A short and svveete exposition vpon the first nine chapters of Zachary. By William Pemble

AN EXPOSITION VPON THE PROPHESIE OF ZECHARIE .

CHAP. I.

IN the eight moneth , of the second yeere of Darius , came the Word of the Lord unto Zechariah , the sonne of Berechiah , the sonne of Iddo , the Prophet , saying ,

2 The Lord hath beene sore displeased with your Fathers .

3 Therefore say thou unto them , Thus sayth the Lord of Hostes , Turne ye unto me , sayth the Lord of Hostes , and I will turne unto you , sayth the Lord of Hostes .

4 Be ye not as your Fathers , unto whom the former Prophets have cryed , saying , Thus sayth the Lord of Hostes , Turne you now from your evill wayes , and from your wicked workes : but they would not heare , nor hearken unto me , sayth the Lord .

5 Your Fathers , where are they ? And doe the Prophets live for ever ?

6 But did not my Words and my Statutes , which I commanded by my servants the Prophets , take hold of your Fathers ? And they returned , and sayd , As the Lord of Hostes hath determined to doo unto us , according to our owne wayes , and according to our workes , so hath he dealt with us .

7 Vpon the foure and twentieth day of the eleventh moneth , which is the moneth Shebat , in the second yeere of Darius , came the Word of the Lord unto Zechariah , the sonne of Berechiah , the sonne of Iddo the Prophet , saying ,

8 I saw by night , and behold a man riding upon a red Horse , and he stood among the Mirrhe Trees that were in a Bottome , and behind him were there red Horses speckled and white .

9 Then said I : O , my Lord , what are these ? And the Angel that talked with me , said unto me , I will shew thee what these be .

10 And the man that stood among the Myrrhe Trees answered , and said , These are they whom the Lord hath sent to goe thorow the World .

11 And they answered the Angel of the Lord , that stood among the Myrrhe Trees , and said , We haue gone thorow the World ; and behold , all the World sitteth still , and is at rest .

12 Then the Angel of the Lord answered , and said , O Lord of Hostes , How long wilt thou be unmercifull to Ierusalem , and to the Cities of Iudah , with whom thou hast been displeased now these threescore and ten yeeres ?

13 And the Lord answered the Angel that talked with me , with good words and comfortable words .

14 So the Angel that communed with me , said unto me , Crie thou , and speake , Thus sayth the Lord of Hostes , I am jealous over Ierusalem and Zion with a great zeale ,

15 And am greatly angry against the carelesse Heathen : for I was angry but a little , and they helped forward the affliction .

16 Therefore thus saith the Lord , I will returne unto Ierusalem with tender mercie : mine House shall be builded in it , sayth the Lord of Hostes , and a Line shall be stretched upon Ierusalem .

17 Crie yet , and speake , Thus sayth the Lord of Hostes , My Cities shall yet be broken with plentie : the Lord shall yet comfort Zion , and shall yet chuse Ierusalem .

18 Then lift I up mine eyes and saw , and behold , foure hornes .

19 And I said unto the Angel that talked with me , What be these ? And he answered me , These are the hornes which have scattered Iudah , Israel , and Ierusalem .

20 And the Lord shewed me foure Carpenters .

21 Then said I , What come these to doe ? And he answered ; and said , These are the hornes which have scattered Iudah , so that a man durst not lift up his head : but these are come to fray them , and to cast out the hornes of the Gentiles , which lift up their horne over the Land of Iudah , to scatter it .

THis Booke seemes to containe the summe of five Sermons , delivered by the Prophet Zacharie at severall times ; partly ,

1. Doctrinall , as the first , Chap. 1. to the seventh Verse , being a Sermon of Repentance , prefixed as a Preface to the other Prophesies both of Mercies and Iudgements : and that fitly ; Repentance being the onely preparative to fit a People to heare of Mercie , and an onely meanes to escape Iudgement . In this Sermon we are to note ,

1. The Circumstances , which are three , viz.

1. The Time [ In the eight moneth ] two moneths after Haggai began to prophesie , Hag. 1.1 . when as the Iewes were in ill state through Famine , and the worke of the Temple but newly taken in hand . [ of the second yeere of Darius ] There was no King in Israel , from whose reigne to date their Prophesies : And who this King of Persia was , Whether Darius the sonne of Hystaspis , or Nothus , wee 'le leaue to enquire , til we come to the twelfth verse of this Chapter . 2. The Preachers Authoritie and Commission ; and that s Divine , from immediate inspiration [ Came the Word of the Lord. ] 3. The Person , by whose Ministerie the Message is delivered : described unto us by his Name , Pedigree , and Office [ unto Zechariah , the sonne of Berechiah , the sonne of Iddo , the Prophet ] that [ the Prophet ] is to be referred to Zechariah , not to Iddo : Though there were one of that name a Prophet ; yet that Zechariah was of his Progenie , is utterly uncertaine . This Zechariah is the same that is mentioned , Matth. 23.35 . Luke 11.51 . who , after * * Chap. 11.1 , 13. the re-edifying of the Temple , was slaine by the Iewes : Nor needes any long dispute about it , seeing both the name of his Father is the same , Berechiah , here and in Matthew . And also the manner of Christs account easily perswades to it : who reckoning up the innocent bloud shed by the Iewes , begins at Abel , and ends even in the last of the holy Prophets . Whereas after that Zechariah , 2. Chron. 24.22 . many other Prophets and holy men were put to death . And moreover , What warrant is there , to turne Iehoiadas name into Berechiah ? Is it likely he was trinominis , Iehoiada , Berechiah , and Iohanan ? for so he is called in the Catalogue of the High Priests , 1. Chron. 6.9 . Or what ground is there , to * * Genev. Note on 2. Chron. 24.22 . say Zacharies progenitors were Iddo , Berechiah , Iehoiada , &c. when no such thing appeares in Genealogie ? Besides , it is not unlikely , that that Zacharie , in the second of Chronicles , was slaine in the Court of the People , after hee had preached unto them , standing in an high place among them , as appeares Verse 20 , 21. but this was slaine in the Court of the Priests , viz. betweene the Temple and Altar : whither , being assaulted , hee ran for sanctuarie , as others before him had done , though they were no Priests , as it may be our Zacharie was not . Some thinke , it was Zacharie the Father of Iohn Baptist , Luke 1. that Christ speakes of ; but it is without all ground of good reason : and therefore I rest on the first , as a truth .

2. The substance of the Sermon ; which is an exhortation to Repentance , briefly set downe , Verse 3. [ Turne ye unto me . ] This exhortation is ,

1. Confirmed and enforced by three Arguments :

1. From Gods fierce anger against their forefathers : [ The Lord hath beene displeased ] not in an ordinarie manner , but [ sore displeased ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with boyling or foaming anger , [ with your fathers ] of former and later times , as stories of the one , and wofull experience of the other , shew you , Verse 2. Therefore turne and repent yee their posteritie . 2. From Gods soveraigntie and high power to command , or punish : [ Thus sayth the Lord of Hostes ] and againe , [ Thus sayth the Lord of Hostes ] against whom there is no hope to rebell , and prosper , Verse 3. 3. From Gods promise of mercie upon their repentance : [ I will turne unto you ] in pardon of sinne , and deliverie of them out of the scarcitie and dangerous condition they were then in , into a better estate of peace and plentie , and outward prosperitie . This promise also is strengthened by the former attribute of Gods power [ sayth the Lord of Hostes ] who have command over Man , and all other Creatures , to make your Enemies at peace with you , or to defend you from their force , and to cause the Earth to be fruitfull for your necessities , Verse 3.

2. Amplified , by a Removall of one maine impediment of this peoples repentance ; and that is , The bad example of their fore-fathers , and their good opinion of them : A point prevailing much with all , but very much with the Iewes , Ier. 44.17 . Matth. 5.21 . who were great admirers and stiffe imitators of their Ancientrie . From this the Prophet dehorts them , [ Be not as your Fathers ] No ? Why not ? The Prophet gives two reasons , to perswade them to the contrarie .

1. From their Disobedience . Your Fathers were not so honest men as you may deeme them to be ; they were Rebels : Which appeares by 1. The preachings of the Prophets in former times , convincing them of their wicked courses , and calling upon them for repentance . [ unto whom the former Prophets ] as wee now to you their posteritie [ haue cryed ] spake lowd enough to be heard and heeded [ saying , Thus sayth the Lord of Hostes , Turne you now from your evill wayes , and ] that is , [ from your wicked workes . ] 2. The practice of the people of those times , obstinately refusing to yeeld obedience . [ But they ] as you now , for all is spoken with reference to the present estate [ did not heare : ] that was much , when the Prophets spake so audibly ; but it is God that opens the eare : [ nor much lesse [ hearken vnto me ] giue attention , to lay up in their hearts what was spoken , but slighted all : or , they did not so heare , as to hearken , id est , obey what was spoken [ sayth the Lord . ] And if any stand for them , and say it was not so , they spake a lye , Verse 4. 2. From their Punishment : Which is here more largely amplified , as an enforcement of the first reason of the Prophets exhortation to repentance ; viz. The Fathers were punished , therefore the Children shall not goe scot-free . This the Prophet doth elegantly , preventing that Opinion which deepely possesseth the mindes of impenitent sinners , scilicet , That Gods Iudgements in former times , and his Ministers preaching to ages past , doe not a whit concerne posteritie ; that which is past , is gone , and no more to be heeded . This hee refuteth , 1. By a Concession in part : that it is true , their Fathers were but men , and dead they are , nor can they now tell us how it fared with them . [ Your Fathers where are they ? ] id est , they are not . And for the Prophets themselves , they were no more than men , and cannot live alwayes to teach and preach , or to see that fulfilled which they prophesie of . [ And doe the Prophets live for ever ? ] They doe not : or , Shall the Prophets live for ever ? [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Zachariah including himselfe , and others then living in the same condition , with the former Prophets ; and , if Sanctius be not deceived , secretly implying the defect of Prophesie shortly to ensue in the Iewish estate . Some expound this Verse Dialogue-wise ; as if the latter question touching the Prophets , were made by the People in answere of Gods question touching their Fathers . But so , the sense and connexion of this Verse with those following , is obscured ; as it is likewise , if it be interpreted of the false Prophets . The former sense is cleare , and drives at this , That the power of Gods Word depends not on any mens persons , nor is limited to any one age , Verse 5. 2. By a vehement Instance and Opposition . Your Fathers are dead , yet their punishments are not to be forgotten : and the Prophets are dead too , but the truth of their Prophesies was not buried with them ; but was in every point fulfilled , according to their preaching . Which appeares , 1. By the experiment , and manifest proofe of Gods Iudgements inflicted on them ; so easily to be discerned , that Posteritie could not chuse but take notice and example of it . [ But did not ] He appeales to their owne consciences and obseruation to judge of it [ my words and my statutes ] my decreed and fore-appointed Iudgements 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ which I commanded by my seruants the Prophets ] viz. to be published by them , and heeded by your Fathers , [ take hold on your Fathers ? [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] over-take and catch them ( as Hunts-men the prey , or one * * 1. King . 18.27 . 2. King . 25.5 . Enemie another , in flight ) though they sought meanes to make their escape . 2. By their owne Confession , which the feeling of Gods hand upon them , did draw from them : viz. That they were punished according ; first , as God threatened before ; and secondly , as themselves deserved , [ And they returned ] it may be repented , or rather , were better advised , and came to the right knowledge of their state , as Malac. 3.18 . [ and said , as the Lord of Hostes , &c. ] Verse 6.

So much of the first Sermon : Now followes the second ; which , with the rest , for the most part , is

2. Propheticall : Consisting of eight distinct Visions , touching the restauration and reformation of the Church and state . All which being , as it seemes , shewen unto Zacharie successively , without interruption , were likewise declared unto the people in one Sermon . Wherein , as in the former , wee have ,

1. The Circumstances , the same that before , Verse 7.

2. The Matter of it ; namely , the Visions themselves : which , without any further Analysis , and strayned Cohaerences , we will consider in order , as they lye before us .

Vision 1. The scope of this Vision , is to let the Iewes vnderstand the providence and care which God had of them in this their miserable estate , when God seemed to neglect and cast them off . Here we are to note ,

1. The Description of the Vision , Verse 8. [ I saw by Night ] I had a Vision in the Night ; a time fit , and usuall for such revelations : [ and behold a Man riding ] an Angell in mans shape ; even Christ , the Captaine of the Lords Host , Iosh. 4.14 . and formost of the Troupe ; in likenesse of an Horseman , readie appointed to make out for his peoples good : The same , that Dan. 10.13.21 . is called Michael , Prince of the Iewes . [ Vpon a Red Horse : ] Why Red ? In the same sense , that this colour is given to his Garments , Esa. 63. 1 , 2 , 3 , &c. and to the Angels Horse , Rev. 6.4 . Iunius interprets it Fierie , for protection of the Church , and consumption of the Enemies . [ And hee stood among the Myrtle Trees ] in a shadie Grove , and that [ that were in a Bottome ] not lying to open view : both shadowing out , how small appearance of helpe there was at this time for the Iewes , who could hardly discerne where and whence succour might arise , for their reliefe : which yet was readie for them , though as it were lying in ambush , to breake forth upon opportunitie . Interpreters conceive in the Myrtles a Type of the Church , and the godly that were left among the Iewes , of whom God had a care , sed quaere . [ Bottome ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordinarily taken for the bottome of Waters : and therefore Ribera understands by it , a River , which had Myrtles on both the Bankes ; alleaging that of Virg. Georg. 4. — Et amantes littora Myrtos . Further grounding upon the interpretation of the Paraphrast , who here renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a flat Countrey , full of Rivers and low Grounds ; supposing this Vision to have beene shewed , as in Babylon . But wee need not beleeve the Chaldaean here , more than in Es. 44.27 . where hee likewise paraphrases 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 contrarie to the meaning of the Text. It is not much materiall , whether there were a River there , or onely an hollow Valley and Bottome among some * * For there also Myrtles grow . Plin. l. 16. c. 18. Mountaines , where this Vision seemed to appeare ; it may be there was both . [ And behind him ] as the Captaines , Attendants , and Curriers [ were there Red Horses , speckled and white . ] Who these Horsemen were , is interpreted , Verse 10. viz. Angels waiting on Christ , deputed to severall Offices and Executions for Iudgement , for Mercie , or both ; shadowed by the divers Colours of their Horses . Not , as some , Angels Guardians and Gouernours of divers Provinces and States ; some bloudie , some peaceable , some wavering and changeable .

2. The Interpretation and Application of it to the comfort of the present state : Which is expressed Dialogue-wise . The Speakers are five :

1. Zacharie the Prophet ; confessing his ignorance of this Divine Revelation , and desiring information from the Angell ; by whose Ministerie , this Vision was shewed to him . [ Then said I : O , my Lord , what are these ? ]

2. An inferior Angell , sent to instruct the Prophet about this Vision ; who willingly applyed himselfe , to teach the Prophet where hee was ignorant . [ And the Angell that talked with me ] shewed me and bad me take notice of the Vision [ with me ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 within me , say Rib. and Sanctius . Hence disputing , how Angels reveale things to men , by working on their Phantasies and Spirits . For the manner how such inward revelations are wrought , it is not necessarie to enquire ; the thing it selfe may well be granted , the Scripture elsewhere using like phrase , Heb. 1.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 1. Pet. 1.11 . although 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth signifie [ Ad ] as well as [ In ] as Psal. 19.5 . & 91.12 . [ said vnto me , I will shew thee what these be ] what is the meaning of this Vision . Verse 9.

3. The Prince and Captaine of Angels : who , being asked by that other Angell , gives him instructions touching the meaning of this Mysterie ; ( for even Angels , in these things , get their knowledge from Christ ) [ And the Man that stood among the Myrrhe Trees answered ] being asked by the foresaid Angell [ and said ] to the Angell in Zacharies hearing [ These ] on the Red Horses specked and white [ are they ] those ministring Spirits [ which the Lord hath set to walke * * Iob 1. to and fro thorow the Earth ] as Agents and Spyes , to give intelligence of all things done in the World , and to receive and execute the Commands of God , for Mercies or Iudgements . Not that God , without them , is eyther ignorant , or weake ; but it serves for the honour of his Majestie , and comfort of our infirmitie , that hee have such Ministers . Hereby hee teacheth the Iewes , that God was not idle , nor they forgotten ; but that his providence was awake , and working for the Churches good . Verse 10. After that Christ hath thus shewed what Office these his Attendants had , let us heare in the fourth place ,

4. The Angels waiting on Christ among the Myrtles , making report unto their Chiefe , of the Execution of their Office , [ And they answered ] being commanded by Christ to make relation what they had found [ the Angel , &c. and said ] their report is double : First , of their Industrie and Diligence , [ Wee have walked to and fro thorow the Earth ] wee have tooke a survey of the state of every Countrey , [ the Earth ] especially of the Babylonians , and other Enemies of the Church and state of the Iewes , as appeares by Verse 15. & 19. infra . Secondly , of their Observation : They finde , that the Enemies of God are in better case than his People : [ and behold ] a thing very much to be pittyed [ all the Earth ] the adversaries of the Iewes , further wee need not extend it [ sitteth still , and is at rest ] as of Laish , Iudg. 18.27 . Whether there were no Warres abroad at this time in any Countrey about Iudaea , Stories cannot informe vs : it sufficeth , we beleeve the Angels report , That the Babylonians and others abroad enjoyed more peace and securitie than the Iewes . Verse 11.

This newes being brought unto Christ , hee is much mooved with it , and as Mediator prayes unto his Father for his afflicted Church . [ Then the Angel of the Lord ] id est , Christ , our Mediator and Intercessor : though some thinke it was the Angell that talked with Zacharie ; because , upon this prayer , answere is made unto him , Verse 13. seq. Hence concluding , that the Angels pray for the prosperitie of the Church . [ answered , and said ] This prayer is made in forme of a vehement and passionate expostulation ( like that , Rev. 6.10 . ) The petition is , That God would now at last put an end to the Miseries of the Iewish Church , [ O Lord of Hostes , How long wilt thou be unmercifull to Ierusalem and the Cities of Iuda ] id est , be at last mercifull , to repayre the desolations of that Church and state . Which request is fortified with a double reason , to move mercie and pittie .

1. It is Ierusalem , and the Cities of Iuda , that favour is begged for ; Gods owne people , and place of his worship : And what pittie , yea , indignitie is it , to see the Heathen round about to flourish in plentie and securitie , and both Church and Commonwealth of Israel to lye waste , troubled , and afflicted ?

2. It is not yesterday they came under this Miserie ; 70. yeeres hath this burthen layne heavie on them , and that was the time prefixed for their punishment : Which now being ended , it is time to fulfill the promise , of Restoring them to their former estate , [ against which thou hast had indignation these 70. yeeres ] according to the Prophesie of Ieremie , chap. 25.11 . & chap. 29.10 . Verse 12.

But much adoe here is about this number of 70 , how it may be sayd at this time , that God had beene angry with Ierusalem 70. yeeres . The former exposition seemes to give the scope of the place ; but yet we may touch vpon the doubts that are made , and so passe on . The Question is , what account Zacharie here followes , and how the 70. here mentioned can agree with the Prophesie of Ieremie , and its accomplishment . By which it is manifest , that the 70. yeeres of Captivitie had their ending in the first of Cyrus reigne , wheresoever they tooke their beginning . Now from the first of Cyrus to the second of * * Anno 2. Imperij Darij Hystaspis ac 1. Olympiadis 65. repetitum est opus reaedificationis Templi Prophetentibus Haggaeo , & Zacharia Zorabeli Praeside & Iehoshua summo Sacerdote : Postquam impeditum fuerat quasi à 3. anno Imperij Cyr. plusquam 12. annos , ac planè omissum ab Imperio Magi . Sunt enim à coepta postrema obsidione Hierosolymorum Babylonica ad hoc usque tempus 70. anni , iuxta Zacharium , c. 1. v. 12. Lydiat . Emend . Temp. Anno Mund. 3485. Darius , wherein Zacharie prophesied ; if Darius Hystaspis , there are 12. yeeres ; if Darius Lothus , there are 108. yeres passed betweene : Yet Zacharie in this Verse sayth , that God had beene angry with Ierusalem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 jam 70. an . now 70. yeeres , as Iunius and the old Translators render it ; whereas it was at this time eyther 82. or 178. yeeres that all had lyen waste . Ribera and Sanctius unloose this Knot , by distinguishing of a double 70 , one beginning at the first of Nebuchadnezzar , and ending at the first of Cyrus , which Ieremie spake of ; another , beginning at the 19. of Nebuchadnezzar , and ending at the second of Darius Hystaspis . Thus

Nebuchadnezzar 45 Ex 2. King . vlt. v. 8. cum v. 27. & chap. 24. v. 12. Ex Seder Olam , c. 29. Evilmerodach 23 Belshazzar 3 Dan. 8.1 . 71 According to Ieremies account .

Againe ,

Nebuchadnezzar , beginning at his 19. yeere 26 Evilmerodach 23 Belshazzar 3 Cyrus 7 Xenoph. l. 8. Cyrop . Cambyses 8 Herod . l. 3. Darius Hystaspis 2 69 According to Zacharies account . For the odde yeere , they stand not upon that .

But this account of the Iesuites carryes little shew of good reason with it : For , first , they begin the Captivitie at the first of Nebuchadnezzar , and the third of Iehoiakim , when the Citie was first taken , 2. King . 24.1 . Dan. 1. which ought with much better reason begin at the eight yeere of Nebuchadnezzar , when Iechoniah was carryed away captive : or * * Sir W.R. Hist. l. 3. c. 1. §. 3. best of all , at the nineteenth yeere of Nebuchadnezzar , when all , Temple and Citie , was ruined , 2. King . 25.2 . Chron. 36.21 . Secondly , their Arithmeticke is not good , for the reigne of the Kings betweene Nebuchadnezzar and Cyrus . That but onely two succeeded betweene , viz. Evilmerodach and Belshazzar , is plaine by Ier. 27.7 . but how long each reigned , is uncertaine : yet most agree , the formn reigned 23. the next , not 3. but 17. as Ioseph . Antiq. l. 10. c. 12. and so their Reckoning , for Zacharies 70. falls out farre amisse . Thirdly , they take it for granted , that Darius , here spoken of in Zacharie , was the sonne of Hystaspis ; which is very doubtfull : for , first , How shall the order of so many Kings be salved up , who are reckoned betweene the time of Cyrus and Darius , in whose time the Temple was finished ? which Catalogue we have , Ezra 4. Secondly , What shall be said to the Iewes , Iohn 2. who affirme the Temple was 46. yeeres in building ? speaking of this Temple , not of Herods , which was but 10. yeeres in trimming , Ioseph . 15. Antiq. c. 14. Now betweene their deliverie , the first of Cyrus , to the finishing of this Temple , the sixt of Darius Hystaspis , is but 16. or 17. yeeres . Shall we say boldly as Ribera doth , that the Iewes eyther told a lye of malice , or spake like ignorant fooles ?

On the other side , if wee take the account of Iunius , Helvicus , &c. who thinke , Zacharie prophesied in the second of Darius Nothus , the difficultie is as great , seeing the Desolation had continued at that time not 70. yeeres onely , but even 180. yeeres . Now there are presumptions and probabilities against this also , that the time of this Prophesie was not in Nothus reigne . First , it seemes not likely , that the Temple should remaine unbuilt , and the Citie unrepayred , for so long a time as 108. yeeres after the peoples returne home : Strange , that there was never a Prophet to admonish them : that Zerubbabel and Iehoshua would for all that time be so carelesse , and that the continuall Plague of Famine and Penurie would not quicken them to their dutie . Secondly , Nehemiah , 33. yeeres after the prophesying of Zacharie and Haggaie , comes to Ierusalem , in the 20. yeere of Artaxerxes Mnemon , and then hee findes , Neb. 7.4 . that the Citie was large and great , the People in it few , and the * * And yet Haggaie complaines of their too much forwardnesse in brave Buildings for their private . Hag. 1.4 , 9. Houses not builded . A very strange matter , that in the compasse of an 140. yeeres after their returne , the Iewes , being at their returne * * Ezra 2.64 . 42000 , and upwards , had encreased into no greater multitudes to people the Citie , considering the naturall fruitfulnesse of that Nation , and those infinite multitudes whereunto , notwithstanding the continuall Warres that consumed them , they grew within 400. yeeres after this time , till unto the comming of Christ , and finall destruction of that State . Which is further manifested by Neh. 11.1 . where , by reason of the scarcitie of Inhabitants , the Tenth of the people were taken out of the Townes and Villages about , to dwell in Ierusalem . This Tithe amounts to about 3000. which , deducting the Inhabitants that before this Tithing might alreadie dwell in Ierusalem , is in a manner but the Tenth of the whole Congregation which came up , in the first of Cyrus , with Zerubbabel . Thirdly , besides , is it credible , And Zerubbabel must have beene , by this account , at least 140. yeres old at the finishing of the Temple , supposing him to be 20. when he was Captaine of that Returne . Vide Lyd. Emend . Temp. A. M. 3485. Vide Can. Loc. Theol. l. 11. c. 5. §. obijcitur primum . that even halfe of those that returned with Zerubbabel should live till they were 200. yeeres old , and behold both Temples ? Thus , From the end of the Captivitie , to the sixt of Darius Nothus 112 The Captivitie 70 Before the Captivitie , wee may well conceive them to bee almost 20. yeeres old , to observe the beautie of the first Temple . But say 15 197 ,

too great an age for so many to live . Some one might have lived to it : but at the foundation of the Temple , it was hard to discerne which number or noyse was the bigger , of those that wept , or them that rejoyced , Ezra 3.12 , 13. But who will not loose himselfe in the Chronologicall Labyrinths of these Times ? It shall suffice me , till I meet with some Ariadna's Thred , that the 70. yeeres of the Captivitie , determined upon this people , was now at an end when this Angell prayed : and therefore that God , who before that time would by no meanes be entreated , might now be sued unto , to shew favour to this People , according to his promise : Which perhaps is all that is here meant . Verse 12. Come wee to the fift Speaker in this Vision , and that is

5 God himselfe ; who heares the prayer of his Sonne in behalfe of his Church , and returnes him a gracious answere : which is here directed to the Angel that talked with Zacharie , and was to reveale it to him . [ And the Lord answered the Angel that talked with me . ] This Answere of God is set downe ,

1. Summarily , in short comprising the nature of it , viz. that it was all of favour , mercie , and comfort towards this people , [ with good words and comfortable words ] those for the future , this for the present necessitie , sayes Ierome : or , good , id est , comfortable words ; such promises as tended to the reliefe of the present Miseries they were in . Verse 13.

2. Distinctly , and in the parts of it : And this is done by the Angel , who tels the Prophet what God had answered him , and bids the Prophet publish it to the people . [ So the Angel that communed with me , said unto me , Crie thou , and speake , Thus sayth the Lord of Hostes . ] The Answere consists of two parts ; both comfortable :

1. Touching his Love to the Church : Which he was so farre from casting off , as that hee bare an extraordinarie affection to her , even as a man to his Wife [ I am jealous for Ierusalem and for Zion ] and that in more than an ordinarie manner [ with a great jealousie ] and therefore must needes be offended , if eyther shee offer me any dishonour , vnbefitting an obedient Spouse ; or the Enemie offer her any injurie , which may redound to the impeachment of my glory . Verse 14. 2. Touching his Anger against the Enemies of the Church [ I am sore displeased with the Heathem ] or , the Nations [ that are at ease ] that have and doe molest the Church , and are at quiet themselves , according to the Angels report , Verse 11. They prosper and live at ease , yet I am extremely displeased with them ( as Prosperitie no signe of Gods favour ; ) and per tacitam antithesin , You are troubled , yet I love you ( as Adversitie no token of Gods hatred . ) The reason of Gods just displeasure is added , drawne from the ambitious , covetous , and over-cruell execution of Gods judgement upon his people [ I was a little displeased ] meaning to correct in judgement and measure , [ and they helped forward the affliction ] but they , beyond all measure , enraged with hautie , revengefull , and malicious desires , did what they could to lay on more load , and bring my people to the utmost extremitie . This made God as angry with those he set a-worke , as them against whom they were imployed ; so hatefull is crueltie and ambition to him , and so different is his mind , and mans , in inflicting the same punishment . Compare with this , Es. 47.6 . Es. 10.5 . &c. 2. Chron. 28.9 . Psal. 69.26 . Also with Ezek. 25. of the Ammonites , Moabites , Edomites , and Philistims , especially Verse 12. & 15. Obad. verse 10. & sequen . Of Tyrus likewise , Ezek. 26.2 . All these , besides the Babylonians , added to the afflictions of the Iewes , and were in the end all plagued . Verse 15.

Now both these Affections in God , towards his Church and the Enemies thereof , are here further amplified by their severall effects .

1. Of his Love and favour to the Church : the effect whereof is in generall , The restoring of his people to their former estate , out of the desolations and distresse they were then in [ I am returned to Ierusalem with mercies : ] I went away , and hid me from it , in my anger , Hos. 5.15 . but am come againe with many comforts and tender mercies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to relieve it . This generall is set forth in three particulars :

1. Re-edification of the Temple , and restoring of the Worship of God [ my House shall be built in it . ] 2. Reparation of the Citie , and restitution of the forme of the Common-wealth , set out figuratively by the Instrument of Architecture [ a Line shall be stretched forth upon Ierusalem ] to describe the Streets , to rayse up the Walls , &c. Verse 16. 3. Prosperitie and Abundance , both of Men and Maintenance . Which seemes to be set downe by way of prevention , to an Objection the people might make : Well it may be , that the Temple and Citie may be repayred ; yet for all that , we are brought so low , our number is so few , our povertie so great , that there is no hope of any flourishing and prosperous estate to be looked for . To this , the Angell bids the Prophet answere as it were with another Proclamation [ Crie yet ] moreover , [ Thus sayth the Lord of Hostes : My Cities , through prosperitie , shall yet be spread abroad : ] [ My Cities ] not this onely of Ierusalem , but others also round about , of inferior marke , [ through prosperitie ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 plentifull encrease of Men , Cattell , and all manner of Fruits of the Earth , as Chap. 2. v. 4. [ shall yet ] notwithstanding the meane and poore estate the whole Countrey is now in [ be spread abroad ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 diffundentur , diffluent or effluent . Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 replebuntur : a Metaphor from Vessels ; so filled , that they run over ; or Fountaines , that swell over and run abroad , Prov. 5.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iunius understands this , of the spreading of the Church beyond the limits of Iudaea , to all Countreyes of the Gentiles , ex Isa. 49.19 . & sequitur . Sed quaere .

Now the meanes of procuring all this good unto this people , depends not on mans eyther

Power , [ and the Lord shall yet comfort Zion ] He onely will and can doe it . No State stands on such desperate tearmes , but hee can set all to rights ; and will doe so for this people .

or Worthinesse . God respects himselfe , and his owne free election of Grace : And because he hath chosen the Iewes to be his peculiar People , therefore hee meanes them all this favour , [ and shall yet ] neyther their Sinne , nor their Miserie , shall make void his Election [ chuse Ierusalem ] above all other places , wherein to be honoured and worshipped , and whereupon to bestow his favors . Verse 17.

2. Of his Wrath and Indignation against the Enemies of his People : the effect whereof , is their overthrow and destruction ; described unto us in the second Vision shewen unto our Prophet , which wee are next to consider of .

Vision 2. Which hath two parts .

1. Concerning the Enemies themselves ; represented unto Zacharie under the similitude of foure Hornes . [ Then I lift up mine eyes , and saw , and behold , foure Hornes . ] Verse 18. Who these were , is interpreted by the Angel , Verse 19. [ And I said , &c. These are the Hornes ] id est , Enemies , figuratively from fierce Beasts , whose strength and wrath lyes in their Hornes , [ which have scattered ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ventilarunt , tossed them up in the ayre , as furious Beasts doe with their Hornes [ Iudah , Israel , and Ierusalem . ] Why all three ? And Israel , as well as Iudah ? And why Iudah and Ierusalem ? Quaere . 2. Concerning the Meanes of their Destruction ; here shadowed by foure Carpenters , or Smiths , [ And the Lord shewed me foure Carpenters ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , any kind of Artificers , but here most likely , Smiths ; as , 1. Sam. 13.29 . where also the word is used , without any Epithite of distinction . And we may well thinke , that as those Hornes were of Iron , so these Smiths came with Iron Instruments to batter and breake them . Whether one or other , wee have in the next Verse 21. the Imployment they came about , declared unto Zacharie , upon his question and desire to know what they were . [ Then said I , What come these to doe ? And hee spake , saying , ] The interpretation of the Vision is set downe by opposition of both parts , foure to foure , on the one side , [ These are the Hornes which have scattered Iudah , so that no man did lift up his head : ] He continues the Allegorie , from strong Beasts , that so gore and beare downe the weaker , that they dare not turne head against them : And in such sort had the Nations round about oppressed and over-run this People , as they had no meanes to make resistance . On the other side , [ But these are come to fray them ] to represse and restraine their violence : He goes on in the Allegorie , [ to cast out the Hornes of the Gentiles ] so to terrifie the Enemies , as to breake their power , and to drive them out of the Inclosures of the Church ; over which they had broke in , like wild Beasts , to devoure and disturbe all : [ which had lift up their Horne over the Land of Iudah , to scatter it . ] Verse 21.

CHAP. II.

I Lift up mine eyes againe , and looked , and behold , a Man with a measuring Line in his hand .

2. Then said I , Whither goest thou ? And hee said vnto me , To measure Ierusalem , that I may see what is the breadth thereof , and what is the length thereof .

3 And behold , the Angel that talked with me , went forth : and another Angel went out to meet him ,

4 And said unto him , Runne , speake to this young man , and say , Ierusalem shall be inhabited without Walls , for the multitude of men and cattell therein .

5 For I , sayth the Lord , will be unto her a Wall of Fire round about , and will be the glory in the middes of her .

6 He , be , come forth , and flee from the Land of the North , sayth the Lord : for I have scattered you into the foure Windes of the Heaven , sayth the Lord .

7 Save thy selfe , O Zion , that dwellest with the Daughter of Babel .

8 For thus sayth the Lord of Hostes : After this glory hath he sent me unto the Nations , which spoyled you : for hee that toucheth you , toucheth the apple of his eye .

9 For behold , I will lift up mine hand upon them : and they shall be a spoyle to those that served them , and ye shall know , that the Lord of Hostes hath sent me .

10 Rejoyce , and be glad , O Daughter Zion : for loe , I come , and will dwell in the middes of thee , sayth the Lord .

11 And many Nations shall be joyned to the Lord in that day , and shall be my people : and I will dwell in the middes of thee , and thou shalt know that the Lord of Hostes hath sent me unto thee .

