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
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
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
in under one prediction somewhat to be shortly seen by the Jewes and that pointing at somewhat to be done long after 3. That the sense of both these translations of the close of the verse concur in Gods executing of vengeance on enemies for he doth punish them because his providence is not confined to his Church but is exerced over all the world in observing the wayes of all men as well as of his people and recompencing them accordingly and therefore he will not spare them more then his own people and the time of his doing of it is when his people whom he avengeth have their eyes and hearts toward him 4 That it is clear and certain there is a time coming wherein the eyes of the fulnesse of the Gentiles and of all Israel shall be toward the Lord Rom. 11. at which time the Lords accomplishment will expound many dark promises concerning Iraels restitution to their land and victory over their enemies for unto this many things in this and the following chapters seem so clearly to point that whatever was literally performed to the Jewes was but a taste of the fulnesse of the prediction and whatever be done to Israel in the Spirit in a spiritual way yet the prediction in its full and literal sense seems to look another way Having premitted this as a necessary Introduction not only to this part of the chapter but to the whole ensuing prophecie I shall so go through particulars as chiefly to gather general instructions without relation to particular times yet not omitting to point at the several passages which speaks most clearly to Israels conversion and restitution And so the first place threatened with this burdensom message is the Kingdom of Syria called the land of Hadrach from the name of some of their idols as Judea is called Immanuels land Isa 8.8 So also the Moabites are named by their idols Jer. 48.46 or from some part in Syria called by this name And particularly Damascus the chief City of Syria Isa 7.8 is threatened that this vengeance should dwell on it Whence learn 1. The Word of the Lord how light soever it seem yet in the end will prove insupportable and crushing to these against whom it speaks bitter things for a threatening is The burden of the Word of the Lord. 2 As the Lords providence is universal so enemies shall not escape his hands in due time for the Lord who hath an eye upon man and all Israel hath a burdensom word in the land of Hadracb 3. As eminent places in a land enjoy most of the mercies and ordinarily have most accession and greatest share in the sins of the land so sad judgements ordinarily afflict them most therefore Damascus the chief City is specially threatened 4. Gods judgements upon wicked men and especially enemies to his Church do not come with a light touch but they lie sad and are permanent upon them for Damascus shall be the rest of this burdensome word 5. It is a clear evidence of approaching judgement on the wicked when the Lords people turn unto him and make their peace with him through Christ and are kept in humble dependance on him for expeding them out of their difficulties for so do the words hold out as they are in the translation This shall be when the eyes of man and of all the tribes of Israel shall be toward the Lord and is agreeable to other Scriptures 2 Chron. 20.12 c. Psal 56.9 and elsewhere and we are to long for the performance of this to Israel that it may make way for bringing down of enemies Vers 2. And Hamath also shall border thereby Tyrus and Zidon though it be very wise 3. And Tyrus did build her self a strong hold and heaped up silver as the dust and fine gold as the mire of the streets 4. Behold the Lord will cast her out and he will smite her power in the sea and she shall be devoured with fire In the next place Hamath a countrey lying to the North betwixt Judea and Syria 1 K ' ngs 8.65 2 Kings 25.20 21. is threatened that it shall border by Syria or be next in misery to it then the judgement is to come along to Tyrus and Zidon yet nearer to the land of Israel concerning whom especially the first it is declared that neither her prudence nor strength being built on a fortified rock in the sea nor her riches which abounded as the vilest commodity should exempt her from Gods casting her down overturning her strong holds and burning them with fire Doct. 1. The Lord hath the execution of judgements wholly at his disposal to send them against whom he will and in what measure he will for so are we taught here he disposeth of the burden here and there And Hamath also shall border thereby Tyrus and Zidon c. 2. It is a judgement on many people when God is to plague them that they are puffed up and secure because of carnal policy and confidences for Trrus is very wise strongly situate and rich whereby they think they are secured 3. It discovers the vanity of all things under the Sun as to making men happy that the more is enjoyed of them they appear the more empty and vile for silver as dust and fine gold as the mire imports not only abundance of them but that abundance makes men undervalue them 4. Omnipotencie is too strong a party for any creature-opposition and where grounds of carnal confidence are greatest among enemies the Lord will delight to shew himself great in ruining of them for notstithstanding Tyrus wisdom strength and riches Behold the Lord will cast her out or make an exile of her and smite her power in the sea whether fortifications or ships and though she dwell in the midst of waters yet she shall be devoured with fire Vers 5. Ashkelon shall see it and feare Gaza also shall see it and be very sorrowful and Ekron for her expectation shall be ashamed and the King shall perish from Gaza and Ashkelon shall not be inhabited 6. And a bastard shall dwell in Ashdod and I will cut off the pride of the Philistines 7. And I will take away his blood out of his mouth and his abominations from between his teeth but he that remaineth even he shall be for our God and he shall be as a Governour in Judah and in Ekron as a Jebusite The judgement comes further on against the Philistines the inveterate enemies of the Jewes some of whose cities comprehending all are threatened with terrour at the sight of Tyrus fall in respect they expected that its impregnablenesse should stop the enemies proceeding and are further threatened with overturning their State and Government with the casting them out of their countrey and its being possessed with strangers or a mixture of vile men as base and having as little right to it as bastards have to an inheritance Doct. 1. The terrour of God is an ordinary fore-runner of vengeance and
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
fifteenth day of the next moneth See Lev. 23.15 33 34. and the persons to whom it is directed which were Zerubbabel the Civil Governour who seems to have been the natural sonne of Pedajah 1 Chro. 3.19 and the legal sonne of Shealtiel or Salathiel as succeeding him in the Government though not now kingly or Shealtiel was his Grandfather and Pedajah his father and Joshua the High Priest whose father had gone into captivity Chro. 6.15 The message is directed to them not as chief in the guilt being godly men but that bearing 〈◊〉 they might stir up themselves and help to excite others â—â—tting what hath been observed on former Inscriptions We may learn hence 1. Whatever men may think of Gods threatenings when they are in prosperity and of his promises when they are in adversity yet time will prove the truth of both in experience as here it is supposed notwithstanding this peoples presumption while they stood a Kingdome and their fainting in captivity yet they had both been sent into captivity as the Prophets had sorewarned them and were brought back again according to Gods promise 2. When the Lord hath delivered his people from the outward captivity wherein they were held he may see it fit to keep them yet in a low and poore estate that they may yet repent of their sins which neither before nor in their captivity have been seriously laid to heart and may be kept from doating on much external glory but be held eying that which is the true spiritual glory of the Church for these ends are the Jewes when returned yet under Darius the King their time reckoned by the yeares of his reigne as a token of their subjection and have only a Governour and High Priest of their own in stead of the Kingly dignity they formerly enjoyed 3. As the Lord in mercy toward his people sweeteneth their sad times by sending messengers unto them as a meanes and token of good so it is an encouragement to his servants to go on in their duty in most desperate times when they consider that his blessing upon the endeavours of a preaching Ministery may be effectual to help forward his work speedily which without this had lien long behinde for here the Word of the Lord came by Haggai to them and that in the second yeare of Darius Now the work was finished in his sixth yeare Ezra 6.15 which being fourty six yeares in building John 2.20 gives us to understand that by his and Zechariahs help as they are called helpers Ezra 5.2 the work went faster on in some yeares then in fourty two yeares before yea when it had been laid by so long before 4. As it is the duty of faithful Watchmen to be instant in