of those Ceremonies they were frequently busied about And then we must take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Portentum but Signum as it is also used 2. Chron. 32.24 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. King 20.8 Es 38.7 But usually this word is taken for prodigious and miraculous Signes as Deut. 13.1 2. Ergo quaere 2. The Description of CHRIST Who is set foorth 1. By a double Title given unto him Which are 1. Of a Branch For behold I will bring foorth my Servant the Branch So called because out of the dead and withered Stocke of Davids House hee sprang foorth on a sudden like a Branch or Sience out of a drie Tree Though that Familie was obscure and all the glorious Branches out off even to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Nabuchad Dreame Dan. 11.12 Stumpe yet a Remainder there was and Sappe enough therein which in due time should sprout foorth into this Glorious the last and greatest Ornament of that Kingly Familie See Es 11.1 4.1 Ier. 23.5 33.15 God in most unlikely Times and by most unlikely * Dan. 2.34 Meanes can bring his purpose to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is translated by the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rib. would have that place Luk. 1.78 to allude to that Translation But it signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 11.1 my Servant though a Sonne by Nature yet a Servant by Office of Mediation for our sakes Verse 8. 2. Of a Stone Which Title is attributed to Christ because he is the Foundation and Corner Stone of his Church Es 28.16 whereupon the whole Building is reared and coupled For behold the Stone that I have layd before Iehoshua The Anagoge to Christ is heere taken from the Temple now in building whose Foundation was now layd before Iehoshua and Zerubbabel the chiefe * Hag. 1.14 Overseers of the Worke. The Angell then pointing to some principall Stone therein informes Iehoshua that there is a further Mysterie in it the Ground-worke of the Materiall signifies the Foundation of the Spirituall Temple not to be layd by the industrie of Artificers but by Gods handie-worke I have layd 2. By a two-fold Propertie in reference to the latter Title 1. Providence and * Esa 11.2 3. Wisedome in the Gouernment of his Church Christ is a Stone for strength and firmenesse yet not a dead and senselesse as those of the Temple but a living Stone full of Eyes and endued with the sharpest Sight upon one Stone shall be seven Eyes Some understand it passively All mens Eyes shall looke towards Christ or * Sanct. God shall with curious diligence polish this Stone referring it to the next Clause But these senses fit not this place It is more naturall and cleare to take Eyes for Providence and Seven for Perfection and Sufficiencie so the meaning shall be 25 Rev. 5.6 Christ hath all sufficiencie of Wisedome and Councell not onely to lay a Foundation but also to build up his Church and to rule it in the best order 2. The absolute Perfection of all Grace in himselfe who had the Spirit without measure Though men might judge this Stone too too rude and rough to be put in the Building and therefore reject it yet God would make it not onely the Head of the Corner but so polish it that it should be as the Principall so the most Beautifull Stone of the whole Building Behold I will engrave the graving thereof sayth the Lord of Hostes An allusion to the graved and carved Stones of the Temple whose costly workemanship did in some sort shadow out the excellencie of Christs Endowments but yet these doe so farre exceede the other as God is a more cunning Workeman than man I will grave it as Psal 45.7 Some interprete this Graving of the Wounds of Christ which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caelatura corporis ejus pulcherrima But this is not the full meaning of the place though the next Clause doe in part imply it 3. By two Apotelesmata and effects of the Priesthood of Christ 1. Remission of Sinnes by the Sacrifice of Himselfe And I will remove the Iniquitie Guilt and Punishment of Sinne of that Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Land The Church typified by the Land of Canaan to the inhabitants whereof pardon is now promised in one Day by one all-sufficient Sacrifie once offered in opposition to the Legall Sacrifices every day repeated Verse 9. 2. Peace of Conscience through justification by Faith In that Day sayth the Lord of Hostes shall yee call every man his Neighbour under the Vine and under the Figge-tree These Trees have broad leaves and yeeld a coole shadow very pleasant in those hot Countries and therefore under them they had their Arbors wherein they made their banquetings and invitations of their Neighbours in the times of publique peace of securitie of the State as 1. King 4.24 25 Vnder which Figure is represented the true â—â—â—â—ituall Peace of the Church which it enjoyeth with God through the Reconciliation made by Christ See Hag. 2.9 Micah 4.4 Is 2.4 Hos 2.18 Albeit we need not quite reject the literall meaning considering that Christ the Prince of Peace when hee came into the World brought with him as Peace for the Church with God so quietnesse for the State from Warres and Troubles both to Iudaea and other parts of the World Further the words seeme to imply another effect in the Godly viz. Charitie towards others themselves being converted and reconciled to God shall studie to convert others Ye shall call Sed quaere CHAP. IIII. ANd the Angell that talked with me came againe and waked me as a man that is raysed out of his sleepe 2 And said unto me What seest thou And I said I have looked and behold a Candlesticke all of Gold with a Bowle upon the top of it and his seven Lampes therein and seven Pipes to the Lampes which were upon the top thereof 3 And two Olive Trees over it one upon the right side of the Bowle and the other upon the left side thereof 4 So I answered and spake to the Angel that talked with me saying What are these my Lord 5 Then the Angel that talked with me answered and said unto me Knowest thou not what these be And I said No my Lord. 6 Then he answered and spake unto me saying This is the word of the Lord unto Zerubbabel saying Neither by an Armie nor strength but by my Spirit sayth the Lord of Hostes 7 Who art thou 〈…〉 Mountaine before Zerubbabel thou shalt be a Plaine and 〈◊〉 shall bring foorth the Head Stone thereof with shoutings crying Grace grace unto it 8 Moreover the word of the Lord came unto me saying 9 The hands of Zerubbabel have layd the Foundation of this House