12 And the Lord shall inherite Iudah his portion in the holy Land , and shall chuse Ierusalem againe .

13 Let all flesh be still before the Lord : for he is raysed up out of his holy place .

THis Vision , Vision 3. as the former , containes matter of Comfort to the now-distressed Iewes ; promising unto them the restauration of their State , the re-edifying and re-peopling of Ierusalem , and the rest of the Countrey . In scope , it differs not much from the first : And surely , great need there were , by strong and often-repeated Comforts , to strengthen this Peoples Faith , and bring them to some good hope and courage , who even despayred for their forlorne estate at this time . The scope is , to shew , That how strait and miserable soever the Condition of the Iewes was now , yet they should be restored to an Ample , Peacefull , and Glorious Estate . A Doubt is made , when this was performed , and whether it be at all to be meant of the Temporall Ierusalem , or onely of the Mysticall , the Church , and Evangelicall Promises thereto belonging . But I suppose there is nothing hinders vs , why we may not take it literally and Historically touching the present state of the lewes ; for the Comfort of whose present Distresses , this Vision was shewed . Yet if , under this , there be also a Typicall praefiguration of the Church , not long after this , to be collected among the Gentiles , wee may take that too , and both senses may have their due place . To come to the Vision ; wee are to consider of ,

1. The Declaration of it , what it was , in the first and second Verses , [ I lift up mine eyes againe , and looked , and behold , a Man with a measuring Line in his hand . ] A Master-Builder passing along , readie furnished with his Implements , to take the Plot of something , Verse 1. What hee went about , himselfe being asked by the Prophet , tells us , [ Then said I , Whither goest thou ? And he said to me , To measure Ierusalem , to see what is the breadth thereof and the length thereof ] to lay out the Plot of the Citie , and the Ichnographia of the Building thereof ; or , to see whether the Citie had Roome enough , in length and widenesse , to containe the Inhabitants that should re-people it ; as the verse 4. seq. gives the sense .

2. The Interpretation of it : which is ,

1. Set downe in briefe and plaine tearmes , verse 3 , 4 , 5. containing ,

1. The Persons , by and to whom this Interpretation was made : which are three ; two Angels , and Zacharie . [ And behold , the Angel that talked with me ] that attended on Zacharie all this while , to instruct him in these Visions , [ went forth ] to meet that other Angell which came towards him : [ and another Angel , &c. ] Christ , ( as is very probable , both here and in the first Verse ) who being the Architect , and Master-Workeman of his Church , after he had measured the Citie , comes backe to tell Zacharie , who stood afarre off looking on , The Angell tels the Prophet , but the Prophet must tell the people : God using not the Ministerie of Angels , but Men , ( Earthen Vessels ) to deliver his Messages to his people . Vid. Act. 8.26 . Act. 16.9 . — 9.6 . what he meant by it : But Zacharies Angell seeing him come against him , goes forth , presents his service , and receives instructions to give unto the Prophet . Verse 3. [ And said unto him , Runne ] Christ commands , and Angels doe it with speed [ Speake to this young man ] it may be Zacharie was now a young man , though a Prophet ; nor doth Youth hinder the bestowing of Gods favour in this or other kindes : Albeit wee may take it in that other sense which is also usuall in * * Es. 37.6 . Est . 22. Luc. 1.69 . Scripture , for a Servant or Minister ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) because young men are most apt for service ; or , because the lesse serves the greater . But there is no need to goe from the plaine meaning of the Word . 2. The Interpretation it selfe ; which consists of three Promises : 1. Of a Populous and plentifull State . [ Ierusalem shall be inhabited as Townes without Walls ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) for the multitude of men and cattell therein . ] For the understanding of this place , we are to know , that the Iewes were at this time few in number , their Cities barely and nakedly inhabited , even Ierusalem it selfe ; the Countrey destitute also of Cattell as well as of Men. Which came to passe , by reason of the ungratefull slacknesse of the greatest part of the Iewes ; who refusing the benefit of their deliverance , chose rather to remaine at ease in Babylon : so that of great multitudes , onely betweene fortie and fiftie thousand returned : A poore number , to replenish a large Countrey , and great Cities , which in the time of the Captivitie had beene utterly wasted and over-run at pleasure by all the neighbouring Nations . For as touching that Report which Iosephus makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 11. c. 4. and Sanctius approves , viz. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , that of the Tribes of Iuda and Benjamin , there returned 4628000. of such as were at least foureteene yeeres of age ; besides of Levites , Women , and the promiscuous multitude , a great number , which he there reckons up . I dare say of this Relation , that it is a lowd Lye , as many other in the same Writer are ; no way agreeable eyther to Scripture , or likelyhood of reason . Who can beleeve , that the two Tribes , wasted and consumed by their Captivities , 2. Kin. 24. ( wherein wee finde but small numbers carryed away neyther ) should in 70. yeeres multiplie to almost eight times as many as the whole twelve Tribes were , at their comming forth out of Aegypt ? Had not an Armie of almost five Millions of men beene able both to over-run the Babylonians , and all parts of the Easterne World besides , and also to re-people not onely two no very great Provinces , Iuda and Benjamin , but even all from Dan to Beersheba , had the countrey of Canaan beene as bigge againe as it was ? and why then doth Nehemiah after this time complaine , chap 4. that the Citie was naked of people ? and tells us , that they gave thankes to such as upon the Tithing were willing to dwell in Ierusalem the Head Citie , chap. 11.2 . Besides , the Scripture is plaine , that the number of men which returned with Zerubbabel , was but 42360. besides seruants &c. Ezr. 2.64 . Now among many other discouragements this people had , this their thinne and small number , joyned with the desolation and wastnesse of the countrey , was a maine cause to quaile their courage , and dash their forwardnesse in building the Temple , or anie other publike enterprise . Wherefore in these words God promiseth , that there shall be such increase both of men and cattell , as not only Ierusalem and wailed Cities ; but villages and unwalled townes shall be replenished with them . Ierusalem is found by the Angells measure to be too little to containe so great multitudes . So that the meaning of the words lyes plainely , as I conceive , thus [ Ierusalem ] i.e. by a common Metonymie , the citizens of Ierusalem , and people of the Iewes [ shall be inhabited ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taken many times passively , as Ezech. 26.20 . but here reade it actively , as properly it signifieth , shall inhabite , [ as townes without walls ] leg . in , or , the , [ shall dwell in Townes without walls , or , Villages ] This cannot be meant of the safetie of their Habitation , seeing Walled Townes are more secured from Enemies , than Villages ; nor can it be taken properly of Ierusalem , which was not inhabited in this sort : For though all lay open now , yet shortly after , by Nehemiah , and in Ages following , the Walls were repayred double and treble . Therefore understand it , as the reason following enforceth , of such an encrease of Men and Cattell , as they should spread over the whole Countrey , and inhabite as well the Villages as the walled Townes , though now they lay unfrequented and desolate , as they did , Iudg. 5.7 . and doe alwayes , in times of Warre and common Danger [ for the multitude of Men and Cattell therein ] which must have more roome , &c. But why makes hee mention of Cattell in Ierusalem ? Doe men feede Heards and Flockes in Cities , especially capitall Cities , as Ierusalem ? I suppose hee aymes at that Custome which is usuall in all Countries infested with Enemies and Boot-halers ; where , in the Day-time they feede their Cattell abroad about the Cities , and at Night drive them within the Walls , for safe-gard . This of the first Promise . The second is , 2. Of a Secure Estate , through Gods protection over them . Which is also brought in as an encouragement upon the former Promises , not to be dismayed , although they should dwell in undefenced and unfortified Townes ; God would make them dwell in safetie , though other meanes fayled . [ For I , sayth the Lord , will be unto her a Wall of Fire round about ] Ierusalem , the Wall whereof at this time was not built , and other undefenced places , shall be safely inhabited ; God will be in stead of all Munition , hee will bee a Wall , and that of Fire , to consume the Enemies , as well as to defend his owne People ; Psal. 125.2 . Esa. 26.2 . and a Wall round about ; no place being left open , for invasion . He alludes , I take it , to the Custome common in those Easterne parts , and elsewhere ; where , by reason of the great number of wilde Beasts , Shepheards and Travellers doe guard themselves , by making great Fires round about their Night-Lodgings , to keepe off the approach of wilde Beasts . 3. Of a Gloricus Estate , [ and will be the Glory in the middest of her ] Not onely that Ierusalem should bring Glory to God , but also God bestow Honour upon her . His Presence , his Worship , his Grace , his Protection should be that , which should make Ierusalem honourable and admirable in the sight of the World . Verse 5.

If it be now demanded , When these Promises were fulfilled ? Stories shew unto us , That in the 500. yeeres passing betweene their returne from Captivitie , and their finall Desolation , the Iewes did grow both a populous and potent People ; such as were mightily defended from the extreme rage of all neighbouring Nations , especially the Oppression of the Kings of Syria and Egypt ; and among whom , the Worship of God and true Religion being established , together with the re-building of a beautifull Temple , made the Iewes truly honourable and renowned .

This of the Interpretation of the Vision : Wee are to see in the next place , how it is

2. Amplified , and applyed . Which is done in a triple Apostrophe .

1. To the Iewes remaining in Babylon , who made little haste to returne into their owne Countrey . To these , upon the former Promises , Proclamation is made , that they speedily hasten their returne home . [ He , he , come forth , and flee from the Land of the North , sayth the Lord : ] A strange Exhortation : And one would wonder the Iewes should be so backward , to come home out of Captivitie . But so it was ; not halfe , as may be probably thought , returned : and the rest , by tarrying behinde , were no small prejudice to the Iewes returned ; as condemning them of rashnesse and weakenesse , in putting themselves upon needlesse hazards , and attempting such things as they were not able to effect . Wee may guesse , some Reasons of their backwardnesse were these . First , the continuance of Time : Seventie yeeres had , by degrees , worne out the remembrance of their former State and Countrey , and made a forraine Countrey even as naturall to them ; especially in such as were carryed Captive very young , or borne in Babylon afterward , Secondly , the Riches , Pompe , Ier. 29.5 , 6 , 7. and Pleasures of those Easterne Kingdomes , together with the securitie and quiet wherein they lived , made their Captivitie seeme lesse burthenous unto them . They were at quiet , enjoyed their Religion and Customes , got Wealth , had Favorites at Court ; and what should they trouble themselves to remoove ? Thirdly , their Vnbeliefe , and Opinion , that things were now in so ill a case , that they could not be set to rights . For Prophesies and Promises , they tooke no great heed to them : It was 70. yeeres agoe ; all was lost ; the Countrey lay desolate ; the Nations about , were their bitter Enemies , and would plot all mischiefe against them : and therefore they would even sit still , and see what would become of those that were so venturous , to returne . These , with other Causes , made most of the Iewes to abide in Babylon ; whom God here calls home , by a threefold perswasion .

1. Babylon was the place of their Captivitie ; whither God had banished them in his Wrath , out of the Land of Promise . And would they live in Thraldome and Banishment , bearing on them the Markes of Gods Vengeance , rather than returne to their former Estate ? [ For I have spread you abroad as ( leg . in , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into ) the foure Windes of Heaven , sayth the Lord ] id est . I have scattered you into all Quarters of the World , out of your owne Land . And if it be a Iudgement to be banished , it is a Mercie to be restored . Here is to be noted , that although the Iewes , at the ruine of their State , were , for the greatest part , carryed captive into the North , to Babylon ; and so , are from thence principally recalled : yet were they also dispersed at that time into other parts , according to the Prophesie of Ezekiel , Chap. 5. Nor could it be , but in so generall a disturbance of the whole State , every man would shift for himselfe , when they saw how matters were likely to goe ; some into one * * Ier. 40.11 . Countrey , some into another , rather than stand to the Enemies mercie . And after the taking of the Citie , wee see how they shifted into Egypt . 1. Kings ult . Iunius understands the words thus , [ I have spread you abroad , &c. ] id est , I have made way for you , who were as a Bird in a Cage , to flye away and escape . Sed q. Verse 6. 2. Hee puts them in minde of the excellencie of their Vocation : They are the Inhabitants of Zion ; of the Church . And what fellowship hath Zion with Babel ; Psal. 137. the Church of God , with the Synagogue of Satan ; the People of God , with Infidels and Idolaters ? [ Deliver thy selfe , O Zion , that dwellest with the Daughter of Babylon ] id est , among the Babylonians , in the Territories * * Ezek. 16.46 , 47. subject to that Empire . Verse 7. 3. Hee promiseth them safetie and deliverance from those that had beene and were likely still to be their Enemies . It is true , might they say , wee would gladly be at libertie , but wee runne upon inevitable hazards : Wee see in what distresse our Brethren , returned , are ; the Samaritans , and others about them , vexe and disquiet them ; the Kings of Babylon are incensed against them : And how shall wee , or they , be able to make our partie good ? Wherefore Christ , the Angell that interpretes this Vision , declares , for their comfort , that he hath a double Commission given him of God : first , for the Church , and its advancement and protection : secondly , then against the Enemie , for his ruine and just punishment . [ For thus sayth the Lord of Hostes : After the Glory ] id est , the Church and People of the Iewes ( as Esa. 4.5 . Rom. 9.4 . & alibt ) whom God , in the first place , is mindfull of , for to give comfort and reliefe unto them : in the next , [ Hee hath sent me to the Nations ] or , against the Nations ; for it is a sending in judgement , as the description of them shewes [ that spoyled you . ]

This , in summe , is Christs Commission : Which is further explained by certaine particulars .

1. The Cause moving God to send , and him to come , upon this Errand : and that is , Gods singular love and care over his People , set forth in a rare similitude , of that care which a man hath in preservation of his bodily eyes . What part is more sensible of the least touch , than the Eye ? Or , being hurt , causeth greater smart and rage ? Or , if put out , brings more deformitie to the Face ? God is as tender of his Church , as wee can bee of our Eyes , [ For hee that toucheth you ] id est , to doe you harme and wrong , Psal. 105.15 . [ toucheth the apple of his Eye ] aymeth not at any inferiour part , but strikes God in the Face , and seekes to hurt the tenderest piece of the most precious part thereof , his Eye , and the apple of his eye . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Psal. 17.8 . Deut. 32.10 . Pupilla , the Chrystall humor or blacke little Ball in the Eye , the proper Instrument of Seeing , strongly guarded by Nature in that place . Verse 8. 2. The Effect of it , upon the Enemie . Hee will so quell them , that they shall not prevaile . [ For behold , I will shake mine hand over them ] wherein there is a Rod of Iron , to rule and crush the Nations , Psal. 2. [ and they shall be a spoyle to their servants ] The Iewes , that were brought in Thraldome by these Nations , shall get the upper hand , and spoyle those that spoyled them . But when was this fulfilled ? Storie is defective : Yet it is apparant enough , in the times betweene the Captivitie , and Christ , how many glorious Victories the Iewes had over all their Enemies , on every side . Besides , in Babylon the Storie of Ester shewes , how notably they were avenged of their Masters that held them Captives , and conspired their utter extirpation , Est . 9. For , touching the Iewes taking the Gentiles Captives , as it were , and spoyling them of Gentilisme , by the preaching of the Gospell , it is a harsh and unwarrantable interpretation . 3. The Event of it . Howsoever they were now incredulous , and could not beleeve that God would bring to passe all this good for them ; yet they should then plainely see , that these Promises were not vainely made , [ and yee shall know , that the Lord of Hostes hath sent mee ] to declare and performe these Promises , as Mediator and Protector of the Church . Verse 9. This of the first Apostrophe . The second ,

2. Apostrophe , is to the Iewes at home in their owne Countrey : whose afflicted estate he againe comforts by more Spirituall Consolations , as he did before with Temporall . Though their Brethren , the Iewes in Babylon , should refuse to returne home to them ; yet for all that , let them take comfort , they should not be left alone , and forsaken ; God himselfe would take up his dwelling amongst them : and in stead of their owne Countrey-men , People of other Nations should joyne themselves unto their societie , and both together shall be favoured as his peculiar People . We have then , in this Apostrophe ,

1. An Exhortation to the Church of the Iewes , to rejoyce and take courage , notwithstanding their present calamities . [ Sing and reioyce ] id est , Sing for joy , be joyfull , and shew it [ O Daughter of Zion ] O Church and People of the Iewes .

2. The Reasons to perswade them to joyfulnesse , which are three .

1. From the promise of his speciall presence and abode with them . Whose companie soever they wanted , and how naked soever the Cities were of inhabitants , yet God would dwell amongst them ; whose presence and favour would countervaile all other scarcities and inconveniences . [ For loe , I come , and I will dwell in the middest of thee , sayth the Lord. ] Hee had forsaken them , and was as a stranger that passed by , or lodged among them but for a Night ; but now he would returne , and be as an inhabitant and dweller amongst them . But how , and when was this fulfilled ? I answere : It was fulfilled partly presently , partly in time succeeding . Presently , upon the building of the Temple , the House of Gods dwelling ; and the re-establishment of his Worship , the manner of his entertainment . For , although this Temple wanted both the Arke and the * * Ezek. 10.4 . & 11.22 , 23. Cloud , the two chiefe visible tokens of Gods presence ; yet was the Place , and Worship therein , a sufficient testimonie , that God was in a speciall manner present , to favour and assist this People . But much more was this fulfilled , when , in the fulnesse of time , the Sonne of God taking Flesh , dwelt amongst Men , and for 33. yeeres space graced this People with his bodily presence . Verse 10. 2. From the association of Forreiners unto the Church of the Iewes . Their Estate and Religion should so flourish , that many of the Nations round about should be wonne over , to joyne with them . [ And many Nations shall be joyned to the Lord in that Day ] In what Day ? Whether the time before Christs Death , or that afterward ; when the Partition-Wall being broken downe , the Gentiles were admitted to the Societie of the Church ? Of the former time , there is no doubt , but that , after the establishing of all things , untill Christs Death , the number of Proselytes , out of divers Nations , was not small ; both for that by reason of the many dispersions of the Iewes , and commerce with other Nations , their Customes and Religion was more commonly knowne ; and because these Times were to be as a Preparative to the generall Calling of the Gentiles . We see , that upon the good escape of the Iewes in Babylon , * * Est. 8.17 . many turned to their Religion ; and the Stories of the Evangelists , and * * Act. 2.10 . Acts , shew us many examples : yea , it seemes the Iewes , especially the * * Matt. 23.15 . Pharises , tooke a pride in converting others to Iudaisme . And Sanctius inclines hereto : because the Text speakes not simply of The Nations , but Many Nations ; not implying a generall Conversion as yet . If we understand it of the generall Conversion of the Gentiles to the Gospell , it may be demanded , How this could make for the comfort of the Iewes now , who were alwayes stiffe in the maintenance of Moyses Ceremonies ; all which , with the Temple and State , were to be taken away at the Gentiles Conversion ? Ergo Quaere . [ and shall be my People ] as well as the naturall Iew , according to the Law , Exod. 12.49 . [ and I will dwell in the middest of thee , and thou shalt know , that the Lord of Hostes hath sent me ] as before , Vers. 9. & 10. here repeated for their further assurance . Verse 11. 3. From the Covenant of Grace and Election made with this People . They are Gods Inheritance of ancient Descent , his onely Portion , and such as belong to his Election : And though there were some interruption , in shewing of favour for a time , yet was there no intercision and utter breach of Covenant , nor is to this time , as the Apostle sheweth , Rom. 11.28 , 29. [ And the Lord shall inherite Iuda ] And who can put him by the Clayme and Possession of his owne Inheritance ? [ his Portion in the Holy Land ] It implyes a double Prerogative : First , Other Nations there were that dwelt in the Land of Canaan , but Iuda onely is his Portion ; they are under his generall jurisdiction , his Church enjoyes his speciall and gracious protection . Secondly , God will have his possession lye not in Babylon , or other forreine Lands of their Captivitie , but in Canaan , the Holy Land , the ancient Seat of their Fathers , and of his holy Worship , [ and shall chuse Ierusalem againe ] therein to establish his Service and Worship , after hee hath so long time seemed to reject it . Verse 12.

3. The third Apostrophe is generall to all : whether Enemies , that might boast of their Power , and threaten the perpetuall overthrow of the Iewes happinesse ; or unbeleeving Iewes , that would distrust Gods Promises , and argue unlikely hoods and impossibilities of their performance : Both these have their mouthes stopt by an awfull command , that enjoynes also their hearts to reverence and obedience , as well as their tongues to silence , [ Be silent O all Flesh , &c. ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 st , brag not , threaten not , dispute not , doubt not . The reasons are three :

1. They are but Flesh [ O all Flesh ] weake and ignorant Men , who may not compare their wisdome , or oppose their strength to Gods . 2. Hee is IEHOVAH [ before the Lord ] able and well-skill'd to bring to passe all his Promises . 3. Hee is alreadie come forth , to shew himselfe , for the salvation of his People : And who dares quatch in his presence , how-ever they durst make bold , when hee seemed to be absent , and out of hearing ? [ For hee is raysed up ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 awaked , as a man out of sleepe , Psal. 44.23 . [ out of his holy Habitation ] id est , Heaven ; as it is interpreted , Deut. 26.15 . from whence , God would now send helpe for his People : Or , the Temple ; which was likewise Gods * * 1. Sam. 2.29 . Habitation ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) And though now it were contemptible , not halfe built , &c. yet was it holy : and thence , as out of a strong Fort , God would shew himselfe , for the defence of his Church . Verse 13. That place of Habacuk 2.20 . carryes another meaning with it .

CHAP. III.

ANd he shewed me Iehoshua the High Priest , standing before the Angel of the Lord , and Satan stood at his right hand , to resist him .

2 And the Lord said unto Satan , The Lord reproove thee , O Satan : even the Lord that hath chosen Ierusalem , reproove thee . Is not this a Brand taken out of the Fire ?

3 Now Iehoshua was clothed with filthie Garments , and stood before the Angel .

4 And hee answered and spake unto those that stood before him , saying , Take away the filthie Garments from him . And unto him hee said , Behold , I have caused thine iniquitie to depart from thee , and I will clothe thee with change of Rayment .

5 And I said , Let them set a faire Diademe upon his head . So they set a faire Diademe upon his head , and clothed him with Garments , and the Angel of the Lord stood by .

6 And the Angel of the Lord testified unto Iehoshua , saying ,

7 Thus sayth the Lord of Hostes , If thou wilt walke in my Wayes , and keepe my Watch , thou shalt also judge mine House , and shalt also keepe my Courts , and I will give thee place among these that stand by .

8 Heare now , O Iehoshua the High Priest , thou and thy fellowes , that sit before thee : for they are monstrous Persons : But behold , I will bring foorth the Branch , my Servant .

9 For loe the Stone that I have layd before Iehoshua : upon one Stone shall be seven Eyes : behold , I will cut out the graving thereof , sayth the Lord of Hostes , and I will take away the iniquitie of this Land in one Day .

10 In that Day , sayth the Lord of Hostes , shall yee call every man his Neighbour under the Vine , and under the Figge-tree .

WHat the scope of this Vision is , Vision 4. is somewhat doubtfull . Some thinke it to be proposed as a comfort to the People , who tooke discouragement at the meanenesse and basenesse of the Priest-hood ; whose outward Pompe and Dignitie was not like unto that , before the Captivitie . True it is , the Priests in this Temple wanted some Ornaments they had in the first ; but yet it may be questioned , whether , all things considered , their state and splendor were not as much in the last , as the first Temple : But of this we shall see further in the sixt Chapter . Meane while , the Circumstances of this Chapter being layd together , the maine scope of the whole seemes to be this : That whereas there were many outward Enemies and corporall Distresses that hindered the Peoples prosperitie , whereof they much complayned , and against which , they received comfort by the former Visions ; there are , besides them , spirituall and invisible Enemies , lesse sensible indeed , but much more powerfull to procure the hurt of the Iewish State : These are , the Sinnes of People , and Priest ; and Satan , the Accuser , vehemently urging them against both , to the hinderance of any Blessing they might expect , and furtherance of their Punishments . Against these , God gives the Iewes comfort by this Vision ; namely , That although their sinnes might be objected against themselves and their Intercessor , the High Priest ; yet they had another High Priest , who would pleade their Cause , pardon their Sinnes , build up the Temple , and give Peace to his Church . This Vision hath two parts .

1. Touching the Type ; Iehoshua , the Iewish High Priest : against whom principally , Satan bends his Accusation , as that Person who stood betweene God and the People , to make intercession and attonement for them ; though also , through his side , he strike at the welfare of all the Church . In this part therefore we have to consider ,

1. The partie accused ; Iehoshua , the chiefe Priest . [ And he shewed me Iehoshua the High Priest . ]

2. The partie to whom he is accused ; that is , Christ , [ standing before the Angel of the Lord ] What ? as a Prisoner , arraigned and brought to the Barre by Satan ? That may be : But rather [ standing ] id est , * * 1 King . 10.5 . executing his Office , in offering Sacrifices and Prayers for the People . Such is Satans malice and impudencie , to hurt and hinder us most in our best imployments , and to accuse the Saints even to their best Friend , Christ Iesus : For hee is here meant , by the Angell of the Lord ; not any inferiour Angell , deputed as a Iudge in this Businesse , as some needlessely imagine .

3. The partie accusing ; that is , the Divell , [ and Satan ] the Enemie , the Adversarie and Accuser of the Brethren [ stood at his right hand ] Why ? Because the Accusation was as true , as vehement ; and so Satan had the upper hand : Psal. 109.6 . So , some . But rather metaphorically , Satan was as readie to hinder , as Iehoshua to set forwards the prosperitie of this poore People ; present at all turnes , to crosse his endevours , and to take the advantage of him . Now , the right hand being the proper instrument of doing any thing well and orderly , that side best fits him who is minded eyther to hinder or helpe * * Psal. 16.8 . & 109.31 . forward ones businesse , [ to resist him ] to frustrate his prayers and intercession , by interposing his most bitter Accusation against him and the Iewes . Verse 1. What this Accusation was , appeares plainely by the third and fourth Verses .

4. The Apologie and Defence that is made in behalfe of Iehoshua ; which consists of three parts .

1. A severe Rebuke of Satans malicious importunitie . [ And the Lord , IEHOVAH ] id est , Christ , the Patron as well as Iudge of his Saints [ said unto Satan , The Lord reproove , or rebuke thee , O Satan ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Matth. 8.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , restraine thy malice and furie , and stop this thy malicious Accusation . Hee doth not vouchsafe to argue the cause with Satan , but cuts him off short , with a vehement checke and reproofe . For , how-ever the Accusation might be true , yet by him it was maliciously and unseasonably urged . Which appeares by two Reasons Christ useth , why this Bill of Indictment should be presently throwne out of the Court of Heaven . 1. From Gods Election of this People , amongst whom to establish his Church ; which Satan most eagerly sought to annihilate , and so to worke their finall rejection at this present . [ even the Lord that hath chosen Ierusalem , reproove thee . ] A most emphaticall speech , and powerfull , to cut the sinewes of Satans Accusation . God had chosen Ierusalem , notwithstanding the many sinnes thereof : And should then their sinnes now make that void , which could not at first hinder Gods Choyse ? 2. From the Punishment which Iehoshua and Ierusalem had alreadie borne for their Iniquities . Had they scaped scot-free ? Nay : They have beene thorowly punished for their sinnes , by 70. yeeres miserie , whence they are but newly escaped . [ Is not this a Brand pluckt out of the Fire ? ] halfe burnt and wasted by the heat of Gods wrathfull displeasure ; but yet a Piece , Amos 4.11 . a Remnant preserved in mercie , from utter consumption . How cruelly then , and unjustly , doest thou , O Satan , seeke to re-kindle the fire of Gods Anger against this People ; and to throw them againe into the Flames , who were but now pluckt out of the Burning ? Verse 2. 2. The Absolution of Iehoshua , from Satans Accusation . He did truly lay many sinnes to his charge ; but Christ acquits him , by pardoning him . Iehoshua's guiltinesse is set downe in the third Verse , [ Now Iehoshua was clothed with filthie Garments ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vnderstand it , not of course and meane Attyre , not so glorious as the Garments of the Priests before the Captivitie ; for homely Apparrell may yet bee handsome : but of uncleane Apparrell , defiled with dirt and other filth ; for so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies : under which similitude was figured the sinnes and corruptions of Iehoshua himselfe , and the People , which also lay upon the High Priest . And , as filthie , stinking , rotten Ragges make the companie of one man loathsome to another ; so Satan hoped to render Ioshua and his Office abhominable before Christ . Notwithstanding yet , that he was so ill clad , we may see that [ He stood before the Angel ] Christ did not abhorre his presence , nor reject his service : so gracious is hee to respect his Saints , notwithstanding their many infirmities ; and to accept their obedience , though mingled and stayned with much corruption . The Chaldee paraphrases this place thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is ; Iehoshua had sonnes who tooke unto them Wives , that were not lawfull for the Priests to take . And accordingly , in the next Verse , hee expounds the taking away of the filthie Garments , the putting away of those Wives , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. But this is not all , though it may very well be one of those filthy Ragges and principall Sinnes objected by Satan , whereof both Priests and People were guiltie ; as appeares in Ezra , Chap. 9. & 10. And in the 18. Verse of the 10. Chapter it is plaine enough , that the sonnes of Iehoshua had married strange Wives : A fault in the father , to suffer them ; if not much more a fault , that hee himselfe had one : which , as Ierome sayth , is the opinion of the Hebrewes . Thus wee see Iehoshua is not guiltlesse : wee have therefore his Pardon in the next , Verse 4. whereof there is double declaration made unto him . 1. In a Type and signe of it : As the Sinnes were shadowed out by the filthy Garments ; so the Pardon , by the taking of them away . [ And he answered and spake to them that stood before him , Take away the filthie Garments from him . ] Christ commanded the Angels that waited on him , to strip Iehoshua of his Ragges . 2. Plainely , and in the Truth . Now the favour shewed him , is two-fold : 1. Remission of Sinnes , [ Behold ] viz. by that visible signe , [ I have caused thine iniquities ] the guilt and punishment of sinne [ to passe from thee ] to be done away . 2. Sanctification , in the bestowing of all sufficiencie of Grace , [ and I will clothe thee with change of Rayment ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mutatorijs . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 differs not much from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 This signifying more generally any Sute of Apparell , or , as wee speake , Holy-day Apparell , more costly than others , worne but seldome . Gen. 45.22 . Iudg. 14.14 . That properly signifies cleane and new Rayment , put on when others are put off . Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 puritatibus , justitijs , following the sense : in stead of the filthie Garments of Sinne , the pure and cleane Robe of Holinesse should be given unto him . Now in Scripture , the Graces of Sanctification are often compared to a Robe , or Garment . Some here , by change of Rayment , understand the Priests Garments , which were put on Iehoshua : but it stands not with the Antithesis in this place , nor with the next Verse , where his investiture in the Priestly Robes , is expressed . 3. The establishing and re-installing of Iehoshua in the Office of High Priest . Hee is not onely pardoned , and furnished with Grace for himselfe , but hath a further favour bestowed on him , to bee invested in the Robes of his Office ; and therewithall endued with such abilities , as might fit him for the execution thereof , to the common good . And so , is Satans Accusation quite frustrate , and takes no hold on the Priest , or People , to their hurt . Here wee are to note , 1. The Ceremonies of his Investiture : which are performed , 1. At the motion of Zacharie : who wished , that unto the former Garments , the Priestly Robes might also be added . [ And I said ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iunius renders it , Therefore I say ; as a continuation of the Angels speech : and Piscator , to the same sense , reading 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as on the contrarie , Chap. 4. verse 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 But the Prophet , taking occasion on the last words of the Angel , verse 4. might well interpose his heartie wish and desire , for the bestowing of the Priestly Ornaments : And the Angell graciously yeeldes unto it . [ Let them set a faeire Mitre upon his head ] The former Translators read , Diademe ; but that 's an Ornament for a King , the Mitre 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is for the Priest . 2. By the ministerie of Angels , [ and they set a faire Mitre upon his head , and clothed him with Garments ] viz. the rest of the High Priests Attyre . 3. In the presence of Christ : who is Master of these Ceremonies , the giver of this Honour to his Servant , the effect of this Leviticall Office . [ and the Angel of the Lord stood by ] to give order for what was to be done , to allow and ratifie the doing of it , to protect and assist his Servant against Satans furie . Verse 5. 2. The Patent of his Office : which is here declared and delivered to him before Witnesses , [ And the Angell of the Lord testified , or , protested to Iehoshua , saying , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 called * * as Gen. 43.3 . Witnesse upon his words , the Angels , and the Prophet there present , before whom he makes this declaration to the High Priest . Verse 6. The Patent consists of three Heads . 1. The Dutie and Condition to be performed on Iehoshua's part ; which hath two Branches : 1. The Observation of the Morall Law , in generall duties of Pietie and Holinesse . [ Thus sayth the Lord of Hostes , If thou-wilt walke in my wayes . ] 2. The Observation of all Leviticall Constitutions and speciall Services of the Priesthood , [ and if thou wilt keepe my Charge ] * * 1. Chron. 9.27 . Num. 8.16 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all things belonging to the Office of High Priest . A Minister must looke equally to himselfe and to his Charge . 2. The Dignitie which Iehoshua should enjoy : that is , the Government of the Temple , and chiefe administration of all things belonging to Gods Worship , [ then thou shalt also ] or , even thou also shalt [ judge my House ] id est , rule in the Temple ; the inferior * * R. D. Kimebl , & Targ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Priests being to doe every thing according to the command of the High Priest , who was to looke that every one did his Office . Whether the authoritie of the High Priest in Civill matters , Deut. 17. be here intimated , or no , Quaere . [ and thou shalt also keepe my Courts ] The same that the former , Synecdochicw̄s ; the Courts of the Priests and People being accounted a part of the Temple . How great a Dignitie the Office of the High Priest was , both before and after the Captivitie , easily appeares by * * 1. Sam. 2.27 . Heb. 5.4 . 2. Chron. 22.11 . Scripture , and other Stories . 3. The Reward of Iehoshua , for the faithfull execution of his Office : and that is , Eternall Life ; a place among the Angels in Heaven . [ And I will give thee Places to walke ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Targ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Itinera , Ambulationis ; allusively , to the Walkes and Galleries that were about the Temple . Not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ambulantes , as many reade it , making the sense thus ; I will give thee , from among these Angels , some to by thy Companions and Guardians , [ among these that stand by ] i.e. as the Chald. Paraph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among these Seraphins , or glorious * * Matth. 22.30 . Heb. 12.22 . Angels , here present .

Thus of the Typicall part of this Vision : We come to the second part of it .

