answer Both are to be understood by those afarre off Which will appeare if we consider that this Promise and Prophecie hath a double meaning and accomplishment one in the Materiall Temple another in the Spirituall Touching the Spirituall Temple the Church under the Gospell Vid. Esa 60. it is manifest that all both neere and farre off distant as in Place so in Religion and Affection both Iewes and Gentiles did come together as living stones to build the true Temple whereof Christ was the foundation This was fulfilled at the comming of Christ in the flesh but this is not all here meant Something there must be for the present comfort of the Iewes and this is a promise of ayde in the building of the Materiall Temple which the Iewes at home should receive from strangers afarre off And these were partly their Brethren the Iewes residing in Babylon amongst whom many out of zeale to Religion and Gods House did after the example of Heldai and the rest eyther bring or send their gifts and by their presence or purses helped forward the building Partly the Gentiles who eyther converted joyned with the Iewes as in their Religion so in this worke though I thinke but a very few did so in these miserable discouraging times till things were better amended or else not converted to the Iewish Religion did neverthelesse moved by Gods Spirit greatly further the re-edification of the Temple And such were the Kings of Persia who immediately after this Prophecy of Zacharie notwithstanding the bitter accusations of the Iewes enemies did by their command and proper costs set forth this Worke as is notably related Ezr. 6.6 seq chap. 7.20 seq And in after times the Temple was much beautified even by strangers especially Herod the Great of whose time * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimhi thinkes this is to bee meant Thus then the meaning of the next clause is plain shall come and build in the Temple of the Lord Eyther as converted and truly called from Gentilisme to Iudaisme or from both to Christianitie should grow up into an holy Temple in the Lord Eph. 2.19 c. or whether converted or not converted should affoord externall ayde and assistance to the Iewes in repairing of their State and Temple And these are said to build in the house of God because they that by their authoritie or expences further the worke may justly be said to build as well as the workmen that lay the stones and timber This Promise is amplified two wayes 1. By an Event in the performance of it viz. the Iustification of Zacharies calling by the fulfilling of his Prophecies And yee shall know that the Lord hath sent mee unto you By what and when Not so much by the calling of the Gentiles and their association to the Church which was a long time after this and the Iewes to whom Zacharie speakes lived not to see it though Zacharie were also a true Prophet in that too as in the present helpe they should have from such as they little looked for it at their hands And this was a singular encouragement to the Iewes and strong confirmation to them that Zacharie was a true Prophet when they so speedily felt the comfort he foretold them 2 By the Condition of its performance which is their Obedience to Gods commandements And this shall come to passe if yee will diligently obey the voyce of the Lord your God This shewes that the former promise is not principally meant of the Vocation of the Gentiles or conversion of impenitent Iewes in remote parts For could the Infidelitie and disobedience of these Iewes at home hinder the working of Gods grace eyther in the one or other It neyther did nor could But it might hinder the building of the Temple and cause God to turne the hearts of men from favouring and forwarding this worke as already it had done a good while and might have done longer upon their obstinacie and rebellion against the Word of God delivered by Haggai and Zachary Vers 15. CHAP. VII ANd in the fourth yeare of King Darius the word of the Lord came unto Zechariah in the fourth day of the minth moneth even in Chisleu 2 For they had sent unto the House of God Sharezer and Regem-melech and their men to pray before the Lord 3 And to speake unto the Priests which were in the House of the Lord of Hostes and to the Prophets saying Should I weepe in the fift moneth and separate my selfe as I have done these so many yeares 4 Then came the Word of the Lord of Hostes unto mee saying 5 Speake unto all the people of the land and to the Priests and say When yee fasted and mourned in the fift and seventh moneth even these seventie yeares did yee fast unto me doe I approve it 6 And when yee did eate and when yee did drinke did yee not eate for your selves and drinke for your selves 7 Should yee not heare the words which the Lord hath cryed by the ministerie of the former Prophets when Ierusalem was inhabited and in prosperitie and the cities thereof round about her when the South and the plaine was inhabited 8 And the word of the Lord came unto Zechariah saying 9 Thus speaketh the Lord of hosts saying Execute true