as the Prophets were This Kingly state of 〈◊〉 Christ further described from his Attendants for under the type of red horses speckled and white behinde him is represented his having Angels for Ministers and all creatures ready for every dispensation whether sad represented by red or comfortable represented by white or mixed of mercy and judgement represented by speckled horses v. 8. Doct. 1. It concernes these who are invited to repentance by the Lord to be real in hearkening to that invitation and real in that duty therefore after the former Sermon there is no further message for three moneths at least till it were seen what fruit that Sermon had and how real they were in any thing they professed the former was in the eighth moneth and this upon the foure and twentieth day of the eleventh moneth 2. The Lord doth teach his Church and they are to receive instruction not only by his Word but by signes appointed by him joyned therewith whereby also the Church is informed that the reality of what God saith is such as if the thing said were exhibited for this whole vision as well as the doctrinal part of it is called the Word of the Lord unto Zechariah saying intimating that these types were appointed to reach and that Gods words are not empty words but real things exhibiting to view promised mercies 3. Things spiritual cannot be seen of us while we are within time but darkly and as through a glasse so much doth this way of representing things spiritual by things bodily teach us 4. As the eternal Son of God had his delights among the children of men before the earth was made so from age to age before his Incarnation he gave proof unto his Church what pleasure he had in her and to become a man and be found in the forme of a servant for her sake as appears from this that he who is the Angel of the Lord and Intercessor for his Church v. 12. who hath Angels attending him and at his command v. 8 11. yea who is Jehovah v. 20. and therefore is no other then the Son of God appears here for his Church and that as a man appearing in bodily shape and as it were essaying before-hand how it would fit him to be bone of our bone indeed 5. Christs residence and abode in an especial way is in his Church and as her low condition will not banish him or make him seek another lodging so his presence is matter of her comfort how little soever it seem to promise so much may be gathered from his being among the myrtle trees in the bottome pointing out his Church in a low condition and this as a matter comfortable though his presence and way seem as little conspicuous as a man under a dark shade 6. Though Christs presence in his Church be oft-times wanting to sense and little discerned by most nor feared by enemies yet they who have open eyes may see him in the Church in the darkest houre this is held out to us in that the Prophet even by night saw a man among the myrtle trees neither the night taking it figuratively for their dark condition nor the dark shadow could hide him from the men illuminate by God 7. Christ in his Church is not asleep in her danger but ready and watching a fit opportunity to let forth that zeale and vengeance wherewith he is cloathed against her enemies therefore is he riding and that on a red horse signifying vengeance and severity and he stood among he myrtle-trees as watching his opportunity to prove that it was so 8. Christ the King Head and Protector of his Church hath all power in heaven and earth given to him for her behoof he hath Angels and all creatures at his call to execute his will and dispensation of all sorts at his command to let forth as her condition or the temper of her enemies requireth for behinde him were there red horses speckled and white Vers 9. Then said I O my Lord what are these And the Angel that talked with me said unto me I will shew thee what these be 10. And the man that stood among the myrtle-trees answered and said These are they whom the LORD hath sent to walke to and fro through the earth 11. And they answered the Angel of the LORD that stood among the myrtle-trees and said We have walked to and fro◠brough the earth and behold all the earth sitteth still and is at rest So much of this vision is expounded as was at that time for the Churches behoof and is given by Christ under the representation of an Angel talking with the Prophet who is the same with the man among the myrtle trees as appears v. 10. and it is he who intercedes for the Church v. 12 13. and gives the Prophet a Commission v. 14. which is only Christs Prerogative And so he represents Christ in his Prophetick office who before appeared as Head of the Church on horseback he being enquired at by the Prophet undertakes to informe him v. 9. and accordingly teaches him concerning his Omniscience and Sovereign Providence in the world that he exactly considers the condition of all countreys and men and how all the world about are at ease except the Church all which is represented by the type of Angels sent forth to view the world as great Kings do their Intelligencers and Agents v. 10. and by their returning an account of their diligence concerning the worlds quiet condition v 11. Doct. 1. As Christ is appointed King and Head so also to be the great Prophet and Teacher of his Church and people who hath revealed the Father and his counsel concerning mans salvation and who must be the teacher of all those who would instruct his people to any purpose for the man among the myrtle-trees is also the Angel that talked with the Prophet 2. As the Lord exalts none to much communion with himself but they need somewhat to abase them and keep them in minde of their owne wants so in a special manner as men grow in a right way of knowledge they will also grow in the humbling sense of their own ignorance therefore the Prophet being exalted to see visions findes his own Ignorance and is put to propound questions O my Lord what are these 3. As Christ hath all treasures of wisdom and knowledge to solve every difficulty so he is willing to clear every dark case to his people who humbly imploy him in so far as is needful and for their good for his answer to the Prophets question is I will shew thee what these be 4 Angels are at Christs command to come and go at his pleasure and he is their Head to whom they are subject and accountable and their promptitude and obedience unto him is such as may be a pattern to all his servants This is implied in his sending them to walk to and fro through the earth and that they answered the Angel of the Lord we
