah saw that Religion would soone die if thus they might goe on And therefore he gave not over till hee had made them give over Authority in the hands of a resolute man is of great force and use As touching harvest-worke in my minde the question were at an end if we did but distinguish betwixt ordinary and usuall Cases and then as wee have most reason to serve God in harvest and most need of rest wee and our people when we use to labour most common understanding will grant that then there lies a probition against labour And extraordinary and unusuall occasions And so who doubts but it is lawfull then to labour Indeed when the case stands in aequilibrio and one is as like as the other and no man can say but the pretious fruits of the earth are as like to be saved as spoyled here my opinion is That wee are to put the matter into the hands of God But when the case stands so that either wee must worke or there is a morall certainty that the fruits of the harvest will receive a sensible hurt to the prejudice of our life or livelihood here I conceive it to be a dutie to worke Here I say wee breake the Sabbath except wee breake it Christ saith That the Priests labouring in the Temple did profane the Sabbath and yet were guiltlesse How so profane and yet guiltlesse Because those their Temple-workes had it not beene on such occasions would have beene a profanation of the Sabbath The sense of a Law is the Law and in the sense of the Law the labour of the Priests was an hallowing of the Sabbath But in the meere Letter which the Pharisees with whom Christ did dispute did follow it was to see to a profanation of the Sabbath but in the true meaning they did sanctifie and not profane it Right so In case of necessity wee profane the Sabbath except wee profane it wee perish except wee perish For necessity herein hath no law and it doth adde a new relation to the worke wee doe no new Ens but a Modus Entis And there is not the greatest toyle in the world but in this sense it is a keeping of the Sabbath holy For the Sabbath was made for man i. e. not onely for the very being of Man but for his wel-being And therefore whatsoever by necessity without fraud or covin is to be done on that day for the comfort of man that now is turned into a very Sabbath-worke I binde not man in a Mathematicall manner to poynts of Physicall necessity And therefore if it stand for the conveniencie of Man and there were nothing to the contrary à parte ante nor à parte post I meane that it might not have beene done as well before or deferred till after the Sabbath so I call it a necessary Worke. Christ cured some upon the Sabbath day whose life lay not upon it but that they might have stayed till the morrow And the Disciples in that of plucking the Eares of Corne wherein they are justified by Christ were not in that extremity but they might have put it off till they came to Towne and therefore they were to doe many corporall workes on the Sabbath and were yet guiltlesse nay guilty even of breaking the Sabbath except they did doe them And as the Sabbath was made for man so for the creature too for the Oxe

the Asse c. And therefore when the creature that is a necessary creature is in danger of receiving any notorious dammage that may make it unserviceable for man did they break the Sabbath if they did worke to save it No The Sabbath was broken except they did worke Neither is it any thing to say we must rather let our hay and corne fall into and lye in the suddes and accept therein the chastisement of our sinnes What and perhaps famish And must wee suffer our Oxe to sticke in the mire as a rod from God What not lift the poore Oxe out And yet a man that is rich feeles no losse in an Asse or a sheepe In mercy then to the poore creature wee must let all lye and see it done It is a conclusion held on all hands That an house on fire is warrant enough for a whole Parish to lay about them on the Sabbath day to quench it And is not water as unmercifull an element as fire Yea to preserve life man did fight and flee on the Sabbath day and did well Then wee conclude That in mercy to the creature to preserve it in mercy to our selves to preserve that which doth preserve us in good liking and in both to shew our obedience to God worke at any bodily worke wee must on the Sabbath and are free Nehemiahs case lay not in such exigents and therefore Nehemiah did like himselfe in reproving and reforming Nothing is to be concluded against what I have said out of that in Exodus That in harvest