2. Touching the Antitype . After Iehoshua , thus impleaded by Satan , is not onely pardoned , but moreover , singularly graced with many favours , for his private and the common good ; the Angell proceedes to declare unto him , what was the Fountaine of all this Mercie , whereunto tended this his Office , by whose meanes both Priesthood , Temple , and People should be restored and preserved . Now , this Person is our great High Priest , IESVS CHRIST , the Messias ; of whom , Iehoshua , and every Leviticall High Priest was but a shadow : Hee it is , by vertue of whose intercession the materiall Temple and mysticall Church shall be reared up , and defended . In this the Angels Propheticall Enarration touching the Messiah , we are to note ,

1. The Persons to whom it is made : They are , Iehoshua , and the other Priests . Who , though they are not said to appeare in this Vision ; yet , seeing the matter concerned them also , and for that Zacharie was to publish this Vision in the hearing of all the Priests and People , the Angell therefore directs his speech to the whole Colledge of Priests , though onely the Chiefe now stood attyred before him . [ Heare now , O Iehoshua the High Priest , thou and thy fellowes ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Amici , as Iunius ; Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Socij tui : that is , as Kimhi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the rest of the Priests ; who , though inferior in Office , yet were fellowes in service , and Types of Christ too . [ that sit before thee ] in Assemblies and Meetings , as Assessors before the President . The reason why he speakes unto these , is expressed in the next words , [ for they are men wondered at ] A difficult Clause . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Some construe it thus ; Men that seeke Signes and Wonders ; others , Men that are Signes and Types of future things ; others , Monstrous persons , id est , Men wondered at , as Monsters ; for that contemning the Opinion of the World , they beleeved God , and obeyed his Word , in those desperate Times : as Psal. 71.7 . Esa. 8.18 . Others , Men that have the gift of Prophesie , and fore-telling things to come . The third Opinion seems probable : and so , this shall be for the strengthening of their Faith . Haply it may be thus interpreted : These Priests were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , such as should be , by reason of their Place and Calling , skilfull in the knowledge of Figures and Types of things to come , and well to understand the meaning of those Ceremonies they were frequently busied about And then we must take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not Portentum , but Signum as it is also used , 2. Chron. 32.24 . for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there wee have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. King . 20.8 . & Es. 38.7 . But usually this word is taken for prodigious and miraculous Signes ; as Deut. 13.1 , 2. Ergo quaere .

2. The Description of CHRIST : Who is set foorth ,

1. By a double Title given unto him : Which are ,

1. Of a Branch . [ For behold , I will bring foorth my Servant , the Branch . ] So called , because out of the dead and withered Stocke of Davids House hee sprang foorth on a sudden , like a Branch or Sience out of a drie Tree . Though that Familie was obscure , and all the glorious Branches out off , even to the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as in Nabuchad . Dreame . Dan. 11.12 . Stumpe ; yet a Remainder there was , and Sappe enough therein , which in due time should sprout foorth into this Glorious , the last and greatest Ornament of that Kingly Familie . See Es. 11.1 . & 4.1 . Ier. 23.5 . & 33.15 . God , in most unlikely Times , and by most unlikely * * Dan. 2.34 . Meanes , can bring his purpose to passe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 heere is translated by the Seventie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : and Rib. would have that place , Luk. 1.78 . to allude to that Translation . But it signifies properly 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Es. 11.1 . [ my Servant ] though a Sonne by Nature , yet a Servant by Office of Mediation for our sakes . Verse 8.

2. Of a Stone . Which Title is attributed to Christ , because he is the Foundation and Corner Stone of his Church , Es. 28.16 . whereupon the whole Building is reared and coupled . [ For behold the Stone that I have layd before Iehoshua ] The Anagoge to Christ , is heere taken from the Temple now in building , whose Foundation was now layd before Iehoshua and Zerubbabel , the chiefe * * Hag. 1.14 . Overseers of the Worke. The Angell then pointing to some principall Stone therein , informes Iehoshua , that there is a further Mysterie in it : the Ground-worke of the Materiall , signifies the Foundation of the Spirituall Temple ; not to be layd by the industrie of Artificers , but by Gods handie-worke . [ I have layd . ]

2. By a two-fold Propertie , in reference to the latter Title .

1. Providence and * * Esa. 11.2 , 3. Wisedome in the Gouernment of his Church . Christ is a Stone , for strength and firmenesse , yet not a dead and senselesse ( as those of the Temple ) but a living Stone , full of Eyes , and endued with the sharpest Sight . [ upon one Stone shall be seven Eyes ] Some understand it passively ; All mens Eyes shall looke towards Christ ; or , * * Sanct. God shall with curious diligence polish this Stone , referring it to the next Clause : But these senses fit not this place : It is more naturall , and cleare , to take Eyes , for Providence ; and Seven , for Perfection and Sufficiencie : so the meaning shall be ; 25 Rev. 5.6 . Christ hath all sufficiencie of Wisedome and Councell , not onely to lay a Foundation , but also to build up his Church , and to rule it in the best order . 2. The absolute Perfection of all Grace in himselfe , who had the Spirit without measure . Though men might judge this Stone too too rude and rough to be put in the Building , and therefore reject it ; yet God would make it not onely the Head of the Corner , but so polish it , that it should be , as the Principall , so the most Beautifull Stone of the whole Building . [ Behold , I will engrave the graving thereof , sayth the Lord of Hostes ] An allusion to the graved and carved Stones of the Temple , whose costly workemanship did in some sort shadow out the excellencie of Christs Endowments : but yet these doe so farre exceede the other , as God is a more cunning Workeman than man ; [ I will grave it ] as Psal. 45.7 . Some interprete this Graving , of the Wounds of Christ , which are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 caelatura corporis ejus pulcherrima . But this is not the full meaning of the place , though the next Clause doe in part imply it .

3. By two Apotelesmata , and effects of the Priesthood of Christ .

1. Remission of Sinnes , by the Sacrifice of Himselfe . [ And I will remove the Iniquitie ] Guilt and Punishment of Sinne [ of that Land ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Which Land ? The Church ; typified by the Land of Canaan : to the inhabitants whereof , pardon is now promised [ in one Day ] by one all-sufficient Sacrifie , once offered , in opposition to the Legall Sacrifices , every day repeated . Verse 9.

2. Peace of Conscience , through justification by Faith . [ In that Day , sayth the Lord of Hostes , shall yee call every man his Neighbour under the Vine , and under the Figge-tree . ] These Trees have broad leaves , and yeeld a coole shadow , very pleasant in those hot Countries : and therefore under them they had their Arbors , wherein they made their banquetings and invitations of their Neighbours , in the times of publique peace , of securitie of the State ; as 1. King . 4.24 , 25 ▪ Vnder which Figure , is represented the true ●●●●ituall Peace of the Church , which it enjoyeth with God , through the Reconciliation made by Christ . See Hag. 2.9 . Micah 4.4 . Is. 2.4 . Hos. 2.18 . Albeit we need not quite reject the literall meaning ; considering that Christ , the Prince of Peace , when hee came into the World , brought with him , as Peace for the Church with God , so quietnesse for the State , from Warres and Troubles , both to Iudaea and other parts of the World . Further , the words seeme to imply another effect in the Godly , viz. Charitie towards others ; themselves being converted and reconciled to God , shall studie to convert others . [ Ye shall call ] Sed quaere .

CHAP. IIII.

ANd the Angell that talked with me , came againe and waked me , as a man that is raysed out of his sleepe .

2 And said unto me , What seest thou ? And I said , I have looked , and behold , a Candlesticke all of Gold , with a Bowle upon the top of it , and his seven Lampes therein , and seven Pipes to the Lampes , which were upon the top thereof .

3 And two Olive Trees over it , one upon the right side of the Bowle , and the other upon the left side thereof .

4 So I answered , and spake to the Angel that talked with me , saying , What are these , my Lord ?

5 Then the Angel that talked with me , answered , and said unto me , Knowest thou not what these be ? And I said , No , my Lord .

6 Then he answered , and spake unto me , saying , This is the word of the Lord unto Zerubbabel , saying , Neither by an Armie nor strength , but by my Spirit , sayth the Lord of Hostes .

7 Who art thou , 〈…〉 Mountaine , before Zerubbabel ? thou shalt be a Plaine , and 〈◊〉 shall bring foorth the Head Stone thereof , with shoutings , crying , Grace , grace unto it .

8 Moreover , the word of the Lord came unto me , saying ,

9 The hands of Zerubbabel have layd the Foundation of this House : his hands shall also finish it , and thou shalt know that the Lord of Hostes hath sent me unto you .

10 For who hath despised the day of the small things ? but they shall rejoyce , and shall see the Stone of Tinne in the hand of Zerubbabel : these seven are the Eyes of the Lord , which goe thorow the whole world .

11 Then answered I , and said unto him , What are these two Olive . Trees , upon the right and upon the left side thereof ?

12 And I spake moreover , and said unto him , What be these two Olive Branches , which through the two Golden Pipes emptie themselves into the Gold ?

13 And hee answered me , and said , Knowest thou not what these be ? And I said , No , my Lord .

14 Then said he , These are the two Olive Branches , that stand with the Ruler of the whole Earth .

Vision 5. THe Scope of this Vision , is to shew , that Gods grace onely is sufficient for his Church , to repayre and maintaine the same , without all other meanes , against all opposition of Man . A Vision needfull for the Comfort of this poore People , whose Weakenesses and Dangers were so great , that it made them doubt , how it was possible for their State ever to be restored ; or if restored , how it should be defended . Wherefore , in this most heavenly Revelation , God makes it appeare to the Prophet , and by him , to the People , That it is not Iehoshua's nor Zerubbabels , nor all their strength , which must reare up the Building of his Church and Temple ; and , that it is not the force of any Enemie which shall hinder it . Gods gracious Power would advance this Worke , by the weakest Meanes , against the strongest Resistance . Which is set forth under the similitude of a Candlesticke , whose Lights are kept burning without any artificiall meanes , by such Oyle as naturally flowes from two ever-living Olive Trees , that stand over the Candlesticke . To come to the explication of this Vision , we have to note in this Chapter three parts .

1. A preparation of the Prophet , to attend and heede this Vision : Who eyther , through humane infirmitie , was now growne wearie and dulled with continued Visions ; or , having his minde wholly taken up in the contemplation of the excellent Mysteries of the three former , had need be as it were jogg'd , and put in minde to turne his thoughts , to consider of this fourth Revelation . [ And the Angell that talked with me , came againe ] id est , the fourth time admonished me to behold another Vision of God , [ and waked me , as a man that is wakened out of his sleepe ] id est , rowsed up my wearie and distracted thoughts , to fresh and further attention . These Visions were shewne to Zacharie in the Night , when hee was asleepe , as touching his body . See then how weake and ill-disposed even our most noble and immortall part is , to be long imployed in heavenly matters , even then when it is least busied in earthly affaires . Verse 1. [ And said unto me , What seest thou ? and I said , I have looked ] carefully viewed the sight , [ and behold ] the Vision is thus . 2. The Vision it selfe : which is plainely expressed in the second & third Verses . [ a Candlesticke ] The Church in Scripture is often compared to a Candlesticke , by allusion to the Candlesticke in the Tabernacle and Temple , which was a type of it , [ all of Gold ] without mixture of baser Metall ; a type of the Churches puritie , in Doctrine and Manners . [ with a Bowle ] Hee describes the parts of the Candlesticke : first , the Bowle , which was on the top of the shaft of the Candlesticke , [ a Bowle ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies * * Cant. 4.12 . Iudg. 1.15 . Scaturigo , or Fons ; metaphorically , * * Eccles. 12.6 . Phialae , Lecythus , Peluis , an Oyle-Vessell , a Chrismaterie , or Oyle-Cruet ; whence , as out of a Fountaine , Oyle or other Liquor is powred . Some render it Lenticula , and Discus rotundus , and that properly enough . Sanctius , who followes others , is here , with them , foulely deceived , in rendering this word , Lampas ; imagining , that there were eight Lampes upon this Candlesticke , seven in a circle round about , and one in the middest , upon the top of a Bowle : whereas the Text clearely speakes but of seven , [ upon the top of it ] viz. of the Scapus , or Shaft : the other parts follow , [ and his seven Lampes thereon , and seven Pipes to the soven Lampes ] Pipes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Evacuatoria , Infusoria , or Infundibula , though not so properly here , as the first : these Pipes emptied the Oyle out of the Bowle , and conueyed it to the Match or Wieke of the Lampe , [ which were upon the top thereof ] round about the Bowle . This of the Candlesticke : The next part of the Vision , is of the Olive Trees . [ and two Olive Trees by it ] Sanctius makes much adoe heere , what Olive Trees these were , and how situated . Hee imagines , that these Olive Trees shewen to Zacharie , appeared not in the true nature and colour of the Olive Tree , but were all of Gold , as the Candlesticke was ; and that they were not situated severally from the Candlesticke , but were wrought in and upon the Bowle , after the fashion of embossed Worke ( Emblemata ) as Goldsmiths of * * As in Anacreons drunken Cup , Ode 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Virg. Eclog. 3. Pocula ponam , &c. Mart. Ep. l. 8.50 . l. 3.26 . Treh . Poll. in Claudie . ancient and later times use to doe upon Cups , and other Vessels , whereon they frame the shapes of Vines , and other Trees or Beasts , &c. But he troubles us with needlesse Speculations , and not consonant to all the Circumstances of this Vision : For by the twelfth Verse it appeares plaine enough , that these appeared like true Olive Trees , in their native hue , dropping downe Oyle into the Bowle : And that the Branches of these Trees hung over the Candlesticke , and were not graven or imbossed on the side of the Bowle , appeares by the two Golden Pipes on the top of the Bowle , which received into them two streames of Oyle , falling downe from the Berries of the Olive Trees . These two Pipes Sanctius leaves out , in his description of this Candlesticke : and so , by mistaking here , and before , by adding one Lampe more to the seven , quite darkens the Light and cleare declaration of this Vision ; as may be seene by his Explication and Type or Patterne he maketh of the Candlesticke . Wee need not pervert the plaine meaning : There were two Olive Trees , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 eyther ( juxta ) hard besides the Candlesticke , which stood in the middest , betweene two Olive Trees , growing on each side ; and so the Article shall be referred to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Or ( super ) the Bowle , the Olive Trees appearing to grow out upon each side , [ one upon the right side of the Bowle , and the other upon the left side thereof . ] The former interpretation I rather chuse , which referres the Article ( it ) to the whole Candlesticke , not to the Bowle , agreeably to the eleventh Verse follwing . That all may be the more clearely discerned , I have caused the Type of this Vision to be drawne forth , so farre as wee may ghesse at that which Zacharie plainely saw : As it appeareth in this next Leafe infolded .

And this is the Vision : next followes ,

3. The Interpretation of this Vision . Wherein wee may goe no further than the Angell hath gone before us , nor ought to seeke out curious Explications of every part of the Candlesticke , his Bowle , his Lampes , his Pipes , &c. but rest wee in that Interpretation which is made touching the maine scope , without venturing any further . The Interpretation then is ,

1. Generall , of the whole Vision , to the eleventh Verse . In which part we have expressed ,

1. The Occasion of it : First , in Zacharies question , desiring to know the meaning of the Vision . [ So I answered , &c. What are these , my Lord ? ] Verse 4. Secondly , in the Angels answere , by way of another question , as it were blaming his ignorance , and stirring him up to heed the interpretation . Then the Angell , &c. Knowest thou not what these be ? ] Whereto we have Zacharies ingenious confession of his ignorance , [ And I said , No , my Lord. ] Verse 5.

The Vision of the golden CANDLESTICK , &c. mentioned , Zach. 4.

Explained by William Pemble .

Place this at Folio 50.

This briefe and generall Promise is branched forth into two parts .

1. The Removall of all impediments of the restauration of the Church : Which , though to the Iewes they seemed invincible , should yet by Gods Power bee overcome and taken away . This is expressed by an interrogative Apostrophe to the Enemie , [ Who art thou , O great Mountaine ? ] A Question full of scorne , and contempt of the Enemies Mightinesse ; who thought themselves , and were so deemed by the Iewes , to be great Mountaines , unpassable , * * Such were Sanballat , &c. Neh. 4.1 , 2 , 3. inaccessible , such as could over-looke and over-top the low and poore estate of the Iewes . But yet what are they , when they oppose God and his Servants , armed with his Power ? There is nothing so highly advanced , but he will abase it : as it followes in the next Clause , containing a Threatening against the Adversarie , [ before Zerubbabel ] assisted with Gods Spirit [ thou shalt become a Plaine ] as easie to passe and march over , as a Plaine and even Champaigne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Some put the Note of Interrogation after Zerubbabel , [ Who art thou , O great Mountaine , before Zerubbabel ? &c. ] but the sense is the same . 2. The accomplishment and finishing of the Worke then in hand , viz. the re-edification of the Temple : which went but slowly forward ; so many Lets , so few Helpes there were then . Notwithstanding all that , God promiseth , by his helpe it shall be finisht , to the last Stone . [ And he ] Zerubbabel , the chiefe Over-seer of this Worke [ shall bring foorth ] lay on ; or cause to be layd on , in open view . Haply there is an allusion to that Custome , when at the Foundation and finishing of great publique Buildings , the chiefe Magistrate is present at the laying of the first and last Stone ; and it may be , doth it himselfe . [ the Head Stone thereof , ] or Top-Stone ; which being layd on , the Worke is finished , [ with shoutings ] * * Iob. 39.10 . Es. 22.2 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Acclamations and joyfull Out-cryes should be made by the People , at the finishing of the Temple . Sanctius , * * As he doth generally , and so troubles his Readers with a number of frivolous and wrested interpretations . striving to make good the Translation of the Seventie , and Ierome , who render the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and exaquabit gratia●● , runnes himselfe into needlesse Conceits , about the equalitie of this Temples Glorie , and the first ; and the equalitie of Grace , under the Gospel , with that under the Law , &c. things not meant here : Where , the intent is to shew , that the Iewes should rejoyce , when they should see the Temple finished ; and testifie this their gladnesse , by * * As men doe at Threatres , in Harvest , and other like publike occasions : and as this People did , at the laying of the foundation of this Temple , Ezra 3.11 . shoutings and heartie wishes for the prosperitie of that Place , [ crying , * * Phrasis in samiliaribus Iudaorum scriptis ufitatissima quando summas alicui gratias agere volunt , saith Bundorf . verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grace , Grace unto it ] Faeliciter , All happinesse betide it , Peace and prosperitie abide with it , Long may it stand , and flourish : or thus ; Gods Favour and Grace maintaine and preserve this House , as his Grace , and not our Strength , hath finished it . Verse 7.

This second part of the Promise , touching the re-building of the Temple , is further amplified and confirmed to these distrustfull and unbeleeving Iewes .

1. By a second and most plaine Repetition of the Promise it selfe . [ Moreover , the word of the Lord came unto me ] to Zacharie , [ saying , The hands of Zerubbabel have layd the Foundations of this House ] Ezra 3. [ and his hands shall finish it , ] Ezra 6.15 . And this Promise now is so plaine and cleare , as none ought to doubt of it , [ and thou shalt know , &c. ] as Chap. 2.11 . Vers. 8 , 9.

2. By an Argument drawne from the Providence of God , and his perpetuall Care , in the preservation of his Church : which is set downe , in opposition to the Iewes distrust and infidelitie . If Gods Eye be watchfull over you , for the advancement of your welfare , you ought not ( as you doe ) take occasion of distrust and discouragement at the unlikely beginnings of things , which shall in time grow to great perfection . But , &c. This is the Argument and scope of the Verse , though the Propositions are somewhat inverted : For the Interpretation , take we the parts as they lye .

1. The Iewes Vnbeliefe , with its Cause , set downe in a Question , which is left to themselves to answere , [ For who hath despised the day of small things ? ] Why , that had many : They were clearely guiltie , and could not but confesse it , Ezr. 3. how unseasonably and immoderately they tooke on , weeping and lamenting at the laying of the Foundation of the Temple . This their sorrow , was a fruit of their distrustfull and unbelieuing hearts ; mis-giving them , that these poore beginnings would come to nothing in the end . And therefore their griefe was also mingled with contempt and disdaine , they * * As appeares also , Hagg. 2.3 . Is it not in your eyes as nothing ? slighted and made little reckoning of that which was yet done in the Worke of the Temple . Rightly then are they here questioned in this tearme , Who hath despised ? though wee finde directly , they did but grieve . God judgeth otherwise of our carnall affections , than wee our selves . The reason of their fainting , is in the next words , [ the day of small things ? ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 foemin , pro neutro , parvorum , viz. principiorum ; the meane and poore beginnings of the Temples Foundation , which they conceived would never come to any perfection , and glorious accomplishment : mistaking the manner of Gods proceeding , who out of meanest principles rayses matters of greatest moment .

2. The Ioy which even those discouraged Iewes should conceive , by the progresse and finishing of this Worke. [ * * ( But ) not ( for ) as the former Translat . and the Antithesis shewes . But they shall rejoyce ] as much as they sorrowed ; and , notwithstanding their Vnbeliefe , [ shall see the Plummet in the hand of Zerubbabel ] id est , shall see the Worke goe forward , and finished , by the command and direction of Zerubbabel their Prince ; whom here he compares to an Architect , with a Plummet , Plumbe-Line , or Levell , busily imployed in laying of Stones square , levell , and perpendicular : For Over-seers and Commanders doe as much as the Workemen themselves , in any businesse . Iunius reades it , [ Lapidem perpendiculum , ] and by it , understands the Top-Stone , mentioned before , Verse 7. But I rather follow our last Translators , rendering it [ Plummet ] according to the Chaldee and Kimhi , who interprete 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Libramentum , Perpendiculum , Amussis . The former Translators turne it verbatim , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ the * * In the same sense , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Stone , is often taken for a Weight , or Measure . Esa. 34.11 . Deut. 25.13 . Stone of Tinne ] because the weight of Plumbe-Lines are usually made of Tinne , or of Lead .

3. The Cause of their Ioy , and the Temples Restauration , viz. Gods watchfull Providence , alwayes imployed for the good of his Church and People ; [ with those Seven ] they should see the Temple reared up , by the command of Zerubbabel ; but it should come to passe , by the aid of those Seven : What Seven ? The next words tell us , [ They are the Eyes of the Lord , which runne to and fro thorow the whole Earth : ] his All-seeing Providence ; from which , nothing is hid that is done , from one end of the Earth unto the other . Not Zerubbabels Policie , but Gods Wisedome , should finish the Building of Gods House . This Verse hath reference to the ninth Verse of the third Chapter , as is not to be applyed , as I take it , eyther to the seven Lampes of the Candlesticke ; or to seven Angels , the Ministers of Gods provident Government of the World ; who , as Magistrates of Kings , so they shall be called * * Hesych . verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And this of the generall Interpretation of the whole Vision : now followes ,

2. The Particular Explication of the second part of this Vision , touching the two Olive Trees : wherein wee have , as before ,

1. Zacharies Question , requiring a more particular Explication , 1. Of the two Olive Trees , [ Then answered I , &c. What are these two Olive Trees , &c. ] Verse 11. 2. Of the two Olive Branches , bigger and more notable than the rest , from whence the Oyle dropped , [ and I answered , and said , &c. What be these two Olive Branches ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spicae Olearum , that is , as Kimhi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 two little Boughes or Branches of the Olive , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hanging over the two Golden Pipes : Which are * compared to two Eares of Corne , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kimhi in locum . because they were full of Olive Berries , as these are of Graines . Iunius renders it ( Baccae ) Berries : Which Interpretation , Bundorfius verb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 allowes of , and confirmes , from the different Vowell , which in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Spicae , is alwayes Chateph Camets ; but heere , for Baccae , is with Chateph Patach , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is not much materiall , which Translation we follow : if Branches , the Oyle came out of the Berries ; if Berries , they hung upon the Branches : [ which through ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Sanctius reades it , ad latus , by the fides , as the word is sometime taken : and thence , erres in his description of the Candlesticke . per Manum , id est , Ministerio , by the helpe of [ the Golden Pipes ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tubi , Canales : A word onely used in this place ; but it seemes plainely to bee derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Emissarium , Canalis , a Pipe , thorow which Water is let foorth , Psal. 42.7 . 2. Sam. 5.8 . The Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rostra , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Seventie , Emunctoria : but not so properly ; because these Pipes were to convey Oyle into the Vessell , and not out of it . [ emptie the Golden Oyle ] Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Gold , that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rab. Schelomo on this place . * the Oyle ; of a bright , cleare , and glistering colour ; as in the like sense , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used , Iob. 37.21 . Gold commeth out of the North ; id est , faire and cleare Weather : [ out of themselves ] by a supernaturall defluxe , without artificiall meanes . Verse 12. 2. The Angels Answere : 1. Exciting Zacharie to attention , by questioning his ignorance . [ And hee answered , &c. ] Verse 13. as before , Verse 5. 2. Interpreting unto him both parts of his Question , in one Answere . [ Thou said he , These are the two annointed Ones . ] Who these are , is much doubted . Some would have them to bee the two Witnesses , Rev. 11. viz. as they interprete , Enoch and Elias : others , Zerubbabel and Ioshua , the Prince and Priest , both annointed with Oyle ; as Rab. Schelomo , and Kimchi : others , Peter and Paul : others , the Churches of the Iewes and Gentiles . But they erre all from the right meaning : Nor can any of these bee the cause of the Churches preservation , as these Olive Trees were of the maintenance of these Lampes in the Candlesticke . Shall we rest on Iunius exposition ? thus , [ These are two annointed ones ] duae * * What ? Bacc●● , or Oleae , or both . Oleosae , id est , the divers Graces of Gods Spirit , which , from God , are continually powred on the Church , through Christ , by [ Pipes ] id est , such meanes as hee best pleases . [ that stand before the Lord of the whole Earth ] quae permanent , that remaine , sayth Iunius , id est , which Graces are and abide in Christ in all fulnesse ; and out of him , flow foorth upon the Church , in such a measure as befits every part . A probable exposition . Yet it may be doubted , whether here be not to be understood by these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filios Olei , some Persons , and not Graces , which wee cannot so well call [ annointed ones ] as our last Translators reade it , being properly a part of that annointing where of S. Iohn speakes , 1. Ioh. 2.20 . and the rather , for that some kind of Ministration of these Persons annointed , is implyed ; in that they are sayd to stand ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) before the Ruler of the World : as after , Chap. 6. verse 5. But then , who these Persons are ; whether Christ , and the Comforter ; or , Christ in his two Natures ; or , Christ in his two Offices , of King , of Priest of his Church ; or how else , Quaere .

CHAP. V.

THen I turned me , and lifted up mine eyes , and looked , and behold , a flying Booke .

2 And hee said unto mee , what seest thou ? And I answered , I see a flying Booke : the length thereof is twentie Cubites , and the breadth thereof ten Cubites .

3 Then said he unto me , This is the Curse that goeth foorth over the whole Earth : for every one that stealeth , shall be cut off as well on this side , as on that : and every one that sweareth , shall be cut off as well on this side , as on that .

4 I will bring it foorth , sayth the Lord of Hostes , and it shall enter into the house of the Thiefe , and into the house of him that falsely sweareth by my Name : and it shall remaine in the middes of his house , and shall consume it , with the Timber thereof , and Stones thereof .

5 Then the Angel that talked with me , went foorth , and said unto me , Lift up now thine eyes , and see , what is this that goeth foorth .

6 And I said , What is it ? And hee said , This is an Ephah , that goeth foorth . Hee said moreover , This is the sight of them , thorow all the Earth .

7 And behold , there was lift up a Talent of Lead : and this is a Woman that sitteth in the middes of the Ephah .

8 And hee said , This is Wickednesse , and hee cast it into the middes of the Ephah , and hee cast the weight of Lead upon the mouth thereof .

9 Then lift I up mine eyes , and looked : and behold , there came out two women , and the winde was in their wings ( for they had wings like the wings of a Storke ) and they lift up the Ephah betweene the Earth and the Heaven .

10 Then said I to the Angel that talked with me , Whither doe these beare the Ephah ?

11 And he said unto me , To build it an House in the Land of Shinar , and it shall be established and set there upon her owne place .

Vision 6. THe former Visions , were Revelations of Gods favour and mercie to this People : this , and the next , are denunciations of Iudgement . For , albeit God , for his Mercie and Elections sake , did purpose to establish his Church amongst this People , and to restore their State againe ; yet he gives them to understand , that hee favours not the finnes and corruptions wherewith they were then infected , but would severely punish them for the present ; and , if they grew more ranke and ripe in Rebellion , would utterly subvert them , when they had fulfilled the Measure of their Iniquitie . This , I take it , is the Scope of these two Visions , in this fift Chapter . Let us consider them severally . For the former , we have its ,

1. Description : There is presented to the Prophets view a flying Rowle , of a great length and breadth ; which hee , turning himselfe about , first sees , Verse 1. and then more exactly observes the fashion of it , Verse 2 [ And he said , &c. I see a flying Rowle ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Volumen , the Booke of the Law , wherein the Curse and punishment of sinnes was set downe . Which Booke was not written as ours are , in severall Leaves , but according to the * * Psal. 40.7 . Ier. 36.2 . Luk. 4.17 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ezek. — 9 , 10. Customes of those Times , in one large Scrowle of * * Ergo Aquila and Theod. render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Parchment , or other matter , which was rowled up together , like the Webbe upon the Pinne . The Seventie turne it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Falx , a Sythe ; mistaking it , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ Flying ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it appeared in the Ayre unfolded and spread abroad , fleeting along swiftly , like a Bird readie to seize on her prey . [ The length thereof is twentie Cubites , the breadth thereof ten Cubites ] A large Rowle , ten Yards long , and five broad : but it is to shew , the Law hath Curses and Punishments enow for every sinne and sinner : there is no escaping , it is long enough and broad enough to meet with transgressors everie way . Some understand this , of the measure God keepes , in punishing proportionably to the sinne . Verse 2.

2. Exposition of the Vision , briefly delivered in these words , [ Then he said unto me , This is the Curse , ] id est , the Punishment threatened by the Law . For the Curse of the Law , is the Punishment it denounceth against offendors [ that goeth foorth ] is to be executed [ over the face of the whole Earth ] eyther upon the whole Land of Israel , or more generally , upon the whole World : The Gentiles , that sinne without the Law , being yet lyable to the Punishments of the Law . This Curse is particularly amplified ,

1. By instance of some speciall sinnes ; against which , the Curse is particularly threatened . Many other foule Enormities there were in the Iewish State at this time ; as , Marriage of strange Wives , unlawfull and cruell Divorces of their Wives , * * Molachie per tutum . Sabbath-breaking , and open contempt of Gods Worship ; * * Nehem. 5. Crueltie and unmercifulnesse towards their poore Brethren , &c. but two onely are named , though foule and grosse ones .

1. Theeverie , and Sacriledge : For this kinde of Robbing I take to be principally meant heere , whereof also Malachie complayneth , Chap. 3.8 . and Nehemiah , Chap. 13.10 . though all kinde of unjust defrauding be not to be excluded . [ For everie one that stealeth , shall be cut off ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 excindetur , vacuus erit , sive eversus ; as , Es. 3.26 . Ionathan , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Percussus , Caesus : and the Seventie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , [ as on this side , according to it ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 There may bee given two interpretations of this Phrase : eyther thus ; The Theefe shall bee cut off , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , from hence , out of this place , out of Ierusalem ; God will not spare his owne People , if they sinne more than others : Or thus , taking in the next Clause ; The Theefe shall be cut off , * * So 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hinc inde . Exod. 17.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 on this side , and the Swearer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 on that side , id est , one as well as another , all shall be punished 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to it , viz. the Volume , and Curse therein described . This latter sense and construction I rather follow : For , as touching Kimhi's interpretation , That the Rowle was written on the one side against the Theefe , on the other against the Swearer , &c. it is a Rabbinicall Toy . The Translation of learned Iunius in this place , sounds somewhat harsh , [ Quia quisquis furatur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ex hoc [ Populo ] ut illa , innocentem se asserit , &c. ] Who so steales amongst this People , The French reade it almost the same way , but yet to better sense , [ Car qui conque d'c●tre ce peuple-ci d●s●obbe , est aussi net qu'●lle , &c. ] id est , Whoso among this People , stealeth , is even as innocent as that or they , viz. the Gentiles dwelling in other parts of the World : taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 passively in Niphal , and in its usuall signification . Et de hoc quaere . counts himselfe guiltlesse , as that , viz. as other Nations , who defend and justifie their sinnes . Which rendering seemes not justifiable , neyther by the scope of the Text , nor by the Times ; which , though they were corrupt , yet wee cannot thinke were come to that height in sinning , as to count Sacriledge and Perjurie no sinnes : Neyther did the Gentiles so esteeme of them . 2. Perjurie and false Swearing , [ and hee that sweareth ] viz. falsely , by the Name of God , as Verse sequ . [ shall bee cut off , &c. ] as before . Verse . 3.

2. By the Author and Executor of this Curse , viz. God himselfe , [ I will bring it foorth , sayth the Lord of Hostes ] God will see his owne Law executed .

3. By the Manner of inflicting this Punishment : which hath three degrees .

1. [ It shall enter into the house of the Theefe and Swearer , ] It shall inevitably seize upon them ; even there , where they thinke themselves most secure . 2. [ And it shall remaine in the middest of his house , ] He shall neyther keepe it out , nor drive it out , so long as the sinne remaines unrepented , and unreformed ; Gods judgement , that hath seized on his Person , or Family , shall abide upon him and them . 3. [ And shall consume it , Vid. Chrysost. Ho●n . 15. ad Pop. Antioch . with the Timber thereof , and Stones thereof . ] Shall bring to utter ruine them and their whole Estates , which they have got together by Rapine , Sacriledge , and Perjurie . Verse 4.

Vision 7. Not to reckon up the divers Conjectures of Interpreters , touching the Scope of this Vision ; that which I take to be most plaine , and directly intended , is , The extirpation and finall dispersion of the Iewes out of their owne Land , when the Measure of their Iniquities and Rebellions should come to the full . The former , threatened Punishment to particular Persons ; this , to the whole State . The Vision is obscure and darke : yet all Circumstances pondered , that appeares to be the drift of it . Which , it seemes , is purposely set out in hard and mysterious Figures , lest the plaine denunciation of the second overthrow of Temple and State , might discourage them too much , to goe forward in the present restauration of both . Let us come to the Vision it selfe : which is described by its parts and severall interpretations , joyned thereto .

1. Of the Ephah . The Prophet , admonished by the Angell , lookes , and sees somewhat mooving , but knowes not what it is , Vers. 5 , 6. Whereupon the Angell tells him ,

1. What it is : [ And he said , This is an Ephah , that goeth foorth : ] An Ephah ; properly the greatest drie Measure among the Iewes , containing ten Homers , Exod. 16. vlt. And generally , for any Measure whatsoever , Deut. 25.14 . It may here bee taken eyther way . [ goeth foorth ] appeareth to moove forwards .