that day saith the LORD of hostes shall ye call every man his neighbour under the vine and under the fig-tree A second benefit flowing from the former is the taking away of all trouble and the fear of trouble which sinne procures and the giving of peace represented by peoples walking abroad and daring in the open fields under shades to invite and call one another to feasts and enjoyment of the fruits of peace which promise is spiritually performed to all the elect when they are assured that God is at peace with them and is sometimes outwardly performed to the Church when it is for her good beside what Israel may expect when they shall turne to Christ Doct. 1. True and sound peace comes only from Christ and from the sense of the pardon of sinne through his blood which these who have fled to Christ ought to take as their allowance to rest confidently upon whatever danger there be and feed upon as the choicest of dainties and feasts for when iniquity is removed In that day saith the Lord of hostes shall ye call every man his neighbour under the vine and under the fig-tree 2. As outward peace and tranquillity in the visible Church and Nation where it is is a great mercy if it be well improven so it shall not be wanting when it is for her good for this promise is put in her charter for that also and left in the hand of her wise and tender guide to dispense it as he sees may be for her profit being the Lord of hostes to make it forth-coming for her when he pleaseth 3. As it is a token of a blessed and through peace when with outward and forreigne enemies God removes intestine dissensions and as amity among the inhabitants of a Nation especially in the Church is a blessing and favour in its own kinde So true spiritual peace ought to be entertained and improven by mutual godly Society and communication of conditions and experiences for common edification This is signified unto us in that peace whether inward or outward is described by calling every man his neighbour living in amity and inviting to mutual feasts and banquets CHAP. IIII. THis Chapter contains a fifth vision directed chiefly to Zerubbabel as the former was to Joshuah wherein under the type of a golden candlestick and two Olive-trees represented to the Prophet which he is stirred up to consider v. 1 2 3. and which the Prophet sensible of his ignorance desires to understand v. 4.5 Zerubbabel is instructed concerning Gods way in carrying on and perfecting the work of the Temple v. 6. and assured of the success of it notwithstanding all opposition to the shaming of all their heartlesse discouragement v. 7.8 9 10. The scope of which vision being thus explained the Prophet desires to understand the meaning of the two Olive-trees and gets an answer v. 11.12 13 14. Vers 1. ANd the Angel that talked with me came againe and waked me as a man that is wakened out of his sleep 2. And said unto me What seest thou and I said I have looked and behold a candlestick all of gold with a bowle upon the top of it and his seven lamps thereon and seven pipes to the seven lampes which were upon the top thereof 3. And two olive-trees by it one upon the right side of the bowle and the other upon the left side thereof A new vision is here ready but the Prophet wearied and astonished with former visions and promises is not able seriously to maâ—k and consider this till he be rouzed up by Christ and then he gives an account of his seeing a golden candlestick with a bowle on the top of it which by two golden pipes as is added v. 12. doth receive â—ile from two Olive-trees without any humane industry whence it is communicate to seven lamps by as many pipes to keep them perpetually burning In all which allusion is made to the candlestick in the Tabernacle and Temple something being added to sit the vision to the present scope Doct. 1. The consolations and encouragements of a people following God are so far from being rash imaginations of mens brain who are imployed in Commission that Christ hath more to communicate then they are able to comprehend for this end is it marked that the Prophet behoved to be â—â—uzed up by the Angel and put upon the considering this vision that he may carry it to the Church 2. As bur weaknesse is such while we are environed with mortality that we cannot long bear up in spiritual duties So great promises in hard times and when there are small deservings will rather overcharge our narrow hearts with astonishment then be entertained and rested on by faith for here the Prophet is as one asleep with wearinesse and astonishment 3. There is need of much upstirring from our natural lazinesse and ordinary indisposition when we are imployed in holy duties if we would reap benefit by them and see into the riches of advantage to be had in them for the Angel waled me us out of a sleep saith the Prophet 4. Loving kindnesse in Christ will both prevent his people with mercy and come over all impediments which they lay in the way of their own comfort for the Angels hath visions ready when the