made with them when they came out of Egypt stood yet in force to assure them of his presence and as they had seen in the deliverance from Egypt what God would and could do for his confederate people so the same God was by his Spirit and power present with them or standing as the word is ready for employment whereof some evidences were given in the sending out a Spirit of prophecie and consequently they needed not feare Doct. 1. Faithlesse and slavish feare is a principal cause of much miscarriage and will muster up many discouragements and lions in the way of our duty to hinder us from it and therefore is to be set against Feare ye not 2. It may guard the heart of the Lords people against sinful feare to consider that their mercies are not left in uncertainty but are made sure to them by a Covenant which stands firme notwithstanding sad dayes and will be forth-coming for them in due effects so doth the Lord here speak of their mercie and the Covenant According to the Word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you 3. The former experiences of Gods appearing for his confederate people do stand firme as a ground of comfort to them in following exigents however their case and temper may alter considering his covenanted immutability and that these things were done not for their worth but because of his free love therefore doth the Lord hold forth what was done when they came out of Egypt as a ground for their present expectations 4. As it is a sweet signe of Gods presence with a people where there is a Spirit of prophecie or that failing messages put in the mouths of his servants to them or where his Spirit is putting forth his sanctifying vertue and is a Spirit of grace and supplications so where the Lord is present according to his Covenant there his own immediate power and vertue is forth-coming and ready to effectuate what they cannot carry through even that power which needs not yea will not have and therefore layes by our help in the confidence whereof his people may boast much all this is imported in that promise My Spirit remains among you Vers 6. For thus saith the LORD of hostes Yet once it is a little while and I will shake the heavens and the earth and the sea and the dry land 7. And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the LORD of hostes As the first ground of encouragement speaks chiefly to the exhortation and that they should go on so this second directly meets with their tentation arising from the meannesse of the work which he undertakes to make up with the glory of Christs coming in the flesh and the spiritual things of his Kingdome which should begin in and under the time of that second Temple and promiseth that as of old when he gave the Law he shook the earth Exod. 19.18 so now again within a-short time he would shake both heaven and earth and all Nations to make way for the coming of Christ who is the light and life and desire of all the Elect among the Nations and for their bringing unto him who promiseth here to fill the second Temple with glory by his being presented there unto the Lord at his birth by his publick teaching there and by the promulgation of the Gospel in his Church prefigured by that Temple and in part during the standing thereof This promised shaking hath relation not only to the great commotions and alterations usually represented in the Old Testament as a day of dissolution of heaven and earth Isa 13.13 and 34.4 every state having somewhat eminent resembling an heaven and somewhat inferiour resembling an earth in it that befell that people and other states about to make way for Christs coming according to the foregoing prophecies or to the shaking of heaven by his descension and ascension and by the joy and admiration of Angels and the commotion of the Jewes on earth at the report of his birth or to the fignes in heaven and earth such as darknesse earth-quakes c. at his death and resurrection but also to the great change wrought by the preaching of the Gospel shaking loose and annulling the alterable estate and ceremonies of the Jewish Church represented here by heaven that room may be made for a new state of the Church or Kingdome of Heaven wherein all Nations might have interest and which should not be altered and shaking the world in all the parts of it successively both Islands and Continents by the preaching of the Gospel crying down idols and as men interpreted turning the world up-side down and shaking the Elects hearts throughout the world making them to flee in to Christ as the Hebrew reading of v. 7. will bear I will shake all Nations and they shall come to the desire of all Nations who is to be manifested in that Temple and bring themselves and their desirable things with them according to the prophecies Isa 60. and elsewhere which will be still in doing from age to age and Nation to Nation till once for all God shake and remove these visible heavens and earth as some expound that of the Apostle Heb. 12.26 27. which is indeed the full accomplishment of the prediction but the place doth also include these other shakings to bring in a Gospel-state and worship into the world as previous to that Doct. 1. As Christ manifested in the flesh is in himself the only desirable and lovely one so it is he in whom all Nations as well as Jewes have a right who if he were knowen would be seen desirable and the only choice of all and whom his own in all Nations shall be made to desire and flee unto till the fulnesse of the Gentiles be all brought in so is he here described the desire of all Nations as well as the Lord whom the Jewes sought Mal. 3.1 not with relation to any desire of him any Nation beside the Jewes actually had before he came but with relation to his excellencie to his purposes concerning them and to what the event of his manifestation should be according to that prophecie Gen. 49.10 2. The promised Messiah and Saviour of the world his coming in our flesh to perfect the work of our Redemption was to be performed during the standing of the second Temple and within a short while after their captivity being compared with the time that had past since he was promised to their fathers till that time for it is a little while and the desire of all Nations shall come and I will fill the house c. The time being now confined to Daniels seventy weeks so that the Jewes who understand this place of the Messiah and yet deny that he is yet come after so many hundreds of yeares do bewray the blindnesse and hardnesse of their hearts 3.
difficulty and to which men need serious stirring up especially to take up the right cause of them therefore after all the pointing out of their former condition in the former Sermons they are again invited to consider it I pray you consider c. 2. Famine and scarcity is one of the publick scourges whereby the Lord chastiseth the sinfull contempt and negligence of his people in his work and service and he will be conspicuous in inflicting of it for Before a stone was laid on a stone in the Temple of the Lord when one cams to an heap of twenty measures there were but ten c. I smote you with blasting c. 3. As it is the usual plague accompanying common judgements that they do not work upon the hearts of men to draw them nearer God but rather harden them so such an impenitent disposition when God strikes is a ground of further controversie therfore he marks by the way their stupidity Yet ye turned not to me saith the Lord 4. However temporal things are not to be looked on as the chief reward of serving God nor as absolutely promised nor yet are they to be so much looked to under the Gospel as the Church of the Jewes might under their pedagogy yet in this the promise even concerning these things holds good that following of God hath the promise of this life in so fâ—rre as it is for the followers good that Gods changing adversity into prosperity when a people set about his work should be a confirmation to their faith and strengthen their hands that whatever adversity come on the Church it is not to be fathered on Gods work as if it had been the cause of her wo that as neglecters of Gods work are reall losers in their own affaires and will prove so in the end so followers of his work have a reall advantage in it and in a word that Gods work is never followed without a blessing evidenced some way or other to the godlies satisfaction This much we may learn from this particular promise made to the Church of the Jewes whereas they had been formerly much afflicted now from this day will I blesse you 5. It is a profitable study to remark the advantages of following God and to study encouragement in that duty so much are we taught by the Lords exciting them to consider the change of his dealing as trysting with the very day of their amending their fault 6. God is so sovereigne and absolute a Lord of all things and hath times and seasons blessings and cursings so in his hand as he may undertake to do things whereof there is no visible probability or certainty in the second causes and can certainly perform them therefore doth he undertake to blesse them when second causes and the season could speak no such thing 7. It is the prerogative of God only to know future contingent events which depend on times and seasons and uncertaine second causes and are known by men by no study of second causes and their influences but only by immediate revelation this is held forth as Gods prerogative by his extraordinary Prophet to foretell in the midst of winter what the succeeding harvest should produce Ver. 20 And again the Word of the LORD came unto Haggai in the foure and twentieth day of the moneth saying 21. Speak to Zerubbabel governour of Iudah saying I will shake the heavens and the earth 22. And I will overthrow the throne of kingdomes and I will destroy the strength of the Kingdomes of the heathen and I will overthrow the charets and those that ride in them and the horses and their riders shall come down every one by the sword of his brother 23. In that day saith the LORD of hostes will I take thee O Zerubbabel my servant the sonne of Shealtiel saith the LORD and will make thee as a signet for I have chosen thee saith the LORD of hostes The last Sermon delivered on the same day with the former may be understood of Zerubbabel the type unto whom is promised for the behoofe of his successors and that people that whereas God was about to send great commotions and was about to overthrow Kingdomes of the world and their power setting them by the eares among themselves yet he would preserve him and that people governed by him as his precious jewels and as his chosen people especially because Christ the substance of this type was to come of them And so we learn 1. It is the duty of the Lords watchmen to approve themselves before him in their diligent and active going about their calling and preaching the Word of the Lord instantly for Haggai is here sent out again upon the same day he had the former Sermon 2. As the office of Magistracy especially over the Lords people is no easie work so honest Magistrates shall have their own peculiar encouragements from God Therefore is Haggai commanded to speak to Zerubbabel governour of Judah 3. Honest Magistrates will be selfe-denied and will look on their publick charge as if it were their own particular so that favours promised and conferred on the people they govern are matter of encouragement to them for this promise made to Zerubbabel was not accomplished to himselfe nor in his time but to the people under his successors when the Persian and Grecian Monarchies were overturned and all the Kingdomes on every hand were reeling and threatening ruine to the Church amongst the rest and yet this is his encouragement as if all had tended to his own particular behoofe 4. As the Kingdomes of the children of men even of very Pagans are at Gods disposal to lettle or remove them as he pleases so these most eminent dignities are but uncertaine things obnoxious to many alterations wherein neither authority nor power will hinder Gods purpose nor will meanes be wanting so long as there is one Nation to dash upon another so much is held out in this promise I will shake heaven and earth and I will overthrow the threne of Kingdomes c. 5. Albeit the Church may seem to have reason to fear her enemies when they are in power and to fear the great commotions that are in the world about her lest she being a weak party come down with the rest yet in her weakest condition she may expect preservation in the midst of combustions especially where God hath any further work to do in her for as the Church of the Jewes lying in the midst of tottering Kingdomes especially of Syria and Egypt which seemed most to threaten her ruine gets a promise that in that day of common combustion she shall be as a signet because Christ was to be born in her so may every particular visible Church expect who hath Christ mystical in his members to bring forth to God 6. The Church is to confirm her own faith in the truth of promises by considering not what she is in her selfe or what her condition can promise but by looking to
it begins and is not provoked by their sins to leave the generation whom he brings out of bondage to perish in a wildernesse before they come to such a promised land therefore it is a special promise to the Jewes in the type not only that the Temple should be perfected but that the hands of Zerubbabel have laid the foundation of this house his hands shall also finish it 3. However Christs works and counsels in the world may seem to lie long interrupted yet where he begins he is unchangeable and endures to all generations to see it perfected for this promise is also true of him in the substance The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it 4. The Lords dispensations toward his reconciled people are then rightly studied when the fruits of Christs being employed as Mediatour about them appears and his fidelity love and care of his people are seen to shine in them and they are still to be studied over and over again till this be seen that so Christs love may be shed abroad in their hearts and he become high and precious in their estimation for the event of this successe is And thou shalt know that the Lord of hostes hath sent me unto you where the speech is directed unto the Prophet for the good and infâ—rmation of the whole people Unto you saith he in the plural number albeit the Prophet be spoken to that he might teach them Thou shalt know c. 5. Albeit Christ in his office of mediation be inferiour to the Father and sent and employed by him yet that diminisheth nothing of the glory of his Godhead but be is Jehovah equal with the Father for all that for here the Angel who speaks unto the Prophet is Jehovah v. 8. and yet he saith The Lord of hostes hath sent me Vers 10. For who hath despised the day of small things for they shall rejoyce and shall see the plummet in the hand of Zerubbabel with those seven they are the eyes of the LORD which run to and fro through the whole earth The Lord subjoynes the reason of this so frequently reported promise and the use of the doctrine which is to reprove the corrupt judgment of that people who judged of that work by the small beginnings thereof and their discouragement flowing from it as fearing all they did would be in vain that it should not be like the first Temple and so their enemies should mock them as well as the ancient men wept Ezra 3. This the Lord reproves and promises they should yet rejoyce in seeing Zerubbabel a type of Christ as chief director making to work and by considering that Gods constant providence which is intent on Christ and on the Church for his sake as chap. 3.9 goeth also through the world for their good to provide what may prosper and to obstruct what may hinder the work Doct 1. It is the Lords way in his work whether with the Church or particular souls to begin at small things promising very little that he may set forth the glory of his power in bringing out a work out of them which men could never have expected for there is a day of small thingr which ends in a glorious Temple 2. Judging of Gods work by outward appearances or the first view and undervaluing of it when it satisfies not our mould or seems not to promise much and being discouraged thereby is a sin which the Lords people should be ashamed to own or avow considering how much God will bring out of small things and that cherishing of them is the way to make them great for Who hath despised the day of small things saith he intimating that none ought to take with it and this sin of despising doth not break forth only in open contempt and mockery but may shelter it self under the pretence of being sorry that things are so little as these do Ezra 3.12 may expresse it self in heartlesse lying by from duty as the Jewes did here and men may also pretend that they would not despise small things but that they are grieved because they can see nothing for so did their discouragement account of these small things Hag. 2 3. 