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
have walked to and fro through the earth 5. Christ hath persect notice of all the affaires and conditions and wayes of the children of men for the good of his Church this is represented by his Angels going forth to spie all things and by their bringing him an account for information not that he needs these helps who knowes all things immediately by himself but he expresseth it thus partly to set out his glory to our capacity that he is a Royal King with a great traine and many intelligencers and agents abroad and partly to condescend to the weaknesse of our faith which would see meanes for effectuating that which he hath alsufficiency in himself to do 6. It pleaseth the Lord for the triall and exercise of his Churches faith and patience and for making way to his bowels of sympathy to afflict his people when other people are at ease and to leave them furthest behinde to sense in outward things who have best right to be well beyond others for the whole earth sitteth still and is at rest while Judah is vexed 7. As Christ perfectly knowes the condition of the world and of his people so his infinite wisdome is the only fit carver of all remedies and improver of cases to his Churches advantage this is insinuate in that they make their report simply without prescription of a remedy but leave that to him Vers 12. Then the Angel of the LORD answered and said O LORD of hostes how long wilt thou not have mercy on Jerusalem and on the cities of Judah against which thou hast had indignation these threescore and ten years 13. And the LORD answered the Angel that talked with me with good words and comfortable words As hitherto Christ hath been represented in his Kingly and Prophetical Office in this vision so here he is represented in his Priestly Office upon this information interceding for his afflicted Church as if he were afflicted with her and passionately expostulating that though the seventy years of their captivity were long since expired yet the Lord who easily could do it had not put an end to that â—ad dispensation and let forth some effects of his mercy toward her when all others were at ease To which a good answer is returned Doct. 1. Albeit Christ do not alwayes appear in glorious acts of power for his people in trouble to prove his remembering of them yet it is a ground of comfort and token of good to know that the Church and her afflictions have a room in Christs heart and are matter of his intercession to the Father therefore the scope of this vision is to assure them of Christs intercession for them as the ground of many promises to be performed in due time 2. Christ by vertue of the Covenant of Redemption past betwixt the Father and him and the Covenant of grace made with sinners in him did exercise his Office of Mediator and Intercessor for his people making the price to be paid forth-coming in all ages even before his incarnation for here at this time he is interceding for the Church of the Jewes 3. Christ the Intercessor is engaged to see the Churches good and hath perfect knowledge of her affaires and what her case requires which puts him to appear for her in every necessity and that very affectionatly as if himselfe were concerned and engaged in her trouble all this is here said of this Intercessor for he looks on her as his charge for which he must make account as being the Angel or Messenger of the Lord for that end his information received in the former verse shewes that he is neither ignorant nor carelesse of her case his interceding upon that information unrequired and answering it as calling him to do his duty shewes how mercifull and faithfull and High Priest he is and his pleading how long c doth not import any distrust in him or quarrelling of his Father but his deep resentment of his Churches calamitie and his cordiall affection to her and her welfare 4. These for whom Christ intercedes are not the perishing world but his own in the world and his visible Church for their sake that she may be so dealt with as may most conduce for their bringing in and training up for heaven for here he prayes for Jerusalem and the cities of Judah as representing the visible Gospel-Church and as being the visible Church wherein the elect were brought forth to God 5. Christ in his intercession will not quit any of his or his peoples rights but will plead them to the full and keep up his whole claime however matters seem to go for however they were now scarce one City yet he pleads for Jerusalem and the cities of Judah for all the people and is accordingly answered v. 16 17. for things are never desperate which are within his claime 6. Albeit Christ doth intercede for his own that are not within the fold that they may be brought in yet then have we clear ground to make use of and apply the benefit of Christs intercession to our comfort when we are engaged in the way of our duty for no mention is made of them who returned not from captivity but only of Jerusalem and the cities of Judah 7. Christs way of intercession teacheth his people to come through him to God in faith as to one compleatly able to help them in all extremities for he prayes to him as Lord of hostes who could remove all impediments out of the way of his peoples happinesse 8. Such are fit for receiving the comfortable fruits of Christs intercession as are humble and made to stoop and expect them from free mercy for Christ intercedes on no other termes but that he will have mercy which is extended to the miserable and such as are sensible of their being such 9. Tender mercy and bowels of compassion in God is the carver out of what shall be the lot