season and out of season so especially to take advantage of afflictions on sinful people to see how the rod may help the Word to work therefore came the Word of the Lord in the sixth moneth that their scarce harvest as is marked v. 6. might excite them to consider Gods Word 5. It is the duty of men in highest power to submit to what God saith in his Word and to be active also that the Word of God have place amongst others 〈◊〉 they have power and that Rulers in Church and State concur to see this work carried on for these causes came the Word of the Lord by Haggai unto Zerubbabel and to Joshua Vers 2. Thus speaketh the Lord of Hostes saying This people say The time is not come the time that the LORDS house should be built 3. Then came the Word of the LORD by Haggai the Prophet saying 4. Is it time for you O ye to dwell in your fieled houses and this house lie waste That the Lord may reprove their negligence in building the Temple he propounds their pretences whereby they thought to justifie them selves to wit that finding many lets and impediments from the Kings of Persia and many difficulties from themselves they neither pretend to unwillingnesse nor yet professe misbelief but that it will be built only however the seventy yeares of their captivity were expired they pretend that Gods time was not come wherein they should meet with no rubs and might be able to build it more stately and so pretended to acquiesce in Gods secret Will and Providence looking for better times This the Lord refutes from their own practice who did admit of no such excuse in their own affaires but notwithstanding all difficulties and vexations every one builded stately houses to themselves and how much more might all of them build an house unto the Lord Doct. 1. It is a fearful though usual sin in the Church when that which is the principal fruit and end of all their deliverances and a chief meanes of their happinesse and which they seemed to esteem most of when they wanted it is most neglected when they are delivered and have occasion to testifie their affection and thankfulnesse such was the building of the Temple to this people and yet this house lies waste 2. It is a most dangerous way of sinning when the sinner pretends affection to God when he wrongs him and his matters most and when he thinks himself able by faire pretences to excuse if not to justifie his way so did this people sin alledging no disaffection but that the time is not come c. 3. As the Lord may permit very great obstructions to be laid in the way of a work which yet he will carry on as was seen in this Temple which took fourty six yeares ere it could be gotten perfect so a people who do not openly disaffect the work may sinfully concur in obstructing of it as the Jewes do here And namely 1. When they are not sensible of obstructions in the way but are soon hindered for so much speaks their senselesse submission in this particular 2. When they neglect or passe from a known duty upon any pretence of Providence or of Gods secret will as here they leave off a commanded duty alledging that Gods time was not come 3. When they are hindered from their duty in advancing the Work of God by any hazard whatsoever if it were even by the command of misinformed authority especially when they have clear law for what they do as well as Gods command for this was their fault that they were hindered by Artaxerxes letter Ezra 4.23 24. when they had Cyrus decree standing for them which Darius sustaines Ezra 6.2 c. when they were challenged for building without a new warrant 4 When they look for times wherein there shall be no difficulties but all advantages for doing Gods work in and in expectation of such times do lie by from present duty because their times were not such they say The time is not come whereas his work goeth on in the midst of disadvantages Dan. 9.25 5. When the true cause of mens negligence which layeth many a lion in the way is their love to their own things and private interests
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.
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
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
their own true good and their duty for enlargement of the Kingdome of Christ for these causes it was that the Jewes need so many calls to leave Babylon and come to Jerusalem to joyne in the work of God and enjoy the meanes of salvation 4. Albeit the commands of God seem many times unjust to our sense and obedience thereunto very prejudicial yet upon better information we will finde that our advantage lies in speedy obedience upon any hazard therefore the call to these lingring Jewes is not only to come forth but to flee and deliver thy selfe or make an escape on any termes as out of a great hazard albeit they thought it their best to abide there 5. As the Lord in shewing mercy to his people calls to minde their formes afflictions that he may be so much the more kinde so however the Lord may make the place of his peoples captivity easie to them yet it is a judgement-like disposition when a people chooses that for their rest and outgate which God hath cast them in in wrath and as a punishment for sin however it may seem to promise ease therefore the Lord himself mindes their scattering when he is to shew mercie◠and mindes them of their scattering as a fruit of his wrath that they should not think to dwell still there Ho ho come forth for I have spread you abroad as the foure windes of the heaven saith the Lord. 6. The Churches serious considering of her Profession priviledge and dignity may discover unto her how unbeseeming many of her practices are how little she adornes her profession or walks worthy of her high calling therefore doth he name her Zion that it might shame her from dwelling with the daughter of Babylon 7. Unnecessary and voluntary conversing with idolaters is an evil full of hazard to the people of God considering how much they lose by neglecting better company what danger there is of infection by them and of participating with them in their judgements therefore is Zion to deliver her selfe who dwelleth with the daughter of Babylon Vers 8. For thus saith the LORD of hostles After the glory hath he sent me unto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A third reason is expresly subjoyned to the exhortation to wit that after Christ had visited and afflicted his own people and especially after he hath begun to make his glory shine in restoring them he is also sent by his Father to punish their enemies and restrain them from impeding the perfecting of the Churches glory by doing whereof he would make known his affection to the Church and his resentment of her afflictions and therefore it was not safe for them to stay in Babel nor fit to stick at impediments So that by the glory here we are to understand partly the Church which are his glory and among whom he manifests his glory Isa 4.5 and Dan. 8.9 in the Original and after whose afflictions God would out of his love to her reckon with her enemies and partly his glory manifested in her restauration as v. 5. after the breaking forth wherof God would engage against enemies that they should not hinder the perfecting of it Doct. 1. Christ is the fit and faithful Interpreter of his Fathers will the revealer of his counsel and he who seeth it executed for here he tells what the Lord of hostes saith and is sent to see the Fathers will done 2. The Church will finde it to be a very unsafe course for her to joyne and comply with her enemies even although these who do otherwise seem to expose themselves to great hazard for albeit the Jewes in Judea were environed with enemies and these in Babylon seemed secure yet wrath was to come there and therefore it was their best to flee 3. The Church of God is the society where he sets forth his glory more then among all the world beside and in doing good to whom he delights to be glorified and fetches arguments so to do from his own glory when there is no cause in her therefore she is here called the glory 4. As it is no mark of the true Church to be exempted from afflictions and as she loseth none of her splendour in his eyes by any afflictions so the Churches afflictions are fore-runners of judgement on the world and her enemies and when he begins to let forth his glory in her after a storme he will see that no enemies shall impede him in carrying it on 〈◊〉 for she hath been afflicted and is the glory for all that and after the glory he hath sent me to the nations which spoiled you 5. As Gods severity against his people takes not away his sympathie with them in their afflictions so his sympathy makes the Churches trouble go very near his heart which he will in due time prove upon the instruments thereof for this is the cause of his going unto the nations they spoiled you and the reason is brought from his sympathie for he that toucheth you toucheth the apple of mine eye a touch of them on any part is to his sympathie a touch of the apple of his eye which is a most tender part Ver. 9. Forbehold I will shake mine hand upon them and they shall be a spoile to their servants and ye shall know that the LORD of hostes hath sent me This reason is further enlarged and cleared from the manner of Christs taking order with their enemies to wit that though they be great in power and have none to oppose them yet if he do but shake his hand and give the signe or tosse them a little their very servants whom they formerly conquered and kept in slavery shall undo and lord it over them and possesse their goods wherein the Jewes were actors in part both in the dayes of Esther and at home when they brought their enemies about who had concurred in afflicting them into subjection The effect of all which shall be a confirmation of them by this new experiment that Christ is sent of the Father to declare and execute these promises as Protector of his Church Doct. 1. Albeit when we hear Gods Word speaking for the Church or against her enemies we are ready to question How can these things be yet Omnipotency will easily finde a way to fulfil promises or threatenings and can take the most contemptible and successefully employ them against most potent Conquerours who have left none as they think in the world to take order with them for behold I will shake mine hand upon them and they shall be a spoile to their servants and to confirm this he declareth himself to be the Lord of hostes 2. It is the Lords way not only to bring down oppressing enemies but so to do it as may poure most ignominie upon them and let all the world see their vanity and folly who placed their security in any thing beside God for they shall be a spoile to