judgement and shew mercie and compassion every man to his brother 10 And oppresse not the widow nor the fatherlesse the stranger nor the poore and let none of you imagine evill against his brother in your heart 11 But they refused to hearken and pulled away the shoulder and stopped their eares that they should not heare 12 Yea they made their hearts as an adamant stone lest they should heare the Law and the words which the Lord of hostes sent in his spirit by the ministerie of the former Prophets therefore came a great wrath from the Lord of hostes 13 Therefore it is come to passe that as hee cryed and they would not heare so they cryed and I would not heare sayth the Lord of hostes 14 But I scattered them among all the nations whom they knew not thus the land was desolate after them that no man passed through nor returned for they laid the pleasant land waste THus of the first Sermon of Zacharie we are come to the second contained in the seven and eight chapters wherein the Prophet at large resolves the Iewes in a case of Conscience which was proposed to him and other Ecclesiasticall persons to be decided touching Fasting The Sermon is large and besides the resolution of the maine Question containes manie most excellent instructions consolations and promises unto this people as wee shall see in order In these two chapters therefore contayning one Sermon wee are to consider three things 1 The Time when this Sermon was preached which was two whole yeares and a moneth after the former That was in the eightth moneth of the second yeare this in the ninth moneth of the fourth yeare of Darius A long vacation
hee is therefore justly taxed by the learned Knight Sir Walter Raleigh * who makes it apparant Hist lib. 1. cap. 5. §. 12. †7. Ptolom Asiae Tab. 4. that Epiphania can no waies belong to Naphtali the Provinces of Loadicene and Libanica lying betweene it and any part of the Holy Land Besides hee is deceived in making Epiphania to bee a Citie of Coelosyria which beeing a Province lying in the hollow Vallies betweene Libanus and Antilibanus hath Libanus for its furthest North bound Now Epiphania lyes yet a great way further to the North as it is apparant by Ptolomie The Countrey of Hamath is that Region which lyeth to the North East of Libanus and boundeth * Ezek. 48.1 North upon Damascus The Region wherein Riblah stood where Pharaoh Necho slew lehoahaz and Nebuchadnezzar the Iewish Captives 2 Kings 23.33 25.6 20.21 Which Ribla saith Iunius out of the Ierosolymitan Paraphrast * Num. 34.11 was Apamia It was this Countrey whereof Tohu was King who sent David Presents after his Victory over Hadadezer King of Zobah who was his neighbour and had warre with him 2 Sam. 8.9 Which Zobah is that that is called Aram Zobah Psal 60.1 And is according to Iunius Translation placed in Chamath 1 Chro. 18.13 Regem Tzobae in Chamatha But by our Translators t is well rendred not in but unto Hamath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. David pursued him so far For these two Kings Tohu and Hada dezer bordered upon one another but did not lye one within another It was this Countrey that was the Northermost Border of the Land of Canaan as is plaine by Ioshua Cap. 13. verse 5. where Hamath lyeth East-ward from Lebanon and Baal-gad under Mount Hermon But Hamath in Naphtali lyeth South-west from both And of this Hamath Moses speaketh Numb 34.8 for by comparing this place with Ioshua 13.5 and Ezek. 47.15 16. and 48.1 it is apparant the North borders of the Land of Canaan stretched a great way farther than * Hamath in Naphtali And it may be See also Exod. 23.31 Deut. 11.24 Amos 6.2 14. that this Land of Hamath is meant 1 Kings 8.65 where Salomon made a Feast for Israel from the entring in of Hamath to the River of Egypt viz. Sihor this the most Southerly that the most Northerly bounds of Canaan both at that time in Salomons possession 1 Kings 4.21 Now whether of the two bee here meant t is somewhat uncertaine But I take it that the Land of Hamath is here spoken of rather than the Citie before mentioned unlesse there were some other great City in Hamath of the same name with the Countrey because that had beene the place wherein the Iewes Enemies had executed part of their crueltie against them and because it borders upon the Province of Damascus And so that beeing after this was next to the burning according to the next words shall border thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 referre the Article to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the sense is plaine Hamath lyes nigh unto Damascus in place and it shall fare the worse for its neighbour-hood the punishment that lights on Damascus shall fall also on it Yet concerning that Citie in Naphtali it may be that the Naphtalites never gate it into their Possession no more than the Asherites their neere Neighbours could winne many stronge Cities that were in their Tribe from the Phoenicians especially Tyrus and Zidon and as these so Hamath not farre from eyther might still continue in the Phoenicians possession