converts joy 7. As the conversion of the Gentiles to the Church and removing all obstructions out of their way is a part of the Messiahs errand to the world so also much conversion is an ample testimony to Christ that he is the appointed Mediator sent of the Father that he hath alluring beauty under seeming deformity invincible power and vertue managed by apparent weaknesse and that he hath received gifts for men even for rebells that he may dwell among them therefore by this work also Thou shalt know that the Lord of hostes hath sâ—â—t me unto thee saith he to Sion Vers 12. And the LORD shall inherit Judah his portion in the holy land and shall chuse Jerusalem again The third reason of the exhortation speaks more nearly to the present case of the Jewes for whereas they might upon the former promise concerning the Gentiles look upon themselves as rejected especially having neither the face of a Nation nor Temple since they were rejected at the Babylonish captivity therefore the Lord promiseth that he will gather them from their dispersions and set them as his peculiar heritage in their own land and that he will give new documents of their election to be his people though it seemed now to be interrupted that so they might be a peculiar habitation for him till he should come in the flesh if not also pointing at their future conversion and restitution seeing he speaks of them as an inheritance Doct. 1. As the Lords Covenant entered in with a people may meet with many interruptions in the visible effects of it without a dissolution of the bond and tie so in particular his relation to the Nation of the Jewes is such as no temporal rejection can utterly make void for here notwithstanding all that hath come upon them they keep their titles and their election stands and doth yet to this day as is expounded to us Rom. 11.28 29. 2. The Lords people may expect to be no losers by all their troubles when God comes to repaire and make them up for Judah after their captivity gets the holy land so called not only because the holy Lord dwelt there in a peculiar way of presence and because it was the habitation assigned to his people consecrated to him and so an holy Nation but because it was a type of Heaven 3. The Lords Church is his peculiar portion which he separates for himselfe from the world to deal with them singularly The Lord shall inherit Judah his portion he will take them for his heritage and portion and use them so 4. The Lords free choice and election of his people is of such consequence to them and may meet with so many assaults and dispensations seeming to brangle it that there is need of frequent confirmations and tokens for good to establish them in the faith of it for this cause is this promise And shall choose Jerusalem again Vers 13. Be silent O all flesh before the LORD for he is raised up out of his holy habitation The third exhortation is directed to all opposers of these promises whether misbelievers among the Jewes who might be reasoning against this doctrine or enemies who might boast to make them prove vaine these are compesced and commanded silence in their doublings and brags seeing God was begun to appear out of Heaven for his people as one not unmindfull of his promise Doct. 1. The promises of God may oft-times be little heard in the Church for her comfort by reason of the tumult of fightings within and of feares and opposition without for so is here imported 2. A right considering how much frailty appeares in our distrusting how weak all opposition is and how strong the Lord is and how far wronged he is in his glory by misbelieving his promises may silence and crie down our unbeliefe and compesce enemies fury for the Lord here so teaches Be silent O all flesh before the Lord the word importing such a silence as when a Master comes in among scholars or when a Prince appears 3. Albeit Gods presence in Heaven and among his people might silence unbelief and terrifie opposers considering that he is there though he appear not and that he will in due time appear yet it may much more shew the folly of these wayes when God hath appeared and begun to work for his appearing once should confirme faith and assure his people of a compleat issue and put enemies out of all hope of gaining their point yea and assure them that their begun disappointment and ruine is a pledge of more whatever strength or power they have this may silence all flesh before God For he is raised up out of his holy habitation CHAP. III. IN this Chapter we have a fourth vision tending to encourage Joshua and all the Priests and people to go on in the work notwithstanding all the machinations of Satan stirring up enemies and taking advantage of their sinnes to provoke the Lord against them and keep them in their low condition wherein Satan accusing Joshua v. 1. is resisted by Christ v. 2. who takes away the ground of his accusation v. 3 4. and restores the Priestly dignity v. 5. with a renovation of the Covenant concerning his office v. 6 7. And because Joshua in his building of the Temple and office was but a type of Christ therefore he and the people are comforted by a promise of the incarnation of Christ the true Priest v. 8. and the foundation-stone of the spiritual Temple who by his Priestly office should perfectly expiate sinne v. 9. and be the author of true peace v. 10. Vers 1. ANd he shewed me Joshua the High Priest standing before the Angel of the LORD and Satan standing at his right hand to resist him For our right taking up of this vision we are to consider that as heretofore the Lord hath discovered unto the Church how he would remove great outward difficulties and opposition in the way of the Temple-building so here they are lifted up to consider of higher and stronger enemies even Satan who not only stirres up enemies to the work but will take occasion of their sinne for which they had smarted to plead against them and the work in their hand unlesse Christ interposed And as heretofore the encouragements were given generally to all so here particularly to Joshua the High Priest partly because he was a chief man in building the Temple and therefore as he would be much set on by Satan so his confirmation and sustaining was needfull that he might encourage all others partly as being a Priest and representing all the inferior Priests as appears from v. 8. the contemptiblenesse of whose Office at that time was a great discouragement to themselves and the people and therefore new promises are made of adorning the Priestly Office till Christ the substance of that type should come together with an instructing of them to do their office better and a promised reward to the faithfull discharger of
fathers deed and by their reproaches against Christ and all Christians for his sake during the time of their infidelity and that this sorrow shall be sincere and vehement as for an only son or a first-borne Doct. 1. Prayer is a special and effectual means of bringing down the Churches enemies for in that day that he seeks to destroy enemies v. 9. this promise goeth along And I will poure upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and of supplications 2. Prayer for bringing down enemies is not the work of received habits and qualifications only but must flow from the Spirit of God who where he is given to any is the gift of Gods free grace and favour a pledge and worker of grace in them and an assured token of Gods favour to them for there is a Spi it of supplications who also being given for that end is the Spirit of grace 3. As all that any do by way of duty in promoving their own happinesse is but the fruit of Gods preventing grace so are his dispensations of grace ample and liberal like to the giver for when they supplicate it is because he furnisheth them by his Spirit so to do and this Spirit is poured out in large measure 4. It is not enough in times of strait to supplicate God for help out of trouble but guilt ought to be our greatest burden and exercise and repentance for it joyned with our prayers for when they have the Spirit of supplications they shall mourn 5. Sin will then affect the heart most when the wrong done to Christ by it is studied and especially a true penitent will be most affected with any persecution of Christ in his members whereof he hath been guilty for so will it be with the converted Jewes They shall look on me whom they have pierced and they shall mourn 6. A true penitent will be easily convinced and will take with the guilt of that which they have been approvers of consenters and upstirrers into though others have acted it for the Jews will then reckon that they pierced Christ though it was done by the hand of the Romane souldiers yea their posterity shall take with it because of their consent to what their fathers did 7. Repentance for sinne flowes from faith in Christ and the faith of our interest in his sufferings for saith Christ who being God from eternity doth here speak They shall look upon me whom they have piered and mourne which imports not only their considering that their fathers with wicked hands pierced but their looking to him by faith as Israel did of old to the brazen serpent Numb 21.8 9. as pierced for and by their sinnes even though they were such enemies to purchase reconciliation for them which will draw forth repentance 8. As acceptable repentance for sinne ought to be sincere and reall without dissimulation so kindly sorrow for it will come behinde no sorrow for any prejudice whatsoever though sometimes spiritual sorrow may fall short in outward expression as being above it and so great that to get it expressed were an ease for They shall mourn for him where the person is changed God the Father speaking or the Prophet in his name as one mourneth for his only sonne c. Vers 11. In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon The repentance of the converted Jews is further described that it shall be a sorrow as vehement and solemne as when all Judah by publick appointment lamented the death of Josiah in Hadadrimmon near the valley of Megiddon where he was slaine 2 Chron. 