they were to cease on the seventh day I have read an answer That this was a priviledge of that Nation that they had a Wri● of protection against all Inundations As God undertooke for them during their Iourney up to the anniversary Feasts to keepe all well and safe at home the while So the promise of the former and latter raine in season was a peculiar to the Israelites But what needes this sith a reconciliation is at hand that this prohibition is to be construed with the exception still of necessity Tremellius a Iew by nature is of the mind that by very Talmud dangers of life though not evident were cause enough for a Iew to worke vpon the Sabbath day And Lyra another Christian of the same Nation writing on the very words of the Law is plaine that for all the words of the Law it was lawfull to doe those workes which could not well be deferred to the next day nor done the day before He saith not which could not simply bee deferred but which could not well be deferred His meaning is in casualties as he himselfe cals them A maine observation out of the words of Nehemiah is touching the persons with whom Nehemiah is sayd here to contest Our last and best Translation reads it Nobles I have read that it were fitter to translate it Freemen And this is to beare out an Opinion that even among the Iewes a servant did not sinne in working on the Sabbath day in case his Master command him As though Nehemiah had contested with all and with onely Freemen and that therefore the servants were in no blame Navarrus to helpe this his Opinion puts in two Clauses of exception One is That the servant is to heare one Masse the other that the Master doe not enjoyne him worke on the holy day in contempt If hee doe then the servant is rather to dye the death than to worke at his Masters command CHAP. XIX A word of the Argument and then more at large of the proofe of the Argument Say the word did signifie Masters which it doth not yet I deny the Argument He contested with the Masters therefore the Masters onely were in fault And the reason why I deny it because I find it granted that the servants would have rested with thankes if they had not beene constrained to worke What needs then to urge the servants to doe that which of themselves they would faine doe The Masters were chiefe in fault therefore hee contests with them The Masters had in their power to reforme all therefore Nehemiah like a wise and just Prince deales with them Hee was a Magistrate and his businesse being not for correction of what was done but for reformation that they might doe so no more whom in reason should hee speake unto but the Superiours mend them mend all The servants would come in of themselves if they would not the Masters had power to force them to it whether they would or not Mee thinkes then it is an argument to be pitied to fall from the penne of any learned man and from this to conclude That the Servants did not sinne because in that sabbaticall reformation Nehemiah did contest with the Masters and not with them by name But what if wee prove out of this very Chapter That Nehemiah did contest with all Servants and all Looke but into the 15. verse and there wee reade that Nehemiah saw some treading wine-presses on the Sabbath day and these are confessed to be Servants and bringing in sheaves and lading Asses as also wine grapes and figges and all manner of burdens which they brought into Ierusalem on the Sabbath day All these or the most of these I am sure were Servants For who used to beare burdens but the Servants And were not these in fault Else why did Nehemiah contest with them Hee was to deale wisely and justly The Text saith That hee testified against them and therefore not onely the worke was done by them but a sinne was committed by them As good an Argument as the former might have arose to inferre That onely Servants were in the sinne because he testified againsts the Servants and not the Masters by name But the thing wee looke is not to be denied and that is Because here ver 15. Nehemiah testified against the Servants that did beare burdens that therefore They did sinne For wee have it confessed that they would not have troden the wine-presses nor carried the burdens except their Masters had commanded them And therefore albeit their Masters did charge them to doe it just and wise Nehemiah did testifie against those Servants for those workes on the Sabbath day which workes they did in obedience to their Masters And out of this hee that hath halfe an eye may see that the Servants did sinne Hee did look besides the Booke then who did and durst write That Nehemiah did not reprove the Servants by whose employment and labour these things were done For the Text is expresse That Nehemiah did testifie first against them The Servants that did tread the Presses and beare the Burdens ver 15. and then the Nobles ver 17. Once more from the very Text in hand I prove That Servants as servants were in the same sinne with their Masters though not in the same point and degree of sinning I say in the sinne as sinne to shut out all cavill For 't