2. What is meant by it : [ Hee said moreover , This is their resemblance thorowout all the Earth , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A Clause that much troubles Interpreters : who yet , for the most and best part , understand this , Oculus earum , passively for the Eye of Gods Providence and Knowledge , So Calv Pise . Iunius , and the French , [ Cest Coe●● q●● j'ay sur eux●●t●te 〈…〉 and our old Translators , to the same sense . whereby he takes an exact account of all Wickednesse committed : and , however wicked men would sinne without measure , prescribes unto all , Limits and Bounds , beyond which they shall not passe ; whereunto when they are come , they shall be surely punished . So the interpretation shall be thus : [ This ] viz. Ephah , [ is their Eye ] id est , the Measure of their Iniquitie , determined upon the Iewes , by the all-knowing and all-disposing Providence of God , whose Eyes are upon them [ in all the Earth ] in every Coast and Quarter observing their doings , and how every ones sinnes fill up the common Measure . This interpretation , though it containe no absurditie , and is consonant to other * * Gen. 15.16 . Matth. 23.32 . Esa. 1.4 . 1. Pet. 3.20 . cum Gen. 6.3 . Scriptures ; teaching us , that God long expects a sinner , or sinfull States amendment , proceeding not to Punishment , till Iniquitie come to its full Ripenesse : yet me thinkes , in this place , it sounds scarce full enough . And our last Translators give occasion to looke further : who render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ their Resemblance ] taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in that signification which is not usuall , viz. for an outward shape , colour , appearance , or likenesse of any * * as Lev. 13.55 . Ezek. 1.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thing . But how was the Ephah a resemblance of the Iewes ? Haply thus : The Ephah is an Instrument used in Buying and Selling ; and so may by a Synecdoche speciet , signifie all manner of unrighteous dealing , which the Iewes commonly used throughout that whole Countrey . Some likelyhood there is for this , if wee have relation to the former Vision , touching their The everie and Perjurie . And because the Targum thus paraphrases it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , These are the People which bought and sold by false Measures . But yet this satisfies not . Ergo quaere .

2. Of a Talent of Lead , [ And behold , there was lift up a Talent of Lead ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we take eyther properly for a Talent , which weighed 3000. * * Exod. 38.25 , 26. Shekels , or 125. pound ; or more generally , for a Piece or Masse of Lead , made broad and flat , to cover the Ephah . This Weight of Lead was lift up , and hung over the Ephah .

3. Of a Woman sitting in the Ephah , [ And this is a Woman that sitteth in the middest of the Ephah . ] Verse 7. What this Woman was , and wherefore the Talent of Lead served , the Angell shewes in the next Verse . [ And he said , This is Wickednesse ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Affliction , say some : who thereupon take the Scope of this Vision to be the Translation of the Iewes Afflictions , and Troubles , which they had long endured , from them unto their Enemies , especially the Babylonians . But besides , that the acception of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Trouble and Disquietnesse , is very * * Iob. 34.29 . 1. Sam. 14.47 . rare in the Scriptures , it agrees not well with all the Circumstances of the Vision . Wherefore take wee it in the ordinarie signification , for Wickednesse , Impietie , Sinfulnesse ; and then , this Woman is a Figure of the whole sinfull Nation of the Iewes ; whom God would punish , for their extreame Impieties and Corruptions . It is but curiositie , to enquire , why Wickednesse , or a wicked People , The two states of Israel and Iuda figured by two Women . Ezek. 23. is represented by a Woman . Sinne came by a Woman , Women are more sinfull than Men ; Sinne takes away the strength of States , and makes them weake as Women : But these are but Ghesses , not Reasons . Let us see what is done to this Woman , [ and hee cast it into the middest of the Ephah ] shee sate upright in the Ephah , Verse 7. Heere the Angell takes her and throwes her downe in it , taking away all power to resist and defend her selfe ; and then , [ He cast the Weight of Lead upon the Mouth thereof , ] He covered the Ephah close and sure , with a broad Weight of Lead , which shee should not bee able to remoove . Figuring the severe and heavie Iudgement of God upon this People : which , when they had filled up the Measure of their sinnes , should over-whelme them , and keepe them so fast and sure under , as they should never be able to get free of it : like one crushed together in a narrow Vessell .

4. Of two Women , which carryed away the Ephah with the Woman in it , and Talent upon it . Now , this fourth part of the Vision declares what manner of Punishment God would lay upon this People ; which is no lesse , than their finall dispersion , and scattering abroad from their owne Land ; figured , by this carrying away of the Ephah into the Land of Shinar . Which is described to us ,

1. By the Instruments that conveyed it away , two winged Women : [ Then I lift up mine eyes , and looked , and behold , there came out two Women , ] that is , sayth Iunius , the Church of the Iewes , in respect of two severall Times ; first , under Ezra , who purged and reformed the Church , Ezra 9. & 10. secondly , under Nehemiah , who againe reformed the abuses thereof , Nehem. 13. So , that in effect , the two Women heere , are Ezra and Nehemiah , the principall authors of Reformation , though they used the helpe also of the other Rulers . But , pace tanti viri , this exposition seemes not allowable : First , for that these were times of Reformation , wherein wee finde none throwne out of the Church , but upon Repentance and present amendment of that generall fault , viz. Marriage of strange Wives , more firmely united thereto . But this Vision seemes not to intimate any generall Reformation of Wickednesse , but a generall Punishment , for default of Repentance and amendment ; as appeares by the order of the Vision : the wicked Woman is cast into the Ephah , covered with Lead , then carried away into another Countrey . Secondly , it stands not with the last Verse ; which most clearely shewes , that this wicked Woman should beare the punishment of her Iniquitie , not at home in Iudaea , but in perpetuall Banishment in forraine Countreyes . And Iunius interpretation of this Banishment into Shinar , ( to be the adjudging and enwrapping of the wicked Iewes at home , in the same * * If by the same judgement he mean Perpetuall , it is true in some sort , albeit those in Babylon were not banished as yet from the Iews Societie , but might returne home , if they would ; yea , did once a yeere ordinarily come up to Ierusalem . Condemnation with their wicked Brethren , residing in Babylon ) is intricate , and falls short of the full meaning of that Verse , as wee shall see . Wherefore I conceive , that by these two Women is meant nothing else , but those Instruments and Agents whom God would imploy in the speedie execution of his Wrath upon the Iewish Nation ; who are resembled by Women : not for that God would bring it to passe by weake meanes ( for that is not so , the Romans by strong hand overthrowing the Iewes Common-wealth ) but onely to keepe proportion with the rest of the Vision , that the parties punishing might be correspondent to the partie punished : shee appeared like a Woman , and so did they . [ And the wind was in their * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A Masculine Article , referred to a Feminine Nowne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but , as it were , intimating , that these Women were indeed types of Men. wings , for they had wings like the wings of a Storke . ] This figures the swift and violent execution of Gods Iudgement on this Nation . The Women had wings , and those large and great , like the wings of a Storke ; and they were helped forward with the winde , which bore them up , and drove them on apace , like a Bird that flyes before the winde . All which sets foorth the swift approach and speedie execution of Gods Vengeance to be accomplished by the Romans , who with great celeritie and violence destroyed the Iewes State . Iunius and Piscat . understand it of the swift and couragious proceeding of Ezra and Nehemiah against the Corruptions and Abuses of their Times : And true it is , that first Reformation was speedily performed , within the space of two moneths , Ezra 10.16 , 17. But I take the scope of the Vision lookes not that way .

2. The Manner of it : They tooke up the Ephah from the ground , and lifting it aloft in the Ayre , carryed it away betwixt them . [ And they lift up the Ephah betweene the Earth and the Heaven , ] id est , say Iunius and Piscat . by the Sentence of Excommunication publiquely denounced , Ezra 10.8 . for to that place , I suppose , they have reference . But , I take it , this lifting up betweene the Earth and Heaven , is onely a meere circumstance of the transportation of the Ephah . The Women that beare it away , had wings , and flye they did ; wherefore it was necessarie they should take up the Ephah , and mount with it aloft into the Ayre . That which is to be observed in it , is the manner of this Punishment , viz. it should be a removall and deportation of them out of their owne Countrey . Which further appeares by the next Circumstance .

3. The Place whither this Ephah was carried , and where it was left : Which , by occasion of the Prophets Question , Verse 10. the Angell tells , Verse 11. [ And he said unto me , To build it an House ] id est , to appoint it a place of continuall abode , Ier. 29.5.28 . as in a settled Dwelling , [ in the Land of Shinar , ] id est , Babylon , or Mesopotamia and Chaldaea , Gen. 10.10 . & 11.2 . For , although the Iewes were by the Romans scattered into all parts of the World almost , yet they did and doe principally reside in those Easterne parts of * * 1. Pet. 1.1 . Asia the lesse , Chaldaea , Mesopotamia , and Babylon . Wherefore this Land of Shinar is here specially mentioned : first , because it was the place of their former Captivitie ; and the mentioning thereof , was * * As saith Sanctius , Qui ex no●●ris Argerij captivi suerunt , natali solo restituti , cum Argerium audinnt , vincula audium , &c. and Hos. 9.3 . Captivitie is threatened to the ten Tribes , under the name of Returning into Aegypt , though they were captived , not into Aegypt , but Assyria . sufficient to give them notice what they should expect , even the same Condition of Banishment they were in before , in Shinar : secondly , because their Brethren despising the mercie of their deliverance , still remained there , in wilfull exile ; with whom , those at home are also doomed to perpetuall Banishment . And it is most probable , the remaining of those Iewes in Babylon , was a great occasion to draw thither a great number of these scattered Iewes ; who , upon their flight and dispersion , resorted thither for entertainment , [ and it shall be established and set there upon her owne Base . ] This signifies the perpetuitie and firme continuance of the Iewes Punishment : This wicked Woman had beene before carried Captive , but it was but for 70. yeeres : shee should yet againe be carried away out of her owne Countrey , and be surely settled to abide for ever in the Land of her Banishment ; like as a House upon its Foundation , or Pillar , strongly fixed upon a firme * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A place fitted for any thing , a Base : as of the Altar , Ezra 3.3 . of the Lavers , 1. King . 7.27 . Base ; where it will stand sure , long to remaine . Thus then , these wicked Iewes being compassed in with their Iniquities , and imprisoned under the heavie Burthen of Gods dreadfull Vengeance , should by the instruments of Gods Iustice be driven out of their owne Countrey , and made to beare the punishment of their Rebellion in forraine Countreyes , whither they should be banished , from generation to generation : as wee see it fulfilled to this day , since their first overthrow of their State by T. Vespasianus ; and their finall dispersion , by Aelius Adrianus . And this I take to be the meaning of this place . There is to be noted in the Originall , a changing of the Gender 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whereof the former may be referred to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Masculine ; the latter , to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the Feminine Gender .

CHAP. VI.

AGaine , I turned and lift up mine eyes , and looked : and behold , there came foure Charets out from betweene two Mountaines , and the Mountaines were Mountaines of Brasse .

2 In the first Charet were red Horses , and in the second Charet blacke Horses .

3 And in the third Charet white Horses , and in the fourth Charet Horses of divers colours , and reddish .

4 Then I answered , and said unto the Angell that talked with me , What are these , my Lord ?

5 And the Angell answered , and said unto me , These are the foure Spirits of the Heaven , which goe foorth from standing with the Lord of all the Earth .

6 That with the blacke Horse went foorth into the Land of the North , and the white went out after them , and they of divers colours went foorth toward the South Countrey .

7 And the reddish went out , and required to goe , and passe thorow the World , and he said , Goe passe thorow the World . So they went thorowout the World .

8 Then cryed he upon me , and spake unto me , saying , Behold , these that goe toward the North Countrey , have pacified my Spirit in the North Countrey .

9 And the word of the Lord came unto me , saying ,

10 Take of them of the Captivitie , even of Heldai , and of Tobijah , and Iedaiah , which are come from Babel , and come thou the same day , and goe unto the house of Ioshiah , the sonne of Zephaniah .

11 Take even Silver , and Gold , and make Crownes , and set them upon the head of Iehoshua , the sonne of Iehozadah the High Priest ,

12 And speake unto him , saying , Thus speaketh the Lord of Hostes , and saith , Behold the Man whose name is the Branch , and he shall grow up out of his place , and he shall build the Temple of the Lord .

13 Even hee shall build the Temple of the Lord , and hee shall beare the glorie , and shall sit and rule upon his Throne , and hee shall be a Priest upon his Throne , and the Councell of Peace shall be betweene them both .

14 And the Crownes shall be to Helem , and to Tobijah , and to Iedaiah , and to Hen the sonne of Zephaniah , for a memoriall in the Temple of the Lord .

15 And they that are farre off , shall come and build in the Temple of the Lord , and ye shall know , that the Lord of Hostes hath sent me unto you . And this shall come to passe , if ye will obey the voyce of the Lord your God .

Vision 7. TOuching the Scope of this Vision , there are two Opinions of Interpreters . The first is , of those who understand by these foure Chariots the foure Empires , with relation to the Church of God ; whose Beginning and Progresse , Actions and Successions , were from time to time ordered by Gods supreame Will and Providence : So , that whatsoever his Church and People had , or should suffer under them , was fore-seene and fore-appointed by God himselfe . And as in Daniel , Chap. 2. & 7. after the Vision of the foure Monarchies , Christs eternall and spirituall Kingdome is presently described , which should bee more large and lasting than any of the former ; so likewise is it in this place .

The second is , of those who by these Chariots understand the Angels , who are speedie Ministers of Gods manifold Decrees : Which provident government of God , by the Ministerie of his Angels , is here declared for the comfort both of the Iewes that were returned , and of those that yet abode in Babylon ; whose case was not yet so desperate , but that God had amongst them a Remnant , of whom he tooke care , to save them by his Grace and Mercie . An effect of which care of God towards them , is afterwards set downe by an Example , of the Conversion of some of them : Vpon whose comming to Ierusalem , to Offer their Present , occasion is taken , by a visible Ceremonie and Solemnitie , to confirme their Faith , and the Faith of the rest of the Iewes , in the Promise of the Messias , and his Kingdome .

Which of these Opinions to take to , or whether we may rest on eyther of them , I cannot say , nor dare define : both have their probabilities , and neyther of them much more , for ought I see . I thinke we must be content to be ignorant of the thorow meaning of this Vision : I will relate what others thinke , and so proceed . We have here then ,

1. The Description of the Vision :

1. Generally : [ I turned and lift up mine eyes , and looked , and behold , there came foure Charets , ] not without their Drivers , though they be not named , [ out from betweene two Mountaines , ] Allusion to the custome of those Times , of running Races with Charets , where the Horses and Charets stood readie for the Course , inclosed within the Carceres , or barred Lists , from whence , upon the signe given , they loosed , [ and the Mountaines were Mountaines of Brasse . ] By these Brazen Mountaines , all understand , Gods provident Decrees and Councels ; which , as they are most firme and immutable in themselves , like unremovable Mountaines of Brasse , or Steele , so are they the Beginnings of all Actions and Effects in the World . And therefore these Charets are sayd to come foorth from betweene these Mountaines , Gods Providence appointing them their course . Verse 1. 2. Particularly : describing by what Horses every Charet was drawne , Verse 2 , 3. [ In the first Charet were red Horses , and in the second Charet blacke Horses , and in the third Charet white Horses , in the fourth Charet grizled and Bay Horses . ] They that thereby understand the foure Monarchies , are much troubled in the interpretation and application of these severall Colours . Some ridiculously take it for such Colours as those Nations most of all used ; as the Chaldaeans , Red , &c. Others , with reference to the Iewish estate , for Types of that dealing which they used towards the Iewes : as the Chaldaeans , Red , because they were bloudie ; the Medes and Persians , Blacke , because under them it was a sorrowfull time to the Iewes , by reason of their Captivitie ; and the Graecians , White , because the Iewes were well handled by them ; as by Alexander , at his comming to Ierusalem : the Romans , grizled , or of divers Colours ; because , of their Emperours , some used the Iewes well , and gently ; some ill , and cruelly . But these are Conceits , not onely frivolous , but false , if they bee thorowly scanned . And bee it so , that by the Charets are meant these Monarchies , yet it will be too much presumption , without the helpe of the Angels interpretation , to give a reason of these Colours , which haply were onely for distinction sake , to know one Charet from another , without further signification . They that goe the other way , Which also have appeared like Charets and Horses , 2. King . 6.17 . & 2. King . 2.11 . & most plainly Psal. 68.17 . Targ. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Maculosi . make shorter worke , and hereby understand the divers Ministrations of the Angels , deputed to severall imployments ; and nothing else : which is also according to that in the first Vision , Chap. 1. verse 8. About the Colours of the last Horses , there is some difference in the reading , [ Grizled ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grandinei , or Grandine guttati , Maculis albis respersi , spotted with white spots like hayle-stones , upon Blacke , or other Colour . Iacobs spotted Sheepe are so tearmed , Gen. 31.10 . which , Chap. 30. verse 39. are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The old Translators render it [ of divers colours , ] the French [ Cendrès ] ash-coloured . [ and Bay ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Es. 63.1 . Tincts , infecti , by the change of the Gutturals 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cinerei , ash-coloured , of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cinis , Gen. 18.27 . The old Translators [ Reddish ] The Seventie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sturnini , Stare-colour . French , ( Mouschetès . ) Iunius takes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the usuall signification , for Roborati , confirmati , strong , or strengthened , viz. by God , for the execution of his Will ; and so may be as a common Epithite to all ( these Horses , i.e. Angels imployed in Gods service .

2. The Interpretation : which the Angell , being asked by Zacharie , Verse 4. gives of them , in a three-fold description of these Charets and Horses .

1. Their Nature , what they were , [ These are the foure Spirits of the Heavens . ] Here lyes all the doubt , touching the meaning of this word Spirits , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) whether it should be rendered * * And so the French Translators ( Quatre 〈…〉 ) and Iunius , who yet interpretes it of the Angels . Venti , [ the foure Winds of the Heavens ] as Sanctius and the rest that interprete the Vision of the Monarchies , expounding this place by that , Dan. 7.2 . where those Monarchies are set foorth by the foure Windes striving on the great Sea ; to which place , well knowne to Zacharie , the Angell ( say they ) alludes : Or , Spiritus , [ the foure Spirits of the Heavens ] as the old and new Translators : and so to expound it of the Angels , who are sent from God into all the Quarters of the World ; and from thence , repayre againe unto his Presence . [ which goe foorth from standing before the Lord of all the Earth . ] Whether of the former senses wee take , this Clause seemes well to agree to both ; but most fitly to the latter , of the Angels , who stand in the Presence of God , waiting his Commands , readie to goe foorth in the speedie execution of his eternall Councels and Decrees : as is most plaine , Iob 1.6 . & 2.1 . 1. King . 22.19 . Dan. 7.10 . & supra Chap. 1.10 . & Heb. 1. Matth. 18.10 . But yet if wee understand it of the Monarchies , the sense is not improbable : for they likewise were , in their times , raysed up out of their severall Stations , according to Gods everlasting appointment ; and sent foorth into the World , to execute Gods most holy and righteous purposes , as well upon his People , as one upon another : as the Assyrians , to punish the Israelites ; the Medes and Persians , to plague the Assyrians ; the Graecians , to afflict the Persians ; and the Romans , to undoe all , both one and other . Verse 5. 2. By their Imployment : setting downe the places whither these Charets ranne . [ The blacke Horses which are therein , ] viz. in the second Charet , [ goe foorth into the North Countrey , ] id est , the Medes and Persians shall over-runne the Babylonians , whose Countrey was North unto Iudaea : [ and the White goe foorth after them , ] id est , the Graecians , who againe overcame the same Countreyes which the Persians before them had done ; as appeares by Alexanders Expeditions ; [ and the Grizled goe foorth towards the South Countrey , ] id est , the Romans shall over-runne Aegypt , which lay South to Iudaea . But why Aegypt ? Ribera , and Sanctius out of him , give the reason : Aegypt is onely mentioned , because of all the Graecian Empire , that Countrey was the last which was wonne by the Romans ; who , in Augustus * * Suet. August . §. 17 , 18. Flo●us , lib. 4. time , conquered it , and made it a Province : at which time , was the * * So Torniell . An. ad Ann. M. 3723. last Period of that Empire . Verse 6. [ And the Bay went foorth , and sought to goe , that they might walke to and fro thorow the Earth . ] Here 's another Knot , hard to be vntyed , who these Bay Horses are . The Bay and Grizled drew both together in the fourth Charet , viz. of the Romans ; now they are severed : the Grizled goe towards the South ; the Bay , thorowout all the Earth . Wherefore eyther wee must say , that by the Bay and Grizled is onely meant the Romans , who should not onely overcome the Graecian Empire , as it is verse 6. but also should extend their Dominion to all places of the World besides , verse 7. Or else wee must take these Bay Horses for some other Kingdome , which having sometime beene a part of the Roman Empire , should afterward over-runne the whole World . Ribera rejects the former , because the Romans had conquered all the World , before the subduing of Aegypt ; as appeares by Storie , and Augustus Taxation , Luke 2. Wherefore , what need they , after that their going into the South Countrey , to desire to goe over all the Earth ? Therefore he understands by them , another Kingdome . But what ? The Gothes , Vandals , and Northerne Nations , who being first subjects to the Romans , and part , as of their Empire , so of their * * Oros . l. 7. c. 20. Armies , afterward rebelled , divided themselves from the Romans , and by many Eruptions [ sought to goe ] and get abroad , which yet were a long time hindered by the Romans : yet afterward they had leave from God , [ and he said , Get yee hence , &c. ] and , [ So they walked to and fro thorow the Earth , ] over-ranne the whole World , scarce any Countrey being free from their invasion and tyrannie . To this interpretation of Ribera , Sanctius subscribes : but Spaniard-like , out of admiration of his owne Nation , addes a ridiculous Conceit of his owne , That non longe erraret ab optima conjectura , qui crederet hanc Prophetiam ad Hispanos quoque pertinere ; who being descended of the Gothes , have spread their Armes and Fame farre and wide thorow the World . Iunius , and those that interprete this Vision of the Angels , understand no more but this , That these Angels are appointed to severall Countreyes : the second and third Charet sent to Babylon , to take care of the Iewes residing there ; the fourth sent into the South Countrey , id est , into Iudaea , to over-see those Iewes that were returned , Verse 6. and all of them being [ confirmati 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] armed with Power and Authoritie from God , [ sought to goe , that they might walke thorow the Earth , ] were readie and desirous to be gone upon their Errand and Commission ( so willing is the Angels service and obedience : Matth. 6.10 . ) and then , upon leave given , they flye abroad with all speed , to dispatch what God had given them in Command , Verse 7. [ they walked to and fro ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 obambulabant equae Terram . Iunius puts in that Particle [ equae , Mares , ] because the Verbe is the Foeminine Gender , and Mares runne swiftest : but it needs not , seeing we may as well referre the Verbe to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Charets of the Foeminine Gender too ; and both Charets and Horses went together . Now , touching the Courses of these Charets , here is yet one doubt , Why there is mention made of the first Charet , wherein the Red Horses were . Ribera sayth , it was because the Chaldaean Empire was at this time overthrowne , and so their Race was runne . Wherefore the Angell speakes nothing of them . Iunius is silent touching this point . Ergo quaere . 3. By an Effect , wrought by their Ministerie and Imployment : Which the Angell delivers with some vehemencie , to breed more attention in the Prophet . [ Then hee cryed upon me , ] called on me with a lowd voyce , [ and spake unto me , saying , Behold , ] See 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ these that goe towards the North Countrey , have quieted my Spirit in the North Countrey . ] An obscure place . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tranquillarunt , Requiem dederunt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quiescere facit ; not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Statuit , Collocavit , Manere fecit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Kimhi and Schelomo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes * * Es. 30.28 . Proverb. 16.32 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 taken for Wrath. The meaning then , according to the first interpretation of the Vision , is , [ they have quieted my Spirit , ] id est , pacified my * * Es. 1.24 . Wrath , done a pleasing and acceptable Worke , in executing my revenge upon the Chaldaeans and Persians , who had cruelly vexed the Iewes above measure , as Chap. 1. verse 15. Now the Persians had alreadie punished the Assyrians , and the Graecians should shortly afflict the Persians ; both by Gods appointment , for the oppression of his People . The Paraphrast to the same sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perfecerunt voluntatem meam . Iunius and Piscator understand it of the conversion and repentance of the Iewes in Babylon , wrought by Ministerie of Angels , thus : [ They have quieted my Spirit in the North Countrey , ] id est , appeased mine Anger towards the Iewes dwelling in Babylon , and neglecting Gods favour , in their deliverance . But how is this done ? By bringing some of them to Repentance ; whom therefore God would not cast foorth of his favour : wherein God ascribes the worke of his owne spirit to his Ministers , the Angels , for their greater honour . Which exposition gives occasion of some doubts : as first , How the Angels are workers of Repentance in Men ? Secondly , Whether these penitent Iewes did still tarrie in Babylon , or returned home to their owne Countrey ? If they tarried , how did they repent ? seeing their tarrying there , was one of their great sinnes . If they returned , when was it ? Wee finde indeed , that at the comming of Ezra , which was after this time , many Iewes repenting ( belike ) their former slouthfulnesse , joyned themselves with him , and returned home , as is described at large , Ezra 7. & 8. And perhaps , that is somewhat heere aymed at . But thirdly , Whether doth not this Rest , given to Gods Spirit in the North , seeme to be of a larger extent , than onely in some few particular Converts ? with whom , though God was well pleased , upon their Repentance and Returne ; yet , for the generalitie , he was still highly displeased with them who forgat Sion , and sate still by the Rivers of Babylon .

And so we come to the second part of this Chapter ; containing not a Vision , but an Historicall Praediction of what was really to be done , viz. the Oblation of the Iewes that came from Babylon , and the typicall Coronation of Iehoshua the High Priest . How this followes upon the former Vision , is doubtfull : But there are two wayes generally followed : eyther thus ; The Vision sets foorth unto us the administration of all Kingdomes , by the direction and providence of God ; who , though hee had suffered these Monarchs to invade and spoyle his People , yet would so order the matter , that the Kingdome and Priesthood should flourish againe in Iuda , notwithstanding the Power of those Earthly * * But yet after a new and unusuall manner , one Man should have them both : typified in Ioshua , fulfilled in Christ . Monarchies ; when , in due time , according to the Promises , the Messias should come , and take upon him the Rule of his Church , among the Iewes and Gentiles : Or thus : In the Vision is shewed the Care of God over the Iewes of Babylon , to save his Elect among them . In this Storie is set foorth an Effect of that Care , in an Example of some Converts ; who , as Embassadours from the rest , come to Ierusalem , to make publike profession of their Faith , & to Offer unto the Lord : unto whom God vouchsafeth this favor , to give them a visible testimonie and confirmation of the promised Messias .

The summe then , is a declaration of the Kingdome and Priesthood of Christ , and of the re-establishment and enlargement of the Church under him . Where wee are to note these particulars .

1. The externall Representation of this , by a visible Type , performed by the Command of God , given to Zacharie : [ And the Word of the Lord , &c. ] Verse 9. It is set foorth by foure Circumstances .

1. The Parties , before whom it must be done : Which are some of the Captivitie , come from Babylon . 2. The Time : the same day that they came . 3. The Place : in the House of Iosiah , the sonne of Zephaniah . These Circumstances are expressed , Verse 20. [ Take of them of the Captivitie , ] such as have beene carryed Captive , and are now returned , [ even of Heldai , of Tobiah , and of Iedaiah , ] three principall Men , [ which are come from Babylon : ] How ? As private Men , bringing their owne Free-will-Offering to the House of God ; or , as publike Embassadours , in the name of the other godly Iewes in Babylon , to make knowne their Profession and Zeale , and to bring their Gifts . And thus Iunius sayth , but the Text prooves it not . Againe , when came they ? At this time of Zacharies Prophesie ; or before , with the first Returne from the Captivitie . The Text seemes to determine neyther , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be rendred as well [ which have come , or , Came , ] of the time past ; as which are , viz. now come , of the present . Though this , of the present comming , seemes more probable by the next circumstance . [ And come thou the same day , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 What day ? Why , most likely , that same day these men came from Babylon . No time should be fore-slowed , for the confirmation of their Faith , and to testifie the acceptation of their service . And the Relative 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the last Clause , may not unfitly be referred to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as well as to the persons before named , reading it thus , [ Goe thou the same day that they are come from Babylon , and goe into the House , &c. ] and so the Hyperbaton will not be so long and hard . Vnlesse wee may venter with Sanctius , to referre it to the next persons spoken of , viz. Iosiah the Father , and Zephaniah the Sonne , who came from Babylon ; and so make no Hyperbaton at all : which is hardly allowable in this place ; and I rather take the former construction . Where further , by the Time we are to note , that this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 implyes , Sunt 70 anni ab ●versione urbis & Templi Dei ad ann. 4. Darij , quo videtur confirmatum a Dario Decretum pro Templi re-aedificatione juxta Zachariam , c. 6. v. 9. ad finem 8. cap. Lydiat . Emend . Temp. Ann. Mund. 3485. that Zacharie had this Command from God , before these Captives were come , to bee executed and put in practise at the very day of their comming : which was , no doubt , accordingly fulfilled . [ And goe thou into the House of Iosiah , the sonne of Zephaniah . ] Who was hee ? it is not knowne : But very likely it is , that eyther hee was a Treasurer for the Temple , who received the Oblations that were made for the repayring thereof ; and so the Prophet must goe thither with the Captives , to receive Gold and Silver of them in the Treasurers House , whither they would bring it : or else , a Gold-smith , or Founder , dwelling in Ierusalem , Sed qu. of this whole Verse . who should make the Crownes next spoken of . Verse 10. 4. The Manner of this Representation : It must be in the fashion of a solemne Inauguration of Iehoshua , by setting a double Crowne upon his Head . [ Then take Silver and Gold , ] viz. of Heldai and the rest , which they have brought from Babylon , to Offer in the Temple . So Aben Ezra , R. David , and Salomo , with the rest that follow them ; though , me thinkes , the Text sayth not so . [ and make Crownes ] What ? of Gold and Silver mingled together ? So Ribera judging the Plurall to be put for the Singular , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro ingenti bestia , Iob. 40. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro singulari sapientia , Prov. 1. So heere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro Magna Corona . But there is no cause so to interprete the * * That which most seemes to prove it , is that this Plurall Nowne is joyned with a Verbe singular 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. but in a common enallage . place ; and the diversitie of Metalls , shewes there were more Crownes made than one : one of Gold , for the Kingly Dignitie ; another of Silver , for the Priesthood , sayth Piscator . But whether that distinction be needfull , it would be enquired ; seeing the High Priest , besides his Miter , did weare a Crowne of Gold upon it : the fashion whereof is described , Exod. 28.36 . & 29.30 . That Crowne was an Ensigne of the High-Priestly Dignitie , and it was to be of pure Gold : How then shall a Silver Crowne represent it ? unlesse we say , that the Silver Crowne , as it was of another fashion , so it was of another Mettall , for an extraordinarie use and speciall representation of the Priesthood at this time . [ And set them upon the Head of Ioshua , the sonne of Iosedeck , the High Priest . ] Not one upon the Head of Ioshua the Priest , another upon the Head of Zerubbabel the Prince , as R. David would have it ; and therefore sayes , that he , before this Coronation , was called but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dux , afterward he was styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rex . But both Crownes , Kingly and Priestly , were one after another set on the High Priests Head : who , although he were not a Priest after the Order of Melchisedech , but of Aaron , and therefore had not , nor could have , both these Dignities joyned in his Person , as touching the reall execution & administration of both ( as Melchisedech had ; ) yet , for an extraordinarie Representation , both these Dignities were at this time layd upon him : which he bare as a speciall Type of Him , Ioseph . lib. 11. A●tiq . cap. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in whom both Kingdome and Priesthood should fully meet together , and be really executed . If after the Captivitie , the High Priests did by degrees encroach upon the Civill Authoritie , and carryed themselves like supreame Magistrates in the State , as well as chiefest Ministers in the Church : I suppose they had no warrant for their so doing ; to joyne those Offices , which God in that Politie had severed . In the defect or negligence of other Governours , they haply tooke that Authoritie , or had it put upon them by the People , as persons most eminent for their Place , and such as would have most regard of the common good , for their Pietie . And it may be , this Coronation of Ioshua might give his Successors some occasion to take up that practise ; yea , and to the People also , to thinke that they ought so to doe : who eyther seeing this Solemnitie done in * * For , so it is most agreeable , that it was not in private , in the house of Iosiah , the son of Zephaniah , but in the open view of the People , and in the presence of Zerubbabel the Prince too : who yet was not offended at it , knowing by the Prophets Sermon which he made at this Solemnitie , that all this tended not to the derogation of his Honor , or Authoritie , but to another end , and for a further signification . publique , or reading the description of it in this Prophesie of Zacharie , might easily mistake the matter , and judge it to be de jure , a good warrant for an ordinarie practise in all , which was but de facto , a speciall Ceremonie used about one , for Representation sake . How-ever , here is no ground for Vsurpation : and the Times betweene the re-edifying of the Temple , and Christ , are so corrupt , and the High-Priesthood did so strangely degenerate from its first institution , that no good Example can be taken therefrom . And yet , notwithstanding the accesse of Civill Authoritie in these corrupt Times , the Dignitie of the Priesthood was farre inferior to that in former and purer Ages .

And so much for the first part , viz. the Type and Ceremonie of Iehoshua's Coronation : wee come to the second Particular .

2. The signification of these Ceremonies : Which the Prophet declares , in a speech that he makes unto Ioshua after that he had set the Crownes upon his Head : shewing him whereat this Solemnitie aymed ; and that this Honour was in him but typicall , which should be really accomplished in the Messias , of whom he was but a figure . This application of the Type to the Antitype , is ,

1. Generally made , betweene person and person . [ And speake unto him , saying , Thus speaketh the Lord of Hostes , Behold the Man whose name is the Branch , ] id est , See in Ioshua , thus adorned with Priestly and Princely Ensignes , a plaine similitude and representation of the Messias , hoped & looked for by all that expect saluation in Israel . Of this word Branch , we have spoken , chap. 3. vers. 8. where likewise , upon Ioshua's investiture with the Priestly garments , the like application to Christ is made .

2 Particularly amplified by severall properties in the Antitype .

1 [ He shall grow vp out of his place ] The promise of his comming shall be fulfilled , when , as a branch out of a dry stock , he shall spring up [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] De sub se ( de dessous soy , Gall. ) out of his place , id est , eyther Propria virtute , without all helpe , beyond all likelyhood , when Davids family seemed extinct ; or , ex Propria gente & sede , viz. * * Yet we finde no mention of that in the Prophets , unlesse by allusion , Christ being called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Es. 11.1 . Nazareth or Bethlehem , so long before prophecyed of .

2 [ He shall build the Temple of the Lord. ] And againe for further certainty [ Even he shall build the Temple of the Lord. ] What Temple ? Both : The Materiall ; which not Ioshua's nor Zerubbabels skill and strength could finish , without the ayde and protection of Christ , Chap. 4. vers. 6. and the Spirituall , the Church , farre more excellent than the Materiall ; that should Christ reare up upon himselfe , by the power of his Spirit , in his Prophets and Ministers of the Gospell .