Prophet dreamed not of them and wakens him to see them that he may communicate them to the Church 5. Albeit only the scope of this vision be explained in the Angels answer to the first question and the Prophet in his second question doth only enquire concerning what was rare in the vision the parts of the candlestick being already known to such as understood the meaning of these types in the Temple yet we may for our instruction take up the summe of this vision as expounding the typicall candlestick in this that nothing can be done in the Church without Gods preparing of instruments for directing adifying and comforting of her and without his giving the graces of his Spirit to every one to carry on the work in his station And so 1. The Temple here represents the Church to be enlightened by Christ she being in her selfe but dark and void of light and comfort till he come and appear in her and for her and make her light 2. The Ministery appointed of Christ for the direction edification and comfort of the Church are here though elsewhere and in some respect it represent the Church it selfe Rev. 1.20 represented by the candlestick who should be pure that they may be precious in his sight as gold and who ought to shine by purity and holinesse of life and be instrumental in making the Church a shining light in a dark world 3. The bowle upon the top of the candlestick which immediately receives the oile doth fitly represent Christ as Mediator the head and store-house of his Church to whom is intrusted all fulnesse of gists and graces for the Churches behoof 4. The variety and sufficiency of gists communicate by
presence and train for her behoofe makes her famous Psal 68.16 17. 2. It will contribute further to settle the mindes of Gods people and make them to submit to every dispensation to study that all things are ordered in the world according to the pleasure of God that his decrees and purposes are and shall be effectually executed in all the earth and that his effectuall providence doth overrule all instruments that nothing be done but what he hath decreed This is also represented to the Church in this vision by the foure charets or instruments of God in all the parts of the world their coming out from between two mountaines of brasse that is his unalterable counsels which they are sent forth to put in execution and his effectual providence by which they are hemmed in on every hand that they do nothing but according to his pleasure This studie will lead the Church to see God in every dispensation which is comfortable when she is reconciled to him and to see that no ill purposes of men can be effectual without him and that none of his thoughts of peace will be hindered 3. The counsels and purposes of God in governing the world are deep and unsearchable rather to be adored and read by the Church according to the tenour of the Covenant then pried into till by his executing and perfecting his work she be able to see and discern that which otherwise might readily be mistaken this is signified by the charets coming out of some deep valley between two mountaines which is obscure and cannot easily be seen into 4. The Lord hath variety of dispensations according as the condition of men whether enemies or the Church calls for them laid up in store and at his command to carve upon and let out at his pleasure without controulment so that he is to be seen and his wisdom fidelity justice or mercy c. to be adored in every one of them according as they are let forth and made beautiful in their time and in respect of these toward whom they are dispensed this is signified by charet-horses of all colours going forth at Gods direction 5. As the study of the divine authority of the Word and what is revealed therein is that which the Church ought to be much about in a time when she hath her comforts to bring from thence so in such a time she is to be much in dwelling upon the Word and stirring up her selfe to understand the riches and fulnesse thereof for by this question so oft propounded and here repeated by the Prophet v. 4. we are taught both that nothing in this vision or explication of it is invented by him but all of God and therefore to be leaned to and also that for attaining the full comfort of the Scriptures and of knowing Gods minde lazinesse would be shaken off and God much employed for clearing it up unto us being a depth not easily comprehended or taken up Vers 6. The black horses which are therein go forth into the North-countrey and the white go forth after them and the grizled go forth toward the South countrey The scope of the vision is more particularly cleared up by shewing the particular employment of these instruments in several parts of the world designed from their situation in relation to the land of Judah We need not enquire concerning the red horses though some reade the Hebrew as pointing at them also these which are therein pointing at the red charet and the black horses go forth c. the number and colours pointing only at sufficiency of meanes for all parts of the world and of dispensations as they are needed whereof only three are expounded Two of these charets the black and white are employed toward the North in Babylon signifying the destruction of the Babylonians by the Persians and the deliverance of the Jewes which being already verified might confirm the Church and the godly in it to wait for the like in time coming If not also pointing out that the sad condition of the Jewes who yet remained in Babylon should at last end in peace and prosperity many of them coming up afterwards to Judea A third charet is employed toward Egypt southward to Judea whither many of the Jewes went with Johanan Jer. 43. who were to be exercised with a mixed dispensation as the