made with them when they came out of Egypt stood yet in force to assure them of his presence and as they had seen in the deliverance from Egypt what God would and could do for his confederate people so the same God was by his Spirit and power present with them or standing as the word is ready for employment whereof some evidences were given in the sending out a Spirit of prophecie and consequently they needed not feare Doct. 1. Faithlesse and slavish feare is a principal cause of much miscarriage and will muster up many discouragements and lions in the way of our duty to hinder us from it and therefore is to be set against Feare ye not 2. It may guard the heart of the Lords people against sinful feare to consider that their mercies are not left in uncertainty but are made sure to them by a Covenant which stands firme notwithstanding sad dayes and will be forth-coming for them in due effects so doth the Lord here speak of their mercie and the Covenant According to the Word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you 3. The former experiences of Gods appearing for his confederate people do stand firme as a ground of comfort to them in following exigents however their case and temper may alter considering his covenanted immutability and that these things were done not for their worth but because of his free love therefore doth the Lord hold forth what was done when they came out of Egypt as a ground for their present expectations 4. As it is a sweet signe of Gods presence with a people where there is a Spirit of prophecie or that failing messages put in the mouths of his servants to them or where his Spirit is putting forth his sanctifying vertue and is a Spirit of grace and supplications so where the Lord is present according to his Covenant there his own immediate power and vertue is forth-coming and ready to effectuate what they cannot carry through even that power which needs not yea will not have and therefore layes by our help in the confidence whereof his people may boast much all this is imported in that promise My Spirit remains among you Vers 6. For thus saith the LORD of hostes Yet once it is a little while and I will shake the heavens and the earth and the sea and the dry land 7. And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the LORD of hostes As the first ground of encouragement speaks chiefly to the exhortation and that they should go on so this second directly meets with their tentation arising from the meannesse of the work which he undertakes to make up with the glory of Christs coming in the flesh and the spiritual things of his Kingdome which should begin in and under the time of that second Temple and promiseth that as of old when he gave the Law he shook the earth Exod. 19.18 so now again within a-short time he would shake both heaven and earth and all Nations to make way for the coming of Christ who is the light and life and desire of all the Elect among the Nations and for their bringing unto him who promiseth here to fill the second Temple with glory by his being presented there unto the Lord at his birth by his publick teaching there and by the promulgation of the Gospel in his Church prefigured by that Temple and in part during the standing thereof This promised shaking hath relation not only to the great commotions and alterations usually represented in the Old Testament as a day of dissolution of heaven and earth Isa 13.13 and 34.4 every state having somewhat eminent resembling an heaven and somewhat inferiour resembling an earth in it that befell that people and other states about to make way for Christs coming according to the foregoing prophecies or to the shaking of heaven by his descension and ascension and by the joy and admiration of Angels and the commotion of the Jewes on earth at the report of his birth or to the fignes in heaven and earth such as darknesse earth-quakes c. at his death and resurrection but also to the great change wrought by the preaching of the Gospel shaking loose and annulling the alterable estate and ceremonies of the Jewish Church represented here by heaven that room may be made for a new state of the Church or Kingdome of Heaven wherein all Nations might have interest and which should not be altered and shaking the world in all the parts of it successively both Islands and Continents by the preaching of the Gospel crying down idols and as men interpreted turning the world up-side down and shaking the Elects hearts throughout the world making them to flee in to Christ as the Hebrew reading of v. 7. will bear I will shake all Nations and they shall come to the desire of all Nations who is to be manifested in that Temple and bring themselves and their desirable things with them according to the prophecies Isa 60. and elsewhere which will be still in doing from age to age and Nation to Nation till once for all God shake and remove these visible heavens and earth as some expound that of the Apostle Heb. 12.26 27. which is indeed the full accomplishment of the prediction but the place doth also include these other shakings to bring in a Gospel-state and worship into the world as previous to that Doct. 1. As Christ manifested in the flesh is in himself the only desirable and lovely one so it is he in whom all Nations as well as Jewes have a right who if he were knowen would be seen desirable and the only choice of all and whom his own in all Nations shall be made to desire and flee unto till the fulnesse of the Gentiles be all brought in so is he here described the desire of all Nations as well as the Lord whom the Jewes sought Mal. 3.1 not with relation to any desire of him any Nation beside the Jewes actually had before he came but with relation to his excellencie to his purposes concerning them and to what the event of his manifestation should be according to that prophecie Gen. 49.10 2. The promised Messiah and Saviour of the world his coming in our flesh to perfect the work of our Redemption was to be performed during the standing of the second Temple and within a short while after their captivity being compared with the time that had past since he was promised to their fathers till that time for it is a little while and the desire of all Nations shall come and I will fill the house c. The time being now confined to Daniels seventy weeks so that the Jewes who understand this place of the Messiah and yet deny that he is yet come after so many hundreds of yeares do bewray the blindnesse and hardnesse of their hearts 3.
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
A BRIEF EXPOSITION OF THE Prophecies OF Haggai Zechariah and Malachi BY GEORGE HUTCHESON Minister at EDENBURGH EZRA 5.2 Then rose up Zerubbabel the sonne of Shealtiel and Joshua the sonne of Jozadak and began to build the house of God which is at Jerusalem and with them were the Prophets of God helping them 2 PET. 1.19 We have also a more sure Word of Prophecie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawne and the day-star arise in your hearts April the 29th Imprimatur EDMUND CALAMY LONDON Printed by T. R. and E. M. for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1654. CHRISTIAN READER THe former Undertaking of this Reverend and learned Author hath found so much acceptance and hath been received with such a general Approbation both by Ministers and other godly Christians as that it hath emboldened him to make a further Essay in the same kinde This ensuing Treatise presents to thy view a brief Explication of and choice Observations upon three other of the Lesser Prophets All that I shall say to encourage thee to reade it is That it is written by the same Master Hutcheson that it is as elaborate and as useful as the former that it will fully satisfie expectation and tend much to thy spiritual edification Imprimatur EDMUND CALAMY To the Right Honourable JOHN EARLE of Cassillis LORD KENNEDY c. Grace Mercy and Peace through Jesus Christ be multiplied Right Honourable SUch is the tender kindnesse and rich bounty of our all sufficient and gracious God to his Church and people whom he hath chosen from among the lost posterity of Adam as that in wrath he still remembreth mercy and when his dispensations seem to speak greatest displeasure and to render them most miserable yet upon serious consideration they will finde cause to say that he is good and his mercy endureth for ever He doth not deny to them the sure mercies of David when for wise reasons he cuts short their outward delights and their afflictions when they need them are taken in as Articles and Priviledges of his unchangeable Covenant with them Psal 89.30 31 32 33 34. In particular it is a mercy never enough acknowledged that the Lord vouchsafes upon his people his Word written in holy Scriptures which as it was a special favour to Israel of old Psal 147.19 20. so the riches thereof and the advantages to be had thereby are not soon pondered for herein is held forth the true and saving knowledge of God and an impartial discovery of our selves herein we have the offer of the salvation purchased by Christ and by it is the infallible way of attaining true happinesse pointed out It is to the Word we are directed by the righteousnesse of faith to know the minde of God concerning lost sinners Rom. 10.6 7 8. It is the Word the Lord employes to be the seed of regeneration and which the regenerate man should esteem more then his necessary food for promoving his growth By the Word the Lord doth quicken his people when they are dead reclaime them when they are wandring comfort them when they are afflicted and point out their way unto them Hereby we are directed to try the spirits when delusions are aloft and Satan is transformed into an Angel of light By the light thereof we may infallibly know what is right and what is wrong in the world when all things are to sense wrapped up in clouds and mists and may know what to think of sad times and lots and what issue to expect of them And in a word the Scriptures are profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. As this great and inestimable favour ought to engage all Christians to be much in searching the Scriptures and conversant with God speaking therein especially in times when the Lord 's letting out many strong delusions proclaims our negligence and not receiving the love of the truth and when his chastisements call on us to seek teaching out of his Law And as it doth call on Ministers in their publick stations to be instant in season and out of season inculcating this Word of truth so it hath invited me to essay how I might be instrumental through the Lords assistance and blessing in opening up some parts of this Charter for the more general use and help of the Lords people And having met with such acceptance of my former Essay as hath encouraged me to make this further progresse upon these three last of the Lesser Prophets I do humbly crave leave to present it to the world under your Lordships Honourable name who have obtained mercy of the Lord to taste that he is gracious as is daily evidenced by your desiring the sincere milk of the Word and by your cordial resolution and sincere endeavour to cleave to the Law and Testimony and follow the revealed Will of God in your wayes Which as it hath made your Lordship precious in the hearts of the godly who know you so I judge my self bound in a special way to take hold of this opportunity to expresse my sense of the same who have had more frequent oceasion for many yeares both during my service in the Ministery in that part of the countrey where your Lordships interest and residence is and since my removal from thence to be a witnesse and observer of the grace of God in you and have met with such undeserved respects for the truthes cause from your Lordship as requires a more worthy testimony and acknowledgement of my obligations and bound dutie to honour you then is this piece as to what is my part in it Yet such as it is I make bold to offer it to your Lordship and being an Exposition of holy Scriptures and of such places as do hold forth much of the Lords minde concerning his publick work and state of his Church I hope it shall not be unacceptable to your Lordship whose care and diligence in seeking light from God and cleaving to it and whose following the publick work of God in singlenesse of heart even to the prejudice of your particular interest hath convinced and put to silence even such as were enemies thereunto I shall not insist on this subject which I know your Lordship takes no pleasure to hear of nor is it my way to dwell much upon nor shall I trouble your Lordship with any account concerning my part in this work only this I may say that the subject-matter is divine being a part of that light which shined in a dark place in the dayes of the Old Testament many passages thereof need an Interpreter and threed of Exposition as much as any and the doctrine therein contained is useful for our admonition on whom the ends of the world are come We may reade herein the
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
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
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.