his hands shall also finish it and thou shalt know that the Lord of Hostes hath sent me unto you 10 For who hath despised the day of the small things but they shall rejoyce and shall see the Stone of Tinne in the hand of Zerubbabel these seven are the Eyes of the Lord which goe thorow the whole world 11 Then answered I and said unto him What are these two Olive Trees upon the right and upon the left side thereof 12 And I spake moreover and said unto him What be these two Olive Branches which through the two Golden Pipes emptie themselves into the Gold 13 And hee answered me and said Knowest thou not what these be And I said No my Lord. 14 Then said he These are the two Olive Branches that stand with the Ruler of the whole Earth Vision 5. THe Scope of this Vision is to shew that Gods grace onely is sufficient for his Church to repayre and maintaine the same without all other meanes against all opposition of Man A Vision needfull for the Comfort of this poore People whose Weakenesses and Dangers were so great that it made them doubt how it was possible for their State ever to be restored or if restored how it should be defended Wherefore in this most heavenly Revelation God makes it appeare to the Prophet and by him to the People That it is not Iehoshua's nor Zerubbabels nor all their strength which must reare up the Building of his Church and Temple and that it is not the force of any Enemie which shall hinder it Gods gracious Power would advance this Worke by the weakest Meanes against the strongest Resistance Which is set forth under the similitude of a Candlesticke whose Lights are kept burning without any artificiall meanes by such Oyle as naturally flowes from two ever-living Olive Trees that stand over the Candlesticke To come to the explication of this Vision we have to note in this Chapter three parts 1. A preparation of the Prophet to attend and heede this Vision Who eyther through humane infirmitie was now growne wearie and dulled with continued Visions or having his minde wholly taken up in the contemplation of the excellent Mysteries of the three former had need be as it were jogg'd and put in minde to turne his thoughts to consider of this fourth Revelation And the Angell that talked with me came againe id est the fourth time admonished me to behold another Vision of God and waked me as a man that is wakened out of his sleepe id est rowsed up my wearie and distracted thoughts to fresh and further attention These Visions were shewne to Zacharie in the Night when hee was asleepe as touching his body See then how weake and ill-disposed even our most noble and immortall part is to be long imployed in heavenly matters even then when it is least busied in earthly affaires Verse 1. And said unto me What seest thou and I said I have looked carefully viewed the sight and behold the Vision is thus 2. The Vision it selfe which is plainely expressed in the second third Verses a Candlesticke The Church in Scripture is often compared to a Candlesticke by allusion to the Candlesticke in the Tabernacle and Temple which was a type of it all of Gold without mixture of baser Metall a type of the Churches puritie in Doctrine and Manners with a Bowle Hee describes the parts of the Candlesticke first the Bowle which was on the top of the shaft of the Candlesticke a Bowle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies * Cant. 4.12 Iudg. 1.15 Scaturigo or Fons metaphorically * Eccles 12.6 Phialae Lecythus Peluis an Oyle-Vessell a Chrismaterie or Oyle-Cruet whence as out of a Fountaine Oyle or other Liquor is powred Some render it Lenticula and Discus rotundus and that properly enough Sanctius who followes others is here with them foulely deceived in rendering this word Lampas imagining that there were eight Lampes upon this Candlesticke seven in a circle round about and one in the middest upon the top of a Bowle whereas the Text clearely speakes but of seven upon the top of it viz. of the Scapus or Shaft the other parts follow and his seven Lampes thereon and seven Pipes to the soven Lampes Pipes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evacuatoria Infusoria or Infundibula though not so properly here as the first these Pipes emptied the Oyle out of the Bowle and conueyed it to the Match or Wieke of the Lampe which were upon the top thereof round about the Bowle This of the Candlesticke The next part of the Vision is of the Olive Trees and two Olive Trees by it Sanctius makes much adoe heere what Olive Trees these were and how situated Hee imagines that these Olive Trees shewen to Zacharie appeared not in the true nature and colour of the Olive Tree but were all of Gold as the Candlesticke was and that they were not situated severally from the Candlesticke but were wrought in and upon the Bowle after the fashion of embossed Worke Emblemata as Goldsmiths of * As in Anacreons drunken Cup Ode 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Virg. Eclog. 3. Pocula ponam c. Mart. Ep. l. 8.50 l. 3.26 Treh Poll. in Claudie ancient and later times use to doe upon Cups and other Vessels whereon they frame the shapes of Vines and other Trees or Beasts c. But he troubles us with needlesse Speculations and not consonant to all the Circumstances of this Vision For by the twelfth Verse it appeares plaine enough that these appeared like true Olive Trees in their native hue dropping downe Oyle into the Bowle And that the Branches of these Trees hung over the Candlesticke and were not graven or imbossed on the side of the Bowle appeares by the two Golden Pipes on the top of the Bowle which received into them two streames of Oyle falling downe from the Berries of the Olive Trees These two Pipes Sanctius leaves out in his description of this Candlesticke and so by mistaking here and before by adding one Lampe more to the seven quite darkens the Light and cleare declaration of this Vision as may be seene by his Explication and Type or Patterne he maketh of the Candlesticke Wee need not pervert the plaine meaning There were two Olive Trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eyther juxta hard besides the Candlesticke which stood in the middest betweene two Olive Trees growing on each side and so the Article shall be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or super the Bowle the Olive Trees appearing to grow out upon each side one upon the right side of the Bowle and the other upon the left side thereof The former interpretation I rather chuse which referres the Article it to the whole Candlesticke not to the Bowle agreeably to the eleventh Verse follwing That all may be the more clearely discerned I have caused the Type of this Vision to be drawne forth so farre as
wee may ghesse at that which Zacharie plainely saw As it appeareth in this next Leafe infolded And this is the Vision next followes 3. The Interpretation of this Vision Wherein wee may goe no further than the Angell hath gone before us nor ought to seeke out curious Explications of every part of the Candlesticke his Bowle his Lampes his Pipes c. but rest wee in that Interpretation which is made touching the maine scope without venturing any further The Interpretation then is 1. Generall of the whole Vision to the eleventh Verse In which part we have expressed 1. The Occasion of it First in Zacharies question desiring to know the meaning of the Vision So I answered c. What are these my Lord Verse 4. Secondly in the Angels answere by way of another question as it were blaming his ignorance and stirring him up to heed the interpretation Then the Angell c. Knowest thou not what these be Whereto we have Zacharies ingenious confession of his ignorance And I said No my Lord. Verse 5. The Vision of the golden CANDLESTICK c. mentioned Zach. 4. Explained by William Pemble Place this at Folio 50. This briefe and generall Promise is branched forth into two parts 1. The Removall of all impediments of the restauration of the Church Which though to the Iewes they seemed invincible should yet by Gods Power bee overcome and taken away This is expressed by an interrogative Apostrophe to the Enemie Who art thou O great Mountaine A Question full of scorne and contempt of the Enemies Mightinesse who thought themselves and were so deemed by the Iewes to be great Mountaines unpassable * Such were Sanballat c. Neh. 4.1 2 3. inaccessible such as could over-looke and over-top the low and poore estate of the Iewes But yet what are they when they