35.22 23 24 25. and where it seems the lamentation begun Doct. 1. Christ is indeed the soul and life of his Church and people in whom their happinesse stands so that injuries done to him and piercing of him and crucifying of him afresh will produce sad lamentations from sensible souls so was Josiah unto Judah and therefore all of them lamented him and so will converted Judah and all the people of God should reckon Christ to be and will mourn for their piercing of him by their cruelty and sinnes 2. It is not only lawfull but necessary that a people under guiltinesse expresse their repentance in solemne fasts and humiliations for mutual up-stirring to repentance and for publick testification thereof for so will it be among the converted Jewes In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon where there were publick humiliations by solemne appointment 2 Chron. 35.25 Vers 12. And the land shall mourne every family apart the family of the house of David apart and their wives apart the family of the house of Nathan apart and their wives apart 13. The family of the house of Levi apart and their wives apart the family of Shimei apart and their wives apart 14. All the families that remained every family apart and their wives apart It is further declared concerning this repentance that it shall be universal among all the people and all ranks and that not only in a publick way but also by private humiliations in families of Rulers and Teachers who had been chief in the guilt of crucifying Christ and of all other ranks who should in their mourning shut up themselves from their wives and other lawfull delights as was the custome of the Jewes in mourning The Rulers are signified by the house of David and of Nathan a sonne of Davids 2 Sam. 5.14 whose posterity it seems were in some eminency in this time and the teachers are signified by the house of Levi and of Shimei a sonne of Gershom the sonne of Lovi 1 Chron. 6.17 whose posterity also seems to have been some way remarkable in Zechariabs time and therefore particularly poken of Doct. 1. The conversion of the Jewes or Israel unto the Messiah is not to be of some few only but Nation â—ll of the body of that people and there will be reall repentance among many of them for All the land shall mourne and all the familier that remaine men and their wives 2. True penitents will not satisfie himselves only with publick humiliations where custome and example may draw many but will also make conscience of the duty in families and where no eye but Gods seeth them and will lay their own sinnes and publick sinnes particularly to heart and bring home publick provocations to their own doores no rank or degree excluding or freeing themselves for Every family shall mourne apart and their wives apart 3. As the Lord will have his own among eminent Rulers so it is a desirable blessing when Rulers and Teachers who ordinarily have chief hand in publick provocations do not draw back but are eminent in the duty of repentance for so is here promised The family of the house of David of Nathan of Levi of Shimei shall mourne 4. In setting about
that had obtained so much mercy they would hearken to the Word and not persevere 3. The nature of this message at least a great part of it for there is somewhat beside is a burdeu of reproofs and threatenings which were heavie for a tender Prophet to carry and insupportable in their effects for a wicked people to endure It teacheth that when the Church enjoyes any time of a setled Reformation ordinarily she growes so carnal and carrieth her selfe so as provokes God to have much to say against her for whereas the former two Prophets were sent out with many encouragements while the Temple was in building now when it is built and the people after their long tossing setled this Prophet is sent in a different stile and with the burden of the Word of the Lord to Israel Vers 2. I have loved you saith the LORD yet ye say Wherein hast thou loved us Was not Esau Jacobs brother saith the LORD yet I loved Jacob 3. And I hated Esau and laid his mountaines and his heritage waste for the dragons of the wildernesse The fiâ—st fault reproved in this people is their ingratitude and not observing nor esteeming of Gods love toward them which therefore he demonstrates from his choosing of Jacob their father and preferring him to Esau the elder brother not only in the matter of Election to eternal life but in that God had chosen Jacob to be the root out of whom the blessed seed should come and the Church propagated in his posterity and accordingly as an external evidence of this rejection of Esau and his posterity the Lord had given to him but an hillie barren countrey and had now cast them out of it and laid it desolate as an habitation for wilde beasts whereas the seed of Jacob had gotten a fruitful land and were now restored to it again after their captivity Doct. 1. The chief and principal study of the visible Church and the godly in it ought to be the love of God manifested toward them as being that which God will not allow to be suspected and which ought to oblige them to him that which will be the sad ground of a processe when it is forgotten and undervalued and that which being looked on when God reproves will encourage and strengthen to take with it and make use of it Therefore doth he begin his doctrine and the sad challenges with this I have loved â—on saith the Lord that is all of you in general have tasted of respects suitable and beseeming my Bride and the visible Church and particularly the Elect among you have tasted of my special love 2. Gods love to his Church is oft-times met with great ingratitude in not being seen and acknowledged as becomes especially under crosse dispenlations in undervaluing the effects of it when they fit not our mould and in deeds denying it while thoughts of it do not beget love to him again for Yet ye say Wherein hast thou loved us 3. Election unto eternal life is a sufficient testimony of Gods love to be acknowledged and commended although all things else went crosse and seemed to speak dis-respect for in this the Lord loved Jacob and hated Esau as is exponed Rom. 9.13 and this is sufficient to answer their quarrelling 4 To be chosen and selected to be the Lords Church and peculiar people speaks so much respect from God unto a Nation as may counterbalance many other hard lots for thus also was Jaâ—ob loved and Esau hated and is a favour to be esteemed of 5. The Lords love will not be so clearly seen and acknowledged when we compare some dispensations with the priviledges bestowed upon us but when we consider our own original and wherein we are dealt favourably with beyond others as good as our selves if not better for however Israel looking on their many priviledges could not see Gods love in their low condition yet it would better appear when they looked back that Esau was Jacobs brother and the elder too and yet I loved Jacob and I hated Esau 6. The grace of God is not dispensed differently in the world upon any difference in the point of worth among men but grace it self makes the difference in choosing out one and leaving another as good in himself to his own wayes according to his pleasure who hath mercie on whom he will have mercy for Jacob and Esau are equal till love make the difference 7. However no man can know love or hatred by outward dispensations simply considered in themselves yet afflictions are to wicked men real testimonies of Gods displeasure and Gods people being at peace with him may look on external mercies as speaking special love for Esaus hillie land and the desolation thereof speaks hating of Esau not only as rejection from Canaan was a type of rejection from the Church and heaven but as it was a judgement inflicted on a Nation unreconciled whereas at least the godly in Israel might look otherwise on their land and restitution Verse 4. Whereas Edom saith We are impoverished but we will return and build the desolate places Thus saith the LORD of hosts They shall build but I will throw down and they shall call them The border of wickednesse and the people against whom the LORD hath indignation for ever 5. And your eyes shall see and ye shall say The LORD will be magnified from the border of Israel The last evidence of a difference put betwixt Esau and Jacob in laying Esau's land desolate is yet further confirmed by meeting with a great objection for whereas Esau might think that as Judah and they had been both afflicted so they should recover and return as well as Judah The Lord threatens that their condition should be irrecoverable and their endeavours that way to no purpose for however they were a people after this yet their captivity was never recalled by any decree only some reliques of them mingled with other Nations remained in the land till they were subdued by the Jewes as History records and forced to receive circumcision and renounce their Nation and till at last their name utterly perished This their condition is further amplified that it should be conspicuous and remarkable 1. To all beholders who seeing Gods anger against them should account them and their land a border of wickednesse where impiety hath come to an height and border and overflowed to the very border so that if any should come to their border they would stay there and crie Ah wicked land and because of this should account them hated for ever of God 2. It should be remarked by the Jewes and they should be forced to confesse his goodnesse to them and their land and that he is magnified from the border of Israel that is from the land of Israel from whence they might observe Gods magnifying his vengeance on Edom while they were well dealt with or upon which God would magnifie himselfe by shewing mercy on it and the inhabitants even to the