of his humble people for Christ comprehends all they are to receive in its fountaine which is mercy 10. Such as Christ the Mediator taketh charge of he will not have them behinde with any for happinesse for so much doth his complaining that mercy was not shewed to the Church while as others were at ease teach us 11. Christ doth tenderly weigh the measure and continuance of the Churches trouble so doth he here Against which thou hast had indignation these threescore and ten yeares 12. Albeit the Lord for a time let out displeasure against his Church for sinne yet his ordinary way of dispensation in the world and his peculiar favour to his Church will allow her to expect a vicissitude and change of her hard condition into a better after his prefixed time for triall is over for after the seventy years captivity Christ pleads that indignation should resolve in mercy 13. The sad effects of a captivity may last long time after the captivity is over that so the fruites of sinne may be well studied that a people so
used may be stirred up more earnestly to seek God and that Christ may have much occasion to let forth his bowels of affection and his fathers through him for here after the seventy years are over the Lord yet had not mercy on Jerusalem to wit in that measure of outward effects they had enjoyed before their captivity and was promised to them after it 14. Christ is such an Intercessor as even when he takes most desperate-like causes in hand he will be heard and must be satisfied in his desires for the Lord answered the Angel that talked with me 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable it will be such as he accounts good and so should we and being good should be comfortable and will prove so in the end for he is answered with good and comfortable words 16. A Church may receive rich fruits of Christs intercession although at first they be not delivered nor get the rest which they expect to wit when they are led to spiritual things instead of temporal which they want and get promises renewed of what is in due time to be performed for Christs answer here is good and comfortable words or promises concerning spiritual things and their own enlargement after published Vers 14. So the Angel that communed with me said unto me Cry thou saying Thus saith the LORD of hosts I am jealous for Jerusalem and for Sion with a great jealousie This good answer is not kept up by Christ the Intercessor but the summe of it is presently given to the Prophet to publish unto the Church for her comfort it containeth severall particulars whereof the first is a commission to publish the Lords affection to his Church to do her good and his indignation and griefe speaking after the manner of men for the injuries sustained by her no lesse then any man hath for his married and beloved wife Doct. 1. Christs fidelity and affection to his people for whom he intercedes is such that he will not long keep up from them the fruits of his purchase and intercession in their need this is represented to us in this that a good answer and good newes being given before so to say he read the packet he posts it away to the Church by the Prophet So the Angel that communed with me said Crie thou c. 2. Good newes concerning the Church are to be expected from heaven as the fruit of Christs intercession and are to be read in the Word and messages put in the mouth of his commission-servants from day to day So here these good newes are the answer which Christ received to his prayer and are sent from Heaven to be published by the Prophet 3. It is incumbent to these who are imployed as Ambassadours betwixt Christ and his people to publish his minde with such zeal and alacrity such affection and confidence as may in some measure represent his great love who sent the message his delight to do them good and his real purpose to performe what he saith for this cause is the Prophet here commanded to cry this message 4. The Lords relation to his people is a marriage tie which is not broken by every fault nor cast off in sad dispensations for his being jealous for her importeth that she was the wife still for all she had done or had come upon her 5. Albeit the Lord will neither hold stroaks off his people when they need or deserve them nor deliver them till his time come yet his marriage-affection doth resent all their trouble and injuries done to them so that they grieve not nor are wronged but his heart bleeds as in due time will appear in effects I am saith he jealous for Jerusalem and Sion with a great jealousie Vers 15 And I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction A second branch of the answer given in commission to the Prophet holds forth Gods great displeasure against the enemies of the Church for all their quiet condition because that when God intended to correct his people by their meanes they had proven severe executioners Doct. 1. As it is an heathenish mark to live at ease in an uncertain world especially when the Church is in trouble so Gods displeasure against heathens or men of heathenish disposition and practises in afflicting the Church of God may be very great and ready to break forth in due time notwithstanding their easie life and quiet estate I am very sore displeased with the heathen that are at ease 2. The Lords hottest displeasure against his own people will be found very easie when it is compared with his severity against his enemies therefore however the Jewes be called to consider it in it selfe as sore displeasure v. 2. yet being thus compared with the lot of others it is said I was but a little displeased 3. Albeit none of the Churches enemies and instruments of Gods