oppose God and his Servants armed with his Power There is nothing so highly advanced but he will abase it as it followes in the next Clause containing a Threatening against the Adversarie before Zerubbabel assisted with Gods Spirit thou shalt become a Plaine as easie to passe and march over as a Plaine and even Champaigne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some put the Note of Interrogation after Zerubbabel Who art thou O great Mountaine before Zerubbabel c. but the sense is the same 2. The accomplishment and finishing of the Worke then in hand viz. the re-edification of the Temple which went but slowly forward so many Lets so few Helpes there were then Notwithstanding all that God promiseth by his helpe it shall be finisht to the last Stone And he Zerubbabel the chiefe Over-seer of this Worke shall bring foorth lay on or cause to be layd on in open view Haply there is an allusion to that Custome when at the Foundation and finishing of great publique Buildings the chiefe Magistrate is present at the laying of the first and last Stone and it may be doth it himselfe the Head Stone thereof or Top-Stone which being layd on the Worke is finished with shoutings * Iob. 39.10 Es 22.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acclamations and joyfull Out-cryes should be made by the People at the finishing of the Temple Sanctius * As he doth generally and so troubles his Readers with a number of frivolous and wrested interpretations striving to make good the Translation of the Seventie and Ierome who render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and exaquabit gratiaâ—â— runnes himselfe into needlesse Conceits about the equalitie of this Temples Glorie and the first and the equalitie of Grace under the Gospel with that under the Law c. things not meant here Where the intent is to shew that the Iewes should rejoyce when they should see the Temple finished and testifie this their gladnesse by * As men doe at Threatres in Harvest and other like publike occasions and as this People did at the laying of the foundation of this Temple Ezra 3.11 shoutings and heartie wishes for the prosperitie of that Place crying * Phrasis in samiliaribus Iudaorum scriptis ufitatissima quando summas alicui gratias agere volunt saith Bundorf verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace Grace unto it Faeliciter All happinesse betide it Peace and prosperitie abide with it Long may it stand and flourish or thus Gods Favour and Grace maintaine and preserve this House as his Grace and not our Strength hath finished it Verse 7. This second part of the Promise touching the re-building of the Temple is further amplified and confirmed to these distrustfull and unbeleeving Iewes 1. By a second and most plaine Repetition of the Promise it selfe Moreover the word of the Lord came unto me to Zacharie saying The hands of Zerubbabel have layd the Foundations of this House Ezra 3. and his hands shall finish it Ezra 6.15 And this Promise now is so plaine and cleare as none ought to doubt of it and thou shalt know c. as Chap. 2.11 Vers 8 9. 2. By an Argument drawne from the Providence of God and his perpetuall Care in the preservation of his Church which is set downe in opposition to the Iewes distrust and infidelitie If Gods Eye be watchfull over you for the advancement of your welfare you ought not as you doe take occasion of distrust and discouragement at the unlikely beginnings of things which shall in time grow to great perfection But c. This is the Argument and scope of the Verse though the Propositions are somewhat inverted For the Interpretation take we the parts as they lye 1. The Iewes Vnbeliefe with its Cause set downe in a Question which is left to themselves to answere For who hath despised the day of small things Why that had many They were clearely guiltie and could not but confesse it Ezr. 3. how unseasonably and immoderately they tooke on weeping and lamenting at the laying of the Foundation of the Temple This their sorrow was a fruit of their distrustfull and unbelieuing hearts mis-giving them that these poore beginnings would come to nothing in the end And therefore their griefe was also mingled with contempt and disdaine they * As appeares also Hagg. 2.3 Is it not in your eyes as nothing slighted and made little reckoning of that which was yet done in the Worke of the Temple Rightly then are they here questioned in this tearme Who hath despised though wee finde directly they did but grieve God judgeth otherwise of our carnall affections than wee our selves The reason of their fainting is in the next words the day of small things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foemin pro neutro parvorum viz. principiorum the meane and poore beginnings of the Temples Foundation which they conceived would never come to any perfection and glorious accomplishment mistaking the manner of Gods proceeding who out of meanest principles rayses matters of greatest moment 2. The Ioy which even those discouraged Iewes should conceive by the progresse and finishing of this Worke. * But not for
Gods Worship and ordering of the State upon Assurance and Confidence of Gods Assistance Thus saith the Lord of hostes Let your hands be stronge And not your hearts Yes your hearts in Faith and then your hands in Employment viz. about the Temple and all things belonging to the publicke Service of God and good of the State Be not faint hearted nor weake handed in setting them forward 2. The Confirmation and Enforcement of it which is triple 1. By Experiments which is double 1. In the Preaching of the Prophets q. d. you may trust them whom you have tried and take comfort by the Promises and Exhortations they now make unto you who have formerly found them no Liars Yee that heare in these dayes viz. the fourth yeare of Darius these words promises and exhortations by the mouth of the Prophets viz. Haggai and Zacharie who at this time prophesied unto the Iewes Which were in the day that the Foundation of the house of the Lord of hosts was layd that the Temple might be built What day was that We have it related Ezra 3.8 It was in the second Moneth of the second yeare of the Peoples returne from Captivitie that is in the second yeare of Cyrus From whence unto the fourth of Darius Nothus are one hundred and eight yeares But what were Haggai and Zachary Prophets then at that time Sure they must now be of a great Age about an hundred and forty years old supposing them to bee about thirty at the laying of the Foundation of the Temple which by the terme of yongue man given to Zacharie Chap. 2.4 seemes not likely And where are all their Sermons in that long space or did they prophesie at the laying of the Foundation and after for an hundred and eight yeares hold their peace during the time the People neglected the building of the Temple It cannot be thought Sanctius therefore takes the laying of the Foundation of the Temple not to be properly meant but to bee understood for the Continuation of the Worke which had beene so long time interrupted and then taken in hand againe Which may seeme to bee a new beginning of the Worke as Ezra 5.2 They beganne to build though they had begunne before Chap. 3.8 And then the meaning of the words lye thus In the day that the Foundation of the Lords house was layd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House was founded i.e. Reared and set upon its Foundation formerly layd Now Zerubbabel and Iehoshua beganne to goe in hand with the