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
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
the shepherd of that people during the time of Gods patience the calamity yet going on v. 4 5 6. and undertaking and executing that charge so as might reclaime them v. 7.8 yet they ingrately prove worse for which they are threatened with his displeasure v. 8. and with depriving them of the benefit of his Government and care v. 9 10 11. wherein the godly should observe his hand and justice v. 11. and further to testifie their ingratitude they not only reject but also crucifie Christ thinking him worth no more then a small summe which might betray him to the death v. 12 13. for which they are further threatened with a totall rejection from his care v. 14. and a giving them up to wicked Rulers in Church and State v. 15 16. who should come to ruine and the people and Nation with them v. 17. Vers 1. OPen thy doores O Lebanon that the fire may devour thy Cedars After all the former promises the Lord subjoynes a prediction of the destruction of Jerusalem the wasting of the land and the rejection of the body of that Nation for many generations that they should neither be a Church nor Kingdome as they were before the coming of Christ This judgement is here generally published the alarm being given by the voice of the Prophet as the Lords trumpeter and to shew the certainty of it he speaks to Lebanoâ— whereby we are not to understand so much the Temple built of the Cedars of Lebanon one gate whereof opened of its own accord before their last destruction as a presage of its future burning Nor yet that the Romanes were to cut down the trees of that forrest to imploy them in the siege against Jerusalem But this being a strong part on the border of the land by this the Lord would signifie that nothing should be so strong in Judea which was populous and flourishing like that Forrest and therefore compared to it Ezeck 17.3 as to resist the violence of the enemy making havock with fire and sword but that what was eminent persons or Cities signified by Cedars should go to ruine Doct. 1. The Lord may have great things to do for a people who yet by their own provocations may not only foreslow the performance thereof but provoke him to lay them desolate and cast them off for a time for so much deth this Chapter subjoyned to the former teach 2. The determined judgements of God against the visible Church for sinne are of good use to be known by her and are to be intimated from the Word that the wicked may not harden themselves in presumption and that the godly may be warned in time and when they see the execution of threatnings may be confirmed to expect the accomplishment of promises also for for these causes and uses is the judgement denounced so long before-hand 3. Divine vengeance pursuing sinne will make fearfull desolation of most flourshing Countreys It is a fire entering in a faire Forrest devouring and burning all to ashes 4. When God pursues a controvesie nothing will be able to stand in his way every thing will make patent doores and what is most eminent will succumb So much doth this forme of speech teach us Open thy doors O Lebanon that the fire may devour thy Cedars Vers 2. Howle Firre-tree for the Cedar is fallen because all the mighty are spoiled howle O ye Oakes of Bashan for the forrest of the vintage is come down The Prophet persists in the metaphor of a Forrest and threatens destruction to men of inferiour rank and meaner places of the Countrey who could not expect to be spared when the most eminent places are overrunne and greater persons cut off no more then Firre-trees can think to subsist when Cedars fall or Oakes in the open field of Bashan how strong soever can think to scape fire when the forrest of the vintage or flourishing vineyards which use to be well kept or as the words also will reade when defenced Forrests such as Lebanon are destroyed Doct. 1. Judgements for sinne pursuing the Church will be universall reaching the greatest and even the meaner sort who may seem to be beneath the fury of enemies are not to expect but that the stroke shall reach them one way or other for Cedars Firres Oakes and the forrest of the vintage are threatened 2. Whatever be the stupidity of men in their guilt yet God pursuing for sinne will make them sensible and to know their misery which is ordinarily all that men attaine to who feel the stroke and are not led up to see the cause this repeated command to howle is not any enjoying of it as a duty or approbation of their carnal lamentations but a prediction of the greatnesse of their calamity and what their temper under it should be Vers 3. There is a voice of the howling of the shepherds for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoiled A particular denunciation is sent forth against the Rulers who being shepherds in office proved ravening young lions in their practice it is foretold they shall howle and roare because their glory and splendor shall be brought down in the destruction of the people in the multitude of whom is their glory Prov. 14.28 and of that numerous and flourishing Nation of the Jewes resembled by the yearly proud overflowing of Jerdan Josh 3.15 which ranne through their land Doct. 1. In times of calamity greatest ones will not be spared and these who having authority do prove wicked and abuse their power may expect to share deep in the judgement for Shepherds shall howle and young lious shall râ—ar till their voice be heard afarre off 2. However men in power usually despise and account little of their subjects and people as if all were made for them yet strokes on people ought to affect Magistrates as being punished in their peoples calamities and wanting them they would soon finde themselves to be nothing for if this their glory and the pride of Jordan be spoiled they will howle 3. A people enjoying much prosperity and waxing wanton under it do ripen themselves for a judgement for when they resemble the pride of Jordan they are spoiled Vers 4. Thus saith the LORD my God Feed the flock of the slaughter 5. Whose possessors slay them and hold themselves not guilty and they that sell them say Blessed be the LORD for I am rich and their own shepherds pity them not This judgement is again repeated and amplified from the cause procuring the same which was their rejecting of Christ unto whom somewhat of this Prophecie is expresly applied Matth. 26. This the Prophet not only foretells but represents at large as a thing in acting making also use of some external types as appeares v. 15. to set it out to the present Jewes And first he represents a charge laid on Christ by his Father to have a care of that people during the prefixed time of
by gracious acts that he will let out proofs of his glory there accept their service as glory given to him and give them frequent occasion of glorifying him for Build the house and I will take pleasure in it and I will be glorified saith the Lord. 5. It may be a great encouragement to the Church to do service that the all-sufficient Lord should condescend to accept any service they can do or own and take pleasure in them or it for so doth the Lord encourage Build the house and I will take pleasure in it that is your service shall be owned I will dwell in that which ye build See 1 Chron. 29.14 1 Kings 8.27 Vers 9. Ye looked for much and lo it came to little and when ye brought it home I did blow upon it Why faith the Lord of Hostes because of mine house that is waste and ye run every man to his owne house 10. Therefore the heaven over you is stayed from dew and the earth is stayed from her fruit 11. And I called for a drought upon the land and upon the mountaines and upon the corne and upon the new wine and upon the oile and upon that which the ground bringeth forth and upon men and upon cattel and upon all the labour of the hands To stir them up yet more effectually to the work he again layeth before them the evidences of Gods anger against them in disappointing their hopes of the harvest and not blessing what they had gathered in and all because there was no care had of the Temple and publick worship of God but all sought their own things v. 9. for which cause God had remarkably smitten them making the heavens to deny dew and the earth to deny fruit v. 10. for the drought had not only destroyed the fruit of all kindes and made all mens endeavours uselesse but he had made men and beasts feel it also by want of drink and food and by diseases which such a season occasions v. 11. Doct. 1. Even rods when they are sent on do not soon work nor speak Gods minde to an afflicted people to any purpose therefore here the observation and use of their râ—d is again inculcate 2. When the Lord is provoked he can not only send an affliction but so order it by faire appearances of a better lot and heightening of the sinners expectation and desire as may make it most sad Ye looked for much and lo it came to little 3. Sinners are never a whit the nearer contentment and happiness that they have these things which usually men take for their portion of happinesse for by withdrawing a blessing God can make it all one as if they had them not And when ye brought it home I did blow upon it 4. Though impenitent sinners having felt some stroakes may readily because of that expect exemption for the future yet it is righteous with God to pursue them with rod upon rod till they be compleatly miserable unlesse they return for it is not enough that the great harvest they expected came to little but that little is blasted I did blow upon it 5. As when the Lord strikes his owne people there must be some special and remarkable cause to be sought out so the stupidity of a stricken people is ordinarily so great that they can neither search nor finde it out till God discover it this