The way of Gods worship and of the Church established by Christ at his coming in the flesh is such as however there may be many commotions even until the end of the world for its getting footing where it had none and its restoring where it hath been dispossessed yet in its own nature is unalterable and is to continue without any new formes or wayes till God once for all shake and dissolve heaven and earth for however after that shaking at Sinai in giving the Law there was to be a new shaking of the ceremonial Law to make room for the Gospel-way yet it was to be but yet once and no alteration after that 4. As the Lord will shake and overturn all things before his Word faile and his people want promised help and as all Nations have their owne time of shaking and commotions so every such case doth not speak ruine but sometime is the fore-runner of Christs coming in a Gospel-reformation especially where Christ becomes precious and desirable unto a people therefore to confirme the Jewes doth he hold forth his power employed for fulfilling his promises and that in this order as to shake heaven and earth c. and then the desire of all Nations shall come 5. As there is much opposition lying in Christ his Kingdom and Gospels way in the world and especially in mens own stubborn hearts which he both can and will remove where he hath a purpose of good to any so there must be strange shakings of Nations and persons before Christ and the Gospel can have their due place or employment therefore he shakes heaven and earth and all Nations ere this great mercy can have place or they be fit for it that the desire of all Nations come 6. Christ manifested in the flesh and his presence in his Gospel makes up the want of all outward visible glory amongst a people and the want of external pompe in worship for in opposition to their mean thoughts of their work it is promised the desire of all Nations shall come and I will fill this house with glory yea the administration of the Gospel is more glorious then that of the Law in regard that in giving the Law he only shook the earth but now both heavek and earth as it is expounded Heb. 12.26 7. Christ the promised Messiah as he was to be true man bone of our bone so was he also from eternity very God Jehovah equal in power and glory with the Father who was conversant by his Spirit with his own people and had a care of them before his incarnation for he whose presence was to make up the glory of the Temple is Jehovah and here himself promiseth I will fill this house with glory saith the Lord of hostes which is Christs speech to whom we come in the Gospel as is cleared further Heb. 12.24 25 26. Vers 8. The silver is mine and the gold is mine saith the LORD of hostes 9. The glory of this latter house shall be greater then of the former saith the LORD of hostes and in this place will I give peace saith the LORD of hostes The third ground of encouragement raiseth the promise of glory mentioned v. 7. yet higher and meets with a particular rcason of their tentation for whereas they complained of the want of gold and silver wherewith to adorn the Temple and make it stately as in Solomons dayes the Lord declares that if he accounted that to be the true glory of his Church and took pleasure in that carnal splendor he could easily be at the expences having as much at his command as in Solomous dayes but did refrain from that now as purposing to traine them up for a greater glory of the second Temple by Christs presence and spiritual gifts poured out of which all the glory of the first Temple was but a shadow and particularly by the preaching of the doctrine of reconciliation and spiritual peace by the death of Jesus Christ which should begin there and from thence go through the world Doct. 1. The absolute dominion of the riches and splendor of the world belongs unto the Lord who hath all these things in his power to dispose of as he pleases and who is to be eyed acknowledged and submitted unto by every man in his portion and lot according as he dispenseth it for the silver is mine and the gold is mine saith the Lord of hostes 2. It may satisfie the people of God in their wants to consider that God hath all they want at his command and would not withhold it unlesse he saw such a dispensation tending to their good to meet with the Jewes tentation of poverty the silver is mine c. saith the Lord of hostes 3. When the Lord withholds any glory or splendor from his people and work it is for their advantage and flowes from a purpose to give what is better if they had eyes to see it for when he withholds silver and gold which they so much desired he purposeth that the glory of this latter house shall be greater then of the former 4. The spiritual things of Christs Kingdom do far surpasse all the legal administrations in glory and do put more real splendor on any place where they are administred then all the pomp of the world beside can do the glory of this latter house shall be greater then of the former saith the Lord of hosts for there there was but a Solomon here a greater then Solomon there was gold and worldly splendour here heavenly treasures shined there was the ministration of the letter here of the Spirit there a precious ointment here the oile of gladnesse there God dwelt in thick darknesse here the light of the world shined and in a word there were the dark shadowes here the true substance 5. As peace and reconciliation with God is the allowance of Christs subjects which out-shines all the splendour and glory of the world so it is the great glory of the Gospel-administrations that by them peace may be had through Jesus Christ which was attainable by none of the works and ceremonies of the Law being rested on therefore in stead of their wonted splendour and in opposition to former administrations it is promised that by Christs coming his death and doctrine In this place will I give peace saith the Lord of hostes Vers 10. In the foure and twentieth day of the nineth moneth in the second year of Darius came the Word of the LORD by Haggai the Prophet saying 11. Thus saith the LORD of hostes Ask now the Priests concerning the Law saying 12. If one bear holy flesh in the skirt of his garment and with his skirt do touch bread or pottage or wine or oile or any meat shall it be holy and the Priests answered and said No. 13. Then said Haggai If one that is unclean by a dead body touch any of these shall it be unclean and the Priest answered and said It shall be unclean 14. Then
as the Prophets were This Kingly state of 〈◊〉 Christ further described from his Attendants for under the type of red horses speckled and white behinde him is represented his having Angels for Ministers and all creatures ready for every dispensation whether sad represented by red or comfortable represented by white or mixed of mercy and judgement represented by speckled horses v. 8. Doct. 1. It concernes these who are invited to repentance by the Lord to be real in hearkening to that invitation and real in that duty therefore after the former Sermon there is no further message for three moneths at least till it were seen what fruit that Sermon had and how real they were in any thing they professed the former was in the eighth moneth and this upon the foure and twentieth day of the eleventh moneth 2. The Lord doth teach his Church and they are to receive instruction not only by his Word but by signes appointed by him joyned therewith whereby also the Church is informed that the reality of what God saith is such as if the thing said were exhibited for this whole vision as well as the doctrinal part of it is called the Word of the Lord unto Zechariah saying intimating that these types were appointed to reach and that Gods words are not empty words but real things exhibiting to view promised mercies 3. Things spiritual cannot be seen of us while we are within time but darkly and as through a glasse so much doth this way of representing things spiritual by things bodily teach us 4. As the eternal Son of God had his delights among the children of men before the earth was made so from age to age before his Incarnation he gave proof unto his Church what pleasure he had in her and to become a man and be found in the forme of a servant for her sake as appears from this that he who is the Angel of the Lord and Intercessor for his Church v. 12. who hath Angels attending him and at his command v. 8 11. yea who is Jehovah v. 20. and therefore is no other then the Son of God appears here for his Church and that as a man appearing in bodily shape and as it were essaying before-hand how it would fit him to be bone of our bone indeed 5. Christs residence and abode in an especial way is in his Church and as her low condition will not banish him or make him seek another lodging so his presence is matter of her comfort how little soever it seem to promise so much may be gathered from his being among the myrtle trees in the bottome pointing out his Church in a low condition and this as a matter comfortable though his presence and way seem as little conspicuous as a man under a dark shade 6. Though Christs presence in his Church be oft-times wanting to sense and little discerned by most nor feared by enemies yet they who have open eyes may see him in the Church in the darkest houre this is held out to us in that the Prophet even by night saw a man among the myrtle trees neither the night taking it figuratively for their dark condition nor the dark shadow could hide him from the men illuminate by God 7. Christ in his Church is not asleep in her danger but ready and watching a fit opportunity to let forth that zeale and vengeance wherewith he is cloathed against her enemies therefore is he riding and that on a red horse signifying vengeance and severity and he stood among he myrtle-trees as watching his opportunity to prove that it was so 8. Christ the King Head and Protector of his Church hath all power in heaven and earth given to him for her behoof he hath Angels and all creatures at his call to execute his will and dispensation of all sorts at his command to let forth as her condition or the temper of her enemies requireth for behinde him were there red horses speckled and white Vers 9. Then said I O my Lord what are these And the Angel that talked with me said unto me I will shew thee what these be 10. And the man that stood among the myrtle-trees answered and said These are they whom the LORD hath sent to walke to and fro through the earth 11. And they answered the Angel of the LORD that stood among the myrtle-trees and said We have walked to and fro◠brough the earth and behold all the earth sitteth still and is at rest So much of this vision is expounded as was at that time for the Churches behoof and is given by Christ under the representation of an Angel talking with the Prophet who is the same with the man among the myrtle trees as appears v. 10. and it is he who intercedes for the Church v. 12 13. and gives the Prophet a Commission v. 14. which is only Christs Prerogative And so he represents Christ in his Prophetick office who before appeared as Head of the Church on horseback he being enquired at by the Prophet undertakes to informe him v. 9. and accordingly teaches him concerning