finishing of the Temple the second yeere of this Darius upon the Prophesie of Haggai in the sixt and ninth Moneth of that yeare Hag. 1.1 2.11 and of Zacharie in the eight Moneth of the same yeare Zach. 1.1 In the ninth Moneth of the second yeere it appeares that the Worke went forward before which time they had beene plagued with Famine and after that God blessed them with increase as is plaine Hag. 2.16 17 18 19 20. verses From that ninth Moneth of the second yeare to the ninth Moneth of this fourth yeere wherein Zachary now preached was two whole yeeres Wherein as the Worke of the Temple still went forward so God still continued his Blessings on them And therefore Zacharie brings this as a Motive to perswade the People to Faith and Obedience to his Words now by two yeeres experience which they had had of the truth of his and his Colleagues former Prophesies This Interpretation seemes to runne smooth enough and hath nothing harsh in it except that of Laying the Foundation for * Yet in Haggai there is somewhat that sounds like it for Chap. 2. vers â—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 seemâ— plainely to speak of the very first Foundation of the Temple The Foundation was layd that the Temple might bee built distinguishing the rearing of the Wals from laying the Foundation And Iunius more plainely * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dure redditur ex quo die pro qui suerunt in die Ex quo die fundata est domus Iehovae I emplu n aedificandum fuisse viz. The Prophets that were at the first founding of the Temple told the People then and ever after that the Temple was to bee built i. e. Fuisse pergendum in aedificatione That they were to goe forward with the Building To the same meaning the French Translators who reade this place thus Vaus qui oyez c. i.e. You that heare in these dayes these words by the mouth of the Prophets in whose dayes was layd the Foundation of the house of the Lord of Hosts * ioyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the former words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per appositionem Which rendring seemes very good which is the Temple that it might be re-edified Let your hands be strong But if wee take it precisely thus for the time of laying the first Foundation we must say that eyther this Darius was not Nothus but the Sonne of Hystaspes or that Haggai and Zacharie were now very old men either had not preached at all for one hundred and eight yeares or had but ill successe all that while Ergoquaere 2. In the Event which they had found by Experience to answer the Prophets preachings viz. A present Redresse of their formerly most miserable and afflicted estate Their present Comfort is set forth under its Opposite Their former Misery which would best discover it Their Misery was threefold 1. Famine For before these dayes wherein the building of the Temple long neglected was taken in hand There was no hire for man nor any hire for beast i. e. No fruit nor commoditie came by the labour of man or beast The Earth did not pay for the tillage and manuring by yeelding sufficient for the food of man or beast as it is Hag. 1. 2. Warres and Danger from Enemies round about them who by incursions and invasions did vexe and disquiet them Neyther was there any Peace to him that went or came in at home or abroade in Citie or Countrey wheresoever and about whatsoever they went they had no security but were in danger of the Enemie Because of the affliction lege Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Iunius of the Enemie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom though God so restrained that they did not as yet for ought wee finde by great Armies and strong Invasions set upon this poore remnant of People yet by smaller Troupes they did rob and spoyle them and out of their owne hatred of the Iewes and Gods judgement for the neglect of his Worship wrought them much mischiefe These were their Neighbours the Samaritans Amonites c. the old Enemies 3. Sedition and civill Contentions one amongst another Envies grudges factions and partaking raigned among them to the hinderance of the Common quiet For lege
saved through the blond of thy Covenant I have loosed thy Prisoners out of the Pitt wherein is no water 12 Turne you to the strong hold yee Prisoners of hope even to day doe I declare that I will render the double unto thee 13 For Iudah have I bent as a Bow for mee Ephraims hand have I filled and I have raysed up thy sonnes O Zion against thy sonnes O Grecia and have made thee as a Gyants Sword 14 And the Lord shall be seene over them and his Arrow shall goe forth as the Lightning and the Lord God shall blow the Trumpet and shall come forth with the whirle-windes of the South 15 The Lord of Hosts shall defend them and they shall devoure them and subdue them with sling-stones and they shall drinke and make a noyse as thorow wine and they shall be filled like bowles and as the hornes of the Altar 16 And the Lord their God shall deliver them in that day as the flocke of his People for they shall be as the stones of the Crowne lifted up upon his Land 17 For how great is his goodnesse and how great is his beautie corne shall make the yongue men cheerfull and new wine the maides 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 sa appeares by the Text. It is not mentioned in Scripture except in this place yet by all except Iunius and Ierome t is agreed that it was some particular City or Region R. David in this place thus Reports out of the olde Doctours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We have found among the sayings of our Rabbines of blessed memorie thus Rabbi Benajah saith This Hadrach is the Messias because he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sharpe to the Nations but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gentle to the Israelites to whom Rabbi Iosaie the Sonne of Dormiskith said How long dost thou pervert the Scriptures I testifie before Heaven and Earth that I come from Damascus and there is such a place the name whereof is Hadrach That conceit of Rabbi Benajah St. Ierome followes Iunius reades it In terram circumstantem te according to the Syriake but his Translation therein is rejected by Piscator nor doth it follow because a place is not found in other Stories therefore there was none such The Paraphrast renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Land of the South Sed quaere 2 Damascus And Damascus the chiefe Citie of Syria Esay 7.8 whence the Israelites had beene often plagued by the incursions and invasions of the Syrians shall bee the rest thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Article referred not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascus also shall bee the rest of that burthenous Prophecie i. e. That heavie punishment shall rest upon Damascus Noting not a fleeting and light touch but an abiding continuance of the judgement upon it as in its place of rest See the like phrase of speech Psal 125.3 Esay 9.8 Before the Prophet proceedes to other Nations hee sets downe a reason of Gods thus proceeding to punishment When the eyes of man as of all the Tribes of Israel shall be toward the Lord The Clause is somewhat of a dothefull construction Some take this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passively for Gods eye of Providence upon man and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be rendred for not when and so with Iunins the French reade it thus For the