they religiously worshp Agnus Dei's reliques of Saints painted doves resembling the Holy Ghost the Asse whereon Christ rod they say Wolph mem lect on Palm-Sunday The tayl of that Asse they shew still at Genua and require low obeysance to be done thereunto Ver. 11. And there stood before them seventy men of the Ancients The whole Sanhedrin or great Council haply Councils may erre and have done often The ill example of these Ancients was very attractive Magnates Magnetes Jaazaniah the son of Shaphan A Cheiftain amongst them and haply President of the Council whom they called Nasi or Prince His father Shaphan was Scribe in Josiah's dayes as some think 2 Kings 22.12 And a thick cloud of incense went up Abundantia nubis Papists to this day cense their images semel singulis thuribulum ducat sacerdos saith the Roman Masse-book The Primitive Christians were pressed by their Persecutours to throw at least a little frankincense into the fire which when Origen and Marcellinus did through infirmity of the flesh they were cast out of the hearts of good people and branded with the name of Thurificati i. e. Incensed persons Ver. 12. What the Ancients of Israel do in the dark Idolatry is a deed of darknesse The Athenians had their Eleusinia the Romans the rights of their Bona Dea and the Egyptians their Ofiridis Pamylia all done in the dark The Popish Temples are many of them dark and some so stuffed with presents and memories that they are thereby made much the darker For they say The Lord seeth us not Atheisme is the source of all sinfulnesse These fools being in the dark thought that God could not see what they did there The Lord hath forsaken the earth Hath cast of all care off us and therefore we must see to our selves look us out some other deities See Jer. 18.15 Lib. 2 cap. 7. What a base speech is that of Pliny Irridendum verò curam agere rerum humanarum illud quicquid est Summum T is no way likely that God taketh care what becometh of mans matters Os durum Ver. 13. Turn thee yet again q. d. Little didst thou think Ezekiel that thy Country-men of Jury were so prodigiously abominable as now thou seest And what more sure then sight Ver. 14. And behold there sat women These were Preists of Isis whose impious and most impudent kind of worship is largely described by Herodotus Diodorus Siculus Plutarch and Eusebius as celebrated with very unseemly ceremonies worse if it might be then those of Priapus But who would ever have looked for such immodest doings among Gods professed people See 1 Cor. 5.1 Weeping for Tammuz i. e. For Osiris King of Egypt and idolatrously adoring his image which his wife Isis had advanced Ver. 15. Hast thou seen this q. d. And canst thou easily believe thine own eyes Neverthelesse these flagitious persons have the face to say In all my doings they shall find none iniquity in me that were sin Hos 13.8 Say not Popish Idolaters still as much Thou shalt see greater abominations Idolatry is stintlesse Ver. 16. Were about five and twenty men These say some were the King and his Councel See chap. 11.1 With their backs toward the Temple And yet in a part of it hoc fuit signum nimiae improbitatis Here to turn their posteriours upon Gods house and Ark which they were commanded to look towards Veluti Dominum in certamen provocantes as a Type of Christ was to bid open defiance to him and to renounce his service cum ingenti contumelia sanctitatis Domini Oh the unspeakable patience of God! And they worshipped the Sun So did the Persians under the name of Mithra the Assyrians of Osiris the Egyptians of Orus son of Isis c. Heathens thought that Christians did so too Tertul. Apol. because anciently they prayed with their faces Eastward Ver. 17. And loe they put the branch to their nose In honour to the Sun whose heat produceth the most redolent wines Or they might be branches of Laurel dedicated to the Sun R. Solomon rendereth it they put a stinck to my nose even ventris crepitum pro suffitu Ecce ipsi subsannates Sept. Vah Vah Vah Ver. 18. Mine eye shall not spare Chap. 5.11 7.4 And though they cry in mine eares c. Because it is the cry of the flesh for ease and not of the Spirit for grace CHAP. IX Ver. 1. HE cryed also God to whom vengeance belongeth calleth aloud and with a courage as we say to the Executioners of his wrath to come and fall on Praefecti urbis Cause them that have charge over the City i. e. The Angels here called the visitations or visiters of Jerusalem the prefects of the City Every man with his destroying weapon Called ver 2. a maule or battle-ax telum dissipatorium Ver. 2. And behold six men came Ad hunc Dei clamorem vel clangorem the Angels came the Chaldees came at the call of this Lord of Hoasts who hath all creatures at his beck and check By the way of the higher gate Called also the New gate Jer. 26.10 built by Jotham 2 Chron. 27.3 Toward the North Where stood the idol of jealousy and whereby Nebuchadnezzar entred Per quod quis peccat per idem punitur ipse One man among them This was a created Angel say some chap. 10.2 Christ the Angel of the Covenant say others with more likelyhood of truth Clothed with linnen As High-Priest of his people and withal an offering for them and that without spot Heb. 7. And a writers inkhorn by his side An ensign of his Prophetical office say some as his linnen cloathing was of his Priestly and of his Kingly that he was Among or in the midst of the six slaughter-men as their Captain and Commander They went in and stood beside the brazen altar Where they might receive further instructions from God So in the Revelation those Angels that were to pour out the vials of divine vengeance are said to come out of the Temple Ver. 3. And the glory of the God of Israel i. e. The Son of God appearing upon the glorious Charret 1.3 3.23 and being the brightnesse of his Fathers glory the expresse image of his person Heb. 1.3 Was gone up from the Cherub i. e. From those four Cherubines upon which the glory of the Lord did then appear to the Prophet chap. 8.4 He was gone from his Ark to shew that the refractary Jews were now discovenanted and from his Mercy-seat to shew that he would shew them no more mercy Many removes God maketh in this and the two following Chapters to shew his lothnesse utterly to remove And still as he goeth out some judgement cometh in Here he removeth from the Cherubims in the Oracle to the threshold and upon that remove see what followeth ver 5 6 7. So for the rest see chap. 10.1 2. chap. 10.19 11.8 9 10. chap. 11.23 and when God
