haply were onely for distinction sake to know one Charet from another without further signification They that goe the other way Which also have appeared like Charets and Horses 2. King 6.17 2. King 2.11 most plainly Psal 68.17 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maculosi make shorter worke and hereby understand the divers Ministrations of the Angels deputed to severall imployments and nothing else which is also according to that in the first Vision Chap. 1. verse 8. About the Colours of the last Horses there is some difference in the reading Grizled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grandinei or Grandine guttati Maculis albis respersi spotted with white spots like hayle-stones upon Blacke or other Colour Iacobs spotted Sheepe are so tearmed Gen. 31.10 which Chap. 30. verse 39. are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The old Translators render it of divers colours the French Cendrès ash-coloured and Bay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Es 63.1 Tincts infecti by the change of the Gutturals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinerei ash-coloured of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cinis Gen. 18.27 The old Translators Reddish The Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sturnini Stare-colour French Mouschetès Iunius takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the usuall signification for Roborati confirmati strong or strengthened viz. by God for the execution of his Will and so may be as a common Epithite to all these Horses i.e. Angels imployed in Gods service 2. The Interpretation which the Angell being asked by Zacharie Verse 4. gives of them in a three-fold description of these Charets and Horses 1. Their Nature what they were These are the foure Spirits of the Heavens Here lyes all the doubt touching the meaning of this word Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it should be rendered * And so the French Translators Quatre 〈…〉 and Iunius who yet interpretes it of the Angels Venti the foure Winds of the Heavens as Sanctius and the rest that interprete the Vision of the Monarchies expounding this place by that Dan. 7.2 where those Monarchies are set foorth by the foure Windes striving on the great Sea to which place well knowne to Zacharie the Angell say they alludes Or Spiritus the foure Spirits of the Heavens as the old and new Translators and so to expound it of the Angels who are sent from God into all the Quarters of the World and from thence repayre againe unto his Presence which goe foorth from standing before the Lord of all the Earth Whether of the former senses wee take this Clause seemes well to agree to both but most fitly to the latter of the Angels who stand in the Presence of God waiting his Commands readie to goe foorth in the speedie execution of his eternall Councels and Decrees as is most plaine Iob 1.6 2.1 1. King 22.19 Dan. 7.10 supra Chap. 1.10 Heb. 1. Matth. 18.10 But yet if wee understand it of the Monarchies the sense is not improbable for they likewise were in their times raysed up out of their severall Stations according to Gods everlasting appointment and sent foorth into the World to execute Gods most holy and righteous purposes as well upon his People as one upon another as the Assyrians to punish the Israelites the Medes and Persians to plague the Assyrians the Graecians to afflict the Persians and the Romans to undoe all both one and other Verse 5. 2. By their Imployment setting downe the places whither these Charets ranne The blacke Horses which are therein viz. in the second Charet goe foorth into the North Countrey id est the Medes and Persians shall over-runne the Babylonians whose Countrey was North unto Iudaea and the White goe foorth after them id est the Graecians who againe overcame the same Countreyes which the Persians before them had done as appeares by Alexanders Expeditions and the Grizled goe foorth towards the South Countrey id est the Romans shall over-runne Aegypt which lay South to Iudaea But why Aegypt Ribera and Sanctius out of him give the reason Aegypt is onely mentioned because of all the Graecian Empire that Countrey was the last which was wonne by the Romans who in Augustus * Suet. August §. 17 18. Floâ—us lib. 4. time conquered it and made it a Province at which time was the * So Torniell An. ad Ann. M. 3723. last Period of that Empire Verse 6. And the Bay went foorth and sought to goe that they might walke to and fro thorow the Earth Here 's another Knot hard to be vntyed who these Bay Horses are The Bay and Grizled drew both together in the fourth Charet viz. of the Romans now they are severed the Grizled goe towards the South the Bay thorowout all the Earth Wherefore eyther wee must say that by the Bay and Grizled is onely meant the Romans who should not onely overcome the Graecian Empire as it is verse 6. but also should extend their Dominion to all places of the World besides verse 7. Or else wee must take these Bay Horses for some other Kingdome which having sometime