3. Christs graciousnesse and tendernesse toward his people is oft-times such as to refute their greatest discouragements and mistakes with mercy and silence their groundlesse complaints with giving them matter of joy and causing them to rejoyce because of it for despisers shall rejoyce saith he 4. Gods begun work in his people and Church how contemptible soever it appear will end in joy to his people the hope whereof should silence present discouragements for Who hath despised the day of small things for they shall rejoyce 5. So long as Christ hath his hand at his own work and hath not given it over although it be not perfected yet it affords matter of joy considering that it saith he hath not yet abhorred his work and will perfect it for in the type this was one ground of joy They shall see the plummet in the hand of Zerubbabel to wit as chief director of the work going about it and seeing that all be right built which agrees most compleatly to Christ in the substance who is himself the Master-builder 6. Not only is it to be reckoned that where Christ hath begun a work he is still about it till it be perfected but in special he may be reckoned working when he is fitting his people to be stones in his building and if it were even by trials cutting off superfluities of naughtinesse from his work and people which might deforme his building albeit in the mean time the work do not appear visibly to advance this may be signified by the plummet-line the signe of his being at work which is the instrument whereby builders try and square their building and cut off all excrescences in it and is as needful as to lay on more stones upon it to raise it higher Christ may be very busie at work when we are ill pleased with it and when our sense is not satisfied that it is so and working under ground by discoveries purging humility trials c. is as needful as that we long most after 7. A right sight of the vigilant providence of God which is employed to have a care of Christ and his Church and governes and orders all things in the world so as may best contribute for the good and welfare of the Church may afford matter of joy in the midst of many discouragements as declaring that his people are much in his heart when his providence in all the world is with an eye to their good and allowing us to cast all our cares and feares on him who hath all power in his hands for this is another ground of joy they shall see these seven or the perfect eye of providence on that chief stone and all the building which also are the eyes of the Lord which run
not only prefixes his Name but proves his own Omnipotency from his creating the Heavens founding the earth on nothing and creating the soul of man which may assure the Church of the certainty of what he promiseth and saith Doct. 1. As the Lord will not alwayes write bitter things against his people but in due time let out somewhat for their advantage so times of comfort and love to them will be sad times to their enemies and the promises unto them will be sad threatenings 〈◊〉 persecutors there is the burden of the Word of the Lord 〈◊〉 Israel 2. The greatest obstruction of the Churches comfort from the promises is caused by their own increduliâ—y and unbelief that will not give God the glory of truth in promising and so leaves themselves discouraged say what he will therefore is it so needful to use so many confirmations of faith when God promiseth any thing 3. Not only doth the all-sufficient Nature of God put the truth of his promises out of question but the visible effects of his Omnipotency in creating heaven and earth by his naked word and the upholding of the earth as a ball in the midst of the aire without any other foundation then a word of command may shame all flesh from suspecting his ability to make good whatever he saith from this is the ensuing doctrine confirmed Jehovah saith it who stretcheth forth the heavens and layeth the foundation of the earth 4. Albeit that the Parent produceth man in respect of his bodie and the uniting of the soul with the bodie yet the Original of the soul of every man is from God and it is immediatly created and infused into the body by him for it is here reckoned among the works of Creation and Omnipotencie that God forms the spirit of man within him 5. Every misbeleever of Gods Omnipotency to perform his promises carrieth in his own bosome a refutation of himself the very excellencie of his soul created so like God which being put into a dead lump of clay doth animate it and fit it for excellent employments may teach him what incredible things God can work and may particularly assure him that God hath power over the spirits of men which he hath made to order them so as men shall not hinder the accomplishment of his will for this is an antidote against infidelity God formes the spirit of man within him Vers 2. Behold I will make Jerusalem a cup of trembling unto all the people round about when they shall be in the siege both against Judah and against Jerusalem The substance of all this ensuing doctrine may be reduced to these three Heads that the Lord will plague the Churches persecutors and give his Church victory over them that he will defend preserve and establish his Church which followeth on the former and that he will give his Church conversion and repentance as the meanes to hasten on and perfect the other two These three are in this chapter propounded enlarged and amplified in several particular promises for their more distinct and particular information and encouragement The first promise is in summe thus that the trouble whereunto enemies shall put the Church shall be so far from ruining her that troubling of her shall be her troublers ruine as if they had drunk a cup of poison when they would swallow her which shall produce trembling by exhausting their vigour and radical heat or slumbering and astonishment and make them reele and dash like drunken men till they fall and perish Doct. 1. Even when the Lord hath done great things for his people and delivered them they are not to expect exemption from troubles and exercises for here it is supposed that rejected Israel are not utterly cast off but restored and yet are in straits and besieged All the people round about are in the siege both against Judah and against Jerusalem 2. The enemies of the Church are very cruel and earnest in their pursuit of her and it is as great delight to them to vex and devoure her as it is for a thirsty man to drink for Jerusalem is a cup which they are earnest to drink down 3. When the Lord permits his Church to be in a condition of trouble and hazard he cannot only make enemies to misse in their desire and be never a whit the nearer their point when they have as they think devoured and swallowed her down but will make their opposition and apparent successe to be their ruine and never to cease till it undo themselves for Jerusalem is a cup of trembling or poison which is most deadly when it is drunk out 4. The advantage of the Churches low estate is best seen when God and what he can make out of trouble is looked unto otherwise consulting with flesh and blood will not discover it for it is God who makes Jerusalem a cup of trembling which she could not be of her selfe Vers 3. And in that day will I make Jerusalem a burdensome stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered together against it The same promise is repeated in another similitude taken from mens trying of their strength in lifting of some great and heavy stone The summe is the Church and especially restored Israel for that is that day pointed at here v. 9 10 11. shall be so fixed that whoever would seek to remove it should but break themselves even though all the world should conspire to effectuate it Doct. 1. The promises of God concerning the welfare of his Church are neither easily taken up in their fulnesse nor believed and therefore are to be studied over and over again so much doth this repetition of the promise teach us 2. The Church is looked on by enemies in the world as a troublesome neighbour whom they would gladly remove and be rid of and they will not spare to prove their utmost strength nor care to take on heavie burdens so it may effectuate their purpose for Jerusalem is a stone for all people which they would have unfixed and removed and would burden themselves for that end 3. The Church is so established by divine power and by vertue of Christs charter and the indignation of God against all such as seek to molest her is so heavie and insupportable that all who essay to shake her come to seek and do finde their own ruine while as she remains established for God will make Jerusalem a burdensom stone for all people all that burden themselves with it shall be cut in pieces 4. As it is the Churches lot to finde fewest friends in the world of any society so the multitude and strength of opposers can contribute nothing for carrying on the designe of ruining the Church all the world will effectuate as little and be as unable to resist the deserved vengeance as the â—â—eanest man in it for God will do this though all the people of the
so much to be supported in this extremity as by way of violence on the band of his neighbour and his hand shall rise up against the band of his neighbour 2. Intestine dissension amongst a people is an evidence of a great judgement from the Lord upon them and of a madnesse for It is a great tumult from the Lord among them that causeth this which is the posture and carriage of mad men 3. No wisdom of men nor politick principles wherein they are united will keep them together who are not at one in God and in his way but when he hath them to ruine he can shake them asunder for when he sends a tumult the wisest and these who otherwise would think it madnesse to divide will take hold and rise up against his neighbour Vers 14. And Judah also shall fight at Jerusalem and the wealth of all the heathen round about shall be gathered together gold and silver and apparel in great abundance The third judgement upon them shall be that God shall employ his people to act for their own defence and give them so compleat a victory as that they shall gather the rich spoile of enemies to make up themselves Doct. 1. Albeit deliverance to the Church be sweet by whatever meanes God send it yet it is a special token of favour when God employes his people and makes them instrumental in their own deliverance from enemies for so it is that Judah also shall fight and consequently prevail at Jerusalem It is a publick evidence of Gods being with them and intending their good in these deliverances 2. As men that spoile all the world to enrich themselves ordinarily are never satisfied so especially enemies their coming against the Church is not so much out of poverty or want as cruelty and desire of her blood for they have wealth gold silver and apparel in abundance and yet must trouble the world more and they are not well enough unlesse they drink the Churches blood 3. When the Lord sends troubles upon his people it is his way to make them up thereby ere all be done for all this wealth is gathered that Judah haying obtained victory may be enriched by the spoile Ver. 15 And so shall be the plague of the horse of the mule of the camell and of the asse and of all the beasts that shall be in these tents as this plague The conclusion of this threatening is that not only the enemies themselves should feele this judgement but the very means employed by them in their wars whether mercenaâ—ie souldiers who employ themselves in war for gaine and so are like beasts or rather literally their beasts for carriage and service should share in the plague and especially in that consumption v 12. Doct. 1. The Lords indignation against troublers of his people is such that it will break forth not only on rational creatures but upon the very means and instruments they employ that so he may disable them from the like attempts in time coming and let it be seen how he resents his peoples wrongs in ruining them and theirs who have hand in it for horses mules c. that are in these tents are plagued as well as men 2. It is the great sin of man that being the creatures Lord he should employ them against God and so bring them under the stroak of wrath and be the cause of much misery on all things as well as himself for these enemies bring all these creatures to be plagued with themselves 3. Gods justice upon the very senselesse or irrational creatures ought to be laid to heart as well as that which cometh upon men for this plague is held out to be cousideâ—ed as well as the rest Vers 16. And it shall come to passe that every one that is left of all the Nations which came against Jerusalem shall even go up from year to year to worship the King the LORD of hostes and to keep the Jeast of Tabernacles In the seventh part of this Prophecie there is an exception made from the former sentence of judgement foretelling of the conversion of multitudes or many of every sort of the enemies of the Church when they shall see Gods judgements on the rest And that they shall joyne with the Church of Israel in acknowledging Christ and in his publick spiritual worship expressed in termes taken from the Ceremonial Law because it could not be understood in the Prophets time but in these termes Doct. 1. As after the Lord hath plowed the world by judgements he useth to make a seed-time an harvest of Conversion so he can and oft-times will bring in very enemies by sad stroaks and by mâ—king friends of them shew his kindnesse to his Church for after all these judgements every one that is left c. shall come to the Church 2. Gospel-worshippers ought to be painful and spiritual going up or ascending and constant doing this from year to year and ought to have an high estimation of God and come with reverence before him who is the King the Lord of hostes This is the substance of that type of yearly appearing before the Lord at Jerusalem the worship of God not being tied to any special place under the Gospel but the publick worship of Christians whereever they dwell makes it a Jerusalem 3. This keeping of the feast of Tabernacles is not to be understood literally in regard the Ceremonial Law is abolished by the death of Christ but the spiritual publick worship of the Church is pointed at which was signified by these solemn feasts and particularly this feast is pitched on rather then another 1. Because it was a feast of great joy Lev. 23.40 signifying that the New Testament affords not only matter of feasting but cause of exceeding joy 2. Because this feast shadowed out Christs Incarnation and dwelling in the Tabernacle of our flesh Joh. 1.14 which is the chiefe subject and matter of joy to the Church of the New Testament 3. Because it had relation to the preservation of Israel fourty yeares in the wildernesse till the Lord brought and setled them in the promised land and so it holds out that these Converts will especially observe the Providence of God toward them in preserving them till by the Gospel they were brought into the Church and generally that true Converts under the Gospel will be eying much the heavenly Canaan their rest as approaching on the back of these dayes Ver. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the LORD of hostes even upon them shall be no raine Unto this petition a threatening is subjoyned against these who will not submit themselves and joyne with the Church to wit that they should want raine whereby is signified literally barrennesse of their land and famine or more generally the want of a refreshful blessing or of a testimony of favour upon them and what they have they wanting