living creatures chap. 1. Now God is represented as in his Temple where things are more clearly discryed and described Psal 29.9 In his Temple doth every one speak of his glory Cherubims the Angels are called from the greatnesse of their knowledge saith Hierom as Gods Rabbines or rather because the Lord rideth upon them Psal 18.20 99.1 as upon his chariot 1 Chron. 28.19 Here they are said to be under the firmament and near the throne to execute Gods commands with expedition It is not therefore as those miscreants said chap. 9.9 The Lord hath forsaken the earth There appeared ever them as it were a saphire-stone i. e. Jehovah in his glory As the appearance It was but as and as the appearance we cannot see God as he is Some have seen Merchabah velo harocheb say the Hebrews the chariot but not the Rider therein Ver. 2. And he spake unto the man See chap. 9.2 Christ who had marked the mourners scattereth coales upon the rebellious City Kisse the Son lest he be angry and ye perish And scatter them over the City To shew that Jerusalem was to be burnt by the Chaldees as must likewise Rome by the Kings of the earth for strong is the Lord who judgeth her Rev. 18.8 And he went in my sight Saints see and foresee that oft-times which is hid from others Ver. 3. Now the Cherubims stood on the right side i. e. On the South side being now removed from the North-door chap. 8.3 4. with 9.3 as loathing that place of so great idolatry And the cloud filled the inner court To signifie that now upon Gods departure there should be darknesse in the Temple yea in the Priests court Significat sequentia tempora nubila fore Lav. See Psal 18.11 Rev. 15.8 Ver. 4. Then the glory of the Lord went up from the Cherub i. e. From the Cherubims so it had done once before chap. 9.3 and returned again to shew that he was even driven out by the peoples impenitency And stood over the threshold of the house As taking his last leave of it And the house was filled with a cloud Sublatenter abit à suo loco Dominus Oecol so Isa 6.4 the house was filled with smoke Josephus saith that when God departed a voyce was heard out of the Temple saying Let us leave these seats like as a little before the last desolation of it there was heard Migremus hinc let us go hence And a heathen writer saith that a voyce greater then mans was heard Audita major humana vox excedere deos Tacit. that the gods were thence departing Ver. 5. And the sound of the Cherubims wings was heard As applauding Christs act and rejoycing thereat As the voyce of the Almighty God i. e. As thunder Psal 29. Hereby might also be signified insignis insolita mutatio in urbe a notable noise that should be made in the City by clattering of armes neighing of horses roaring of enemies c. The Hebrew word here used is Shaddai which signifieth vastatorem victorem saith Aben-Ezra a Waster and a Victour Ver. 6. When he had commanded the man Christ as Mediatour was at his Fathers command Mat. 12.18 John 14.31 15.10 Then he went in and stood beside the wheeles As considering saith one the mutability and uncertainty of all things and observing the equity of the divine proceedings Ver. 7. And one Cherub stretched forth his hand The holy Angels whom the Jews looked upon as Ministers of Gods grace unto them Josephus calleth them the Keepers of the Jewish people are here brought in as Ministers of those weapons wherewith they were to be destroyed Who took it and went out Neverthelesse the City was not burnt till four or five years after this vision Tam piger ad paenas Deus est ad praemia velox Ovid. Meanwhile how jocund were the Jews as if no such judgement were likely to befall them Ver. 8. And there appeared the form of a mans hand under their wings Quasi gladius intra vaginam as a sword within the scabberd ready to be drawn out for execution The hand saith Aristotle is the instrument of instruments Nature hath given us hands saith Cicero multarum artium ministras c. to act and do businesse Angels have neither hands nor wings to speak properly yet are said here to have both to shew their activity and celerity in Gods service Hands of a man they are said to have to shew that they do all prudently and with reason and these hands are under their wings saith one to signifie their hidden nature and operation A good man like a good Angel saith another hath the wings of contemplation the hands of action the wings of faith the hands of charity Essayes Mor. and Theol. p. 23. wings whereon he raiseth his understanding and hands wherewith he exciteth his will c. Ver. 9. And when I looked behold the four wheels This chapter compared with the first do like glasses set one against another cast a mutual light As the colour of a Beryl stone Lapidis Berylli thalassis See chap. 1.16 wheels are voluble and the sea tumultuous so are all things and places in this present life lay hold on life eternal Ver. 10. As if a wheel had been in the midst of a wheel So intricate and perplexed oft-times are Gods wayes and works that the wisest men know not what to make of them Zech. 14.6 In that day the light shall neither be clear nor dark but betwixt both tanquam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 11. Vpon their four sides That is to their several quarters assigned them by God who doeth things methodically and in order Translatio à re militari Jun. Diod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia in omnes partes illustrat Dei Providentia Jun. Dei Providentia oculatissima A Lap. Diod. But to the place whither the head looked That is God who guided the whole chariot by an universal and equal inspiration chap. 1.12 20 21. Ver. 12. And the whole body viz. Of the Cherubims as chap. 1. The wheels are said to be full of eyes God who over-ruleth all is All-eye His Providence is like a well-drawn picture which vieweth all that are in the room Ver. 13. It was cryed unto them By him who sat upon the throne calling for their obedience as indeed all things here yea even the senselesse creatures are Gods servants Psal 119.91 O wheel O round world q. d. Hear the voyce of thy Maker and Master or oh how unstable and changeable art thou Ver. 14. The face of a Cherub i. e. Humana quidem sed splendidissima saith Junius facies pueri alati saith another There are that tell us that in the Syriack tongue the word Cherub is taken from a word which signifieth drawing the plough which is the bullocks proper labour We must beleeve therefore say they that Cherub signifieth properly the figure of a bullock under which hieroglyphically was represented an
Ver. 22. Thy silver is become dross Heb drosses A proverbial kind of speech deciphering Apostacy It is as if the Prophet had said There is nothing pure in thee nothing sincere or simple sed omnia fallacia omnia fucata omnia inquinata but all things are deceitful degenerate and corrupt Dross looketh like silver and is nothing less Wine mixt or marred with water hath the name of wine when it is nil nisi vappa Hypocrites are meer seemers Jam 1.26 Juglers Job 13.16 having a form of Knowledge Rom. 2. a form of Godliness 2 Tim. 3.5 fair professors they are and foul sinners But be not deceived God is not mocked he is a faithful Metallary saith a Father and will easily find out mens mixtures and impostures It is to be feared that he hath yet a further controversie with this Nation for our hateful Hypocrisie and Apostacy for where now alas is our ancient fervour and forwardness our heating and whetting one another O how dull and dilute are we c. Ver. 23. Thy Princes are rebellious Or Revolters Apostates there is an Elegancy in the Original such as this Prophet is full of ac si dicas primi sunt Pravi vel Perversi so saith Calvin here Episcopi may be called Aposcopi Cardinales Carnales vel Carpinales Carpet-men Canonisi Cenonici Praepositi praeposteri c. This note A Lapide is very angry at lapides loquitur And companions of Thieves Whilest they not only suffered such to go unpunished but also shared with them as Psalm 50.18 Cato complained that in his time some thieves stood at the bar in cold Irons when others and worse sat on the Bench with Gold-chains about their necks The bold Pirat told Alexander to his teeth that he was the Arch-Pirat of the World And what shall we think of Pope Alexander who Anno 1505. sent a Bull of Pardons for many Speed 992. dispensing thereby with such as kept away or by any fraud had gotten the goods of other men which they should now retain still without scruple of conscience so as they paid a rateable portion thereof to his Holinesses receivers And at this day Popish Priests will absolve a thief of his