beene a part of the Roman Empire should afterward over-runne the whole World Ribera rejects the former because the Romans had conquered all the World before the subduing of Aegypt as appeares by Storie and Augustus Taxation Luke 2. Wherefore what need they after that their going into the South Countrey to desire to goe over all the Earth Therefore he understands by them another Kingdome But what The Gothes Vandals and Northerne Nations who being first subjects to the Romans and part as of their Empire so of their * Oros l. 7. c. 20. Armies afterward rebelled divided themselves from the Romans and by many Eruptions sought to goe and get abroad which yet were a long time hindered by the Romans yet afterward they had leave from God and he said Get yee hence c. and So they walked to and fro thorow the Earth over-ranne the whole World scarce any Countrey being free from their invasion and tyrannie To this interpretation of Ribera Sanctius subscribes but Spaniard-like out of admiration of his owne Nation addes a ridiculous Conceit of his owne That non longe erraret ab optima conjectura qui crederet hanc Prophetiam ad Hispanos quoque pertinere who being descended of the Gothes have spread their Armes and Fame farre and wide thorow the World Iunius and those that interprete this Vision of the Angels understand no more but this That these Angels are appointed to severall Countreyes the second and third Charet sent to Babylon to take care of the Iewes residing there the fourth sent into the South Countrey id est into Iudaea to over-see those Iewes that were returned Verse 6. and all of them being confirmati 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armed with Power and Authoritie from God sought to goe that they might walke thorow the Earth were readie and desirous to
be gone upon their Errand and Commission so willing is the Angels service and obedience Matth. 6.10 and then upon leave given they flye abroad with all speed to dispatch what God had given them in Command Verse 7. they walked to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obambulabant equae Terram Iunius puts in that Particle equae Mares because the Verbe is the Foeminine Gender and Mares runne swiftest but it needs not seeing we may as well referre the Verbe to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charets of the Foeminine Gender too and both Charets and Horses went together Now touching the Courses of these Charets here is yet one doubt Why there is mention made of the first Charet wherein the Red Horses were Ribera sayth it was because the Chaldaean Empire was at this time overthrowne and so their Race was runne Wherefore the Angell speakes nothing of them Iunius is silent touching this point Ergo quaere 3. By an Effect wrought by their Ministerie and Imployment Which the Angell delivers with some vehemencie to breed more attention in the Prophet Then hee cryed upon me called on me with a lowd voyce and spake unto me saying Behold See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these that goe towards the North Countrey have quieted my Spirit in the North Countrey An obscure place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillarunt Requiem dederunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quiescere facit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Statuit Collocavit Manere fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Kimhi and Schelomo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes * Es 30.28 Proverb 16.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken for Wrath. The meaning then according to the first interpretation of the Vision is they have quieted my Spirit id est pacified my * Es 1.24 Wrath done a pleasing and acceptable Worke in executing my revenge upon the Chaldaeans and Persians who had cruelly vexed the Iewes above measure as Chap. 1. verse 15. Now the Persians had alreadie punished the Assyrians and the Graecians should shortly afflict the Persians both by Gods appointment for the oppression of his People The Paraphrast to the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfecerunt voluntatem meam Iunius and Piscator understand it of the conversion and repentance of the Iewes in Babylon wrought by Ministerie of Angels thus They have quieted my Spirit in the North Countrey id est appeased mine Anger towards the Iewes dwelling in Babylon and neglecting Gods favour in their deliverance But how is this done By bringing some of them to Repentance whom therefore God would not cast foorth of his favour wherein God ascribes the worke of his owne spirit to his Ministers the Angels for their greater honour Which exposition gives occasion of some doubts as first How the Angels are workers of Repentance in Men Secondly Whether these penitent Iewes did still tarrie in Babylon or returned home to their owne Countrey If they tarried how did they repent seeing their tarrying there was one of their great sinnes If they returned when was it Wee finde indeed that at the comming of Ezra which was after this time many Iewes repenting belike their former slouthfulnesse joyned themselves with him and returned home as is described at large Ezra 7. 