and best agree vpon 40 yeares This Darius Nothus his bastard sonne had the honour to have the holy Citie builded and finished in his dayes He reigned in all Yeares 19 Moneths 6 7 Artaxerxes Mnemon In his dayes flourished the Prophet Malachie Cyrus his brother called Cyrus the younger tooke armes against him with the losse of his owne life Whose expedition is described by that famous Xenophon This Artaxerxes reigned 43   8 Ochus called Darius Artaxerxes Ochus He reigned 23   9 Arses the sonne of Ochus was slaine by Bagoas an Eunuch who killed first Ochus his Father Arses reigned 3   Broughton leaues out the 20 yeares of Ochus and makes Ochus and Arses to be but one man and thrusting out Arses gives vnto Ochus his three yeares and no more He was deceived by the Florentine Printer of Clemens Alexandrinus printing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 20 put by the Librarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yeares Moneths 10 Darius Codomannes his sonne succeeded him and in the 6 yeare of his reigne he was beaten by Alexander Magnus and slaine by Bessus Gouernour of Bactrya one of Alexanders Princes and Captaines and so an end of the Persian Monarchie He reigned 6   The whole time of the Persian Monarchy was a matter of 228 yeares Cyrus began to reigne in Persia the 55 Olympiad Darius the last was subdued by Alexander the 112 Olympiad So betwixt Cyrus and Darius there fell in 57 Olympiads each Olympiad had the terme of 4 yeares so we finde 228 compleat yeares onely adding the imperfect yeares of the 112 Olympiad in which Olympiad Darius was slaine Some petty differences there are about small matters in judicious Chronologers chiefely about Cyrus his time after he was Emperour for some giue him but 3 or 4 yeares at the most But in the summe of the matter the chiefest agree vpon this reckoning and giue to the Persian Monarchie about 228 yeares     CHAP. II. An Explanation of the former Kings of the Persian Monarchie out of Daniel Dan. 11.2 There shall stand vp yet 3. Kings in P●rsia and the 4. shall be far●e richer than they all And by ●is strength through ●is rubes he shall stirre vp all against the Realme of G●aecia SIth the former voyce shewes this was in the f●rst yeare of Darius the Mede and therefore whereas it is said There shall stand vp yet three Kings the sense is That from or after Darius the Mede there shall be three Kings in Per●ia viz. Cyrus Cambyses Darius Hystaspis and then the fourth is plainly Xerxes as appeares by that of his gr●at riches and his huge and mighty preparations made to invade Greece Now sith 't is as cleere as day that the fourth was Xerxes the other 3 can be no other than Cyrus Cambyses and Darius Hystaspis The only Objection that can be made is of a Magus named Smerdis who tooke vpon him to be the sonne of Cyrus and vsurped the Throne after Cambyses against whom he conspired But the answere is that the Holy Ghost doth not hold him worth the naming and hee beares no place in the holy writ amongst the Kings of Persia whether it be for that his time was short for e●e he saw 7 moneth● the Nobles conspired against him and suppressed him or whether he being a conspirator is rather to be called a Tyrant than a King 't is out of question the Holy Ghost doth passe the Magus or Sm●rdis over Some doe take the odde moneths that this Smerdis vsurped and adde them to the time of Cambyses and so giue him somewhat a longer time of reigne than I haue done but so small a difference is not worth the speaking of 2. Chron. 36. a 20 And they were servants to him and to his b sons a Nebuchadnezzar b His son Euilmerodach 2. Reg. 25.27 His nephew Belshazzar Dan. 5.1 And all nations shall feare him and his sonne and his sonnes son vntill the time of his Lord come when many nations and great Kings shall serue themselues of him 2. Chron. 