his Omniscience and Sovereign Providence in the world that he exactly considers the condition of all countreys and men and how all the world about are at ease except the Church all which is represented by the type of Angels sent forth to view the world as great Kings do their Intelligencers and Agents v. 10. and by their returning an account of their diligence concerning the worlds quiet condition v 11. Doct. 1. As Christ is appointed King and Head so also to be the great Prophet and Teacher of his Church and people who hath revealed the Father and his counsel concerning mans salvation and who must be the teacher of all those who would instruct his people to any purpose for the man among the myrtle-trees is also the Angel that talked with the Prophet 2. As the Lord exalts none to much communion with himself but they need somewhat to abase them and keep them in minde of their owne wants so in a special manner as men grow in a right way of knowledge they will also grow in the humbling sense of their own ignorance therefore the Prophet being exalted to see visions findes his own Ignorance and is put to propound questions O my Lord what are these 3. As Christ hath all treasures of wisdom and knowledge to solve every difficulty so he is willing to clear every dark case to his people who humbly imploy him in so far as is needful and for their good for his answer to the Prophets question is I will shew thee what these be 4 Angels are at Christs command to come and go at his pleasure and he is their Head to whom they are subject and accountable and their promptitude and obedience unto him is such as may be a pattern to all his servants This is implied in his sending them to walk to and fro through the earth and that they answered the Angel of the Lord we
by it and whereof they yet bear the marks should I not make an end of pleading with fraile flesh and shall I prove so foolish a builder as when I have appeared in bringing them out of consuming trouble giving them a remnant to escape I should again forsake them and let all my paines be in vain Vers 3. Now Joshua was clothed with filthy garments and stood before the Angel 4. And he answered and spake unto those that stood before him saying Take away the filthy garments from him And unto him he said Behold I have caused thine iniquity to passe from thee and I will clothe thee with change of raiment Christ having defended Joshua against Satans opposition doth further represent to the Prophet his taking away the ground of Satans accusation there being many sins both of his own and of the Priests and people for whom he interceded wherewith they were polluted as a man with filthy garments and whereof the badges were the base and low condition both of Priests and people at that time Christ doth take away the sin by pardon and with it the tokens of anger and adornes him with his righteousnesse and with holinesse in the fight of God signified by the taking away of filthy garments and putting on new raiment and this is done by these who stood before Christ that is by his own appointed means and instruments or by the Ministery who are employed by Christ in this work as Angels were his Attendants in this vision Doct. 1. As sin in it self doth pollute and make vile so where the pollution thereof in it self and before God is not laid to heart God is provoked to let it appear in visible evidences making the sinner vile and contemptible for so is imported in that Joshua was clothed with filthy garments 2 As the sense of sin ought not to drive away the sensible sinner from Christ or from duty so Christ will not cast them from his presence or care till he help them against that which troubles them for Joshua in all this stood before the Angel 3. As God requires that his people for whom he appears and especially instruments eminently employed be holy and reconciled with him that so Satans mouth may be stopped the work may prosper in their hands and God may blesse them and take away the tokens of his anger so the only way for attaining this is by a free pardon of sin and the imputation of Christs righteousnesse and by his vertue put forth for their sanctification for this closeth the plea when the filthy garments are taken from him and when Christ causeth his iniquity to passe from him and clotheth him with change of raiment or new garments in place of the old 4. As it is Christs office and a peculiar fruit of his mercy to pardon justifie and sanctifie his people so hath he sufficient meanes and wayes to apply this to his people especially by his Messengers to whom he gives the Ministery of reconciliation and to take away the tokens of his anger for sin for while Christ spake to these that stood before him to do this it doth not import that Angels are employed about this work though they take pleasure in the prospering of the Church but that the Lord hath employed in this work a Ministery represented by these Attendants who carry these glad tydings and instrumentally do retain and loose sins in whose mouth speaking from the Word we are to finde Christs minde to the sensible soul and whose voice they are commanded to obey Isa 50.10 and that sin being pardoned Christ hath instruments enough to take away any bitter fruit of sin even Angels themselves being willing to minister for their good Heb. 1.14 5. Whoever be the instruments employed yet Christ is the chiefactor in the Churches reconciliation and happinesse who is to be eyed in what we enjoy and who must speak the Word to the heart before we can be fully comforted this is imported not only in that he spake to these that stood before him but in that himself saith the Word and expounds and confirmes that action Unto him he said Behold I have caused thine iniquity to passe from thee c. Vers 5. And I said Let them set a faire mitre upon his head So they set a faire mitre upon his head and clothed hiâ— with garments and the Angel of the LORD stood by Christ having promised remission of sin and sanctification common to the Priests and people here is further represented the restoring of the Priestly dignity the basenesse whereof was a great discouragement to that people in their work the Prophet in vision seeing what was done interposes that what was wanting of the Priestly dignity might be supplied which is granted and a promise is made of fitting Joshua with such graces and abilities as were suitable for his Priestly office signified by the Priestly mitre and garments put upon him Christ standing by to ratifie the act and assist his servants Doct. 1. Christ takes pleasure to have his gracious purposes carried on by the intercession and prayers of his people who ought to stir up themselves to take hold of the opportunity of a time of love to represent such things to Christ as grieves and are a burden to them for the want of the former dignity of the Priesthood being an affliction of that time and the Prophet seeing Christ at work to do good to that people interposeth for this And I said c. and gets a good answer the prayer put in his heart being as a pledge that Christ would do the thing 2. As the true grace of God and reconciliation with him is an excellent qualification for any vocation to which the Lord calls a man especially for the holy Ministery so these who are called to that charge do stand in need of a peculiar dispensation of the Spirit in abilities and graces requisite for their employment which is also to beâ—sought from Christ not only by themselves but by all the members of the Church for here Joshua gets reconciliation and the robes of righteousnesse first on v 4. and then more is sought from Christ in reference to his office And I said Let them set a faire mitre on his head 3. As Christ will have a peculiar care to keep up a Ministery in his Church and to furnish them with the gifts of his Spirit so Christ being reconciled with and about to do good unto a land his Ministers may expect peculiar dispensations of his Spirit and to be kindly dealt with for that end for so are we taught by setting of a faire mitre upon his head and clothing him with garments albeit now these ornaments were all lost yet the type sheweth that when the Lord is taking away the sins of the people the Priesthood and Ministery should not faile and that in such a time it should be well with them 4 Christ is the Church and his servants fast friend who will not see their
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
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
only without but also against all humane power and opposition which should be so far from hindring the work that it should help to pave a way to it and the same power should bring this work in Zerubbabels hand to a perfection to the commendation of the grace of God and joy of all testified by their acclamations when the work is perfected and by their prayer that God would continue to blesse it Doct. 1. Christs work in his Church whether externally reforming and setting up an house or internally converting may have opposition in the way which will seem as insuperable as to carry a great traine or make weak persons climbe over high and steep hills and such a work will not go on without exercise and feares for here is a great mountaine in the way whereby in relation to Zerubbabel was signified the Monarchy of Persia in so farre as it obstructed the work and the Samaritan faction about them and in relation to Christ and his Church it signifieth all the opposition that devils and men especially great ones in the world can raise to hinder that work 2. Whatever great opposites may seem to be in their own eyes or in the thoughts of the fainting people of God yet in Gods eyes they are nothing and contemptible and his Spirit is provoked at their presumption in undertaking such an enterprise and that they should offer to crosse his beloved work and people for Who art thou O great mountaine imports his contemning of them his indignation against them and that he will make them know themselves better then to adventure on such a work 3. Not only will opposition not prove so hurtfull as it appears terrible and be easie when the Lords people comes to it and not hinder the work but the over-ruling hand of God will make opposition a meanes of furthering and carrying on the work which it was appointed and intended to hinder to the praise of the glory of his own wisdome and power who is above enemies in that wherein they deal proudly for the great mountaine shall become a plaine not only not a mountaine and easie to walk over but shall pave a way and fill up valleys and hollow places that the work may go on This was accomplished in the type to Zerubbabel and the Jewes when Darius by his Decree promoved the work and compesced their enemies about them and made them furnish what might advance the work Ezra 6. and is daily brought to passe by Christ in making all the plots of devils and men and all their debates contribute to clear up truth and promove the work of conversion and salvation of his own people 4. As instruments how weak soever their honest and single minding of Gods work and not driving their own interest alongst with it is the way to make it prosper and to make opposition ineffectual for such a one in the type was