wickedness Scultet in loc if he may have half with him of the stollen goods Every one loveth gifts Not only taketh although in taking also the Greek proverb saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great care and caution should be used Olim didici quid sint munera said a grave man See Deut. 16 19. And followeth after rewards As an Hunter his game or a Merchant his gain or a Martialist his enemy Sectantur retributiones i. e. Collidunt inter se judices saith the Chaldee Paraphrast the Judges complot saying one to another Help thou me in Judging against the poor and I 'le do as much for thee another time They judge not the fatherless Because friendless pennilesse Sed pupillos laedere est pupillam oculi Dei contingere Neither doth the cause of the Widow come before them The Widow cannot speak for her self in the Original she hath her name from Dumness and hath no mony to make room for her hence her cause is slighted Ver. 24. Therefore thus saith the Lord Dominator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great House-keeper of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord of Hosts Heb. Jehovah of Armies The mighty One of Israel Able enough to deal with them and to punish their facinus majoris abollae Ah Some render it Heu Alass to shew that God punisheth nolens dolens unwillingly and with grief Heu â—olentis Luther Oecolâ—mp Ab exultantis as Lam. 3.33 Others make it to be an expression of joy to shew what content he will take in punishing the obstinate and so it followeth I will ease me I will avenge me As it is an ease to a full stomack to disgorge and as to a vindictive person Revenge is very sweet Est vindicta bonum vita jucundius ipsa So but in a way of Justice God delighteth in the destruction of his stubborn enemies animumque explesse juvabit See Deut. 28.63 Ezek 5.13 Prov 1.26 Mine Adversaries Such by a specialty are corrupt Judges as Calvin here noteth Ver. 25. And I will turn my hand upon thee So Zech. 13. I will turn my hand upon the little ones so soon doth it repent the Lord concerning his servants Here he mitigateth the former fearful menace and promiseth a Reformation And purily purge away thy dross Et expurgabo ut purificativum scorias tuas The wicked are the dross of the State Psal 119.119 and wickedness is the dross and dregs of the soul Prov. 17.3 27.21 God promiseth her to purge out both to separate the precious from the vile to reform refine all a Metaphor from Metallaries And I will take away all thy tinne 1. Thine Hypocrisie for tinne hath a shew of silver but t is not so nay it is a deadly enemy to gold silver saith One making them hard and brittle Diod. It is also a Tyrant over them and will hardly be separated from them Hereby are figured your most noted rooted and inveterate sins Ver. 26. And I will restore By new minting the Common-wealth Volut adulterinum nummum as Jer. 9.7 Mal. 3.3 This I will do for thee after thy Captivity but especially after the coming of Christ in the flesh Thou shalt be called Thou shalt have the name and the note the comfort and the credit of such a one The City of Righteousness Wherein dwelleth Righteousness or the City of the Righteous of Jesus Christ the Righteous One 1 Ioh. 2.2 and of his people which shall be all righteous Isa 60.21 Thou shalt be a very Jehovah shammah Ezek 48.35 The faithful City As once thou wast ver 21. Ver. 27. Zion shall be redeemed in judgement Or by judgement executed on her enemies who are also Gods enemies ver 24. And her converts Such as were Manasseh made of a Lion a Lamb Matthew of a Publican an Evangelist Paul of a Pharisee an Apostle Justin of a Philosopher a Martyr Cyprian of a Rhetorician and as some think a Magician a most famous Bishop Austin of a Manichee a Champion of the Church Petrus Paulus Vergerius of the Popes Nuntio a zealous Preacher at Zurich that I speak not of Peter Martyrs converts in Italy Earl Martinens Marquess Caracciolus Lacisius Tremellius Zanchius and other great Divines Hist of Modern Divines by Lupton Bucer was first wrought upon by Luthers Sermon preached before the Emperour at Worms and so of a Dominican became a famous Protestant Bilney was converted by reading Erasmus his Translation of the New Testament for the Eloquence of it and particularly by that sweet sentence 1 Tim. 1.15 Latimer was converted by blessed Bilney as he calleth him from a stiff Papist to a stout Professor of the Truth Julius Palmer the Martyr by reading Calvins Institutions Dr. Sibbs by a
went with him to New-England By sins mens bands are made strong as by repentance they are loosened videte ergo ut resipiscatis mature Ver. 23. Give ear and hear my voice hearken c Being to assure the faithful of Gods fatherly care of their safety and indemnity amidst all those distractions and disturbances of the times he calleth for their utmost attention as knowing how flow of heart and dull of hearing the best are how backward to believe Luk. 24.25 and apt to forget the consolation Heb. 12.5 See the Note on Mat. 13.3 Ver. 24. Doth the plowman plow all day to sow Or every day Doth he not find him somewhat else to do besides Preponit parabolam rusticam sed magna sapientia refertam Sua sunt rebus omnibus agendis tempora novandi arandi occandi aequandi serendi metendi colligandi excernendi grani suae rationes singulis And shall not the only wise God afflict his people with moderation and discretion yea verily for he is a God of judgement and waiteth to be gratious chap. 30.18 We are no longer plowed then needs and whereas we may think our hearts soft enough it may be so for some grace but God hath seeds of all sorts to cast in the wheat and the rie c. and that ground which is soft enough for one is not for another God saith Chrysostom doth like a Lutanist who will not let the strings be too slack lest they marr the musick nor suffer them to be too hard-stretcht or scrued up lest they break Ver. 25. When he hath made plain laid it level and equal Doth he not cast in the fitches See on ver 24. The appointed barley Hordeum signatum Whatsoever is sealed with a seal is excellent in its own kind so are all Gods sealed ones Eph. 4.30 Ver. 26. For his God doth instruct him to discretion Being a better Tutor to him then any Varro de Agricultura Cato derè Rustica Hesiod in his works and dayes Virgils Georgicks or Geonomica Constantino inscripta Some read the verse thus And he beateth it out according to that course that his God teacheth him that is according to the judgement of right reason God is to be praised for the art of Agriculture How thankful were the poor Heathens to their Saturn Triptolemus Ceres c. Ver. 27. For the fitches are not threshed out c. So are Gods visitations diversly dispensed he proportioneth the burthen to the back and the stroke to the strength of him that beareth it sparing his afflicted as a man spareth his Son that serveth him Thus Epaphroditus was sick nigh unto death but not unto death and why see Phil. 2.27 Some of the sweet smelling Smyrnians were in prison ten dayes and no more Rev. 2.10 Ver. 28. Bread-corn is bruised yet not mauled or marred That of Ignatius is well known Commolor dentibus ferarum ut purius Domino panis fiam Because he will not ever be threshing it As he is not ever sowing mercies so he will not alwayes be inflicting miseries Nor bruise it with his horsemen Or with his horses-hoofs Ver. 29. This also cometh forth from the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As doth likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.17 Which is wonderful qui mirificus