colour of the horses imports Doct. 1. Whatever sad dispensations the Lord send either upon his people or the Nations among whom they are yet he hath a peculiar care of them to provide a good issue of their trouble and can make sad calamities not to ruine but be a meanes of their deliverance for when the black horses go forth into the North-countrey the white go forth after them The ruine of Babel where they remained proved their delivery and their own calamities end well which is yet remarked after it is done to shew that God is still the same to ruine enemies and do good to the Church and make overturnings wherein it should seem she would be overwhelmed as well as others bring about her happinesse 2. Albeit afflictions and lots which God sends on a people especially for sin may be very grievous and sad yet they have ordinarily more comfortable issues then afflictions of their own choosing for the white horses go after the black to Babylou whither God had sent the Jewes whereas the charet sent to Egypt whither they went of their own accord is grisled 3. Albeit the Lord be justly provoked against his peoples following their own ways especially under trouble yet his severity even to them is mixed with mercy for the charet sent to the South is not black nor red but grisled Vers 7. And the bay went forth and sought to go that they might walke to and fro thorow the earth and he said Get ye hence walke to and fro thorow the earth so they walked to and fro thorow the earth Whether we understand this of all the charets whose horses were strong as the word also signifies or of the fourth charet only who having done that particular work shewed to the Prophet sought to be employed elsewhere all comes to one purpose that by Gods allowance and command they are employed through the earth Hence learn 1. As all instruments are subject unto God and no service can be acceptable to him but what is warranted by his command so he hath instruments and especially Angels very ready and willing to seek and take employments and see them executed this we are taught in that they sought to go that they might walke to and fro through the earth and in that having received orders they walked to and fro through the earth 2. Albeit the Church get now and then a clear sight of some special Providences yet it is but parts of his way that she is able to take up His Providence is not idle in all the parts of the world though she see not so well through it and it is her comfort
in all the Chapter 3. The fountain of the Churches encouragement is in Gods free love and marriage-affection which as it doth not break off in affliction so will it be very severe in avenging injuries done to such as are beloved of him for so is here held forth I was jealous for Zion with great jealousie and I was jealous for her with great fury His jealousie proves he is married his fury testifies how much he resents their affliction and both these concur to comfort her 4. The Lord hath at all times prevented his Church and people with such manifestations of himself as may be abundant proof of his affection toward them and ground of encouragement for the time to come therefore he leads this people back to what had been done especially in their late deliverance to clear this truth and encourage them for the future I was jealous c. Verse 3. Thus saith the LORD I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a city of truth and the mountain of the LORD of hostes the holy mountaine The second ground of encouragement is that God was now reconciled to them again would dwell among them as of old and restore them to the dignity and priviledges they formerly enjoyed Doct. 1. The Lords being reconciled unto a people and their enjoying his favour is a special ground of their encouragement especially that after just wrath he will deigne them with mercy and be at paines to make up the friendship for thus he encourageth them Thus saith the Lord I am returned to Zion 2 When the Lord is reconciled unto his people he will manifest his presence unto them and be as near and careful to help every grievance as the heart is to supply every member for I will dwell in the midst of Jerusalem saith he 3. Reconciliation with God is the way to recover a peoples lost honour and priviledges and to make them enjoy them and the comfort of them for upon his returning look what made her eminent before and it shall be restored She shall be called by her old names which is not a promise of a bare tittle only but that she shall be eminent in her duty and the priviledges and mercies following thereupon shall be as visible as if they were her name 4. It is the great honour of a people to enjoy and sincerely to adhere unto and professe the truth of God as he hath revealed it in his Word to adorne that Profession with fidelity and uprighteness in matters of the second Table and to be the people to whom God verifieth the truth of his promises so are we here taught Jerusalâ—m shall be called a City of truth in place of her idolatry and corrupting the worship of God her double dealing in her conversation and her feeling the sad fruits of threatenings 5. To have relation unto God and be owned as his speaks much honour to a people that he unto whom all things belong should appropriate them unto himself as a peculiar lot to be cared for in an especial way this honour is imported in that name the mountain of the Lord of hoster 6. As holinesse beseemeth a people who are the Lords so it is their special honour and dignity to be such and a commendation to the truth they professe when they hold a good conscience with it for this mountain shall be called the holy mountaine Vers 4. Thus saith the LORD of hostes There shall yet old men and old women dwell in the streets of Jerusalem