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
in reality all that they prefigured therefore Joshua the High Priest and his fellowes that sit before him are all called to hear Christ being the substance of all their ministration not only employed in the Churches eminent affaires as the High Priest was but one who condescends to meanest employments about her and the naile upon whom the meanest vessel hangs 4. As the Lords servants must not consult with flesh and blood but undertake services to which God calls them though they should be admired as monsters in so doing so it is the special encouragement of such that they have Christ to look to to whom they have relation in that work and to whom the promise is made and who will have the honour of doing that wherein they are instruments Thus may we joyne a twofold interpretation of these words They are men wondered at to wit admired in being chief in undertaking the work of the Temple and that for their encouragement they were to look on themselves as types of Christ who indeed carried on the work of that Temple and who would build his own Church and therefore they behoved to continue and the work go on not only because Christ had chief hand in it but that the type might resemble the thing typified 5. It is the Scripture-character of the true Messiah that according to the flesh he is to spring out of obscure and contemptible beginnings and to execute his offices especially his Priesthood and accomplish the work of Redemption in the forme of a servant coming humbly to serve and not to be served and becoming obedient to his Father till having finished his work he ascend to glory and then the branch will spring out and flourish beyond all probabilitie and fill the earth with fruit and glory all which is the comfort of the Church that she hath such a lowly Saviour in whose abasement and obedient sufferings she is exalted and saved and in whose sympathie flowing from the experimental essaying of her case she findes a shelter in trouble for here it is both a character of him and a comfortable promise to the Church concerning him Behold I will bring forth my servant the BRANCH Vers 9. For behold the stone that I have laid before Joshua upon one stone shall be seven eyes behold I will engrave the graving thereof saith the LORD of hostes and I will remove the iniquity of that land in one day In the next place Christ is promised as he who is represented by the Temple and who is the ground and corner stone of his own Church and the Rock on which she is built bearing all the burden of the fabrick which is signified by some stone solemnly laid in the building by the Priests or in their sight concerning whom is promised that Gods infinite providence shall be about him and his Church himself endued with perfect wisdom to see to and care for all his members and that by the effects and rayes of the glory of God shining in him he shall draw all eyes to him and keep them on him as also that he shall be so polished and adorned by God as shall be marvellous to the world Doct. 1. Christ the Mediatour is not only a part of the spiritual building making up one Christ mystical with all his members and the eminent and most excellent part of it but the very foundation of his Churches being upon whom all the Church and every particular member thereof is and must be built and without whom they cannot subsist for he is the stone laid before Joshua 2. As Christ in his office of Mediation is a meanes of the Fathers appointment by him to derive happinesse to the Church and establish her in it so whoever despise and reject him yet the Father will have him high and eminent in that building for I have laid the stone before Joshua saith the Lord See Matth. 21.42 3. As Christ hath all the treasures of wisdome and knowledge employed for seeing to the condition and finding out the way of happinesse for his people in every case and exigent signified by seven eyes which is a number of perfection engraven on that one stone and as the vigilant Providence of God is alwayes intent upon Christ as Mediatour and for his sake upon the welfare of his Church and Kingdome as being his chief delight signified also by seven eyes over that one stone so also is Christ as Mediatour God-man revealing the Father in himself and as the support and upholder of his Church so glorious and excellent as may draw all to admire him and to fix their expectation on him as the only choice and resuge of lost sinners and will do so to all the elect which is also signified by seven or many eyes fixed on that one stone admiring him and having all their expectation from him 4. The beauty excellency and furniture of Christ the Mediatour is divine and rare and he is the ornament glory and store-house of all the spiritual building being as God the brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 his Humanity also being adorned with the gifts of the Spirit without measure for his calling and with all divine persections in so far as the humane nature is capable John 1.14 withal his sufferings for his people as so many curious engravings speak not a little his beauty to these who have interest therein This is signified by the Lords engraving the graving of this stone polishing it as a precious jewel and adorning it by his Art Two benefits are promised to flow from Christ the Priest to his people the first whereof is remission and purging away of fins by the sacrifice upon the crosse once for all which needs not to be repeated as the Jewish sacrifices were Heb. 9.12 and 10.12 14. This is promised to the whole elect and mystical body of Christ figured by the Jewes and their promised land beside what peculiar relation it may have to them and their land that their sins being taken away by Christ should not hinder him to savour them nor the land for their sake but should be looked on in due time not as polluted and spewing them out for sin not possessed and over-run by enemies Doct. 1. Remission and removall of sinne is the choice mercy of Christs people and the rise of other mercies I will remove iniquity is the fruit of Christs coming to the world and of his glory as Mediator 2. Sinne is pardoned and removed onely by the merit and vertue of Christs one sacrifice only once offered and not to be repeated on what pretext soever for iniquity is removed in one day 3. Christs own peculiar and given people of the Father are they upon whom the priviledge of pardon and sanctification is conferred and on whose behalfe Christ offered up himselfe to procure these benefits for it is the iniquity of that land a type of the elect Church that is removed Vers 10. In
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
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
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