who were no kind friends to the Iewes and therefore should now smart for it Then quaere ult 4 Tyrus and Sidon two famous Sea Townes of Phoenicia given to the Tribe of Asher but still possessed by the Naturals These used much * Ezek. 26.2.28.24 proud insolent and cruell dealing towards the Iewes in the time of the Desolation of their State Wherefore God threatens Revenge which they should not escape no * Some reade Because they are wise i.e. Cunning and crafty Merchanes to cousen others Which brought a plague upon them though it be very wise viz. Tyrus the chiefe City or rather though each of them be very wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the singular Number distributively as the French chacune d'elles by a common Hebraisme The effect of the words is a kinde of eironicall derision of these Phoenicians Wisedome and Policie for the upholding of their State against Invaders which yet should not helpe them a whit See the like Mocke Ezek. 28.3 4 5 6. where wee may see how arrogant they were especially Tyrus Wherefore the Prophet proceedes on in a further Declaration of the judgement of Tyrus shewing 1. Her Confidence which besides her Wit and Policie before named stoode upon two things 1 Fortification and Munition And Tyrus did * build her selfe a strong Hold Fortified the Citie and other places about with Military Defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paronomasia â—legans And how strong Tyrus was even by its naturall situation t is well knowne 2 Money the other finew of Warre Their great plenty of Gold and Silver is described Hyperbolically by such things as are most numbersome and easiest and cheapest got together and heaped up Silver as the dust and fine Gold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the mire of the streets Which Abundance of Treasure it was not hard for the Tyrians to gather together considering the long and great Trade which all Nations of the World used there as is largely described Ezek. 27. Verse 3. 2. Her Ruine neyther Wit nor Wealth nor Strength should save her Behold the Lord by his Instruments will cast her out viz. of her inheritance and great wealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expellet eam haereditate or Pauperem reddet Which Translation me thinkes fits well to this place will make her Poore in opposition to her great riches wherein she trusted So the French l'appourira And Rabbi Schelomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that signification which the Word hath 1 Sam. 2.7 And hee will smite her power in the Sea i. e. Though shee be seated in an Iland very difficult to bee besieged and approached unto yet shall shee not bee impregnable meanes shall bee found to besiege and take her notwithstanding all the strength of resistance that can be made as after it fell out And this is spoken in opposition to her strength which should be vanquished by taking of the City But this is noted She shall bee burnt too and shee shall bee devoured with Fire eaten up i. e. consumed a Metaphor from ravenous Beasts This burning of the Citie is added Emphatically Tyrus was seated in the middest of the Waters yet shee shall be devoured with Fire Nothing shall quench where God kindles the flame Verse 4. 5 The Philistines who dwelt along the Sea Coast Southward of Sidon and Tyrus from whence this storme was next to come upon them who also had evermore beene the Iewes bitter Adversaries The
comfort Zion and shall yet chuse Ierusalem 18 Then lift I up mine eyes and saw and behold foure hornes 19 And I said unto the Angel that talked with me What be these And he answered me These are the hornes which have scattered Iudah Israel and Ierusalem 20 And the Lord shewed me foure Carpenters 21 Then said I What come these to doe And he answered and said These are the hornes which have scattered Iudah so that a man durst not lift up his head but these are come to fray them and to cast out the hornes of the Gentiles which lift up their horne over the Land of Iudah to scatter it THis Booke seemes to containe the summe of five Sermons delivered by the Prophet Zacharie at severall times partly 1. Doctrinall as the first Chap. 1. to the seventh Verse being a Sermon of Repentance prefixed as a Preface to the other Prophesies both of Mercies and Iudgements and that fitly Repentance being the onely preparative to fit a People to heare of Mercie and an onely meanes to escape Iudgement In this Sermon we are to note 1. The Circumstances which are three viz. 1. The Time In the eight moneth two moneths after Haggai began to prophesie Hag. 1.1 when as the Iewes were in ill state through Famine and the worke of the Temple but newly taken in hand of the second yeere of Darius There was no King in Israel from whose reigne to date their Prophesies And who this King of Persia was Whether Darius the sonne of Hystaspis or Nothus wee 'le leaue to enquire til we come to the twelfth verse of this Chapter 2. The Preachers Authoritie and Commission and that 's Divine from immediate inspiration Came the Word of the Lord. 3. The Person by whose Ministerie the Message is delivered described unto us by his Name Pedigree and Office unto Zechariah the sonne of Berechiah the sonne of Iddo the Prophet that the Prophet is to be referred to Zechariah not to Iddo Though there were one of that name a Prophet yet that Zechariah was of his Progenie is utterly uncertaine This Zechariah is the same that is mentioned Matth. 