and every man with his staffe in his hand for very age 5. And the streets of the City shall be full of boyes and girles playing in the streets thereof The third ground of encouragement is held forth in a temporal promise of their increasing in number and enjoying of peace Whereas they were now a few of many they should again be many men and women living unto old and decrepitage and a numerous issue springing up to succeed them and whereas the sword had cut them off in their cities Lam. 2.21 and 5.11 12 13 14. and they might seare the like considering the times yet he promiseth that old men should walk and young children play in the streets as in times of great peace Doct. 1. The encrease of a people especially such as are members of the Church and peaceable times with the common refreshments thereof in living to old age want of terrour not being cut off by violent deaths childrens recreations and growing up without feare of enemies c. are in their own kinde choice mercies to be acknowledged where they are and to be a cause of humiliation where they are wanting for the promise of this is a ground of encouragement here See Ps 78.62 63 64. and 144.11 15. 2. A people reconciled to God and adhering to the true spiritual priviledges of Gods presence shall enjoy as much outward prosperity as is for their good for this promise is subjoyned to the former as a fruit of them Vers 6. Thus saith the LORD of hostes If it be marvellous in the eyes of the remnant of this people in these dayes should it also be marvellons in mine eyes saith the LORD of hostes In regard these promises might seem improbable and impossible to be performed considering that the Jewes were at that time but a despicable remnant and the times full of dangers and feares the Lord removes all difficulties by leading them to look on him to whom nothing is impossible Doct. 1. As faith is very necessary for honouring of God and our owne comfort in receiving his promises so it is no small difficulty to attain to it Things promised may seem very impossible not only to carnal men but sometimes even to the Lords people for this confirmation of the former doctrine shewes that he expects faith to close with what he saith and its being marvellous or hid a thing which they cannot see through as feasible or possible shewes their temper 2. The fountain of much unbelief is mens looking to themselves and their present hard condition and receiving no more truth then reason and probability thus pre-occupied will convince them of for this is marvellous because they looked on themselves as the remnant of the people and on these dayes as hard dayes 3. The way to attain to faith in hard and difficult times is to eye God who makes the promise and give him the glory of being God of faithfulnesse in promising and Omnipotency to perform and overcome impossibilities whatever we be for he refutes their unbelief by leading them from themselves to eye him The Lord of hostes in whose eyes it is not marvellous 4 A people taking up God rightly will themselves being Judges condescend that it is a wronging of God to lay any thing in opposition to his power as able to over-balance it or to distrust his promises whatever they see in the world or their own condition to render
Christ for the good and salvation of the Church is represented by seven lamps all tending to one common end of burning and shining 5. The way of deriving grace from Christ to his servants by ordained and sanctified meanes especially by his Covenant our dependance and the bands of communion betwixt him and his people is represented by seven pipes going betwixt the bowle and the lamps The rest of this shadow and type being afterward expounded by the Angel we shall seek it there Doct. 6. The Lords condescending to teach this Doctrine as it were twice to the Prophet once in the type and again in the explication may teach us the certainty of the thing it selfe our incapacity and what need there is of studying it again and again Vers 4. So I answered and spake to the Angel that talked with me saying What are these my Lord 5. Then the Angel that talked with me answered and said vnto me Knowest thou not what these be and I said No my Lord. The Prophet desiring to understand the meaning of this type is prepared for an answer by the Angels drawing out a new and expresse confession of his ignorance to humble him Doct. 1. Gods calling of his people to enjoy manifestations of himselfe calls upon them to desire to profit and be instructed by them as sensible of their own short coming for the Prophet answered saying What are these as being called by this vision to seek more light and edification 2. Even when God is acting and working before our eyes we will remaine ignorant and not understand it till he come and open our eyes the mercy of discerning is a new mercy after we have had the mercy it selfe for the Prophet seeing all this must put the question to the Angel What are these my Lord 3. It is not unusual nor obscure in Scripture-language to give unto the signe the name of the thing signified or represented by it without any change of the one into the other but only because of typicall or Sacramental representation for here the Prophet enquiring What are these doth not professe ignorance of these things in themselves for he expresseth the contrary unto the Angel v. 2 3. but what they were in that state or what they signified and represented And so in the answer v. 6. This is the Word c. The meaning is not that the candlestick was that promise but that it signified the thing promised and was a representation of it 4 Christ requires of these whom he will teach that they be sensible of their own ignorance and humble in the sense of it and that not in a superficial way but that it be deeply