sinfully hardened their owne hearts and added to their natural obduration by despising commands sleighting and rejecting of convictions and challenges Such not only stop their cares but make their hearts as an Adamant stone which is the hardest of stones 6. The sin of disobedience unto the Word is an opposition not unto men but unto the Spirit of God who employes them and speaks by them who though in his special operations of grace he works effectually and invincibly yet in his perswasions by the Word working as a moral agent is oft-times resisted and opposed for such is their sin here they would not heare the Law which the Lord of hostes sent in his Spirit by the former Prophets See Acts 7.51 Isa 63.10 In the last place the Prophet gives an account of Gods just procedure in punishing this their carriage as they provoked the Lord exceedingly to anger so he let it break forth upon them in sad judgements under which he justly recompencing their rebellion would not bear them to deliver them and did suddenly and violently cast them out of their land and scatter them among strangers as chaffe before a whirlwinde and laid their land desolate which was to be charged upon their sins which had polluted it Doct. 1. Contempt of and opposition unto the Word doth provoke God to hot and more then ordinary displeasure which will break forth irresistibly when the iniquity is come to the height as being the displeasure of an Omnipotent Lord for Therefore came a great wrath from the Lord of hostes 2. As God can make the stoutest hearted sinner who cares least for him stand sensibly in need of his help when he pleaseth insomuch that a favourable look of God and his interposing will be his only refuge so it is just with God to recompence his contempt of Gods Word with not regarding his cry in his strait and when the Lord seems not to beate prayer in trouble he calls us thereby to lay to heart and be humbled for our not hearkening to his Word for Therefore it came to passe that as I cried and they would not hear so they cried and I would not hear saith the Lord of hostes 3. Gods pursuing a controversie against his Church makes enemies endeavours successeful and dreadful and her opposition in vain for I scattered them with a whirlewinde which cannot be resisted 4. It is a fore judgement and the fruit of contempt of the Word and Ordinances when the people of God are scattered from the fellowship one of another and cast among strangers with whom they can have no communion especially in Ordinances I scattered them among all the Nations whom they knew not 5. It is no small addition to a judgement or aggravation of guilt to consider the desolation that sin brings upon a land for the sinners sake especially upon a land wherein God hath dwelt which is the only beauty of a land able to supply the want of all other pleasure for Thus the land even the pleasant land was desolate 6. Albeit all calamities for sin are to be ascribed unto God as the author and inflicter thereof in justice yet guilty sinners procuring the stroak are to look on it as their deed and themselves as justly charged with all that a land the Church or others suffer for They laid the pleasant land desolate 7. The tendernesse of God toward his people is such as in greatest severity he still doth somewhat that speaks ground of hope of future mercy for the lands being desolate after them that no man passed through or returned was not only a judgement for sin but a mercy that during their captivity no Nation about did sit down and possesse their land but it was left void till they should return to it and have none to contend with them for possession CHAP. VIII IN this Chapter 1. The Lord encourages the Jewes against the grounds of their distrust by setting before them his affection toward them evidenced in their late deliverance v. 1 2. assuring them of his being reconciled unto them and of his purpose to restore them to their wonted priviledges v. 3. that they should increase and multiplie in much peace v. 4 5. which his power was able to effectuate v. 6. and that he would gather his people from all quarters and bring them to their land v. 7 8 2. The Lord exhorts them to make use of these incouragements to strengthen them to go on in building the Temple and to hearken to the Prophets stirring them up thereunto considering the great change of Gods dealing and blessings which they had foretold and had really come on them since they began to bulld and were yet more to be letten forth upon them v. 9 10 11 12. And that God was to make them as remarkable an example of his blessing as they had been of his curse v. 13. and would as certainly perform these promises as he had formerly executed his threatnings v. 14 15. 3. The Lord exhorts them to study to please him in following true piety and justice v. 16 17. promising to give them causes of feasting instead of their Fasts v. 18 19. and that many Gentiles should be converted by the Ministery of Jews and that they should be much honouerd because of their enjoying the true Religion v. 20 21 22 23. Verse 1. A Gain the Word of the LORD of hostes came to me saying 2. Thus saith the LORD of hostes I was jealous for Zion with great jealousie and I was jealous for her with great fury In this Chapter the Lord goes on in answering that question propounded concerning their fasting as appears v. 19. and as the Lord found much to be reproved in their way in the former Chapter so also considering that these questions flowed in part from their discouragement and doubtfulnesse how matters would succeed therefore he subjoyns unto the reproof several grounds of encouragement unto them whereof the first is taken from his marriage-affection toward them as they might reade in what he had done of late his destroying of Babel and delivering them being an unquestionable evidence of his love toward them and of his indignation toward their enemies Doct. 1. When the Lord is most severely reproving his people for sin it is not his purpose to drive any sensible soul into discouragement but he allowes them to strengthen themselves that challenges may work the better therefore is this doctrine subjoyned to the former lest they should mistake his scope and purpose in it 2. The authority of God speaking in his Word is to be much and often thought upon by all such as desire the benefit of Scripture-comforts therefore albeit this be but a part of the former Sermon yet it is found necessary to repeat the Prophets Commission The Word of the Lord of hostes came unto me in regard that many promises here made could only be assured to them from his being God and for this end is he so oft brought in speaking
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
is righteous with him to vex them with hostile incursions and deprive them of that which they employ so ill for neither was there any peact to him the went out or came in because of the affliction or enemie It seems their ill neighbours made inrodes upon them 4. Aâ— when mens mindes are not united in God and about his work they are punished with dissensions among themselves especially when outward troubles do imbitter them so civil discord is a judgement wherein Gods hand is especially to be seen and trembled at therefore is it subjoyned for or and as a plague added to the former I set all men every one against his neighbour whereof somewhat appeared in their oppressing one another and their dissensions about that Nehem. 5.1 2. c. 5. Albeit we are not to judge of duty by events yet it is a double guiltinesse not to be active about it when the Lord rewards it by visible blessings and promiseth to do so yet more for Now I am not or will not be unto the residue of this people as in the former dayes saith the Lord and therefore they are to be strong 6. Even the mercy of outward plenty and securing the possession thereof to the Lords people will be much esteemed of by those who have tasted of want and trial of that kinde and ought to be taken as an obligation put upon us to employ our selves more for God and his service however it be little esteemed of by these who enjoy most of it for such is the encouragement propounded v. 12. Vers 13. And it shall come to passe that as ye were a curse among the heathen O house of Judah and house of Israel so will I save you and ye shall be a blessing feare not but let your hand◠〈◊〉 strong A second motive to build the Temple containing a further explanation of the promise of his change of dealing is comprehended in this general wherein Israel also hath a share that the Lord would takeaway the signes of his displeasure and so visibly blesse them with prosperity that as formerly they had been a by-word to all cursers who wished these they hated to be dealt with as the Jewes were so they should become a patterne of blessing that all men should desire these they wished best unto to be in the Jewes case which might be a ground of encouragement to them Doct. 1. The Lords severity against his sinful Church is very remarkable and may for outward dispensations speak much of a curse whatever be in his heart for Ye were a curse among the heathen or an accursed people in all their accounts 2. The remarkable corrections of the Lords people will in due time end in as remarkable blessings and the condition of Gods reconciled people countenanced by him is such as none could wish a better to them they wished best unto for As ye were a curse so will I save or deliver you and ye shall be a blessing 3. When the Lord is manifesting kindnesse by word or work his people would take heed that they do not undervalue it by continuing in discouragement but are to honour him by being strengthened and comforted thereby and in this especially they are to guard against their owne fearful and fainting hearts which will make discouragements where there are none and which being supported will make that no outward dispensations shall discourage therefore are they again exhorted Feare not but let your hands be strong Vers 14. For thus saith the LORD of hostes As I thought to punish you when your fathers provoked me to wrath saith the LORD of hostes and I repented not 15. So again have I thought in these dayes to do well to Jerusalem and to the house of Judah feare ye not All these encouragements and the truth of the promises holding them out are yet further confirmed from the truth they had found in former threatenings for as the Lord had executed threatenings for their sins and that nowithstanding all their thoughts that he would revoke his sentence and not see their last end so had he now as unchangeable a purpose to blesse them and to perform these promises and therefore they were contrary to all their doubes and feares to believe he being as unchangeable