23.35 Luke 11.51 who after * Chap. 11.1 13. the re-edifying of the Temple was slaine by the Iewes Nor needes any long dispute about it seeing both the name of his Father is the same Berechiah here and in Matthew And also the manner of Christs account easily perswades to it who reckoning up the innocent bloud shed by the Iewes begins at Abel and ends even in the last of the holy Prophets Whereas after that Zechariah 2. Chron. 24.22 many other Prophets and holy men were put to death And moreover What warrant is there to turne Iehoiadas name into Berechiah Is it likely he was trinominis Iehoiada Berechiah and Iohanan for so he is called in the Catalogue of the High Priests 1. Chron. 6.9 Or what ground is there to * Genev. Note on 2. Chron. 24.22 say Zacharies progenitors were Iddo Berechiah Iehoiada c. when no such thing appeares in Genealogie Besides it is not unlikely that that Zacharie in the second of Chronicles was slaine in the Court of the People after hee had preached unto them standing in an high place among them as appeares Verse 20 21. but this was slaine in the Court of the Priests viz. betweene the Temple and Altar whither being assaulted hee ran for sanctuarie as others before him had done though they were no Priests as it may be our Zacharie was not Some thinke it was Zacharie the Father of Iohn Baptist Luke 1. that Christ speakes of but it is without all ground of good reason and therefore I rest on the first as a truth 2. The substance of the Sermon which is an exhortation to Repentance briefly set downe Verse 3. Turne ye unto me This exhortation is 1. Confirmed and enforced by three Arguments 1. From Gods fierce anger against their forefathers The Lord hath beene displeased not in an ordinarie manner but sore displeased 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with boyling or foaming anger with your fathers of former and later times as stories of the one and wofull experience of the other shew you Verse 2. Therefore turne and repent yee their posteritie 2. From Gods soveraigntie and high power to command or punish Thus sayth the Lord of Hostes and againe Thus sayth the Lord of Hostes against whom there is no hope to rebell and prosper Verse 3. 3. From Gods promise of mercie upon their repentance I will turne unto you in pardon of sinne and deliverie of them out of the scarcitie and dangerous condition they were then in into a better estate of peace and plentie and outward prosperitie This promise also is strengthened by the former attribute of Gods power sayth the Lord of Hostes who have command over Man and all other Creatures to make your Enemies at peace with you or to defend you from their force and to cause the Earth to be fruitfull for your necessities Verse 3. 2. Amplified by a Removall of one maine impediment of this peoples repentance and that is The bad example of their fore-fathers and their good opinion of them A point prevailing much with all but very much with the Iewes Ier. 44.17 Matth. 5.21 who were great admirers and stiffe imitators of their Ancientrie From this the Prophet dehorts them Be not as your Fathers No Why not The Prophet gives two reasons to perswade them to the contrarie 1. From their Disobedience Your Fathers were not so honest men as you may deeme them to be they were Rebels Which appeares by 1. The preachings of the Prophets in former times convincing them of their wicked courses and calling upon them for repentance unto whom the former Prophets as wee now to you their posteritie haue cryed spake lowd enough to be heard and heeded saying Thus sayth the Lord of Hostes Turne you now from your evill wayes and that is from your wicked workes 2. The practice of the people of those times obstinately refusing to yeeld obedience But they as you now for all is spoken with reference to the present estate did not heare that was much when the Prophets spake so audibly but it is God that opens the eare nor much lesse hearken vnto me giue attention to lay up in their hearts what was spoken but slighted all or they did not so heare as to hearken id est obey what was spoken sayth the Lord. And if any stand for them and say it was not so they spake a lye Verse 4. 2. From their Punishment Which is here more largely amplified as an enforcement of the first reason of the Prophets exhortation to repentance viz. The Fathers were punished therefore the Children shall not goe scot-free This the Prophet doth elegantly preventing that Opinion which deepely possesseth the mindes of impenitent sinners scilicet That Gods Iudgements in former times and his Ministers preaching to ages past doe not a whit concerne posteritie that which is past is