8. And perhaps that is somewhat heere aymed at But thirdly Whether doth not this Rest given to Gods Spirit in the North seeme to be of a larger extent than onely in some few particular Converts with whom though God was well pleased upon their Repentance and Returne yet for the generalitie he was still highly displeased with them who forgat Sion and sate still by the Rivers of Babylon And so we come to the second part of this Chapter containing not a Vision but an Historicall Praediction of what was really to be done viz. the Oblation of the Iewes that came from Babylon and the typicall Coronation of Iehoshua the High Priest How this followes upon the former Vision is doubtfull But there are two wayes generally followed eyther thus The Vision sets foorth unto us the administration of all Kingdomes by the direction and providence of God who though hee had suffered these Monarchs to invade and spoyle his People yet would so order the matter that the Kingdome and Priesthood should flourish againe in Iuda notwithstanding the Power of those Earthly * But yet after a new and unusuall manner one Man should have them both typified in Ioshua fulfilled in Christ Monarchies when in due time according to the Promises the Messias should come and take upon him the Rule of his Church among the Iewes and Gentiles Or thus In the Vision is shewed the Care of God over the Iewes of Babylon to save his Elect among them In this Storie is set foorth an Effect of that Care in an Example of some Converts who as Embassadours from the rest come to Ierusalem to make publike profession of their Faith to Offer unto the Lord unto whom God vouchsafeth this favor to give them a visible testimonie and confirmation of the promised Messias The summe then is a declaration of the Kingdome and Priesthood of Christ and of the re-establishment and enlargement of the Church under him Where wee are to note these particulars 1. The externall Representation of this by a visible Type performed by the Command of God given to Zacharie And the Word of the Lord c. Verse 9. It is set foorth by foure Circumstances 1. The Parties before whom it must be done Which are some of the Captivitie come from Babylon 2. The Time the same day that they came 3. The Place in the House of Iosiah the sonne of Zephaniah These Circumstances are expressed Verse 20. Take of them of the Captivitie such as have beene carryed Captive and are now returned even of Heldai of Tobiah and of Iedaiah three principall Men which are come from Babylon How As private Men bringing their owne Free-will-Offering to the House of God or as publike Embassadours in the name of the other godly Iewes in Babylon to make knowne their Profession and Zeale and to bring their Gifts And thus Iunius sayth but the Text prooves it not Againe when came they At this time of Zacharies Prophesie or before with the first Returne from the Captivitie The Text seemes to determine neyther and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred as well which have come or Came of the time past as which are viz. now come of the present Though this of the present comming seemes more probable by the next circumstance And come thou the same day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What day Why most likely that same day these men came from Babylon No time should be fore-slowed for the confirmation of their Faith and to testifie the acceptation of their service And the Relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last Clause may not unfitly be referred
gone and no more to be heeded This hee refuteth 1. By a Concession in part that it is true their Fathers were but men and dead they are nor can they now tell us how it fared with them Your Fathers where are they id est they are not And for the Prophets themselves they were no more than men and cannot live alwayes to teach and preach or to see that fulfilled which they prophesie of And doe the Prophets live for ever They doe not or Shall the Prophets live for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zachariah including himselfe and others then living in the same condition with the former Prophets and if Sanctius be not deceived secretly implying the defect of Prophesie shortly to ensue in the Iewish estate Some expound this Verse Dialogue-wise as if the latter question touching the Prophets were made by the People in answere of Gods question touching their Fathers But so the sense and connexion of this Verse with those following is obscured as it is likewise if it be interpreted of the false Prophets The former sense is cleare and drives at this That the power of Gods Word depends not on any mens persons nor is limited to any one age Verse 5. 