Lord hath an eye upon man and upon all the Tribes of Israe i. e. Pouree queâ—â— Eternel 〈◊〉 orel surle hommes surtoutes les tribus d'Israel Hee will punish others as well as his owne People He that hath so severely observed and chastised the Tribes of Israel doth take as strict notice of the offences of other Nations the Enemies of his People to punish them as sharpely And this sense is plaine agreeable to the words and context shewing a Reason why these Nations should not escape from Gods revengefull eye which hee had over them as well as over his owne People The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targum also to the same sense Our last Translators take the words actively for mans turning of his eyes heart towards the Lord and so render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when to signifie the Time when God will execute his judgments on these Nations viz. when the eyes of man as i. e. of all the Tribes of Israel shal be toward the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looking unto him for ayde and helpe against all their Enemies and converting as their eyes so their hearts to him by true Repentance Thus Kimhi The eyes of man in those times shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to the Lord not to their Idols and Images Or thus When the eyes of man i. e. of the Gentiles shall be towards the Lord as the eyes of the Tribes of Israel But the times of the Gentiles Conversion and Destruction of these places here named agreenot Besides in these Interpretations the turning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is not so naturall Wherefore I rather choose the first sense 3 Hamath which should beare a part in this punishment And Hamath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether a Citie or a Region The Scripture speakes of both A Citie of this name there was in Nepthali mentioned Iosh 19.35 yet written with some difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hammath not Hamath but Numb 13.21 the same * For it is most likely the Sâ—â—es went not so farce as the Countrey of Hamath which lay beyond Libanus place is called and written as here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a Citie of note and lying hard upon the border of the Tribe of Asher was not farre from Sydon and Tyrus founded by Hamath one of the Sonnes of Canaan Gen. 20. St. Ierome who maketh * Ortel Thesa Geog. verbo Emath two Hamaths the Great called Antiochia upon Orontes and the Lesse called by Antiochus Epiphania situated betweene Apamia and Emesa understandeth by Hamath in this place Epiphania Hamath Civitas est saith he Syriae caeles quae ab Antiocho Epiphania dicta est And this Emath or Hamath hee placeth in the Tribe of Naphtali But
25. of the Ammonites Moabites Edomites and Philistims especially Verse 12. 15. Obad. verse 10. sequen Of Tyrus likewise Ezek. 26.2 All these besides the Babylonians added to the afflictions of the Iewes and were in the end all plagued Verse 15. Now both these Affections in God towards his Church and the Enemies thereof are here further amplified by their severall effects 1. Of his Love and favour to the Church the effect whereof is in generall The restoring of his people to their former estate out of the desolations and distresse they were then in I am returned to Ierusalem with mercies I went away and hid me from it in my anger Hos 5.15 but am come againe with many comforts and tender mercies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to relieve it This generall is set forth in three particulars 1. Re-edification of the Temple and restoring of the Worship of God my House shall be built in it 2. Reparation of the Citie and restitution of the forme of the Common-wealth set out figuratively by the Instrument of Architecture a Line shall be stretched forth upon Ierusalem to describe the Streets to rayse up the Walls c. Verse 16. 3. Prosperitie and Abundance both of Men and Maintenance Which seemes to be set downe by way of prevention to an Objection the people might make Well it may be that the Temple and Citie may be repayred yet for all that we are brought so low our number is so few our povertie so great that there is no hope of any flourishing and prosperous estate to be looked for To this the Angell bids the Prophet answere as it were with another Proclamation Crie yet moreover Thus sayth the Lord of Hostes My Cities through prosperitie shall yet be spread abroad My Cities not this onely of Ierusalem but others also round about of inferior marke through prosperitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plentifull encrease of Men Cattell and all manner of Fruits of the Earth as Chap. 2. v. 4. shall yet notwithstanding the meane and poore estate the whole Countrey is now in be spread abroad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffundentur diffluent or effluent Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 replebuntur a Metaphor from Vessels so filled that they run over or Fountaines that swell over and run abroad Prov. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iunius understands this of the spreading of the Church beyond the limits of Iudaea to all Countreyes of the Gentiles ex Isa 49.19 sequitur Sed quaere Now the meanes of procuring all this good unto this people depends not on mans eyther Power and the Lord shall yet comfort Zion He onely will and can doe it No State stands on such desperate tearmes but hee can set all to rights and will doe so for this people or Worthinesse God respects himselfe and his owne free election of Grace And because he hath chosen the Iewes to be his peculiar People therefore hee meanes them all this favour and shall yet neyther their Sinne nor their Miserie shall make void his Election chuse Ierusalem above all other places wherein to be honoured and worshipped and whereupon to bestow his favors Verse 17. 2. Of his Wrath and Indignation against the Enemies of his People the effect whereof is their overthrow and destruction described unto us in the second Vision shewen unto our Prophet which wee are next to consider of Vision 2. Which hath two parts 1. Concerning the Enemies themselves represented unto Zacharie under the similitude of foure Hornes Then I lift up mine eyes and saw and behold foure Hornes Verse 18. Who these were is interpreted by the Angel Verse 19. And I said c. These are the Hornes id est Enemies figuratively from fierce Beasts whose strength and wrath lyes in their Hornes which have scattered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ventilarunt tossed them up in the ayre as furious Beasts doe with their Hornes Iudah Israel and Ierusalem Why all three And Israel as well as Iudah And why Iudah and Ierusalem Quaere 2. Concerning the Meanes of their Destruction here shadowed by foure Carpenters or Smiths And the Lord shewed me foure Carpenters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any kind of Artificers but here most likely Smiths as 1. Sam. 13.29 where also the word is used without any Epithite of distinction And we may well thinke that as those Hornes were of Iron so these Smiths came with Iron Instruments to batter and breake them Whether one or other wee have in the next Verse 21. the Imployment they came about declared unto Zacharie upon his question and desire to know what they were Then said I What come these to doe And hee spake saying The interpretation of the Vision is set downe by opposition of both parts foure to foure on the one side