Chro. 24.21 though both the name and times reckoned by Christ seem rather to plead that it was this Prophet Doct. As it is a mercie unto faithful Ministers when the Lord raiseth up helpers unto them to strengthen their hands and joyne with them in their painful services so it is a token that God hath some great work amongst a people when he raiseth up many faithful instruments as on the contrary it is a sad token when their number decreaseth therefore Haggai being imbarqued in that work and the Temple-work being to prosper In the eighth moneth two moneths after the former came the Word of the Lord to Zechariah Vers 2. The LORD hath been sore displeased with your fathers The Prophet being to carry comfortable tidings to this people begins-with the doctrine of repentance inviting them not to obstruct their own mercie by impenitencie and to make way for this doctrine he points out to them the greatnesse of Gods displeasure against their fathers for their sin as might be seen in the horrible calamities that did come upon them which might teach their children not to expect exemption if they followed their way Doct. 1. A people are prepared and fitted for favourable manifestations of God by repentance and mercies are sweetest and most comfortable unto penitents therfore the Lord premits this doctrine to the following visions as the only way to fit people for them and make them truly comfortable to them 2. No priviledge bestowed upon any people will exempt them from sharp corrections when they sin for albeit the Jewes were the only people of God at that time yet the Lord hath been sore displeased with your fathers which is also a warning to them 3 Though the Lord do not chastise any of his chosen and regenerate people in pure wrath or beyond the bounds of moderation yet his fatherly displeasure may be very hot and sad in its effects and his displeasure against a visible Church which hath abused mercy very grievous and therefore ought to be seriously laid to heart therefore he calls them to consider how the Lord hath been sore displeased or had displeasure on displeasure 4. Albeit examples of Gods anger especially when they are near ought to be effectual documents to others exciting to tremble and repent yet such is the stupidity of men that notwithstanding any such warming they will be ready to adventure on the same sins which God hath so remarkably punished therefore they need stirring up to see and make use of Gods anger against their fathers the effects whereof were very visible to them Vers 3. Therefore say thou unto them Thus saith the LORD of hostes Turne ye unto me saith the LORD of hostes and I will turne unto you saith the LORD of hostes The Lord subjoynes the use of the former example in an exhortation to repentance to which he encourages them by his own invitation and promise of being reconciled to them and of dealing favourably with them Doct. 1. Judgements rightly studied do call for repentance as the only remedy and ought not to harden stupifie or provoke to murmuring which aggredges sin and ripens for more judgements upon the former doctrine in v. 2. is inferred therefore turn ye unto me saith the Lord of hostes 2. It may be a great encouragement to the guilty sinner to repent to consider that the Lord not only allowes but calls him to it and that he is most excellent to whom the penitent sinner comes therefore God interposes in this Say unto them Thus saith the Lord turne ye and thrice designes himself the Lord of hostes 3. True penitents and souls indeed sensible of sin will discern that sin hath not only caused a distance betwixt God and them but an alienation of affection in them and that their back is turned on God and will not only loath but renounce their sinful way not resting on any thing till they attain to communion and reconciliation with God so much is imported in this description of repentance Turn ye unto me 4. The Lord in letting out his displeasure against his people doth not cast off thoughts of mercy but chastiseth them that he may drive them to his mercy which upon repentance he is ready to manifest Turn ye unto me and I will turn unto you 5. The Lord in suspending his turning unto us till we repent doth not import that we can repent of our selves but his scope is to convince us of our duty and make us sensible of our inability that we may flee to him and then he will both turn us and turn to us thus are we to understand this order of his command and promise Turn ye and I will turn See Jer. 31.18 19. 6. No outward dispensation or token of favour can be comfortable or promise that things shall go well so long as a people are not turned to God so much doth also this order Turn ye and I will turn teach that â—o dispensation of God could assure them that he was turned to be in favour with them till they repented Vers 4. Be ye not as your fathers unto whom the former Prophets have cried saying Thus saith the LORD of hostes Turn ye now from your evil wayes and from your evil doings but they did not heare nor hearken unto me saith the LORD A second exhortation is that they would not imitate their perverse fathers of whom they were descended in contemning the admonitions to repentance given them by the Lords Prophets which is also an argument inviting them to repent who were come of such Progenitors Doct. 1. Custome and example in a sinful way is so far from being a warrant to others to imitate it that on the contrary when men consider the ill disposition they have from their Progenitors the power of inveterate sinful custome and how much old debt is lying upon them who walk in such pathes it may be a special motive to repentance and getting out of such a course therefore saith he to the Jewes who gloried of their fathers Be not as your fathers c. 2. It is an usual lot of the Lords faithful servants to labour in vaine in outward appearance and it is an old sin of the visible Church to contemn the Word of God in their mouth of which posterity is to be aware therefore he instances this sin of their fathers which they are to avoid that the Prophets cried but they did not heare 3 As it speaks much patience and long-suffering in God to warne a sinful people of their danger so these who are sent out in that employment ought to be faithful bold and free enforcing their doctrine from the divine authority of the Word for as their sinful fathers had the former Prophets so they cried saying Thus saith the Lord of hostes 4. The Lord requires of such as would approve themselves true penitents that their turning to God and reformation flow from a serious conviction of the sinfulnesse of their debordings the Prophets doctrine