The way of Gods worship and of the Church established by Christ at his coming in the flesh is such as however there may be many commotions even until the end of the world for its getting footing where it had none and its restoring where it hath been dispossessed yet in its own nature is unalterable and is to continue without any new formes or wayes till God once for all shake and dissolve heaven and earth for however after that shaking at Sinai in giving the Law there was to be a new shaking of the ceremonial Law to make room for the Gospel-way yet it was to be but yet once and no alteration after that 4. As the Lord will shake and overturn all things before his Word faile and his people want promised help and as all Nations have their owne time of shaking and commotions so every such case doth not speak ruine but sometime is the fore-runner of Christs coming in a Gospel-reformation especially where Christ becomes precious and desirable unto a people therefore to confirme the Jewes doth he hold forth his power employed for fulfilling his promises and that in this order as to shake heaven and earth c. and then the desire of all Nations shall come 5. As there is much opposition lying in Christ his Kingdom and Gospels way in the world and especially in mens own stubborn hearts which he both can and will remove where he hath a purpose of good to any so there must be strange shakings of Nations and persons before Christ and the Gospel can have their due place or employment therefore he shakes heaven and earth and all Nations ere this great mercy can have place or they be fit for it that the desire of all Nations come 6. Christ manifested in the flesh and his presence in his Gospel makes up the want of all outward visible glory amongst a people and the want of external pompe in worship for in opposition to their mean thoughts of their work it is promised the desire of all Nations shall come and I will fill this house with glory yea the administration of the Gospel is more glorious then that of the Law in regard that in giving the Law he only shook the earth but now both heavek and earth as it is expounded Heb. 12.26 7. Christ the promised Messiah as he was to be true man bone of our bone so was he also from eternity very God Jehovah equal in power and glory with the Father who was conversant by his Spirit with his own people and had a care of them before his incarnation for he whose presence was to make up the glory of the Temple is Jehovah and here himself promiseth I will fill this house with glory saith the Lord of hostes which is Christs speech to whom we come in the Gospel as is cleared further Heb. 12.24 25 26. Vers 8. The silver is mine and the gold is mine saith the LORD of hostes 9. The glory of this latter house shall be greater then of the former saith the LORD of hostes and in this place will I give peace saith the LORD of hostes The third ground of encouragement raiseth the promise of glory mentioned v. 7. yet higher and meets with a particular rcason of their tentation for whereas they complained of the want of gold and silver wherewith to adorn the Temple and make it stately as in Solomons dayes the Lord declares that if he accounted that to be the true glory of his Church and took pleasure in that carnal splendor he could easily be at the expences having as much at his command as in Solomous dayes but did refrain from that now as purposing to traine them up for a greater glory of the second Temple by Christs presence and spiritual gifts poured out of which all the glory of the first Temple was but a shadow and particularly by the preaching of the doctrine of reconciliation and spiritual peace by the death of Jesus Christ which should begin there and from thence go through the world Doct. 1. The absolute dominion of the riches and splendor of the world belongs unto the Lord who hath all these things in his power to dispose of as he pleases and who is to be eyed acknowledged and submitted unto by every man in his portion and lot according as he dispenseth it for the silver is mine and the gold is mine saith the Lord of hostes 2. It may satisfie the people of God in their wants to consider that God hath all they want at his command and would not withhold it unlesse he saw such a dispensation tending to their good to meet with the Jewes tentation of poverty the silver is mine c. saith the Lord of hostes 3. When the Lord withholds any glory or splendor from his people and work it is for their advantage and flowes from a purpose to give what is better if they had eyes to see it for when he withholds silver and gold which they so much desired he purposeth that the glory of this latter house shall be greater then of the former 4. The spiritual things of Christs Kingdom do far surpasse all the legal administrations in glory and do put more real splendor on any place where they are administred then all the pomp of the world beside can do the glory of this latter house shall be greater then of the former saith the Lord of hosts for there there was but a Solomon here a greater then Solomon there was gold and worldly splendour here heavenly treasures shined there was the ministration of the letter here of the Spirit there a precious ointment here the oile of gladnesse there God dwelt in thick darknesse here the light of the world shined and in a word there were the dark shadowes here the true substance 5. As peace and reconciliation with God is the allowance of Christs subjects which out-shines all the splendour and glory of the world so it is the great glory of the Gospel-administrations that by them peace may be had through Jesus Christ which was attainable by none of the works and ceremonies of the Law being rested on therefore in stead of their wonted splendour and in opposition to former administrations it is promised that by Christs coming his death and doctrine In this place will I give peace saith the Lord of hostes Vers 10. In the foure and twentieth day of the nineth moneth in the second year of Darius came the Word of the LORD by Haggai the Prophet saying 11. Thus saith the LORD of hostes Ask now the Priests concerning the Law saying 12. If one bear holy flesh in the skirt of his garment and with his skirt do touch bread or pottage or wine or oile or any meat shall it be holy and the Priests answered and said No. 13. Then said Haggai If one that is unclean by a dead body touch any of these shall it be unclean and the Priest answered and said It shall be unclean 14. Then
as the Prophets were This Kingly state of 〈◊〉 Christ further described from his Attendants for under the type of red horses speckled and white behinde him is represented his having Angels for Ministers and all creatures ready for every dispensation whether sad represented by red or comfortable represented by white or mixed of mercy and judgement represented by speckled horses v. 8. Doct. 1. It concernes these who are invited to repentance by the Lord to be real in hearkening to that invitation and real in that duty therefore after the former Sermon there is no further message for three moneths at least till it were seen what fruit that Sermon had and how real they were in any thing they professed the former was in the eighth moneth and this upon the foure and twentieth day of the eleventh moneth 2. The Lord doth teach his Church and they are to receive instruction not only by his Word but by signes appointed by him joyned therewith whereby also the Church is informed that the reality of what God saith is such as if the thing said were exhibited for this whole vision as well as the doctrinal part of it is called the Word of the Lord unto Zechariah saying intimating that these types were appointed to reach and that Gods words are not empty words but real things exhibiting to view promised mercies 3. Things spiritual cannot be seen of us while we are within time but darkly and as through a glasse so much doth this way of representing things spiritual by things bodily teach us 4. As the eternal Son of God had his delights among the children of men before the earth was made so from age to age before his Incarnation he gave proof unto his Church what pleasure he had in her and to become a man and be found in the forme of a servant for her sake as appears from this that he who is the Angel of the Lord and Intercessor for his Church v. 12. who hath Angels attending him and at his command v. 8 11. yea who is Jehovah v. 20. and therefore is no other then the Son of God appears here for his Church and that as a man appearing in bodily shape and as it were essaying before-hand how it would fit him to be bone of our bone indeed 5. Christs residence and abode in an especial way is in his Church and as her low condition will not banish him or make him seek another lodging so his presence is matter of her comfort how little soever it seem to promise so much may be gathered from his being among the myrtle trees in the bottome pointing out his Church in a low condition and this as a matter comfortable though his presence and way seem as little conspicuous as a man under a dark shade 6. Though Christs presence in his Church be oft-times wanting to sense and little discerned by most nor feared by enemies yet they who have open eyes may see him in the Church in the darkest houre this is held out to us in that the Prophet even by night saw a man among the myrtle trees neither the night taking it figuratively for their dark condition nor the dark shadow could hide him from the men illuminate by God 7. Christ in his Church is not asleep in her danger but ready and watching a fit opportunity to let forth that zeale and vengeance wherewith he is cloathed against her enemies therefore is he riding and that on a red horse signifying vengeance and severity and he stood among he myrtle-trees as watching his opportunity to prove that it was so 8. Christ the King Head and Protector of his Church hath all power in heaven and earth given to him for her behoof he hath Angels and all creatures at his call to execute his will and dispensation of all sorts at his command to let forth as her condition or the temper of her enemies requireth for behinde him were there red horses speckled and white Vers 9. Then said I O my Lord what are these And the Angel that talked with me said unto me I will shew thee what these be 10. And the man that stood among the myrtle-trees answered and said These are they whom the LORD hath sent to walke to and fro through the earth 11. And they answered the Angel of the LORD that stood among the myrtle-trees and said We have walked to and fro◠brough the earth and behold all the earth sitteth still and is at rest So much of this vision is expounded as was at that time for the Churches behoof and is given by Christ under the representation of an Angel talking with the Prophet who is the same with the man among the myrtle trees as appears v. 10. and it is he who intercedes for the Church v. 12 13. and gives the Prophet a Commission v. 14. which is only Christs Prerogative And so he represents Christ in his Prophetick office who before appeared as Head of the Church on horseback he being enquired at by the Prophet undertakes to informe him v. 9. and accordingly teaches him concerning his Omniscience and Sovereign Providence in the world that he exactly considers the condition of all countreys and men and how all the world about are at ease except the Church all which is represented by the type of Angels sent forth to view the world as great Kings do their Intelligencers and Agents v. 10. and by their returning an account of their diligence concerning the worlds quiet condition v 11. Doct. 1. As Christ is appointed King and Head so also to be the great Prophet and Teacher of his Church and people who hath revealed the Father and his counsel concerning mans salvation and who must be the teacher of all those who would instruct his people to any purpose for the man among the myrtle-trees is also the Angel that talked with the Prophet 2. As the Lord exalts none to much communion with himself but they need somewhat to abase them and keep them in minde of their owne wants so in a special manner as men grow in a right way of knowledge they will also grow in the humbling sense of their own ignorance therefore the Prophet being exalted to see visions findes his own Ignorance and is put to propound questions O my Lord what are these 3. As Christ hath all treasures of wisdom and knowledge to solve every difficulty so he is willing to clear every dark case to his people who humbly imploy him in so far as is needful and for their good for his answer to the Prophets question is I will shew thee what these be 4 Angels are at Christs command to come and go at his pleasure and he is their Head to whom they are subject and accountable and their promptitude and obedience unto him is such as may be a pattern to all his servants This is implied in his sending them to walk to and fro through the earth and that they answered the Angel of the Lord we
would be seen by her that she may be stirred up to her dutie so the best sight of them and expounding of their way is had from God whereby she will see them to be under an over-ruling Providence and that God takes notice of every circumstance of her trouble therefore the Prophet is made to see these hornes and albeit their trouble from enemies was a known thing yet the Lord will discover it in vision and expound it himself upon the Prophets question to shew that God knew and had an hand in what they did 3. Albeit the Lord take notice of all the cruelties exercised upon his Church yet in a special manneâ— he resents the enemies designe to cut the face of a Church from off the earth for they scattered Judah c. as beasts tosse what they get upon their hornes into the winde and for this cause it is that the scattering of Jerusalem where the Temple stood is considered by it self though it be a part of Judah 4. Albeit the Lord do not alike soon deliver all his afflicted yea albeit these who were last afflicted be first delivered yet the sufferings of all are in his heart and not forgotten in their trouble and present sufferers have the advantage of all the Churches former trouble whose wounds do all bleed on every new stroak therefore albeit Judah get the present comfort of this vision as appears v. 21. yet the Prophet is made to see that the hornes have scattered Judah Israel and Jerusalem not only because some Israelites had cleaved unto Judah since the renting of the ten tribes from the house of David but to shew that Israels troubles were laid up in his heart to be forth-coming for their good in due time and that Judah had this advantage against her enemies that Israel had suffered by them also 5. Such as have opened eyes may discern as much for the encouragement of the Church as can be seen against her that God is powerful to crush all her enemies and hath as many effectual meanes for that end on all quarters as they have power and confederates for the Prophet is made to see foure Carpenters in opposition to the foure hornes 6. However difficulties and enemies may easily be seen yet help against them can be shewed by God only for whereas it is said of the hornes that the Prophet saw them it is said of their help expresly The Lord shewed me foure Carpenters 7. Christ the King Priest and Prophet of his Church is very God equal with his Father for here the Angel who all this while had communed with and informed the Prophet in vision and who had interceded for the Church is Jehovah The Lord shewed me 8. No successe which enemies have had against the Church during her trial and exercise will assure them against a day of vengeance or make them stand before the fitted instruments thereof for however these hornes have scattered Judah so that no man did lift up his head yet these are come to fray them and cast out the hornes of the Gentiles The instruments of vengeance will easily affright them who had been the terrour of the world and will cast them out not only from possessing the Churches inheritance which they had usurped but from their own kingdomes and power which they had employed so ill 9. Whatever other wickednesse persecutors of the Church may be guilty of or whatever quarrel the instruments of their ruine may have against them yet the Lords great controversie which fills their cup and which the Church themselves and the world about should look on as the cause of their ruine is their opposition unto and their oppressing of the people of God therefore is it the third time set down in this vision that they lift up their horne over the land of Judah to scatter it CHAP. II. IN this Chapter we have a third vision shewed unto the Prophet wherein under the type of a man measuring Jerusalem v. 1 2. and attended with Angels v. 3. is promised the future enlargement of Jerusalem v. 4. and her safety v. 5. the application and use of which vision is held forth in a threefold exhortation 1. To the Jewes who remained at Babylon that they would return to their land v. 6 7. in regard that Christ was out of his love to them to reckon with their enemies which he would easily effectuate to their satisfaction and confirmation v. 8 9. 