3 [ And hee shall beare the Glory . ] Not thou Ioshua , Gal [ Sera remplie de Maiesiè . ) albeit thou now wearest these Crownes . The dignitie and honour of the Church is onely in the Head Iesus Christ , and from him communicated to the members . Againe , The Iewes were now to looke for no such outward pompe and splendor , eyther in the Prince or Priest , as they had before the Captivity : all things were abased , that they might the more earnestly looke after the Messias , the brightnesse of the Glory , and the excellencie of honour . in whom , though not in outward appearance , should meete in all perfection of both dignities , which eyther the Priests had of the family of Aaron , or the Kings of the limage of David : both which were now almost laid in the dust . But Christ should lift them up againe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 :

4 [ And he shall sit and rule upon his Throne , and he shall be a Priest upon his Throne . ] Here is the substance of Ioshua's ceremonious inauguration , and the manner how Christ should beare the Glory , viz. by the glorious conjunction of two supreme dignities in his most excellent Person , the Kingdome and the Priesthood ; that expressed in the former clause , this in the latter . Here is no mention of the Propheticall Office of Christ , which , it may be , is but an appendix of his Priesthood .

5 [ And the counsell of Peace shall be betweene them both . ] Not properly betweene Ioshua and Zerubbabel , who , as Kimhi speakes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should not envie one another , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 consent together as one , in that which they should undertake ; which though it be likely to be most true , yet is not here meant . Nor yet betweene the type and antitype , Ioshua and Christ ; betweene whom , saith Sanctius , there should be the counsell of peace , id est , an agreement and likenesse , as betweene the worke and the modell , the picture and the face . But this is frigidum nimis & dilutum ; I take it , with Iunius , for the generall Apotelesma or Effect , which this sacred conjunction of both Thrones and Offices of the Kingdome and Priesthood in Christs Person , should produce in and towards the Church , viz. Peace and Reconciliation with God , Ephe. 2.13 . &c. together with Safetie and Deliuerance from all our Spirituall enemies ; which is the benefit we obtaine by Christs Sacrifice and Soveraigne authoritie . And it is here called the [ counsell of Peace ] by allusion to the former government of the Iewes State , wherein the King and Priest , severall Officers , did take counsell one with and of another , for the maintenance of Peace and Prosperitie in Church and State . Now likewise the Churches peace should bee wrought , though not by two severall persons , yet by vertue of two severall Offices meeting in one : Christ purchasing all peace to his Church by his Priesthood , and maintayning and defending it by his Kingdome . Vers. 12. So wee have the Ceremonie and its meaning : now followes the third particular , viz.

3 A publike Memoriall and Remembrance of this Solemnitie , by the consecration of these Crownes among other Anathemata , or gifts given unto the Temple : [ And the Crownes shall be to Helem ] called vers. 10. Heldai [ and to Tobiah , and to Iedaiah , and to Hen the sonne of Zephaniah ] called vers. 10. Iosiah . They were binomines : and t is but a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 faith R David . groundlesse conceit , that Helem and Hen were put for Heldai and Iosiah , as shorter names , and so fitter to be engraven in the Crownes that were consecrated . Whether they were engraven or not , is most uncertaine ; and it seemes sufficient that God had registred the names in this Prophecie , without further engraving upon the Crownes . [ For a Memoriall ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a publike Monument and Remembrance ; but of what ? whether of their Liberalitie and Pietie ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in offering Gold and Silver unto Christ and for the Temple ? or of their * * And so Calvin , that this was convictio and damnatio Incredusitatis , as well as testimonium Liberalitatis . Incredulitie and hardnesse of heart , who would not beleeve the Promises without such a visible assurance ? or of the former action only , scil. the typicall Coronation of Ioshua , that the Crowns , as they were set upon his head for to signifie the Messiah , so should they be hung up in the Temple for a monument , to put all Spectators in minde of what was promised , and to be expected shortly ? or , as Iunius , to be a testimonie and confirmation of Gods favourable acceptance of all such as should come from afarre to worship in the Temple , and joyne themselves to the people of God ; whether from Babylon , as these Iewes here named , or elsewhere from among the Gentiles , as is inferred in the next ver. Any one of these ends taken alone , are not large enough to expresse the effect of this Monument ; as will appeare , if all bee considered : wherefore I take the two last purposes to be principally aymed at in this consecration of the Crownes , though the two first may likewise be included . [ In the Temple of the Lord ] How ? kept in some Treasury & Cabinet , or hung up in open view among other costly Donaries and Anathemata's of the Temple . This rather : as R. Schelomo and Kimhi relate out of the Talmud ; that these Crownes were 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , Suspensae in fenestris versus summitatem Templi . Which , is probable , was done after the finishing of the Temple . vers , 14.

The last particular in this Propheticall Declaration , is

4 A Promise of accesse of strangers and farre dwellers , unto the people of God in Iewry , who should helpe forwards the building of the Temple . [ And they that are farre off ] How ? in Place or in Religion ? the Iewes in Babylon , or the Gentiles in all parts ? I answer , Both are to be understood by [ those afarre off . ] Which will appeare , if we consider that this Promise and Prophecie hath a double meaning and accomplishment : one in the Materiall Temple , another in the Spirituall . Touching the Spirituall Temple , the Church under the Gospell ; Vid. Esa. 60. it is manifest that all , both neere and farre off , distant as in Place , so in Religion and Affection , both Iewes and Gentiles , did come together , as living stones , to build the true Temple , whereof Christ was the foundation . This was fulfilled at the comming of Christ in the flesh : but this is not all here meant . Something there must be for the present comfort of the Iewes ; and this is a promise of ayde in the building of the Materiall Temple , which the Iewes at home should receive from strangers afarre off . And these were partly their Brethren the Iewes residing in Babylon , amongst whom many , out of zeale to Religion and Gods House , did , after the example of Heldai and the rest , eyther bring or send their gifts , and by their presence or purses helped forward the building : Partly the Gentiles , who eyther converted , joyned with the Iewes , as in their Religion , so in this worke ( though , I thinke , but a very few did so in these miserable discouraging times , till things were better amended ) or else not converted to the Iewish Religion , did neverthelesse , moved by Gods Spirit , greatly further the re-edification of the Temple . And such were the Kings of Persia , who , immediately after this Prophecy of Zacharie , notwithstanding the bitter accusations of the Iewes enemies , did by their command and proper costs , set forth this Worke , as is notably related , Ezr. 6.6 . & seq. & chap. 7.20 , & seq . And in after times the Temple was much beautified , even by strangers , especially Herod the Great , of whose time * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Kimhi thinkes this is to bee meant . Thus then the meaning of the next clause is plain , [ shall come and build in the Temple of the Lord ] Eyther as converted and truly called from Gentilisme to Iudaisme , or from both to Christianitie , should grow up into an holy Temple in the Lord , Eph. 2.19 . &c. or whether converted or not converted , should affoord externall ayde and assistance to the Iewes , in repairing of their State and Temple . And these are said to build in the house of God , because they that by their authoritie or expences further the worke , may justly be said to build as well as the workmen that lay the stones and timber . This Promise is amplified two wayes .

1. By an Event in the performance of it , viz. the Iustification of Zacharies calling , by the fulfilling of his Prophecies , [ And yee shall know that the Lord hath sent mee unto you ] By what ? and when ? Not so much by the calling of the Gentiles and their association to the Church , which was a long time after this ; and the Iewes , to whom Zacharie speakes , lived not to see it , though Zacharie were also a true Prophet in that too : as in the present helpe they should have from such as they little looked for it at their hands . And this was a singular encouragement to the Iewes , and strong confirmation to them that Zacharie was a true Prophet , when they so speedily felt the comfort he foretold them . 2 By the Condition of its performance ; which is their Obedience to Gods commandements . [ And this shall come to passe , if yee will diligently obey the voyce of the Lord your God . ] This shewes , that the former promise is not principally meant of the Vocation of the Gentiles , or conversion of impenitent Iewes in remote parts . For could the Infidelitie and disobedience of these Iewes at home , hinder the working of Gods grace , eyther in the one or other ? It neyther did nor could . But it might hinder the building of the Temple , and cause God to turne the hearts of men from favouring and forwarding this worke : as already it had done a good while , and might have done longer , upon their obstinacie and rebellion against the Word of God , delivered by Haggai and Zachary . Vers. 15.

CHAP. VII .

ANd in the fourth yeare of King Darius , the word of the Lord came unto Zechariah in the fourth day of the minth moneth , even in Chisleu ,

2 For they had sent unto the House of God Sharezer , and Regem-melech and their men to pray before the Lord ,

3 And to speake unto the Priests , which were in the House of the Lord of Hostes , and to the Prophets , saying , Should I weepe in the fift moneth , and separate my selfe as I have done these so many yeares ?

4 Then came the Word of the Lord of Hostes unto mee , saying ,

5 Speake unto all the people of the land , and to the Priests , and say , When yee fasted and mourned in the fift and seventh moneth , even these seventie yeares , did yee fast unto me ? doe I approve it ?

6 And when yee did eate , and when yee did drinke , did yee not eate for your selves , and drinke for your selves ?

7 Should yee not heare the words , which the Lord hath cryed by the ministerie of the former Prophets when Ierusalem was inhabited , and in prosperitie , and the cities thereof round about her , when the South and the plaine was inhabited ?

8 And the word of the Lord came unto Zechariah , saying ,

9 Thus speaketh the Lord of hosts , saying , Execute true judgement , and shew mercie and compassion , every man to his brother ,

10 And oppresse not the widow , nor the fatherlesse , the stranger nor the poore , and let none of you imagine evill against his brother in your heart .

11 But they refused to hearken , and pulled away the shoulder , and stopped their eares , that they should not heare .

12 Yea , they made their hearts as an adamant stone , lest they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets : therefore came a great wrath from the Lord of hostes .

13 Therefore it is come to passe , that as hee cryed , and they would not heare , so they cryed , and I would not heare , sayth the Lord of hostes .

14 But I scattered them among all the nations , whom they knew not : thus the land was desolate after them , that no man passed through nor returned : for they laid the pleasant land waste .

THus of the first Sermon of Zacharie : we are come to the second , contained in the seven and eight chapters ; wherein the Prophet at large resolves the Iewes , in a case of Conscience which was proposed to him and other Ecclesiasticall persons , to be decided , touching Fasting . The Sermon is large , and , besides the resolution of the maine Question , containes manie most excellent instructions , consolations and promises unto this people , as wee shall see in order . In these two chapters therefore , contayning one Sermon , wee are to consider three things .

1 The Time when this Sermon was preached ; which was two whole yeares and a moneth after the former . That was in the eightth moneth of the second yeare ; this in the ninth moneth of the fourth yeare of Darius . A long vacation . Verse 1.

2 The Occasion , which is an Embassage sent unto the Temple , to consult about a scruple of Conscience . Where we have to note ,

1 The Embassadors , and the place whither they are sent . [ When they had sent ] Who ? The persons that send this Embassie , are doubtfull : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 singular for the plurall , saith Kimchi , as afterward 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 should I weep , for , should we weepe . whether the whole body of the Iewes returned , or the Iewes that were in Babylon , or some particular man not named . Kimhi , Schelomo and Aben Ezra expound it of the Iewes of Babylon , who sent these chiefe men , with their traynes , to Ierusalem , to be informed of this matter . Iunius understands it of the Iewes in Iudaea , and so renders it [ Quum misisset populus . ] And his reason is most probable , because the Temple being now almost finished , this scruple of fasting for its overthrow , did more concerne them at home , than those in Babylon : and therefore in a publike case they take a good course to send some worthy persons to the Priests and Prophets , to crave resolution in the name of all the people . Wee need not be curious about it : and if they were the Iews of Babylon that sent , the answer that was given to the messengers , was made unto them in publike , in the * hearing of the Iewes at home , Verse 5. and so fitted them too . [ Vnto the House of God ] which was now in a good fowardnesse , and brought to some reasonable perfection ; though it were not finished till two yeares after this time , viz. in the sixt yeare of Darius . Ezr. 6.15 .

[ Sharezer and Regem-melech . ] Here is a strange coyle about these mens names , and the Seventies Translation makes all the trouble , who read it thus ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . putting into the Text that which is not there , and making an appellative of a proper * * Et è contra in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . name . It may be they read 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 backwards , and taking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turned it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It puts Sanctius to his trumpes , to cleare the matter , and justifie the Seventie : Hee thinkes the Copies were otherwise which they followed , than those we have . and for Regem-melech , he supposes , from the similitude of the sound , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was written in the margent as the the Latine of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and after crept into the Text , and joyned with the other . Againe , whereas by the Seventies Translation one of these Embassadours * * Or , at least he that sent them is so stiled . is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it troubles him much to finde out how the Iewes in Babylon ( from whom hee takes this embassie to bee sent ) should have any Kings among them in their captivitie . And so it may well : for these conceits are strange and needlesse . I suppose the Seventies translation is not so authenticall , but it may be called in question , and corruption rather laide upon it than the Hebrew Originall : And for that which wee now have , it is so full of errours , that we may justly thinke , eyther we have not the right Translation of those Seventy , or that its false of them , that Divino spiritu afflati in Graecum sermonem Scripturam converterunt , De Doct. Chryst , l. 2. cap. 15. as Sanctius affirmes they did , out of S. * Austin . Let us take the names as they lye plainly in the Originall and Chaldee Paraphrast , for the names of two worthy men that were chiefe in this Embassage . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Viros ejus , referring it to Regem-melec next before . Iū . Viros suos , with reference to both , and so we Transl . [ their men ] for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Chap. 9.7 . [ and their men ] which accompanied these two principall personages in this honourable imployment .

2 The Cause of their Comming ; which is double .

1 To performe their solemne Worship of God in the Temple [ to pray before the Lord ] id est , to offer sacrifice , and therewithall their prayers , unto God . Both meant by that phrase 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as 1. King . 13.6 . by prayers . 1. Sam. 13.12 . by sacrifice . & passim . And though the Temple were not finished at this time , nor the whole course of Gods worship set in order , yet the Altar of burnt sacrifices was set up at the verie first returne , and the order of sacrificing thereon observed , as it is Ezr. 3.1 . & seqq . Verse 2.

2 To bee resolved in a Case of Conscience . In their inquiry , we have set downe to us ,

1 The Persons to whom the Question is proposed : they are the Priests and the Prophets , who ought in such cases to be * * Mal. 2.7 . consulted . [ And to speake unto the Priests that were in the House of the Lord of Hosts ] attended on the Service there , and also dwelt within the circuits of the Temple . [ and to the Prophets ] viz. Haggai , Zachary , and Malachy , saith Kimhi : if Malachy lived in these times .

2 The Question it selfe is touching a point of religious practise , in the Obseruation of a Voluntarie Fast , which the Iewes had taken up and used a long time , in memorie of the burning of the Temple . [ Should I weepe ] id est , Fast , by a Metonymie of the Adjunct ; Weeping being alwayes a part of such humiliation . [ In the fift moneth ] wherein the Temple was burnt , viz. the tenth day of that moneth wherein the Temple was consumed to ashes , Ier. 5.12 . three dayes after the comming of Nebuzaradan , 2. King . 25.8 . This tenth , or , as Iunius saith , the ninth , the day before it , the Iewes kept as a sorrowfull day . [ * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sanct. drawe● it to the vowes of Nazaretes , dreaming , I beleeue , of a Monkes Cowle . Separating my selfe ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from meate , drinke , and other delights , saith Kimhi : abstaining from all bodily comforts , the more vehemently to afflict my soule . See the manner of a Fast , Ioel 2.15 . &c. [ As I have done these so many yeares ] viz. seventie yeares , as it is verse 5. Or , all the time since the Temple was destroyed : of which , Chap. 1. And old Customes would not be left off . Here is then the summe of the Question , Whether the Iewes , having by agreement among themselves , for a long time observed a day of Fasting , in remembrance of the Temples destruction , ought now , the Temple almost repaired and finished , to lay down this custom , or observe it still ? Concerning which Question , we are to observe two things : 1. That whereas the Iewes observed foure dayes of fasting , in memory of their ruined State and Temple , they only propose the question touching one , viz. That for the Temple . The Reason I ghesse at , is , Because the Temple onely was in greatest forwardnesse towards perfect restauration : but for the re-building of the City of Ierusalem , and re-collection of their dispersion , they were things vnlikely to come to passe yet ; and therefore they thought that it was not amisse to fast still in that respect . The Prophet in his answer includes them all foure , there beeing the same reason of one as of another . 2. That whatsoever solemnitie or shew of Conscience these used in the proposall of this Question , the Prophet seemes to sleight them , as making much adoe about a trifle . And by his answer , we may plainely gather , that these Casuists were in this matter guilty of a double fault : 1. Hypocrisie , sending a serious Embassage about a needelesse Ceremonie , neglecting in the meane time the substance of Mercy and Piety . 2. * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Kimchi . Incredulitie and Distrust of the fulfilling of Gods Promises , touching the restoring of their Church and State : Which is apparant by their Practice ; else why did they make any doubt to surcease fasting for the ruine of the Temple , if , when now they saw it before their eyes well nigh finished , they had yet beleeved it would shortly haue beene fully repaired ? Would not reason teach them , that it was vnreasonable to fast for the old , when they had a new ; especially their fasting beeing but a practice of their owne deuising ? Againe , why were they silent of the other fasts , and touch onely vpon this ? there 's a Core in that . Certainely , had they fully beleeved the Promises which God had made unto them , by the preaching of Haggai , Zacharie , and other Prophets before , they might have seene more cause of ioy , than of griefe at this time . These things will more clearly appeare in the opening of the Prophets answer . Come wee ( therefore in the third place to

3. The Sermon it selfe . Where , besides the Preacher and his authoritie , vers. 4. wee haue

1. The Auditors , the People and the Priests [ And speake unto all the People of the Land ] Whosoever were the Embassadours , and from whomsoever . We see , as the Cause was common , so the Answer was publicke , in the hearing of all the People in Iudaea : And not to them onely ; but speake also [ to the Priests ] They that should haue given Resolution to the People , must themselves have Reformation from the Prophet . They belike had beene the Authors of these Customes to the People , and were themselves observers of them ; and so knew not what to say in the matter .

2. The Substance and Matter of the Sermon : Which divides it selfe into two generall parts :

1. The Preface unto the maine Answer it selfe : which is large , stretching it selfe to the 16. vers. of the Chapter : the Prophet , even by the manner of his answering , teaching the People , that there were other things of greater moment to be looked unto , than their Ceremonious Fastings . Of which hee discourseth at large : of these but in a word or two . This Preface containeth excellent Matter , and that of two sorts :

1. Reprehension of their preposterous Course , in standing much upon their owne Inventions and outward Observations , but neglecting Gods Commandement , and their Obedience unto it . And this reacheth to the end of the seventh Chapter : wherein the Prophet discovereth the Hypocrisie of this People , who seemed to make a Conscience of their owne Institutions , but cared not for Gods Precepts ; and who thought , that God would bee well pleased with such outward Sacrifices and Ceremonies , though his voyce was not obeyed . This Reproofe consisteth of two Branches :

1. A plaine Deniall , that their Fasts were eyther commanded by God , or acceptable to him . [ When yee fasted and mourned in the fift ] for the Reason before : [ And in the seventh Moneth ] for the slaughter of Gedaliah : Vpon whose death followed the utter dispersion of the Remainder of the Iewes , into Egypt and other Parts , 2. Kings 25.22 . &c. and Ieremie 41. [ Even those seventie yeares ] during the time of the Captivitie , and since , untill this time [ Did yee fast at all * * Pour l'amour de moy voire , pour l'amour de moy . Gall. i.e. For my sake . unto me ? ] A vehement Interrogation , for a vehement Deniall , [ Yee did not at all fast unto mee . ] And this againe by an Emphaticall Repetition and Provocation to their Consciences ; Did yee fast to mee ? [ Even unto me ? ] No , yee did not . To whom then ? to your selves . Which will appeare , if the meaning of this Phrase [ unto me ] bee explaned . To fast unto God hath a double Meaning : 1. Eyther for the Time , to observe such a day of solemne humiliation , as Gods Commandement somewhere or other hath limited unto us . 2. Or for the Manner , ( which is the principall ) when wee obserue a day of fasting by such Exercises , with such Affections , and for such Ends , as Gods Word prescribes unto us , albeit the time be of our owne appointment . Now these Fasts of the Iewes , were neyther for the one or other Vnto God . For neyther had God any where commanded them to observe such Dayes of Fasting , neyther did the Iewes observe them in that Manner , as such times of Humiliation should bee spent . They grieved for the Destruction of the Temple , they wept , and tooke on for the Ruine of their State , and sighed under the burden of their present Miserie : But all this was no occasion eyther of Remembrance and Repentance for Sinnes past , or Amendement for after times , whereby to remoue Gods wrath that lay on them . These Fasts were occasioned by some calamities about the time of their Captivitie . Hieron . in Zach. 8.18 , 19. and do continue amongst the Iewes to this day . Bux dorf . Syn. seduct c. 25 Genebr . calend . Hebr. Sept. 3. Decemb. 10. Iun. 17. & Iul. 9. Haec Iejunia asserit Propheta non multum probari Domine quod ea non instituisset , illaque observarentur à Iudae is ipsis citra pietatem Vatupl . Ieiunia quae apud Zachariam cap. 7. commemorantur ; nec à Deo Imperata , nec ei valde grata , aut rata ; sed temporaria dunta xat fuerunt , luctuosissimo illo captivitatis tempore usurpata . Tilon . not . in Bell. de Pont. lib. 4. c. 16. Not. 84. Such carnall and worldly Sorrow little pleased God : And therefore the Prophet tels them , they fasted not unto God , but unto themselves : As their owne Authority without Gods Command had set up those Fasts , so their owne Ends , not Gods , were aymed at in such Exercises . The truth is , these Fasts ( appointed by the Iewes upon such singular occasions ) were in themselves good and lawfull , had they beene observed as Exercises of Piety and Repentance : but as they kept them in satisfaction to their Carnall humours ( going no further than the outward Ceremonie ) they were not pleasing unto Ged . Verse 5.

This the Prophet further proueth by Comparison with the Contrary : You aymed at Gods glory in your Abstinence , even as much as you did in your Eating and Drinking . But you did eate and drinke for your selues , when , and in what manner you liked best , for your owne health or pleasure : so was your Fasting a Matter to giue your selues Contentment , without any further respect of Gods Glory , or increase of your owne Pietie . [ And when yee did eate and drinke &c. ] Verse 6.

2. A plaine Declaration of the Reason , why God cared not for their Fastings , by shewing their neglect of that which was most commanded by God , and acceptable to him : and that is in one word , their Obedience to God . The neglect whereof is so described by the Prophet , as he shewes it was not onely the Cause why now their Fasts were not commen dable , but also the Occasion that brought them to this course of Fasting , by ruining their State , in remembrance whereof they sorrow ; which they need not haue done , if they would haue obeyed the voyce of God . This brought them to Miserie , and in it makes them more miserable . The Prophet therefore touches them to the quicke , and opens their Vlcer of Hypocrisie and Disobedience , that were plaistered over with Ceremonious shewes of Fastings and other pious Exercises . This he doth two waies :

1. In a short and round Reproofe , summarily thus ; You remember your miseries , but you forget your rebellions , that have caused it ; you mourne for your afflictions , but you thinke not on your Duety that should remove them . It s not your Fasting that God regards : Where 's your Repentance for former Disobedience ? Where 's your present Obedience to his Word ? [ Should ye not heare the words ? ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A concise and short kinde of speaking , well befitting a sharpe Reproofe . The Vulgar and the French made it otherwise [ Are not these the words ? ] As if the Prophet had said , ( Ne sont ce pas les paroles ) You neede not come to us now for Resolution in the Point of Fasting , the Prophets * * As Esay 58. before us have shewed you , what Gods will is touching that Point ; and wee tell you but what they have already said , though you haue not heeded it . But I conceive the sense runnes much smoother the other way ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Article of the accusative Case , shewes an ellipsis of a Verbe , which the sense of the place easily supplyes . [ Which the Lord hath cryed by the former Prophets ] exhorting to Repentance and Obedience , threatning Destruction for Rebellion . You should have obeyed Gods Command by them , who by preaching and writing have shewed you what is acceptable and well-pleasing ; even to humble your selves , and walke obediently , &c. Neglect this , and all your Fasting is to no purpose . Which the Prophet further shewes , by a close Comparison of the present Estate of things , with the former times wherein those Prophets lived . The Temple and Common-wealth then stood , and flourished ; but the People were wicked : Iustice and Religion were forsaken , except in shew and ceremonie : the Prophets cryed out against those courses , but there was no amendement . And therefore all is now brought to ruine , as you see before your eyes . So little doth God care for outward formalitie , where true Piety and goodnesse is wanting . [ When Ierusalem was inhabited ] Not thinly and poorely as now , but populously : And more than so , [ in prosperitie ] too , or peaceably , as now it is not [ And the Cities thereof round about her ] Throughout the whole Country , ven in those places that were most dangerous , and least defenced [ When men inhabited the South of the Plaine ] Or , the South , and the Plaine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2. In a larger Amplification of their Disobedience , the Cause that made their Fasts not acceptable . The Prophet had briefly told them , that their hearkening to the words of the Prophets was that which God more lookt for , than their fastings ; and that their Disobedience in that kinde had brought Desolation upon them , notwithstanding all their religious observations in this But they would be apt to mis-understand him : wherefore he comes to particulars with them , and in their Fathers Example , lets them see what themselves were , and what they should likewise expect , if they amended not . He therefore sets before them

1. The Commandement and Word of God by the former Prophets : whereunto God required the Peoples Obedience ; and that was summarily , To be iust and charitable towards their Neighbors . Not but that God did command the Duties of the First , as well as of the Second Table : But those are nothing worth without these ; and the true Observation of the Last , is a Triall of the holy Performance of the First . [ And the Word of the Lord &c. ] Verse 8. [ Thus speaketh the Lord of Hosts , saying ] The Commandement concerneth generall Duties towards our Neighbour :

1. Externall , in the outward worke : eyther 1. Publicke in Magistrates [ Execute true iudgement . ] 2. Priuate in each towards other . 1. Doing good out of a Willing minde [ Shew Mercie ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 kinde and fauourable Dealing : and this out of the Bowels of a tender affectionate Love to our Brethren , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ And Compassions every man to his Brother ] or Neighbour , who is our Brother , and so to be loved , and well used . Verse 9. 2. Forbearing to hurt there especially , where we haue most advantage , by reason of others weaknesse and inabilitie to saue themselves harmelesse , or offend us [ Oppresse not the Widow , nor the Fatherlesse , the Stranger , nor the Poore . ] 2. Internall , in the inward thought of the Heart , the roote and beginning of outward violence and wrong [ And let none of you imagine evill against his Brother in your heart ] Verse 10.

2. The Disobedience of the Iewes to this Commandement , set forth by its worst qualitie , viz. it was wilfull Disobedience , obstinate Stubbornnesse and Intractablenesse . Which is expresled by diuers Similitudes , all tending to one purpose : [ They refused to hearken ] [ They pulled away the shoulder ] As Oxen that shrinke backe from the yoke : Or as he that should carry a Burthen , but puls away his shoulder when hee should take it on him , and lets it fall . So did these Iewes deale with the easie yoke , and light burthen of Gods Commandements , [ And stopped their eare , that they should not heare ] An Argument of extreame Contempt , and Hatred of the Speaker , for the Hearer to stoppe his eares at him . They stopped ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 aggrauarunt , made heavie their eares . A Metaphor from some Weight , hung upon the hands or feete , which make a man unfit for seruice : and thence generally taken for any * * So Exod. 4.20 . Ezek. 2.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Gravis lingua . impediment , which hinders the execution of any thing . And therefore may well be rendred here , [ stopped ] Verse 11. The cause of all this untowardnesse comes from within [ Yea , they made their hearts hard as an Adamant ] There was in them a stiffe and wilfull Resolution to sinne : Which they increased to the height of a malicious Stubbornenesse , by continuall opposition against all meanes of Repentance : Vide Ezek. 11.19.36.26 . whereby their Hearts became as hard and intractable to any goodnesse , as the hardest sort of Stones , Flints , or Diamonds , are to bee wrought by the Toole into any Fashion we desire . [ As an Adamant ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iunius renders it , Lapis perdiuturnus , quasi servabilis ; A Stone of long continuance , viz. by reason of its hardnesse . The Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the same Derivation : but by it the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Silex , a Flint , or hard Rocke is rendred . Psalme 114.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Iob 28.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So that we may take it for a Flint as well as a Diamond : though generally it is rendred Diamond , Adamant , in this place , and Ier. 17.1 . also Ezek. 3.9 . Because it is the hardest of Stones 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 harder than a Flint , as our last Translators reade it . Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quàm Petra . R. David takes it generally for a hard Stone that cannot bee graven with iron ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And that 's sufficient to the meaning of this place , viz. That Gods Word would make no impression of Remorse and Reformation in them . [ Lest thou shouldst heare the Law ] To the end they might not obey , either the Law delivered by Moses , and proved for the first and generall Instruction of the Church ; or else the particular instructions which were given unto the Church by the Prophets in after times , sent by God as occasion required . [ And the words which the Lord of Hosts hath sent in his Spirit by the former Prophets ] who spake as they were inspired by the Holy Ghost . And so the Disobedience which these Iewes shewed to their words , was not only the despising of the Prophets , but a Rebellion against the Spirit of God : as Acts 7.51 .

3. The Punishment that came upon the Iewes for their Rebellion : which is

1. Generally , expressed in these words [ Therefore there came a great wrath from the Lord of Hostes ] A great Punishment , the effect of great anger and displeasure . Verse 12. 2. Particularly amplified , 1. By the Iustice and Equitie of it . When their Miserie came upon them God neglected them , Vide Pro. 1.20 〈◊〉 seq . because in heir Prosperitie they had neglected him . [ Therefore it is come to passe ] by a most iust and equall Retaliation [ That as hee cried ] by his Prophets earely and late calling upon them to repent and amende , [ And they would not heare ] obey his voyce , and reforme their manners , [ So they cryed ] in their calamities for helpe and succour , [ And I would not heare , saith the Lord of Hosts ] to releeve and comfort them ; but left them helpelesse in the hands of their Enemies . Verse 13. 2. By the Nature and kinde of it : A Violent driving them forth into Banishment into strange Countries [ But I * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Kimchi , that followes not any Rules of Grammar . He , following his Father Ioseph Kimchi , expounds it thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turbabor cum ipsis , or , that is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ego turbatus sum cum eis in captivitate : Noting Gods compassionate feeling of their Misery ; according to that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in their affliction hee was afflicted : which is spoken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to our capacitie . The Paraphrast takes it actively , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dispergans eos . scattered them with a Whirl-winde ] violently and suddenly . And it appeares by the Story , how quicke a dispatch Nebuchadnezzar and his Captaines made with this Nation , sweeping them away like a violent Tempest . [ Among all Nations whom they knew not ] Assyrians , Egyptians , Edomites , Moabites , &c. strangers to the Iewes in affection and in Religion . 3. By the Consequent of it : An utter Desolation of the whole Countrey after such time as the People were emptied out of it . [ Thus the Land was desolate after them , and no man passed thorow or returned ] Which passage is very remarkeable and strange , giving us to understand , that this Countrey of Iudaea , wherein the Tribes of Iuda and Beniamin inhabited , after the People were carried into Captivitie , lay utterly waste , without any Inhabitant , for the space of seventie yeares . Insomuch , that after the slaughter of Gedaliah , when all the remainder of the People , Man , Woman and Childe , fledde into Epypt , there was not a lew left in the Countrey . And , being thus left empty of its naturall Inhabitants , wee finde not , that there were any Colonies sent from other Countries by the King of Babylons Command , to plant themselves in the Iewes roome ; as in the Captivity of the Tenne Tribes there had beene by the Command of the Assyrian Monarch : or that the neighbouring Nations , though haply they might make inrodes to spoyle the Countrey of the Riches that was left , did come and dwell in the emptie Cities . Nor doe wee finde , that at the returne of the Iewes , there were any displaced to make them roome , eyther by force , or faire meanes , A wonderfull Providence , that a pleasant Country ( left destitute of Inhabitants , and compassed about with warlike Nations ) was not invaded , and re-planted by Forreiners for seventie yeares space . But the Land , though it had cast out her Inhabitants for a while , would not yet admit of strangers , till it had finally vomited them out , as now it hath done . The Naturals were within seventie yeares to returne , and God keeps the roome emptie all that while for them , and Forreiners desired not their Countrey . And this indeed was that which God threatens , that for seventie yeares , the Land should enioy her Sabbaths , resting from tillage , 2 Chro. 26.21 . Ler. 26 . 3● , 35. and all other employments , whereunto Inhabitants use to put it .

Now the blame of all this , is layd where the fault was : it was not the Babylonians , but the Iewes , that wasted their owne Land , their sinne did more spoyle , than the others armies , [ For they layd the pleasant Land desolate ] i. e. Palaestina : which was layd waste through Gods anger , provoked by the Peoples sinnes . Verse 14.

And thus wee have the first part of the Preface , containing Matter of Reprehension of the Peoples Hypocrisie and Disobedience to the Law : exemplified in the like of their Fathers , with its Punishment , that in and by them these might see what themselves were , and what * * And the Verbes in the future Tense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doe import so much . should likewise befall them without amendement . Even they also should call , and not be heard ; they should bee scattered in furie over all the earth , leaving their owne Land desolate of its naturall Inhabitants , as it is this day .

CHAP. VIII .

AGaine the Word of the Lord of Hosts came to mee , saying ,

2 Thus saith the Lord of Hosts , I was jealous for Zion with great jealousie , and I was jealous for her with great wrath .

3 Thus saith the Lord , I will returne unto Zion , and will dwell in the midst of Ierusalem : and Ierusalem shall bee called a Citie of truth , and the Mountaine of the Lord of Hosts , the holy Mountaine .

4 Thus saith the Lord of Hosts , There shall yet old Men , and old Women dwell in the streets of Ierusalem , and every man with his staffe in his hand for very age .

5 And the streets of the Citie shall be full of Boyes and Girles , playing in the streets thereof .

6 Thus saith the Lord of Hosts , Though it be unpossible in the eyes of the remnant of this People in these dayes : should it therefore fore bee unpossible in my sight , saith the Lord of Hostes ?

7 Thus saith the Lord of Hosts , Behold , I will deliver my people from the East Country , and from the West Country .

8 And I will bring them , and they shall dwell in the midst of Ierusalem , and they shall be my People , and I will bee their God in truth and in righteousnesse .

9 Thus saith the Lord of Hosts , Let your hands bee strong , yee that heare in these dayes these words by the mouth of the Prophets , which were in the day that the Foundation of the house of the Lord of hosts was layde , that the Temple might be builded .

10 For before these dayes there was no hire for man , nor any hire for beast , neyther was there any peace to him that went out , or came in , because of the affliction : for I set all men , every one against his neighbour .

11 But now , I will not intreate the residue of this People as aforetime , saith the Lord of Hosts .

12 For the seede shall be prosperous : the vine shall give her fruite , and the ground shall give her increase , and the heavens shall give their deaw , and I will cause the remnant of this People to possesse all these things .

13 And it shall come to passe , that as yee were a curse among the Heathen , O house of Iudah , and house of Israel , so will I deliver you , and yee shall bee a blessing : feare not , but let your hands be strong .