used may be stirred up more earnestly to seek God and that Christ may have much occasion to let forth his bowels of affection and his fathers through him for here after the seventy years are over the Lord yet had not mercy on Jerusalem to wit in that measure of outward effects they had enjoyed before their captivity and was promised to them after it 14. Christ is such an Intercessor as even when he takes most desperate-like causes in hand he will be heard and must be satisfied in his desires for the Lord answered the Angel that talked with me 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable it will be such as he accounts good and so should we and being good should be comfortable and will prove so in the end for he is answered with good and comfortable words 16. A Church may receive rich fruits of Christs intercession although at first they be not delivered nor get the rest which they expect to wit when they are led to spiritual things instead of temporal which they want and get promises renewed of what is in due time to be performed for Christs answer here is good and comfortable words or promises concerning spiritual things and their own enlargement after published Vers 14. So the Angel that communed with me said unto me Cry thou saying Thus saith the LORD of hosts I am jealous for Jerusalem and for Sion with a great jealousie This good answer is not kept up by Christ the Intercessor but the summe of it is presently given to the Prophet to publish unto the Church for her comfort it containeth severall particulars whereof the first is a commission to publish the Lords affection to his Church to do her good and his indignation and griefe speaking after the manner of men for the injuries sustained by her no lesse then any man hath for his married and beloved wife Doct. 1. Christs fidelity and affection to his people for whom he intercedes is such that he will not long keep up from them the fruits of his purchase and intercession in their need this is represented to us in this that a good answer and good newes being given before so to say he read the packet he posts it away to the Church by the Prophet So the Angel that communed with me said Crie thou c. 2. Good newes concerning the Church are to be expected from heaven as the fruit of Christs intercession and are to be read in the Word and messages put in the mouth of his commission-servants from day to day So here these good newes are the answer which Christ received to his prayer and are sent from Heaven to be published by the Prophet 3. It is incumbent to these who are imployed as Ambassadours betwixt Christ and his people to publish his minde with such zeal and alacrity such affection and confidence as may in some measure represent his great love who sent the message his delight to do them good and his real purpose to performe what he saith for this cause is the Prophet here commanded to cry this message 4. The Lords relation to his people is a marriage tie which is not broken by every fault nor cast off in sad dispensations for his being jealous for her importeth that she was the wife still for all she had done or had come upon her 5. Albeit the Lord will neither hold stroaks off his people when they need or deserve them nor deliver them till his time come yet his marriage-affection doth resent all their trouble and injuries done to them so that they grieve not nor are wronged but his heart bleeds as in due time will appear in effects I am saith he jealous for Jerusalem and Sion with a great jealousie Vers 15 And I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction A second branch of the answer given in commission to the Prophet holds forth Gods great displeasure against the enemies of the Church for all their quiet condition because that when God intended to correct his people by their meanes they had proven severe executioners Doct. 1. As it is an heathenish mark to live at ease in an uncertain world especially when the Church is in trouble so Gods displeasure against heathens or men of heathenish disposition and practises in afflicting the Church of God may be very great and ready to break forth in due time notwithstanding their easie life and quiet estate I am very sore displeased with the heathen that are at ease 2. The Lords hottest displeasure against his own people will be found very easie when it is compared with his severity against his enemies therefore however the Jewes be called to consider it in it selfe as sore displeasure v. 2. yet being thus compared with the lot of others it is said I was but a little displeased 3. Albeit none of the Churches enemies and instruments of Gods chastisements can transgresse the bounds of his purpose and permission to adde any thing to the Churches trouble yet as they go beyond his revealed will and approbation so they use to execute Gods purpose with such cruell mindes and so destructive intentions as renders them highly guilty before God thus They helped forward the affliction when God was but a little displeased they had more cruelty in their way then God determined to be executed and they intended and aimed at the utter destruction of the Church when God intended only to correct and purge them 4. As the cruell designes of the Churches enemies will faile them so their severity in executing the Lords controversie is a token of Gods sore anger against them and of their approaching ruine for the Church is now delivered in part beyond their expectations and desires and this their way speaks God very sore displeased which will not long conceale Vers 16. Therefore thus saith the LORD I am returned to Jerusalem with mercies my house shall be built in it saith the LORD of hostes and a line shall be stretched forth upon Jerusalem A third branch of this answer and message holds forth some promised effects of his declared love to his people to wit that the Lord being now reconciled with them the Temple should be built and their City and wall also in Nehemiahs time signified by the stretching out of a workmans line to square his building by when he works and so in effect promiseth to erect their publick worship and Politick State Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble will in due time let forth reall and convincing proofes and fruits thereof This promise comes in on the back of the former concerning his love to his people and hatred against her afflicters with a therefore as minding to give a reall proof of what he said 2. As the Lords presence with his people as a reconciled God is a
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
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