2. To the Jewes who were returned that they would rejoyce because of his presence among them v. 10. because of the accession that should be of many Nations to the Church v. 11. and because the Lord would yet confirm their election to be his chosen people in their own land v. 12. 3. To all misbelievers of the promise and opposers of his Church that they should stand in awe and compesce their fainting or fury v. 13. Ver. 1. I Lift up mine eyes again and looked and behold a man with a measuring line in his hand 2. Then said I Whither goest thou And he said unto me To measure Jerusalem to see what is the breadth thereof and what is the length thereof 3. And behold the Angel that talked with me went forth and another Angel went out to meet him 4. And said unto him Runne speak to this young man saying Jerusalem shall be inhabited as townes without walls for the multitude of men and cattel therein Here is promised unto the Church that however they were now a few people to inhabit the city or countrey and destitute of cattel as well as men yet they should so increase as that the walls of Jerusalem should not contain them but they should dwell without the precincts thereof and spread themselves into the countrey and villages hereby prefiguring the future enlargement of the Church beyond what was under the Old Testament This is represented unto the Prophet under the type of Christ as a man with a measuring line declaring unto the Prophet his purpose to build and set bounds to his own Church and who being attended by Angels sends one of them to the Prophet with this message to be communicated unto the Church for to encourage them to go on in the work and to invite the scattered Jewes to come home and joyne with their brethren Doct. 1. Such as would see the true case and condition of the Church had need of elevated and spiritual mindes enlightened by God for Zechariah lift up his eyes and looked being enlightened of God in this vision and saw the Churches case far otherwise then the case of the city looked on by a natural eye at that time could promise 2. These who see Jerusalem and the Church well will see Christ still employed about her and careful of her well-being and that her prosperity is the great businesse of heaven about which Christ and Angels are busie and of this Christ would have his Church assured for here he looked again after the former vision wherein
he had seen Christ and behold a man with a measuring line c. to wit Christ himself in humane shape who is busie measuring the city going forth to it and making to work and another Angel one of many attending him went out to meet him in this work and command is given that the Church know this Run speak c. that this man is Christ appeareth in that it is he who hath command of Angels v. 3 4. for he who spake to the Prophet v. 2. is the Angel that talked with him v. 3. 3. It is the duty of all the Lords people and particularly his Commission-servants to be humbly and carefully diligent to search out the Lords minde in his actings and Providences and for that end as to search into his Word so to present many suites unto himself for here the Prophet seeing Christ at work desires to be informed Then said I Whither goest thou 4. Christ hath the bounds of his Church at his disposal and measuring he hath abounding charter granted by the Father which no opposition shall be able to retrinch for he alone hath the measuring line v. 1. He can designe the length and breadth of Jerusalem v. 2. and can irrevocably declare the enlargement thereof v 4. 5. As the Lord can easily enlarge his Church from a small beginning so it is his purpose under the New Testament not only to extend the pale of his Church further then to the Nation of the Jewes but still to enlarge and make his Kingdome come from Nation to Nation till all Israel be saved and the fulnesse of the Gentiles come in and the Kingdomes of the earth become the Kingdomes of the Lord c. for here in the letter Jerusalem now small shall be inhabited as cowne without walls for the multitude of men and cattel therein and by this type the enlargement of the Gospel-Church is held forth which we are still commanded to pray for 6. As the Lord may employ whom he pleaseth even young men and make them fit and able for his work so whosoever are employed by him ought to be nimble and active in going about his directions in their office and to be abased in their own eyes before him who employeth them for here the Prophet is called this young man either in respect of his age or because he ought to be nimble in his office as a boy or in respect of his abasing himself and being nothing in his own eyes when he saw Christ and the created Angell Vers 5. For I saith the LORD will he unto her a wall of fire round about and will be the glory in the midst of her Whereas the former promises of Jerusalems enlargement as townes without walls seemed to import that they should not be in safety the Lord prevents this and promises that his protection should make them as safe as if they were encompassed with a wall of fire as Israel was when the pillar of fire stood betwixt them and the Egyptians Ex. 14. as Elisha in Dothan 2 Kings 6.17 or as travellers in the wildernesse kept off lions and wilde beasts by building fires round about them and that they should have the comfort of his glorious presence dwelling in the midst of them making them glorious and assuring them of protection Doct. 1. One promise of Christ and proof of his love will still call for another to make that sure and so on till the Church get performance once for all therefore the former promise of enlargement calls for this new one of protection and gets it 2. When the Lord sees it fit to exempt his people from trouble he can in most unsafe times and when they are weakest safely protect them by bridling enemies by his secret hand by making the Church finde favour in their eyes or making their attempts as ineffectual as if they would essay to go through a fire and even when his Church tastes of trouble yet she is not secluded from his protection nor exposed to the will of enemies and what they do against her shall be as prejudicial to them as if they had gone through a burning fire I saith the Lord will be unto her a wall of fire round about doth import all this 3. As the Lords presence with and amongst a people is their greatest glory and makes them glorious so it is a pledge of their protection that he will secure his own habitation and put a defence on his own glory whatever they be for where he is a wall of fire there he is the glory in the midst of her and therefore a wall Vers 6. Ho ho come forth and flee from the land of the North saith the LORD for I have spread you abroad as the foure windes of the heaven saith the LORD 7. Deliver thy self O Zion that dwellest with the daughter of Babylon This doctrine concerning Jerusalems enlargement and safety is by Christ applied to several sorts of persons for use in a threefold exhortation 1. To the Jewes who having in seventy yeares time forgotten their own countrey many of them also being borne in captivity and being taken up with the pleasures of Babylon and looking on all as desperate in their own countrey did voluntarily stay still when the rest came away these are again and again exhorted with all speed on all hazards to return and help to build the City and dwell in it that so that people might be conspicuous til Christ should come who would enlarge his Chureh and that they might share with the rest in these promises In this exhortation two reasons are couched 1. That their scattering into Babel and into all other corners of which see Ezek. 5.12 Jer. 4.11 was a judgement and therefore not to be sâ—te under especially now when God in pity to them was restoring them 2. That being Zion it was not seemly to see them in Babylon when they might be at Jerusalem Doct. 1. It may encourage every one in their station to put their hand to help forward Christs work and to come and joyne in it when they consider that he is about it in whose hand nothing will miscarry and Christs kindnesse to his Church may invite all to come and joyne with her for the scope and drift of the preceding vision is declared to be the encouragement of the Jewes to go on in the work and an invitation of their brethren to leave all and come unto them 2. The worst and bitterest of conditions may in processe of time be sate down under by unsensible souls with stupidity and such an outgate made of them as they will be quitting hope of better for these people who could not think of going to Babel have now setled themselves in it as their home and need call upon call to come out of it Ho ho flee deliver thy self 3. It is an usual sin in men through negligence love of the world prejudice at the way of God and unwillingnesse to embarque in difficulties to neglect
to and fro through the whole earth Vers 11. Then answered I and said unto him What are these two Olive-trees upon the right side of the Candlestick and upon the left side thereof 12. And I answered again and said unto him What be these two Olive-branches which through the two golden pipes empty the golden oile out of themselves 13. And he answered me and said Knowest thou not what these be and I said No my Lord. 14. Then he said These are the two anointed ones that stand by the Lord of the whole earth The scope of the vision being thus explained and the Prophet understanding that of the Condlestick which was ordinary in the vision doth only desire to be informed concerning the two Olive-trees furnishing the Candlestick v. 11. and particularly concerning two branches which did furnish the Candlestick by two golden pipes with bright oile which therfore is called gold v. 12. Unto which question the Prophet being again prepared and humbled with a new sense of his ignorance v. 13. answer is returned v. 14. For understanding wherof Consider 1. That by the two Olive-trees it is not clear to understand only the graces of God poured out on his Church for that is indeed signified by the oile according to the Scripture Psal 45.7 but here the resolution is concerning the trees that furnished the oile Nor yet are we in general to understand them of a fountain of bounty in God for there can be no reason given why that should be compared to two trees and be said to stand before the Lord. But by them we are to understand Christ anointed in his Priestly which includes his Prophetical and Kingly office who was chief in this work and in furnishing all instruments who furnishes his Church and serves his Father in the work of Redemption and is cared for by him as will be expressely cleared to us chap. 6 12 13. Consider 2. That the Angel answering both his questions in one leads us to understand the one by the other in so far as is needful and therefore we may conceive that either that of the branches is not touched as needlesse or pointing out only the fit wayes of communicating himself to his peoples capacity the pipes not being able to receive the oile of the whole tree at once or that branches only now furnishing imported Christs communicating himself in a small measure in this typical work of building the Temple in respect of what he had and was to communicate in the building of his Church under the Gospel or if we will stretch it further it may take in Joshua and Zerubbabel the one anointed Priest the other a successor of their anointed Kings who however as instruments in the work they were resembled by the burning lamps getting furniture from the bowle yet In respect of their office among that people and their influence upon all instruments of building the Temple they were types of Christ and so might be represented by two little branches resembling him the great Olive-tree and this interpretation seems to have ground Rev. 11.4 where as the two witnesses are resembled to Moses and Aaron Elijah and Elisha in regard of the effects of their Ministery v. 5 6. So also to Joshua and Zerubbabel in their time under the type of two Olives and two golden Candlesticks also perhaps cald two in respect of the double rank of lamps on it standing before the God of the earth as being instrumental to keep in life in the Church when all power shal be opposite to her However leaving what further may be said of Câ—trist and his offices till we come to chap. 6. We may here learn 1. When Christ is doing much for his people he may yet let somewhat be wanting to the end he may stir us up to prayer employing him whereby to draw prepared mercies out of his hand that so we may not only have the mercie but be confirmed and comforted in the acceptance of our persons and services by his granting our desires for this vision is so explained in the former answer as leaves room for new information upon new prayer and enquiry 2. Christ doth not allow that his people should rest upon the habits or seed of graces within them nor upon old sensible experiences but where he is about to manifest himself he keeps grace in exercise and puts his people to frequent actings of it for albeit the Prophet had been but lately humbled in the sense of his ignorance v. 5. yet here he is put to it afresh again v 13.3 Christs humbling of his people when they seek to him and his giving such answers at first as may contribute to that end gives them no ground to think that either he doth reject or will deny their suit but rather assures them that he is making way for a satisfactory answer for Christs humbling of the Prophet hinders him not from satisfaction in his demand 4. Christ sustaines very many relations to his people and is very much to be seen in her furniture and well-being for many things in this type point at him he is the Olive-trees having as God and in his mediatory office all fulnesse and being both active and willing of himself to communicate it according to their capacity He also may be pointed at in his two offices by the two golden pipes conveighing the oile from the trees to the Candlestick it being through his merit as Priest and his efficacy as King that the fulnesse in him becomes ours and that gives us allowance to depend on him for it and further as he hath all fulnesse and hath found a way to make it ours so is he the bowle to keep it and to guide us and it and be forth-coming for our good with it In a word Christ is to be seen all in all to his people 5. The work of the Churches Redemption and salvation by Christ is a work well-pleasing to God however he be the party offended and in doing whereof Christ doth acceptable service to his Father and is maintained and cared for by him for the two anoinied ones or Christ in his offices represented by these trees or sons of oile stand by the Lord as doing him service in his office and upheld by him and so God in Christ reconciles the world and is at peace with his people 6. As God is blessed over all and all-sufficient in himself so he hath given daily gives and will give proof hereof in carrying on the salvation of his Church through Christ making his power and dominion in all the earth contribute thereunto therefore in this work is he named the Lord of the whole earth 7. As any measure of furniture is given to any member of the Church that it may be made use of for the good of the whole so all such as desire to be useful in their stations ought to be much in dependance on God and to study to stand in his favour and be under his care