2. By a vehement Instance and Opposition Your Fathers are dead yet their punishments are not to be forgotten and the Prophets are dead too but the truth of their Prophesies was not buried with them but was in every point fulfilled according to their preaching Which appeares 1. By the experiment and manifest proofe of Gods Iudgements inflicted on them so easily to be discerned that Posteritie could not chuse but take notice and example of it But did not He appeales to their owne consciences and obseruation to judge of it my words and my statutes my decreed and fore-appointed Iudgements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I commanded by my seruants the Prophets viz. to be published by them and heeded by your Fathers take hold on your Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-take and catch them as Hunts-men the prey or one * 1. King 18.27 2. King 25.5 Enemie another in flight though they sought meanes to make their escape 2. By their owne Confession which the feeling of Gods hand upon them did draw from them viz. That they were punished according first as God threatened before and secondly as themselves deserved And they returned it may be repented or rather were better advised and came to the right knowledge of their state as Malac. 3.18 and said as the Lord of Hostes c. Verse 6. So much of the first Sermon Now followes the second which with the rest for the most part is 2. Propheticall Consisting of eight distinct Visions touching the restauration and reformation of the Church and state All which being as it seemes shewen unto Zacharie successively without interruption were likewise declared unto the people in one Sermon Wherein as in the former wee have 1. The Circumstances the same that before Verse 7. 2. The Matter of it namely the Visions themselves which without any further Analysis and strayned Cohaerences we will consider in order as they lye before us Vision 1. The scope of this Vision is to let the Iewes vnderstand the providence and care which God had of them in this their miserable estate when God seemed to neglect and cast them off Here we are to note 1. The Description of the Vision Verse 8. I saw by Night I had a Vision in the Night a time fit and usuall for such revelations and behold a Man riding an Angell in mans shape even Christ the Captaine of the Lords Host Iosh 4.14 and formost of the Troupe in likenesse of an Horseman readie appointed to make out for his peoples good The same that Dan. 10.13.21 is called Michael Prince of the Iewes Vpon a Red Horse Why Red In the same sense that this colour is given to his Garments Esa 63. 1 2 3 c. and to the Angels Horse Rev. 6.4 Iunius interprets it Fierie for protection of the Church and consumption of the Enemies And hee stood among the Myrtle Trees in a shadie Grove and that that were in a Bottome not lying to open view both shadowing out how small appearance of helpe there was at this time for the Iewes who could hardly discerne where and whence succour might arise for their reliefe which yet was readie for them though as it were lying in ambush to breake forth upon opportunitie Interpreters conceive in the Myrtles a Type of the Church and the godly that were left among the Iewes of whom God had a care sed quaere Bottome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily taken for the bottome of Waters and therefore Ribera understands by it a River which had Myrtles on both the Bankes alleaging that of Virg. Georg. 4. Et amantes littora Myrtos Further grounding upon the interpretation of the Paraphrast who here renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flat Countrey full of Rivers and low Grounds supposing this Vision to have beene shewed as in Babylon But wee need not beleeve the Chaldaean here more than in Es 44.27 where hee likewise paraphrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrarie to the meaning of the Text. It is not much materiall whether there were a River there or onely an hollow Valley and Bottome among some * For there also Myrtles grow Plin. l. 16. c. 18. Mountaines where this Vision seemed to appeare it may be there was both And behind him as the Captaines Attendants and Curriers were there Red Horses speckled and white Who these Horsemen were is interpreted Verse 10. viz. Angels waiting on Christ deputed to severall Offices and Executions for Iudgement for Mercie or both shadowed by the divers Colours of their Horses Not as some Angels Guardians and Gouernours of divers Provinces and States some bloudie some peaceable some wavering and changeable 2. The Interpretation and Application of it to the comfort of the present state Which is expressed Dialogue-wise The Speakers are five 1. Zacharie the Prophet confessing his ignorance of this Divine Revelation and desiring information from the Angell by whose Ministerie this Vision was shewed to him Then said I O my Lord what are these 2. An inferior Angell sent to instruct the Prophet about this Vision who willingly applyed himselfe to teach the Prophet where hee was ignorant And the Angell that talked with me shewed me and bad me take notice of the Vision with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within me say Rib. and Sanctius Hence disputing how Angels reveale things to men by working on their Phantasies and Spirits For the manner how such inward revelations are wrought it is not necessarie to enquire the thing it selfe may well be granted the Scripture elsewhere using like phrase Heb. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.11 although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Ad as well as In as Psal 19.5 91.12 said