question Why saith the Lord of Hostes doth not import any ignorance in him but that it was their duty to search the cause and yet could not finde it out without his light 6. The true cause of the Church and Professors their ill thriving in the world is that their care of these things takes them up from minding Gods work and matters and that they are taken up with the worst things neglecting the best thus to seek to gaine is indeed to lose for zeal for the publick and work of God is the compendious way to prosper in our private affaires this is the true cause of their want Because of my house that is waste and ye run every man to his own house 7. It is useful for secure sinners being afflicted by God to take a serious view of the rods upon them that they may see more of the bitter fruits of sin then can be discerned at first therefore doth the Lord repeat and inlarge the sight of their stroak v. 10 11. that therein they might see God provoked to be their Party in whose favour their life stood I called for a drought that they might see all the creatures armed and ready to execute Gods quarrel for sin Heaven stayed from dew and the earth from fruit both conspiring the sinners ruine that they might see mans frailty however he be oft-times stout against God in that there is no need of striking him immediately but take away one of many drops from him and he is gone stay but the heavens from dew and the earth from raine and fruit and man will smart for all that they might see that vengeance pursuing sin will cut a man short of all his contents and refuges on all hands will blast a land and all the fruits of it will sinite man and beast and all his labour v. 11. and in a word the afflicted sinner may see that it is great folly to provoke the Lord to jealousie and that there is no safety but in being reconciled with God and setting about duty Vers 12. Then Zerubbabel the sonne of Shealtiel and Joshuah the sonne of Josedeâ—h the High Priest with all the remnant of the people obeyed the voice of the LORD their God and the words of Haggai the Prophet as the LORD their God had sent him and the people did feare before the LORD The fruit and successe of this doctrine is recorded that the Rulers and remnant of the Jewes who were left of the preceding sore judgements or who had returned from captivity did acknowledge the voice of God in the mouth of his servant though there had been no Prophets sent of a long time before and out of the sense of their guilt and justnesse of Gods judgements did stand in awe of God speaking to them and did submit to the Command and go to work Doct. 1. The Word of God in the mouth of his servants will not take effect till his authority be seen and acknowledged in it and his servants looked on as coming in his Name for here they look on this message as the voice of the Lord and the words of Haggai as the Lord had sent him that is that the Lords voice was in his Word whom he had sent 2. It will be a notable meanes to make the Word effectual when beside the absolute authority of God speaking in his Word his interest in his people is considered and believed by them and that he who speaks and reproves and directs is their Confederate God whom they should be loath to offend or disobey so much the rather as his relation stands
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
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
otherwise the controversie still stands whatever deliverance they get and they may expect to smart again Therefore after all their captivity they must hear and obey 5. It may help us to take heed to what God sayes in a sad time when we consider that if it had been hearkened unto it might have prevented much misery for so is this doctrine commended it was cried when Jerusalem was inhabited and in prosperity c. that so the thoughts of their former prosperity which had ended in sad desolation might let them see the ill of former neglect and stir them up to be more serious Vers 8. And the Word of the LORD came unto Zechariah saying 9. Thus speaketh the LORD of hostes saying Execute true judgement and shew mercy and compassions every man to his brother 10. And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in your heart To clear further this last challenge and to justifie the Lords way in all that came on this people and teach them how to compose the controversie The Prophet Zecharie gets a commission to clear the whole procedure betwixt God and their fathers for them to make use of and not leane to their Fasts and first by repeating the doctrine of the former Prophets to their fathers which standeth yet in force to oblige their children and therefore as God spake it so he yet speaketh it he cleares that God had required of their fathers that they would prove their faith and sincerity in the true Religion by the exercise of justice and mercy toward all especially the afflicted and that both in actions and inclinations as is required in the second Table Doct. 1. When the Lord hath let forth his displeasure against a people it concernes them who are reserved to be well informed in the proceeding and causes of it that they may lay it to heart and know how to make their peace therefore doth Zecharie get a new Commission to repeat this unto them which had been said and spoken ta their fathers The Word of the Lord came to Zechariah saying Thus saith the Lord of hostes c. or thus he spake to them and thus he speaketh to you the word will import both 2. Obedience to God in the duties of the second Table is the true touch-stone whereby to try sincerity in Religion and obedience in duties of the first Table this was it by which God tried his Church in all ages Execute true judgement c. 3. Our doing of things required of us in point of justice is no such proof of sincerity unlesse acts of tendernesse and affection enjoyned by charity be made conscience of likewise therefore they are conjoyned here Execute true judgement and shew mercy and compassions every man to his brother 4. For right performance of works of justice and mercy it is requisite that we put on affection one to another as coming of one root whatever difference there be in outward dispensations and especially to men of the same Religion as being tied to them in more near relation therefore are they designed toward whom we are to walk in these duties as brethren Shew mercy every man to his brother 5. It is a special proof of an heart subjected to God and his feare and filled with true love to our neighbour when one is bound up from wronging of the afflicted or taking advantage of their low condition to run over them and when conscience makes a man tender and sensible of their affliction and as afraid to do them wrong as if they were a strong party able to repay injuries so is here required Oppresse not the widow nor the fatherlesse the stranger nor the poor 6. Such as would approve themselves to God in their obedience ought not only to look to their actions but to watch over their very inclinations which are the fountain of their actions and are only seen by God for to all these commands is added And let none of you imagine evil against his brother in his heart Vers 11. But they refused to bearken and pulled away the shoulder and stopped their eares that they should not bear 12. Yea they made their hearts as an Adamant stone lest they should hear the Law and the words which the LORD of hostes hath sent in his Spirit by the former Prophets therefore came a great wrath from the LORD of hostes 13. Therefore it is come to passe that as he cried and they would not hear so they cried and I would not beare saith the LORD of hostes 14. But I scattered them with a whirlewinde among all the Nations whom they knew not thus the Land was desolate after them that no man passed thorow nor returned for they laid the pleasant Land desolate In the next place the Prophet at Gods command gives an account of what had been their fathers part in reference to these duties when God thus exhorted them they obstinately rebelled refusing to hearken despising to take on the yoke of his obedience yea stopping their own care and hardening their heart against the commands or conviction for the contempt thereof to the grieving of the Spirit who spake in the Prophets Doct. 1. It is the duty of men to heare when God speaks to them and to take on what yoke he imposes thereby how grievous soever it be to flesh and blood for it was their great fault that they refused to hearken and pulled away the shoulder as an undantoned beast from the yoke 2. Men by nature are very high-bended against God and against being subject unto him and have an antipathy against holinesse and the way which the Word prescribes unto them to follow so is imported in their refusing to hearken pulling away the shoulder and in their guarding care and heart lest the Word should prevaile with them as Psal 58.4 5. 3. As disobedient sinners living under the Ministery of the Word cannot but be pursued with some convictions troubling them unlesse they be given over to a reprobate sense so it is a dreadful character when they shift convictions and make it all their studie how to sin without disturbance for so did these They stopped their eares that they should not hear 4. So long as the Word heard doth any way affect a sinner there is some hope of him how rebellious or shifting soever he be but the most desperate and lamentable temper is when sinners have so far put out the light of their own minde blunted the edge of their conscience deaded their affections and confirmed their hearts in sin that they can go on boldly and without remorse heare what they will this is the height of spiritual plagues Yea they made their hearts as an Adamant lest they should hear c. 5. They are the most stubborne and obdured of all sinners who living under the Word have learned to contemn it who have blinded themselves by opposing clear light and who have