Religion and the Stories of the Evangelists and * Act. 2.10 Acts shew us many examples yea it seemes the Iewes especially the * Matt. 23.15 Pharises tooke a pride in converting others to Iudaisme And Sanctius inclines hereto because the Text speakes not simply of The Nations but Many Nations not implying a generall Conversion as yet If we understand it of the generall Conversion of the Gentiles to the Gospell it may be demanded How this could make for the comfort of the Iewes now who were alwayes stiffe in the maintenance of Moyses Ceremonies all which with the Temple and State were to be taken away at the Gentiles Conversion Ergo Quaere and shall be my People as well as the naturall Iew according to the Law Exod. 12.49 and I will dwell in the middest of thee and thou shalt know that the Lord of Hostes hath sent me as before Vers 9. 10. here repeated for their further assurance Verse 11. 3. From the Covenant of Grace and Election made with this People They are Gods Inheritance of ancient Descent his onely Portion and such as belong to his Election And though there were some interruption in shewing of favour for a time yet was there no intercision and utter breach of Covenant nor is to this time as the Apostle sheweth Rom. 11.28 29. And the Lord shall inherite Iuda And who can put him by the Clayme and Possession of his owne Inheritance his Portion in the Holy Land It implyes a double Prerogative First Other Nations there were that dwelt in the Land of Canaan but Iuda onely is his Portion they are under his generall jurisdiction his Church enjoyes his speciall and gracious protection Secondly God will have his possession lye not in Babylon or other forreine Lands of their Captivitie but in Canaan the Holy Land the ancient Seat of their Fathers and of his holy Worship and shall chuse Ierusalem againe therein to establish his Service and Worship after hee hath so long time seemed to reject it Verse 12. 3. The third Apostrophe is generall to all whether Enemies that might boast of their Power and threaten the perpetuall overthrow of the Iewes happinesse or unbeleeving Iewes that would distrust Gods Promises and argue unlikely hoods and impossibilities of their performance Both these have their mouthes stopt by an awfull command that enjoynes also their hearts to reverence and obedience as well as their tongues to silence Be silent O all Flesh c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 st brag not threaten not dispute not doubt not The reasons are three 1. They are but Flesh O all Flesh weake and ignorant Men who may not compare their wisdome or oppose their strength to Gods 2. Hee is IEHOVAH before the Lord able and well-skill'd to bring to passe all his Promises 3. Hee is alreadie come forth to shew himselfe for the salvation of his People And who dares quatch in his presence how-ever they durst make bold when hee seemed to be absent and out of hearing For hee is raysed up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 awaked as a man out of sleepe Psal 44.23 out of his holy Habitation id est Heaven as it is interpreted Deut. 26.15 from whence God would now send helpe for his People Or the Temple which was likewise Gods * 1. Sam. 2.29 Habitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though now it were contemptible not halfe built c. yet was it holy and thence as out of a strong Fort God would shew himselfe for the defence of his Church Verse 13. That place of Habacuk 2.20 carryes another meaning with it CHAP. III. ANd he shewed me Iehoshua the High Priest standing before the Angel of the Lord and Satan stood at his right hand to resist him 2 And the Lord said unto Satan The Lord reproove thee O Satan even the Lord that hath chosen Ierusalem reproove thee Is not this a Brand taken out of the Fire 3 Now Iehoshua was clothed with filthie Garments and stood before the Angel 4 And hee answered and spake unto those that stood before him saying Take away the filthie Garments from him And unto him hee said Behold I have caused thine iniquitie to depart from thee and I will clothe thee with change of Rayment 5 And I said Let them set a faire Diademe upon his head So they set a faire Diademe upon his head and clothed him with Garments and the Angel of the Lord stood by 6 And the Angel of the Lord testified unto Iehoshua saying 7 Thus sayth the Lord of Hostes If thou wilt walke in my Wayes and keepe my Watch thou shalt also judge mine House and shalt also keepe my Courts and I will give thee place among these that stand by 8 Heare now O Iehoshua the High Priest thou and thy fellowes that sit before thee for they are monstrous Persons But behold I will bring foorth the Branch my Servant 9 For loe the Stone that I have layd before Iehoshua upon one Stone shall be seven Eyes behold I will cut out the graving thereof sayth the Lord of Hostes and I will take away the iniquitie of this Land in one Day 10 In that Day sayth the Lord of Hostes shall yee call every man his Neighbour under the Vine and under the Figge-tree WHat the scope of this Vision