vnto me I will shew thee what these be what is the meaning of this Vision Verse 9. 3. The Prince and Captaine of Angels who being asked by that other Angell gives him instructions touching the meaning of this Mysterie for even Angels in these things get their knowledge from Christ And the Man that stood among the Myrrhe Trees answered being asked by the foresaid Angell and said to the Angell in Zacharies hearing These on the Red Horses specked and white are they those ministring Spirits which the Lord hath set to walke * Iob 1. to and fro thorow the Earth as Agents and Spyes to give intelligence of all things done in the World and to receive and execute the Commands of God for Mercies or Iudgements Not that God without them is eyther ignorant or weake but it serves for the honour of his Majestie and comfort of our infirmitie that hee have such Ministers Hereby hee teacheth the Iewes that God was not idle nor they forgotten but that his providence was awake and working for the Churches good Verse 10. After that Christ hath thus shewed what Office these his Attendants had let us heare in the fourth place 4. The Angels waiting on Christ among the Myrtles making report unto their Chiefe of the Execution of their Office And they answered being commanded by Christ to make relation what they had found the Angel c. and said their report is double First of their Industrie and Diligence Wee have walked to and fro thorow the Earth wee have tooke a survey of the state of every Countrey the Earth especially of the Babylonians and other Enemies of the Church and state of the Iewes as appeares by Verse 15. 19. infra Secondly of their Observation They finde that the Enemies of God are in better case than his People and behold a thing very much to be pittyed all the Earth the adversaries of the Iewes further wee need not extend it sitteth still and is at rest as of Laish Iudg. 18.27 Whether there were no Warres abroad at this time in any Countrey about Iudaea Stories cannot informe vs it sufficeth we beleeve the Angels report That the Babylonians and others abroad enjoyed more peace and securitie than the Iewes Verse 11. This newes being brought unto Christ hee is much mooved with it and as Mediator prayes unto his Father for his afflicted Church Then the Angel of the Lord id est Christ our Mediator and Intercessor though some thinke it was the Angell that talked with Zacharie because upon this prayer answere is made unto him Verse 13. seq Hence concluding that the Angels pray for the prosperitie of the Church answered and said This prayer is made in forme of a vehement and passionate expostulation like that Rev. 6.10 The petition is That God would now at last put an end to the Miseries of the Iewish Church O Lord of Hostes How long wilt thou be unmercifull to Ierusalem and the Cities of Iuda id est be at last mercifull to repayre the desolations of that Church and state Which request is fortified with a double reason to move mercie and pittie 1. It is Ierusalem and the Cities of Iuda that favour is begged for Gods owne people and place of his worship And what pittie yea indignitie is it to see the Heathen round about to flourish in plentie and securitie and both Church and Commonwealth of Israel to lye waste troubled and afflicted 2. It is not yesterday they came under this Miserie 70. yeeres hath this burthen layne heavie on them and that was the time prefixed for their punishment Which now being ended it is time to fulfill the promise of Restoring them to their former estate against which thou hast had indignation these 70. yeeres according to the Prophesie of Ieremie chap. 25.11 chap. 29.10 Verse 12. But much adoe here is about this number of 70 how it may be sayd at this time that God had beene angry with Ierusalem 70. yeeres The former exposition seemes to give the scope of the place but yet we may touch vpon the doubts that are made and so passe on The Question is what account Zacharie here followes and how the 70. here mentioned can agree with the Prophesie of Ieremie and its accomplishment By which it is manifest that the 70. yeeres of Captivitie had their ending in the first of Cyrus reigne wheresoever they tooke their beginning Now from the first of Cyrus to the second of * Anno 2. Imperij Darij Hystaspis ac 1. Olympiadis 65. repetitum est opus reaedificationis Tēpli Prophetentibus Haggaeo Zacharia Zorabeli Praeside Iehoshua summo Sacerdote Postquam impeditum fuerat quasi à 3. anno Imperij Cyr. plusquam 12. annos ac planè omissum ab Imperio Magi Sunt enim à coepta postrema obsidione Hierosolymorum Babylonica ad hoc usque tempus 70. anni iuxta Zacharium c. 1. v. 12. Lydiat Emend Temp. Anno Mund. 3485. Darius wherein Zacharie