chastisements can transgresse the bounds of his purpose and permission to adde any thing to the Churches trouble yet as they go beyond his revealed will and approbation so they use to execute Gods purpose with such cruell mindes and so destructive intentions as renders them highly guilty before God thus They helped forward the affliction when God was but a little displeased they had more cruelty in their way then God determined to be executed and they intended and aimed at the utter destruction of the Church when God intended only to correct and purge them 4. As the cruell designes of the Churches enemies will faile them so their severity in executing the Lords controversie is a token of Gods sore anger against them and of their approaching ruine for the Church is now delivered in part beyond their expectations and desires and this their way speaks God very sore displeased which will not long conceale Vers 16. Therefore thus saith the LORD I am returned to Jerusalem with mercies my house shall be built in it saith the LORD of hostes and a line shall be stretched forth upon Jerusalem A third branch of this answer and message holds forth some promised effects of his declared love to his people to wit that the Lord being now reconciled with them the Temple should be built and their City and wall also in Nehemiahs time signified by the stretching out of a workmans line to square his building by when he works and so in effect promiseth to erect their publick worship and Politick State Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble will in due time let forth reall and convincing proofes and fruits thereof This promise comes in on the back of the former concerning his love to his people and hatred against her afflicters with a therefore as minding to give a reall proof of what he said 2. As the Lords presence with his people as a reconciled God is a
chief fruit of his love so temporal calamities will not hinder his manifesting of his being reconciled in his own due time for after he had been angry with them and had gone away as to any outward manifestation of his presence he assureth them again as a great proof of his love Thus saith the Lord I am returned to Jerusalem 3. The Lords furniture and traine when he comes to dwell in his Church are tender mercies of all sorts without which his Church could not enjoy him nor he dwell long with her and which shall rejoyce over any other dispensation he may let out upon her I am returned to Jerusalem with mercies saith he 4. The Lord may be reconciled with and in the midst of his people loaden with mercy when yet all things are but in the promises going to bud forth in performance I am returned saith the Lord when yet neither the City nor house were built 5. The setting up of Gods house and worship amongst a sinfull unworthy people is a chief evidence of his presence and fruit of his tender mercy My house shall be built in it is the first fruit of his returning with mercies 6. Albeit the building of Gods house and setting up his worship be the Churches duty the neglect whereof is her great sinne yet it is the Lord who only can undertake to set it up and hold it up and the humble follower of his duty may be encouraged by considering that what is their task God is also engaged by promise to see it done therefore what they were commanded to do by Haggai here God promiseth to see it done when they set about it My house shall be built in it saith the Lord of hostes 7. Where Gods work goes first on as mens chief care their own particulars will succeed the better although they were to raise out of the very dust and ruines of long desolation therefore it is promised in the second place and a line shall be stretched forth upon Jerusalem Vers 17. Cry yet saying Thus saith the LORD of hosts My cities through prosperity shall yet be spread abroad and the LORD shall yet comfort Sion and shall yet choose Jerusalem The last branch of this answer for which the Prophet gets a new commission containes yet more effects of his love that whereas now they were but a few and poor people so that they behoved to bring people from the countrey to inhabit Jerusalem Neh. 11. The Lord promises that all their Cities should not only be peopled but should overflow with men and prosperity as some shadow of the enlargement of Christs Kingdome under the Gospel and that by all these dispensations he would comfort this people and confirme them in that priviledge of being his chosen people notwithstanding their temporal rejection Doct. 1. When the Lord hath said much for the comfort of his people he hath still yet more to say to be as confidently avowed as if he had made but promise of one thing and his servants need much up-stirring to search into the riches of Christ and not to weary in bringing it forth unto his people therefore after the former commission and promises Cry yet saith the Lord. 2. Though there be many things that seem to lie in the way of promises such as guilt difficulties length of time c. which may make performance seem improbable if not impossible yet the faith both of Preachers and people ought to step over these and whatever appear to the contrary the promise is to be published and believed this is imported in the many yets in this commission and promise Cry yet my cities shall yet spread c. shewing that whatever be said to the contrary these things should be 3. When God is reconciled with a people all things that concernes them becomes the Lords in a special manner to get protection and blessing from him for now their cities are his My Cities 4. Though the Lords people reconciled with him may lie low for a time yet his blessing can