in the one as in the other and withal a God that delights in mercy Doct. 1. There may be and many times are immutable thoughts of love in God and of doing good to a people after that he hath without relenting brought on sore judgements on them for after all that sad lot v. 14. I have thought to do well unto Jerusalem saith the Lord. 2. It 's the ordinary weaknesse and distemper of the Lords people that they are most ready to doubt that which they are most called to believe and to believe that for which they have no ground for this people could not believe any thing but promises when God thought to junish them and therefore it is said â—re ented not as they dreamed he would And now they could apprehend nothing but discouragements when promises are allowed and they need to be exhorted Feare ye not 3. The disappointments our misbelieving hearts have had whether in execution of promises or threatenings ought to be an argument for perswading us to believe what is revealed in new exigents therefore he layeth before them how far judgements had come beyond their expectation that they might learne not to measure promises by their apprehensions 4. The Lords afflicted people need not want a confirmation of Gods fidelity in promising so long as the stroaks on them prove his truth in threatening his striking according to his threatening when they deserved it is a pledge and may be a ground of hope that he will perform his Word of promise when they need it for by such an argument doth the Lord confirm these fainters here See Jer. 32.42 5. As the Lord doth not strike his people without pity but upon just provocation given which it concernes him in his glory and respect to them not to passe over So any good that comes to them arises freely from his own purpose of love and that is to be rested on for it for in the one it is I thought to punish you when your fathers provoked me to wrath in the other So again in these dayes have I thought to do well c. Vers 16. These are the things that ye shall do Speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates 17. And let none of you imagine evil in your heart sagainst your neighbour and love no false oath for all these are things that I hate saith the LORD The Lord makes further use of these enconragements to stir up this people to streightnesse and piety in their private conversation and so makes further way for further encouragements and for the positive answer to their question He tenderly recommends to them as a Father to his children that
to all the rest 3. In God alone there is alsufficiency to oppose unto all the Churches straites and feares and where he undertaketh to protect no power of enemies will overcome nor their assiduousnesse outweary him for his encamping is sufficient to oppose unto an army and unto him that passeth by and returneth whether by enemies continuall recruiting of their forces after they are again and again beaten or by daily incursions which would weary any other army to watch over 4. God is sufficiently able when he pleaseth and seeth it for his peoples good to turne all their stormes into a calme and give them peaceable times without molestation from enemies and continue it so during his pleasure for he can make and performe sueh a promise No oppressor shall passe through them any more Which may quiet their hearts who finde matters otherwise seeing it is not so without his providence who knoweth what is best for his people 5. When the Lord in afflicting his people hath given them a proofe what their sinfulnesse and the misery that followeth upon it is and how unable they are to make up any breach betwixt him and them or to be the better without his help of any hard usage then it is time for mercy to interpose and make up the controversie and to prove it selfe as alsufficient as the creature is empty for so much is imported in this reason expressed after the manner of men For now have I seen with mine eyes He sees their case when he gives them an experimental proofe of it as Isa 57.18.6 Every degree of trouble and enemies cruelty let out upon the Church as it is marked by God and is a triall and discovery of what is in their heart when they have the Church under their power so it contributes to bring the Church nearer his heart and to plead for deliverance for so much also doth this reason port For now I have seen c. as Exod. 2.25 and 3.7 Vers 9. Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee he is just and having salvation lowly and riding upon an asse and upon a colt the foale of an asse In the second part of the Chapter the Church is encouraged and invited to rejoyce as the poore did in the Jubile when their lands were to be redeemed because of the coming of Christ in the flesh as the Prophecie is expounded Mat. 21.5 who is here described from his Kingly Office and his properties of justice power to save and lowlinesse which he openly avowes by riding without state Doct. 1. As Christ is the substance of all the Churches comforts so especially by his incarnation and taking on our nature is the fountaine of our encouragement in him opened up for in this are they to rejoyce Rejoyce shout behold thy King cometh 2. The encouragements that come through Christ incarnate are not easily discerned nor rested upon as they ought even by these who have special interest in them therefore Zâ—on must be called once and again to rejoyce shout and behâ—ld 3. Christ is a King whatever he appeare to be in carnall mens eyes and it is the Churches comfort that he is so as being he who will rule over her when she would destroy her selfe and under whose protection she will be safe though she seem to be a slave to others Rejoyce thy King cometh 4. It is sufficient ground of encouragement unto the Church that there is hope of Christs coming unto her albeit she be not in present possession shout thy King cometh saith he 5. It also may encourage her that she hath a peculiar interest in this King and that he is at all the paines to make her happy he is Jerusalems and Zions King and he cometh unto her Thy King cometh unto thee 6. Christ is a King that will do no wrong unto his subjects but is to be acknowledged as just in all he doth nor will suffer any to do them wrong but he will avenge it and he hath imputed righteousnesse whereby to justifie all his subjects who flee to him this is matter of Zions joy he is just which includeth all these 7. Christ also is a King whose prerogative it is to save when and in what exigent he pleaseth who wherever he comes by the light of his countenance he brings salvation with him and hath purchased salvation to his people by his saving himselfe out of all that he engaged in for them for he bath salvation 8. It sets out much of the glory of Christs Kingdome and contributes much for the encouragement of his subjects that he is a lowly and a meek King who will condescend to the low estate of his people that he is easie to be intreated not easily provoked not a sore quarreller one to whom there is easie accesse and who will deal tenderly with his own for he is lowly or meek 9. As Christs Kingdome is spiritual and having no State like worldly Kings So doth he prove his lowlinesse and make it visible to all to take all scruple out of the heart of the humble that they may not be deterred from coming to him this is signified by his solemne entrie into Jerusalem without any state riding upon an asse and a colt the foal of an asse which posture whatever dignity was in it of old as Judges 5.10 10.4 12.14 2. Sam. 17.23 19.26 yet in the dayes of this Prophecie and the accomplishment thereof when great ones followed the customes of Kingdomes about them it was a symboll of a low condition especially it being on an asse not as yet accustomed to riding Mark 11.2 Vers 10. And I will cut off the charet from Ephraim and the horse from Jerusalem and the battle-bowe shall be cut off and he shall speak peace unto the heathen and his dominion shall be from sea even to sea and from the river even to the ends of the earth There is further prophesied concerning the Kingdome of this King that God would be so farre from imploying Israels armies to subdue the world unto the Messiah and themselves as they dreamed that on the contrary as he had cut off all warlike power from the Kingdome of Isrâ—el so would he by the Romanes cut of all visible power of a Kingdome from Judah and Jerusalem for their rejecting of Christ and so make them and Israel alike And yet he should not want a Kingdome but by the Gospel of peace would bring in the Gentiles and get an universal Kingdome in the world spoken of with allusion to the whole extent of Canaan which was a type of the Church and in their common speech the borders thereof was put for the uttermost parts of the earth But more especially it seems to be a promise of Christs recalling Israel in the latter dayes to possesse their land according to the ancient bounds thereof to make up one Kingdome with the heathen formerly mentioned Doct. 1. It is