Zerubbabel before whom the mountaine becomes a plain So Christ being party to all opposition against the Church is ground of hope to her that it shall not prevaile but be made subservient to her good for it is he in the substance of whom it is said before Zerubbabel thou shalt become a plaâ—ne 5. As it is the Lords great mercy yea and his way where a people cleave to him that he brings a begun external work of Reformation to a perfection such as is attainable in despite of all opposition however it be oft interrupted and go but slowly on and by degrees for so was it here in the type He shall bring forth the head-stone thereof alluding to some custome wherein as the foundation-stone so also the capestone was laid in the Magestrates sight or by himselfe So it is Christs prerogative and way to perfect his begun good work and to carry on his mystical body and every member thereof by degrees unto perfection for the substance of this promise is perfected in him and his work about his people He shall bring forth the head-stone thereof 6. As there is matter of joy in the going on of Christs work so hath he reserved much joy for his people in the perfecting of it for as some shouted for joy at the laying of the foundation Ezra 3.11 so more is abiding He shall bring out the Head-stone with shoutings as a shadow of the joy of the Lords people when a long desired and much interrupted work of Reformation comes to some period but especially of the Hallelujahs and joy that shall be when Christ presents his Spouse perfect and compleat before the Father 7. The Lords work among his people is so carried on as not only free grace begins it but the further it goes on grace is the more to be magnified and most of all seen at the very close of it yea any perfection it attains to within time must be upheld by the same grace that gave it for so it was in the type here this shouting Grace grace unto it is both an acclamation and acknowledgement of the much and multiplied favour of God that had shined in that work till its perfection and also a prayer that God would let out his grace and blesse that Temple in the use for which it was built 8. Christs work in and about his people is so full of tender favour and loving kindnesse as may bring unto him the glory of abundant grace from all impartial Judges and will one day proclaim it before all the world for this acclamation and applauding of the work made so beautiful and compleat by grace making every one commend and wish well to it is nothing else but a commending him and his grace who made it such and leads his people to expect that day wherein he shall be glorified in his Saints and admired in all thaâ— believe 2 Thes 1.10 Vers 8. Moreover the Word of the LORD came unto me saying 9. The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it and thou shalt know that the LORD of hostes hath sent me unto you The successe of building the Temple is confirmed by a new message that their hearts may rest on it and by seeing the accomplishment may be assured of Christs being sent of the Father to promise this and see it performed Doct. 1. The Promises of the Word are faithful and worthy of our trust and confidence as being the Word of him who by his Word gives being to all things this repetition of the promise and that as the Word of Jehovah shewes not only how ready we are to distrust but how serious he is in promising and will not eat in but make good what he saith so that his Church may lean to it 2. It is a peculiar proof of Gods favour to a land when the Lord not only grants a Reformation and the building of an habitation of pure doctrine and ordinances for his own Name amongst them but when he perfecteth it speedily and in the age wherein
eye to every one in particular that they have no cause to account themselves or their afflictions sleighted for whereas before it was in the general prisoners now the promise is particular to every one I will render double to thee Vers 13. When I have bent Judah for me filled the bowe with Ephraim and raised up thy sonnes O Zion against thy sonnes O Greece and made thee as the sword of a mighty man A third benefit promised unto them whereby also the former shall be accomplished is victory over all their enemies that shall invade them which was in part accomplished in the conflicts of the Jewes in the dayes of the Maccabees with their enemies who were a part of the broken Empire of Javau or the Grecians but considering that Ephraim is mentioned as well as Judah it seems to reach further to victories to be attained both by Judah and Ephraim or the ten tribes against their enemies who it may be shall be inhabitants of Grecia or the Turk This promise is branched out for more distinct confirmation in several branches As first God employing them as his bowe arrowes and sword and stirring them up against their enemies shall make them strong Doct. 1. The reason of courage and successe or the want of them is not in the creature but comes from God who imployeth and layeth by raiseth up and casts down and according as he changes the creature proves strong or weake for the fountaine of the Churches victory is Gods making Zion his bended bowe Ephraim his arrowes to shoot and his raising up Zions sonnes against Greece 2. The Church of God is too sore a party for any opposite in respect of that though she be laid by she will be imployed again and be enabled to fall to afresh after she hath been overcome and when God imployes her she is invincible for though Ephraim and Zion were laid by yet again God will bend Judah for him c. and in his hand they shall be as the sword of a mighty man or giant Vers 14. And the LORD shall be seen over them and his arrow shall go forth as the lightning and the Lord GOD shall blow the trumpet and shall go with whirlewindes of the South A second branch of the promise is God shall be General in their enterprises shall protect them as of old he did by the cloud Exod. 14.19 shall animate them as by a trumpet blown and fight from Heaven with thunder and lightning and scatter and overturne all as whirlewindes do in the deserts to the South of Judah or as when he overthrew Egypt at the Red-sea Psa 77.16 17 18. Exod. 15.10 Doct. 1. The Churches defence and victory is of God who is chiefe in her enterprises against her enemies and delights to be seen on her behalfe encouraging her and making her victorious for The Lord shall be seen over them c. 2. The Church and her wel-being is so precious in Gods sight that he will do strange things ere she be not delivered and he brings her to extremities that her help may be seen to be from Heaven for His arrow shall go forth as lightning and he shall go forth with whirlewindes of the South Vers 15 The LORD of hostes shall defend them and they shall devour and subdue with sling-stones and they shall drink and make a noise as through wine and they shall be filled like bowles and as the corners of the Altar A third branch of the promise is God going forth for them shall not only defend them but give them victory and make them devour and subdue their enemies who are as base as stones cast out of a sling or shall overcome them though they had but sling-stones to fight with as David had when he came against Goliah and shall make it a compleat victory and full execution so that their swords shall be satiate with blood and slaughter as the bowles or basins of the Temple and corners of the Altar were with the blood of sacrifices and themselves satisfied abundantly with the victory and spoiles to make them keep feasts and be merry if not also to offer praise to God which is spoken of in tearmes taken from the ceremoniall law wherein they filled the bowles with the blood of sacrifices Of these bowles or basins of the Altar See 1 King 7.50 Zeâ—h 14.20 Numb 4.13 14. Basins were made use of by Moses to keep the blood in till it were sprinkled Exod. 24.5 6 8. and it seemes they carried the blood in basins to the Altar to sprinkle it upon the hornes thereof and poure out the rest at the bottome of it as Levit. 4.30 and elsewhere Doct. 1. The Lord can put his people in a safe condition in the midst of greatest dangers The Lord of hostes shall defend them 2. When enemies breâ—k loose upon the Church it portends that that controversie shall end in their ruine for the defended Church shall devour and subdue 3. As all wicked men are abominable and base in Gods sight so especially these who would rise upon the Churches ruines shall be contemptible and brought down with ignominy thus both the readings come to one purpose the Church shall subdue the sling-stones or subdue with sling-stones their easie overthrowing them as with sling-stones shall declare that they are base as sling-stones cast out upon the ground in Gods sight 4. When the Lord pleads the cause of his people he will not only give such proof of himselfe as may curb enemies but such as may fully satisfie his people and comfort and refresh their spirits and make them praise him This is signified by this satiety of blood and spoile promised to make them rejoyce as men refreshed with wine and feasts They shall drink and make a noise as through wine and they shall be filled like bowles and as the corners of the Altar Verse 16. And the LORD their God shall save them in that day as the flock of his people for they shall be as the stones of a crown lifted up as an Ensigne upon his land The victory is further amplified from Gods glory and tender mercy shining in his marvellous helping of their infirmity as if a shepherd pulled a sheep out of the wolfes jawes and from the effects of the victory that they should be exalted in their own land as the precious stones of a crown when their enemies should lie on the ground as stones cast out of a sling and they should be set up as a banner or monument of Gods victory Doct. 1. Every new look of Gods mercies toward his people will discover more and more in them to refresh their hearts for here at every new repetition there is more to say 2. That which is chiefly remarkable and refreshful in the Churches deliverance is the seeing of the glorious power of God his fidelity and tender mercy toward them shining in it as here The Lord their God shall save them in that day as the flock of