36.21 To fulfill the Word of the Lord spoken by c Ieremiah untill the land had her fill of Sabbaths for all the dayes that she lay desolate she kept Sabbath d 70 yeares c Ier. 25.11 And this whole land shall be desolate and an astonishment and these Nations shall serue the King of Babell 70. yeares and Ier. 19.10 d beginning when Iehoiaki● or Ieconiah was carried away captiue ending at the first yeare of Cyrus and Darius the Mede Kings of Persia. That they began at Ieconiahs captivity is proved by Ezek. 40.1 In the fiue and twentieth yeare of our being in captivity in the beginning of the yeare in the 10 th day of the moneth in the 14 th yeare after the Citie was smitten c. Now Ezekiel for the most part reckons the yeare from the first of Ieconiahs captivity As Ezech. 1.2 And more plainely out of Ieremiah cap. 29.2.10 where writing to those that were carried away with Ieconiah he tels them that they shall be 70 yeares in captivity from the time of their carrying away as may appeare if the Chapter be rightly considered of 2. Chron. 36.22.23 But in the first yeare of c Cyrus King of Persia c. Thus saith Cyrus King of Persia. c Together with Darius the Mede whom Cyrus had of his owne accord admitted into the governement of the Empire with himselfe as Dan. 5.31 Darius of the Medes tooke the Kingdome being 62. yeares old and Daniel 9.1 In the first yeare of Darius the sonne of Ahash●erosh of the seed of the Medes which was made King of the realm of the Chaldeans For Cyrus led with ambition went about warres in other Countries and therfore Darius had the title of the King though Cyrus were King in ●ffect Ezra 1.1 Now in the first f yeare of f Cyrus King of Persia that the Word of the Lord by the mouth of Ieremiah might be accomplished the Lord stirred vp the spirit of Cyrus K. of Persia and he made a proclamation throughout all his Kingdome c. f When he first reigned ouer Babylon for otherwise hee reigned 30. yeares in Persia and in the 28 th of his reigne of Persia was this captivity of the Iewes ended Ezra 2.2 Which came with g Zerubbabel to wit Ieshua Nehemiah c. g Zerubbabel was chiefe Captaine Ieshua or Iehoshua son of Iehozadak high Priest Hag. 1.1 But Nehemiah a man of great authority went not now but came 64. or 54. yeares after Ezra 3.1 And when the 7. moneth was come and the children of Israel were in their Cities the people assembled themselues as one man vnto Ierusalem From the first day of the 7. moneth they offered burnt offerings h And Cambyses his sonne synecdochicè Ezra 3.8 In the second yeare of their comming vnto the house of God in Ierusalem c. they began to set forward the worke of the

house of God and v. 9. they laid the foundation Ezra 4.5 And they hired counsellers against them to hinder their device all the dayes of l Cyrus K. of Persia even vntill the reigne of Darius K. of Persia. l The son of Hystaspes the third King from Cyrus who either for to curry favour with the people or for the loue of Atossa Cyrus his daughter whom after he had gotten the Kingdome he married did carefully ratifie euery thing that Cyrus had done that hereby he might establish himselfe and therefore in his time also those crafty vnderminers of the Iewes prosperity did preuaile 6 And in the dayes o● k Ahash●erosh in the beginning of his reigne wrote they an accusation against the Inhabitants of Iudah and Ierusalem k That is of Xerxes called Ahashuerosh or Assuerus q. d. an hereditary Prince both because he was borne after that Darius was King as also because he first was borne of A●ossa Cyrus his daughter and so seemed by subrogation and representation to succeed his grandfather Cyrus 7 And in the dayes of l A●tash ashte Mithridate Tabeël and the rest of the companions c. wrote vnto the King for the staying of the building of the Temple l Or Artaxerxes he namely that was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Longimanus the sonne of Xerxes by Amestris the daughter of Otan as Herod Polym● whom Ctesias calleth Amistris or Amystres the daughter of Onopha That is to say by Ester the daughter of Abi●hail Ester 2.15 Ezra 5.24 Then m ceased the worke of the house of God which was at Ierusalem and did stay vnto the second yeare of n Darius King of Persia. m About 41. yeares for Artaxerxes Longimanus reigned 40. whereunto must be added the first yeare of Darius n Namely Darius Nothus for a bastard was hee who before hee was King was called Ochus Ezra 5.1 Then Haggai a Prophet and Zechariah the sonne of Iddo prophecied vnto the Iewes that were in Iudah and Ierusalem Haggai 1.1 ●n the 2. yeare of King Darius