These are the Hornes which have scattered Iudah so that no man did lift up his head He continues the Allegorie from strong Beasts that so gore and beare downe the weaker that they dare not turne head against them And in such sort had the Nations round about oppressed and over-run this People as they had no meanes to make resistance On the other side But these are come to fray them to represse and restraine their violence He goes on in the Allegorie to cast out the Hornes of the Gentiles so to terrifie the Enemies as to breake their power and to drive them out of the Inclosures of the Church over which they had broke in like wild Beasts to devoure and disturbe all which had lift up their Horne over the Land of Iudah to scatter it Verse 21. CHAP. II. I Lift up mine eyes againe and looked and behold a Man with a measuring Line in his hand 2. Then said I Whither goest thou And hee said vnto me To measure Ierusalem that I may see what is the breadth thereof and what is the length thereof 3 And behold the Angel that talked with me went forth and another Angel went out to meet him 4 And said unto him Runne speake to this young man and say Ierusalem shall be inhabited without Walls for the multitude of men and cattell therein 5 For I sayth the Lord will be unto her a Wall of Fire round about and will be the glory in the middes of her 6 He be come forth and flee from the Land of the North sayth the Lord for I have scattered you into the foure Windes of the Heaven sayth the Lord. 7 Save thy selfe O Zion that dwellest with the Daughter of Babel 8 For thus sayth the Lord of Hostes After this glory hath he sent me unto the Nations which spoyled you for hee that toucheth you toucheth the apple of his eye 9 For behold I will lift up mine hand upon them and they shall be a spoyle to those that served them and ye shall know that the Lord of Hostes hath sent me 10 Rejoyce and be glad O Daughter Zion for loe I come and will dwell in the middes of thee sayth the Lord. 11 And many
Nations shall be joyned to the Lord in that day and shall be my people and I will dwell in the middes of thee and thou shalt know that the Lord of Hostes hath sent me unto thee 12 And the Lord shall inherite Iudah his portion in the holy Land and shall chuse Ierusalem againe 13 Let all flesh be still before the Lord for he is raysed up out of his holy place THis Vision Vision 3. as the former containes matter of Comfort to the now-distressed Iewes promising unto them the restauration of their State the re-edifying and re-peopling of Ierusalem and the rest of the Countrey In scope it differs not much from the first And surely great need there were by strong and often-repeated Comforts to strengthen this Peoples Faith and bring them to some good hope and courage who even despayred for their forlorne estate at this time The scope is to shew That how strait and miserable soever the Condition of the Iewes was now yet they should be restored to an Ample Peacefull and Glorious Estate A Doubt is made when this was performed and whether it be at all to be meant of the Temporall Ierusalem or onely of the Mysticall the Church and Evangelicall Promises thereto belonging But I suppose there is nothing hinders vs why we may not take it literally and Historically touching the present state of the lewes for the Comfort of whose present Distresses this Vision was shewed Yet if under this there be also a Typicall praefiguration of the Church not long after this to be collected among the Gentiles wee may take that too and both senses may have their due place To come to the Vision wee are to consider of 1. The Declaration of it what it was in the first and second Verses I lift up mine eyes againe and looked and behold a Man with a measuring Line in his hand A Master-Builder passing along readie furnished with his Implements to take the Plot of something Verse 1. What hee went about himselfe being asked by the Prophet tells us Then said I Whither goest thou And he said to me To measure Ierusalem to see what is the breadth thereof and the length thereof to lay out the Plot of the Citie and the Ichnographia of the Building thereof or to see whether the Citie had Roome enough in length and widenesse to containe the Inhabitants that should re-people it as the verse 4. seq gives the sense 2. The Interpretation of it which is 1. Set downe in briefe and plaine tearmes verse 3 4 5. containing 1. The Persons by and to whom this Interpretation was made which are three two Angels and Zacharie And behold the Angel that talked with me that attended on Zacharie all this while to instruct him in these Visions went forth to meet that other Angell which came towards him and another Angel c. Christ as is very probable both here and in the first Verse who being the Architect and Master-Workeman of his Church after he had measured the Citie comes backe to tell Zacharie who stood afarre off looking on The Angell tels the Prophet but the Prophet must tell the people God using not the Ministerie of Angels but Men Earthen Vessels to deliver his Messages to his people Vid. Act. 8.26 Act. 16.9 9.6 what he meant by it But Zacharies Angell seeing him come against him goes forth presents his service and receives instructions to give unto the Prophet Verse 3. And said unto him Runne Christ commands and Angels doe it with speed Speake to this young man it may be Zacharie was now a young man though a Prophet nor doth Youth hinder the bestowing of Gods favour in this or other kindes Albeit wee may take it in that other sense which is also usuall in * Es 37.6 Est 22. Luc. 1.69 Scripture for a Servant or Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because young men are most apt for service or because the lesse serves the greater But there is no need to goe from the plaine meaning of the Word 2. The Interpretation it selfe which consists of three Promises 1. Of a Populous and plentifull State Ierusalem shall be inhabited as Townes without Walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the multitude of men and cattell therein For the understanding of this place we are to know that the Iewes were at this time few in number their Cities barely and nakedly inhabited even Ierusalem it selfe the Countrey destitute also of Cattell as well as of Men. Which came to passe by reason of the ungratefull slacknesse of the greatest part of the Iewes who refusing the benefit of their deliverance chose rather to remaine at ease in Babylon so that of great multitudes onely betweene fortie and fiftie thousand returned A poore number to replenish a large Countrey and great Cities which in the time of the Captivitie had beene utterly wasted and over-run at pleasure by all the neighbouring Nations For as touching that Report which Iosephus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 11. c. 4. and Sanctius approves viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est that of the Tribes of Iuda and Benjamin there returned 4628000. of such as were at least foureteene yeeres of age besides of Levites Women and the promiscuous multitude a great number which he there reckons up I dare say of this Relation that it is a lowd Lye as many other in the same Writer are no way agreeable eyther to Scripture or likelyhood of reason Who can beleeve that the two Tribes wasted and consumed by their Captivities 2. Kin. 24. wherein wee finde but small numbers carryed away neyther should in 70. yeeres multiplie to almost eight times as many as the whole twelve Tribes were at