exalt them beyond all expectation My cities through prosperity shall yet be spread abroad 5. Though the Lords people seem oft-times to be stricken with incurable and grievous wounds yet the Lord both can and in due time will comfort them over all their sorrowes and make them forget their miseries And the Lord shall yet comfort Zion 6. The great comfort that arises to the Lords people from all his gracious dispensations is that by them they are confirmed in the priviledge of being his peculiar people and standing in his favour which by sad afflictions seemed to be annulled and made void for their comfort is that by these dispensations he shall yet choose Jerusalem or give a new proofe of it Vers 18. Then lift I up mine eyes and saw and behold foure hornes 19. And I said unto the Angel that talked with me What be these And be answered me These are the hornes which have scattered Judah Israel and Jerusalem 20. And the LORD shewed me foure Carpenters 21. Then said I What come these to do And he spake saying These are the hornes which have scattered Judah so that no man did lift up his head but these are come to fray them to cast out the hornes of the Gentiles which lift up their horne over the land of Judah to scatter it In this second vision that part of the former message concerning Gods displeasure against the Churches enemies is confirmed and the removal of all obstructions in the way of performance of promises is held forth the summe whereof is that as when God purposed to exercise and chasten them strong and fierce enemies had arisen from all quarters of the world and had scattered the whole body of Gods people both of Israel and Judah which enemies are represented to the Prophet and under the type of hornes alluding to the custome of souldiers who had iron hornes in their helmets for terrour or to beasts whom enemies resemble in cruelty so albeit the Jewes could not resist them nor shake off the yoke till their trial was perfected yet the Lord had other enemies and fitted instruments ready in all quarters to be terrible unto these oppressors and cast them out of their power and to break and crush it which also is represented to the Prophet under the type of Carpenters or Hammer-men able to break and cut off these hornes and both these types are explained by the Lord unto him Doct. 1. When greatest promises are given to the Church her faith may have sorest essayes and greatest obstructions may appear in the way of performance from potent cruel and beastly enemies on all quarters concurring together for her ruine not only threatening but who have actually exercised so much cruelty as may put her in feare for the future for when all these promises are made Then I lift up mine eyes and behold foure hornes which have scattered Judah Israel and Jerusalem 2. As difficulties invironing the Church
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
presence and train for her behoofe makes her famous Psal 68.16 17. 2. It will contribute further to settle the mindes of Gods people and make them to submit to every dispensation to study that all things are ordered in the world according to the pleasure of God that his decrees and purposes are and shall be effectually executed in all the earth and that his effectuall providence doth overrule all instruments that nothing be done but what he hath decreed This is also represented to the Church in this vision by the foure charets or instruments of God in all the parts of the world their coming out from between two mountaines of brasse that is his unalterable counsels which they are sent forth to put in execution and his effectual providence by which they are hemmed in on every hand that they do nothing but according to his pleasure This studie will lead the Church to see God in every dispensation which is comfortable when she is reconciled to him and to see that no ill purposes of men can be effectual without him and that none of his thoughts of peace will be hindered 3. The counsels and purposes of God in governing the world are deep and unsearchable rather to be adored and read by the Church according to the tenour of the Covenant then pried into till by his executing and perfecting his work she be able to see and discern that which otherwise might readily be mistaken this is signified by the charets coming out of some deep valley between two mountaines which is obscure and cannot easily be seen into 4. The Lord hath variety of dispensations according as the condition of men whether enemies or the Church calls for them laid up in store and at his command to carve upon and let out at his pleasure without controulment so that he is to be seen and his wisdom fidelity justice or mercy c. to be adored in every one of them according as they are let forth and made beautiful in their time and in respect of these toward whom they are dispensed this is signified by charet-horses of all colours going forth at Gods direction 5. As the study of the divine authority of the Word and what is revealed therein is that which the Church ought to be much about in a time when she hath her comforts to bring from thence so in such a time she is to be much in dwelling upon the Word and stirring up her selfe to understand the riches and fulnesse thereof for by this question so oft propounded and here repeated by the Prophet v. 4. we are taught both that nothing in this vision or explication of it is invented by him but all of God and therefore to be leaned to and also that for attaining the full comfort of the Scriptures and of knowing Gods minde lazinesse would be shaken off and God much employed for clearing it up unto us being a depth not easily