righteous with God where Christ is offered and rejected to make them who will not be a Church or house to him not to be a Kingdome or people for I will out off the horse from Jerusalem and the battle-bowe shall be cut off to wit when Christ comes and is not received but crucified by them 2. A people spared when others are destroyed and yet continuing to adde to their provocations may expect to partake of their lot who have gone before them and that their former exemption will not alwayes endure for Ephraim and Jerusalem are here joyned not that there was any face of that Kingdome of Israel when Christ came in the flesh but as Ephraim had been broken of old so should the Jewes be afterward I will cut off the charet from Ephraim and the horse from Jerusalem 3. Whomever God destroyes for rejecting Christ yet Christ will not want a Kingdome in the world and particularly the Gentiles have a charter for being a part of Christs Kingdome for when the Jewes are broken in their power he will speak peace unto the heathen 4. As the spiritual weapons of Christs Kingdome are the only effectual meanes for gaining people unto him whatever Christian Magistrates ought to do for making way to the right exercise of these weapons so are they sufficient of themselves to bear out and prevaile and carry their point against all opposition Christ can by preaching the Gospel and holding out thereby the peace purchased for sinners in his blood prevaile over all Idolatry and power of men and settle his Kingdome among them yea and get upon the thrones which Satan possessed for he shall speak peace unto the Heathen and thereby prevaile 5. Christ his charter is to be an universall King the bounds of whose Kingdome in reference to the world or the land of Canaan is of Cods determining and who will want none of his right oppose him who will for so is peremptorily declared here His dominion shall be from sea even to sea and from the river even to the ends of the earth Vers 11. As for thee also by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water After the description of this King and the prediction concerning his Kingdome there is subjoyned a declaration and Prophecie concerning the benefits of his Kingdome redounding unto the Church of the Jewes Whereof the first directed to the daughter of Zion or Jerusalem which is to be repeated from v. 9. is deliverance from their captivity and dispersion where they were halfe buried without comfort as in a dungeon wanting so much as water to refresh them which deliverance comes by vertue of the Covenant which had been sealed by the blood of the sacrifices typifying the blood of Christ which doth confirme it indeed and purchases all the benefits thereof This the Lord had already done for them in their deliverance from Babylon as a pledge of the future returning of their captivity after Christs coming v. 9. and after the calling of the Gentiles v. 10 and he speaks of this as a thing past because of its certainty Doct. 1. The deeper any of the people of God be in trouble they lie nearer his heart and help and he would have them look on the comforts of the Kingdome of Christ and the Covenant as especially intended for them therefore doth he apply the general comforts of Christs Kingdome to the distressed Jewes As for thee also 2. As the afflictions of the Lords people may be very bitter and so ordered as they may be trials indeed so there will be special notice taken of them when their rods become so insupportable that there is no subsisting under them for he eyes them when they are prisoners in a pit wherein is no water as sometime they may be 3. God entering in a Covenant with his people condescends to take in all their outward necessities and engages to have a care of them in these as well as in things spiritual and so all their mercies come by Covenant for it is by the covenant that the prisoners are sent forth 4. The mercies of the Church are not only rich and refreshfull in themselves and in their Original that they come through a Covenant of love but in their purchase that they are bought and the Covenant concerning them made sure by the blood of the Sonne of God By the blood of thy covenant I have sent forth thy prisoners 5. The Lord mindes his Covenant and through and for Christ makes the promises of it forth coming for his peoples good when they have broken it on their part for though for their perfidiousnesse they were scattered yet the Covenant stands to bring them back Thy Covenant Vers 12. Turne ye to the strong hold ye prisoners of hope even to day do I declare that I will render double unto thee A second benefit of his Kingdome redounding unto them and the use of the former is contained in an exhortation to all those who either then were or after their rejection of Christ should be dispersed as prisoners that as they should have hope of restitution so they would make ready to returne to their land promising unto them that they shall be richly made up for all their losses Doct. 1. No straite of the Lords people can be so great but there is matter and ground of hope in it which should be cherished to discover day-light unto us in a dark night for they are here prisoners of hope 2. Hope in straites is to be improven for strengthening to duty and will hearten men to the use of meanes whereby the straite may be removed whereas heartlesnesse layes men idle for prisoners of hope are to turn them to their strong hold 3. The Church of God how weak soever in her selfe yet by reason of Gods protection is invincible and a safe refuge for tossed people for it is a strong hold turn ye to the strong hold 4. Hope in God setting about duty will never be ashamed but hath assurance of comfortable successe for prisoners of hope are in their duty seconded by a promise 5. As the Lord may be intending comfortable things when in the mean time his people are in great straites so hard times will not silence him from promising mercy and should not hinder our faith to believe it for even to day do I declare 6. Affliction of the Lords people are in due time richly and doubly made up unto them by their seeing double the misery that ever they suffered afflicted on their enemies by rich advantages and benefits from their own exercises by doubling their felicity in respect of what they had when it is for their good and especially in Christ every blessing is double in it selfe and in the purchase in what it is and in its being a pledge of eternal life for I will render double to thee 7. In making up the afflictions of the Church the Lord hath an especial
his people his doing of it as being their Consederate God and tender shepherd looking on all the rest of the world as goats and swine and boares commends it to them 3. These in whose deliverance God will be most seen are in themselves most encompassed with infirmities and convinced of inability that Gods glory may be the more visible for they are as a flock exposed to wolves in that day that he saves them 4. However the Lords people may sometimes be in a contemptible-like condition yet in due time their preciousnesse in Gods eyes shall be visible and they shall be such monuments of his power and love as may invite others to joyne with them for They shall be as the stones of a Crown lifted up as an Ensigne upon his land Vers 17. For how great is his goodnesse and how great is his beauty corne shall make the young men chearful and new wine the maids A fourth benefit promised unto Israel through Christ is the making of their land fruitful in such measure of corne and wine as should make them full of vigour and mirth and that not only the aged who most need it but even the younger sort for their further pleasure and refreshment the confideration of all which benefits tends to the commendation of Gods goodnesse and excellencie which as it is the fountain of them all so it is here admired at Doct. 1. As one blessing from God will still need and call for another so one blessing from him followes upon another he will provide for these whom he preserves and will answer all their necessities and give them occasion to reade his love even in the fruits of their ground and daily bread for after victory corne and new wine is promised to maintain the Conquerours 2. As it pleaseth the Lord sometime to deal liberally with his Church in outward favours so at all times when he is kinde it becomes his people to be encouraged and studie chearfulnesse whereby to commend his dealing for Corne shall make the young men chearful and new wine the maids 3. As Gods free love and goodnesse is the fountain of all his peoples mercy so he will in due time whatever hard thoughts his people have of him get a commendation from them as good and doing good For how great is his goodnesse 4. Gods goodnesse seen in his present dealing ought also to commend the beauty of all his by past administrations as admirably carried on to such a close and should make us rebuke our selves for judging otherwise at any time and ought to commend his own beauty and comelinesse to our hearts that we may embrace himself as a portion without resting on any particular benefit For how great is his beauty is subjoyned to the former 5. The Lords goodnesse and excellency infinitely surpasseth the reach of creatures capacity and may be adored and admired but cannot be comprehended or fathomed and our commending and declaring of it is best performed when we set it most above the reach of our ability so much doth this way of admiration import How great is his goodnesse and how great is his beautie CHAP. X. IN this Chapter we have a continuation of the former Sermon wherein 1. He directs Israel to employ God for the supply of their necessities v. 1. and not idols who do but deceive as their fathers had found in Gods just displeasure at their sins v. 2 3. whereas God hath given proof of his love and ability to save to encourage them to seek him v. 3. 