for so much doth this answer as it may concerne Joshua and Zerubbabel the types teach us Any oile they have is to be poured out for the good of the whole and they are to stand by the Lord. CHAP. V. THis chapter containes a sixth and seventh vision holding forth doctrine different from the former wherein is declared that sin continued in would bring on private calamities and having filled up the measure thereof would also draw down publick judgements upon the whole Nation and so in the first vision under the type of a large flying roll v. 1 2. is represented the curse of God ready to be executed upon transgressors of the first and second table v. 3. and to cut off their house and familie v. 4. In the second vision under the type of an Ephah or measure v. 5 6. and of a woman representing wickednesse cast and closed therein with a talent of lead v. 7 8. and all carried away together to the land of Shinar v. 9 10 11. is represented that when the Land should fill up the measure of their iniquity they should be carried into captivity as formerly they had been Verse 1. THen I turned and lift up mine eyes and looked and behold a flying roll 2. And hee said unto me What seest thou and I answered I see a flying roll the length thereof is twenty cubits and the breadth thereof ten cubits The Lord having hitherto comforted this people with sweet visions and promises of the prospering and blessing of the work doth now season these with hard threatenings for their sin shewing that their own sins not only hindered the work but notwithstanding any great things he had done or was to do for them would draw plagues on particular sinners and if they persevered would utterly subvert and overturn the Nation all which their former experience might not a little help them to lay to heart The type of the first vision containing threatenings of publike calamities for sin represented unto the Prophet is a flying roll or large parchment written upon according to the custome of writing books in these times and containing the threatned curses of the law against private sinners now going forth in execution Doct. 1. As sin is sufficient to obstruct the performance of glorious promises where there is no other enemie so Gods kindnesse to a people will not hinder but that he should reckon with them for their sins therfore are these visions subjoyned to the former to shew them what was the cause of their low condition and of the Temples coming ill speed and to warne them what they might yet expect notwithstanding former promises 2. Even these who are most intent about spiritual things have need to stir up themselves and to be stirred up of God to be yet more diligent and exact for the Prophet seeing the roll is stirred up to consider it better by a new question What seest thou 3. The right way of understanding and taking up calamities for our use is to look upon them through the prospect of the Word which will discover the author and the procuring cause of trouble and the use we should make of them therefore are the calamities to be inflicted compared to a roll with relation to the book of the law threatening them which we should consider when we feel the stroak 4. The judgements denounced against sinners and sin by the Word of God will not still lie by as if they were asleep but will break forth in execution and will speedily overtake and bring down the rebel therefore this judgement is not now lying within the Temple but gone forth and visible yea a flying roll swiftly to take the prey 5. As the threatenings denounced in the Word-are sad when they are executed so the execution will be exactly answerable to the threatening whatever sinners may dream to the contrary for the dimensions of this roll being in length twenty cubits and in breadth ten cubits doth not only shew that it was a large roll containing many curses being written on both sides v. 3. to meet with all sins and make the sinner compleatly miserable but particularly it may be conceived to have relation to the houses into which it should enter which being ordinarily twice as long as broad imports that the curse should fill the house or to the porch of the Temple from whence the roll came and where the Law was taught which being of the same size with this roll 1 Kings 6.3 doth import that the execution should be exactly as large as the threatening pronounced and answerable thereunto Vers 3 Then said he unto we This is the curse that goeth forth over the face of the whole earth for every one that slealeth shall be cut off as on this side according to it and every on that sweareth shall be cut off as on that side according to it This type is expounded to signifie the Lords curse going sorth to do execution in all the land of Judah and to cut off sinners against the first and second table of the Law and that according to the contents of the roll which was written on both sides with relation to the two tables of the Law Doct. 1. Whatever be the particular punishment inflicted by God for sin yet this is seriously to be laid to heart that every such punishment hath in its bosome a curse till the sinner awaked thereby flee to Christ who became a curse that his own may inherit a blessing for This is the curse that goeth forth saith he 2. The Lord is an impartial avenger of sin when it is persevered in without repentance and when other meanes are ineffectual he will not spare to cut off the desperate sinner for the curse goes over the face of the whole earth or land and every one shall be cut off without exception who are guilty 3. The Lord will not spare but indifferently punish sin whether against the first or second table in avoiding of both which the Lords people are to testifie their sincerity this is signified by cutting off of every one that stealeth and every one that sweareth all sins against both Tables being comprehended under these two which were frequent in these times and in themselves grosse and the roll having curses on this side and this fide according to which both sorts of sinners were to be cut off 4. When a people are delivered out of sore troubles and yet their lusts are not mortified they ordinarily prove covetous false and oppressing as labouring by all meanes to make up these things that trouble hath stript them of therefore is there a particular threatening against every one that stealeth it being arise sin at their return from the captivity for they went every man to his own house Haggai 1.9 were cruel oppressors Nehem. 5.1 2 3. c. yea and robbed God of tythes and offerings Mal. 3.8 5. Covetous and false men in their bargains with men will make no bones of impiety and perjury
if that may help to gain their point for with the former is joyned every one that sweareth which is expounded v. 4. to be swearing falsly by Gods Name Vers 4. I will bring it forth saith the LORD of hosts and it shall enter into the honse of the thiefe and into the house of him that sweareth falsely by my Name and it shall remaine in the midst of his house and shall consume it with the timber thereof and the stones thereof The punishment of these sins is more particularly declared that the curse shall not only cut off the sinner himself but shall pursue his house and familie and like a moth consume it till it fall about his eares and ruine him and his Doct. 1. God is the executor of his own threatened judgements and will make them effectual oppose him who will I will bring it forth saith the Lord of hostes 2. Vengeance will pursue the sinner even in that condition wherein he thinks himself most secure nor shall he be able to resist or remove it till it perform the work for which it is sent for it shall enter even into the house where he thinks to live securely and it shall remain in the midst of the house 3. Sinners do oft-times not only draw down judgements upon themselves but do also provoke God to ruine their houses and families thereby that they may be monuments of his severity and warnings to all others for it shall abide in the midst of the house and shall consume it with the timber thereof and the stones thereof 4. The Lord needs not make use of violent remedies to take order with impenitent sinners and their families but can by his curse and removal of his blessing from what they have make it insensibly melt away so that they shall be ruined and themselves cannot well tell how for so much is impâ—â—â—ted in the expression the curse shall consume the house with the timber and stones or be as a moth in it to waste it away Vers 5. Then the Angell that talked with me went forth and said unto me Lift up now thine eyes and see what is this that goeth forth 6. And I said What is it and be said This is an Ephah that goeth forth He said moreover This is their resemblance thorow all the earth Not to trouble the Reader with diversity of apprehensions concerning the scope of this vision whereof so little is interpreted and that so darkly by the Angel That which appeares to come nearest truth is that as in the former vision was shewed how the Lord would pursue the sin of particular persons with private calamities so in this is declared that he would also punish the whole Nation and cast them out of their land when the measure of their iniquity should be filled up And this the Lord in this vision not only warnes them of by shewing what had formerly come upon them but denounces and foretels for the time to come To this all the parts of the vision agree whereof the first is an Ephah coming forth in view which was one of the dry measures among the Jewes and is generally taken for any measure This the Angel interprets to be their resemblance or eye in all the earth or in all the land to wit of Judea that is that measure which by little and little is filled up to the brim represents or resembles the measure of their sins which God in his long-suffering and patience bears with till by every one in the land their putting in a part and adding sin to sin all of them make up an heap to fill the measure and ripen them for judgement in all which the Providence and eye of God is upon them to observe and measure up their sins as by an Ephah till it be full Doct. 1. When the Lord pursues sin with many particular calamities and neither the corrected nor others are bettered thereby it is a presage that the land is ripening fot a national stroak so much doth the connexion of this vision with the former teach 2. Such is the Lords long suffering and patience that he doth not proceed upon every provocation to plague his people till sin he come to an height and past remedy and till that measure be filled up which he in his long-suffering and providence prescribes for here is an Ephab to be filled up ere it be carried away 3. When a land is ripening for judgement and declining from God the sins of every particular rank person in it adds to the provocation and contributes to encrease the flame and hasten the judgement for the Ephah is their resemblance in all the land Every one in the land contributes to fill it up and however the sins of every one apart may seem little yet being put together in the measure they will amount to much 4. Albeit God be not alwayes smiting for sin yet he is not asleep but carefully observing how men fill up the measure who they are that contributes most to that effect that they may drink the deeper of the cup of judgement and observing when it is full that he may arise and punish for thus the words will also reade This is their eye in all the land or the Ephah reptesents Gods Providence upon them observing and measuring the sins of every one and of all in common Ver. 7. And behold there was lift up a talent of lead and this is a woman that sitteth in the midst of the Ephah 8. And he said This is wickedness and he cast it into the midst of the Ephah and he cast the weight of lead upon the mouth thereof The second part of the vision is a woman in the Ephah representing that sinful and wicked people and Nation having now filled up the measure of their sin and a talent of lead pressing her down in the Ephah signifying a concluding of them under sin without pardon and a keeping them under their guilt till they be punished Doct. 1. Sin persevered in by a land will at last fill up the measure and Gods patience toward them will come to a period for the woman representing wickednesse growes up and fills the Ephah wherein she sits 2. When the Lord contends with a land by judgements it is not so much because of ordinary escapes and infirmities as for grosse iniquity come to an height for this is wickednesse saith he or a representation of that people now become extremely wicked which is the cause of the threatened captivity 3. When the Lord hath long contended by his Word and particular afflictions with the sin of his people and they yet persevere it is righteous with him to give them up to their own hearts and leave them as captives under the power of impenitency and guilt till he without any altering of his sentence plague them for Wickednesse is cast into the midst of the Ephah and the weight of lead upon the mouth thereof that is they are left under the power
of their sin till vengeance be executed Vers 9. Then lift I up mine eyes and looked and behold there came out two women and the winde was in their wings for they had wings like the wings of astork and they lift up the Ephah between the earth and the heaven 10. Then said I to the Angel that talked with me Whither doe these beare the Ephah 11. And he said unto me To build it an house in the land of Shinar and it shall be established and set there upon her owne base The last part of the vision is of two women carrying away the Ephah and the woman therein to the land of Shinar to abide and dwell there Whereby is signified that when their cup was full they should speedily be carried into captivity out of their own land where they should long abide as in a dwelling place They are said to be carried captives into the land of Shinar or Babylon Gen. 11.2 3 c. partly to expresse their future captivity by the Romanes in such a way as might be most sensible to them who had been captives in Babel before and partly because in their second captivity many of them were scattered in these parts because of the many Jewes who abode still there As for the other circumstance of the vision concerning the two women who had the winde in their wings or were helped to flee by the winde it were curiosity to determine of them further then as pointing out the vanity of that peoples wayes which should drive them out of their land or rather the instruments of their captivity who are resembled to women only to agree with the rest of the vision wherein the sinful Nation is resembled to a woman and to two women as being a competent number for his work as the disciples went out by paires Doct. 1. A people abusing afflictions and marvellous deliverances from it by their sinning yet more may expect their afflictions will be returned upon them in harder measure for a new and sorer captivity and longer dwelling under it is here threatened upon their renewed provocations 2. The Lord hath sufficiency of instruments at his command to execute his determined judgements who being employed by him against his sinful people shall finde all things concurring with them to carry on that work this is signified by two women enough to carry the Ephah and by their wings like the wings of a storke enabling them to flee and do the work violently and swiftly and to flee high betwixt the heaven and the earth above the reach of any opposition made unto them by men and by the winde in their wings providence as it were concurring to help them forward 3. Captivity and exile among prophane Nations and from enjoying the face of God or the society one of another in his Ordinances is one of the Lords sore judgements whereby he plagueth the sins of his own Church for Wickednesse is carried to the land of Shinar 4. As the Church is no place wherein reigning sin will get a biding habitation so a people that are enemies to the Church are accounted in Gods sight as the common sink of all wickednesse whom therefore he will certainly punish this is signified by the carrying of wickednesse out of the holy land to the land of Shinar as its own place where all wickednesse dwelt from which also the Jewes might assuredly gather that as he had punished them so he would not spare their enemies CHAP. VI. IN the first part of the Chapter we have the eighth vision wherein under the type of four charets with horses of severall colours v. 1 2 3. is represented Gods effectual providence in guiding the world by fit instruments for variety of dispensations v. 4 5 6 7. whereof in part an account is given to the Prophet v. 8. In the second part of the Chapter under the type of two Crownes made of some silver and gold offered by strangers