rooted and their heart again and again convinced of it that the mercy of Christs help may be the more esteemed therefore albeit the first question imply the Prophets confession of his ignorance yet Christ will not satisfie him till he be more humbâ—ed with it and till by a new question Knowest thou not he draw out a new confession No my Lord. Vers 6. Then he answered and spake unto me saying This is the Word of the LORD unto Zeruâ—babel saying Not by might nor by power but by my Spirit saith the LORD of hostes The Prophet being thus prepared gets an explication of the scope of the whole vision in two particulars in the first whereof Zerubbabel and with him all the people are informed concerning Gods way of carrying on his own work that they might not faint though outward probable meanes of armies and strength of men fail them but rely on God who is alsufficient by his own Spirit and intrinsecal power and vertue to set up his Church to preserve and furnish it with all things needfull without these means and who useth to lay these oft-times by that his own immediate power may shine Thus the explication answers well unto the type for as the candlestick was constantly supplyed with oile that the lamps might burn without humane industry the Olive-trees pouâ—ing in oile of themselves so should this work go on without any meanes that might in probability carry on such a work Doct. 1. It is a great blessing when the Lords people are instructed and made wise concerning the way of his working and carrying on a work in his Church that they be not crushed under mistakes as thinking that he is about to ruine and desert it when indeed he is taking the best way to perfect it and here the Lords own teaching is requisite for understanding his deep counsels in so farre as may be for our good therefore the Lord himselfe teacheth Zerubbabel in this point that he stumble not 2. As all that are imployed about the work of God and are cordially affected to it will finde it lie near their heart so especially these who have any place of power among Gods people and in carrying on his work ought to take such a burden of it as may send them to seek incouragement from Heaven for Zerubbabel needs a particular word This is the Word of the Lord unto Zerubbabel 3. Albeit might and probable meanes do not alwayes stand in opposition to Gods power in his work but may sometimes be subordinate as principal workers and instruments by which he works yet 1. Might and power are not to be doated on nor leaned to when they are given to the Church but Gods own power should be immediately eyed which must stirre up enable and blesse these meanes before they can do any thing and who will take meanes away when they are trusted to and he forgotten So long as God stands obliged by his power to do for his people and work they are not to be anxious though all probable meanes faile them seeing he who only makes meanes active and effectuall can fulfill his own counsell without them being still the Lord of hostes when visible armies fail 3. It is the Lords way in carrying on his work to lay by much of humane power and probable meanes that he may extoll his own power and commend his love to his people and work when much of him and little of the creature is seen about them All this is imported in this information Not by might nor by power but by my Spirit or power and vertue saith the Lord of hostes His power is only to be trusted in and to be trusted in what ever else appear and it will be eminently seen and other help be obscured and laid by in Temple-building Vers 7. Who art thou O great mountaine before Zerubbabel thou shalt become a plain and he shall bring forth the head-stone thereof with shoutings crying Grace grace unto it The second particular in the explication of this vision is to assure Zerubbabel concerning the successe of his building the Temple as a type of Christ the builder of the Church by his own power that as the candlestick furnished by the Olive-trees did continually shine and hold out light so the Lords power should carry on this work not
timber-frame that the granting thereof by God is a great mercy and a pledge of his turning in favour to them for Out of him came forth the corner and the naile is a proofe of his love 2. When God sees it good for his people he can easily enable them to be Conquerours and bring them in subjection who had been their oppressors for Out of him came the battel-howe and every oppressour or exactour of tribute as the word signifieth together Vers 5. And they shall be as mighty men which tread down their enemies in the mire of the streets in the battle and they shall fight because the LORD is with them and the riders on horses shall be confounded The second promise explains further their power to prevaile over their enemies that they should be strong as giants to tread down their enemies and even to shame and put to flight horsemen though not by their own strength Doct. 1. There is no power nor might can prevail against the Church supported by God but when disadvantages are greatest victory shall be most remarkable for They shall be as mighty men to tread down their enemies as mire and confound riders on horses 2. The strength whereby the Church is inabled to beare out and wrastle with difficulties is much and frequently to be observed and remarked therefore is it again held out in the promise 3. As the Churches strength to go through is not het own so it is necessary that God be much exalted and acknowledged for it when she hath it this is held forth for our use They shall fight because the Lord is with them reconciled and in Covenant with them and assisting them in that enterprise Vers 6. And I will strengthen the house of Judah and I will save the house of Joseph and I will