prophesied if Darius Hystaspis there are 12. yeeres if Darius Lothus there are 108. yeres passed betweene Yet Zacharie in this Verse sayth that God had beene angry with Ierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam 70. an now 70. yeeres as Iunius and the old Translators render it whereas it was at this time eyther 82. or 178. yeeres that all had lyen waste Ribera and Sanctius unloose this Knot by distinguishing of a double 70 one beginning at the first of Nebuchadnezzar and ending at the first of Cyrus which Ieremie spake of another beginning at the 19. of Nebuchadnezzar and ending at the second of Darius Hystaspis Thus Nebuchadnezzar 45 Ex 2. King vlt. v. 8. cum v. 27. chap. 24. v. 12. Ex Seder Olam c. 29. Evilmerodach 23 Belshazzar 3 Dan. 8.1  71 According to Ieremies account Againe Nebuchadnezzar beginning at his 19. yeere 26 Evilmerodach 23 Belshazzar 3 Cyrus 7 Xenoph. l. 8. Cyrop Cambyses 8 Herod l. 3. Darius Hystaspis 2  69 According to Zacharies account For the odde yeere they stand not upon that But this account of the Iesuites carryes little shew of good reason with it For first they begin the Captivitie at the first of Nebuchadnezzar and the third of Iehoiakim when the Citie was first taken 2. King 24.1 Dan. 1. which ought with much better reason begin at the eight yeere of Nebuchadnezzar when Iechoniah was carryed away captive or * Sir W.R. Hist l. 3. c. 1. §. 3. best of all at the nineteenth yeere of Nebuchadnezzar when all Temple and Citie was ruined 2. King 25.2 Chron. 36.21 Secondly their Arithmeticke is not good for the reigne of the Kings betweene Nebuchadnezzar and Cyrus That but onely two succeeded betweene viz. Evilmerodach and Belshazzar is plaine by Ier. 27.7 but how long each reigned is uncertaine yet most agree the formn reigned 23. the next not 3. but 17. as Ioseph Antiq. l. 10. c. 12. and so their Reckoning for Zacharies
of those Ceremonies they were frequently busied about And then we must take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Portentum but Signum as it is also used 2. Chron. 32.24 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. King 20.8 Es 38.7 But usually this word is taken for prodigious and miraculous Signes as Deut. 13.1 2. Ergo quaere 2. The Description of CHRIST Who is set foorth 1. By a double Title given unto him Which are 1. Of a Branch For behold I will bring foorth my Servant the Branch So called because out of the dead and withered Stocke of Davids House hee sprang foorth on a sudden like a Branch or Sience out of a drie Tree Though that Familie was obscure and all the glorious Branches out off even to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Nabuchad Dreame Dan. 11.12 Stumpe yet a Remainder there was and Sappe enough therein which in due time should sprout foorth into this Glorious the last and greatest Ornament of that Kingly Familie See Es 11.1 4.1 Ier. 23.5 33.15 God in most unlikely Times and by most unlikely * Dan. 2.34 Meanes can bring his purpose to passe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heere is translated by the Seventie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Rib. would have that place Luk. 1.78 to allude to that Translation But it signifies properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Es 11.1 my Servant though a Sonne by Nature yet a Servant by Office of Mediation for our sakes Verse 8. 2. Of a Stone Which Title is attributed to Christ because he is the Foundation and Corner Stone of his Church Es 28.16 whereupon the whole Building is reared and coupled For behold the Stone that I have layd before Iehoshua The Anagoge to Christ is heere taken from the Temple now in building whose Foundation was now layd before Iehoshua and Zerubbabel the chiefe * Hag. 1.14 Overseers of the Worke. The Angell then pointing to some principall Stone therein informes Iehoshua that there is a further Mysterie in it the Ground-worke of the Materiall signifies the Foundation of the Spirituall Temple not to be layd by the industrie of Artificers but by Gods handie-worke I have layd 2. By a two-fold Propertie in reference to the latter Title 1. Providence and * Esa 11.2 3. Wisedome in the Gouernment of his Church Christ is a Stone for strength and firmenesse yet not a dead and senselesse as those of the Temple but a living Stone full of Eyes and endued with the sharpest Sight upon one Stone shall be seven Eyes Some understand it passively All mens Eyes shall looke towards Christ or * Sanct. God shall with curious diligence polish this Stone referring it to the next Clause But these senses fit not this place It is more naturall and cleare to take Eyes for Providence and Seven for Perfection and Sufficiencie so the meaning shall be 25 Rev. 5.6 Christ hath all sufficiencie of Wisedome and Councell not onely to lay a Foundation but also to build up his Church and to rule it in the best order 2. The absolute Perfection of all Grace in himselfe who had the Spirit without measure Though men might judge this Stone too too rude and rough to be put in the