est consilio magnificus opere Chap. XXIX Ver. 1. WO to Ariel to Ariel i. e. to the brazen altar Metonymia adjuncti Synecdochica Ezek. 43.15 16. called here Ariel or Gods lyon because it seemed as a lyon to devour the sacrifices daily burnt upon it Here it is put for the whole Temple which together with the City wherein it stood is threatned with destruction The City where David dwelt Both Mount Moriah whereon stood the Temple and Mount Zion whereon stood the Palace both Church and State are menaced with Judgements Temporal in the eight first verses and Spiritual in the eight next The rest of the Chapter is no less Consolatory then this is Comminatory Add ye year to year i. e. feed your selves on with these vain hopes that years shall run on alwayes in the same manner See 2 Pet. 2.4 Ezek. 12.22 Let them kill sacrifices and thereby think but falsly and foolishly to demerit God to themselves as that Emperor did who marching against his enemy sacrificed and then said Non sic deos coluimus ut ille nos vinceret Antonin Philosop we have not so served God that he should serve us no better then to give our enemies the better of us see Isa 58.3 Jer. 7.21 Hos 9.1 Ver. 2. Yet I will distress Ariel though a sacred place Profligate Professors are the worse for their priviledges The Jew first Rom. 2.9 And it shall be unto me as Ariel i. e. it shall be full of slain bodies as the Altar is usually full of slaughtered beasts and swimmeth as it were in blood So Jer. 12.3 Isa 34.6 Arias Montanus giveth this sense Jerusalem which once was Ariel that is a strong lyon shall now be Ariel that is a strong curse or a rain of malediction Ver. 3. And I will camp against thee round about I will bring the woe of war upon thee a woe that no words how wide soever can possibly express see this accomplished 2 King 25.4 And will lay seige As the Captain General of the Chaldees Ver. 4. And thou shalt be brought down from those lofty pinacles of self exaltation whereunto thy pride hath peirhed thee And speak out of the ground humillime submissime thou shalt speak supplicatione with a low voice as broken men who wast wont to face the heavens and speak in spite of God and men speak big words bubbles of words See Jer. 46.22 And thy voice shall be as one that hath a familiar spirit cujus vox est gracilis flebilis hiulca confusa gemebunda Out of the ground as the Devil at Delphos did Ver. 5. Moreover the multitude of thy strangers thy forreign Auxiliaries these shall do thee no good but be blown away as with a whirlwind It shall be at an instant suddenly The last siege and sack of Jerusalem was so by a specialty as is to be read in Josephus And some Interpreters understand this whole Chapter of the times of the new Testament because our Saviour and St. Paul do cite some places herehence and apply the same to those their times not by way of Accommodation only but as the proper and true sense of the text as Mat. 15.8 9. Rom. 11.8 1 Cor. 1.19 Ver. 6. Thou shalt be visited with thunder and earth-quake i. e. fragosis repentinis vehementibus immedicabilibus plagis with ratling sudden violent and unmedicinable miseries and mischiefs as if heaven and earth had conspired thine utter undoing Some apply this to the prodigies that went before the last devastation of Jerusalem whereof see Joseph lib. 7. cap. 12. Ver. 7. Shall be as the dream of a night-vision Both in regard of thee to whom this siege and ruin
Greeks of the Persians the Romans of the Greeks the Gothes and Vandals and now the Turks of the Romans such an aestuaria vicissitudo there is in earthly Kingdoms such a strange uncertainty in all things here below Wherefore we receiving a kingdom which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly feare Heb. 12.28 Let us serve Him and not serve our selves upon him as self-seekers do Ver. 8. And it shall come to passe that the Nation c. It is better then to serve a forrein Prince then to perish by the sword famine or pestilence It should not be grievous to any man to sacrifice all his outward comforts to the service of his life And that will not put their neck under the yoke The Lord disposeth of the Kingdoms of the Heathens also though in such a way as may seem to us to be meer hap-hazard That Nation will I punish By seeking to shun a lesse mischief they shall fall into a greater if they escape frost the shall meet with snow Ver. 9. Therefore hearken not ye to your Prophets Whom the devil setteth a work to perswade you otherwise to your ruine as he is an old man-slayer and hath his breathing devils abroad as his agents such as are here mentioned Ver. 10. To remove you far from your Land So it would prove and such would be the event of their false prophecies Ver. 11. But the Nations that bring their neck When God bids us Yoke it is best to submit In all his commands there is so much reason for them that if God did not enjoyn them yet it were best in self-respects for us to practise them sith in serving him we shall have the creatures to serve us c. Ver. 12. I spake also to Zedekiah See on ver 1. Bring your necks under the yoke Better do so then worse if ye will not be active in it ye shall be passive and that because ye would not take upon you the lighter yoke of mine obedience Deus crudelius urit Quos videt invitos succubuisse sibi Tibul. Eleg. 1. Ver. 13. Why will ye dye thou and thy people Ecquae haec pertinacia If thou hast no mercy on thy self yet pitty the State which is like to perish by thy pertinacy Josephus highly commendeth Jeconiah for his yeelding to go into captivity for the safety of the City Tertullian giveth this counsel to Scapula the Persecutor If thou wilt not spare us yet spare thy self or if not thy self yet thy Country Carthage which is like to smoke for thy cruelty for God is the avenger of all such Ver. 14. Therefore hearken not unto the words of the Prophets Quantâ opus operâ saith Oecolampadius what a businesse it is to beat men off from fale Prophets and Seducers but let the end and the evils they lead to be remembred Cavete à Melampygo Ver. 15. For they prophesy a lye When they speak a lye they speak of their own as it is said of their father the devil Joh 8.44 See chap. 23.21 22. Ver. 16. Behold the vessels of the Lords house c. Notorious impudency but it hath ever been the lot of the Church to be pestered with such frontlesse rake-shames who dare affirm things flat opposite to the truth and flatter men in their sin to their utter ruine Those who are of God can do nothing against the truth but for the truth 2 Cor. 13.8 Ver. 17. Harken not unto them Life and death is let in by the eare Isa 55.3 Take heed therefore what ye hear Serve the King of Babylon And so long as ye may have liberty of Conscience upon any reasonable terms be content and not as the bird in the cage which because pent up beateth her self Ver. 18. Let them make intercession to the Lord of hosts Let them pray in the Holy Ghost by whom they pretend to be inspired Let us see what answer So Elias called upon the Baalites to call aloud unto their god and forasmuch as he heard them not the people were satisfied that they were false Prophets God will fulfil what he hath foretold but then he looketh that his servants should make intercession Elias had foretold Ahab that there should be store of rain after a long drought but then he went up into Mount Carmel to pray for that rain I came for thy prayer said the Angel to Daniel Gods Prophets are his favourites and may have any thing of him Ver. 19. Concerning the sea and concerning the pillars c. Of these see 1 King 