CHAP. I.

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 thats 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 [Page 4]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 [Page 5]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 [Page 6]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 [Page 7]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 [Page 8]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, [Page 9] 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 someFor 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 [Page 11]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 [Page 12]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 ofAnno 2. Imperij Darij Hystaspis ac 1. Olympia­dis 65. repetitum est o­pus reaedificationis Tē ­pli 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 [Page 13]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

Againe,

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: orSir 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 [Page 14]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 theAnd 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 returneEzra 2.64. 42000, and upwards, had encreased into no greater multitudes [Page 15]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,

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 [Page 16]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 [Page 17]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 [Page 20]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.

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 [Page 22]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 [Page 23]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 [Page 24]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 [Page 25]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 [Page 26]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 [Page 27]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 [Page 28]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 [Page 29]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. [Page 30]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 [Page 32]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 [Page 33]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 [Page 34]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.

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 [Page 36]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 helpePsal. 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 [Page 38]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. [Page 39]
  • 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, [Page 40]
  • 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: [Page 41]
      • 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 [Page 43]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 unlikelyDan. 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 [Page 44]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 chiefeHag. 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 [Page 45]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. [Page 46] 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.

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 [Page 49]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 [Page 50] (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.

2. The Interpretation it selfe, Verse 6. [Then he answered, &c. This is the word of the Lord] id est, [Page] [...] [Page]

[Page] [Page 51]this is that which God meanes and promises by this Vision [unto Zerubbabel] the chiefe Magistrate, whom it specially concerned to see the Temple re­edified [saying, Not by Might,] Others, by an Armie [...] the power of many together, [nor by Power] the strength and wit of any Man alone; or, to take these tearmes for Synonima's, [Not by Might, nor by Power] id est, by no humane Force and Policie, one or other, [but by my Spirit] my Power, Providence, and gracious favour [sayth the Lord of Hostes] who is therefore able of himselfe, without other helpe, to doe all things. Which opposition betweene mans helpe, and Gods, is not generally to be taken, as if they never were subordinate; but with reference to the Iewes opinion, or any other of their minde, and in their case: who imagine, that when outward meanes faile, all must goe to wracke; or, that Man can doe somewhat, without God; or, at least, must doe as much as Hee. Thus then have we, in three words, the scope of this whole Vision, That as the making and maintaining of this Candlesticke and his Lampes was without the art and cunning of Man, by meanes supernaturall; so Gods Spirit, without and above all humane helpes,So, in pub­lishing the Gospel, &c. should suffice for the re-edification and preservation of the Materiall Temple, and true Church.

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, [Page 52]
  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 [Page 53]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 [Page 54]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, theyAs 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, [Page 55]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 calledHesych. 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 [Page 56]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 [Page 57]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.

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 thePsal. 40.7. Ier. 36.2. Luk. 4.17. [...]. Ezek. — 9, 10. Customes of those Times, in one large Scrowle ofErgo 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 [Page 60]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, [Page 61]
  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 [Page 62]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 [Page 63]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 otherGen. 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 anyas 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 [Page 64]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 veryIob. 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 [Page 65]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 [Page 66]of this Banishment into Shinar, (to be the ad­judging and enwrapping of the wicked Iewes at home, in the sameIf 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 [Page 67]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 of1. 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, wasAs 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, [Page 68]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.

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 [Page 71]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 [Page 72]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 [Page 73]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 [Page 74]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,] [Page 75]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.
• [Page 76]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, [Page 77]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 EarthlyBut 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 [Page 79]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 re­aedificatione 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 [Page 80]
  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 [Page 81]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 [Page 82]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, [Page 83]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 [Page 84]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 tis 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 theirAnd 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 [Page 85]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 [Page 86]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 [Page 87]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.

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 [Page 90]an appellative of a properEt 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 EmbassadoursOr, 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 [Page 91]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 beMal. 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 [Page 92]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 [Page 93]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 [Page 94]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 [Page 95]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 [Page 96]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. Its 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 [Page 97]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 w^ch 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 [Page 99]generally taken for anySo 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 [Page 100]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 cos.
    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 [Page 101]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.

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, [Page 105] 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 [Page 106]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 [Page 107]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 [Page 108]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 tis 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 [Page 109]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 [Page 110]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 [Page 111]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. [Page 112]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 [Page 113]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 [Page 114]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 [Page 115]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 [Page 116]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 [Page 117]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 [Page 118]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, [Page 119]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 thats 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 [Page 120]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.
• [Page 121]2. An Injunction to observe that, which God most required, and they most neglected: [Therefore] Ye see how little God regards your Fastings, tis 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 [Page 123]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.

VVEe 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, [Page 126]sa appeares by the Text. It is not mentioned in Scrip­ture, except in this place; yet by all, except Iunius and Ierome, tis 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 [Page 127]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 [Page 128]Hamath: but Numb. 13.21. the sameFor 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 makethOrtel. 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 boundethEzek. 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 tis well rendred, not (in) but (unto Hamath) [...] viz. David pursued him so far. [Page 129]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, tis 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 [Page 130]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 muchEzek. 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, tis 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 [Page 131]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 [Page 132]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
    Esay 20.5, 6
    expectation]
    with segol under [...] usually tis [...] 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 [Page 133]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 ofAnd 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 [Page 134]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, andFor 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, [Page 127]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 aFor, 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 [Page 136]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; Twas 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 [Page 137]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 [Page 138]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 [Page 139]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 [Page 140]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 [Page 142]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. Tis 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 [Page 143]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 theSo 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 its like one went lire, the way being so short that that Christ went, about a mile and a halfe. That [Page 144]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 [Page 145]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 [Page 146]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 assig­nedExod. 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 theEven 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, [Page 147]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: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 whichPsal. 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 [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. Tis 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 standas sometime it doth. Num. 11.15. Deut. 5.27. for the masculine [Page 148] [...], 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 tis 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 (asIer. 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 [Page 149]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, orAs 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 [Page 150]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 toAnd 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 [Page 151] [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 incomparablyHag. 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 [Page 152]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 [Page 153]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 [Page 154]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 toPsal. 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 its better to interpret it of his furious Violence, which hee would use against the Enemie; and therefore Whirle­windes, [Page 155] [...] 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 soSee 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 [Page 156] 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 flaine 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, bySome 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, [Page 157]that held the blood of the Sacrifices, [and as thee corners of the Altar] [...], by the Targum [...] latus, the sides: but rather its the same with the foureIbid. ver. 2. [...], whereon the Hornes, [...], of the Altar stood: which wereLevit. 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, theKimhi 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 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. [...]: [Page 158] [...] 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 toPsal. 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 [Page 159]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 theR. 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 [...] saxo (que) 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; [Page 160]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 [Page 161]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.

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, [Page 163]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. GreatIob. 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 MonethsThis 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 aas 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 [Page 164]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 [Page 165]commonly the Paraphrast takes it for [...] Worshippers of Images, but the Metonymie is harsh; twas 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 tis not unlike but the Divell used the like feates to cousen the Iewes, as he did to the Graecians, and other simple Gentiles. ButVide 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