and set upon the head of Joshua v. 9 10 11. is represented Christ to be incarnate the builder of his Church and the King and Priest thereof v. 12 13. under whom strangers should come and joyne with the Jewes in building the spiritual Church v. 14 15. which Doctrine is closed with assuring this people that experience should prove the truth of his authority in Prophesying and with a declaration that obedience was the only way for them to finde the comfortable fruit of these promises v. 15. Vers 1. ANd I turned and lift up mine eyes and looked and behold there came four charets out from between two mountaines and the mountaines were mountaines of brasse 2. In the first charet were red horses and in the second charet black horses 3. And in the third charet white horses and in the fourth charet grizled and bay horses 4. Then I answered and said unto the Angel that talked with me What are these my LORD 5. And the Angel answered and said unto me These are the four spirits of the heavens which go forth from standing before the Lord of all the earth In the vision there are four warlike charets which are expounded at the Prophets desire to signifie the four spirits or windes of the heavens whereby we may understand either bands of Angels who are spirits and as windes Psal 104.4 and are represented by charets Ps 68.17 imployed at Gods direction to all the quarters of the world and therefore called four or generally all instruments acted by the Spirit or motion of God to do his will every where The variety of colours of the charet-horses signifieth variety of dispensations whether joyfull sad or mixed which are in Gods hands the red portending calamities of warre and bloodshed the black calamitie or destruction coming any other way then by the sword and the white peace and prosperity and the grizled and bay a mixed dispensation of mercy and justice though the bay may be rendered strong as a common property of all the charet-horses These charets come forth from between two mountaines of brasse signifying the unchangeable decrees of God which these instruments execute and his firme providence by which they are ruled Doct. 1. It is an useful imployment for the Church of God to be much in studying the Lords sovereignty over the world whereby it is subject to his government and administrations and that he hath competency of fit instruments whereby to execute his purposes and to exerce his providence and sovereignty in the earth for so much is represented to the Church in this vision wherein God is Lord of all the earth hath instruments sufficient for al the parts of the world and these instruments obsequious to receive directions as standing before the Lord and nimble as spirit or windes and strong as warlike charets to execute them By studying whereof the Church is taught to exalt God to stoop to him to cleave to her duty having such a Protector and to be comforted in such a portion as he is whose
them improbable for in this he appeals to themselves If it be marvellous in your eyes should it also be marvellous in mine eyes saith the Lord of hostes Vers 7. Thus saith the LORD of hostes Behold I will save my people from the East-countrey and from the West-countrey 8. And I will bring them and they shall dwell in the midst of Jerusalem and they shall be my people and I will be their God in Truth and in Righteousnesse The fourth ground of encouragement which also cleareth the promise of their increase is that he will gather them from all parts of the world where they were scattered comprehended under East and West as Psal 113.3 Mal. 1.11 Psal 50.1 and bring them to Jerusalem and Judea and renew the Covenant with them which was verified at several times after this Prophecie till Christ came beside what further accomplishment of it may be reserved till Israels Conversion Doct. 1. Such as are following their duty though with much hesitation and discouragement because of the aversenesse of others leaving them alone in it may expect confirmation from God and that in due time if it be for their good such as have weakened their hands shall joyne and strengthen them for this promise of the gathering of Gods people is given to encourage them who by reason of their paucity and the difficulties they met with were ready to think they were come too soon home 2. Interest in God will bring a people out of a low condition and gather them after a sad scattering for Behold I will save my people from the East-countrey and from the West-countrey and will bring them and they shall dwell in the midst of Jerusalem 3. Particular favours and deliverances are then comfortable to a people when the Lord either makes or renewes a Covenant with them giving himself unto them with these favours assuring them that old kindnesse stands yet firme and undertaking for their part to make them such as he will accept of and may continue these blessings with therefore is the renewing of the Covenant subjoyned wherein God undertakes for both parties And they shall be my people and I will be their God 4. Where God enters into a Covenant with his people he intends really to perform all that he engages to do without all dissimulation so that it may be trusted to as a portion for this Covenant is in truth 5. The sure foundation of the Churches comfort by a Covenant is the righteousnesse of Christ whereby she is made able to stand before God and the right way to confirme her of her interest therein is a study of righteous and upright walking before him both these are implled in that second property that the Covenant shall be in righteousnesse Vers 9. Thus saith the LORD of hastes Lut your bands be strong ye that heare in these dayes these words by the mouth of the Prophers which were in the day that the foundation of the house of the LORD of hostes was laid that the Temple might be built These encouragements being published the Lord exhorts them to make use of them in chearful going about the work of building the Temple to which also are subjoyned further motives and encouragements And first that they are exhorted to it by these Prophets who these two yeares since they began again to work had encouraged them unto it and not only assured them that it would be perfected but had foretold other blessings which had come to passe as is after-cleared Doct. 1. As encouragements from God are to be made use of to make us faithful to him and in his work and as the work of God would be followed with much faith and alacrity so men have ordinarily many tentations to be discouraged from within and without which they are to wrastle against and employ God under so much is implied in this exhortation subjoyned to the former doctâ—ine Thus saith the Lord of hostes Let your hands be strong 2. It ought to be a notable encouragement to go on in Gods work when he sends out his messengers constantly to stir up his people to it and assure them of the successe thereof and that Gods hand is about it to see it perfected for this is an argument Ye hear in these dayes these words by the mouth of the Prophets which were in the day that the foundation of the house of the Lord of hostes was laid that the Temple might or should be built which last words are a part of that doctrine they had delivered in the by-gone yeares intimating that the Temple should be built as a promise on Gods part and therefore ought to be built as their duty having such a promise Vers 10. For before these dayes there was no hire for man nor any hire for beast neither was there any peace to him that went out or came in because of the affliction for I set all men every one against his neighbour 11. But now I will not be unto the residue of this people as in the former dayes saith the LORD of hostes 12. For the seed shall be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew and I will cause the remnant of this people to possesse all these things This motive is yet further cleared from the blessings that had come upon them since they began to build according to the predictions of these Prophets when they exhorted them to it for whereas before they began the work all went to ruine there being no successe of endeavours of man or beast no peace by reason of hostile incursions and civil discords v. 10. now their condition was changed according to what the Prophets had foretold and was to be yet changed to greater felicity for v. 11. which is in the Hebrew But now I not unto the refidue c. doth include both I am not for the present not will be for the future as in the former dayes And particularly he promiseth to blesse the increase of the earth and give unto them though a remnant the peaceable enjoyment thereof And therefore they were to give credit to the same men promising by the same authority the successe of the work Doct. 1. Particular proofes of the truth of Gods Word in the mouth of his servants ought to be a special motive to faith and obedience in other things which they enjoyne and promise in the Lords Name and by his warrant for by this seen accomplishment of the Word they are invited to build and believe the successe 2. Such as neglect the Lords work may expect to have all their endeavours for their own things blasted for before these dayes there was no hire for man nor any hire for beast that is no fruit of labours as Hag. 1.6 nor any shift whereby a man might earne his bread 3. When a people do not study to advance the work and honour of God when they enjoy peace and prosperity it
his people his doing of it as being their Consederate God and tender shepherd looking on all the rest of the world as goats and swine and boares commends it to them 3. These in whose deliverance God will be most seen are in themselves most encompassed with infirmities and convinced of inability that Gods glory may be the more visible for they are as a flock exposed to wolves in that day that he saves them 4. However the Lords people may sometimes be in a contemptible-like condition yet in due time their preciousnesse in Gods eyes shall be visible and they shall be such monuments of his power and love as may invite others to joyne with them for They shall be as the stones of a Crown lifted up as an Ensigne upon his land Vers 17. For how great is his goodnesse and how great is his beauty corne shall make the young men chearful and new wine the maids A fourth benefit promised unto Israel through Christ is the making of their land fruitful in such measure of corne and wine as should make them full of vigour and mirth and that not only the aged who most need it but even the younger sort for their further pleasure and refreshment the confideration of all which benefits tends to the commendation of Gods goodnesse and excellencie which as it is the fountain of them all so it is here admired at Doct. 1. As one blessing from God will still need and call for another so one blessing from him followes upon another he will provide for these whom he preserves and will answer all their necessities and give them occasion to reade his love even in the fruits of their ground and daily bread for after victory corne and new wine is promised to maintain the Conquerours 2. As it pleaseth the Lord sometime to deal liberally with his Church in outward favours so at all times when he is kinde it becomes his people to be encouraged and studie chearfulnesse whereby to commend his dealing for Corne shall make the young men chearful and new wine the maids 3. As Gods free love and goodnesse is the fountain of all his peoples mercy so he will in due time whatever hard thoughts his people have of him get a commendation from them as good and doing good For how great is his goodnesse 4. Gods goodnesse seen in his present dealing ought also to commend the beauty of all his by past administrations as admirably carried on to such a close and should make us rebuke our selves for judging otherwise at any time and ought to commend his own beauty and comelinesse to our hearts that we may embrace himself as a portion without resting on any particular benefit For how great is his beauty is subjoyned to the former 5. The Lords goodnesse and excellency infinitely surpasseth the reach of creatures capacity and may be adored and admired but cannot be comprehended or fathomed and our commending and declaring of it is best performed when we set it most above the reach of our ability so much doth this way of admiration import How great is his goodnesse and how great is his beautie CHAP. X. IN this Chapter we have a continuation of the former Sermon wherein 1. He directs Israel to employ God for the supply of their necessities v. 1. and not idols who do but deceive as their fathers had found in Gods just displeasure at their sins v. 2 3. whereas God hath given proof of his love and ability to save to encourage them to seek him v. 3. 2. He prosecutes the former prophecie concerning Israels restitution and victories promising to fit them with all necessaries for their own defence and for attaining victory v. 4. to strengthen them to subdue their enemies v. 5. to recollect scattered Israel and joyne them with Judah and restore them fully v. 6. to strengthen these of Israel particularly and fill them and their posterity with consolations v. 7. and he confirmeth more especially that promise of restoring Israel shewing that he will do it easily with an hisse and make them increase as formerly v. 8. that he will preserve them in their scattering as seed in the ground till the time of their Conversion and restitution v. 9. And that he will remove difficulties in their way arising from the power of enemies or other impediments v. 10 11. unto all which is subjoyned a prediction of their being encouraged by all these dispensations to be an holy people v. 12. Verse 1. ASk ye of the LORD rain in the time of the latter raine so the LORD shall make bright clouds and give them showres of raine to every one grasse in the field This part of the Chapter depends upon the close of the former wherein having promised plenty direction is here given how to obtain it to wit by employing God to send raine to bring the fruits to maturity with a promise that God should send bright clouds or lightnings a forerunner of raine which will poure out themselves in showres to cause plenty for them and their beasts Doct. 1. When the Lord purposeth much mercy to his people yet he will be employed and put to it by their prayers to do it for them that they may see the more of his love in it and acknowledge him for it for after the promise of plenty ch 9.17 Ask ye of the Lord raine c. saith he 2. Notwithstanding the established course of nature yet God reserves the disposing of all Providences in his own hand and will evidence this especially in his way to his own Church for albeit God hath setled a course of former and latter raine yet they are to ask it of God and Canaan was a land which especially depended on the dew and raine of heaven Deut. 11.11 12. 3. Needy man calls for many things to supply his necessities and many things concur to serve him which only God is powerful to supply however he be much neglected for fraile man could be ruined by the very clouds their denying their influence and they at Gods direction who only can create and direct them weary themselves to water the earth for mans good Ask ye of the Lord raine so the Lord will mâ—ke bright clouds c. 4 Such as are necessitated to employ God for every thing shall finde their labour not to be in vaine having not only Gods call to employ him but his promise to be answered in their strait in so far as is good Ask ye of the Lord raine in the time of the latter raine so the Lord shall give showres of raine 5. The Lord hath a respect to every one that seeks him and to every one of the meanest necessities of every one that seek him for to an asking people he will give to every one the grasse of the field to supply their very beasts necessities much more their own under that general including all the fruits of the field fit for man and beast Vers 2. For the idols have