spoken vanity and the diviners have seen a lie and have told false dreams they comfort in vain therefore they went their way as a flock they were troubled because there was no shepherd Unto this exhortation to employ God is subjoyned a disswasion from using sinful courses to supply their necessities and particularly that they forsake not the true God and follow Idols Astrologers and vain dreamers reasons whereof are taken partly from the emptinesse of these meanes in all ages idols revealing nothing to be trusted in diviners being themselves deluded could tell no better then they saw their dreams being false for matter contrary to the Word and proving false in the end and so they proved false comforters partly from the experience of their fathers who following these courses were sent into captivity as a flock without a shepherd wanting Gods care and being mis-led by their Rulers Doct. 1. When the Lord seeks his people to renounce all other confidences and only employ and depend on him he is seeking their real good and happinesse in it and to lead them from their own ruine for so he declares here Ask ye of the Lord and he will give showres but employ idols and the idols have spoken vanity c. and this is his reason why he exhorts them to seek him only Ask ye of the Lord rain for the idols have spoken vanity 2. Whoever renounce trust in the Lord and the way of his service and embrace false religions or wayes in hope of successe and prosperity will meet with miserable disappointment and faire promises of comfort that way will in performance prove emptinesse and falshood for so it is here Vanity lies falsehood and comforting in vaine is the best that can be expected of idols and diviners 3. Experience of the fruit of sinful wayes ought to make fooles wise and it is a double sin to fall over again in the sin for which we have felt affliction our selves or seen others smart therefore doth he warne them from their fathers experience who essayed these sinful wayes 4. Renouncing of God and cleaving unto idols though it may seem to be a cause of prosperity as Jer. 44.17 yet it will draw on captivity desolation and sore troubles for therefore they went away as a flock scattered here and there as a flock before the Wolfe 5. Whatever people may think in their prosperity yet their adversity will discover how sad it is to cast themselves out of Gods protection and to have followed such idols as faile them in their strait and how sad to have wanted faithful Rulers to do their duty for keeping them right both these may be included in this They were troubled because there was no shepherd They found the fruit of wicked Rulers Government when they came into captivity and what a plague it was to be left to their idols and without Gods care as a flock wanting a Vers 3. Mine anger was kindled against the shepherds and I punished the goats for the LORD of hostes hath visited his flock the house of Judah and hath made them as his goodly horse in the battel In the first part of this verse the Lord cleares some more or his minde in that stroak on their fathers for their childrens use to wit that in their captivity his anger had been against the wicked goats among them and especially their wicked Rulers both in Church and State who had been goats for insolencie Ezech. 34.17 rather then shepherds and not against any that sought him amongst them and therefore they would take heed lest he still punish such and so be stirred up to depend on him Whence learn 1. The right understanding of Gods sad dispensations against his people is a lesson of his own teaching therefore himself expounds it here 2. The outward stroak is not all to be looked to for right use-making of afflictions but especially what is the controversie and whom God is angry at for so is here cleared My anger was kindled wainst the shepherds and I punished the goats 3. When God punisheth his Church and people however stroaks and dispensations may be distributed yet his special quarrel is against the wicked and ungodly and these who have had greatest hand in the provocation and particularly wicked Rulers are the chief but of his displeasure for Mine anger was kindled against the shepherds and I punished the goats In the latter part of the verse the Lord confirmes that his quarrel was especially against the wicked and their perverse Rulers for however he had sent his people into captivity to cut off such a corrupt crew yet he had not cast them off but had visited and would yet visit them in their afflictions as a shepherd doth his flock and would employ and govern them in defending themselves against their enemies as a Rider doth his horse And so gives another reason encouraging them to employ God only considering what he had done and would do for them Whence learn 1. The Lord will in due time give proof that whatever deluges of trouble he let loose upon the Church because of the iniquities that are therein yet that he hath not cast off his relation and affection to her but will when his work and her trial are perfected own her in her lowest estate and deliver her this is given as a confirmation of what he had said For the Lord of hosts hath visited his flock the house of Judah 2. Gods relation to his people and his employing of them is sufficient to make nothing to be somewhat for He makes them as his goodly horse in the battel 3. God hath and doth from day to day let forth such proofes of himself unto his people as may sufficiently convince them of the advantages of seeking to him only this is a reason for employing God and not idols For the Lord of hostes hath visited c. Vers 4. Out of him came forth the corner out of him the naile out of him the battel-bowe out of him every oppressour together To clear this of Gods change of dealing the Lord prosecutes the former prophecy concerning his mercies toward Iudah Israel holding forth many promises and confirmations thereof concerning their victories conversion and restitution of which whatever performance the Jewes had before Christ or Israel after the Spirit gets under Christ in a spiritual way yet they relate further to the Conversion of all Israel The first promise is that albeit they should be exposed to injuries yet God should furnish them with all necessaries for their own establishment and prevailing over their enemies they should be furnished with Governours as corner-stones to keep the building firme and in frame and compleat officers as a nail fastening timber or to hold all vessels Is 22.23 with furniture for war and ability to prevail and make their enemies tributary Doct. 1. Government and order among the people of God is so necessary as a corner-stone in a building and a naile in a
his love in their hearts assuring them of an interest in him for I will hear them I will say It is my people 7. As fait and the increase of it enabling men boldly to prosesse it before God and the world is a choice Gospel-blessing and a rich recompence of much affliction so Gods preventing grace and kindnesse toward his people when they seek him especially under affliction is such as may invite them to make him their portion and give them warrant confidently to rest and relie on him for upon his hearing and saying It is my people they shall say The Lord is my God CHAP. XIV IN this Chapter there 〈◊〉 continuation of the prephecie begâ—n in the end of the former chapter wherein an account is given of the case of the Church from this Prophets time to the end of the world in these particulars 1. The destruction of Jerusalem with the judgement and mercy in that stroak v. 1.2 2. It is cleared that the instruments of this stroak should not go unpunished v. 〈◊〉 noâ— the Church 〈◊〉 by this stroak for the way of salvation should be made clear unto the Gentiles v. 4. to which the elect Jewes should joyn v. 5.3 It is foreâ—old that the condition of the Church and Elect under the dayes of the Gospel shall be unsetled and mixed of variety of dispensations yet so as in end and when men would least expect it should prove better v. 6.7 4. It is fore-prophesied that the doctrine of salvation and the refreshments following thereupon shall spread to all parts of the world v. 8. whereby Christ shall get an universal Kingdom wherein there shall be unity v. 9.5 A particular promise is made of the exaltation restitution and safety of converted Israel v. 10 11. 6. There is a threatening of judgement against the enemies of the Church that they shall be cut off as by a consumption v. 12. by intestine discord v. 13. by the hand of the Church v. 14. and that the stroak shall reach all means they had employed against the Church v. 15.7 There is a promise of the Conversion of many of these enemies who are reserved v. 16. and if not that visible judgement shall pursue them yet more v. 17 18 19. Lastly there is a promise of the holinesse and purity of the Church v. 20 21. Verse 1. BEhold the day of the LORD cometh and thy spoile shall be divided in the midst of thee The chapter begins with a more clear prediction of the destruction of Jerusalem then before wherein God being Judge and Avenger of his Sons blood which they should shed would bring a day of special vengeance upon that city putting it wholly in the power of enemies who without fear of ambush or surprisal should divide the spoiles of the city in the midst of lt and by this doctrine he cleareth what had been said chap. 13.8 of cutting off two parts and leaving a third part Doct. 1. It is the Churches advantage to be ordinarily warned of a stroak before it come that she wisely considering Gods judgement may labour to prevent or prepare for it that the godly be not surprized with such a judgement when it comes and that God may be justified if he make them feel justice who will not believe truth speaking it therefore are they excited to consider this approaching judgement Behold the day cometh 2. The Lord is chief and supreme in all the Churches calamities he it is who executeth his Word by them who pleads his controversies and who however he be but little seen or regarded in the visible Church yet by his judgements will be discovered to be Jehovah the Lord for the day of the Lord cometh 3. It is one evidence of divine displeasure wherein God is to be seen when enemies get power over the substance of his people in pursuing after which God is oft-times forgotten and do without fear of any dispose thereof at their pleasure for it is the day of the Lord wherein he is seen when the spoil shall be divided in the midst of thee Vers 2. For I will gather all Nations against Jerusalem to battel and the city shall be taken and the houses rifled and the women ravished and halfe of the city shall go forth into captivity and the residue of the people shall not be cut off from the city This calamity is further described from both the severity and moderation that shall be in it The Lord was to gather the Romane army consisting of many Nations subject unto them and confederate with them against Jerusalem and to deliver the city into their hands that houses might be pillaged and women ravished and yet he would not utterly destroy that Nation for some of them should be preserved by going into captivity and others should leave it before the time of the siege as the Christians who went to Pella and so should not be cut off from the city or from that Nation whereof the city was a part Doct. 1. There is not a motion or enterprise among men in the world especially about the Church but Grd hath a sovereign hand in it and is by them carrying on purposes which they little minde for the Romane armies coming against Jerusalem is Gods deed to avenge his Sons death I will gather all Nations against Jerusalem to battel 2. As the Lord hath not a few but all Nations at his command to put them in subjection to whom he will and to be employed as he pleaseth so many of them are employed against the Church that he may bring many witnesses to the pleading of his controversie and may discover to her her folly in provoking him to give her into the hands of these who formerly hated her but could not prevaile because of his protection for all Nations are put under the Romanes by him and gathered against Jerusalem 3. It is no strange thing to see enemies prevail against the Church when God is pursuing a controversie with her nor when she rejects Christ corrupts his worship sheds righteous blood is given to covetousnesse injustice Iuxury c. and is obstinate in all these to 〈◊〉 quite overthrow and overturn her and make her a spectacle of sad judgements for such were the sins of Jerusalem and for these The cities shall be taken housesrifled and the women ravished Theâ—fore other Churches may expect the same measure if they provoke God and being under calamitie are to be thankful in so far as they come short of this stroak 4. Every one ought to submit and prepare for what God may carve out as their share of a common calamity according as in his wisdom he thinks fit without complaining of being otherwise dealt with then others for the city being taken there is death of which no mention is made here rifling of houses captivity and which is worse then death ravishing of women when husbands and parents are not able to defend their wives and children of which some tasted of