bring them again to place them for I have mercy upon them and they shall be as though I had not cast them off for I am the LORD their God and will beare them The third promise is that as he will strengthen Judah so he will convert and assert the ten tribes out of trouble and so joyne them with Judah and bring them again not only to the Church which is imported in their being saved but as appears to their own land and restore them to his favours and take away the signes of his anger as if they had never been rejected The causes whereof are his mercy and the constancy of his Covenant turning them to seek him and hearing them when they seek Doct. 1. It is a point of truth seriously to be believed by Gods afflicted people that he can and in due time will not only strengthen them to endure their lot but enable them to recover their wonted power and ability after they have been exhausted with many calamities therefore is the promise so oft repeated I will sizeâ—g then the house of Judah 2. These who belong unto the Lord and his Covenant though they may be long cast off and in a lost condition for trouble and captivity yet God will seek them out bring them again to himself and set them free from all troubles of this his dealing with the ten tribes is a special instance whose right to the Covenant is unalterable by any temporal rejection Rom. 11.28 29. I will save the house of Joseph 3. When God turnes his people to him not only doth his favour shine upon them but their priviledges lost through sin are restored unto them according to the tenour of his Covenant made with them for the house of Joseph being saved I will bring them again to place them the promise made concerning their land as appears this should be understood is forth-coming when they come to God 4. Tender mercie in God will bring about good things to his people where there is no other probability thereof and it is an argument sufficient to move him to perform his promises to them that in so doing he will magnifie his own mercy this is the reason of the promise For I have mercy upon them 5. A people turning unto God however they have sustained sad calamities and such marks of his displeasure as it would seem should leave a perpetual print behinde them yet they may expect that God can fully restore deplorable conditions and is willing to do it in outward things in so far as is for their good whereof his promise to Israel is an instance They shall be as if I had not cast them off and holds alwayes true in spiritual mercies that upon repentance and fleeing to Christ the sinner is in due time restored to Gods favour as if he had not hid his face from him 6. Gods entering in Covenant with his people is a bond which stands firme notwithstanding many temporal sad lots and will be forth-coming for the Confederate after it hath seemed to be made void for a long time this is another argument why the Lord will restore Israel even that he may give a proof of the constancy of his Covenant For I am the Lord their God 7. As it is a sweet fruit of Gods keeping Covenant when he brings back his people from their wandering to seek him and call upon him so the Covenant assures the Supplicant of getting audience this followes on his being their God I will heare them which presupposeth that he will convert them to pray to him Vers 7. And they of Ephraim shall be like a mighty man and their heart shall rejoyce as through wine yea their children shall see it and be glad their heart shall rejoyce in the LORD The fourth promise is directed especially to the ten tribes that they shall also be made giants in the common cause of the Jewish Church that they shall be filled with consolation as with wine and that their children who succeed them shall enjoy the same mercies and shall rejoyce in God and follow the Christian Religion of their Progenitors Doct. 1 In a time of love the Lord hath a special respect unto these who have tasted deepest of trouble and whose condition seems most desperate that they may be assured of his good will and not come behinde with any therefore Ephraim or the ten tribes get the promises repeated and the same with what was given to Judah v. 5. And Ephraim shall be like a mighty man 2. The Lords appearing for his people will change their condition beyond any thing that their case in probability could promise for broken and undone Ephraim being assisted of God shall be like a mâ—ghty man 3. Albeit the consolations of Gods people may oft times be under the clod yet when he returns unto them he allowes comfort upon them which is able to refresh and chear up their heart as if they had the choice of outward delights and it is Gods work to apply these consolations effectually for Their heart shall rejoyce as through wine saith he undertaking to give matter of comfort and to make it effectual 4. The continuance
the purity of doctrine and discipline of the Gospel-Church especially in the latter dayes shall be such as no such Canaanite shall be admitted to abide in the Church And so it teacheth 1. That the doctrine and discipline of the Church is then agreeable to the Scripture when by doctrine it is declared that none are allowed or approved as members of the invisible Church in the Court of Conscience but the elect and faithful and the Israel of God only and when by discipline none are admitted or continued members in the outward Court but such as submit to the doctrine and discipline of the Church and give up their names unto Christ for when this rule is followed there is no Canaanite admitted in the house of the Lord. And who so followeth not this rule but will follow the rules of the inward Court in their external Ecclesiastical administrations or will in the point of doctrine allow people to acquiesce in that as sufficient