2. He prosecutes the former prophecie concerning Israels restitution and victories promising to fit them with all necessaries for their own defence and for attaining victory v. 4. to strengthen them to subdue their enemies v. 5. to recollect scattered Israel and joyne them with Judah and restore them fully v. 6. to strengthen these of Israel particularly and fill them and their posterity with consolations v. 7. and he confirmeth more especially that promise of restoring Israel shewing that he will do it easily with an hisse and make them increase as formerly v. 8. that he will preserve them in their scattering as seed in the ground till the time of their Conversion and restitution v. 9. And that he will remove difficulties in their way arising from the power of enemies or other impediments v. 10 11. unto all which is subjoyned a prediction of their being encouraged by all these dispensations to be an holy people v. 12. Verse 1. ASk ye of the LORD rain in the time of the latter raine so the LORD shall make bright clouds and give them showres of raine to every one grasse in the field This part of the Chapter depends upon the close of the former wherein having promised plenty direction is here given how to obtain it to wit by employing God to send raine to bring the fruits to maturity with a promise that God should send bright clouds or lightnings a forerunner of raine which will poure out themselves in showres to cause plenty for them and their beasts Doct. 1. When the Lord purposeth much mercy to his people yet he will be employed and put to it by their prayers to do it for them that they may see the more of his love in it and acknowledge him for it for after the promise of plenty ch 9.17 Ask ye of the Lord raine c. saith he 2. Notwithstanding the established course of nature yet God reserves the disposing of all Providences in his own hand and will evidence this especially in his way to his own Church for albeit God hath setled a course of former and latter raine yet they are to ask it of God and Canaan was a land which especially depended on the dew and raine of heaven Deut. 11.11 12. 3. Needy man calls for many things to supply his necessities and many things concur to serve him which only God is powerful to supply however he be much neglected for fraile man could be ruined by the very clouds their denying their influence and they at Gods direction who only can create and direct them weary themselves to water the earth for mans good Ask ye of the Lord raine so the Lord will mâ—ke bright clouds c. 4 Such as are necessitated to employ God for every thing shall finde their labour not to be in vaine having not only Gods call to employ him but his promise to be answered in their strait in so far as is good Ask ye of the Lord raine in the time of the latter raine so the Lord shall give showres of raine 5. The Lord hath a respect to every one that seeks him and to every one of the meanest necessities of every one that seek him for to an asking people he will give to every one the grasse of the field to supply their very beasts necessities much more their own under that general including all the fruits of the field fit for man and beast Vers 2. For the idols have
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
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
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
and satisfie their longing desires for when they remember the Lord They shall live with the Lord and turn again Vers 10. I will bring them again also out of the land of Egypt and gather them out of Assyria and I will bring them into the land of Gilead and Lebanon and place shall not be found for them Thirdly wheteas the power of great enemies on all hands might appear to be a great difficulty the Lord promiseth to deliver them even from the strongest as of old he did from Egypt and now of late as some of them who were about the work in Zechariahs time had seen from Babel and Assyria and that he should bring them back in so great numbers as to possesse the outmost coasts of their land as Gilead and Lebanon were all which should be too little to containe them Doct. 1. No opposition or power of men shall be able to frustrate or hinder Gods purposes of love toward his Church but that either by faire meanes stirring them up to do his work as he did with Gyrus or by foule meanes crushing their opposition as he proved on Egypt he will gaine his point of this the Lord hath given proofes of old as pledges to his Church in all ages and particularly to his Israel I will bring them again also out of the land of Egypt and gather them out of Assyria 2. Albeit the Lords people who have interest in him may be farre scattered in all the corners of the earth yet he will want none of them but will seek and finde them in all quarters for though they be in Egypt on the South and Assyria on the North-hand yet he will bring them again and gather them 3. Whatever decay the people of God may be threatened with through much affliction yet God can make them wonderfully to increase and be more in number at their delivery then they were before their stroake This is to be verified in Israel whom the ancient bounds of their land shall hardly containe when they are converted to God I will bring them into the land of Gilead and Lebanon and place shall not be found for them Vers 11. And he shall passe thorow the Sea with affliction and shall smite the waves in the Sea and all the deeps of the river shall drie up and the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Fourthly whereas there might be many other impediments in the way of their return joyned with the power of enemies to oppose them or keep them captives as Egypt and the Babylonish or Assyrian Empire did the Lord promiseth to appear as when he brought his people out of Egypt to Canaan and dried up Seas and rivers and to deal with enemies as when he brought down the pride of Sennacherib and Belshazzar and when he drowned Pharaoh and the power of Egypts Kingdome Doct. 1. However difficulty upon difficulty may start up to oppose the Churches happinesse yet the Lord is sufficient to do all his pleasure and to make his way and his peoples the more conspicuous that there be difficulty in it for He will passe through Seas and drie up rivers c. 2. Whatever opposition is laid in Gods way will not prove an hinderance to him but brings trouble to it selfe for its attempt this was proved on the Sea which he passed through with affliction or trouble alluding to the trouble of the Red-sea Ps 11 4.3 and smote the waves of the Sea and promises to make good the like on all opposition 3. The Lord will not stand in delivering his people to overturn the very course of nature to crush mens chief excellencies and whatever else they are proud of yea and to overturne Kingdomes ere his people be not happy for he will drie up Seas and rivers And the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Vers 12. And I will strengthen them in the LORD and they shall walk up and down in his Name saith the LORD This Prophecie is closed with a promise concerning their way and carriage for whom the Lord doth all this that they shall be encouraged and strengthened to be an holy people and to persevere in faith and obedience which is to be understood of the elect and truly godly among them who yet at that time will be very many Doct. 1. When the Lord hath done greatest things for his people it is yet a new gift to give them the use thereof to encourage and strengthen them thereby for it is a new promise I will strengthen them 2. As God can easily encourage the most feeble and faint-hearted so their sure grip of it is to have it laid up in God for them and by faith and dependance draw it forth as there is need I will strâ—ngthen them in the Lord saith he 3. Encouragement in God is only well improven when it is made use of to strengthen unto holinesse and perseverance which is the only sweet fruit of all mercies rendering them comfortable to the receiver when he is led nearer God by them I will strengthen them and they shall walk up and down or incessantly walk to wit in their duty 4. Holinesse is then rightly set about when we are constantly in it when we adhere close to the rule when by faith we draw furniture out of God and aime at his glory and give him the glory of all our performances for so much is imported here They shall incessantly walk in his Name His Name imports what he hath revealed of himselfe for directing our way and for us to place our confidence in and his Name revealing himselfe is his glory which every one by walking holily and confidently ought to study to make more conspicuous 5. The Lord needs not be hindered to shew himselfe gracious by the unworthinesse and unholinesse of his people but when he is about to do them good be can be surety to himselfe that the fruit thereof shall be forth-coming to his glory and can make them he doth much for to be such a people as his dealing toward them obliges them to be therefore after all the former promises the Lord himselfe undertakes to make them holy They shall walk up and down in his Name 6. The sweet comfort and refreshment of the promises will only be felt by these who dwell much on the study of God the promise-maker and consider how alsufficient he is and how worthy to be credited for the performance of what he promiseth Therefore doth he subscribe his Name to all this Prophecie saith Jehovah CHAP. XI IN this Chapter the former comfortable promises are upon wise grounds seasoned with a sad denunciation of the desolation of the land and destruction of the City and people of the Jewes by the Romanes v. 1.2.3 which is amplified from the causes procuring the same to wit their horrid ingratitude in rejecting of Christ who being appointed of the Father to be