7.15 23 27. And concerning the residue of the vessels All the goodly plate whether sacred or prophane that the moderation of the Conquerour had lest in the City Ver. 20. Which Nebuchadnezzar took not See on ver 19. Diod. Ver. 21. Vntil the day that I visite them Till by my providence I appoint a great part of them to be brought back again and to be new consecrated to my service Ezr. 1.7 7.19 CHAP. XXVIII Ver. 1. ANd it came to passe the same year sc Wherein Jermiah spake to Zedekiah and the Priests cap. 27 12. In the beginning In his first year dividing his reign into three parts That Hananiah the son of Azur the Prophet i. e. The pretended Prophet Dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Priest he seemeth to have been by his Country Gibeon Josh 21.13 17. and a Prophet he taketh upon him to be preacheth pleasing things through flattery and for filthy lucre likely He saw how ill Vriah and Jeremy had sped by telling the truth He resolveth therefore upon another course These false Prophets would ever with the Squiril build and have their holes open to the Sunny-side ever keep in with the Princes and please the people Ver. 2. Thus speaketh the Lord of Hâ—sts the God of Israel Thus this wretch makes over-bold with that Nomen Majestaâ—ivum holy and reverend Name of God whom he entileth also to his falsities with singular impudence that he may passe for a Prophet of the Lord when as the root of the matter was not in him Ver. 3. Within two full years Jeremy had said seventy Hananiah a man of prime authority some say High-priest within two years This was some trial to good Jeremy to be thus confronted Jeremy's discourse was so much the more distasted because he not only contradicted Hananiah and his complices but also perswaded Zedekiah to submit to the King of Babylon and afterwards to yield up the City when as the Prophet Isay not long before had disswaded Hezekiah from so doing Ver. 5. Then the Prophet Jeremiah said Without gall or guilt Like the waters of Siloah at the foot of Sion Isa 8 6. which run softly he made but small noise though he heard great words and full of falsehood In the presence of the Priests and in the presence of the people Publikely he took him up though mildly because he had publickly offended See Gal. 2.14
then it would not be Afterwards Saul and David subdued them but in Jehosaphats time they came again together with the Moabites and the men of mount Seir to make a disturbance but were defeated 2 Chron. 20. Now when those Israelites beyond Jordan were carried away and their land desolated first by the Syrians 2 King 10.33 and afterwards by the Assyrians 2 King 15.29 then in likelyhood it was that the Ammonites thus invaded the Countrey and laid it to their own Confer Am. 1.13 that they might dwell alone in that part of the earth Ver. 2. Behold the dayes come saith the Lord sc After the subversion of the Jewish Nation Ezek. 21.33 c. For Judgement commonly beginneth at the House of God And I will cause an allarm of war to be heard in Rabbah Megalopolis the Metropolis of the Ammonites it was afterwards called Philadelphia from Ptolomie Philadelph who reedified it And it shall be a desolate heap Heb. an hillock of desolation And her daughters The neighbour Towns and Villages Then shall Israel be heir unto them that were his heirs It hath been often observed that God loveth to retaliate How this was fulfilled see 1 Macchab. 5.6 and Joseph l. 13. c. 21. Ver. 3. Howl O Heshbon A City of the Gadites but seized upon it seemeth first by the Ammonites and then by the Moabites chap 48.2 24 25. For Ai is spoiled Not that Ai Josh 7.1 but another of that name beyond Jordan Gaja Ptolomy calleth it And run to and fro by the hedges Hide you behind the hedges For their King Or Malcham their idol as Chemosh chap. 48.7 Ver. 4. Wherefore gloriest thou in the vallyes Because fat and fertile as being near to Sodom and Gomorrah that pleasant plain Gen. 13.10 O back-sliding daughter Or untoward and refractary Sept. Thou daughter of rashnesse Appellat homines regni erroneos filiam vagam or of impudence quae ita lascivis sicut puella quae libidinatur virum quaris saith Oecolamp That trusted in her treasures Never yet true to those that trusted them 1 Tim. 6.17 Psal 52.7 Who shall come unto me Or Who can come at me Ver. 5. Behold I will bring a fear upon thee Panicum vel bellicum Ver. 6. I will bring again the captivity Then when Christ shall come the Gentiles also shall be freed from the tyranny of sin and terrour of hell Ver. 7. Is wisdom nowhere in Teman The Edomites and especially the Temanites of whom Elephaz Job's friend was one were famous for wisdom Obad. 8. which although it be of excellent use for putting things to the best yet without the fear of God which is the beginning of wisdom Prov. 1.7 and his blessing it proveth not only unprofitable but pernicious also It is saith James earthly sensual and devilish See what the Scripture speaketh of it Job 12. 1 Cor. 3. Ver. 8. Dwell deep Hide your selves in holes of the earth grots in the ground clefts of the rocks where you may best secure your selves from the pursuing enemy Ver. 9. If grape-gatherers c. See on Obad 5. Ver. 10. I have uncovered his secret places Where he had hid himself or his treasures those sinews of war And he is not sc Any more a State or a people Time shall triumph over him so that he shall but live by fame Ver. 11. Leave thy fatherlesse children c. Thus God speaketh to the profane Edomites in derision but to all true Israelites in serious sadnesse and so it is very comfortable and must needs be a good stay of mind to a dying Saint as it was to Claviger a Dutch Divine He was held happy of whom Cassiodore saith So many sons Selnec Paedag. Christ par 2. p. 379. Quot dedit familiae suvenes tot reddidit Curiae consulares so many Counsellors to the State but he is happier that can say So many children so many of Gods clients heavens heirs c. Ver. 12. Behold they whose judgement c. See chap. 25.29 See also Obad. 19. Ver. 13. I have sworn by my self saith the Lord Because it seemed incredible that Bezra should be beaten down as also to shew how exceedingly God was incensed against the Edomites to whom therefore also no comfort is spoken as is to Amon and Moab in after-times Ver. 14. I have heard a rumour from the Lord See on Obad. 1. Ver. 15. For low I will make thee See on Obad. 2. whence Jeremy took this and more besides or else Obadiah from him Ver. 16. Thy terriblenesse i. e. Thine insolency and cruelty wherewith thou frightest folk Or thine idol that terrible businesse so called in contempt Though thou shouldest make thy nest See Obad. 4. Ver. 17. And Edom shall be a desolation Heb. for a desolation See on ver 13. Ver. 18. as in the overthorw of Sodom See Gen. 19.24 25. And the neighbour Cities Whereof See Deut. 29 23. No man shall abide there As little as in the dead Sea where no creature can live Ver. 19. Behold he shall come up Nebuchadnezzar shall Like a Lion from the swelling of Jordan As Lions at such a time are forced to quit their dens near Jordan Against the habitation of the strong i. e. Against Idumaea But I will suddenly make him run away from her As having soon conquered her or rather I will suddenly make him over-run it i. e. Get above it and become Master of it And who is a chosen man that I may appoint over her Or For I will give charge to him that is a choice one against her i. e. To Nebuchadnezzar For who is that shepherd that will stand before me q. d. There is no standing before God and his Lion sent by him Ver. 