Building and therefore reject it yet God would make it not onely the Head of the Corner but so polish it that it should be as the Principall so the most Beautifull Stone of the whole Building Behold I will engrave the graving thereof sayth the Lord of Hostes An allusion to the graved and carved Stones of the Temple whose costly workemanship did in some sort shadow out the excellencie of Christs Endowments but yet these doe so farre exceede the other as God is a more cunning Workeman than man I will grave it as Psal 45.7 Some interprete this Graving of the Wounds of Christ which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caelatura corporis ejus pulcherrima But this is not the full meaning of the place though the next Clause doe in part imply it 3. By two Apotelesmata and effects of the Priesthood of Christ 1. Remission of Sinnes by the Sacrifice of Himselfe And I will remove the Iniquitie Guilt and Punishment of Sinne of that Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Land The Church typified by the Land of Canaan to the inhabitants whereof pardon is now promised in one Day by one all-sufficient Sacrifie once offered in opposition to the Legall Sacrifices every day repeated Verse 9. 2. Peace of Conscience through justification by Faith In that Day sayth the Lord of Hostes shall yee call every man his Neighbour under the Vine and under the Figge-tree These Trees have broad leaves and yeeld a coole shadow very pleasant in those hot Countries and therefore under them they had their Arbors wherein they made their banquetings and invitations of their Neighbours in the times of publique peace of securitie of the State as 1. King 4.24 25 Vnder which Figure is represented the true â—â—â—â—ituall Peace of the Church which it enjoyeth with God through the Reconciliation made by Christ See Hag. 2.9 Micah 4.4 Is 2.4 Hos 2.18 Albeit we need not quite reject the literall meaning considering that Christ the Prince of Peace when hee came into the World brought with him as Peace for the Church with God so quietnesse for the State from Warres and Troubles both to Iudaea and other parts of the World Further the words seeme to imply another effect in the Godly viz. Charitie towards others themselves being converted and reconciled to God shall studie to convert others Ye shall call Sed quaere CHAP. IIII. ANd the Angell that talked with me came againe and waked me as a man that is raysed out of his sleepe 2 And said unto me What seest thou And I said I have looked and behold a Candlesticke all of Gold with a Bowle upon the top of it and his seven Lampes therein and seven Pipes to the Lampes which were upon the top thereof 3 And two Olive Trees over it one upon the right side of the Bowle and the other upon the left side thereof 4 So I answered and spake to the Angel that talked with me saying What are these my Lord 5 Then the Angel that talked with me answered and said unto me Knowest thou not what these be And I said No my Lord. 6 Then he answered and spake unto me saying This is the word of the Lord unto Zerubbabel saying Neither by an Armie nor strength but by my Spirit sayth the Lord of Hostes 7 Who art thou 〈…〉 Mountaine before Zerubbabel thou shalt be a Plaine and 〈◊〉 shall bring foorth the Head Stone thereof with shoutings crying Grace grace unto it 8 Moreover the word of the Lord came unto me saying 9 The hands of Zerubbabel have layd the Foundation of this House
by the instruments of Gods Iustice be driven out of their owne Countrey and made to beare the punishment of their Rebellion in forraine Countreyes whither they should be banished from generation to generation as wee see it fulfilled to this day since their first overthrow of their State by T. Vespasianus and their finall dispersion by Aelius Adrianus And this I take to be the meaning of this place There is to be noted in the Originall a changing of the Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the former may be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Masculine the latter to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Feminine Gender CHAP. VI. AGaine I turned and lift up mine eyes and looked and behold there came foure Charets out from betweene two Mountaines and the Mountaines were Mountaines of Brasse 2 In the first Charet were red Horses and in the second Charet blacke Horses 3 And in the third Charet white Horses and in the fourth Charet Horses of divers colours and reddish 4 Then I answered and said unto the Angell that talked with me What are these my Lord 5 And the Angell answered and said unto me These are the foure Spirits of the Heaven which goe foorth from standing with the Lord of all the Earth 6 That with the blacke Horse went foorth into the Land of the North and the white went out after them and they of divers colours went foorth toward the South Countrey 7 And the reddish went out and required to goe and passe thorow the World and he said Goe passe thorow the World So they went thorowout the World 8 Then cryed he upon me and spake unto me saying Behold these that