before God unto salvation which is sufficient to the visible Church to go upon in the outward Court these cannot but condemn the innocent and absolve sinners 2. The Lord may and doth at some times let out much of his Spirit upon on his Church to make real holinesse and purity abound in it and shame out what is contrary to it or short of it yet without any prejudice to the rules ordinarily prescribed for constitution of Churches for taking this Prophecie at its fullest extent it only foretels that in some age of the Gospel-Church and particularly about the Conversion of Israel real holinesse and Conversion shall be very frequent so that all who come to the Church shall be ashamed not to look somewhat like them yet supposing they were all to be real Saints which never will be within time it doth not follow that it is the duty of the Church in all ages to admit none but such in the outward Court for his dispensations are not the Churches rule more then it will follow that because the Lord makes in every age some real Saints more eminent then others therefore the Church should reject all who come not to that pitch But if we look on these words more narrowly we may finde them looking another way for the promise is not of their being cast out of the land but of their not being in the Temple where Canaanites weee not admitted as such to enter or abide sometime indeed prâ—phane Nations entered it by force but that was the Jewes affliction not their sin and hath nothing to do in this place where the holinesse not the security of the Church is held out And therefore I conceive that the place points at the practice of the Jewes in their Temple who had Gibeonites who were Canaanites and were afterward from their office called Nethinims Ezra 2.58 1 Chro 9.2 given for the service of the Priests and Congregation in bringing wood and water to the Altar and sacrifices Josh 9.21 27. and foretels that there shall be none such then in the Temple to signifie and teach not so much that there should be no sacrifices then needing such service as 1. That under the Gospel there is no distinction of Nations no Canaanite in the Temple to serve in inferiour offices and Israelite or Levite to the Minister to the Lord for then Priests and Levites are of remotest Nations Isa 66.20 21. 2. That the truly godly will be ready to condescend to meanest service to God and for his people and esteen of the lowest place in the Church as too high for them for there shall be no more a Câ—naanite there shall be no need of some baser people to set apart for these services that are basest for the greatest of these who consecrate themselves to God will be willing to do them and count a dooâ—-keâ—pers place honour enough for them Ps 84.10 Malachi THE ARGUMENT THis Prophet being the last of the Old Testament is raised up of God after that the second Temple was built when the peoples zeale was decayed purity of worship corrupted and vices had crept in amongst them and all things were now growen worse and he seems to have lived toward the latter end of Ezra or Nehemiah in whose times some of the faults taxed by him were committed The scope of the Prophecie is partly to reprove these grosse faults whereof for most part both Priests and people were guilty such as ingratitude contempt of God and his worship and service unlawful marriages polygamie adultery divorces perjury oppression sacriledge atheisme murmuring against Providence c. partly to encourage the godly who kept their integrity in such declining times And partly to foretel more distinctly of the coming of Christ in the flesh and of his fore-runner John the Baptist and to direct the Church how to carry themselves in the mean time and to assure both wicked and godly what they might expect by his coming CHAP. I. IN this Chapter after the Inscription v. 1. the Lord by the Prophet 1. Reproves the people for their ingratitude and light estimation of his love which had appeared in his Election of Jacob their father rather then Esau v. 2 3. and moderating their afflictions when Esaus land was desolate v 〈◊〉 3. and should continue so v 4. whereby they should be convinced of Gods goodnesse toward them v 5. 2. He reproves their contempt of God v. 6. which appears in their polluted service v. 7. and faultie beasts for sacrifices which no governour would take off their hand v. 8. and threatens them with rejection of their prayers and intercessions v. 9. and of their persons and sacrifices as being greedy and justly unacceptable v. â—0 with transferring his worship from them to the Gentiles v. 11. to punish their prophane contempt of him and his service and their wearying at and sleighting of it v. 12 13. and with a curse for their double dealing with so great a Lord v. 14. Ver. 1. THe burden of the Word of the LORD to Israel by Malachi The Inscription of the Prophecie holds out 1. The authority of this message and the instrument that carried it it is the Word of the Lord by Malachie who what he was whether Ezra called by this name in respect of his office or some other is no great matter only his name signifieth my messenger or Gods messenger by whom God sent his Word which is the chiefe thing to be eyed in Gods servants that we do not sleight God in sleighting them and what they say 2. These to whom the message is directed are Israel that is such of all the tribes as had come up from Babylon for though Judah and Benjamin were chiefe yet others were joyned with them They are called Israel that considering they were all that was now left of Israel in any visible fellowship with God the rest being scattered for these sins which they now committed and considering that these courses were more like Israel yet rejected then Judah
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