sinfully hardened their owne hearts and added to their natural obduration by despising commands sleighting and rejecting of convictions and challenges Such not only stop their cares but make their hearts as an Adamant stone which is the hardest of stones 6. The sin of disobedience unto the Word is an opposition not unto men but unto the Spirit of God who employes them and speaks by them who though in his special operations of grace he works effectually and invincibly yet in his perswasions by the Word working as a moral agent is oft-times resisted and opposed for such is their sin here they would not heare the Law which the Lord of hostes sent in his Spirit by the former Prophets See Acts 7.51 Isa 63.10 In the last place the Prophet gives an account of Gods just procedure in punishing this their carriage as they provoked the Lord exceedingly to anger so he let it break forth upon them in sad judgements under which he justly recompencing their rebellion would not bear them to deliver them and did suddenly and violently cast them out of their land and scatter them among strangers as chaffe before a whirlwinde and laid their land desolate which was to be charged upon their sins which had polluted it Doct. 1. Contempt of and opposition unto the Word doth provoke God to hot and more then ordinary displeasure which will break forth irresistibly when the iniquity is come to the height as being the displeasure of an Omnipotent Lord for Therefore came a great wrath from the Lord of hostes 2. As God can make the stoutest hearted sinner who cares least for him stand sensibly in need of his help when he pleaseth insomuch that a favourable look of God and his interposing will be his only refuge so it is just with God to recompence his contempt of Gods Word with not regarding his cry in his strait and when the Lord seems not to beate prayer in trouble he calls us thereby to lay to heart and be humbled for our not hearkening to his Word for Therefore it came to passe that as I cried and they would not hear so they cried and I would not hear saith the Lord of hostes 3. Gods pursuing a controversie against his Church makes enemies endeavours successeful and dreadful and her opposition in vain for I scattered them with a whirlewinde which cannot be resisted 4. It is a fore judgement and the fruit of contempt of the Word and Ordinances when the people of God are scattered from the fellowship one of another and cast among strangers with whom they can have no communion especially in Ordinances I scattered them among all the Nations whom they knew not 5. It is no small addition to a judgement or aggravation of guilt to consider the desolation that sin brings upon a land for the sinners sake especially upon a land wherein God hath dwelt which is the only beauty of a land able to supply the want of all other pleasure for Thus the land even the pleasant land was desolate 6. Albeit all calamities for sin are to be ascribed unto God as the author and inflicter thereof in justice yet guilty sinners procuring the stroak are to look on it as their deed and themselves as justly charged with all that a land the Church or others suffer for They laid the pleasant land desolate 7. The tendernesse of God toward his people is such as in greatest severity he still doth somewhat that speaks ground of hope of future mercy for the lands being desolate after them that no man passed through or returned was not only a judgement for sin but a mercy that during their captivity no Nation about did sit down and possesse their land but it was left void till they should return to it and have none to contend with them for possession CHAP. VIII IN this Chapter 1. The Lord encourages the Jewes against the grounds of their distrust by setting before them his affection toward them evidenced in their late deliverance v. 1 2. assuring them of his being reconciled unto them and of his purpose to restore them to their wonted priviledges v. 3. that they should increase and multiplie in much peace v. 4 5. which his power was able to effectuate v. 6. and that he would gather his people from all quarters and bring them to their land v. 7 8 2. The Lord exhorts them to make use of these incouragements to strengthen them to go on in building the Temple and to hearken to the Prophets stirring them up thereunto considering the great change of Gods dealing and blessings which they had foretold and had really come on them since they began to bulld and were yet more to be letten forth upon them v. 9 10 11 12. And that God was to make them as remarkable an example of his blessing as they had been of his curse v. 13. and would as certainly perform these promises as he had formerly executed his threatnings v. 14 15. 3. The Lord exhorts them to study to please him in following true piety and justice v. 16 17. promising to give them causes of feasting instead of their Fasts v. 18 19. and that many Gentiles should be converted by the Ministery of Jews and that they should be much honouerd because of their enjoying the true Religion v. 20 21 22 23. Verse 1. A Gain the Word of the LORD of hostes came to me saying 2. Thus saith the LORD of hostes I was jealous for Zion with great jealousie and I was jealous for her with great fury In this Chapter the Lord goes on in answering that question propounded concerning their fasting as appears v. 19. and as the Lord found much to be reproved in their way in the former Chapter so also considering that these questions flowed in part from their discouragement and doubtfulnesse how matters would succeed therefore he subjoyns unto the reproof several grounds of encouragement unto them whereof the first is taken from his marriage-affection toward them as they might reade in what he had done of late his destroying of Babel and delivering them being an unquestionable evidence of his love toward them and of his indignation toward their enemies Doct. 1. When the Lord is most severely reproving his people for sin it is not his purpose to drive any sensible soul into discouragement but he allowes them to strengthen themselves that challenges may work the better therefore is this doctrine subjoyned to the former lest they should mistake his scope and purpose in it 2. The authority of God speaking in his Word is to be much and often thought upon by all such as desire the benefit of Scripture-comforts therefore albeit this be but a part of the former Sermon yet it is found necessary to repeat the Prophets Commission The Word of the Lord of hostes came unto me in regard that many promises here made could only be assured to them from his being God and for this end is he so oft brought in speaking
sorrow when the worshipper stands in greatest need of comfort in his worship for so doth the name of idols which in the Original is sorrowes or terrours import 6. Purity of worship and Doctrine must go together all corrupt worship having false Doctrine at the root of it and as corruption in worship ushers in heresie in Doctrine so unsoundnesse in Doctrine flowing from an unsound heart cannot consist with pare and acceptable worship for here idols and Prophets or teachers of false Doctrine who are here designed as they use to designe themselves must go together 7. Approven Reformation doth not only oppose the error by way of doctrinal declaration and refutation but also the teacher of the error by way of Discipline for where Doctrine is reformed The Prophet passeth out of the land 8. False Doctrine and corrupt worship are accomplished with and flow from not only the polluted and corrupt heart and imaginations of men but from a spirit of Satan the father of lies who contributes to make them have place in the world among them who receive not the love of the truth which spirit how plausible soever is not an harmlesse and innocent spirit but an unclean spirit working upon the vilest affections in men to hatch and broach error and oftentimes leading the erroneous person into blemishes in conversation that in Gods wisdom the veile may be taken off their way for with the Prophet there is an unclean spirit to passe out of the land in a time of Reformation Hence it is that errors are called the error of the wicked 2 Pet. 3.17 and are works of the flesh Gal. 5.19 20. and work on lusts and wantonnesse 2. Pet. 2.18 See 2 Thes 2.9 9. It is the Lord who hath chief hand in the Churches Reformation and to whom the glory thereof is due it is he who prescribes the rule of Reformation who cleares it up from his Word unto a people who stirres them up to embrace it and who by his Spirit makes it effectuall notwithstanding all opposition for In that day saith the Lord of hosts I will cut off the names of idols c. Vers 3. And it shall come to passe that when any shall yet prophesie then his father and his mother that begat him shall say unto him Thou shalt not live for thou speakest lies in the Name of the LORD and his father and his mother that begat him shall thrust him thorow when he prophesieth A third benefit which is a branch of the former is zeal in the godly against false teachers who shall be so tender of the truth and glory of God and the safety of the Church all which are endangered by error that it shall overcome natural affection in them so that parents shall not spare their own children being seducers but shall either by an heroick act such as was in Phinchas Numb 25.8 themselves judge him worthy to die and give sentence and execute it or cause him to be punished by bringing him to the Magistrate who hath power according to the Law Deut. 13. It is here promised that this zeal shall be conspicuous in converted Israel Doct. 1. Times of throughest reformation will not want their own measure of opposition by some adhering unto and persevering in their old corruptions yea it is ordinary that in a time of Reformation Satan will be let loose in false teachers as intending thereby to