that standeth still but he shall eate the flesh of the fat and teare their clawes in pieces Secondly they are threatened to be given up as a prey to false teachers and to be devoured by all robbers Of this Zechariah is commanded to use a type v. 15. which is expounded v. 16. that they shall be given up to Rulers who will not only neglect all duty toward the flock but also cruelly prey upon them Doct. 1. Contemners of Christ and his easie yoke are justly punished with unfaithful and corrupt Rulers under whom they will groan for thus is the Jewes ingratitude punished by a foolish or wicked shepherd raised up in the land 2. Though Government and Governours be in themselves choice mercies yet where Governours do not their duty they are a great plague and a compendious meanes to draw on general judgements for so were they to Judah I will raise up a shepherd that will not visit c. 3. The visible Church consists of variety of tempers conditions and infirmities which are to be wisely considered and proportionable and suitable meanes applied by these who would approve themselves to be faithful Rulers this may be gathered from the properties of this false shepherd there are the hidden or cut off lost and gone out of the way whom it is a fault not to visit and seek out there are the young ones more apt to wander then others whom it is their duty in a special way to seek and have an eye to There are the broken with afflictions and challenges who are to be healed not crushed There are that stand still for weaknesse not being able to go on and these are to be sed and borne as the word also is wiâ—h tendernesse and compassion if need be 4. It is a marke of unfaithful Rulers in Church and State to minde their own profit and gaine chiefly and to be cruel unto those whom God hath committed to their care for such were they He shall eat the flesh of the fat and teare their clawâ—s in pieces to wie by overdrawing of them Vers 17. Wo to the idol-shepherd that leaveth the flock the sword shall be upon his arme and upon his right eye his arme shall be clean dried up and his right eye shall be utterly darkened Thirdly he threatens to punish these Rulers and the people with them even to the breaking of the Civil and Ecclesiastical State and scattering the people declaring that a sword shall be vpon their arme and right eye whereby we are not to understand the taking away of their gifts and abilities and the power and life of them which is imported already in that they are foolish shepherds nor yet only peculiar judgements on Rulers in their authority and prudence for they are raised up here to bring or occasion judgements on a people but that Gods judgement should cut off their power the people being cut off and scattered who are the arme and strength of Rulers and should also follow Ecclesiastical Rulers who are the right eye of the Common-wealth for the people and Civil Rulers considered as a Kingdom are the arme which is to be broken and the people and Priests considered as a Church are the right eye to be put out and declaring also that this judgement should be total and irrecoverable Doct. 1. Such as take on any employment and office and make no conscience of doing duty are in Gods account but statues and images he is the idol-shepherd 2. It is a sad plague upon men to be left to themselves to be unfaithful in their trust and it portends great wo and judgement to come for wo to the idol-shepherd 3. Unfaithful Rulers not discharging their duty are in the same guilt before God with them who turne their back upon their charge in times of greatest danger for they leave the flock in respect of duty though we read not of their running away from them 4. Wicked Rulers given to a people in anger and for a punishment of sin will soon perform their work and bring ruine upon themselves and on these they are sent to be a plague unto they will soon ripen a people for scartering and Civil and Ecclesiastical authority for breaking The sword shall be upon his arme and right eye 5. When a people and their Rulers provoke God to break the face of Church and State and to scatter them it is a stroak that is not soon recovered for His arme shall be clean dried up and his right eye utterly darkened that is their office and a face of Government shall not soon be recovered the people being dissipated as appears on that Nation to this day CHAP. XII IN this chapter the Lord who is Omnipotent to performe what he saith v. 1. promiseth unto Israel 1. That the endeavour of enemies against them shall tend to their own ruine v. 2 3. 2. That he will prove his favour toward them by defeating every means employed to wrong them v. 4. 3. That they shall be blessed with godly Governours v. 5. And 4. That he will blesse their endeavours with successe against their enemies and in restoring Jerusalem v. 6. 5. That weakest places should finde the first proof of his protection v. 7. 6. That he would defend that people and increase their strength in straits v. 8. 7. That he will seek out even their scattered and secret enemies to destroy them v. 9. And lastly that he will give unto them the Spirit of Conversion and repentance for their rejecting and crucifying the Messiah which will be very vehement and sincere v. 10. as when the people lamented Josiah v. 11. and general throughout all ranks and families in their private humiliations v. 12 13 14. Vers 1. THe burden of the Word of the LORD for Israel saith the LORD which stretcheth forth the Heavens and layeth the foundation of the earth and formeth the spirit of man within him This chapter is a continuation of that prophecie in the tenth chapter for as the Lord thought it necessary to season these comfortable promises with a denunciation of the desolation to come upon the Jewish Nation lest the secure and wicked should break their neck upon them chap. 11. so lest the godly hearing of these calamities should think that all hope were gone the Lord subjoynes many comfortable promises in this chapter which however they have their own accomplishment and yield comfort to the Israel of God in all ages yet the full accomplishment of them is reserved for converted Israel for the day of performing these things is the time of their turning to God and of their mourning as we see v. 9 10 11 c. Unto these promises two things are premitted in this verse 1. The nature of this doctrine at least a great part of it that it is a burdensom word for the good and behoof of Israel being threatenings against Israels enemies but promises unto her 2. Because the promises many of them might seem incredible therefore the Lord
earth be gathered together against it Vers 4. In that day saith the LORD I will smite every horse with astonishment and his rider with madnesse and I will open mine eyes upon the house of Judah and will smite every horse of the people with blindnesse The second promise confirmes and explains the former shewing that the fountain-cause of this dispensation toward the Church is Gods restoring them to his favour from whom he had hid his face so long and his vigilant and affectionate providence over them and that the way of disappointing and ruining enemies shall be by defeating their wisdom counsel and strength and plaguing every means they employ Doct. 1. There it no wisdom counsel nor strength can subsist where God is Party and he needs no more but blow upon all enemies and their meanes and they will be to seek and run madly and blindly on their own ruine for In that day saith the Lord I will smite every horse with astonishment and his rider with madnesse and will smite every horse of the people with blindness 2. However the Lord may hide his face for a time from his people and Atheisme will alwayes be ready to say in trouble that the Lord doth not regard yet in due time he will prove that his people are not wronged but when he hath been a witnesse and taken notice that he affects them and hath an eye upon them for I will open mine eyes upon the house of Judah saith the Lord. 3. The Lords favouring of his people and his providence and eye upon them will not consist in bare observation but when he hath marked their wanderings teares and afflictions that they are come to an height his favour and care will shine forth in wonderful effects I will open mine eyes upon the house of Judah and will smite every horse of the people with blendresse Vers 5. And the Governours of Judah shall say in their heart The inhabitants of Jerusalem shall be my strength in the LORD of hostes their God The third promise holds forth the disposition of Israel as to the use of meanes when the Lord thus appeares for them and especially of the Governours who should be the instruments of their good It is promised they shall have Governours for directing all their affaires and managing their wars and that they shall be holy men not placing their confidence in multitudes of men but every one esteeming it strength sufficient that God is reconciled with their subjects and reckoning that these how weak and few soever shall be able through Gods blessing to carry through in any difficultie Doct. 1. It is a token of great mercy to a people when the Lord not only delivers them from confusion and settles Rulers over them but when he makes Rulers really holy and streight for him for Judah in that day shall have governours so qualified 2. It is an evidence of Piety in Rulers when publick affaires do touch them as near and are as faithfully seen to as if they were their own particular for so shall every Ruler reckon that help to the publick is a lift to themselves who cordially wrastle under it My strength shall they call it 3. It is another mark of Piety when Rulers beside their personal carriage studie to advance Piety where they have power and are encouraged by the growth of Piety and are encouragements to such as incline that way for that shall be the Governours refreshment that their people are reconciled to God 4. It is a great evidence of Piety when any are fully perswaded of the truths they receive and generally assent to when truths are not received in a fleeting superficial way but rooted in the heart so that what they say they say it in their heart 5. A people reconciled unto God are the great strength of a Kingdom or Nation and they will prove help to it indeed how contemptible soever they seem to be for so shall these Governours reckon The inhabitants of Jerusalem shall be my strength in the Lord c. 6. Whatever good may be expected of an holy people is not to be expected from any inherent worth or holinesse in them but from Gods free favour toward them and with much immediate dependance on him lest God being deprived of his glory they be blasted therefore is it distinctly added They shall be my strength in the Lord of hostes their God Vers 6. In that day will I make the Governoure of Judah like an hearth of fire among the wood and like a torch of fire in a sheafe and they shall devoure all the people round about on the right hand and on the left and Jerusalem shall be inhabited again in her own place even in Jerusalem The fourth promise is the same in substance with the first under another similitude holding forth that these godly Governours should not be disappointed of their confidence of which v. 5. but they and the people under them should be victorious and overcome their enemies as a furnace consumes timber and a torch burnes a sheaf of dry straw Which promise is further amplified that Jerusalem thus preserved should be inhabited again which that it be not understood only spiritually of the Church it is added that Jerusalems own place is even in Jerusalem which seems clearly to point at their repossessing of their land and of that city not as being then any more typical but as being the most kindly inheritance to Israel when they shall be converted as a Nation Doct. 1. Faith and hope in God will never be ashamed but these who promise themselves much good in God shall finde it so for the Governours of Judah who expected strength in God v. 5. do get what they expected and are made like an hearth of fire c. 2. Enemies of the Church may expect to be destroyed by their own assaults and enterprises against her for their coming to smother or extinguish her is casting of wood upon a hearth or asheafe upon a torch of fire which puts not out the fire or torch but burnes themselves 3. The destruction of such as afflict the Church shall not be ordinary but violent total and irrecoverable for as fire and a torch they shall devoure all the people round about on the right hand and on the left which doth not point at the Churches cruelty but at the way of enemies being ruined 4. No opposition made unto the Church will be able to make any promises given unto her or gracious purposes of God concerning her ineffectual for notwithstanding all their enemies or warres and troubles they may be put to yet Jerusalem shall be inhabited again in her own place even in Jerusalem Vers 7. The LORD also shall save the tents of Judah first that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnifie themselves against Judah The fifth promise holds forth especially Gods method in bringing about this promised salvation and help
but short be what they will for It is one day known to the Lord that is known to him how long it shall continue Mat. 24.36 yet this is known to all that it shall be at least to every one in particular but short as one day 5. It is a further encouragement to the Gospel-Church that all her lots are of Gods carving out and that he hath an especial eye and providence upon her dark times for her good for thus also is the day known to the Lord carved out and cared for and seen to by him 6. It may yet further encourage that the Churches saddest times shall end in light and comfort It shall he light that this light shall come when looking to all probability we might expect more darknesse as at evening time when the Sun hers and light removes and especially this may encourage that toward the end of the dayes of the Gospel especially when all Israel and the fulnesse of the Gentiles shall be converted there will be a time of light comfort and ease for at the evening-time of this day it shall be light which is not to be understood absolutely that there should be no mixture then but comparatively in respect of former times for tribulations shall be immediately before his second coming Mat. 24.29 Ver. 8 And it shall be in that day that living waters shall go out from Jerusalem halfe of them toward the former sea and half of them toward the hinder sea in Summer and in Winter shall it be The fourth part of this Prophecie containes a prediction of the spiritual graces of the Gospel whereby the darknesse of the times are counterbalanced and made to shine with some light In summe thus the doctrine of salvation containing all Gospel refreshments and holding forth and instrumentally communicating all gifts and graces acted and applied by the Spirit for so are living waters to be understood John 4 14. and 7.38 39. shall by the Apostles be derived from Jerusalem ere it be destroyed to all parts of the world figured out by the bounds of the land of Canaan from the lake of Sodom on the East or further to the Persick sea Ezech. 