in the 6. moneth in the 1. day of the moneth came the Word of the Lord by the ministry of Haggai the Prophet vnto Zerubbabel the sonne of Shealtiel a Prince of Iudah and to Iehoshua the sonne of Iehozadach the high Priest chap. 2. In the 7. moneth and 21. day of the moneth came the Word v. 4. Who is left a●ong you that saw this house in her first glory how doe you see it now Is it not in your eyes in comparison of that as nothing The hands of Zerubbabel haue laid the foundation of this house and his hands shall also fi●ish it c. In the 8. moneth of the second yeare of Darius came the Word of the Lord vnto Zechariah the sonne of Berechiah the ●onne of Iddo the Prophet And v. 7. In the eleventh moneth c. Zechar. 7.1 And in the 4. yeare of King Darius the Word of the Lord came vnto Zechariah o This and the verses following are spoken by way of preuention to comfort the Iewes dismayed at the consideration of the meannesse simplenes of this house in comparison of that which Solomon built purposedly done by the Prophet because about 106. yeares before this time the very like griefe possessed the hearts of good men Ezr. 3.12 Not that any of them that saw the first Temple were now alive but by an usuall Hebrew manner of speaking Quasi dicas Say that any of them were now alive how would they weepe Yet for all that saith the Lord Goe ye on For the glory of the second house shall exceed that of the first For those in Ezr. 3.12 were then sayd to be old Ezra 6.10 That they may offer sweet odo●●s unto the God of heaven pray for q the Kings life and for his r sonnes p viz. Darius Nothus which made this decree r Namely Arsaca afterwards called Artaxerxes Cyrus Artossa and Oxendrae perhaps if he were borne at that time Now this the King did more earnestly require because some other of his children had soone dyed Ctesias Ezra 6.14 So the Elders of the Iewes builded they prospered by the prophecying of Naggai the Prophet and Zechariah the sonne of Iddo and they builded and finished it by the appointment of the God of heaven and by the commandement of s Cyrus and t Darius and u Artashashte Kings of Persia. v. 15. And this house was finished in the 3. day of the moneth Adar which was the 6. year of the reigne of K. Darius and the 42. after their returne s viz. Cyrus the great who first gave commandment for the returne t viz. Darius Nothus v Or Artaxerxes namely Artaxerxes Mnemon who reigned together with his father Darius Nothus And therefore it is that Plutarch gives him 62. yeares reigne because from the beginning he was made Co-Emperour with his father by reason of the warres against Secundianus and other chiefe men of the Kingdome Ezra 6.23 And they kept the feast of unleavened bread 7. dayes with joy for the Lord had made them glad and turned the heart of the K. of x Ashur unto them to encourage them in the worke of the house of God even the God of Israël x Darius Nothus who dividing his Kingdome with his sonne Arsaca or Artaxerxes committed to his sons charge the more Southerne parts of the Kingdome and reserved to himselfe such Countries as lay more Northerly as more befitting his age experience in those quarters For whilst his father Artaxerxes Longimanus lived he was made Governour of Hyrcania where also he married Parysatis Now the Countries subject unto the Persian King are bounded within the two Seas Hyrcanum Persicum All that tract bounding Northward on the Caspian or Hyrcanian Sea is called Assyria The other lying Southward toward Mare Rubrum and Sinus Persicus is called Persia. But speciall mention is made here of the King of Ashur because that these Iewes which went with Ezra in the second returne from captivity did come out of those high Northerne Countries the former that returned under Zerubbabel out of the Southerne Countries That this is so appeares in the 8. Chapt. Ezra 7.1 Now after these things in the y reigne of Arthashash●● K. of Persia was Ezra the sonne of Seraj●h c. And ●e came to Ierusalem with o●her of the Iewes in the 5. moneth which was the 7 z year of the K. ver 9. For upon the first day of the first moneth he began to goe up from Babel and on the first day of the fifth moneth came ●e to Ierusalem according to the good hand of his God that was upon him Nehemiah 1.1 The words of Nehemiah the sonne of Hacha●iah in the moneth b Chisten c. in the 20. yeare c. v. 2. came Hanani one of my Brethren c. v. 3. And they said to me The residue c. y i. e. Of Artaxerxes Muemon when after his fathers decease he alone ruled