scandalize all Reformation but God intending hereby to make Reformation more pure and truth the clearer because of opposition for when God is reforming there will be who shall yet prophesie 2. The toleration of a false Religion in Doctrine or worship and the exemption of the erroneous from civil punishment is no more lawful under the New Testament then it was under the Old it being no more lawfull to compell consciences if sobe that this be a compulsion as men give it out then nor it is now for here is a Prophecie of the dayes of the New-Testament alluding to the Law Deut. 13.5 6 9 c. as being then to be in force 3. The Lords promising and undertaking a work of Reformation and the suppressing of error and idolatry ought to be no hindrance to Magistrates and others in their stations to suppresse what may hinder Reformaton but rather an encouragement unto them having such ground of hope that their endeavours shall be successefull for though God promise to bring about this Reformation v. 2. yet it is foretold that they shall do their duty v. 3. A Magistrates duty is no more inconsistent with the promise that Reformation shall be Gods work then Ministers preaching against error is both of them being means whereby God accomplisheth his promise 4. Albeit that all erroneous persons stand guilty before the Lord yet his controversie is specially against seducers and false teachers unto whom punishment is specially due from the civil Magistrate for it is They who prophesie that are to be punished 5. Zeal for God is very lawfully and warrantably imployed against error as well as against prophanity and dearest relations and natural affections ought to give place unto it it being cruelty to suffer these we affect to lose their own souls and the souls of others for When any shall yet prophesie then his father and his mother that begat him shall say unto him thou shalt not live 6. It is not enough nor a sufficient testimony of zeal in Magistrates to suppresse and punish erroneous persons when they do by their Doctrine and practices disturb the civil peace of the State but their wronging of the truth of God corrupting of souls food poisoning them with lies instead of truth and wronging of the God of truth by fathering of a lie upon him ought to stirre up zeal to take order with them for this is the reason of the sentence Thou shalt not live for thou speakest lies in the Name of the Lord. 7. Some errors are so eminently blasphemous and some persons so eminently engaged in venting and promoting of them as in Gods account calls for the death of the seducers for of some Prophers and Prophecies it is said Thou shalt not live and they shall thrust him through Vers 4. And it shall come to passe in that day that the Prhphets shall be ashamed every one of his vision when he hath prophesied neither shall they wear arough garment to deceive 5. But he shall say I am no Prophet I am an husbandman for man taught me to keep cattel from my youth A fourth benefit flowing from the two former of Reformation and zeal of the godly appears upon some of seducers themselves who through the clearnesse and abundance of the true Doctrine and of knowledge and observing the severity used against some shal be convinced in conscience of the error of their way and shall willingly cease from deceiving the people and from their accustomed counterfeiting of holinesse they shall lay aside the habit used by true Prophets in signe of sobriety 2
unto the Church is a work of glorious power and grace in effectuating which mountaines were cleft partition walls broken down c. and here it is prophesied of as an altering in part of the course of nature and turning hills in valleys 4. It takes away all ground of excuse from the children of men that Christ hath purchased a clear right to all Nations indifferently to whom the offer is made to come to him and hath laid out a plain clear and comfortable way wherein to come for now the city hedged in with mountaines is made patent to all and mountaines in the way are turned in great valleys Verse 5. And ye shall flee to the valley of the mountaines for the valley of the mountaines shall reach unto Azal yea ye shall flee like as ye fled from before the earth-quake in the dayes of Vzziah King of Judah and the LORD my God shall come and all the Saints with thee It is further foretold in answer to the question that the way to the Church and of worship and salvation being made clear without ceremonies and patent to all as a valley made of the divided mountain the Elect among the Jewes who should escape these calamities should seek unto the same with the Gentiles Unto which prediction is added that this valley shall reach unto Azal a word which signifies any thing that is separate or set apart either by election and so it points at the Church figured by Mount Sion which is chosen of God or by sequestration and putting far off and so it points at the Gentiles who before were separated from the Church as by a partition-wall unto whom this valley or way of salvation shall reach excepting such as are yet on Azal that is sequestrate by Gods decree of reprobation and thus taking both together it agrees to what is said of the Elect Jewes they shall joyne with the Gentiles for then the partition-wall shall be taken down and no difference shall be betwixt Jew and Gentile they being cut off from the exercise of ceremonies and use of the Temple and however they will be scattered far off from the Holy Land yet that valley shall reach them and at that distance they shall see Zion and may worship God with the Gentiles that are afar off It is further added that they shall flee as before an earthquake that was memorable among the Jewes of which we hear no more but that it is pointed at Amos 1.1 It may be it was when Uzziah presumed to offer incense whereby may be pointed out their fleeing out of the land because of the judgements on them to destroy the Temple and make way for their joyning in the Christian Religion with the Gentiles but it rather holds out their fleeing from the wrath to come being moved by the power of the Gospel whereby this mountaine was divided and so overturned all as an earthquake Doct. 1. The Gospel-way of salvation and the way of Gods worship is purchased by Christ and revealed to the Church not for contemplation only but for practice and use-making for Ye shall flee to the valley 2 Under the Gospel the Jewes have no special priviledge of a peculiar way of worship and salvation but are to joyne with the Gentiles to walk in that new and living way for Ye shall flee to the valley that reacheth to Azal or them that were separated 3 No distinction of persons nor distance of place doth seclude any from the offer of the Gospel nor from communion with Christ in his Church if they embrace it for the valley shall reach to Azal or these who are separated at a great distance and it shall reach back again to Azal or the chosen mountain they shall see Zion in that valley at greatest distance to direct their service to God dwelling there according as they did toward the Temple 4. Albeit the distinction of Nations be removed under the Gospel yet grace is not universal then insomuch as the meanes of grace are not offered to all at least in one age for so also is there still an Azal or some separate place where this valley ends See Ezech. 47.11.5 The power of the Gospel setting forth Christ overturning mens excellencies and prerogatives discovering sin and wrath for sin will let men see as much cause to flee to Christ and to embrace the way of salvation as for men to avoid the most terrible accidents in the world for when by the Gospel the mountaine shall cleave and the valley be made and Jew and Gentile ranked as equal notwithstanding all the Jewes Prerogatives then Ye shall flee like as ye fled from before the earthquake in the dayes of Uzziah King of Judah Unto these predictions the Prophet subjoynes a Conclusion and the Lord my God shall come c. which may be diversly considered and explained with relation to the former predictions As 1. By way of confirmation that these things concerning the destruction of Jerusalem and of her enemies and the propagation of the Gospel should come to passe because God had undertaken to come and fulfil them having Angels or other fitted instruments sanctified or set apart by him to effectuate his purposes and so it teacheth 1. It beseems the people of God to set to their seal and believe that what he hath undertaken will be effectual he having instruments and means at his command and it is a part of the homage they owe to him not only not to misbelieve but not to rest on a general assent but to rouze up themselves to close stedfastly with the Word and rest on it as a thing certain for thus doth the Prophet conclude believing the Lord my God shall come and all the Saints 2. However a believer may finde little comfort of the Word looking to probability or to a mis-believing mis-regarding world yet it will prove a rich treasure when he keeps communion with God and hath converse with him and studies to hold up every word especially promises by way of thankful acknowledgement to him so doth the Prophet turn his speech to God shewing whence his faith got life and all the Saints with thee Secondly this Conclusion may be conceived with special relation to the last promise of enlargement of the Gospel-Chureh and that Christ was to come in the flesh to effectuate this and to be spiritually present in his Church whither all his Elect should be gathered as his Attendants to wait on him which doth so affect the Prophet that he speaks it over in a confident acknowledgement as one affected in believing it And so it teacheth 1. The Lord bestowes upon his people not only things present that are refreshful but also the hope of future mercies unto the Church which will comfort in present sad times for the Prophet here is refreshed with what was to come 2. Of all the sweet thoughts and sights within time the estate of the Gospel-Church is the first especially where there is much Conversion and