is Vision 4. is somewhat doubtfull Some thinke it to be proposed as a comfort to the People who tooke discouragement at the meanenesse and basenesse of the Priest-hood whose outward Pompe and Dignitie was not like unto that before the Captivitie True it is the Priests in this Temple wanted some Ornaments they had in the first but yet it may be questioned whether all things considered their state and splendor were not as much in the last as the first Temple But of this we shall see further in the sixt Chapter Meane while the Circumstances of this Chapter being layd together the maine scope of the whole seemes to be this That whereas there were many outward Enemies and corporall Distresses that hindered the Peoples prosperitie whereof they much complayned and against which they received comfort by the former Visions there are besides them spirituall and invisible Enemies lesse sensible indeed but much more powerfull to procure the hurt of the Iewish State These are the Sinnes of People and Priest and Satan the Accuser vehemently urging them against both to the hinderance of any Blessing they might expect and furtherance of their Punishments Against these God gives the Iewes comfort by this Vision namely That although their sinnes might be objected against themselves and their Intercessor the High Priest yet they had another High Priest who would pleade their Cause pardon their Sinnes build up the Temple and give Peace to his Church This Vision hath two parts 1. Touching the Type Iehoshua the Iewish High Priest against whom principally Satan bends his Accusation as that Person who stood betweene God and the People to make intercession and attonement for
Of two Women which carryed away the Ephah with the Woman in it and Talent upon it Now this fourth part of the Vision declares what manner of Punishment God would lay upon this People which is no lesse than their finall dispersion and scattering abroad from their owne Land figured by this carrying away of the Ephah into the Land of Shinar Which is described to us 1. By the Instruments that conveyed it away two winged Women Then I lift up mine eyes and looked and behold there came out two Women that is sayth Iunius the Church of the Iewes in respect of two severall Times first under Ezra who purged and reformed the Church Ezra 9. 10. secondly under Nehemiah who againe reformed the abuses thereof Nehem. 13. So that in effect the two Women heere are Ezra and Nehemiah the principall authors of Reformation though they used the helpe also of the other Rulers But pace tanti viri this exposition seemes not allowable First for that these were times of Reformation wherein wee finde none throwne out of the Church but upon Repentance and present amendment of that generall fault viz. Marriage of strange Wives more firmely united thereto But this Vision seemes not to intimate any generall Reformation of Wickednesse but a generall Punishment for default of Repentance and amendment as appeares by the order of the Vision the wicked Woman is cast into the Ephah covered with Lead then carried away into another Countrey Secondly it stands not with the last Verse which most clearely shewes that this wicked Woman should beare the punishment of her Iniquitie not at home in Iudaea but in perpetuall Banishment in forraine Countreyes And Iunius interpretation of this Banishment into Shinar to be the adjudging and enwrapping of the wicked Iewes at home in the same * If by the same judgement he mean Perpetuall it is true in some sort albeit those in Babylon were not banished as yet from the Iews Societie but might returne home if they would yea did once a yeere ordinarily come up to Ierusalem Condemnation with their wicked Brethren residing in Babylon is intricate and falls short of the full meaning of that Verse as wee shall see Wherefore I conceive that by these two Women is meant nothing else but those Instruments and Agents whom God would imploy in the speedie execution of his Wrath upon the Iewish Nation who are resembled by Women not for that God would bring it to passe by weake meanes for that is not so the Romans by strong hand overthrowing the Iewes Common-wealth but onely to keepe proportion with the rest of the Vision that the parties punishing might be correspondent to the partie punished shee appeared like a Woman and so did they And the wind was in their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Masculine Article referred to a Feminine Nowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were intimating that these Women were indeed types of Men. wings for they had wings like the wings of a Storke This figures the swift and violent execution of Gods Iudgement on this Nation The Women had wings and those large and great like the wings of a Storke and they were helped forward with the winde which bore them up and drove them on apace like a Bird that flyes before the winde All which sets foorth the swift approach and speedie execution of Gods Vengeance to be accomplished by the Romans who with great celeritie and