their comming forth out of Aegypt Had not an Armie of almost five Millions of men beene able both to over-run the Babylonians and all parts of the Easterne World besides and also to re-people not onely two no very great Provinces Iuda and Benjamin but even all from Dan to Beersheba had the countrey of Canaan beene as bigge againe as it was and why then doth Nehemiah after this time complaine chap 4. that the Citie was naked of people and tells us that they gave thankes to such as upon the Tithing were willing to dwell in Ierusalem the Head Citie chap. 11.2 Besides the Scripture is plaine that the number of men which returned with Zerubbabel was but 42360. besides seruants c. Ezr. 2.64 Now among many other discouragements this people had this their thinne and small number joyned with the desolation and wastnesse of the countrey was a maine cause to quaile their courage and dash their forwardnesse in building the Temple or anie other publike enterprise Wherefore in these words God promiseth that there shall be such increase both of men and cattell as not only Ierusalem and wailed Cities but villages and unwalled townes shall be replenished with them Ierusalem is found by the Angells measure
as the former Translat and the Antithesis shewes But they shall rejoyce as much as they sorrowed and notwithstanding their Vnbeliefe shall see the Plummet in the hand of Zerubbabel id est shall see the Worke goe forward and finished by the command and direction of Zerubbabel their Prince whom here he compares to an Architect with a Plummet Plumbe-Line or Levell busily imployed in laying of Stones square levell and perpendicular For Over-seers and Commanders doe as much as the Workemen themselves in any businesse Iunius reades it Lapidem perpendiculum and by it understands the Top-Stone mentioned before Verse 7. But I rather follow our last Translators rendering it Plummet according to the Chaldee and Kimhi who interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libramentum Perpendiculum Amussis The former Translators turne it verbatim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the * In the same sense that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stone is often taken for a Weight or Measure Esa 34.11 Deut. 25.13 Stone of Tinne because the weight of Plumbe-Lines are usually made of Tinne or of Lead 3. The Cause of their Ioy and the Temples Restauration viz. Gods watchfull Providence alwayes imployed for the good of his Church and People with those Seven they should see the Temple reared up by the command of Zerubbabel but it should come to passe by the aid of those Seven What Seven The next words tell us They are the Eyes of the Lord which runne to and fro thorow the whole Earth his All-seeing Providence from which nothing is hid that is done from one end of the Earth unto the other Not Zerubbabels Policie but Gods Wisedome should finish the Building of Gods House This Verse hath reference to the ninth Verse of the third Chapter as is not to be applyed as I take it eyther to the seven Lampes of the Candlesticke or to seven Angels the Ministers of Gods provident Government of the World who as Magistrates of Kings so they shall be called * Hesych verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this of the generall Interpretation of the whole Vision now followes 2. The Particular Explication of the second part of this Vision touching the two Olive Trees wherein wee have as before 1. Zacharies Question requiring a more particular Explication 1. Of the two Olive Trees Then answered I c. What are these two Olive Trees c. Verse 11. 2. Of the two Olive Branches bigger and more notable than the rest from whence the Oyle dropped and I answered and said c. What be these two Olive Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spicae Olearum that is as Kimhi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two little Boughes or Branches of the Olive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanging over the two Golden Pipes Which are * compared to two Eares of Corne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimhi in locum because they were full of Olive Berries as these are of Graines Iunius renders it Baccae Berries Which Interpretation Bundorfius verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 allowes of and confirmes from the different Vowell which in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Spicae is alwayes Chateph Camets but heere for Baccae is with Chateph Patach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not much materiall which Translation we follow if Branches the Oyle came out of the Berries if Berries they hung upon the Branches which through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sanctius reades it ad latus by the fides as the word is sometime taken and thence erres in his description of the Candlesticke per Manum id est Ministerio by the helpe of the Golden Pipes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tubi Canales A word onely used in this place but it seemes plainely to bee derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emissarium Canalis a Pipe thorow which Water is let foorth Psal 42.7 2. Sam. 5.8 The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rostra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventie Emunctoria but not so properly because these Pipes were to convey Oyle into the Vessell and not out of it emptie the Golden Oyle Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gold that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rab. Schelomo on this place * the Oyle of a bright cleare and glistering colour as in the like sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Iob. 37.21 Gold commeth out of the North id est faire and cleare Weather out of themselves by a supernaturall defluxe without artificiall meanes Verse 12. 2. The Angels Answere 1. Exciting Zacharie to attention by questioning his ignorance And hee answered c. Verse 13. as before Verse 5. 2. Interpreting unto him both parts of his Question in one Answere Thou said he These are the two annointed Ones Who these are is much doubted Some would have them to bee the two Witnesses Rev. 11. viz. as they interprete Enoch and Elias others Zerubbabel and Ioshua the Prince and Priest both annointed with Oyle as Rab. Schelomo and Kimchi others Peter and Paul others the Churches of the Iewes and Gentiles But they erre all from the right meaning Nor can any of these bee the cause of the Churches preservation as these Olive Trees were of the maintenance of these Lampes in the Candlesticke Shall we rest on Iunius exposition thus These are two annointed ones duae * What Baccâ—â— or Oleae or both Oleosae id est the divers Graces of Gods Spirit which from God are continually powred on the Church through Christ by Pipes id est such meanes as hee best pleases that stand before the Lord of the whole Earth quae permanent that remaine sayth Iunius id est which Graces are and abide in Christ in all fulnesse and out of him flow foorth upon the Church in such a measure as befits every part A probable exposition Yet it may be doubted whether here be not to be understood by these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filios Olei some Persons and not Graces which wee cannot so well call annointed ones as our last Translators reade it being properly a part of that annointing where of S. Iohn speakes 1. Ioh. 2.20 and the rather for that some kind of Ministration of these Persons annointed is implyed in that they are sayd to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the Ruler of the World as after Chap. 6. verse 5. But then who these Persons are whether Christ and the Comforter or Christ in his two Natures or Christ in his two Offices of King of Priest of his Church or how else Quaere CHAP. V. THen I turned me and lifted up mine eyes and looked and behold a flying Booke 2 And hee said unto mee what seest thou And I answered I see a flying Booke the length thereof is twentie Cubites and the breadth thereof ten Cubites 3 Then said he unto me This is the Curse that goeth foorth over the whole Earth for every one that stealeth shall