14 For thus saith the Lord of Hosts , As I thought to punish you , when your Fathers provoked mee unto wrath , saith the Lord of hosts , and repented not .

15 So againe have I determined in these dayes to doe well unto Ierusalem , and to the house of Iudah : feare ye not .

16 These are the things that yee shall doe , Speake ye every man the truth unto his Neighbour : execute iudgement truely , and uprightly in your Gates .

17 And let none of you imagine euill in your bearts against his Neighbour , and love no false oath : for all these are the things that I hate , saith the Lord .

18 And the Word of the Lord of Hostes came unto mee . saying ,

19 Thus saith the Lord of Hostes , The Fast of the fourth moneth , and the Fast of the fift , and the Fast of the seventh , and the Fast of the tenth , shall be to the house of Iudah joy and gladnesse , and prosperous high Feasts : therefore love the truth and peace .

20 Thus saith the Lord of Hosts , That there shall yet come People , and the inhabitants of great Cities .

21 And they that dwell in one Citie , shall goe to another , saying , Vp , let us goe and pray before the Lord , and seeke the Lord of hosts : I will goe also .

22 Yea , great People and mighty Nations shall come to seeke the Lord of Hostes in Ierusalem , and to pray before the Lord .

23 Thus saith the Lord of Hosts , In those dayes shall ten men take hold out of all languages of the Nations , even take bold of the skirts of him that is a lew , and say , Wee will goe with you : for we have heard , that God is with you .

The second part of the Praeface is ,

2. COnsolation against all such discouragements as caused them to distrust the good successe of things : and this is opposed to their second fault , viz. their Vnbeliefe . The Prophet armes them against this by many comfortable Promises :

1. Of Gods Favour and Reconcilement with them for the present ; set forth under a similitude of an Husband , casting off his disloyall Wife , and taking her , vpon amendement , into his Favour againe . The Promise is Verse 3. in these words , [ Thus saith the Lord , I am returned unto Zion ] my Church and People : and that not for a little while , but [ And will dwell in the midst of Ierusalem ] Which I had for a while forsaken ; but now am come againe , to make the temple the place of my glorie and worship : wherein my People shall honour me , and I will protect them . This Promise of Grace and Favour is amplified two waies :

1. By the Contrary , his former Displeasure with his Church : Which , with its Cause , is expressed , Verse 2. [ Thus saith the Lord of Hostes , I was jealous for Zion with a great jealousie ] Iealousie is a mixt Passion in an Husband , consisting , as of most tender love to his Wife , and all carefull Provision for hers and his owne honour , so of most furious Rage and Revenge where this is violated . Both are comprised in this Verse , in the first Clause , Gods exceeding great Care and Love to the Church of the Iewes , in affording them all things that might be for their safety and his own glory , by their pure worship and service of him . But lerusalem playd the Harlot , and broke Faith with God ; therefore in the next Clause hee was wroth with her [ And I was , ( or have beene ) jealous for her ( or , of her ) with great fury ] punishing her with Rejection and Banishment of her Countrey . And this Interpretation , which refers this [ Great fury ] of God , not unto the Punishment of the Babylonians , and other Enemies that miserably afflicted the Church of the Iewes , but unto the Punishment of the Iewes themselves ; seemes very agreeable , as to the Nature of Iealousie , so this Place . One difficultie there is in the reading , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I was jealous [ for her ] which must bee taken in the good part , that for her sake God had punished her Enemies that hurt her : and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 construed with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is generally taken in the good sense , and signifies properly not Iealousie , Zolotypia , but Zelus , Zeale . Betweene which , I take it , a Difference must bee made , Zeale being more generall , a vehement Affection of Love , with an eager Indignation against that thing or person which hurteth the thing Loved : Iealousie , a more speciall Affection in Married Persons , whose beginning is Love with a discreet Observation of each others Demeanour : which , upon just or evill suspicion of false dealing , is alienated , upon plaine conviction quite turned into Rage and extreame Displeasure against the party delinquent . Now it is true , God was both zealous for Zion in punishing her Enemies that hurt her , and jealous over her too , being wrath with her for offending him : But mee thinkes this latter suits the place better , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be rendred not unfitly [ Over her ] or [ Of her ] And so the French turne it in the former Clause of the verse , who reade it thus , [ I have beene jealous of Zion with great jealousie , and I have beene jealous for her with great Furie ] altering the manner of speech . Quaere . Haply these words may bee taken in the same sense ; as Chap. 1. Verse 14. for Gods wrath against the Adversaries of the Church , whom hee punisheth for the Love he beareth to his Church . But it would be enquired , why our Translators in the former place render [ I am jealous ] but here [ I was &c. ] Ergo quaere ult. So the Paraphrast . 2. By the Effect of Gods returne and re-inhabitation in Ierusalem , viz. The re-establishment of his pure Worship and Service among the Iewes [ And Ierusalem shall bee called a City of Truth ] Not onely passively , because God should truly performe all his Promises towards her , but also , and rather , actively , of that true Worship of God , which should be maintained and professed in Ierusalem ; the onely place in the World , where God was worshipped aright : all others being full of Errour , Superstition , and abominable Idolatry . So that , whereas Ierusalem had before the Captivitie beene a Harlot , and broken Covenant with God , by corrupting his Worship ; and was therefore cast off , and punished in Gods jealous Anger : now henceforth shee should bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or , which is the same , * * Esay 1.21.27 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Civitas fidelitatis , or fidelis , The faithfull Citie ; observing Faith and Loyaltie towards God , in cleaving constantly to his sincere Worship . Which also we find that they did from the Captivitie till Christ : preserving the maine of Gods Worship pure , and never falling to the open Profession of Idolatry , as in former times they had done ; though in Doctrine and Manners there crept-in many Corruptions . And their finall rejection was not , as in former times , for Idolatrie , but for stiffe persevering in Iudaisme , rejecting Christ and Christianitie . [ And the Mountaine of the Lord of hostes , the holy Mountaine ] i.e. Literally , the place whereon the Temple was built , which had layne polluted and profaned under the Ruines and Desolation of the Temple so many years ; should againe be styled * * as of old ●●e hath beene . The holy Mountaine ; because of an holy Temple thereon re-edified , and the holy Worship of God therein performed . If wee shall extend this and the former Clause to a Typicall Meaning , understanding them of the True Church , whereof Ierusalem , and this holy Mountaine were Figures , it may be done without Absurditie : But I thinke , with Sanctius , that this Chapter ought not to be wholly interpreted of the Spirituall Ierusalem , as Ribera , and others expound it : but that it hath its truth and accomplishment in all particulars in the earthly Ierusalem ; as will appeare , Verse 2.

2. The second Promise ( which , with the rest , is an effect of the first ) is of a Peaceable and Ample Estate . Though now they were few in number , and by reason of Warres and other Troubles , not likely to increase to any great Multitudes , or to live in Peace ; yet God promiseth they shall doe both . Which is set forth by two speciall adjuncts or companions of a Quiet and flourishing State :

1. Long life of aged Persons [ Thus saith the Lord of hostes , There shall yet Old Men , and Old Women , dwell in the Streets of Ierusalem ] which now lay desolate and unfrequented : they should bee re-peopled in Peace , and for a long Continuance , and they that were now yongue should live quietly in it till old Age , yea , till decrepit old Age , [ And every * * or , every one . man his staffe in his hand for very Age ] A signe of a prosperous State , wherein men are not cut off untimely by Warres and such like Calamities . See 1 Sam. 2.31 . Lam. 2.20 , 21 , 22. & Lam. 5.11 , 12 , 13 , 14. Verse 4. 2. Multitudes of yongue Children sporting in the Streets , [ And the streets of the Citie shall bee full of Boyes and Girles ] That 's a signe of Fruitfulnesse and Increase in a State : The next of Peace and Securitie , [ Playing in the Streets thereof ] After the fashion of Children , in Townes peaceably inhabited In time of Warre and common Calamitie t is otherwise . Verse 5. Now this Promise seemed strange to the Iewes , the present state of things beeing considered : Wherefore God , by way of Prevention , confirmes his Promise by an Argument from his Power , opposed to their incredulitie : the summe is this , That which seemes unpossible or unprobable in mans eyes , doth not seeme so in Gods , who can easily bring to passe , what is to man most difficult . [ Thus saith the Lord of Hosts , If it seeme marvellous in the eyes of the remnant of this People ] And therefore , because but a poore remnant of a populous Nation [ Should it be marvellous in my eyes , Gen. 18.14 . Rom. 4.20 , 21. Luc. 1.37 . saith the Lord of Hosts ? ] No : what is unpossible with man , is possible with God . Verse 6.

3. The Promise of Re-collection of the dispersed Iewes , and restoring them to their owne home . [ Thus saith the Lord , I will save my People ] i. e. The scattered Iewes : for of them I conceive the place is literally meant , howsoever it may bee mystically applyed to the Church . [ from the East Country , and from the West Country ] i.e. From all quarters of the World where they have beene dispersed : which by Synecdoche are meant , by the rising and setting of the Sunne ; as is plaine , Psal. 113.3 . Mal. 1.11 . Psal. 50.1 . For , though the Iewes were chiefly driven into Babylon , and thence brought home againe : yet was their dispersion into other parts also ; whence , upon the Restauration of their State , those whose hearts God touched , did repaire to Iudaea . See Chap. 2. v. 6. [ And I will bring them , and they shall dwell in the midst of Ierusalem ] As without doubt they did , though not all , nor all at one time . In five hundred years , so long was the time between the Captivitie and Christ , many things might fall out which Prophesies speake of , and Stories mention not . And Stories of those times being greatly defective , they are ( mee thinkes ) not well advised , who deny that these Prophesies can bee meant of the temporall Ierusalem , because they finde not the accomplishment of every particular related by Historians .

This Promise of re-calling them is amplified and confirmed by the End of their comming home ; which is also the Cause of their restoring . God , for his part , was mindefull of his Covenant , though he seemed to forget them ; and therefore would restore them : They , for their part , must bee mindefull of their Obedience , being restored . And then God would renew his Covenant againe with them ; as it is in the words following . Which expresse unto us

1. The Covenant , in a mutuall stipulation , [ They shall be my People , and I will be their God ] A solemne and usuall forme in Scripture to expresse the Contract and Bargaine , that is made betweene God and his Church , for Subjection in her , and Protection in him .

2. The Manner and Condition of the Covenant on

1. Gods part , Truth , [ in Truth ] Certaine and assured fulfilling of all Promises of Grace and Favour which God maketh to his Church . 2. Mans part , Righteousnesse [ And in Righteousnesse ] i.e. On condition of Obedience to all the Commandements of God . Vers. 7.8 .

Vnto these former Promises , the Prophet addes an earnest Exhortation unto the People , not to be discouraged , but to take heart against all occasions of distrust and feare . Which Exhortation hee presseth with much variety and force of Argument , from the 9. to the Vers. wherein we have ,

1. The Exhortation it selfe , which is , That they would resolutely and cheerfully goe on in all Vndertakings for the finishing of the Temple , restoring Gods Worship , and ordering of the State , upon Assurance and Confidence of Gods Assistance . [ Thus saith the Lord of hostes , Let your hands be stronge ] And , not your hearts ? Yes : your hearts in Faith , and then your hands in Employment , viz. about the Temple , and all things belonging to the publicke Service of God , and good of the State . Be not faint hearted , nor weake handed in setting them forward .

2. The Confirmation and Enforcement of it : which is triple ,

1. By Experiments : which is double ,

1. In the Preaching of the Prophets : q. d. you may trust them whom you have tried , and take comfort by the Promises and Exhortations they now make unto you , who have formerly found them no Liars . [ Yee that heare in these dayes ] viz. the fourth yeare of Darius [ these words ] promises , and exhortations [ by the mouth of the Prophets ] viz. Haggai , and Zacharie , who at this time prophesied unto the Iewes . [ Which were in the day that the Foundation of the house of the Lord of hosts was layd , that the Temple might be built ] What day was that ? We have it related , Ezra 3.8 . It was in the second Moneth of the second yeare of the Peoples returne from Captivitie ; that is , in the second yeare of Cyrus : From whence , unto the fourth of Darius Nothus , are one hundred and eight yeares . But what , were Haggai and Zachary Prophets then at that time ? Sure they must now be of a great Age , about an hundred and forty years old , supposing them to bee about thirty at the laying of the Foundation of the Temple : which by the terme of [ yongue man ] given to Zacharie , Chap. 2.4 . seemes not likely . And where are all their Sermons in that long space ? or did they prophesie at the laying of the Foundation , and after for an hundred and eight yeares hold their peace , during the time the People neglected the building of the Temple ? It cannot be thought . Sanctius therefore takes the laying of the Foundation of the Temple , not to be properly meant , but to bee understood , for the Continuation of the Worke , which had beene so long time interrupted , and then taken in hand againe . Which may seeme to bee a new beginning of the Worke ; as Ezra 5.2 . [ They beganne to build ] though they had begunne before , Chap. 3.8 . And then the meaning of the words lye thus , [ In the day that the Foundation of the Lords house was layd ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the House was founded , i.e. Reared and set upon its Foundation formerly layd . Now Zerubbabel and Iehoshua beganne to goe in hand with the finishing of the Temple , the second yeere of this Darius , upon the Prophesie of Haggai in the sixt and ninth Moneth of that yeare , Hag. 1.1 . & 2.11 . and of Zacharie in the eight Moneth of the same yeare , Zach. 1.1 . In the ninth Moneth of the second yeere , it appeares that the Worke went forward : before which time they had beene plagued with Famine , and after that God blessed them with increase ; as is plaine , Hag. 2.16 , 17 , 18 , 19 , 20. verses . From that ninth Moneth of the second yeare , to the ninth Moneth of this fourth yeere , wherein Zachary now preached , was two whole yeeres : Wherein , as the Worke of the Temple still went forward ; so God still continued his Blessings on them . And therefore Zacharie brings this as a Motive to perswade the People to Faith and Obedience to his Words now , by two yeeres experience which they had had of the truth of his , and his Colleagues former Prophesies . This Interpretation seemes to runne smooth enough , and hath nothing harsh in it , except that of Laying the Foundation , for , * * Yet in Haggai there is somewhat that sounds like it : for , Chap. 2. vers. ●8 that is called laying of a Foundation , which verse 15. is termed , laying of a stone upon a stone , viz. of the building upon the Foundation . Finishing upon the Foundation . Our old and new Translation seem● plainely to speak of the very first Foundation of the Temple , [ The Foundation was layd , that the Temple might bee built ] distinguishing the rearing of the Wals from laying the Foundation . And Iunius more plainely , [ * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dure redditur ( ex quo die ) pro ( qui suerunt in die ) . Ex quo die fundata est domus Iehovae , I emplu n aedificandum fuisse ] viz. The Prophets that were at the first founding of the Temple , told the People then , and ever after , that the Temple was to bee built : i. e. Fuisse pergendum in aedificatione , That they were to goe forward with the Building . To the same meaning the French Translators , who reade this place thus , [ Vaus qui oyez , &c. i.e. You that heare in these dayes , these words by the mouth of the Prophets , in whose dayes was layd the Foundation of the house of the Lord of Hosts ] * * ioyning 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto the former words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per appositionem . Which rendring seemes very good . which is the Temple , that it might be re-edified , [ Let your hands be strong ] But if wee take it precisely thus , for the time of laying the first Foundation , we must say , that eyther this Darius was not Nothus , but the Sonne of Hystaspes ; or that Haggai and Zacharie were now very old men , & either had not preached at all for one hundred and eight yeares ; or had but ill successe all that while . Ergoquaere .

2. In the Event which they had found by Experience to answer the Prophets preachings : viz. A present Redresse of their formerly most miserable and afflicted estate . Their present Comfort is set forth under its Opposite , Their former Misery : which would best discover it . Their Misery was threefold :

1. Famine . [ For before these dayes ] wherein the building of the Temple , long neglected , was taken in hand , [ There was no hire for man , nor any hire for beast ] i. e. No fruit nor commoditie came by the labour of man or beast : The Earth did not pay for the tillage and manuring , by yeelding sufficient for the food of man or beast , as it is Hag. 1. 2. Warres and Danger from Enemies round about them , who by incursions and invasions did vexe and disquiet them . [ Neyther was there any Peace to him that went or came in ] at home , or abroade , in Citie , or Countrey : wheresoever , and about whatsoever they went , they had no security , but were in danger of the Enemie . [ Because of the affliction ( lege , Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Iunius ) of the Enemie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Whom , though God so restrained , that they did not as yet ( for ought wee finde ) by great Armies , and strong Invasions set upon this poore remnant of People ; yet by smaller Troupes they did rob and spoyle them ; and out of their owne hatred of the Iewes , and Gods judgement for the neglect of his Worship , wrought them much mischiefe . These were their Neighbours , the Samaritans , Amonites , &c. the old Enemies . 3. Sedition and civill Contentions one amongst another . Envies , grudges , factions and partaking , raigned among them , to the hinderance of the Common quiet [ For , lege And 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I set all men every one against his Neighbour ] A miserable State , poore and famished , vexed by enemies , and discontented within it selfe , God suffering their mindes to bee imbittered one against another . Verse 10.

2. By Promises . Things were well amended with them already , and God now promiseth to continue the same favour towards them , for time to come . This Promise is ,

1. Proposed in generall termes , That God would shew himselfe otherwise towards this People , than in former times : then he was angry , now he would be favourable to them . [ But now I will not be ] Iunius [ I am not ] the Verbe substantive is not in the originall . Now the present State of things shewed that God was not to them now , as before : And therefore I take it the future tense is better supplyed here [ I will not bee ] according as the next Verse sheweth , beeing a Promise of future times , [ Vnto the residue of this People as in former dayes , saith the Lord of Hosts . ] I will bee gracious to this poore People , whom I have formerly afflicted . Verse 11.

2. Amplified many waies :

1. By the Particulars wherein God would blesse them : Which are two , 1. Abundance , contrary to their former scarcitie and want , expressed in the severall particulars , which are meanes of Plentie [ * * The French reade it thus , [ A●us lisemente de paix y sera ] i. e. But the seede of Peace shall be there : In that sense I take it , as it is said , Light is sowne for the righteous , &c. For the seed shall be prosperous ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the seed-time shall bee peaceable , saith Iunius , i. e. quiet , without molestation of the Enemie , who hindred the Husband-man in sowing times . But I conceive , that the Promise of Peace is rather in the last Clause of this Verse : and therefore I understand it , with our Translators and Sanctius , Of increase and abundance : The seed sowne should bee prosperous , i. e , Fruitfull , to bring forth a plentifull Crop . [ And the Vine shall give her fruit , and the ground shall give her increase ] Every sort of Husbandre shall thrive : and that because [ The Heavens shall give their deaw ] seasonable , and kindly showres . 2. Peaceable possession of their Abundance , contrary to their former dangers , &c. [ And I will cause the remnant of this People to possesse all these things ] God himselfe would put them in possession : and though they were a poor remnant , yet they should enioy it quietly in spite of all their Enemies . Verse 12. 2. By an Event or Consequent that should follow upon Gods restoring of the Iewes to so plentifull and prosperous Estate . As all the World had taken notice of their former miserable Desolation ; so should they of their glorious restitution : Which publicke notice , so generally taken , doth greatly amplifie the qualitie of the Iewes ruined and restored estate , both beeing so singularly notable . [ And it shall come to passe , that as yee were a Curse among the Heathen ] A forme of execration and cursing : as thus ( God doe to me , or thee , as he hath done to the Iewes ) or ( God make thee like a Iew ) or the like : making their Calamitie a patterne for any fearefull imprecation . See Deut. 28.37 . Ier. 24.9 . Ier. 29.18 . & verse 22. & Ier. 42.18 . Psal. 83.11 .

And , saith Sanctius , Hoe familiare est Mahometanis , qui in execrationibus dicunt , Iudaeus sim , si fallo , &c. [ O house of Iuda , and house of Israel ] Here 's a hard knot . God speakes to the Tenne Tribes as well as to the Two ; and promises , that as both had beene a Curse ( which was too too manifest ) so now both should bee a Blessing . Whereby it would appeare , that at the loosing of the Captivitie , not only the Two Tribes of Iuda and Beniamin , called the house of Iuda from the greater Tribe ; but also the Tenne Tribes , named the house of Israel , did returne home . Sanctius thinkes it may bee solved by an Epexegesis , Thus the house of Iuda , i. e. the house of Israel : which hee makes like those Exegeses , usuall in the Psalmes ; Iacob shall reioyce , i.e. Israel shall be glad , Psal. 14.7 . God is knowne in Iuda , i. e. his Name is great in Israel , Psalme 76.1 . with many the like . And hee further confirmes it , Because the Name of Israel was given to the Tribe of Iuda before this time , Is. 48.1 . as the most noble Tribe . Vide Sanct. in 〈◊〉 . 37.2.19 . and Chap 46.13 . When the tenne Tribes were now carried captive . But , by his favour , this Exegeticall interpretation of this place sounds harshly , and not justifiable by these other places , if their times and other circumstances be compared with this . Ribera understands it of the generall Conversion of all the Iewes in the times of the Gospel : but haply we need not goe so farre , if it may appeare , that not onely the two Tribes of Iuda and Beniamin , but also the tenne Tribes , returned home at this time . I say the tenne Tribes not wholly , nor yet the greatest part : for so it is manifest they did not come backe againe ; no , nor the two Tribes neither : A great , if not the greatest , part of whom remained in Babylon , despising the benefit of their deliverance ; as we have seene before : but yet both are rightly said to returne , because some of eyther did returne . And so that place , Hos. 1.6 . must bee taken of the Generalitie , and whole body of the ten Tribes , not precisely , as if no remuant of them should escape out of Captivitie , contrary to verse 11. of that chapter . And a like example of the Iewes , that fledde into Egypt , to whom utter destruction is threatned , Ier. 42.16 , 17. Yet a remnant did escape , Ier. 44.28 . The probabilities that perswade the returne of some part of the tenne Tribes , are these :

1 The Generalitie of Cyrus Proclamation , Ezra 1.1 , 2 , 3 , 4. and of Artaxerxes after him , Ezra 17.13 . who give permission to all the Iewes in their Dominion to returne to Ierusalem . To restraine this unto the Iewes of the two Tribes , there is no reason ; no more than to thinke , that onely the two Tribes , and none of the tenne , make use of it . It was but about one hundred and thirty yeares that the tenne were captived before the two : and that time was not so long as to make them forget all acquaintance one with another : and seventie yeares commerce was sufficient to recover it , had it beene lost , especially considering how common afflictions doe strangely beget love and acquaintance in men of the same Nation in forraine Countries . And though the two Tribes were carried captive into Babylon , and the tenne somewhat further North and East towards Media , 2 Reg. 17.6 . yet it is apparant , that both the one and the other were dispersed and mingled into all quarters of the Assyrian , and afterwards , Persian Empire , even throughout an hundred twenty and seven Provinces , Esther 3.8 . & 8.9 . & 9.2.12 . Now seventie years acquaintance , and the common burden of Captivitie , could not choose but draw many of the one as well as of the other , to embrace the occasion of a generall release from thraldome .

2 In the second of Ezra , we finde the number of the whole Congregation , that returned , to bee 42360. besides their attendants : but if we reckon up the particulars of Iuda and Benjamin , which are in that Chapter punctually set downe , we shall finde the summe amount but to 29974. so that there wants about 12000. of the full number . Which , say the Hebrew Doctors , were those that came up out of the other tenne Tribes . As R. Schelamo Isaac relates on Ezra 3.64 .

3 The Scripture seemes plainely to signifie so much in divers places , as Ier. 3.18 . Hos. 1.11 . Ezek. 37. per totum . Albeit the meaning of these and the like places bee controverted , and by many expounded of the Conversion of the Iewes unto Christianitie , and not of the Vnion of these remainders of the twelve Tribes , which , returning from Captivitie , grew into one of Church and State in Iewrie . Ergo quaere ult , of this their returne .

Furthermore , touching this Compellation of the house of Iuda and Israel , this is to bee noted . That before the Captivitie of the two Tribes , and whilst the Kingdome of Israel stood ; there were many that from time to time revolted unto Iuda out of love of true Religion there maintained , or other respects ; as appeares in the time of Rehoboam , 2 Chron. 11.13 . to verse 17. and of Asa , 2 Chron. 15.9 . and of Hezekiah , 2 Chron. 30.11.18 . And these , mingling themselees with the two Tribes , were with them carried Captive , and with them returned : And of these the Prophet may speake [ O house of Israel . ] Sed quae penitus . Let us proceede . [ So will I save you , and yee shall be a blessing ] A forme to be used in blessing of others ; as the like Ruth 4.11 , 12. see Zeph. 3.20 , Now because so great prosperity was not likely to befall them , the Prophet againe repeats his first and generall Exhortation to Beliefe and Courage : which he used , verse 9. [ Feare not ] Cast no doubts , mistrust not your own weakenesse , your Enemies strength , &c. [ But let your hands be strong ] Goe on in the Worke , and bee confident of Gods ayde . Verse 13. And this hee further assures them of , by that which is the third Amplification of this Promise of a prosperous Estate , viz.

3. By the Cause of their Prosperitie : Which springs not from themselves , or others , but from Gods gracious purpose to doe good unto them . Which purpose and decree of his is constant and unchangeable : and therefore they may trust to it . This the Prophet lets them understand in a Comparison of Gods dealing both wayes , in Iudgement and in Mercie : that having found the former true , they should not doubt of the latter .

1 The first part of the Comparison toucheth the time past ; and sheweth 1. Gods decree and purpose of punishing their sinnes , declared in so many threatnings denounced by the Prophets . [ For thus saith the Lord of Hostes , as I thought ] decreed and determined [ to punish you , when your Fathers provoked me to wrath , saith the Lord of Hostes. ] 2. Gods execution of that his purpose [ And I repented not ] I changed not my minde , because they changed not their evill courses , but did as I fore-thought and fore-threatned . And the Iewes had found by experience , that thus farre God was as good as his word . 2 The second part concernes the present and future times ; and sets forth in like manner 1 The gracious purpose and determination of God , to shew mercy unto them [ So againe have I thought in these dayes to doe well unto Ierusalem , and to the house of Iuda . ] 2 The certainety of its execution [ Feare yee not ] that I will faile of my Promise ; I will surely bring to passe what I have intended for your good . Vers. 14 , 15.

But what ? if God be resolved to blesse the Iewes , then they neede care for nothing else belike . Not so : the Promise is upon a condition ; and that s the fourth Amplification of the Promise of an happy estate , viz ,

4. By the Condition required at their hands , [ These are the things that yee shall doe ] viz. if wee will have any favour . Which are generally their Obedience , declared in some particulars ,

1. Doing of good , in two kindes : 1 Speaking the truth , [ Speake the Truth every man to his Neighbour . ] 2 Doing of true Iustice , [ Execute the judgement of Truth ] For the Manner , Iudge truely , according to right and true informations . [ and Peace ] For the End and Effect , To compose the quarrels and differences betweene private men ; and so preserve the publicke Peace . [ in your Gates ] In the places of justice , which were in those times in the entrance of the gates of the Cities . And Iustice , sitting at the gate , is a better safe-guard for a Citie , than a Corps du guard , or strong Doores and Barres . Verse 16. 2. Forbearing of evill , in two kindes : 1 Evill imaginations and purposes against our Brother [ And let none imagine evill in your hearts against his Neighbour ] as Chap 7. verse 10. 2 Swearing falsly , to deceive and wrong our Neighbour , [ And love no false oath ] Psalme 15.4 . And , an ill practice will not bee left till it be hated .

The not doing of these things is pressed on them by a forcible Reason , from Gods hatred and detestation of such doings , [ For all these are the things that I hate , saith the Lord ] and them that doe them : As on the contrary , the other are the things that I love , and such as observe them . Verse 17. And thus wee have the first part of this Sermon , this most excellent Praeface , unto the finall decision of the maine question first proposed unto the Prophet . We come in the second place to

2. The Answer it selfe , which the Prophet makes to their Demand about Fasting , which hee briefly resolves them of in few words . His Answer consists of two parts :

1 An Abbrogation of their Custome of Fasting . [ And the Word &c. Thus &c. The Fast of the fourth Moneth ] wherein a breach was made in the Wals of Ierusalem , and so the Citie taken , 2 Kings 25.3 . [ And the Fast of the fift , and the fast of the seventh ] See Chap. 7.3.5 . [ And the fast of the tenth ] wherein Ierusalem was first beleaguered , 2 Kings 25.1 . [ Shall bee to the house of Iudah joy and gladnesse ] Times of inward rejoycing in stead of their inward mourning and sorrow of heart , [ And of cheerefull feasts ] in stead of outward fastings and abstinence from meates and drinkes . 2. An Injunction to observe that , which God most required , and they most neglected : [ Therefore ] Ye see how little God regards your Fastings , t is not that hee lookes after : Therefore &c. or the Particle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may here be rendred And , And love ye the Truth : or [ as the French , Love then the Truth , the Truth ] the substance of Religion , in Obedience to God , Charity to your Neighbour ; and let goe these outward needlesse Ceremonies [ and Peace ] This is an effect of the love of Truth : It was not their Fastings , Psal. 37.27 . but their Piety and Mercie that would procure their Peace , and bring them favour from God , and redresse of their troubled and afflicted estate . It may be also that in this word the Prophet gives them a close Caveat , not to bee contentious in maintaining of old unnecessary Customes , but quietly to lay them down . Verse 19.

The Resolution of their Question being thus briefly delivered , the Prophet further enlarges , and confirmes his Answer , by a Reason drawn from the Times now approaching ; wherein Ceremonies should cease , and Truth onely come in place ; wherein the Gentiles should bee converted to true Religion , and joyne themselves with the Iewes , to make up one glorious Church : which should be a cause of rejoycing to the Iewes . This is delivered with great Caution , the abolishing of Ceremonies beeing rather intimated than expressed ; and the manner of the Gentiles Conversion set forth in such wise , as the Iewes might take no offence at it . The Argument then to move the Iewes to rejoycing , is this , That their Estate , how ever now it appeared , should bee so glorious and flourishing , as that the Gentiles , who now despised them , should be wonne to embrace true Religion , and joyne themselves in fellowship with the Iewes . Which was fulfilled partly before Christ , by the more usuall and frequent accesse of Proselytes than ever before ; partly after Christs incarnation , by preaching of the Gospel : which time is here principally spoken of . For the words , we have in them the Gentiles Conversion , described

1. Generally , Verse 20. [ Thus saith the Lord of Hostes , It shall yet come to passe ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Yet , or , yet further , as the French ( Il adviendra en outre ) as an Accesse to the Iewes happy restoring [ that there shall come People , and the Inhabitants of many Cities ] of the Gentiles , who shall come , i. e. be converted , and joyne themselves to the Church .

2 Particularly , by three speciall Circumstances :

1. The Zeale and Charity of these Convers , who would not come alone , but draw others along in company with them , to the worship of God . Which is lively expressed in a Mimesis , or imitation of the invitations and encouragements they should use one to another , Heb. Eundo tamus . [ And the Inhabitants of one Citie shall goe to another , saying , Let us goe ( and that ) speedily to pray before the Lord , and to seeke the Lord of Hostes ] i. e. To worship and serve the Lord , comprised under one kind of Prayer ; and to bee informed of the right way and meanes to worship God , meant by seeking of him . Now these that were so earnest to have others go , were not backward themselves , and willing to tarry behinde , but [ I will goe also ] Every one was as forward for himselfe as zealous for another . A singular patterne of zealous Charitie , that neyther leaves others behinde , nor turnes others before it . Verse 21. 2. The large Extent of this Conversion , [ Yea many People , and stronge Nations ] Not a few , and such as were poore and despicable , but even the richest , most potent and populous Nations , should take no scorne to cleave unto the Church of the Iewes . Which also sets forth the glory of this Conquest of the Nations unto the Faith , that it was not done by compact and fraudulent convention , they were many of divers Languages , and farre asunder ; nor yet by force and violence , because they were mighty and stronge , able to have made resistance [ Shall come to seeke the Lord of hostes in Ierusalem ] Typically , because at this time Gods Worship beeing only there , all Converts were to resort thither [ And to pray before the Lord ] as before Verse 21. Verse 22. 3. The Manner of their Conversion : which is so described , as the Iew , who thought himselfe the peculiar People , and choyce Favourite of God , should not thinke himselfe disparaged , and his glory eclypsed by the Accesse of the Gentiles into the Communion of the Church , but rather honoured thereby . Because he should be made the most honourable instrument of the others salvation . [ Thus saith the Lord of Hosts , In those dayes ] of the publication of the Gospel [ it shall come to passe that ten men ] * * Gen. 31.41 Lev. 26.26 . Iob. 19.3 . Many [ shall take hold out of all Languages of the Nations ] to whom the Gospel was preached [ even shall take hold of the skirt ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ala , or Fimbria : a simile from little Children , that catching hold on their Mothers garments , hang upon them , and runne after them [ of him that is a Iew ] even literally , and in the flesh . For it is manifest , that the Gospel was preached , as first to the Iewes , so next by the Iewes to the Gentiles . Now it is also apparant , how the Gentiles flocked unto the Apostles , and other Iewes that brought them the glad tidings of Peace ; how they honoured , and dearely esteemed of them , &c. Pauls entertainment may be an Example of all the rest . [ Saying , We will goe with you ] in the worship and service of the true God . The Reason of all this Love and Honour given to the Iew , and of the Gentile's joyning himselfe to him , is , [ For wee have heard ] viz. by your preaching , [ that God is with you ] only rightly knowne and worshipped among you Iewes , or in the Church ; but not among us who are ignorant idolatrous Gentiles . Verse 23.

CHAP. IX .

THe burden of the Word of the Lord in the Land of Hadrach : and Damascus shall bee his rest : when the eyes of man , even of all the Tribes of Israel , shall be toward the Lord .

2 And Hamath also shall border thereby : Tyrus also and Zidon , though they bee very wise .

3 For Tyrus did build her selfe a strong Hold , and heaped up silver as the dust , and gold as the myre of the streets .

4 Behold , the Lord will spoyle her , and he will smite her power in the Sea , and she shall be devoured with fire .

5 Ashkelon shall see it , and feare , and Azzah also shall bee very sorrowfull , and Ekron : for her Countenance shall bee asbamed , and the King shall perish from Azzah , and Ashkelon shall not be inhabited .

6 And the stranger shall dwell in Ashdod , and I will cut off the Pride of the Philistims .

7 And I will take away his blood out of his mouth , and his abominations from betweene his teeth : but hee that remaineth , even he shall be for our God , and hee shall bee as a Prince in Iudah , but Ekron shall be as a Iebusite .

8 And I will eampe about mine house against the Armie , against him that passeth by , and against him that returneth , and no oppressour shall come upon them any more : for now have I seene with nune eyes .