47.8 and the Mediterranean sea on the West and shall be as a Spring-well which shall continue both Summer and Winter That on the East is called the former and that on the West the hinder sea according to the Jewes way of naming the foure windes of heaven from the posture of a man with his face to the East where the South is on his right hand the North on his left and the West behinde him Doct. 1. The pouring out of the Spirit and the refreshments of the Gospel are the chief meanes of healing the Churches distempers and sweetening her sad times for this makes light in her darknesse and evening that living waters go out 2. The Spirit of Christ and Gospel-riches are sufficient to satisfie and quench the souls thirst to take away excessive longing after other things to refresh the wearie purge the unclean and make the barren fruitful for in these respects are the treasures conveyed in and by the doctrine of the Gospel compared to waters 3. It is the character of these who enjoy the Spirit of Christ and feed indeed upon the treasures of the Gospel that they are lively and fresh not mouldie rotten and formal nor as emptie clouds without raine for these waters are living waters not only themselves springing and constant but in these who drink them lively in their effects 4. It speaks much of the freedome and riches of grace offered in the Gospel that they are not confined to any one Nation or People but sent abroad unto all or many Nations and that they are sufficient to refresh and satisfie all as a river that waters a whole Kingdome or whole city every one receiving as if there were no more to receive for They shall go forth from Jerusalem to the former and the hinder sea 5. The doctrine of the Gospel is permanent and to endure for ever so as neither heat of persecution nor decay of zeal in the Church shall be able to overthrow it or hinder it from spreading where Christ pleaseth and from triumphing over errout It is also permanent in its effects in believers in whom grace once received shall never be totally extinct and it shall be to them enough for all conditions to refresh them in the heat of persecution and quicken them in their dead and frozen condition In Summer and in Winter it shall be as a Spring that is neither exhausted with Summer-heat nor made inaccessible or dried up with Winter-frost Ver. 9. And the LORD shall be King over aâ— the earth in that day shall there be one LORD and his Name one The communicating of these Gospel-blessings unto the world is amplified from an effect that they should so water and fructifie the world and bring it in subjection unto Christ that he should be an universal King over Jewes and Gentiles and that this Kingdom should be an united Kingdom being in subjection to one Lord and his spiritual regiment idols being renounced and following one way of truth profession and worship which are his Name whereby he is known false doctrine and corruption in worship and government and badges of distinction being taken away Doct. 1. It is the work of the Gospel to bring in our Lords rent as King of the earth which otherwise he gets not for however Christ as God be King of all the earth in all ages yet he is not acknowledged to be so but by them who receive the Gospel 2. Christ as Mediatour and King of Saints hath by right and will have by possession an universal Kingdome by the spreading of the Gospel and gathering of a Church unto himself in one Kingdom after another till the Kingdomes of the earth become the Lords and his Christs for The Lord shall be King over all the earth wherein yet there may be a limitation of some Azal or some place sequestrate 3. The Church is not only Christs Bride and Spouse but his Kingdom to be subject unto him in all things to be ruled by his Word and Spirit and ought to acknowledge that spiritual order and government established by him in his own house for The Lord shall be King 4. Whatever difference there be in the world about a Deity and about the doctrine and way of worship of the true God yet as there is but one true God so there is but one way of faith of worship and Government established and approved by him for when the Church comes to be right indeed then there is but one Lord and his Name one which is agreeable to the paterne 5 As unity in the faith and uniformity in Religion and worship is a desirable blessing among them who acknowledge Christ so it is a mercy to be expected under the New Testament so that they are undoubtedly in the way of God who in their station
endeavour it and it would come better speed if these who outwardly professe one Lord would lay aside idols and interests and not mould Christs affaires so as may best snit with their designes for here is a promise the Lords Name shall be one to wit in all the earth where he is King and this goes on when indeed in matters of Religion we eye and minde but one Lord. The accomplishment of this promise as it hath begun in some more ample measure of late then formerly so the more full accomplishment of it seems to be reserved for the conversion and restauration of Israel of which in the following purpose Vers 10. All the land shall be turned as a Plaine from Geba to Rimmen South of Jerusalem and it shall be lifted up and inhabited in her place from Benjamins gate unto the place of the first gate unto the corner-gate and from the tower of Hananiel unto the Kings wine-presses 11. And men shall dwell in it and there shall be no more utter destruction but Jerusalem shall be safely inhabited In the fifth part of the Prophecie is held forth Israels interest in these Gospel priviledges and their being a part of this universal Kingdom which will be a part of that light evening v. 7. unto them is promised 1. That the Church and people of Israel should be exalâ—ed noble and conspicuous as if all the hillie land of Judea were turned in a plain betwixt Geba or Gibea of Benjamin on the North 1 Kings 15.22 and Rimmon on the South Josh 15.21 with 32. and the City Jerusalem lifted up on an hill and made conspicuous 2. That the City Jerusalem should be built again in its old place having the same precincts and limits and be inhabited by them 3. That the City being again repaired should be no more utterly destroyed as formerly which cannot be understood of the City as it was in building in Zecharies time for it is fore-prophesied v. 1 2. and history and experience confirmes that it was destroyed utterly but that after the Conversion of Israel and its reparation in its own place which cannot well be taken spiritâ—ally it should not be so destroyed again 4. That Jerusalem shall be a safe habitation for them to wit especially after these enemics are subdued who shall molest them and hinder their possession of the land of which in the following verses Doct. 1. As the Church of converted Israel will be a noble and conspicuous part of Christs universal Kingdome and to whom many will look as a conspicuous patern of the uniformity promised in the former verses so the Church whether of Jew or Gentile is the only noble society of the world to which all interests ought to subordinate themselves lest God raise his Church upon the ruines of them for all the tand shall be turned as a Plain from Geâ—a to Rimmon South of Jerusalem and it shal be lifted up 2. Long desolations of a Church the rubbish of countreys and cities wherin God hath an interest wil be in due time remembred and their calamities end in a compleat restitution for so will Jerusalem and that people finde Jerusatem shal be inhabited in her place c. and men shall dwell in it 3. The Lord will when he seeth it fit and his time is come not only restore his people but preserve them being restored and put an end to their calamities in so far as whatever trouble they may have to exercise them yet they shall not utterly be destroyed or lie under such calamities as may prove them devoted to a curse for There shill be no more utter destruction or no more Anathema 4. The Lord will sometime even give his people a breathing from troubles after long tossing as well as exemption from ruine by their troubles when they come and however the Church be not always so dealt with yet she is the place of greatest security for habitation in all the world and where the Lords people may take their hazard of any lot that may come with greatest confidence for Jerusalem shall be safely inhabited or abide in confidence Vers 12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem their flesh shalt consume away while they stand upon their feet and their eyes shall consume away in their holes and their tongue shall consame away in their mouth In the sixth part of this prophecie the judgements of God upon the enemies and persecutors of the Church and especially of converted Israel are foretold and branched out in several judgements the first is a sudden stroak from the Lord shall shortly consume them and so frustrate their hopes and silence their boasting Doct. 1. As the Church of God will not want many enemies so every one who engage themselves in such a course do but seek their own ruine for There is a plague for all the people that have fought against Jerusalem 2. The Lord needs neither armies nor advantages of visible help or time wherewith to plague his enemies but as he usually reserves such for his own hand so he can so suddenly and unexpectedly consume their strength and power as may make their ruine a wonder to themselves and others for Their flesh shall consnme away while they stand upon their feet before they get so much as leasure to sit down and be sick some proof whereof was given on Antiochus 1 Mac. 6. and Herod Act. 12. 3. As mens parts of Prudence or Eloquence will prove nothing when God is a partie so the insolencie blasphemie and cruel hope of enemies to see the Church ruined will be more severely avenged then their afflicting otherwise and an end will be put to it by Gods plaguing them for this consumiâ—g of their eyes and tongue imports not so much a consuming of these particular members as in general a blasting of their parts and abilities under this stroak whether of Prudence in foreseeing and taking up of things or Eloquence to expresse themselves whereby men have sometime expede themselves out of trouble and in particular that their haughtie eye and blasphemous tongue shall suffer especially and that this stroak shall consume their eye which hoped first to see the destruction of the Church and their tongue wherewith they hoped to boast of victory Ver. 13 And it shall come to passe in that day that a great tumult from the LORD shall be among them and they shall lay hold every one on the hand of his neighbour and his hand shall rise up against the hand of his neighbour The second judgement upon them shall be intestine dissensions from the Lord so that they shall in an hostile manner lay hold on and rise up against one another Doct. 1. The Lord needs no more for ruining enemies but their own swords he can divide their tongues and hands and make a Babel of them every one hindering or overturning another for They shall lay hold every one not
thereof upon these grounds is this charge given Remember ye the Law of Moses 2. The doctrine revealed by God to Moses and by him to the Church containes the substance of all that is necessary to salvation and is the foundation of all the rest of the Scriptures which are as a Commentary and particular application of it upon this ground it is that they are remitted to the Law of Moses not to seek justification by the works of the Law nor yet only to be led by the Law to Christ but as containing the summe of all the doctrine of the Prophets which they would not neglect who made conscience of Moses law as being Gods own Commentarie upon it enjoyned as an appendicle to it 3. That the Word may have place and be entertained with due reverence and respect we are seriously to consider the authority of God enjoyning it I commanded our obligation to it and our honour in enjoying it I commanded for all Israel and only Israel secluding other Nations the Majestie of God at any time appearing in or about that Word how dreadful he was in publishing it at first what of God hath appeared in refreshments by or judgements and mercies according to that Word I commanded it him in Horeb with great glory and what authority his servants have to inculcate that Word upon us and how much their fidelity in duty will condemn our contempt Remember the Law of Moses my servant which I commanded him 4. Such as make conscience of submitting to and walking by the rule of Gods Word will be far from allowing to themselves or others a liberty in some points of truth and practice to believe or do as they please providing they keep right in some chief and fundamental things but will be tender of the whole Will of God of lesser and greater Commandments they are enjoyned to remember the ceremonial statutes and political judgements as well as the moral Law and in a word his whole doctrine Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the LORD A second direction is earnestly to expect Christs coming and to prevent any mistake about it he premonishes them that he would send John Baptist in the spirit and power of Elias immediately before his coming This is so clearly expounded in the New Testament Luks 1.17 Mar. 11.14 and 17.11 12. that it is high presumption to contradict it Doct. 1. Christs coming in the flesh and as a Prophet to his Church is not only greatly to be reverenced by the godly as when Jacob had the vision Gen. 28.17 but indeed terrible unto the wicked and may be the occasion of terrible judgements to corrupt visible Churches whose measure of sin will be filled up by contempt of such an offer It is the great and dreadful day of the Lord. And so the Nation of the Jewes found it 2. Christ is not easily discerned when he comes to his Church as not appearing in such a way as carnal men imagine but may be mistaken and rejected or another taken for him which because it is the hinge whereupon our happinesse turnes that we have Christ indeed and mistake him not in his manifestations nor embrace a delusion in his stead therefore we would studie sure and cleare light in this truth Hence it is that the Lord so much guards this by shewing the marks of the Messiahs coming and the Evangelist Mark begins where Malachi leaves off Mark 1.3 Ministers who would preach repentance unto a people and fit them for the Kingdom of Christ ought to be men of Elijahs temper for through zeal and integrity for courage and fidelity to resist a declining generation to contend with the greatest decliners and freely to reprove the sins of the time such a one was Christs fore-runner he was Elijah the Prophet as coming in his Spirit and power Luke 1.17 Verse 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse Johns doctrine is commended from the end of it which is to convert the people to prevent the curse and from the efficacie of it that by his preaching for reformation of the Church he shall either be instrumental to convert both elder and younger and make an harmonie in faith amongst themselves and with the Patriarchs their Ancestors from whom they had so far degenerated as that they might justly renounce them Isa 63.16 and to beget mutual love amongst them as a sure fruit of faith or else they being unfit to receive and embrace Christ the whole Nation should be ripened for the ensuing curse and withal that his Ministery should be blessed to convert some of all ranks and bring them to unity in the truth and love that the Nation be not totally rejected and destroyed but a remnant saved Doct. 1. As the Lord in mercy sends his Ministery with the doctrine of repentance to prevent sadder messengers and messages so a Ministery will either be effectual to convert or ripen for ruine It is the Lords last Word to his Church that the lively Ministery of the Word will either ruine the corruptions of men or occasion mens own ruine on whom it hath no saving effect as here we may see 2. True Conversion and the fruit of the Ministery of the Word will shew it self in making all ranks both the old that have lived long in a good conceit of themselves and the young who may seem not to have gone far astray see need of repentance and reformation and making use of Christ in discovering unto men how far they have degenerated from the rule and from the piety of Ancestors of whom they are ready to glory in a carnal way and will unite men in adhering to the truth of Religion and in the bond of love He shall turne the heart of the fathers to the children and the heart of the children to their fathers doth import all these 3. The great love of Christ toward the world appears in that no provocation would hinder him to come and perfect the work of Redemption however his coming was occasion of ruine to many I come is an absolute promise made by Christ as God 4. Such as embrace not the Word of God to fit them for Christ nor will admit of the grace offered by Christ and his servants are lying under the curse from which Christ alone can free men and do provoke him to let that curse break forth to the utter ruine of Nations and visible Churches for such is the certification if Johns Ministery had no place and consequently Christs whose way he prepared Lest I come and smite the earth with a curse 5. As the Lord is alwayes effectual in some measure by them whom he calls and sends forth about his work so faithful Ministers however looked on as turners of the world up-side down are as pillars to uphold a Nation and according to the measure of their being fruitful among a people shall the moderation of a judgement on a people be for John shall turne some his zealous Ministery was a means if it had been received to prevent that curse on Judea which after followed and his turning of some as also Christs successe whose way he prepared and the Apostles was a means of preserving a remnant of that Nation from the curse as a seed and first fruit till the encrease and lump of that Nation be saved and turned to the Lord Even so come LORD JESUS Amen FINIS