re-inhabitation in Ierusalem viz. The re-establishment of his pure Worship and Service among the Iewes And Ierusalem shall bee called a City of Truth Not onely passively because God should truly performe all his Promises towards her but also and rather actively of that true Worship of God which should be maintained and professed in Ierusalem the onely place in the World where God was worshipped aright all others being full of Errour Superstition and abominable Idolatry So that whereas Ierusalem had before the Captivitie beene a Harlot and broken Covenant with God by corrupting his Worship and was therefore cast off and punished in Gods jealous Anger now henceforth shee should bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which is the same * Esay 1.21.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Civitas fidelitatis or fidelis The faithfull Citie observing Faith and Loyaltie towards God in cleaving constantly to his sincere Worship Which also we find that they did from the Captivitie till Christ preserving the maine of Gods Worship pure and never falling to the open Profession of Idolatry as in former times they had done though in Doctrine and Manners there crept-in many Corruptions And their finall rejection was not as in former times for Idolatrie but for stiffe persevering in Iudaisme rejecting Christ and Christianitie And the Mountaine of the Lord of hostes the holy Mountaine i.e. Literally the place whereon the Temple was built which had layne polluted and profaned under the Ruines and Desolation of the Temple so many years should againe be styled * as of old â—â—e hath beene The holy Mountaine because of an holy Temple thereon re-edified and the holy Worship of God therein performed If wee shall extend this and the former Clause to a Typicall Meaning understanding them of the True Church whereof Ierusalem and this holy Mountaine were Figures it may be done without Absurditie But I thinke with Sanctius that this Chapter ought not to be wholly interpreted of the Spirituall Ierusalem as Ribera and others expound it but that it hath its truth and accomplishment in all particulars in the earthly Ierusalem as will appeare Verse 2. 2. The second Promise which with the rest is an effect of the first is of a Peaceable and Ample Estate Though now they were few in number and by reason of Warres and other Troubles not likely to increase to any great Multitudes or to live in Peace yet God promiseth they shall doe both Which is set forth by two speciall adjuncts or companions of a Quiet and flourishing State 1. Long life of aged Persons Thus saith the Lord of hostes There shall yet Old Men and Old Women dwell in the Streets of Ierusalem which now lay desolate and unfrequented they should bee re-peopled in Peace and for a long Continuance and they that were now yongue should live quietly in it till old Age yea till decrepit old Age And every * or every one man his staffe in his hand for very Age A signe of a prosperous State wherein men are not cut off untimely by Warres and such like Calamities See 1 Sam. 2.31 Lam. 2.20 21 22. Lam. 5.11 12 13 14. Verse 4. 2. Multitudes of yongue Children sporting in the Streets And the streets of the Citie shall bee full of Boyes and Girles That 's a signe of Fruitfulnesse and Increase in a State The next of Peace and Securitie Playing in the Streets thereof After the fashion of Children in Townes peaceably inhabited In time of Warre and common Calamitie t is otherwise Verse 5. Now this Promise seemed strange to the Iewes the present state of things beeing considered Wherefore God by way of Prevention confirmes his Promise by an Argument from his Power opposed to their incredulitie the summe is this That which seemes unpossible or unprobable in mans eyes doth not seeme so in Gods who can easily bring to passe what is to man most difficult Thus saith the Lord of Hosts If it seeme marvellous in the eyes of the remnant of this People And therefore because but a poore remnant of a populous Nation Should it be marvellous in my eyes Gen. 18.14 Rom. 4.20 21. Luc. 1.37 saith the Lord of Hosts No what is unpossible with man is possible with God Verse 6. 3. The Promise of Re-collection of the dispersed Iewes and restoring them to their owne home Thus saith the Lord I will save my People i. e. The scattered Iewes for of them I conceive the place is literally meant howsoever it may bee mystically applyed to the Church from the East Country and from the West Country i.e. From all quarters of the World where they have beene dispersed which by Synecdoche are meant by the rising and setting of the Sunne as is plaine Psal 113.3 Mal. 1.11 Psal 50.1 For though the Iewes were chiefly driven into Babylon and thence brought home againe yet was their dispersion into other parts also whence upon the Restauration of their State those whose hearts God touched did repaire to Iudaea See Chap. 2. v. 6. And I will bring them and they shall dwell in the midst of Ierusalem As without doubt they did though not all nor all at one time In five hundred years so long was the time between the Captivitie and Christ many things might fall out which Prophesies speake of and Stories mention not And Stories of those times being greatly defective they are mee thinkes not well advised who deny that these Prophesies can bee meant of the temporall Ierusalem because they finde not the accomplishment of every particular related by Historians This Promise of re-calling them is amplified and confirmed by the End of their comming home which is also the Cause of their restoring God for his part was mindefull of his Covenant though he seemed to forget them and therefore would restore them They for their part must bee mindefull of their Obedience being restored And then God would renew his Covenant againe with them as it is in the words following Which expresse unto us 1. The Covenant in a mutuall stipulation They shall be my People and I will be their God A solemne and usuall forme in Scripture to expresse the Contract and Bargaine that is made betweene God and his Church for Subjection in her and Protection in him 2. The Manner and Condition of the Covenant on 1. Gods part Truth in Truth Certaine and assured fulfilling of all Promises of Grace and Favour which God maketh to his Church 2. Mans part Righteousnesse And in Righteousnesse i.e. On condition of Obedience to all the Commandements of God Vers 7.8 Vnto these former Promises the Prophet addes an earnest Exhortation unto the People not to be discouraged but to take heart against all occasions of distrust and feare Which Exhortation hee presseth with much variety and force of Argument from the 9. to the Vers wherein we have 1. The Exhortation it selfe which is That they would resolutely and cheerfully goe on in all Vndertakings for the finishing of the Temple restoring