but short be what they will for It is one day known to the Lord that is known to him how long it shall continue Mat. 24.36 yet this is known to all that it shall be at least to every one in particular but short as one day 5. It is a further encouragement to the Gospel-Church that all her lots are of Gods carving out and that he hath an especial eye and providence upon her dark times for her good for thus also is the day known to the Lord carved out and cared for and seen to by him 6. It may yet further encourage that the Churches saddest times shall end in light and comfort It shall he light that this light shall come when looking to all probability we might expect more darknesse as at evening time when the Sun hers and light removes and especially this may encourage that toward the end of the dayes of the Gospel especially when all Israel and the fulnesse of the Gentiles shall be converted there will be a time of light comfort and ease for at the evening-time of this day it shall be light which is not to be understood absolutely that there should be no mixture then but comparatively in respect of former times for tribulations shall be immediately before his second coming Mat. 24.29 Ver. 8 And it shall be in that day that living waters shall go out from Jerusalem halfe of them toward the former sea and half of them toward the hinder sea in Summer and in Winter shall it be The fourth part of this Prophecie containes a prediction of the spiritual graces of the Gospel whereby the darknesse of the times are counterbalanced and made to shine with some light In summe thus the doctrine of salvation containing all Gospel refreshments and holding forth and instrumentally communicating all gifts and graces acted and applied by the Spirit for so are living waters to be understood John 4 14. and 7.38 39. shall by the Apostles be derived from Jerusalem ere it be destroyed to all parts of the world figured out by the bounds of the land of Canaan from the lake of Sodom on the East or further to the Persick sea Ezech. 47.8 and the Mediterranean sea on the West and shall be as a Spring-well which shall continue both Summer and Winter That on the East is called the former and that on the West the hinder sea according to the Jewes way of naming the foure windes of heaven from the posture of a man with his face to the East where the South is on his right hand the North on his left and the West behinde him Doct. 1. The pouring out of the Spirit and the refreshments of the Gospel are the chief meanes of healing the Churches distempers and sweetening her sad times for this makes light in her darknesse and evening that living waters go out 2. The Spirit of Christ and Gospel-riches are sufficient to satisfie and quench the souls thirst to take away excessive longing after other things to refresh the wearie purge the unclean and make the barren fruitful for in these respects are the treasures conveyed in and by the doctrine of the Gospel compared to waters 3. It is the character of these who enjoy the Spirit of Christ and feed indeed upon the treasures of the Gospel that they are lively and fresh not mouldie rotten and formal nor as emptie clouds without raine for these waters are living waters not only themselves springing and constant but in these who drink them lively in their effects 4. It speaks much of the freedome and riches of grace offered in the Gospel that they are not confined to any one Nation or People but sent abroad unto all or many Nations and that they are sufficient to refresh and satisfie all as a river that waters a whole Kingdome or whole city every one receiving as if there were no more to receive for They shall go forth from Jerusalem to the former and the hinder sea 5. The doctrine of the Gospel is permanent and to endure for ever so as neither heat of persecution nor decay of zeal in the Church shall be able to overthrow it or hinder it from spreading where Christ pleaseth and from triumphing over errout It is also permanent in its effects in believers in whom grace once received shall never be totally extinct and it shall be to them enough for all conditions to refresh them in the heat of persecution and quicken them in their dead and frozen condition In Summer and in Winter it shall be as a Spring that is neither exhausted with Summer-heat nor made inaccessible or dried up with Winter-frost Ver. 9. And the LORD shall be King over aâ— the earth in that day shall there be one LORD and his Name one The communicating of these Gospel-blessings unto the world is amplified from an effect that they should so water and fructifie the world and bring it in subjection unto Christ that he should be an universal King over Jewes and Gentiles and that this Kingdom should be an united Kingdom being in subjection to one Lord and his spiritual regiment idols being renounced and following one way of truth profession and worship which are his Name whereby he is known false doctrine and corruption in worship and government and badges of distinction being taken away Doct. 1. It is the work of the Gospel to bring in our Lords rent as King of the earth which otherwise he gets not for however Christ as God be King of all the earth in all ages yet he is not acknowledged to be so but by them who receive the Gospel 2. Christ as Mediatour and King of Saints hath by right and will have by possession an universal Kingdome by the spreading of the Gospel and gathering of a Church unto himself in one Kingdom after another till the Kingdomes of the earth become the Lords and his Christs for The Lord shall be King over all the earth wherein yet there may be a limitation of some Azal or some place sequestrate 3. The Church is not only Christs Bride and Spouse but his Kingdom to be subject unto him in all things to be ruled by his Word and Spirit and ought to acknowledge that spiritual order and government established by him in his own house for The Lord shall be King 4. Whatever difference there be in the world about a Deity and about the doctrine and way of worship of the true God yet as there is but one true God so there is but one way of faith of worship and Government established and approved by him for when the Church comes to be right indeed then there is but one Lord and his Name one which is agreeable to the paterne 5 As unity in the faith and uniformity in Religion and worship is a desirable blessing among them who acknowledge Christ so it is a mercy to be expected under the New Testament so that they are undoubtedly in the way of God who in their station
and salvation of his Elect because of the perversity of many in the visible Church therefore notwithstanding their quarrelling chap. 2.17 Christ is here promised 2. Convincing evidences of Christs Godhead do appear in this Prophecie as first that he was before his Incarnation keeping intercourse with and making promises to his Church Behold I will send c. Secondly that he authorizeth and sendeth messengers into his Church in his Name and upon his errands I will send my Messenger to prepare my way Thirdly that he is Lord of the Temple of Jerusalem and he to whom homage was payed there It is his Temple Fourthly that when he appears in the forme of a servant a worme and not a man Davids son and a small twig out of Jesse's root yet he is under all that vaile The LORD and above all Fifthly that he and his Father are about one and the same work speaking in the same promise as being one in essence though distinct persons Doct. 3. As Christ when he comes to any person or people must be received as a King for Kings have their Harbingers going before them so men are by nature unprepared for the receiving of Christ having so many obstructions laid in his way being so unworthy of such a mercy and having in their own conceit so little employment for such a Saviour and men would still continue so unlesse Christ who freely gives himself do also freely prepare his own way so much doth this promise I will send my messenger and he shall prepare the way before me import 4. It is a sweet fore-runner of Christs coming when he sends a Ministery amongst a people and causeth the Ministery to take place especially in convincing of sin and shewing the necessity of repentance for thus was John in his Ministery a fore-runner of Christs Incarnation 5. Christs Incarnation and dwelling in our flesh and his presence hereby in his Church is the sweet and refreshful encouragement of his people the riches whereof will not be seen at first view therefore is the promise doubled and men called to consider it The Lord shall come behold he shall come saith the Lord of hostes 6. As it is the high priviledge of the Church to be singled out among all the world to enjoy Christ and the fruits of his coming so it behoved the true Messiah to be incarnate while the second Temple stood and to come and preach there for the Lord shall come to his Temple is a Prophecie of his being present in the material Temple as a type of his Church to which all his special manifestations are 7. As it is a double mercie when the Lord makes great dispatch in performing promises considering the long attendance others have been put to so where the Ministery of the Word and repentance have place it is a token the Lord is hasting to manifest more of himself The Lord shall suddenly come partly in respect the time betwixt this Prophecie and his exhibition was to be short considering how long he had been expected before and partly after Johns preaching and its having place he should come upon a sudden 8. Albeit Christ be God over all blessed for ever yet he took upon him the office of Mediatour and Ambassadour of his Father to the Church and having obtained of his Father by the Covenant of Redemption that a Covenant of reconciliation should be betwixt God and man he came into the world to make offer thereof in preaching the Gospel and to confirm it by his own blood and he it is who from time to time perswades the Elect to embrace the conditions of the Covenant and doth make the Covenant sure to them who flee to him as Mediatour for that end and confirmes the faith of such as rest on the Covenant with many proofes of his love This Lord who comes is even the messenger of the Covenant and in all these