violence destroyed the Iewes State Iunius and Piscat understand it of the swift and couragious proceeding of Ezra and Nehemiah against the Corruptions and Abuses of their Times And true it is that first Reformation was speedily performed within the space of two moneths Ezra 10.16 17. But I take the scope of the Vision lookes not that way 2. The Manner of it They tooke up the Ephah from the ground and lifting it aloft in the Ayre carryed it away betwixt them And they lift up the Ephah betweene the Earth and the Heaven id est say Iunius and Piscat by the Sentence of Excommunication publiquely denounced Ezra 10.8 for to that place I suppose they have reference But I take it this lifting up betweene the Earth and Heaven is onely a meere circumstance of the transportation of the Ephah The Women that beare it away had wings and flye they did wherefore it was necessarie they should take up the Ephah and mount with it aloft into the Ayre That which is to be observed in it is the manner of this Punishment viz. it should be a removall and deportation of them out of their owne Countrey Which further appeares by the next Circumstance 3. The Place whither this Ephah was carried and where it was left Which by occasion of the Prophets Question Verse 10. the Angell tells Verse 11. And he said unto me To build it an House id est to appoint it a place of continuall abode Ier. 29.5.28 as in a settled Dwelling in the Land of Shinar id est Babylon or Mesopotamia and Chaldaea Gen. 10.10 11.2 For although the Iewes were by the Romans scattered into all parts of the World almost yet they did and doe principally reside in those Easterne parts of * 1. Pet. 1.1 Asia the lesse Chaldaea Mesopotamia and Babylon Wherefore this Land of Shinar is here specially mentioned first because it was the place of their former Captivitie and the mentioning thereof was * As saith Sanctius Qui ex noâ—â—ris Argerij captivi suerunt natali solo restituti cum Argerium audinnt vincula audium c. and Hos 9.3 Captivitie is threatened to the ten Tribes under the name of Returning into Aegypt though they were captived not into Aegypt but Assyria sufficient to give them notice what they should expect even the same Condition of Banishment they were in before in Shinar secondly because their Brethren despising the mercie of their deliverance still remained there in wilfull exile with whom those at home are also doomed to perpetuall Banishment And it is most probable the remaining of those Iewes in Babylon was a great occasion to draw thither a great number of these scattered Iewes who upon their flight and dispersion resorted thither for entertainment and it shall be established and set there upon her owne Base This signifies the perpetuitie and firme continuance of the Iewes Punishment This wicked Woman had beene before carried Captive but it was but for 70. yeeres shee should yet againe be carried away out of her owne Countrey and be surely settled to abide for ever in the Land of her Banishment like as a House upon its Foundation or Pillar strongly fixed upon a firme * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A place fitted for any thing a Base as of the Altar Ezra 3.3 of the Lavers 1. King 7.27 Base where it will stand sure long to remaine Thus then these wicked Iewes being compassed in with their Iniquities and imprisoned under the heavie Burthen of Gods dreadfull Vengeance should
as farre as the largest Borders of the Kingdome of the b Even when it was ruled by Salomon the greatest King that State ever had and a most speciall type of Christ to whose times this Prophecie hath peculiar relation as is apparant by Psal 72. Israelites partly by a common custome of speech wherein the Borders of the Holy Land are put for the utmost quarters of the World as Psal 89.12 where Tabor and Hermon are put for the West and East Psal 107.3 Verse 10. This of the Description of his Kingdome in the third place followes the Declaration 3. Of the Benefits that the Iewes had and should have by the Messias and these respect 1. The Time past viz. Deliverance out of the Captivitie of Babylon granted unto the Iewes by vertue of the Covenant made with them and ratified in and by Christ As for thee also viz. O Daughter Zion By the blood of thy Covenant that Covenant which was made first with Abraham Gen. 15. and sealed by the blood of Circumcision Gen. 17. that of his Seede the Messias should come in whom all the World should be blessed and which was afterward renued in most solemne manner at Mount Sinai betweene God and the whole Nation of the Iewes where he tooke them for his peculiar People among whom to preserve his Church and they took God for their God The Conditions and Manner of which Covenant are expressed Exod. 23. the latter end and Chap. 24. the beginning This Covenant was confirmed by the blood of Sacrifices Exod. 24.8 figuring the Sacrifice of Christ from whom this Compact betweene God and the Iewes was to have its full ratification and strength Now albeit the Iewes for the generalitie had broken this Covenant and were for such their Transgression sorely punished yet God for his part was alwaies mindefull of it and because of it did remember the Iewes in their Adversities and delivered them out of Captivitie that hee might make good unto them the Promises touching the Messias This is excellently described Levit. 