20 Therefore hear the counsel Now by counsel things are established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And his purposes Or contrivements that he hath contrived Surely the least of the flock The meanest of Nebuchadnezzar's men shall drag them out of their shelters as dogs do a dead carcasse Ver. 21. In the red Sea i. e. A long way off yer not so fâ—r as the doating Talmudists say the Serpents cry was heard when the Angels come down and cut off his legs according to that doom past on him Gen. 3.14 viz. all the world over Ver. 22. Behold he shall come up and flye See chap. 48.40 41. Ver 23. Concerning Damascus The chief City of Syria so pleasantly situate so rich and luxurious that one compareth it to Corinthus or Ephesus Julian the Emperour in his Epistles calleth it the City of Jupiter and the Eye of the whole East Tamerlan would not come into it lest he should be detained there by the delights and delicacies of it He destroyed it in a displeasure and built three Towers with the skuls of those he had there slain for a trophie with singular skil It was built again by the Seldan of Egypt and is now possessed by the Turkes There is sorrow on the sea it
to a naked rock will God now reduce her Ver. 5. It shall be a place for the spreading of nets Of fishers nets hung up in the Sun to be dryed The Prophets usually fetch their comparisons from things the people were most acquainted with and accustomed to as here Let Ministers now do the like Ver. 6. And her daughters which are in the field i. e. Other Cities and colonies sent out by her and subject to her as she was olim partu clara urbibus genitis as Pliny saith of her the mother of many fair Cities Leptis Vtica Carthage Some take it literally for people of both sexes Ver. 7. Behold I will bring upon Tyrus Nebuchadnezzar A name as dreadful then as was at any time the name of the great Turk a man as famous for his valour and victories as ever was Hercules saith Megasthenes in in Josephus Antiq. l. 10. c. 13. and such as whom we may well call as Orosius doth Alexander magnum miseriarum gurgitem totius Orientis atrocissimum turbinem the great Trouble-world Ver. 8. He shall slay with the sword See on ver 6. He shall lift up the buckler Or a continued series of bucklers ut omnes Ferre queant jubter densa testudine casus Helepoles injiciet Ver. 9. He shall set engines of war A graphical description of a siege And with his axes Or battering-rams or slings Heb. with his swords Gr. with his launces ferramentis mucronatis helepoleos Vide Am. Marcell lib. 23. Ver. 10. Thy walls shall shake With the noise of one charret walls and windows seem to shake what then with the rattle of so many Me thought I heard the noise and fright that shall be at the last day said one that was at the taking of a Town in the Low-countries The fragour and terrour was so great say A Lapide the Turkish histories speaking of a bloody battel betwixt Amurath the third and Lazarus Despot of Sernia that the Angels in heaven so they are pleased to Hyperbolize Turk Hist amazed with that hideous noise for that time forgat the heavenly hymnes wherewith they alwaies glorifie God When he shall enter into thy gates As our Henry the eighth did into Tournay a City of France which was ever counted so impregnable that this sentence was engraven over one of the gates Jannes ton me a perdu ton pucellage i. e. Thou hast never lost thy maiden-head Ver. 11. And thy strong garrisons Or statues or idols Their chief idols were Apollo Hercules and Astarie See on ver 3. Curt. l. 4. Plut. Probl. Ver. 12. And they shall make a spoil of thy riches Raked together by right and wrong See on ver 2. Malè parta malè dilà buntur Sallust Ver. 13. And I will cause the noise of thy songs to cease The Tyrians were much addicted to Musick Isa 23.16 Ezek. 28.13 Pleasure-mongers shall suffer deeply by pain of losse and pain of sense And the sound of thy harp Qua tu O Tyre mercatrix quasi meretrix mercatores ad te pellicis wherewith thou gettest custom Ver. 14. Thou shalt be built no more i. e. Not in haste and not at all by the same inhabitants nor with the like neatnesse and celebrity Some say it was not built in the same place with Palaetyrus or old Tyre yet was it a famous City again near unto which our Saviour wrought miracles Hieron Ulp. diget Tit. de â—ens in which Paul abode seven dayes with the brethren Here Origen dyed Vlpian the great Lawyer was born c. Of this City read Gul. Tyrius de bello sacro lib. 13. cap. 1. Ver. 15. Shall not the Isles See the like Esa 23. Ver. 16. All the Princes of the sea i. e. Of the neighbouring Islands Cloath themselves with trembling Luth. with mourning Ver. 17. And they shall take up a lamentation The like shall be done shortly at Rome Rev. 18.9 That wast inhabited of seafaring men Who are usually the worst of men whence the Proverb Maritimi mores c. On all that haunt it Haunt the sea littorales qui sunt ferè duri horridi immanes latrociniis dediti feri inhospitales tales olim Britanni Isidor Ver. 18. Now shall the Isles tremble And seeing thy shipwrack they shall look better to their tackling Alterius perditio tua sit cautio At thy departure Into captivity Or tuus exitus hoc est tuum exitium Ver. 19. When I shall bring up the deep upon thee As ver 3. great forces And great waters shall cover thee So that thou shalt be irrecoverably lost as places drowned and never seen any more Godwins sands here in Kent for instance These did once belong to Godwin Earle of Kent as his lands but in the reign of William Rufus they were overflowed and remain to this day a dangerous sandy place where perished this present year 1658. Col. Reynolds and others in their return from Mardike Ver. 20. With the people of old time The multitude of those that are dead from the beginning of the world Or with the people of the old world as Hierom will have it and that the Tyrians destruction both temporal and eternal is hereby hinted When I shall set glory in the land of the living i. e. In Judaes where the living and true God is worshipped and where are the right heires of life will I reestablish my Church which is my glory Or when I shall glorifie mine elect in mine heavenly Kingdom Ver. 21. Yet shalt thou never be found again See on ver 14. CHAP. XXVII Ver. 1. THe Word of the Lord See on chap. 18.1 Ver. 2. Take up a lamentation for Tyrus Fitly here compared to a goodly ship Apud Horat. Resp navis nomine sâ—gnificatur Carm. lib. 1. Od. 14. and her desolation to a dismal shipwrack Theodorets note on the text is that when we correct sinners or threaten them it should be done with commiseration and compassion Here we have Gods own example for it Ille dolet quoties cogitur esse ferex Ver. 3. O thou that art situate as the entry of the sea As now the City of Venice is Mediâ insuperabilis undâ Environed with her embracing Neptune to whom as the ceremony of throwing a ring into the sea implyeth saith one she marrieth her self with yearly nuptials But hath she so learned Christ and doth not the Nebuchadnezzar of Constantinople now threaten her sore Thou hast said I am of perfect beauty So that nothing can be added to me I am ocellus orbis But who made thee to differ is not all thy beauty borrowed will not this thy bulging wall down ere long Ver. 4. Thy borders are in the midst of the sea Wherewith thou art compassed and crowned as it were Isa 23.8 being half a mile distant from the continent till first Nebuchadnezzar and then Alexander the Great by casting earth wood and stones into the sea made it of an Island a Peniland c.