unto them and his purging and restoring his ordinances and is the cause of constant kindnesse toward the Elect who otherwise do so often provoke him to destroy them and it meets also with their quarrelling him that he would not prove a God of judgement for that would have consumed them considering their temper as is hinted v. 5. which out of his unchangeable purpose of love to them as his people he had hitherto forborne Doct. 1. Men may be quarrelling a dispensation which yet it is their great mercy to enjoy and may quarrel Gods not appearing in a sad time whereas if he did appear it would consume themselves thus did they quarrel and complain without cause as is before explained 2. God is immutable in his nature essence properties and purposes as having being from himself and being independent on all other who might oversway him and infinite in wisdom that needs no after-thoughts and albeit he may change his dispensations yet his purposes stand firme and are carried on unalterably by various and contrary meanes I am Jehovah I change not 3. There is no Church or people of God but in themselves they are worthy to be consumed considering their inherent sinfulnesse their daily provocations and inconstancie in any good and the worthlesnesse of their best things and any forbearance they enjoy is from a cause without them for if the sonnes of Jacob are not consumed it is not of themselves but of God 4. Such as God hath chosen to himself of his free grace to be his people may in the midst of their inconstancy and failings when they are sensible of them and driven to Christ by them comfort themselves in the immutability of Gods love which alters not as their condition alters and whatever the Lords dealing to them be they may reckon that it flowes from no change of purpose in him who is still the same and that he intends not to destroy or reject them so did the Church of Israel having a peculiar promise finde and so will all the Elect finde I am the Lord I change not therefore ye sonnes of Jacob are not consumed Verse 7. Even from the dayes of your fathers ye are gone away from mine ordinances and have not kept them Return unto me and I will return unto you saith the LORD of hostes But ye said Wherein shall we return In the second part of the chapter the Lord challenges them and contests with them for several faults which may prove that it came of him that they were not consumed The first sault challenged is their defection and their rebellion and impenitency in it However that Nation had continued in a long trade of sin the posterity subscribing to their fathers sins by following their footsteps yet the Lord offered upon their repentance to be reconciled unto them and to grant them the wonted signes of his favour taking away the tokens of his anger but they would not be convinced of any need of repentance and so denied the accusation and rejected the exhortation and encouragement Doct. 1. New defections do justly bring former iniquities and a trade of sin to remembrance that men may see the sad fruit of giving once way to sin and what a judgement is on them who think little of all these sins and that they may be an aggravation of present sins as filling up the measure of former iniquities Even from the dayes of your fathers ye are gone away from my Ordinances 2. As Apostasie from former professions and engagements by new sin doth adde much to the sin so Apostasie from the wayes of God will easity follow on not serious walking in them as being near a kin to it Ye have gone away by apostasie from mine Ordinances and have not kept them 3. It sets out the great mercy of God that after much apostasie he offers reconciliation upon repentance and this offer doth highly aggravate impenitency Return to me and I will returue to you saith the Lord of hostes 4. It is an ordinary plague and judgement upon them who are deepest engaged in sin that the custome of sin makes them that they consider not that they do evil that they see least need of repentance and are most hardly convinced But ye said Wherein shall we return Verse 8. Will a man rob God yet ye have robbed me But ye say Wherein have we robbed thee In tithes and offerings The second fault challenged which proves the general challenge and answers their reply v. 7. is their sacriledge in withholding tithes from the Priests and offerings from the Temple whereof the Priests had a share for their maintenance This the Lord accounts robbing of him which no Pagan would do to his idol Doct. 1. It is the Will of God that his publick worship be upheld and that these who are set apart for the publick worship of God be maintained thereby and who so do withhold that are guilty of grossest defection as overturning the whole publick worship and Ordinances of God at one stroak for he proves that challenge v. 7. of going away from his Ordinances by withholding tithes and offerings 2. To withhold maintenance from the Ministers of the Word is a robbing of God for not only where that is withheld his service is sleighted also tithes and offerings go together but it is an affronting of God who hath commanded the contrary a depriving him of that which is consecrated to him and dedicated to his publick worship and an affronting of his service as if it were not worth any expence and so making men to faint in it Ye have robbed me in tithes and offerings 3. Men may be doing great injuries to God when yet they will not see it nor apprehend how much God is reflected on by their way or how deep their iniquity draweth for so doth their exception to the challenge import Yet ye say Wherein have we robbed thee 4. The respect that Pagans have to their idols and their care to uphold service unto them will condemn many who professe to serve the true and living God and yet neither have respect nor love to him nor have any care to maintain and uphold his worship Will a man rob God any thing he counts a god and yet ye have robbed me Verse 9. Ye are cursed with a curse for ye have robbed me even this whole Nation 10. Bring ye all the tithes into the store-house that there may be meat in mine house and prove me now herewith saith the LORD of hostes if I will not open you the windowes of heaven and poure you out a blessing that there shall not be room enough to receive it 11. And I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your vine cast her fruit before her time in the field saith the LORD of hostes 12. And all Nations shall call you blessed for ye shall be a delightsome land saith the LORD of hostes He declares that
because of this sin God had cursed them with a general want and exhorts them to amend this fault promising to give a proof that his accusation hath been just and that their repentance and amending their fault should be acceptable by giving them raine and the influences of heaven to cause the earth to bring forth in abundance and by removing impediments of a fruitful harvest by keeping off destroying creatures and preventing their trees from untimely casting their fruit So that Gods blessing should be so conspicuous upon them as should take away their reproach of being a Nation plagued of God Doct. 1. People never thrive the better that they neglect Gods service and think to increase their stock by withholding what is due from Gods servants but are ordinarily served in their own coyne and plagued with as much want as they drive his servants to and however they are certainly pursued with a curse in all that they have which can soon overspread a whole Kingdome Ye are cursed with a curse for ye have robbed me even this whole Nation 2. It is the duty of these who would uphold Gods service not only to give what is requisite for maintenance of the Ministers thereof but to do it voluntarily and so as Ministers may be free of distractions from their great work Bring saith he the tithes into the store-house 3. If men would repent and amend their sinful courses they might meet with such proofes of Gods favour as would convince them that they had forsaken their own mercy formerly though they would not see it and that much of God is to be found of these who wait on him in his own way for it for the Lord submits to a trial from experience if these quarrellers would leave their debates and put him to it Let there be meat in my house and prove me now herewith if I will not open upon you the windowes of heaven c. 4. Many steps of divine Providence and care may be read in our very daily bread and plentiful provision The opening of the windowes of heaven and pouring out of a blessing the rebuking of the devourer from destroying fruits when the influences of heaven have produced them and keeping of trees from casting fruit before the time shewes how many wayes an angry God can reach sinners in these things how richly he can provide for his creatures and how sufficiently secure it to them 5. As Gods blessing upon his reconciled people will be conspicuous and remarkable so the very reproach of being under Gods judgements ought to affect the sinner and be a motive to repentance and reformation that God may roll away that reproach as he is ready to do for it is an argument to invite them who are under a curse to turn from their evil wayes All Nations shall call you blessed for ye shall be a delightsome land Verse 13. Your words have been stout against me saith the LORD yet ye say What have we spoken so much against thee 14. Ye have said It is vaine to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the LORD of hostes 15. And now we call the proud happy yea they that work wickednesse are set up yea they that tempt God are even delivered The third fault reproved wherein they shewed much presumption is their murmuring and wicked blasphemie accounting it a vaine thing to serve God because