26.42 44 45. By vertue of this Covenant as at other times so now they were delivered from their great Captivitie under the Assyrians I have sent forth set at libertie thy Prisoners thy Captives held in bondage and thraldome out of the Pit wherein is no water i. e. out of Prison and the worst place in the Prison the Dungeon a Such was that and so called wherein Ieremiah was inprisoned Ier. 38. ◠of which the Text likewise saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such dirty places their Dungeons were like Pits emptied of water but having mud the left at bottom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a darkesome dirty Vault underground wherein to Prisoners were let downe By which * Psal 40.2 Metaphor is expressed the disconsolate and hard Estate of the Iewes under which they were held during the Captivitie And this I take to bee the plaine meaning of this place according to the reading of our last Translators which is most naturall to the originall Text. To which reading the b Quant a toy a cause du sang de ton alliance je mettray tes prisonniers hors de la fosse la ou il ny a point d'eau French also accord only that they render I have sent forth by the future I will send forth Iunius and our first Translators distinguish this Verse into two severall Clauses whereof the former should imply Remission of Sinnes the other Deliverance out of Captivitie But the Text doth not kindely admit of those additions of Infecta in Iunius or shalt be saved in our old Translation T is more natural to take those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely not construed with any that follow as in the like construction Psal 73.2 and Verse 20. with many the like places in the Psalmes Sanctius after Ribera and other Popish Commentators make a foule coyle about this Text and to establish the false reading of the old Vulgar and the new invention of Limbus patrum fall upon this place and bemangle it pitifully There is no Remedie but in their opinions it must needs bee corrupted by the Iewes malice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the feminine must needes stand * as sometime it doth Num. 11.15 Deut. 5.27 for the masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corrupted for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foysted in for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cogged in for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 else how should the Vulgar Greeke and Latine bee so mistaken as to render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and Tu emisisti c. And how should Limbus be established out of this place were it not an Apostrophe of the Prophet speaking to Christ and declaring how hee by his bloody sacrifice had ransomed the Fathers out of their Purgatory or infernall Limbus Wherefore Sanctius is peremptory Textus Hebraicus quem modo habemus sine dubio corruptus â Iudaeis and Volunt autem dum Christo tantam gloriam nobis tantum ad veritatem an old Wives tale cognoscendam lumen invident ad Synagogam suam siue ad Ierusalem restitutam hunc locum non flectere molliter sed violenter contorquere Yea in the orginall reading he sees not what reasonable sense can bee made of it and what great cause there should bee cur adeo in sanguine Foederis exultandum sit to what purpose this of the bloud of the Covenant should be alledged about the Restitution of the Iewish State and Church Sure t is pity these men should not enjoy their conceits who rather then they will dare to suspect their owne opinions will venter to corrupt the Scriptures for the confirmation of any doating fancie Which yet they cannot gaine out of this place no though wee reade it according to their Criticismes For what must this Pit without Water needs be Abrahams Bosome or must Abrahams bosome bee Limbus patrum a place as Sanctius speakes Magnae profunditatis horroris squallidus teter sordidus bordering upon hell proverbially so termed from common Prisons and Dungeons Which as * Ier. 38.6 Gen. 37.24 Ieremies were sine aqua but not sine luto They are unworthy their heads should ever rest in Abrahams Bosome that make that place of the Saints rest to bee their layle and Prison And Sanctius with the rest while here they give such dreadfull Epithites to it forget what Abraham himselfe saith of Lazarus in his Bosome That he was then comforted Luke 17.25 But no more of this Dreame I come to those Benefits which respect 2. The Time to come and these are partly Temporall partly Spirituall as Christ is the Fountaine of both unto his Church and they concerne eyther 1. The two Tribes returned from Captivitie to the Verse of the tenth Chapter 2. The whole Nation of the Iewes from thence to the end of the tenth Chapt. ¶ 1. The Benefits upon the