respects he proves himself so 9. As Christ ought to be and is unto his peculiar people their chief desire and joy and his presence or hope of future manifestations of him their life so many may pretend much respect to Christ at a distance in hope of satisfaction to some lusts by him and may be so impatient in expectation that if God delay his coming they will scarcely have hope to see him at all and yet mistake him when he comes for Christ is the Lord whom they sought and delighted in who were not only the godly among them whose hearts longed for his Incarnation but even the wicked as hoping to get temporal felicity by him and who therefore quarrelled God for delaying to send him These the Lord promises to make liars but little to their advantage Vers 2. But who may abide the day of his coming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope Followes a prediction of the effects of Christs coming which was begun when he came in the flesh to the material Temple and is verified daily when he comes to his Church in the power of the Gospel to reform it and to governe and rule in it In general it is declared that Christ will be quite another thing then hypocrites dream he will be such a winnower and purger as it will be hard to abide his trial which will be as fire to purge drosse and as sope to wash away filth Thus was his fan in his hand Mat. 3.12 and his scourge John 2.14 16 and his axe laid to the root of the tree Doct. 1. Christ manifested in the flesh and coming even in his low estate is a terrible sight to his enemies and will be a stone of stumbling and rock of offence to many for who may abide the day of his coming and who may stand c. 2. Christs coming to his Church in the Ministery of his Gospel and to carry on a Reformation makes a time prove very winnowing and a trying time and so hard to be endured that it is a wonder to see any get through in it and no wonder if we consider the many hypocrites in his Church and the great hypocrisie and drosse of his Saints which he cannot endure the great vicissitudes and shakings that attend a time of Reformation the many errours and delusions that usually are aloft then the efficacie of the Ministery of the Gospel in discovering of sin by which if men be not amended they grow worse the civil turne prophane the formal loose and the prophane insolent and how speedily a people under the Gospel fill up the measure of their sin and ripen for many judgements for these causes it is that Christs coming is held out as so terrible a day Who may abide who shall stand 3. Not only is there much unsoundnesse to be found in Christs Church but this is ill to discern till Christ discover it and it cleaves close to men that it is ill to remove for no lesse then a refincers fire and fullers sope can
either discover this drosse in the mettal and filth in the cloath or remove it away his fan only can discover the chaffe and take it away 4. Christ hath power sufficient to purge his Church and reach the drosse and is so zealous that he will not spare and will either consume altogether or separate the drosse away for He is as a refiners fire and like fullers sope Verse 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the LORD an offering in righteousnesse 4. Then shall the offerings of Judah and Jerusalem be pleasant unto the LORD as in the dayes of old and as informer years The particular effects of Christs coming and office in respect of the godly is the purging of them his publick worship and Ministers that so their worship may be cleanly and acceptable all things being restored to their integrity Doct. 1. The purest Church of Christ is so ready to contract pollution within time that purging is needful and the choice people of God who are not to be destroyed will need purging as having much drosse and it is their comfort that he intends only their purging how hot soever the furnace be for unto his Church he is a refiner and will purifie 2. As Christs purging of his Church by his Word Spirit and rod speaks his love and a purpose of much good for he sits at it as his task that his heart is upon and purisies as gold and silver precious mettals refined for honourable use so must the godly submit to his way of purging either for the time though he sit at it as a work not to be soon done or for the measure of it though it seck them as silver and gold is sought by the fire as knowing that he sits at the furnace and that he will still make it appear his refining is not with silver as to the heat and extremity of the trial Isa 48.10 3. Christs coming under the Gospel tends not to the destruction of a Ministery though they need indeed to be oft purged for He shall purifie the sons of Levi. 4. As pure ordinances and an offering in righteousnesse according to the rule and through the righteousnesse of Jesus Christ is a choice mercy of Christs Church So the mercy is compleated when that is joyned with personal reformation when there are purisied Levites and an offering in righteousnesse and it is personal renovation and reconciliation that sets men on the way of pure service and right service must begin there He shall purifie the sons of Levi that they may offer an offering in righteousnesse 5. An holy Ministery is an especial blessing to the Church for keeping Ordinances pure and for being instrumental to promoâ—e purity among people and setting them on a pure and acceptable way of worship for when the sons of Levi are purified they offer in righteousnesse and the offerings of Judah and Jerusalem are pleasant to the Lord. 6. As we are not to please our selves with what we do in service unlesse God accept of it so the only way of acceptable worship is through Christ when he takes any in his hand and translates them out of their polluted condition and makes them and their service which in it self is abominable well-pleasing through him for when he comes and purifieth his people then shall the offerings of Judah and Jerusalem be pleasant unto the Lord. 7. Christ by his coming in the flesh and his death and Gospel is the restorer of all things and the substance of all excellencies unto them that close with him for to be pleasant as in the dayes of old and as in former years imports not only that their setvice shall be acceptable as of old when most godly men offered but that all the remarkable proofs of favour manifested toward them and wondered at in their fathers dayes as the free reward of their service are really to be given to the godly in and by Christ Verse 5. And I will come near to you to judgement and I will be a swift witnesse against the sorcerers and against the adulterers and against false swearers and against those that oppresse the hireling in his wages the widow and the fatherlesse and that turne aside the stranger from his right and feare not me saith the LORD of hostes The effect of Christs coming and office in respect of the wicked uttered here again by Christ himself that we may remember he is the same God with the Father is that he will appear and enter in judgement with them and for that end manifest all wickednesse against the first and second Table whereof he names some most frequent amongst them that he may take order with them and so by this threatening he refutes their calumnie chap. 2.17 Doct. 1. Albeit Christs principal end in his Incarnation and coming in the Gospel be not to condemn but to save yet by reason of mens corruption it proves a judgement to many in the visible Church and not only by the furnace of reformation casts them out of the Church but cuts them off by judicial punishments mediate or immediate as an earnest of their eternal judgement and this may imbitter such a case that what is ordained to life should be found to death I will come near whereas ye think I stand afar off yet I will appear and come so near as may reach you to judgement 2. However men who are deepest engaged in sin are hardest to convince ost-times yet as Christ sees all sin by his vigilant Providence and by the Minstery of the Word discovers and layes open sin in its colours and by the power thereof will make corrupt men by their own practice write their naughtinesse upon their own forehead so his Word charging home guilt can make the consciences of the most obstinate plead against themselves frame their own processe and justifie his judgements threatened or inflicted on them And I will be a witnesse saith he which imports their blindnesse and what the effects of Christs coming shall be 3. Sins do ripen quickly under the Gospel to a measure of impieâ—y and speedily fit for judgement I will be a swift witnesse saith Christ 4. As the visible Church is oft-times guilty of monstrous abominations both against the first and second Table none being more corrupt then they who ought to be best and will not which call aloud for vengeance so the root of all these is the want of the feare of God for here are sorcerers adulterers c. and all summed up in this and fear not me saith the Lord of hostes Verse 6. For I am the LORD I change not therefore ye sonnes of Iacob are not consumed The reason of the preceding Prophecie is fetched from Gods unchangeablenesse and his immutable grace and constancie in his promise which preserves Israel and brings about these mercies of sending Christ
of the Church from generation to generation and the mercies of posterity are matter of refreshment to the present generation as if it were done to themselves for this is a promise to converted Israel and an addition to their own mercy Yea their children shall see it and be glad or they shall partake of the same mercies to make them rejoyce 5. As the Lord will have a Church in every generation and particularly a Church of Jewes and Israelites after their Conversion till his second coming so the Lord hath reserved for every genetation their own peculiar mercies which may refresh them Their children shall see it to wit Gods mercy and the renewed performance of these promises and be glad 6. Right joy in the Church ought not only to arise upon spiritual grounds but to be managed and expressed spiritually so as the Lord alone and her interest in him and not any outward favour nor any spiritual and good thing as it is an habit in her ought to be the matter of her gloriation therefore is it added Their heart shall rejoyce in the Lord. Vers 8. I will hisse for them and gather them for I have redeemed them and they shall increase as they have increased These promises in regard they were incredible and many difficulties stood in the way of performance are amplified and confirmed and every difficulty taken out of the way by new promises And first in general he assures them that he can and will as easily gather them as a shepherd gathers his flock with an hisse and gives a reason of his gathering them not so much because he had given that Nation of old proofes of his power in temporal deliverances though that be true also and was a pledge of good to them as because of the price paid for the Elect among them and further he inlarges the promise that being returned and restored he will make them to increase as of old Doct. 1. Difficulties in the way of a thing promised of God ought not to drive us to doubt of performance God who makes the promise undertaking