9 Rejoyce greatly , O Daughter Zion : shout for joy , O Danghter Ierusalem : behold , the King commeth unto thee , hee is just and saved himselfe , poore and riding upon an Asse , and upon a Colt the Foale of an Asse .

10 And I will cut off the Chariets from Ephraim , and the horse from Ierusalem : the Bow of the battell shall bee broken , and hee shall speake peace unto the Heathen , and his Dominion shall bee from Sea unto Sea , and from the River to the end of the Land .

11 Thou also shalt be saved through the blond of thy Covenant . I have loosed thy Prisoners out of the Pitt wherein is no water .

12 Turne you to the strong hold , yee Prisoners of hope : even to day doe I declare , that I will render the double unto thee .

13 For , Iudah have I bent as a Bow for mee : Ephraims hand have I filled , and I have raysed up thy sonnes O Zion , against thy sonnes , O Grecia , and have made thee as a Gyants Sword .

14 And the Lord shall be seene over them , and his Arrow shall goe forth as the Lightning : and the Lord God shall blow the Trumpet , and shall come forth with the whirle-windes of the South .

15 The Lord of Hosts shall defend them , and they shall devoure them , and subdue them with sling-stones , and they shall drinke , and make a noyse as thorow wine , and they shall be filled like bowles , and as the hornes of the Altar .

16 And the Lord their God shall deliver them in that day as the flocke of his People : for they shall be as the stones of the Crowne lifted up upon his Land .

17 For how great is his goodnesse ! and how great is his beautie ! corne shall make the yongue men cheerfull , and new wine the maides .

WEe are come to the third Sermon , or Prophesie of Zacharie , contained in the 9 , 10. and 11. Chapters , and is divided into these parts :

[ 1. ] A Prophesie against the Enemies of the Iewes , with a Promise of the Churches defence , unto the 9. verse of this Chapter . The Nations and Cities against which Destruction is threatned , are

1 The Land of Hadrach [ The Burden of the Word of the Lord ] or , The burdensome Word , i. e. A Prophecie of some burdenous and heavie judgement to fall upon any . The French , [ la charge de la parole ] not so fitly . [ in the Land ] rather , Vpon , or Against 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ of Hadrach ] Not the name of a man , but of a place of some note in Syria , not far from Hamath and Damascus , sa appeares by the Text. It is not mentioned in Scripture , except in this place ; yet by all , except Iunius and Ierome , t is agreed , that it was some particular City or Region . R. David in this place thus Reports out of the olde Doctours , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. We have found among the sayings of our Rabbines of blessed memorie , thus : Rabbi Benajah saith , This Hadrach is the Messias , because he is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sharpe to the Nations , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gentle to the Israelites : to whom Rabbi Iosaie , the Sonne of Dormiskith , said , How long dost thou pervert the Scriptures ? I testifie before Heaven and Earth , that I come from Damascus , and there is such a place , the name whereof is Hadrach . That conceit of Rabbi Benajah St. Ierome followes . Iunius reades it , [ In terram circumstantem te ] according to the Syriake ; but his Translation therein is rejected by Piscator : nor doth it follow , because a place is not found in other Stories ; therefore there was none such . The Paraphrast renders it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Land of the South . Sed quaere . 2 Damascus [ And Damascus ] the chiefe Citie of Syria , Esay 7.8 . whence the Israelites had beene often plagued by the incursions and invasions of the Syrians , [ shall bee the rest thereof ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Article referred not to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Damascus also shall bee the rest of that burthenous Prophecie , i. e. That heavie punishment shall rest upon Damascus : Noting not a fleeting and light touch , but an abiding continuance of the judgement upon it , as in its place of rest . See the like phrase of speech , Psal. 125.3 . Esay 9.8 . Before the Prophet proceedes to other Nations , hee sets downe a reason of Gods thus proceeding to punishment . [ When the eyes of man , as of all the Tribes of Israel , shall be toward the Lord ] The Clause is somewhat of a dothefull construction : Some take this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 passively , for Gods eye of Providence upon man : and then 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must be rendred [ for ] not [ when ] and so , with Iunins , the French reade it , thus [ For the Lord hath an eye upon man , and upon all the Tribes of Israe ] i. e. [ Pouree que●● Eternel 〈◊〉 orel surle , hommes & surtoutes les tribus d'Israel ] Hee will punish others as well as his owne People : He that hath so severely observed and chastised the Tribes of Israel , doth take as strict notice of the offences of other Nations , the Enemies of his People , to punish them as sharpely . And this sense is plaine , agreeable to the words , and context , shewing a Reason why these Nations should not escape , from Gods revengefull eye which hee had over them , as well as over his owne People . The * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum also to the same sense . Our last Translators take the words actively , for mans turning of his eyes & heart towards the Lord , and so render ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 when ) to signifie the Time when God will execute his judgments on these Nations , viz. when the eyes of man , as , i. e. of all the Tribes of Israel , shal be toward the Lord : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 looking unto him for ayde and helpe against all their Enemies ; and converting , as their eyes , so their hearts , to him by true Repentance . Thus Kimhi , The eyes of man in those times shall bee 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. to the Lord , not to their Idols and Images . Or thus , When the eyes of man , i. e. of the Gentiles , shall be towards the Lord , as the eyes of the Tribes of Israel . But the times of the Gentiles Conversion and Destruction of these places here named , agreenot . Besides , in these Interpretations , the turning of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( when ) and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as ) is not so naturall : Wherefore I rather choose the first sense .

3 Hamath , which should beare a part in this punishment . [ And Hamath ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Whether a Citie or a Region ? The Scripture speakes of both . A Citie of this name there was in Nepthali , mentioned Iosh. 19.35 . yet written with some difference 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hammath , not Hamath : but Numb. 13.21 . the same * * For it is most likely the S●●es went not so farce as the Countrey of Hamath which lay beyond Libanus . place is called and written as here 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It was a Citie of note , and lying hard upon the border of the Tribe of Asher , was not farre from Sydon and Tyrus ; founded by Hamath , one of the Sonnes of Canaan , Gen. 20. St. Ierome , who maketh * * Ortel . Thesa . Geog. verbo Emath . two Hamaths ; the Great , called Antiochia , upon Orontes , and the Lesse , called by Antiochus Epiphania , situated betweene Apamia and Emesa , understandeth by Hamath in this place , Epiphania . ( Hamath Civitas est , saith he , Syriae caeles , quae ab Antiocho Epiphania dicta est ) And this Emath or Hamath hee placeth in the Tribe of Naphtali : But hee is therefore justly taxed by the learned Knight , Sir Walter Raleigh , * who makes it apparant , Hist. lib. 1. cap. 5. §. 12. † . 7. Ptolom . Asiae Tab. 4. that Epiphania can no waies belong to Naphtali , the Provinces of Loadicene and Libanica lying betweene it , and any part of the Holy Land . Besides , hee is deceived in making Epiphania to bee a Citie of Coelosyria : which beeing a Province , lying in the hollow Vallies betweene Libanus and Antilibanus , hath Libanus for its furthest North bound . Now Epiphania lyes yet a great way further to the North , as it is apparant by Ptolomie .

The Countrey of Hamath is that Region which lyeth to the North East of Libanus , and boundeth * * Ezek. 48.1 . North upon Damascus . The Region wherein Riblah stood , where Pharaoh Necho slew lehoahaz , and Nebuchadnezzar the Iewish Captives , 2 Kings 23.33 . & 25.6 . 20.21 . Which Ribla , saith Iunius out of the Ierosolymitan Paraphrast , * * Num. 34.11 . was Apamia . It was this Countrey whereof Tohu was King , who sent David Presents after his Victory over Hadadezer , King of Zobah , who was his neighbour , and had warre with him , 2 Sam. 8.9 . Which Zobah is that that is called Aram Zobah , Psal. 60.1 . And is , according to Iunius Translation , placed in Chamath , 1 Chro. 18.13 . [ Regem Tzobae in Chamatha ] But by our Translators t is well rendred , not ( in ) but ( unto Hamath ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 viz. David pursued him so far . For these two Kings Tohu and Hada dezer , bordered upon one another , but did not lye one within another . It was this Countrey that was the Northermost Border of the Land of Canaan , as is plaine by Ioshua , Cap. 13. verse 5. where Hamath lyeth East-ward from Lebanon , and Baal-gad under Mount Hermon . But Hamath in Naphtali lyeth South-west from both . And of this Hamath Moses speaketh , Numb. 34.8 . for by comparing this place with Ioshua 13.5 . and Ezek. 47.15 , 16. and 48.1 . it is apparant , the North borders of the Land of Canaan stretched a great way farther than * Hamath in Naphtali . And it may be , See also Exod. 23.31 . Deut. 11.24 . & Amos 6.2 , 14. that this Land of Hamath is meant , 1 Kings 8.65 . where Salomon made a Feast for Israel , from the entring in of Hamath to the River of Egypt , viz. Sihor ; this the most Southerly , that the most Northerly bounds of Canaan , both at that time in Salomons possession , 1 Kings 4.21 .

Now whether of the two bee here meant , t is somewhat uncertaine : But I take it , that the Land of Hamath is here spoken of , rather than the Citie before mentioned ( unlesse there were some other great City in Hamath , of the same name with the Countrey ) because that had beene the place wherein the Iewes Enemies had executed part of their crueltie against them ; and because it borders upon the Province of Damascus : And so that beeing after this , was next to the burning , according to the next words , [ shall border thereby ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 referre the Article to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the sense is plaine , Hamath lyes nigh unto Damascus in place , and it shall fare the worse for its neighbour-hood ; the punishment that lights on Damascus , shall fall also on it . Yet concerning that Citie in Naphtali , it may be that the Naphtalites never gate it into their Possession , no more than the Asherites , their neere Neighbours , could winne many stronge Cities , that were in their Tribe , from the Phoenicians , especially Tyrus and Zidon : and as these , so Hamath not farre from eyther , might still continue in the Phoenicians possession , who were no kind friends to the Iewes ; and therefore should now smart for it . Then quaere ult .

4 [ Tyrus and Sidon ] two famous Sea Townes of Phoenicia , given to the Tribe of Asher ; but still possessed by the Naturals . These used much * * Ezek. 26.2.28.24 . proud , insolent and cruell dealing towards the Iewes , in the time of the Desolation of their State : Wherefore God threatens Revenge , which they should not escape : no , [ * * Some reade , [ Because they are wise ] i.e. Cunning and crafty Merchanes , to cousen others . Which brought a plague upon them . though it be very wise ] viz. Tyrus the chiefe City , or rather [ though each of them be very wise ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the singular Number distributively ; as the French [ chacune d'elles ] by a common Hebraisme . The effect of the words , is a kinde of eironicall derision of these Phoenicians Wisedome and Policie , for the upholding of their State against Invaders ; which yet should not helpe them a whit . See the like Mocke , Ezek. 28.3 , 4 , 5 , 6. where wee may see how arrogant they were , especially Tyrus . Wherefore the Prophet proceedes on in a further Declaration of the judgement of Tyrus , shewing

1. Her Confidence , which ( besides her Wit and Policie before named ) stoode upon two things :

1 Fortification and Munition [ And Tyrus did * build her selfe a strong Hold ] Fortified the Citie and other places about with Military Defence . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Paronomasia ●legans . And how strong Tyrus was , even by its naturall situation , t is well knowne . 2 Money , the other finew of Warre . Their great plenty of Gold and Silver is described Hyperbolically , by such things as are most numbersome , and easiest , and cheapest got together [ and heaped up Silver as the dust , and fine Gold ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) as the mire of the streets ] Which Abundance of Treasure , it was not hard for the Tyrians to gather together , considering the long and great Trade which all Nations of the World used there , as is largely described , Ezek. 27. Verse 3.

2. Her Ruine : neyther Wit , nor Wealth , nor Strength should save her . [ Behold , the Lord ] by his Instruments [ will cast her out ] viz. of her inheritance and great wealth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Expellet eam haereditate , or Pauperem reddet . Which Translation ( me thinkes ) fits well to this place [ will make her Poore ] in opposition to her great riches wherein she trusted . So the French [ l'appourira ] And Rabbi Schelomo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that signification which the Word hath , 1 Sam. 2.7 . [ And hee will smite her power in the Sea ] i. e. Though shee be seated in an Iland , very difficult to bee besieged and approached unto : yet shall shee not bee impregnable ; meanes shall bee found to besiege and take her , notwithstanding all the strength of resistance that can be made . as after it fell out . And this is spoken in opposition to her strength , which should be vanquished by taking of the City . But this is noted , She shall bee burnt too , [ and shee shall bee devoured with Fire ] eaten up , i. e. consumed : a Metaphor from ravenous Beasts . This burning of the Citie is added Emphatically ; Tyrus was seated in the middest of the Waters , yet shee shall be devoured with Fire . Nothing shall quench where God kindles the flame . Verse 4.

5 The Philistines , who dwelt along the Sea Coast Southward of Sidon and Tyrus , from whence this storme was next to come upon them ; who also had evermore beene the Iewes bitter Adversaries . The Philistines punishment is expressed ,

1. In the particulars , what should befall each principall Citie of that Coast ,

1. Before the judgement did actually light upon them , and that was a great astonishment and trouble in the State , when they saw danger towards them , and no helpe for them ; expressed in the troublous affections of 1. Feare [ Ashkelon shall see it ] viz. the Destruction of Damascus , Hadrach , Hamath , and the Phoenicians [ and feare ] the like to fall upon her . 2. Sorrow [ Gaza also shall see it and be very sorrowfull ] like a Woman in Childe-birth , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) for the inevitable Ruine that is comming upon her . 3. Shame , being left destitute of such succour as they hoped for [ And Ekron for her a a Esay 20.5 , 6 expectation ] b b with segol under 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 usually t is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it may be here it comes by an unusual Crasis . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scilicet , of ayde and assistance from the Tyrians and Sidonians , their Friends and Neighbours , [ shall bee ashamed ] beeing deceived of such helpe as shee looked for from her potent , but then impoverished Friends , who could not save themselves , much lesse helpe others . Iunius and the French reade it thus [ * * And the Targum also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Quia pudefacta est ob domum fiduciae suae . For her expectation shall make her ashamed ] with some difference in the words , none in the sense . These Affections , ascribed to the severall Cities , are yet to bee understood of all in common , as also in the next Clauses . 2. When it was actually executed on them . And then a triple Punishment should fall on the Philistims , 1. Dissolution of their State and Governement [ And the King shall perish from Gaza ] i. e. the Governors and Governement , the State and Libertie of their Common-wealth , shall be overthrown . 2. Dispeopling of their Cities and Country of the naturall Inhabitants , [ And Askelon shall not bee inhabited ] The Inhabitants beeing wasted by Warre , or carried Captive . Verse 5. 3. Bringing in of Forreiners , to dwell and rule in place of the Naturals [ And a Bastard ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Spurius , A Bastard borne of a Whoore , Deut. 23.2 . thence , by a similitude , applyed to * * So the Heb. Expositors 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Strangers and Forreiners , Alienigenae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who , beeing not home-bred and naturally descended , doe , like Bastards in a Familie , intrude upon the Right , and Inheritance of the true and naturall Inhabitants of a Countrey . And Forreiners , that thus possesse anothers Countrey , are no lesse infamous and odious to the Naturals , than Bastards are to lawfull Children . [ shall dwell in Ashdod ] otherwise called Azotus , Acts 8.40 .

2. In the Generalitie , [ And I will cut off the Pride of the Philistims ] their Wealth , Strength , and all other things that made them swell with Pride and Insolencie against their poore Neighbours the Iewes . Now , touching the fulfilling of all these forementioned threatnings , the doubt is , of what times the Prophet here speaketh . Two opinions there are : 1. That this is to be understood of the Expedition of * * And so some understood that of the Bastard in Ashdod properly , Alexander being a Bastard , by his Mother Olympia's confession . Iustin . Lib. 11. Alexander the Great , who over-ranne all these places here mentioned , besieged and tooke the Cities , placed and displaced Colonies ; as it is most apparant in the Historians that have wrote his Actions . 2. That the Prophet here meaneth the Victories and Conquests which the Iewes should make of these Nations , who , whilst the Persian State was embroiled by Alexander , and that the Syrian and Aegyptian Kings , the Successors of Alexander , contended one with another ; gate something in the scuffling : and , as they grew stronger , wanne many Cities from the Philistims , Phoenicians , Syrians , Samaritans , and others . The Prophets , Zephaniah , Chapt. 2.4 . & sequ . and Obadiah , Zach. 2.9 . Verse 20. seeme to speake very plaine of the Possession of the Countrey of the Philistims , and Sea-coasts of Phoenicia , by the Iewes that should returne from Captivitie . In Stories it appeares they did , 1. Mac. 5.2 . Mac. 12. Ioseph. 1.4 . Antiq. c. 11. Aegesipp . l. 1. c. 18. And thus Sanctius understands this place , with the Hebrew Commentators , Kimchi , R. Isaach , and Aben Ezra , on the place ; and the Chaldee Paraphrast , who renders it thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. and the house of Israel shall dwell in Ashdod , who shall bee there as strangers . I suppose , wee shall take the surest way , to understand this Prophecie of all the time after Zacharie till Christ : wherein , partly by Alexander and his Successours , and * * For Sidon was taken by A●●xe●xes Ochus in the tenth yeare of Philip of Macedon , a great while after this time . Diod Sicul. others ; partly by the Iewes , all these Places were thoroughly plagued with Warre and Calamities . And so Iunius takes it .

Thus wee have Gods judgement against the Enemies of Church : next we shall see , how God in judgement remembers to shew Mercie , in a double respect :

1. To his Enemies , of whom a Remnant shall bee saved , according to Grace . Instance is given in the Philistines ; but understand it of all . [ And I will take away the bloud out of his mouth , and his abominations from betweene his teeth ] i. e. His Murders , Crueltie , and Rapines ; meant by Blood : and his Idolatries ; meant by Abominations . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for Idols are often so termed , as 2 King 23.13 . Ezek. 20.7 . Ribera understands that of Blood , to be the bloody sacrifices offered to their Idols . Now these things should be taken away , i. e. pardoned , and also reformed by the Preaching of the Gospell , which should plucke away these Abuses out of the Mouth and Teeth of the Philistines : Metaphorically , to shew the Nature of Sinne , which is like Meate and Drinke to Sinners , who are as unwilling to part with their Wickednesse and Idolatry , as to have their Meate pluckt out of their Mouthes , which they hold fast betweene their Teeth . And this ( I take it ) is the meaning of that ( out of his Mouth ) and ( from betweene his Teeth ) if wee follow this Interpretation of the Place , touching the Conversion of the Remnant of the Philistines , whereto Iunius , Piscator , Ribera , and * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Aben Ezra , incline . [ And hee also shall remaine , or , be left , or , be reserved ( as the French , sera reserve ) unto our God ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Even of the Philistines , and Enemies of the Church , some should be left , upon whom God would shew his Favour in their Conversion and Salvation . [ And shall be as a Governour in Iudah ] i. e. accounted as one of the People of God ; and that , not of the meanest Ranke , but as a Captaine , or chiefe Man in the Church [ And Ekron ] Synecdochically , The Philistims shall be [ as a Iebusite ] who were not utterly expelled out of Ierusalem , but dwelt among the Iewes , and among them many were converted ; as principally Araunah the Iebusite , 2 Sam. 14.16 . unto whom , Iunius thinkes , Allusion is here made . Thus the converted Philistimes should bee , not as Strangers , but as Citizens of chiefe note in the Church of God .

Yet , me thinkes , all things being considered , another Interpretation of this Verse may seeme as probable : viz. To understand it of Gods Mercie to the Iewes , in giving them deliverance from their bloody Adversaries ; and not onely so , but Rule and Authoritie over them . [ I will take away his blood out of his Mouth , and his abominations from betweene his Teeth ] I will deliver the Iewes , who were an abomination to the Philistims , alwaies hated and abhorred by them ; and of whom being now weake and poore , the potent Philistims thought to make a * * For , saith Ab. Ezra , and Sanctius agrees with him , these Philistims did according to the salvage custom of those times , eate of the flesh and drink of the blood of their slaine Enemies . See Sanct , on the 15. of the Acts. bloody Prey , and ( like salvage Beasts ) to teare them to pieces : God would now rescue his People from their Teeth and Iawes , when in their imagination they had even swallowed them up . [ But he ] or , [ And hee ] there is no necessity to translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 But , in this place , implying some kinde of opposition betweene this and the former Clause , where there is none , but an addition of another benefit of Prerogative , to the former of Deliverance . [ And hee that remaineth ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 making a distinction and pause at that Word . That is left , not of the Philistims , but of the Iewes , after their miserie and vexation which the Babylonians , and these Philistims , with other Nations , have brought upon them , [ Even hee ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 even that poore ignoble and contemptible Remnant of the Iewes [ shall be for , or , unto our God ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. in his Care , Protection , Favour , and high account , [ and hee shall bee as a Governour in Iudah ] not onely of highest Ranke and chiefest Esteeme with God , as Princes and Captaines are in a Common-wealth , but also ( which , I take it , is especially meant ) shall bee free , and have Command and Rule over others , like the ancient Governours of Iudah , the Kingly Tribe ; albeit the Iew had beene now a long time a servant himselfe . [ And Ekron as a Iebusite ] i.e. a slave and tributary 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and one appointed to Destruction , as the Iebusites and the rest of the Canaanites were . And this Interpretation runnes smoother , and more agreeable both to the first Clause , the Phrase whereof implyes manifestly a Deliverie of a Prey , out of the Power of the wilde Beast , i. e. Potent Enemies , rather than eyther Pardon , or Punishment of sinne ; and also to that Opposition , which is apparant in the second Clause , betweene him that Remaineth , who should bee as a Ruler &c. And Ekron also shall be as a Iebusite . Both bee not meant of the same . and ( And ) here might well have been rendred ( But Ekron as a &c. ) Ergo quare .

2. To the Church , which should be preserved in safety among so many invasions as were made upon the Territories round about them : Gods Protection of his People is set forth

1. By the Manner of it ; T was Armies and Hostilitie that his People might feare : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 prasentiam gloriae meae , saith the Paraphrast God would finde meanes of Deliverance proportionable to the danger , [ I will encampe ] opposing my * power , as an encamped Army , against the Enemie , [ about my house ] the Temple , i. e. the Church , for which sake the State is preserved , [ Because of the Armie ] scil. of the Enemie . For those that sacked the Countrey about Iudaea , when they invaded them , bare as little good will to the Iewes ; as appeares by Alexander , whose purpose of besieging Ierusalem was strangely altered , beyond his intent . [ Because of him that passeth by , and him that returneth ] namely , the Enemie ranging up and downe the Coasts , to and fro with his Armies . Whether here be intimated something of Alexanders voyage , who passed by Iudaea into Egypt , and to Ammons Oracle with his Armie , and thence returned to Persia by the same way , not hurting the Iewes ; or something about the many Expeditions of the Seleucidae and Lagidae , to and fro from Egypt to Syria , and backe againe , among which hurly burly the Iewes State stood fast , though sometimes a little shaken ; I dare not say : it may bee both those and all other the like dangers are here generally comprised .

2. By the Effect of it , Safety from the Power of the Oppressor [ And no Oppressor shall passe through them any more ] How this Clause should be construed , is doubtfull . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here rendred Oppressour , is properly an Exactor of Tribute , Debt , or Labour : and so the Seventy turne it sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Exod. 3. of the Iewes Taske-masters in Egypt . Now because those three things are many times imposed and demanded against right and equitie , therefore the Word very usually signifies an Oppressour . Further , in regard the power of imposing Tribute belongs to the Prince , it is sometime used in that signification for a Ruler or Governour ; and by the Paraphrast so rendred here , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dominus , Princeps , and in divers other places . Shall we then take it in this sense , That the Iewes , now freed from Captivitie , should bee no more under the government of forraine Princes , oppressing them with Tributes and Exactions ? If wee consider the Story of times succeeding the Captivitie , it is apparant , that the Iewes , though freed from Captivitie , yet were not freed from their Subjection to the Monarchs of Persia , as long as they stood . They payd Toll and Tribute , as their Subjects ; though yet herein was some part of Libertie , that as they used their owne Lawes , so they were governed by men of their owne Nation , as Zerubbabel , Ezra , Nehemiah , and the High Priests after them , not by Persian Satrapaes , sent thither for that purpose . Vpon the dissolution of that Monarchie , the Iewes ran the same Fortune that other smaller Provinces did , being shared among the Successors of Alexander . And though at that time they ( no doubt ) might well have afforded to attempt a revolt , and free themselves , as haply some other Provinces did at the overthrow of the Persian State , and destruction of the Graecian Empire after Alexanders death : yet beeing a weake and small Territorie , impovereshed and broken by their Captivity , and also lying in the mid-way betweene two potent Kingdomes of Egypt and Syria , they were driven to put themselves into the Protection of one of them . And yet they were safe on neither side , by reason of the hot Warres betweene those Northerne and Southerne Kings ; and so if they held with one side , they were judged Enemies on the other . Whence it came to passe , that they were put to continuall vexation , their Countrey much harried , the Citie often seazed on by force or feare , the Temple sometime polluted , many Massacres committed upon the Inhabitants , Idolatry sometimes established by force , Tribute imposed upon the Country , with other Miseries , during most part of the time that these Syrian and Aegyptian Kings reigned and contended . And after that both were 〈◊〉 in pieces by 〈…〉 the Romanes , themselves set foote in Iudaea , and made it a tributary Province , till its utter desolation ; which also they governed by Praesidents that were Romanes borne . And then was the supreme Governement of the State administred by the Romane Deputies , not by the Naturals of the Countrey , who , till that time , were chiefe Rulers of the Iewish Affaires , though with some reference and subordination to one forraine Prince or other , for the most part . For sometimes also they defended themselves as a free State , fought against their Enemies , over-came them , and also much enlarged their State and Territories . Wherefore I take it , that such a kinde of Oppressour is here understood , as the Iewes had formerly felt ; namely , who should utterly ruinate the Countrey , and carry away the People captive , as the Assyrians had done . And such a one should passe thorough them [ no more ] i. e. not a long time , or , with condition , so long as they were obedient to God : for so that Phrase is often to be taken in Scripture .

Now this is true , that though the Iewes State had many sore plunges , yet it held up its head , was honourable , and flourished , even among so many afflictions ; and for the space of almost five hundred yeares , till a few yeares before the comming of Christ , had Lawes and Governours of its owne , and was , in a manner , a free State , though in dependance upon others . And therefore when the Romanes had swallowed Syria and Egypt , yet they yeelded not , but upon conquest : And after Christs time thought themselves strong enough to rebell , which wrought their finall Ruine . If this bee not the meaning , I know not what to say of it ; it were a labour worth the undertaking , to compile a short History of the times from the Captivitie to Christ , comparing the passages of Story with the Prophecies : It would give much light , especially to the three last of the smaller Prophets . Story is yet very defective in this particular .

3. By the Cause of it ; Gods favourable respect unto his People and Church [ For now I have seene * * Taken good notice of it . with mine eyes ] scilicet , their Captivitie and grievous Afflictions past , and now my favour shall bee shewed unto them for the time to come . See the like Phrase Exodus 2.25 . And the Paraphrast to the same sense , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. For I have now revealed my power to doe them good . That conceit of Aben Ezra , that these are the Prophets words , saying , that he had now seene all this in a manifest Vision , is not worth the mentioning or confuting .

[ 2. ] A Prophecie of the Comming of Christ , of his Kingdome , and the manifold benefits which the Iewes had , and should enjoy by that expected Messias . And it is fitly annexed to the former Prophecie , to shew them by what meanes , and from whom , all comfort was to bee expected . This Prophecie , full of much difficultie , reacheth to the end of the tenth Chapter from the ninth Verse of this , containing a large Description of the Times of the Messias , of the Nature and Benefits of his Kingdome and Government . The Parts of the Prophecie are .

1. A Promise of the speedy comming of the Messias , whose approach should bee in that qualitie under which they expected him , viz. as a King . The Prophet sets it downe Emphatically [ Behold , thy King ] i.e. the Messias , who shall be a King , though of another kinde , than the Iewes imagined [ commeth unto thee ] very shortly : hee is even as it were upon the way , and will bee here speedily , appearing in the flesh . And hee amplifies this by the Effect , which the Hope and Promise of Christs comming , should worke in the hearts of his People , viz. Singular joy and rejoycing , notwithstanding the present Miseries which now lay heavie upon the Church [ Rejoyce ] and that [ greatly ] [ O Daughter of Zion ] the Church , [ * * Exod. 32.17 , 18. shout ] make an open Declaration of the joy thou conceivest [ O Daughter Ierusalem ] eyther Synonymicè , to the former , the Church , or haply , the State : for both have singular Benefit by Christs Kingdome . and generally CHRIST is all our joy .

2. A three-fold Description ,

1. Of the Person of the Messias , what a manner of King hee should be whom they expected : Hee is described by three most excellent Properties of a good King ;

1. Iustice , [ He is just ] most strict and equall in his Government , not favouring his People in their offences . See Esay 11.3 , 4 , 5. & 9.7 . Exod. 23.21 .

2. Protection and Safegard of his Subjects [ And hauing salvation ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not taken passively in Niphal , for Servatus , but actively for the same that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Servator , a Saviour : So rendred by the Paraphrast 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & Liberator , Salvator . See Mat. 1.21 . Some turne it , [ and saved himselfe ] And so the French [ Et qui se garentit de pau soy mesme ] which is true , that his owne Power saved himselfe from being overcome by death , &c. but yet this rendring is too narrow for the sense . That conceit of Aben Ezra , [ He is just , and by his justice , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee shall bee saved from the Sword of God and Magog ] is a Iewish dreame of Christs temporall Kingdome .

3. Humilitie , [ lowly ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 afflictus , humiliatus , pauper , Mat. 21.5 . and the Seventie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Humilis , Mansuetus , Meeke . The first Interpretation of the word respects the Povertie and Meanenesse of Christs outward state : and so the Paraphrast takes it [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Afflectus ] Iunius and our old Translators , [ Poore ] And the French [ Abject ] : The second Interpretation respects the inward Lowlinesse of Christs heart ; as farre from Pride , as his State was from all Pompe : and so our new Translators take it , according to Matthew . Let us take it in both senses : for both agree to Christ , who was both poore and humble , A King , quite of another Condition , than the magnificent and proud Monarchs of the World are . This lowly Mind and meane Estate of the Messias , as it appeared through the whole course of his life , from his birth to his death ; so was it then very remarkeable , when , above all other times , hee seemed to take greatest State upon him , namely , when hee made his solemne Entrance into his Citie of Ierusalem ; which is here fore-shewen unto Zacharie by the Propheticall Spirit . For , albeit at that time the Acclamations and Honour the People gave unto him , as unto a King , were not small : yet , in regard of outward Magnificence , they were farre inferiour to the Pompe and Statelinesse , which earthly Potentates make at their Entries into the head Cities of their Kingdomes . The Manner of his Entrance , in all humble and lowly sort , is set forth by one speciall Circumstance of it , viz. the kinde of Beast that hee should ride upon , [ And riding upon an Asse ] not carried in a Triumphall Chariot , or on some stately Courser , or on a Mule , as the fashion of Kings , * * 1. Reg. 1.33 . before and then , was , especially in greater Solemnities : but on an Asse , a poore silly Beast . T is true , that the riding on an Asse was a Custome not dishonourable , but used even by such as were Princes and great Men ; as Iudg. 5.10 . [ Speake yee that ride on white Asses , yee that sit in judgement , &c. ] And the thirty Sonnes of Iair , Iudg. 10.4 . with the forty Sonnes and thirty Nephewes of Abdon , Iudg. 12.14 . are said to ride upon so many Asse-Colts : likewise 2 Sam. 17.23 . of Achitophel , a great Counsellour of State ; and 2 Sam. 19.26 . of Mephibosheth , a Kings Sonne : yet I suppose it to bee probable , that at this time that old Custome was almost worne out : And though meaner men did use the Asse , both for Travell and Labour ; yet that the Princes and Kings of the Iewes for a long time , especially such as they had after the Captivitie , did imitate the Customes of all Nations , and used the more comely and gracefull Creature the Horse . However , Christs Manner of riding was certainely farre from King-like Magnificence , even in regard of the Beast hee rode on : the rather , because it was not an Asse bred up a purpose , and fitted for the Saddle , but a wilde Colt , following his Damme , labouring in the yoke , [ * * Even . and upon a Colt the Foale of an Asse ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pullum filium Asinarum , that is , as the Chaldee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Filium Asinae , turning the plurall by the singular : and so Matthew 21.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pullum natum Asina subjugi , used to the yoke . And out of this Translation of Matthew Iunius and Piscator give the Reason , why this Foale is said to bee natus Asinabus , Because of his running after two Asses coupled together in one yoke , whereof one was his Damme . Now this Clause is , * * That is , saith Kimchi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 according to that Iudg. 12.7 . He was buried 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in one of the Cities of Gilead . as I take it , but an Exegesis of the former , shewing what manner of Asse it should bee that Christ would ride on , namely , not one ready tamed and trained to the saddle , but a young wilde Colt , whereon never man sat : wherein , as there was a neglect of all curiositie and ornament , so was there some Demonstration also of Christs power over the Creature . Claresoente gloria inter humilem simplicitatem . Whereas Sanctius , after many others , take these two Clauses severally , and make , that Christ first rode on the Damme , then on the Colt . No such thing appeares by the * * So Kimchi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. ●epen●●em dive●si● veri is . The like repetition see Iudg. 8.19 . & passim . Gen. 49 11. Evangelists , where the accomplishment of this praediction is related : * * Matth. 21. Mark . 11. Luc. 1● . Ioh. 12. Three of them mention nothing but the Colt ; and the Circumstance which they adde [ whereon never man sate ] implies that Christ rode onely on him . And though Matthew say , that both were brought and covered with garments , scilicet , that Christ might choose whether he pleased ; yet it s like one went lire , the way being so short that that Christ went , about a mile and a halfe . That Mystery which many make to bee contained here , that by the Asse was meant the Iewes , by the Colt the Gentiles , and by Christs riding of both , his Dominion over all , is a conceit which was merrily made by some Ancients : but they that in good earnest maintaine it for a truth , have too much of the Beast .

Further this manner of Christs Entrance , as it shewed his Humilitie , so doth it also imply his Peaceablenesse : The Asse is a Beast used in Peace , the Horse for Warre . Rabbi Kimchies words are worth the setting downe ; Hee rode on the Asse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , Not for want , for all the World is in his Dominion ; but out of Humilitie : and further , to shew that the Israelites should have no neede of Horses and Chariots ; as it followes in the next Verse .