goe toward the North Countrey have pacified my Spirit in the North Countrey 9 And the word of the Lord came unto me saying 10 Take of them of the Captivitie even of Heldai and of Tobijah and Iedaiah which are come from Babel and come thou the same day and goe unto the house of Ioshiah the sonne of Zephaniah 11 Take even Silver and Gold and make Crownes and set them upon the head of Iehoshua the sonne of Iehozadah the High Priest 12 And speake unto him saying Thus speaketh the Lord of Hostes and saith Behold the Man whose name is the Branch and he shall grow up out of his place and he shall build the Temple of the Lord. 13 Even hee shall build the Temple of the Lord and hee shall beare the glorie and shall sit and rule upon his Throne and hee shall be a Priest upon his Throne and the Councell of Peace shall be betweene them both 14 And the Crownes shall be to Helem and to Tobijah and to Iedaiah and to Hen the sonne of Zephaniah for a memoriall in the Temple of the Lord. 15 And they that are farre off shall come and build in the Temple of the Lord and ye shall know that the Lord of Hostes hath sent me unto you And this shall come to passe if ye will obey the voyce of the Lord your God Vision 7. TOuching the Scope of this Vision there are two Opinions of Interpreters The first is of those who understand by these foure Chariots the foure Empires with relation to the Church of God whose Beginning and Progresse Actions and Successions were from time to time ordered by Gods supreame Will and Providence So that whatsoever his Church and People had or should suffer under them was fore-seene and fore-appointed by God himselfe And as in Daniel Chap. 2. 7. after the Vision of the foure Monarchies Christs eternall and spirituall Kingdome is presently described which should bee more large and lasting than any of the former so likewise is it in this place The second is of those who by these Chariots understand the Angels who are speedie Ministers of Gods manifold Decrees Which provident government of God by the Ministerie of his Angels is here declared for the comfort both of the Iewes that were returned and of those that yet abode in Babylon whose case was not yet so desperate but that God had amongst them a Remnant of whom he tooke care to save them by his Grace and Mercie An effect of which care of God towards them is afterwards set downe by an Example of the Conversion of some of them Vpon whose comming to Ierusalem to Offer their Present occasion is taken by a visible Ceremonie and Solemnitie to confirme their Faith and the Faith of the rest of the Iewes in the Promise of the Messias and his Kingdome Which of these Opinions to take to or whether we may rest on eyther of them I cannot say nor dare define both have their probabilities and neyther of them much more for ought I see I thinke we must be content to be ignorant of the thorow meaning of this Vision I will relate what others thinke and so proceed We have here then 1. The Description of the Vision 1. Generally I turned and lift up mine eyes and looked and behold there came foure Charets not without their Drivers though they be not named out from betweene two Mountaines Allusion to the custome of those Times of running Races with Charets where the Horses and Charets stood readie for the Course inclosed within the Carceres or barred Lists from whence upon the signe given they loosed and the Mountaines were Mountaines of Brasse By these Brazen Mountaines all understand Gods provident Decrees and Councels which as they are most firme and immutable in themselves like unremovable Mountaines of Brasse or Steele so are they the Beginnings of all Actions and Effects in the World And therefore these Charets are sayd to come foorth from betweene these Mountaines Gods Providence appointing them their course Verse 1. 2. Particularly describing by what Horses every Charet was drawne Verse 2 3. In the first Charet were red Horses and in the second Charet blacke Horses and in the third Charet white Horses in the fourth Charet grizled and Bay Horses They that thereby understand the foure Monarchies are much troubled in the interpretation and application of these severall Colours Some ridiculously take it for such Colours as those Nations most of all used as the Chaldaeans Red c. Others with reference to the Iewish estate for Types of that dealing which they used towards the Iewes as the Chaldaeans Red because they were bloudie the Medes and Persians Blacke because under them it was a sorrowfull time to the Iewes by reason of their Captivitie and the Graecians White because the Iewes were well handled by them as by Alexander at his comming to Ierusalem the Romans grizled or of divers Colours because of their Emperours some used the Iewes well and gently some ill and cruelly But these are Conceits not onely frivolous but false if they bee thorowly scanned And bee it so that by the Charets are meant these Monarchies yet it will be too much presumption without the helpe of the Angels interpretation to give a reason of these Colours which