comprehended or taken up Vers 6. The black horses which are therein go forth into the North-countrey and the white go forth after them and the grizled go forth toward the South countrey The scope of the vision is more particularly cleared up by shewing the particular employment of these instruments in several parts of the world designed from their situation in relation to the land of Judah We need not enquire concerning the red horses though some reade the Hebrew as pointing at them also these which are therein pointing at the red charet and the black horses go forth c. the number and colours pointing only at sufficiency of meanes for all parts of the world and of dispensations as they are needed whereof only three are expounded Two of these charets the black and white are employed toward the North in Babylon signifying the destruction of the Babylonians by the Persians and the deliverance of the Jewes which being already verified might confirm the Church and the godly in it to wait for the like in time coming If not also pointing out that the sad condition of the Jewes who yet remained in Babylon should at last end in peace and prosperity many of them coming up afterwards to Judea A third charet is employed toward Egypt southward to Judea whither many of the Jewes went with Johanan Jer. 43. who were to be exercised with a mixed dispensation as the colour of the horses imports Doct. 1. Whatever sad dispensations the Lord send either upon his people or the Nations among whom they are yet he hath a peculiar care of them to provide a good issue of their trouble and can make sad calamities not to ruine but be a meanes of their deliverance for when the black horses go forth into the North-countrey the white go forth after them The ruine of Babel where they remained proved their delivery and their own calamities end well which is yet remarked after it is done to shew that God is still the same to ruine enemies and do good to the Church and make overturnings wherein it should seem she would be overwhelmed as well as others bring about her happinesse 2. Albeit afflictions and lots which God sends on a people especially for sin may be very grievous and sad yet they have ordinarily more comfortable issues then afflictions of their own choosing for the white horses go after the black to Babylou whither God had sent the Jewes whereas the charet sent to Egypt whither they went of their own accord is grisled 3. Albeit the Lord be justly provoked against his peoples following their own ways especially under trouble yet his severity even to them is mixed with mercy for the charet sent to the South is not black nor red but grisled Vers 7. And the bay went forth and sought to go that they might walke to and fro thorow the earth and he said Get ye hence walke to and fro thorow the earth so they walked to and fro thorow the earth Whether we understand this of all the charets whose horses were strong as the word also signifies or of the fourth charet only who having done that particular work shewed to the Prophet sought to be employed elsewhere all comes to one purpose that by Gods allowance and command they are employed through the earth Hence learn 1. As all instruments are subject unto God and no service can be acceptable to him but what is warranted by his command so he hath instruments and especially Angels very ready and willing to seek and take employments and see them executed this we are taught in that they sought to go that they might walke to and fro through the earth and in that having received orders they walked to and fro through the earth 2. Albeit the Church get now and then a clear sight of some special Providences yet it is but parts of his way that she is able to take up His Providence is not idle in all the parts of the world though she see not so well through it and it is her comfort
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
to and fro through the whole earth Vers 11. Then answered I and said unto him What are these two Olive-trees upon the right side of the Candlestick and upon the left side thereof 12. And I answered again and said unto him What be these two Olive-branches which through the two golden pipes empty the golden oile out of themselves 13. And he answered me and said Knowest thou not what these be and I said No my Lord. 14. Then he said These are the two anointed ones that stand by the Lord of the whole earth The scope of the vision being thus explained and the Prophet understanding that of the Condlestick which was ordinary in the vision doth only desire to be informed concerning the two Olive-trees furnishing the Candlestick v. 11. and particularly concerning two branches which did furnish the Candlestick by two golden pipes with bright oile which therfore is called gold v. 12. Unto which question the Prophet being again prepared and humbled with a new sense of his ignorance v. 13. answer is returned v. 14. For understanding wherof Consider 1. That by the two Olive-trees it is not clear to understand only the graces of God poured out on his Church for that is indeed signified by the oile according to the Scripture Psal 45.7 but here the resolution is concerning the trees that furnished the oile Nor yet are we in general to understand them of a fountain of bounty in God for there can be no reason given why that should be compared to two trees and be said to stand before the Lord. But by them we are to understand Christ anointed in his Priestly which includes his Prophetical and Kingly office who was chief in this work and in furnishing all instruments who furnishes his Church and serves his Father in the work of Redemption and is cared for by