And this of the Description of his Person by his excellent qualities , whereby he is differenced from the unjust , destroying , and proude Monarchs of the World , such as had afflicted the Iewes State : the next is the Description ,

2. Of the Kingdome of the Messias : what manner of Governement they should expect : Not a Temporall Rule , as they hoped for , but a Spirituall . Which is yet closely carried , lest the Iewes , in this their Miserie , might take offence at it . Now this his Kingdome is described ,

1 , By the Meanes that should bee used for its Establishment and Propagation : which are set downe

1 Negatively , Not by outward Force . By denying the use of all Instruments of Warre , [ And I will cut off the Chariot of Ephraim ] i. e. Israel [ and the Horse from Ierusalem ] out of Iuda [ and the Battell Bow shall be cut off ] i. e. Synecdochicw̄s , No Engine of Warre whatsoever shall bee of use in the Spirituall Kingdome of Christ , typified by Ephraim and Iuda ; Christ should rule over all the Tribes , and defend his Church , but not by force of Armes : Nor were the Iewes to thinke , as they vainely did , that under the Messias they should become Emperours of the World , and bring all Nations under subjection of the Iewish Crowne , by power of their victorious Armes . No , the Chariot , the Horse , the Bow , all Earthly Weapons should have no force to preserve and enlarge Christs spirituall Empire over mens hearts and consciences . See Esay 2.4 . Micah 5.12 . 2 Cor. 10.4 , 5 , 6. Further , this may imply , that as outward Force cannot helpe forward , so it shall not hinder the Kingdome of Christ .

2. Possitively , by the power of Preaching the Gospell of Peace . [ And hee shall speake Peace unto the Heathen ] the Gentiles : to whom he shall speake Peace , i. e. peaceably , as Psal. 85.8 . & 28.3 . by publishing of the Gospell of Reconciliation . See Acts 10.36 , 37. Ephes. 2.17 .

2. By the Extent of it ; it should be as large as the World , stretching it selfe into all quarters of the Earth , [ and his Dominion shall be from Sea ] the Red Sea , or Arabian Sea , [ to Sea ] the Mediterranean Sea , [ and from the River ] Euphrates [ to the Ends of the Earth ] to the utmost Bounds of the Holy Land towards Egypt , viz. the River Sichor , or Rhinocornra . Now the Holy Ghost mentions these as the limits of Christs Kingdome , not that it stretched no further , but partly speaking to the capacitie of the vulgar , who conceived these Bounds to bee of so large extent , as beyond them there was scarce any thing ; partly according to the Type : these were the utmost Borders first assigned a a Exod. 23. Deut. 11. to the Land of Promise , the Temporall Kingdome whereof was a Type of Christs Spirituall Kingdome . which should extend in compasse as farre as the largest Borders of the Kingdome of the b b Even when it was ruled by Salomon , the greatest King that State ever had , and a most speciall type of Christ : to whose times this Prophecie hath peculiar relation , as is apparant by Psal. 72. Israelites ; partly by a common custome of speech , wherein the Borders of the Holy Land are put for the utmost quarters of the World : as Psal. 89.12 . where Tabor and Hermon are put for the West and East . Psal. 107.3 . Verse 10.

This of the Description of his Kingdome : in the third place followes the Declaration ,

3. Of the Benefits that the Iewes had , and should have by the Messias : and these respect ,

1. The Time past , viz. Deliverance out of the Captivitie of Babylon , granted unto the Iewes by vertue of the Covenant made with them , and ratified in and by Christ . [ As for thee also ] viz. O Daughter Zion . [ By the blood of thy Covenant ] that Covenant which was made first with Abraham , Gen. 15. and sealed by the blood of Circumcision , Gen. 17. that of his Seede the Messias should come , in whom all the World should be blessed : and which was afterward renued in most solemne manner at Mount Sinai , betweene God and the whole Nation of the Iewes ; where he tooke them for his peculiar People , among whom to preserve his Church , and they took God for their God . The Conditions and Manner of which Covenant are expressed , Exod. 23. the latter end . and Chap. 24. the beginning . This Covenant was confirmed by the blood of Sacrifices , Exod. 24.8 . figuring the Sacrifice of Christ , from whom this Compact betweene God and the Iewes was to have its full ratification and strength . Now albeit the Iewes ( for the generalitie ) had broken this Covenant , and were for such their Transgression sorely punished : yet God for his part was alwaies mindefull of it ; and because of it , did remember the Iewes in their Adversities , and delivered them out of Captivitie , that hee might make good unto them the Promises touching the Messias . This is excellently described , Levit. 26.42 , 44 , 45. By vertue of this Covenant , as at other times , so now they were delivered from their great Captivitie under the Assyrians . [ I have sent forth ] set at libertie , [ thy Prisoners ] thy Captives , held in bondage and thraldome [ out of the Pit wherein is no water ] i. e. out of Prison ; and the worst place in the Prison , the Dungeon : a a Such was that , and so called , wherein Ieremiah was inprisoned , Ier. 38. ● . of which the Text likewise saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Such dirty places their Dungeons were , like Pits emptied of water , but having mud the left at bottom . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a darkesome dirty Vault underground , wherein to Prisoners were let downe . By which * * Psal. 40.2 . Metaphor is expressed the disconsolate and hard Estate of the Iewes , under which they were held during the Captivitie . And this I take to bee the plaine meaning of this place , according to the reading of our last Translators , which is most naturall to the originall Text. To which reading the [ b b Quant a toy , a cause du sang de ton alliance je mettray , tes prisonniers hors de la fosse . la ou il ny a point d'eau ] French also accord , only that they render [ I have sent forth ] by the future , I will send forth . Iunius , and our first Translators distinguish this Verse into two severall Clauses , whereof the former should imply Remission of Sinnes , the other Deliverance out of Captivitie . But the Text doth not kindely admit of those additions of [ Infecta ] in Iunius , or [ shalt be saved ] in our old Translation . T is more natural to take those words [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] absolutely , not construed with any that follow ; as in the like construction , Psal. 73.2 . and Verse 20. with many the like places in the Psalmes .

Sanctius , after Ribera and other Popish Commentators , make a foule coyle about this Text , and to establish the false reading of the old Vulgar , and the new invention of Limbus patrum , fall upon this place , and bemangle it pitifully . There is no Remedie but in their opinions it must needs bee corrupted by the Iewes malice : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the feminine must needes stand * * as sometime it doth . Num. 11.15 . Deut. 5.27 . for the masculine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 corrupted for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 foysted in for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 cogged in for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : else how should the Vulgar Greeke and Latine bee so mistaken , as to render it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. and , Tu emisisti , &c. And how should Limbus be established out of this place , were it not an Apostrophe of the Prophet , speaking to Christ , and declaring how hee by his bloody sacrifice had ransomed the Fathers out of their Purgatory , or infernall Limbus ? Wherefore Sanctius is peremptory , Textus Hebraicus quem modo habemus , sine dubio corruptus â Iudaeis : and , Volunt autem dum Christo tantam gloriam , & nobis tantum ad veritatem ( an old Wives tale ) cognoscendam lumen invident , ad Synagogam suam , siue ad Ierusalem restitutam , hunc locum non flectere molliter , sed violenter contorquere . Yea , in the orginall reading he sees not what reasonable sense can bee made of it , and what great cause there should bee , cur adeo in sanguine Foederis exultandum sit ? to what purpose this of the bloud of the Covenant should be alledged about the Restitution of the Iewish State and Church . Sure t is pity these men should not enjoy their conceits , who , rather then they will dare to suspect their owne opinions , will venter to corrupt the Scriptures for the confirmation of any doating fancie . Which yet they cannot gaine out of this place , no , though wee reade it according to their Criticismes . For what ? must this Pit without Water needs be Abrahams Bosome ? or must Abrahams bosome bee Limbus patrum , a place ( as Sanctius speakes ) Magnae profunditatis & horroris , squallidus , teter , sordidus , bordering upon hell ; proverbially so termed from common Prisons and Dungeons . Which ( as * * Ier. 38.6 . Gen. 37.24 . Ieremies ) were sine aqua , but not sine luto . They are unworthy their heads should ever rest in Abrahams Bosome , that make that place of the Saints rest , to bee their layle and Prison . And Sanctius , with the rest , while here they give such dreadfull Epithites to it , forget what Abraham himselfe saith of Lazarus in his Bosome , That he was then comforted , Luke 17.25 . But no more of this Dreame : I come to those Benefits ; which respect ,

2. The Time to come : and these are partly Temporall , partly Spirituall ; as Christ is the Fountaine of both unto his Church , and they concerne eyther

1. The two Tribes , returned from Captivitie , to the Verse of the tenth Chapter .

2. The whole Nation of the Iewes , from thence to the end of the tenth Chapt.

¶ 1. The Benefits upon the Iewes returned home , in the times presently ensuing , till Christs comming , are double :

§ § 1. Temporall preservation against the Violence of their Enemies , and by name , of the Graecian Empire , with which they were to have continuall conflicts . This is set forth ,

1. Generally , in

1. An Exhortation , shewing them whither they were to repaire for helpe and succour in this their miserable state : [ Turne yee to the strong Hold ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Fortresse , where you may besafe against all dangers that come upon you . But what or who is this Castle or Fort to which the Iewes are exhorted to repaire for safety ? I take it , that it is not Ierusalem , or the Holy Land , but the Messias , who would be to Ierusalem and the Iewes a strong Castle of Defence against the Adversary . And this will better appeare , if wee consider who they are that are here spoken to , [ yee Prisoners of hope ] i.e. hoping , or * * As the French [ Qui az ez e●p●rance ] and the Targum , Sperantes li●erationem , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 who have hope , viz. of Deliverance . Who were these ? Eyther the Iewes in Captivitie , or else those that were now returned . Not those that yet tarried in Babylon ; for they cannot bee termed Prisoners of Hope , nor bee thought to long for Deliverance , who when the Prison doore was open , and an easie way made for their escape , refused the opportunitie , and wilfully continued in Babylon ; as hath beene seene before . And no doubt , but they , seeing how ill matters were likely to succeede with those that were returned , did applaude themselves in their choyce , in sitting still where they were . Wherefore I conceive this speech is not directed to them , to exhort them to returne to Ierusalem , but to those that were already returned , to perswade them to * * And our last Translators imply so much , in rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not , Returne , but , Turne : intimating the conversion of their desires and hopes towards the strong Hold , rather than the motion of their bodies from place to place , as Es. 45.12 . turne their hopes and hearts towards the Messias . They had beene Prisoners in Captivitie , and were by him delivered out of it , Verse 11. and they were partly Prisoners still , expecting further freedome from such afflictions and dangers as incompassed them on every side : under the straightnesse and burden whereof this poore People sighed , waiting for the Redemption promised by the Messias . To these God speakes , and that in generall , to the whole State , though haply more particularly also to such as looked not only for Temporall but Spirituall deliverance by the Messias : such as are mentioned Luke 2.25.38 . though this is certaine , that even the best among the Iewes had their thoughts more upon a Temporall than Spirituall Redemption by Christ . The Iesuites here dreame of another Apostrophe , which the Prophet makes to the Patriaks , sticking fast in the mire of Limbo , and expecting Christs helpe to pull them out . A conceit as idle as that in the former verse .

2. In a Promise , that they should not onely finde succour by that strong Hold , but also have double comfort to that which formerly they had enjoyed . [ Even to day ] when your State seemes very miserable and deplorable ; yet [ doe I declare ] make an open Promise unto you [ that I will render * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 two for one . double unto thee ] not onely Defence against the Enemie , but such singular Favour moreover , as should bee double to all that ever they enjoyed in their most happy Estate . Which was fulfilled by the incarnation of Christ , and publishing of the Gospell ; a Benefit incomparably * * Hag. 2.9 . greater , than ever the Iewish State enjoyed in their greatest Prosperitie , if they had made a good use of it . [ Vnto thee ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a sudden , but not unusuall change of the Person , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : God speaking , as it were , to each of those Prisoners in particular , or , collectively , to one , as all . Verse 12.

2. Particularly , describing this Deliverance of the Iewish Church , in many specials :

1. The Persons who should contend , including also the time when this Deliverance should be granted , and the Promise verse 12. fulfilled . The Persons Defendant are the Iewes , Assailant the Graecians . And the Messias , after that by his power hee hath preserved the Iewes from the Graecians violence , should grace Iudaea with his Presence . [ When I have bent Iuda for me , filled the Bow with Ephraim , and raised up thy Sonnes , O Sion ] Iuda and Ephraim are here taken for the same , by an elegant varietie , as before Verse 10. and are no more , but the Sonnes of Sion ; such of the Iewes as were returned . For that Ephraim , properly the tenne Tribes , had any thing to doe with these Graecian Kings , it cannot bee affirmed . Wherefore I take them for Synonymaes ; unlesse we will , with Sanctius , say , not improbably , that mention is here of Ephraim , partly in regard that many of the tenne Tribes returned with the two ; of which before : partly in regard of the Epithite here given them , of filling the Bow , or Archerie , wherein the Ephramites excelled , Psal. 78.9 . [ Against thy Sonnes , O Greece ] Those Kings of Egypt and Syria , which were of the Posteritie of Alexanders Captaines , whom hee brought out of Greece with him , and who , after his death , seized on those Kingdomes , and for many yeares grievously vexed the Iewes . These Kings are principally meant , though they might also use Graecian Souldiers in their Armies , which yet is not very likely . By this place it is apparant , to what times this Prophecie is to be referred , namely , to that of the Maccabees , when the Iewes were mightily preserved from the rage of so many mercilesse Tyrants .

2. The Meanes of their Victorie and Deliverance , which should be from God , and not by their owne Puissance : This is expressed ,

1. Figuratively , in many lofty Tropes : which touch

1. Eyther the subordinate Meanes to be used by the Iewes , but blessed and prospered by God . Their Bow , and Sword , and Warre-like Praeparations should have all their strength from God : The Iewes should be Instruments , God the principall Agent . [ When I have bent Iuda for me , and filled the Bow with Ephraim ] that is , Metaphorically , Prospered their Armes ; as if not they , but my selfe did both bend and draw their Bowes : or thus more simply , but to the same sense , When I have made Iuda as my Bow bent , and Ephraim as a Shaft , wherewith I have filled , i.e. * * Implere arcum , to fill a Bow , is , To draw it up to its full bent , till the Arrow bee at the head , and the Bow make a semicircle . The Phrase is used 2 Kings ● . 24 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 per Hypallagen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 He filled the Bow in his hand , i.e. saith Kimchi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same that is in 1 Kings . 22.34 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. A man drew a Bow in his full strength . So Veget. de re Mill● . l. 1. c. 15. M●ior adhi●enda , solertia ut Arcum diligenter ac sapienter tenean , ut fortiter impleant , ut staistra fixa sit : & Sidon . Apoli . Ep l. 1 ep. 2. Of Theodoricus K. of Gothes his skill in Archerie , Spicula capit , implet , expellit . Drawn up my Bow unto the Arrow-head , to bee discharged upon the Graecians . Some difference there is in the reading , The Paraphrast , the Vulgar , Iunius , the French , and our former Translators , joyne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to the first comman , [ When I have bent Iuda for me as a Bow ] but the accent Rebia over 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 makes a comma there , and leaves 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for the next following : and so the reading is smoother than eyther our old , [ Ephraims hand have I filled ] in that sense as 2 Kings 9.24 . or the French [ Et auray remply Ephraim comme un carquois , and shall have filled Ephraim as a Quiver ] for Ephraim is not here the Quiver , but the Arrowes , wherewith the Bow should bee filled : Though Kimchi also interpret the place so , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Ephraim erit mihi tanquam Pharetrae sagittarum plena . but this fits not so properly . Though for the sense the difference is little , all signifying , that the Armies and Armes of the Iewes , should bee Gods powerfull instruments for destruction of the Enemie : And so in the next words it is plainly expounded [ And raised up thy Sonnes &c. ] awakned and put courage into the Iewes , to provide and stand for their Defence . [ And made thee ] O Zion , yee Iewes [ as the Sword of a mighty man ] as a sharpe sword in a strong mans hand that can use it to purpose . Verse 13.

2. Or the chiefe Meanes , viz. Gods immediate power , manifested fortheir Deliverance . Which is declared by allusion to those Deliverances which God had in former times given unto the Israelites , at the Red Sea , in the Wildernesse , against the Canaanites &c. wherein , by thunders , lightnings , and tempest , hee shewed his power in the defence of his People . [ And the Lord shall bee seene * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 may be turned Contra eo● , and the French doth so here , but not so fitly , over them ] his powerfull Protection of his People shall bee apparant : like as when hee shewed himselfe over the Israelites in the Cloud , Exod. 14.19.24 . This is further described in three particulars , wherein God would fight for his Church ,

1. Lightnings , which are compared to * * Psal. 144.6 . Arrowes : [ And his Arrow shall goe forth as the lightning ] swiftly , suddenly and unresistably .

2. Thunder , like the noyse of a Trumpet , to sound to the Battell ; and more , to affright the Enemie . [ And the Lord shall blow the Trumpet ] God himselfe shall be the Captaine , and his Thunder shall bee as the sound of a Trumpet , to gather his Forces together , and give a dreadfull Alarme to the Enemie .

3. Whirle-windes , [ And shall goe ] against the Enemie , with his People [ with whirle-windes ] Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tempestuous windes that hurle and scatter here and there with unresistable Violence . Sanctius understands it of the Swiftnesse of Gods proceeding : but it s better to interpret it of his furious Violence , which hee would use against the Enemie ; and therefore Whirlewindes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not simply Windes are spoken of . [ Of the South ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because Teman lay South to Ierusalem . But why of the South ? Sanctius gives two reasons : 1. Because like as the South Winde blowes against the North , so these Iudgements should fall upon the Northren Countries . This is farre fetcht , and little worth . 2. Because the South winde is more tempestuous than others . Arist. Met , l 1. c. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This is something , if Aristotles observation in Greece fit other Countries , and so * * See Lu. 12.54 55. [ When yee see a cloud rise out of the West , you say straightway , a snowre commeth , and so it is . And when yee see the South-winde blow , ye say that it will be hote , and is commeth to passe . ] Iudaea : which may be doubted , because of their divers Situations , this having Land , that Sea to the South of it , which much alters the Windes . Wherefore ( I suppose ) we may not unfitly interpret it by allusion to those Tempests , wherewith God overthrew the Aegyptians at the Red Sea , Southwards of Iudaea . Which , how dreadfull they were , not onely in Thundrings , Lightnings , and horrible Raine , but also in outragious Windes , is apparant by considering of those places , ( Psal. 77.16 , 17 , 18. and Exod. 15.10 .

Touching the fulfilling of this Prophecie , whether God did shew any such extraordinary workes in the Battels of the Iewes against the Graecians , or that hereby no more is meant than his present and speciall aide in their Deliverance ; it cannot well be decided , unlesse Story were a little more particular in this businesse . Something there is 2 Mac. 2.21 , 22 Chap. 5.2 , 3. Chap. 10.28 , 29 , 30. Chap. 11.8 , 10. Which shewes , that God did manifest his powerfull presence to these , distressed in very extraordinary manners s . q. Verse 14.

Thus wee have the meanes of their Deliverance , expressed figuratively : the next is ,

2. Plainely , in these words [ The Lord of Hosts shall defend them ] God , that is Captaine of the Armies of Angels , Men , and all Creatures , shall fight for them , and give them the Victory . Verse 15.

Thus far the second particular , the meanes of their Deliverance : now followes the third .

3. The Victory it selfe , described likewise in Metaphoricall Termes , of eating the flesh , and drinking the blood of their Enemies . [ And they shall devoure ] i. e. slay , and destroy ; as the Targum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occidont : by allusion in this of eating , and that of drinking , to the barbarous Custome of many Nations , who ravened upon the very Bodies of their slain Enemies . But the Iewes should not be so barbarous : therefore the next words tell us what this devouring is , [ and subdue with sling-stones ] Synecdochicè , by * * Some by weak meanes , as David did Goliah . force of Artillery , and Weapons of Warre : Among which the use of the Sling was one , practised by the Iewes in ancient times , Iud. 20.16 . 1 Chron. 12.2 . and likely it was not quite neglected now . [ And they shall drinke ] their Enemies bloud , in that sense as before , [ and a noyse , as through Wine ] shouting and triumphing in the shedding of their Enemies blood , as men use to do that have well drunke of Wine , which makes them merry and frolicke : [ And they shall be filled ] with blood and spoyle [ as the Bowles ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 singular for the plurall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Exod. 38.3 . Bowles and Basons , that held the blood of the Sacrifices , [ and as thee corners of the Altar ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by the Targum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 latus , the sides : but rather it s the same with the foure a a Ibid. ver. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , whereon the Hornes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of the Altar stood : which were b b Levit. 4. all bespringled with the blood of the Sacrifices . By which similitudes are setforth those bloody Victories which the Iewes should get upon the Graecians . This Interpretation of this Verse seemes agreeable enough , and it is so taken by the most : But Iunius , and , with him , the French Translators , make another sense of it , understanding this verse of a double consequent that should follow their Victories , namely ,

1. A joyfull and peaceable Possession of their owne Wealth , and the Enemies Spoyle . [ They shall eate ] i.e. quietly enjoy their State [ after they have subdued ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rendred [ after ] not [ and ] [ the sling-stones ] i. e. Metonymice , the c c Kimhi expounds it by the same Metonymie , and addes a conceit , that the Graecians are here called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in opposition to the Iewes , ho were afterward stiled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Slingers ; of which there were many among these Enemies of the Iewes : and Synecdochicè , their Enemies . [ And they shall drinke and make a noyse , as through wine ] rejoyce greatly in their Victories and Peace , with such mirth as men use at Banquets .

2. Thanks-giving for their Victories : and they reade the last Clause thus , [ They d d Implebunt tum craterem , tum angulos altaris . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 where the rendring of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tum tum ( as , so ) is agreeable to the usuall acception of that particle of similitude , as in Es. 24.2 . Hos 4.9 . Gen. 18.25 . But I know not how to understand the French reading here , [ & en rempliront le bassin , commele comgs de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. & with it ( sc. Wine ) they shal fil the Bason or Bowl as the corners of the altar . shall fill both or , ( as ) the Bowle , and or , ( so ) the Corners of the Altar ] scil. with the blood and bodies of Sacrifices offered up in great number for a thankes-giving for their Victories . And unto this sense the Paraphrast inclines in part , and Rab. Scel . altogether : who comments thus , [ They shall eate ] namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the spoyle of their Enemies [ and subdue ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 [ treading under their feete the stones of the sling ] i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Graecians , who are skild in the Art of shooting and slinging . [ and make a noyse as through wine ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with the voyce of mirth and gladnesse , like those that drinke wine . [ and shall fill ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 their soules or hearts with good , or Mirth [ the Bowle ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that was full of blood before the Altar , [ as the Corners of the Altar ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 where they offered wine , and the wine was poured out upon it , or flowed upon it . ( So that he understands the Bowle to belong to one , the Corners to another Altar , and he quotes it out of the Talmid . But we finde no such Altar ( in Scriptures . ) Ergo quaere .

4. The Cause of all this happy Deliverance , which is Gods singular love and tender regard hee hath towards the Iewes , according to his Covenant made with them , that they should bee his peculiar People , among whom he would establish his Church : wherefore as before he said [ The Lord of Hosts shall defend them ] so now here [ The Lord their God shall save them in that day ] with speciall reference to the Covenant which God entred into with the Iewes : in regard whereof God promiseth that they shal be in his protection and chiefest care , in a double manner ,

1. As a Flocke , whereof he will be the Shepheard , and defend them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a man defends his sheepe with all his might , as Kimchi interprets , [ — Save them in that day as the flocke of his people ] as a People which are to * * Psal. 77.20.78.71 . him peculiar ; of whom hee hath the Custodie as of a flocke of sheepe , among all the Nations of the world , who were but as Heards of Goates , or worse , as ravening Wolves , preying upon the Iewes .

2. As the precious stones of a Crowne or Diademe , which God will take care of to preserve and advance , as their King . [ For they shall bee as the stones of a Crowne ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the stones of the * * R. Salomon , expounding it of the Maccabees that were Priests , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So also doth Aben Ezra . Ephod , saith the Paraphrast ; of which Exod. 28.9 . but there is no reason to forsake the usuall signification of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a Crowne , or Regall Diademe , which is beset with stones of great price . And the Iewes should be as deare to God , as such a Crowne is to a King . This Interpretation of this place is justified by the very same Prophecie of these times , Esay 62.2 , 3. where the like similitude is used , [ Lifted up as an Ensigne ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 following the proprietie of the word , not taking it at large for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as Kimchi , For , the Iewes should be , not like a Crowne inclosed in a Cabinet , but set forth to the view of all , lifted up on high for a regall Standard or Ensigne , for all People to gather themselves to it , and joyne themselves to the Church of the Iewes . See Es. 62.10 . & 11.10 , 12 [ upon his Land ] in the Land of Canaan or Iudaea , wherein God preserved his Church , and advanced it as a Banner displayed , to call in the Gentiles to the societie thereof .

Iunius , Sanctius , and the French , Inter haec signa & lapides , qui locum esse Deo consecratum oftendent , pascet Dominus populum suum tanquam gregem : sicut Pastor inter nota pas●u● saxoque terminali ab alijs distincta pecus agit . Sanctiue . construe it otherwise : eyther that by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are meant Lapides separationis , i. e. terminales , limitanei , meere stones , set up to distinguish one Field from another : and then they refer it to the former , thus , God will save and feed them as a flocke , within their proper grounds and pasturages , which the Enemie before time had encroached upon , but now Markes or Bound-stones should be pitcht up , within which compasse the Enemie should not approach : Or that by these stones of a Crown , are meant * Crowned stones ; Tropaea opere coronario cincta & lemniscata ; Pillars of Stone , whose Epistylia or Chapiters were wrought about in fashion of a Crowne , and they set up for Trophees , in memorie of such Victories as they should get . The former sense is very much strained , and this latter satisfies not fully .

Now this Cause of the Iewes Felicitie is further and more plainly expressed in a patheticall exclamation , whereinto the Prophet breakes forth , admiring the singular goodnesse of God towards his Church . [ For how great is his goodnesse , and how great is his beauty ? ] Whose ? Gods , or the Messias , who is good , and that in the most excellent manner , beautifull too : good and beautifull in himselfe , and also in his abundant favours , and the most comely Administration of his Church : his grace and wisdome in both is such as cannot bee expressed . This Clause hath a double reference , 1. To that which goes before , whereto it is as a Conclusion . 2. To that which followes in the next words , and the beginning of the next Chapter , touching the Reliefe of their present Penurie , by sending Abundance . The division of the Chapters here make the cohaerence somewhat difficult : but if it be well considered , it will appeare , that the next words belong to the matter of the next Chapter .

Hitherto of the first Benefit , viz. The temporall Deliverance of the Iewes from the rage of such Parts of the Graecian Empire , as they had to doe withall . Now follows the second Benefit towards these Iewes that were returned , viz.

§§ 2. Reliefe of their penurious Estate , by promising them Abundance of outward Necessaries . The Iewes had beene a great while pinched with Famine , and for the time to come , having to deale with so many Enemies that should harry their Countrey , they might doubt to feele a continuall scarcitie of necessary Provision . But God that purposed to preserve them , meant also to provide for them : and as his goodnesse should bee seene in the one , so should it not bee wanting in the other , to supply them with necessary maintenance . This blessing is ,

1. Promised : [ Corne shall make the young men cheerfull , and new wine the Maides ] under these two species comprising all necessary Provision whatsoever : which should be afforded in such Abundance , as should make them who fainted before through scarcitie and want , full of life , cheerefulnesse and mirth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 germinare , aut florere , aut loqui faciet , scilicet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Metaphorically , fill them with joy and thankes-giving , and properly make them strong , lusty , and fruitfull , who before pined and withered away , Lam. 2.12.21 . And this was partly fulfilled at that time , when Zacharie prophesied , when God began to ease the People of their long famine , as it is Chap. 8.2 . and Hag. 2. partly in times succeeding .

CHAP. X.

ASke you of the Lord Raine in the time of the latter Raine : so shall the Lord make white Clouds , and give you showres of Raine , and to every one grasse in the field .

2 Surely the Idols have spoken vanitie , and the Sooth-sayers have seene a lye , and the Dreamers have told a vaine thing : they comfort in vaine : therefore they went away as sheepe : they were troubled , because there was no Shepheard .

3 My wrath was kindled against the Shepheards , and I did visite the Goates : but the Lord of hostes will visite his flocke , the house of Iuda , and will make them as his beautifull horse in the Battell .

4 Out of him shall the corner come forth : out of him the nayle , out of him the bow of battell , and out of him every Appointer of Tribute also .

5 And they shall be as the mightie men , which tread downe their Enemies in the myre of the streetes in the battell , and they shall fight , because the Lord is with them , and the riders on horses shall be confounded .

6 And I will strenthen the house of Iudah , and I will preserue the house of Ioseph , and I will bring them againe , for I pitie them , and they shall be as though I had not cast them off : for I am the Lord their God , and will heare them .

7 And they of Ephraim shall bee as a Gyant , and their heart shall rejoyce as through wine : yea , their children shall see it , and be glad : and their heart shall rejoyce in the Lord .

8 I will hisse for them , and gather them : for I have redeemed them : and they shall encrease , as they have encreased .

9 And I will sow them among the People , and they shall remember me in farre Countries : and they shall live with their Children , and turne againe .

10 I will bring them againe also out of the Land of Egypt , and gather them out of Ashur : and I will bring them into the Land of Gilead , and Lebanon , and place shall not bee found for them .

11 And he shall goe into the sea with affliction , and shall smite the waves in the Sea , and all the Depthes of the River shall dry up : and the pride of Ashur shall be cast down , and the scepter of Egypt shall depart away .

12 And I will strengthen them in the Lord , and they shall walke in his Name , saith the Lord .

2. AMplified two waies :

1. By the true meanes whereby these blessings were to be obtained : which are ,

1. Prayer unto God in the time of their necessities , [ Aske ye of the Lord Raine ] Synecdoch . for all other blessings of Fruitfulnesse and Encrease , whereof that is a principall Causs [ in the time of the latter Raine ] when there is greatest need of it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pluvia serotina , The latter Raine , which fell in the latter end of the Spring , betweene the latter end of March and May , which brought the Corne to an eare , and made it kearne , before Harvest : There was anothet Raine also greatly needfull 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pluvia matutina , The former Raine , which fell in the Autum , about the latter end of September and beginning of October , in the seede time . Great a a Iob. 29.23 . expectation there was of these two most seasonable Raines : in regard that Syria and Iudaea lying very hot , there was not , nor is at this day usually for three or foure Moneths b b This is confirmed , not only by that 1 Sam. 12.17 . where raine is an unusuall thing to bee seene in harvest ; and that of Hierome on Amos 4. ● . who lived in Iudaea , and saith , hee never saw Raine there in Iune and Iuly , but also by the common experience of such as at this day live there by , at Aleppo a little more Northerly , where , for three or foure Moneths after May , they scarce have so much as any deaw upon the ground . space , from the end of May to the end of September , any raine at all , nay scarce so much as any Deaw . And therefore if the former Raine in seede time had not fell , the ground , by reason of that long drought , would have been unfit for tilling for its hardnesse and want of moysture ; and if the latter fell not before Harvest , the Corne would have parched away in the blade , before it had bin eared and kearned .

2. Gods Blessing upon the worke of nature , in making Clouds , pouring out of showres , and causing the Earth to give her Encrease . [ So the Lord shall make bright Clouds ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Seventie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , apparitiones , mistaking the roote from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 videre : The Chaldaean 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ventos , but improperly , and not to the Text : The Vulgar nives for nubes , by an errour of the Translator or Scribe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifie Fulgetra , Coruscationes , Lightnings , Iob 28.26 .

The French turne it properly [ de esclairs ] Iunius [ Nimbos ] i.e. more stormie and violent Raines : our old Translators [ white Clouds ] our new [ bright Clouds ] . If we take it for lightnings , it must be understood by a c c as Kimchi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coruscationes erunt 〈◊〉 pluvia Metonymie of the adjunct , Raine being a usuall concomitant of lightning and thunder , though also such weather is more for terrour than comfort . If wee take it for Clouds , what is here meant by Bright , or White Clouds ? seeing here is a promise of Raine , and such Clouds are barren Clouds ; as experience shewes , those that are full of Raine are darke and blacke . Buxdorfius verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath something to this Point not improbable , out of Bereschith Rabba , and the Talmud ; to this effect , The Clouds have five names 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are interpreted to be Nubes cursitantes , i.e. Thin Clouds , fleeting under the thicker and heavier : that which in English wee call the Racke , and these are thinne whitish Clouds that flye swiftly in the ayre most commonly before and after very rainy weather . And so they may be called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Clouds bringing raine , as R. Salomon interprets 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here . Sed quaere .

[ And give them showres of raine ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * The Seventy 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Imbrem pluviae , Synonymicē , yet with some Epitasis , for plentifull and sufficient raine . [ to every one grasse in the field ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , as the Paraphrast wel expounds it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i. e. Corne for the foode of man , and grasse for cattell : for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comprises all , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 olus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 faenum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 frumentum , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legumen , as Schindler observes verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Verse 1.

2. By the wrong meanes , whereto this People had formerly trusted , and bin deceived , and whereto in their blindnesse they haply might have recourse againe : these were their Idols and false Prophets . The little helpe and great hurt which the Iewes had received from them is here largely expressed , to the intent that they might learne henceforward , whom to seeke unto for succour , namely , to God alone . By that which is past he puts them in minde what should bee the successe for time to come upon like occasion . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , say the Seventie . [ For the Idols ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in generall , any Image , 1 Sam. 19.13 . in speciall , Images dedicated to Idolatrous Worship , Gen , 31.30.34 . so here , and very commonly the Paraphrast takes it for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Worshippers of Images , but the Metonymie is harsh ; t was to them the Idol spake vanity . [ Have spoken ] How ? by Oracles uttered out of them , or by their Priests from them . That may bee , and t is not unlike but the Divell used the like feates to cousen the Iewes , as he did to the Graecians , and other simple Gentiles . But * * Vide Rain . Idol . l. 2. c. 3. Sort. 59. & seq. we may take it as properly with reference to the Idolaters Prayers , unto which the Idols , set up as gods , seemed to promise audience and performance of their wishes : and so the Idolaters conceited . But what they seemed to speake and promise , was but [ vanitie ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * The Seventie 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wicked deceit and cousenage : there being in them no power at all to effect that good which they seemed to promise unto their Worshippers . [ The Diviners ] false Prophets , Sorcerers , Witches , Astrologers , and the rest of that damned crew , unto whom this People had resorted for counsel in time of their distresse , [ have seene a lye ] in stead of a true Vision from God , the Diabolicall fancie of a seduced braine , and speaking as they conceived [ Have told a false dreame ] uttered that for a divine Revelation , which was but a very dreame , arising out of their owne idle heads , or inspired by Sathan , without all truth . [ They comfort in vaine ] the Idols , the Prophets , have deceived the confidence which the miserable Jewes put in their power , in their Prognostications : which failed them when they stood in neede of their helpe , and sorted to a quite contrary Event than they expected . See Ier. 10.8 . and 27.9 , 15 , 16. and 29.8 , 9. Hab 2.18 .

Now this their vaine confidence for prosperitie and securitie by such bad meanes