to see to and come over all difficulties and it beseems both the power wisdom and love of God toward his people to have difficulties lying in the way of promises made to them that he may be exalted in making opposition ineffectual And in particular no impossibility ought to make us question the mercies promised unto all Israel since God undertakes to performe them for to this scope do all these confirmations of the promises tend 2. Such is the power and wisdome of God that what seemes not only difficult but impossible he can and having promised it will not only do it but do it most easily and without any trouble for if he but hisse for them he will gather them 3. Such as Christ hath redeemed and paid a price to justice for as they are certainly known to him so they cannot perish but will in due time be brought to Christ and saved whatever difficulty seem to be in the way for it is said that for the redeemeds sake which Christ declares there are Israel must be converted and gathered For I have redeemed them 4. Christs redeemed ones are not only blessed themselves but are great blessings to the visible Church and Nation to which they belong for it is for the redeemed and elects sake that the whole Nation of Israel is brought to the Christian Religion I will gather them for I have redeemed them 5. The gracious purposes of Gods heart toward his people are not soon told nor conceived but as the fountaine is infinite so are his outlettings according to their capacity Therefore at the repetition of the promise there is a new addition to it They shall increase as they have iâ—creased 6. There is no work that God hath done for his people but he can do the like again and the best times that the Church hath had can be repeated again and get a parallel when it is for her good for here a proofe of this is promised to Israel They shall increase as they have increased Vers 9. And I will sowe them among the people and they shall remember me in farre countreys and they shall live with their children and turne again Secondly whereas their scattering among the Nations might be looked on as a great difficulty the Lord promiseth to turn that into a sowing of them among the Nations and in remote parts partly so keeping them as winter-seed in the ground till the spring-time of their conversion and restitution and partly making them seed to bring in an increase of the fulnesse of the Gentiles at their conversion as their Synagogues were a special meanes of publishing the Gospel at first to the Gentiles And further the Lord promiseth that their scattering should not hinder their conversion for while they are scattered the vaile shall be taken away and they shall remember the Lord and they and their children being preserved shall returue to God and as appears it being opposed to their being scattered in faâ—re Countreys to their own land Doct. 1. There is no hard lot lying on the people of God nor difficulty lying in the way of their mercy but God cannot only remove it but turne it in a blessing so doth the Lord promise he will order Israels scattering 2. As the preservation of Israel in their wandering or lost condition in order to their future conversion is a great mercy unto them whatever it seem for present so the mercy of their scattering will further appear when the Lord shall make their being converted as seed to bring in much increase of the Gentiles with them unto the Lord this is imported in this promise I will sowe them among the people 3. As the first thing that the Lords people get and are to seek of him is conversion and reconciliation to himselfe upon which every good thing followes so mercy and a purpose of love will seek out and finde these it is sent to notwithstanding all disadvantages for so is imported in that Israel is converted even in their exile and scattering and before any other proof of favour They shall remember me in farre countreys True conversion unto God not only sets him up high in the heart and makes him chief in the desires and stretches out the soul for such further enjoyments of him as he hath promised but will lead the soul back to be senfible of its prejudice by being sormerly deprived of God They shall remember me saith the Lord that is call to minde what faire priviledges they have been deprived of through their insidelity and being now scattered shall long to enjoy the wonted proofes of Gods love A forme of speech which is made use of also to expresse their exercise under the captivity of Babylon Isa 26.8 5. Whatever difficulties converted Israel may be assaulted with yet the Lord shall preserve them and their families in the midst of all dangers till he restore them
endeavour it and it would come better speed if these who outwardly professe one Lord would lay aside idols and interests and not mould Christs affaires so as may best snit with their designes for here is a promise the Lords Name shall be one to wit in all the earth where he is King and this goes on when indeed in matters of Religion we eye and minde but one Lord. The accomplishment of this promise as it hath begun in some more ample measure of late then formerly so the more full accomplishment of it seems to be reserved for the conversion and restauration of Israel of which in the following purpose Vers 10. All the land shall be turned as a Plaine from Geba to Rimmen South of Jerusalem and it shall be lifted up and inhabited in her place from Benjamins gate unto the place of the first gate unto the corner-gate and from the tower of Hananiel unto the Kings wine-presses 11. And men shall dwell in it and there shall be no more utter destruction but Jerusalem shall be safely inhabited In the fifth part of the Prophecie is held forth Israels interest in these Gospel priviledges and their being a part of this universal Kingdom which will be a part of that light evening v. 7. unto them is promised 1. That the Church and people of Israel should be exalâ—ed noble and conspicuous as if all the hillie land of Judea were turned in a plain betwixt Geba or Gibea of Benjamin on the North 1 Kings 15.22 and Rimmon on the South Josh 15.21 with 32. and the City Jerusalem lifted up on an hill and made conspicuous 2. That the City Jerusalem should be built again in its old place having the same precincts and limits and be inhabited by them 3. That the City being again repaired should be no more utterly destroyed as formerly which cannot be understood of the City as it was in building in Zecharies time for it is fore-prophesied v. 1 2. and history and experience confirmes that it was destroyed utterly but that after the Conversion of Israel and its reparation in its own place which cannot well be taken spiritâ—ally it should not be so destroyed again 4. That Jerusalem shall be a safe habitation for them to wit especially after these enemics are subdued who shall molest them and hinder their possession of the land of which in the following verses Doct. 1. As the Church of converted Israel will be a noble and conspicuous part of Christs universal Kingdome and to whom many will look as a conspicuous patern of the uniformity promised in the former verses so the Church whether of Jew or Gentile is the only noble society of the world to which all interests ought to subordinate themselves lest God raise his Church upon the ruines of them for all the tand shall be turned as a Plain from Geâ—a to Rimmon South of Jerusalem and it shal be lifted up 2. Long desolations of a Church the rubbish of countreys and cities wherin God hath an interest wil be in due time remembred and their calamities end in a compleat restitution for so will Jerusalem and that people finde Jerusatem shal be inhabited in her place c. and men shall dwell in it 3. The Lord will when he seeth it fit and his time is come not only restore his people but preserve them being restored and put an end to their calamities in so far as whatever trouble they may have to exercise them yet they shall not utterly be destroyed or lie under such calamities as may prove them devoted to a curse for There shill be no more utter destruction or no more Anathema 4. The Lord will sometime even give his people a breathing from troubles after long tossing as well as exemption from ruine by their troubles when they come and however the Church be not always so dealt with yet she is the place of greatest security for habitation in all the world and where the Lords people may take their hazard of any lot that may come with greatest confidence for Jerusalem shall be safely inhabited or abide in confidence Vers 12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem their flesh shalt consume away while they stand upon their feet and their eyes shall consume away in their holes and their tongue shall consame away in their mouth In the sixth part of this prophecie the judgements of God upon the enemies and persecutors of the Church and especially of converted Israel are foretold and branched out in several judgements the first is a sudden stroak from the Lord shall shortly consume them and so frustrate their hopes and silence their boasting Doct. 1. As the Church of God will not want many enemies so every one who engage themselves in such a course do but seek their own ruine for There is a plague for all the people that have fought against Jerusalem 2. The Lord needs neither armies nor advantages of visible help or time wherewith to plague his enemies but as he usually reserves such for his own hand so he can so suddenly and unexpectedly consume their strength and power as may make their ruine a wonder to themselves and others for Their flesh shall consnme away while they stand upon their feet before they get so much as leasure to sit down and be sick some proof whereof was given on Antiochus 1 Mac. 6. and Herod Act. 12. 3. As mens parts of Prudence or Eloquence will prove nothing when God is a partie so the insolencie blasphemie and cruel hope of enemies to see the Church ruined will be more severely avenged then their afflicting otherwise and an end will be put to it by Gods plaguing them for this consumiâ—g of their eyes and tongue imports not so much a consuming of these particular members as in general a blasting of their parts and abilities under this stroak whether of Prudence in foreseeing and taking up of things or Eloquence to expresse themselves whereby men have sometime expede themselves out of trouble and in particular that their haughtie eye and blasphemous tongue shall suffer especially and that this stroak shall consume their eye which hoped first to see the destruction of the Church and their tongue wherewith they hoped to boast of victory Ver. 13 And it shall come to passe in that day that a great tumult from the LORD shall be among them and they shall lay hold every one on the hand of his neighbour and his hand shall rise up against the hand of his neighbour The second judgement upon them shall be intestine dissensions from the Lord so that they shall in an hostile manner lay hold on and rise up against one another Doct. 1. The Lord needs no more for ruining enemies but their own swords he can divide their tongues and hands and make a Babel of them every one hindering or overturning another for They shall lay hold every one not