him as will be expressely cleared to us chap. 6 12 13. Consider 2. That the Angel answering both his questions in one leads us to understand the one by the other in so far as is needful and therefore we may conceive that either that of the branches is not touched as needlesse or pointing out only the fit wayes of communicating himself to his peoples capacity the pipes not being able to receive the oile of the whole tree at once or that branches only now furnishing imported Christs communicating himself in a small measure in this typical work of building the Temple in respect of what he had and was to communicate in the building of his Church under the Gospel or if we will stretch it further it may take in Joshua and Zerubbabel the one anointed Priest the other a successor of their anointed Kings who however as instruments in the work they were resembled by the burning lamps getting furniture from the bowle yet In respect of their office among that people and their influence upon all instruments of building the Temple they were types of Christ and so might be represented by two little branches resembling him the great Olive-tree and this interpretation seems to have ground Rev. 11.4 where as the two witnesses are resembled to Moses and Aaron Elijah and Elisha in regard of the effects of their Ministery v. 5 6. So also to Joshua and Zerubbabel in their time under the type of two Olives and two golden Candlesticks also perhaps cald two in respect of the double rank of lamps on it standing before the God of the earth as being instrumental to keep in life in the Church when all power shal be opposite to her However leaving what further may be said of Câ—trist and his offices till we come to chap. 6. We may here learn 1. When Christ is doing much for his people he may yet let somewhat be wanting to the end he may stir us up to prayer employing him whereby to draw prepared mercies out of his hand that so we may not only have the mercie but be confirmed and comforted in the acceptance of our persons and services by his granting our desires for this vision is so explained in the former answer as leaves room for new information upon new prayer and enquiry 2. Christ doth not allow that his people should rest upon the habits or seed of graces within them nor upon old sensible experiences but where he is about to manifest himself he keeps grace in exercise and puts his people to frequent actings of it for albeit the Prophet had been but lately humbled in the sense of his ignorance v. 5. yet here he is put to it afresh again v 13.3 Christs humbling of his people when they seek to him and his giving such answers at first as may contribute to that end gives them no ground to think that either he doth reject or will deny their suit but rather assures them that he is making way for a satisfactory answer for Christs humbling of the Prophet hinders him not from satisfaction in his demand 4. Christ sustaines very many relations to his people and is very much to be seen in her furniture and well-being for many things in this type point at him he is the Olive-trees having as God and in his mediatory office all fulnesse and being both active and willing of himself to communicate it according to their capacity He also may be pointed at in his two offices by the two golden pipes conveighing the oile from the trees to the Candlestick it being through his merit as Priest and his efficacy as King that the fulnesse in him becomes ours and that gives us allowance to depend on him for it and further as he hath all fulnesse and hath found a way to make it ours so is he the bowle to keep it and to guide us and it and be forth-coming for our good with it In a word Christ is to be seen all in all to his people 5. The work of the Churches Redemption and salvation by Christ is a work well-pleasing to God however he be the party offended and in doing whereof Christ doth acceptable service to his Father and is maintained and cared for by him for the two anoinied ones or Christ in his offices represented by these trees or sons of oile stand by the Lord as doing him service in his office and upheld by him and so God in Christ reconciles the world and is at peace with his people 6. As God is blessed over all and all-sufficient in himself so he hath given daily gives and will give proof hereof in carrying on the salvation of his Church through Christ making his power and dominion in all the earth contribute thereunto therefore in this work is he named the Lord of the whole earth 7. As any measure of furniture is given to any member of the Church that it may be made use of for the good of the whole so all such as desire to be useful in their stations ought to be much in dependance on God and to study to stand in his favour and be under his care
in all the Chapter 3. The fountain of the Churches encouragement is in Gods free love and marriage-affection which as it doth not break off in affliction so will it be very severe in avenging injuries done to such as are beloved of him for so is here held forth I was jealous for Zion with great jealousie and I was jealous for her with great fury His jealousie proves he is married his fury testifies how much he resents their affliction and both these concur to comfort her 4. The Lord hath at all times prevented his Church and people with such manifestations of himself as may be abundant proof of his affection toward them and ground of encouragement for the time to come therefore he leads this people back to what had been done especially in their late deliverance to clear this truth and encourage them for the future I was jealous c. Verse 3. Thus saith the LORD