have walked to and fro through the earth 5. Christ hath persect notice of all the affaires and conditions and wayes of the children of men for the good of his Church this is represented by his Angels going forth to spie all things and by their bringing him an account for information not that he needs these helps who knowes all things immediately by himself but he expresseth it thus partly to set out his glory to our capacity that he is a Royal King with a great traine and many intelligencers and agents abroad and partly to condescend to the weaknesse of our faith which would see meanes for effectuating that which he hath alsufficiency in himself to do 6. It pleaseth the Lord for the triall and exercise of his Churches faith and patience and for making way to his bowels of sympathy to afflict his people when other people are at ease and to leave them furthest behinde to sense in outward things who have best right to be well beyond others for the whole earth sitteth still and is at rest while Judah is vexed 7. As Christ perfectly knowes the condition of the world and of his people so his infinite wisdome is the only fit carver of all remedies and improver of cases to his Churches advantage this is insinuate in that they make their report simply without prescription of a remedy but leave that to him Vers 12. Then the Angel of the LORD answered and said O LORD of hostes how long wilt thou not have mercy on Jerusalem and on the cities of Judah against which thou hast had indignation these threescore and ten years 13. And the LORD answered the Angel that talked with me with good words and comfortable words As hitherto Christ hath been represented in his Kingly and Prophetical Office in this vision so here he is represented in his Priestly Office upon this information interceding for his afflicted Church as if he were afflicted with her and passionately expostulating that though the seventy years of their captivity were long since expired yet the Lord who easily could do it had not put an end to that â—ad dispensation and let forth some effects of his mercy toward her when all others were at ease To which a good answer is returned Doct. 1. Albeit Christ do not alwayes appear in glorious acts of power for his people in trouble to prove his remembering of them yet it is a ground of comfort and token of good to know that the Church and her afflictions have a room in Christs heart and are matter of his intercession to the Father therefore the scope of this vision is to assure them of Christs intercession for them as the ground of many promises to be performed in due time 2. Christ by vertue of the Covenant of Redemption past betwixt the Father and him and the Covenant of grace made with sinners in him did exercise his Office of Mediator and Intercessor for his people making the price to be paid forth-coming in all ages even before his incarnation for here at this time he is interceding for the Church of the Jewes 3. Christ the Intercessor is engaged to see the Churches good and hath perfect knowledge of her affaires and what her case requires which puts him to appear for her in every necessity and that very affectionatly as if himselfe were concerned and engaged in her trouble all this is here said of this Intercessor for he looks on her as his charge for which he must make account as being the Angel or Messenger of the Lord for that end his information received in the former verse shewes that he is neither ignorant nor carelesse of her case his interceding upon that information unrequired and answering it as calling him to do his duty shewes how mercifull and faithfull and High Priest he is and his pleading how long c doth not import any distrust in him or quarrelling of his Father but his deep resentment of his Churches calamitie and his cordiall affection to her and her welfare 4. These for whom Christ intercedes are not the perishing world but his own in the world and his visible Church for their sake that she may be so dealt with as may most conduce for their bringing in and training up for heaven for here he prayes for Jerusalem and the cities of Judah as representing the visible Gospel-Church and as being the visible Church wherein the elect were brought forth to God 5. Christ in his intercession will not quit any of his or his peoples rights but will plead them to the full and keep up his whole claime however matters seem to go for however they were now scarce one City yet he pleads for Jerusalem and the cities of Judah for all the people and is accordingly answered v. 16 17. for things are never desperate which are within his claime 6. Albeit Christ doth intercede for his own that are not within the fold that they may be brought in yet then have we clear ground to make use of and apply the benefit of Christs intercession to our comfort when we are engaged in the way of our duty for no mention is made of them who returned not from captivity but only of Jerusalem and the cities of Judah 7. Christs way of intercession teacheth his people to come through him to God in faith as to one compleatly able to help them in all extremities for he prayes to him as Lord of hostes who could remove all impediments out of the way of his peoples happinesse 8. Such are fit for receiving the comfortable fruits of Christs intercession as are humble and made to stoop and expect them from free mercy for Christ intercedes on no other termes but that he will have mercy which is extended to the miserable and such as are sensible of their being such 9. Tender mercy and bowels of compassion in God is the carver out of what shall be the lot of his humble people for Christ comprehends all they are to receive in its fountaine which is mercy 10. Such as Christ the Mediator taketh charge of he will not have them behinde with any for happinesse for so much doth his complaining that mercy was not shewed to the Church while as others were at ease teach us 11. Christ doth tenderly weigh the measure and continuance of the Churches trouble so doth he here Against which thou hast had indignation these threescore and ten yeares 12. Albeit the Lord for a time let out displeasure against his Church for sinne yet his ordinary way of dispensation in the world and his peculiar favour to his Church will allow her to expect a vicissitude and change of her hard condition into a better after his prefixed time for triall is over for after the seventy years captivity Christ pleads that indignation should resolve in mercy 13. The sad effects of a captivity may last long time after the captivity is over that so the fruites of sinne may be well studied that a people so