detestable decree of the Council of Trent is well known whereby the Apocryphaâ— is set cheek by joule as they say with the holy Canon the Vulgar Translation with the Original traditions with Scriptures and unwritten verities with those that are written This is intolerable presumption Jews and Turks do the like in their Talmud and Alchoran that I speak not of our Sect-Masters who boldly obtrude their Placits without just proof and require to be beleeved And the wall between me and them Which they have wretchedly set up by their sins to their singular disadvantage Esa 59.2 or they have come under my nose as it were to provoke me Or the nearer they were to Church the further from God Ver. 9. Now let them put away their whoredom So shall all be well betwixt us See Jer. 3.1 Isa 1.18 with the Notes Piscator ictus sapiat Some read it Now they will put away c. and so they did after the captivity but will not be yet drawn to worship the true God aright the Lord perswade their hearts thereto Fiat Fiat And the carcasses See on ver 7. And I will dwell in the midst of them for ever This is the same with that Mat. 28. I am with you to the end of the world Ver. 10. Shew the house Heb. that house sc which I have shewed thee in visions the idea of that Temple which shall shortly be set up its figure and dimensions That they may be ashamed Of having dealt so unworthily with a God so gracious And let them measure the pattern Vt metiantur universe that by a holy Geometry they may in the spirit of their minds take all the dimensions of it and be transformed into the likeness of the heavenly pattern These are those holy and heavenly Mathematikes which none can learn but those that are taught of God Scholae Platonis haec fuit inscriptio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and without which none can be Christs Disciple like as none might be scholar to Plato that had not the grounds of Geometry Ver. 11. And if they be ashamed of all that they have done If they blush and bleed at heart for their iniquities Penitents are to be taught the truth which is according to godliness and all such are exactly to know and to do the whole will of God as had not rather be carnally secured then soundly comforted Ver. 12. Vpon the top of the mountain The Church is as a City on an hill seen far and near Mat. 5.14 and the members of it are still ascending from one degree of grace to another from strength to strength till they see the face of God in Sion Psal 15.1 Heb. 12.22 23. The whole limit thereof round about shall be most holy All the Lords people are so at least in profession inchoation honest endeavour divine acceptation and shall be so one day in all perfection Rev. 21.8 27. 22.14 15. Ver. 13. And these are the measures of the Altar viz. Of burnt offerings which was in the Priests court and not at all spoken of till now The cubit viz. That of the Sanctuary Even the bottom Heb. the bâ—som This shall be the higher place Heb. the back as that which bore all We have also an Altar Heb. 13.10 even Jesus Christ the just one who is both our Ariel Gods Lion Rev. 5.5 and our Harcel Gods Mount of four cubits as being preached unto the Gentiles in all parts believed on in the world received up into glory 1 Tim. 3.16 Ver. 14. And from the bottom upon the ground This so exact measuring of the Altar may import saith Polanus the faithful and perfect preaching of the Gospel by the Apostles and all faithful Ministers of Gods Word after them 2 Cor. 10.13 c. 1 Cor. 4.1 2. Rev. 11.1 Ver. 15. So the Altar Heb. Harcel the hill of God or the only place of sacrifices And from the Altar Ariel the Lion of God so called because the fire of this Altar devoured the sacrifices as a Lion doth the prey See Esa 29.16 Ver. 16. Square in the four squares thereof Christ the Christian Altar is compleat firm and fixed Ver. 17. And his staires shall look toward the East As leading to the Sun of righteousnesse and the light of eternal blessedness arising out of heaven Ver. 18. These are the ordinances of the Altar Christians also have their sacrifices though of another alloy to offer and must look to the ordinances of their Altar Ministers must especially Ver. 19. And thou shalt give to the Priests All this is to be understood spiritually as being figuratively spoken A young bullock Together with a goat and a ram ver 22 23 25. All that are Christs have crucified the flâ—sh with the affections and lusts Gal. 5.24 and are still doing at it Ver. 20. And thou shalt take of the blood Christ as Mediatour was consecrated and qualified for the work Ver. 21. Without the Sanctuary So Christ suffered without the gate Heb. 13.11 12. Ver. 22. And they shall cleanse the Altar To set forth how Christ clenseth and sanctifieth his people Heb. 9.19 24. Job 17.19 Heb. 9.13 14. Ver. 23. Thou shalt offer See on ver 19. Plato salâ—ominat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diu charis Nihil utilius sale â—c soâ—e Cael Rhodig l. 6. c 1. Ver. 24. And the Priests shall cast salt upon them Christians must have salt within themselves Mar. 9.50 and see to it that all their speeches be seasoned with the salt of mortification and discretion Eph. 4. so shall God make an everlasting covenant with them even a covenant of salt See Levit. 2.13 Ver. 25. Every day a goat Mortification must be a Christians dayly practice Ver. 26. They shall purge Thou and they together We must also sanctifie the Lord God in our hearts 1 Pet. 3.15 Ver. 27. It shall be upon the eighth day The services of mortified men shall be accepted on the eighth day especially the Christian sabbath in the holy Assemblies CHAP. XLIV Ver. 1. THen he brought me back From the Eastgate which was found shut to the Northgate where the Prophet received large instructions ver 4. Christ must be followed though he seem to lead us in and out backward and forward as if we were treading a maze Ver. 2. This gate shall be shut Is and shall be save only to Messiah the Prince Psal 118.20 and to whomsoever he as having the keyes of David shall open it This gate of the Lord into which the righteous shall enter sc by that new and living way which Christ their forerunner Heb. 6.20 hath prepared and paved for them with his own blood Heb. 10.20 See Heb. 7.8 9 11 12 24. And no man shall enter in it No meer man unless it be by Emmanuel See Joh. 3.13 Ver. 3. It is for the Prince For Messiah the Prince so Christ is called Dan. 9. Or for the Chief Priest who as he had a singular priviledge herein above other Priests so