I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a city of truth and the mountain of the LORD of hostes the holy mountaine The second ground of encouragement is that God was now reconciled to them again would dwell among them as of old and restore them to the dignity and priviledges they formerly enjoyed Doct. 1. The Lords being reconciled unto a people and their enjoying his favour is a special ground of their encouragement especially that after just wrath he will deigne them with mercy and be at paines to make up the friendship for thus he encourageth them Thus saith the Lord I am returned to Zion 2 When the Lord is reconciled unto his people he will manifest his presence unto them and be as near and careful to help every grievance as the heart is to supply every member for I will dwell in the midst of Jerusalem saith he 3. Reconciliation with God is the way to recover a peoples lost honour and priviledges and to make them enjoy them and the comfort of them for upon his returning look what made her eminent before and it shall be restored She shall be called by her old names which is not a promise of a bare tittle only but that she shall be eminent in her duty and the priviledges and mercies following thereupon shall be as visible as if they were her name 4. It is the great honour of a people to enjoy and sincerely to adhere unto and professe the truth of God as he hath revealed it in his Word to adorne that Profession with fidelity and uprighteness in matters of the second Table and to be the people to whom God verifieth the truth of his promises so are we here taught Jerusalâ—m shall be called a City of truth in place of her idolatry and corrupting the worship of God her double dealing in her conversation and her feeling the sad fruits of threatenings 5. To have relation unto God and be owned as his speaks much honour to a people that he unto whom all things belong should appropriate them unto himself as a peculiar lot to be cared for in an especial way this honour is imported in that name the mountain of the Lord of hoster 6. As holinesse beseemeth a people who are the Lords so it is their special honour and dignity to be such and a commendation to the truth they professe when they hold a good conscience with it for this mountain shall be called the holy mountaine Vers 4. Thus saith the LORD of hostes There shall yet old men and old women dwell in the streets of Jerusalem and every man with his staffe in his hand for very age 5. And the streets of the City shall be full of boyes and girles playing in the streets thereof The third ground of encouragement is held forth in a temporal promise of their increasing in number and enjoying of peace Whereas they were now a few of many they should again be many men and women living unto old and decrepitage and a numerous issue springing up to succeed them and whereas the sword had cut them off in their cities Lam. 2.21 and 5.11 12 13 14. and they might seare the like considering the times yet he promiseth that old men should walk and young children play in the streets as in times of great peace Doct. 1. The encrease of a people especially such as are members of the Church and peaceable times with the common refreshments thereof in living to old age want of terrour not being cut off by violent deaths childrens recreations and growing up without feare of enemies c. are in their own kinde choice mercies to be acknowledged where they are and to be a cause of humiliation where they are wanting for the promise of this is a ground of encouragement here See Ps 78.62 63 64. and 144.11 15. 2. A people reconciled to God and adhering to the true spiritual priviledges of Gods presence shall enjoy as much outward prosperity as is for their good for this promise is subjoyned to the former as a fruit of them Vers 6. Thus saith the LORD of hostes If it be marvellous in the eyes of the remnant of this people in these dayes should it also be marvellons in mine eyes saith the LORD of hostes In regard these promises might seem improbable and impossible to be performed considering that the Jewes were at that time but a despicable remnant and the times full of dangers and feares the Lord removes all difficulties by leading them to look on him to whom nothing is impossible Doct. 1. As faith is very necessary for honouring of God and our owne comfort in receiving his promises so it is no small difficulty to attain to it Things promised may seem very impossible not only to carnal men but sometimes even to the Lords people for this confirmation of the former doctrine shewes that he expects faith to close with what he saith and its being marvellous or hid a thing which they cannot see through as feasible or possible shewes their temper 2. The fountain of much unbelief is mens looking to themselves and their present hard condition and receiving no more truth then reason and probability thus pre-occupied will convince them of for this is marvellous because they looked on themselves as the remnant of the people and on these dayes as hard dayes 3. The way to attain to faith in hard and difficult times is to eye God who makes the promise and give him the glory of being God of faithfulnesse in promising and Omnipotency to perform and overcome impossibilities whatever we be for he refutes their unbelief by leading them from themselves to eye him The Lord of hostes in whose eyes it is not marvellous 4 A people taking up God rightly will themselves being Judges condescend that it is a wronging of God to lay any thing in opposition to his power as able to over-balance it or to distrust his promises whatever they see in the world or their own condition to render