they who pretended to obey God and walk humbly under sin or judgements in some ceremonial performances were not answered according to their lusts and blessing the grossely wicked because when they went the very length of tempting God in their wickedness yet they escaped trouble and were exalted Doct. 1. It is a presumptuous and bold course when men dare not only secretly murmur against God his Providence and their duty but dare openly publish and avowsuch mistakes and reject conviction for it as a sin Your words have been stout yet ye say What have we spoken so much against thee 2. As it is desperate presumption for men to cast out with pietie so the Lord will have every one that serves him tried in their sincerity and whether or not any thing will drive them on such a snare for here these who pretended to much service spake stoutly and said It is vaine to serve God 3. It is a character of true pietie when men do indeed cleave close to the revealed Will of God and yet are humble for all they do when they are humbled for their short-comings and do stoop and mourne under any corrections considering the greatnesse and power of God with whom they have to do for this is true pietie which they pretend to to keep his ordinance and walk mournfully before the Lord of hostes 4. It is a great evidence of unfoundnesse when men despise pietie and the way of God because of the want of outward successe as if pietie and a good conscience were not a reward to it self and as if it were not fit that God purged his own people that they might bring forth more fruit They accounted it vaine to serve God for what profit is it that we have kept his ordinance c. 5. It is also a great evidence of unfoundnesse when men see too well their own performances and are proud of them and this conceit is the cause of mens quarrelling when their lots please them not for these complainers see their own worth and what they did and because of this complaine whereas mens humility loseth the lustre where they see it and swell with it 6. It may please the Lord for a snare to sinners and a trial to others and that none may doat on outward things not only to deliver sinners out of troubles but when they come to the height of impiety as not to own God or tempt and put him to it to make that a meanes of advancement for They that work wickednesse are set up and they that tempt God are even delivered 7. The prosperity of wicked men in wicked courses is a trial of sincerity and will readily draw unfound hypocrites not only to be discouraged in what of Religion they pretend to but openly to side with impiety as the only blessed way We call the proud happy c. Verse 16. Then they that feared the LORD spak often one to another and the LORD hearkened and heard it and a book of remembrance was written before him for them that feared the LORD and that thought upon his Name Followeth the carriage of the truly godly in that time and the fruit these reproofs had on them together with the encouragements allowed upon them wherby these hypocritical boasters are refuted in that there are truly godly beside them who finde profit by it indeed Their carriage is mutual conference and exhortations to repentance which the Lord for their encouragement took pleasure to observe and to put upon record for their behoof Doct.
1. True pietie will keep its feet in worst times and when Atheism most abounds and in times of greatest reeling the Lord will still have a remnant to cleave to him for even then there are who fear the Lord. 2. Communion of Saints in mutual conference and admonition being held within the bounds of mens station and tending to strengthen against the tentations of the time and not made an engine to ensnare and draw men to them is a necessary duty and an especial meanes of life in a declining time They that feared the Lord spake often one to another 3. Albeit the Lord do not alwayes openly reward piety yet he takes especial notice of his Saints way yea even of every word they speak for him especially in an evil time and layeth it up to be forth-coming for them and it may be encouragement sufficient to the godly man that the Lord takes so much pleasure in it and will not forget it The Lord hearkened and heard as one taking pleasure and a book of remembrance was written before him for them 4. Such as would fear God indeed and be useful in the duties of mutual edification ought to have frequent and high thoughes of God in their hearts according as he hath revealed himself without which piety will soon become cold and resolve in formality for They that feared the Lord thought upon his Name Verse 17. And they shall be mine saith the LORD of hostes in that day when I make up my jewels and I will spare him as a man spareth his own sonne that serveth him The godly are further encouraged from a promise that they shall be precious in Gods sight and shall finde the fruit of their piety and his affection in the day of his appearing to set things in order either within time or at the last judgment and that they shall be tenderly dealt with and their failings passed over as a Parent passeth over an escape in an obedient son Doct. 1. As the Lord hath a peculiar people in the world who are precious and dear to him so he hath his appointed time wherein he will visibly manifest this and prove his affection by asserting them out of misery and setting them in a state of happinesse for he hath jewels and a day to make them up 2. It doth richly make up a godly man in hard times that he hath a peculiar interest in God in his heart and affection that whatever become of him he is still precious in the Lords sight and that all will end in a publick testimony of Gods favour They shall be mine saith the Lord of hostes in that day when I make up my jewels 3. Increase of the grace and Spirit of adoption to serve God sincerely is a sweet reward of piety and encouragement to a godly man for they shall be sons that serve him 4. Remission and forbearance is the most godly mans choice priviledge without which he could not stand considering his manifold infirmities I will spare them is their encouragement 5. Such as study to walk sincerely and tenderly may expect not because of their merit but because of Gods love through Christ to be graciously dealt with their iniquities not being imputed but blotted out and their infirmities passed by that what remains of their service may be accepted I will spare them as a man spareth his own son that serveth him Verse 18. Then shall ye return and discerne between the righteous and the wicked between him that serveth God and him that serveth him not It is further promised for the encouragement of the godly and conviction of the murmurers that both of them shall know by experience what difference there is in Gods account betwixt the godly and the wicked partly when the Lord within time shall be pleased to put visible marks of his favour upon the one and of his displeasure upon the other as Psal 58.11 Exod. 14.30 but especially when the eternal felicity of the one and torments of the other shall be made manifest Doct. 1. Albeit the godly may have oft-times their own feares and mistakes of God and his way and the wicked their delusions and false confidences yet the Lord hath a time wherein to bring them to themselves and present things in their right colours and cause the greatest mistaker and strongest presumer change his judgement of things Then shall ye return and discern 2. However there be great mistakes in the visible Church concerning true piety many pretending to it boasting of it and quarrelling God because he takes not notice of them as such who are indeed but proud hypocrites and however God hide his true Saints in respect of outward dispensations that they cannot be discerned from others in the world but many a time are most hardly dealt with whom he loves best yet in due time the Lord will distinguish betwixt true and counterfeit godlinesse and discover the seen advantage of pietie and the bitter fruit of ungodlinesse Ye shall discern between the righteous and the wicked 3. The godly whom the Lord will own for such and put marks of his favour upon are such as have fled to Christ to be righteous by imputation of his righteousnesse and study righteousnesse in their conversation and give themselves up to God to be employed at his command as not being their own They are the righteous and serve God And these whom he will plague are such as rejecting Christ and his righteousnesse continue in their wicked estate by nature and are given up to bring forth that wickedness upon all occasions and do in effect live as if there were not a Lord over them whatever they pretend to the contrary They are the wicked and serve not God CHAP. IV. IN this Chapter 1. The Lord confirms yet further the difference to be betwixt the godly and the wicked by shewing the judgements to come on the wicked v. 1. and mercies to the godly v. 2. and their victory over their enemies v. 3. 2. The Prophecie is closed with an admonition to adhere to the written Word prophecie being now to cease v. 4. and to expect for and mark the coming of the Messiah which should be knowen by the coming of John the Baptist v. 5. the end and efficacy of whose doctrine is held forth v. 6. Verse 1. For behold the day cometh that shall burne as an Oven and the proud yea and all that do wickedly shall be stubble and the day that cometh shall burne them up saith the LORD of hostes that it shall leave them neither root nor branch The particle for shewes that the Lord is confirming that assertion chap. 1.18 of a visible difference to be betwixt the godly and the wicked And first for the wicked he threatens that they shall be as easily and totally consumed as a fiery Oven burnes stubble This was accomplished upon the body of the Jewish Nation shortly after the first coming of Christ when they were utterly scattered their land wasted and