of one learned Gentleman who ran out of his wits after many years study upon it The Doctours are much divided about the beginning and ending of these seventy weeks I chuse rather thus to compute then to dispute From the outgoing of the word ver 25. seemeth to me to fix the beginning of these weeks on Cyrus his decree concerning the holy City and the Temple to be reedified The end and period of them must be at the death of Christ though some will have it at the destruction of Jerusalem by the Romans It is well observed by the learned that the Jews after their seventy years captivity have seven seventies of years granted for the enjoying of their own country Gods mercies bear the same proportion to his punishments which seven a complete number have to an unit besides the mercy of mercies the grace of the Messiah Vpon thy people Of whose welfare thou art so sollicitous and inquisitive To finish the transgression Transgressionem illam that great tranâ—gression of our first Parents in Paradise that whereby sin entred into the world and death by sin Rom. 5.12 Now Christ by his death took away the power and destroyed the dominion of all sin Rom. 6.11 12. And to make an end of sins Heb. To seal up sins that they come not into Gods sight against us ever to be charged upon us A Metaphor say some from the Jews manner of writing in Rolles which being wrapped up and sealed on the backside all the writing was covered And to make reconciliation for iniquity viz. By the expiatory and propitiatory sacrifice of himself for his Elect whereby the divine Justice is fully satisfied And to bring in everlasting righteousnesse Those righteousnesses of the Saints Rev. 19 8. both Imputed and Imparted Righteousnesse called here everlasting as that which shall make the Saints accepted of God for ever never can be lost as Adams was And to seal up the vision and prophecy i. e. To fulfill all the Prophetical predictions concerning the life and death of the Lord Christ And to anoint the most holy This was done when Christ was baptized say some but others better when he ascended into heaven consecrating it to the service of God therein to be performed by the Elect throughout all eternity like as Moses once consecrated the most holy place to the ceremonial service there to be performed by the High-Priest Ver. 25. Know therefore and understand See on ver 24. Here the Angel brancheth the whole seventy sevens into three heads or into three distinct periods of time Shall be seven weeks Which make forty nine years these the Angel purposely speaketh of a part because they chiefly concerned the reparation of the City made under the Persian Monarchy Within this first seven weeks or forty nine years the street of Jerusalem was rebuilt and the wall with trench though the times proved troublous and full of straits And threescore and two weeks Which make four hundred thirty four years the events of which are mentioned ver 26. as those of the seven years following ver 27. out of which it might easily be supplyed and is therefore here omitted by the Angel Ver. 26. And after threescore and two weeks See on ver 25. within these threescore and two weeks befel the Jews many memorable things as may be seen chap. 8 11. Shall Messiah be cut off Excindetur not abscindetur cut off that is by wicked hands crucified and slain Act. 2.23 not only cast out of the synagogue and excommunicated as that malicious Rabbine read and sensed this text Others of the Jew Doctours by the evidence of these words have been compelled to confesse that Messiah is already come and that he was that Jesus whom their forefathers crucified See for this R. Samuels Epistle to R. Isâ—ak set down at large by Dionys Carthus in his Commentary on this text See also R. Osea his lamentation for this inexpiable guilt of the Jewish Nation recorded by Galatinus lib. 4. c. 18. Polanus reporteth that he living sometime in Moravia where he used the help of some Rabbines for the understanding of the Hebrew tongue heard them say that for this ninth chapters sake they acknowledged not Daniel to be authentical and therefore read it not amongst the people lest hereby they should be turned to Christ finding out how they had been by them deceived But not for himself i. e. Not for any fault of his nor yet for any good to himself but to mankind whence some render these words There being nothing therein for him Et non sibi vel nihil ei others when he shall have nothing i. e. nothing more to do at Jerusalem but shall utterly relinquish it and call his people out of it to Pella c. And the people of the Prince that shall come i. e. Titus his souldiers whose rage he himself could not repress Joseph but they would needs burn down the Temple which he would fain have preserved as one of the worlds wonders Messiah the Prince had a hand in it doubtless whence also those Roman forces are called his armyes Mat. 22.7 Shall destroy the City That slaughterhouse of the Saints And the Sanctuary That den of thieves And the end thereof shall be with a flood i. e. Their extirpation shall be suddain universal irresistible as was Noah's flood How this was fulfilled see Josephus Hegesippus Eusebius c. And unto the end of the war c. The Romans shall have somewhat to do but after tedious wars they shall effect it Ver. 27. And he Messiah shall confirm the Covenant See ver 24. with many Heb. with his Rabbines that is with his Elect. Confer Esa 53.11 Job 32.9 Jer. 41.2 For one week i. e. In the last seven years of the seventy And in the midst of the week i. e. In three years and a half he shall by his passion disannul the Jewish sacrifices and services And for the overspreading or wing or abominations i. e. For the abominable outrages committed by the seditious Jews those zelots as they called themselves who filled the Temple with dead bodyes Others from Mat. 24.15.16 with Luk. 20.20 21. think the Romans to be meant who set up their Eagles their ensignes in the Temple together with the images first of Caligula and then of Titus their Emperours Perpetuâ consummatiss consumptione urgentur Even untill the consummation Until the end and to the utmost The Jews have oft attempted but could never yet recover their country nor are like to do Shall be poured As if the windows of heaven were opened as once they were at the flood See ver 26. CHAP. X. Ver. 1. IN the third year of Cyrus King of Persia This whole chapter is but a Preface to the ensuing Prophecy or visional prediction recorded in the two following chapters It beginneth at the third year of Cyrus his Empire and reacheth till the time of the Jews rising from the dust of their