his patience while this calamity was going on and that people were used as sheep appointed for the slaughter by all these whether Natives or Forreigners that had any power over them who using them severely at their pleasure as men either slay or sell their flocks as being their own were so farre from thinking they did wrong that they thought it a blessing from God to be made rich though it were by the misery of the people In this time Christ gets a charge by his Prophets and especially by his own coming in the flesh to be a shepherd to the Jewes chiefly for the elects sake among them Doct. 1. Christ is the great shepherd and overseer of his Church who not only went about that office in his own person but in all ages provides his Church of leaders by whom he feeds and hath a care of her and he it is through whom any of these meanes do her good for unto him it is said Feed the flock 1. The benefit and comfort of Christs office and relation to his Church is best seen when the rise of it is seen to be not only from his own tender heart but from a command laid upon him by his Father to take charge of the Church and elect in it as one that must be accountable and from a Covenant of Redemption whereby the Father hath engaged himselfe to be a God unto his Sonne as Mediator and to these that flee to him and to save all these whom he should redeem Thus is Christs Office held out unto us here Thus saith the Lord my God Feed the flock 3. Herein doth the Lords indulgence and long-suffering toward his Church appear that he doth not inflict saddest strokes nor totally ruine till it be seen that Christ and an offer of mercy is rejected and that calamities come to an height only when the matter is otherwise past remedy for here before this growing calamity come to an height Christ is sent out to feed the flock 4. It may commend Christ to the Churches choice that much trouble will endear her to his care if she embrace him and his people who make use of him shall finde that no afflictions shall estrange him from them but rather make them the more capable of his feeding and him the more tender of them and that the more they are wronged by others who should guide and be Pastors to them he will see the more to their wel-being and that he will be near at hand under calamities to welcome any who flee to him to be freed from them or from the curse of them for he will feed the flock of the slaughter whose possessors slay them 5. As corrupt Rulers are oftentimes made the scourge and plague of a sinfull people so it is great cruelty in men to imploy their power given them for the good of a people to their ruine for it is marked as the way of the peoples calamity and the Rulers sinne Their possessors slay them and their own shepherds pity them not 6. It is a great snare upon oppressors not only to be given up to that sinne but partly through their consciences being deaded and blinded with such a grosse iniquity and partly through their looking on the oppresseds guiltinesse or that themselves are spared and not punished when they do evil not to be convinced and challenged for it but rather to think sinne a duty this is the snare and judgement of Rulers here Their possessors slay them and hold themselves not guilty 7. Prosperity and advantage by an evill course is a great snare and a chiefe cause why men will not be convinced of the evill of it for I am rich takes their mindes much up 8. Sinne is most wickedly and dangerously committed and defended when men colour all with a pretence of piety pretending to observe and acknowledge providence when in the mean time they make providence and successe a mark of Divine approbation how contrary soever to the revealed will of God their course be for thus do these oppressors They say Blessed be the Lord for I am rich They take their enriching by oppression for a token of Gods approbation and cover all with a pretence of acknowledging of God Vers 6. For I will no more pity the inhabitants of the land saith the LORD but lo I will deliver the men every one into his neighbours hand and into the hand of his King and they shall smite the land and out of their hand I will not deliver them The Lord expounds his minde further concerning this going on calamity of the Jewes when Christ was sent unto them and declares himselfe to be the author of it and that he had determined after they had rejected this offer of Christ as is after cleared to cast off all pity and give them up to intestine divisions and to be cut off and their land laid waste by the Romane Emperour whom they chused to be their King rejecting Christ Joh. 19.15 In all which there should be no such moderation or delivery as they had found in former troubles And therefore Christ is sent unto them as to have a care of the elect in these calamities so in Gods righteous judgement to fill up their cup that the calamity may come to an height Doct. 1. Whatever be Christs errand to the elect in a land yet his coming to a people with his offer of mercy may oft-times be the forerunner of saddest calamities by reason of their sinfulnesse which by despising of mercy ripens fast for a stroke therefore this is subjoyned when Christ is sent to food the flock For I will no more pity c. 2. It is necessary to see God to be the Author of calamities whether for humiliation under them or comfort by them therefore doth the Lord own all the oppression done or to be done to them I will no more pity 3. The Lorâ—s pity and compassion is the fountaine of the Churches happinesse which being taken away as it hath its period toward the visible Church opens the door to all misery for their calamity begins I will no more pity the inhabitants of the land saith the Lord. 4. As seditious and intestine divisions are a sore rod and a token of Gods laying aside pity toward a people so are they ordinarily the fore-runner of judgements from forreigners for I will deliver every man into his neighbours band is a fruit of his not pitying and a fore-runner of falling in the hands of their king 5. Whatever it be that men chuse as a happinesse in opposition unto Christ shall turne to be their plague for the Jewes chused Cesar when they rejected Christ and here is the issue I will deliver every man into the hand of his king and they shall smite the land 6. Albeit the Lord do oft-times in love to his people moderate their procured judgements and speedily deliver them yet he will not alwayes do so but when provocation is given and severity breaks
that the weak villages in the countrey should get the first proof of his protection that so God may have the glory of saving them and such as have either power or prudence as a walled town and great Rulers may have no cause to glory of any excellencie in them above others to make themselves happy Doct. 1. The safety of all the Church is a matter out of question however the Lord do not take the Churches own way meanes or method to bring it about for the Lord will save though the question be whom he will save first See Hos 1.7 2. The Lord hath and will alwayes so order as that in his Church there should be variety of conditions and estates for letting forth variety of proofs of himself toward and upon them forâ— there are tents of Judah the house of David and inhabitant of Jerusalem 3. The Lord so ordereth his gracious providences as that they who are lowest in trouble and have least wherewith to help themselves do lie nearest his help for the Lord shall save the tents of Judah first 4. The Lords way of conveying deliverance toward his people will be so ordered as that he alone will be seen to be the doer of it and he will stain the pride of all glory and take occasion of boasting from all and the more excellency that any have he will put them the more frequently to be humbled before him for he saves the tents of Judah first that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnifie themselves against Judah Verse 8. In that day shall the LORD defend the inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the LORD before them The sixth promise is of divine protection taking in the inhabitants of Jerusalem also though the tents of Judah finde the fruit of it first v. 7. and of strength wherein is held forth that as their Governours expected through faith v. 5. when that people shall come to any hazard the feeble among them shall be endued with heroick fortitude such as David had and that their Rulers and great ones shall be raised to a divine and Angelick pitch of strength which is to be understood that they shall be so through saith in Christ their Head who is the true root and off spring of David and they his familie and traine and who is true God and as he was the Angel of the Covenant who went before the people in their deliverance out of Egypt Exod. 14.19 and 23.23 so he promiseth to prove himself the same again Doct. 1. The Lord will so have a care of all his people as however he see meet to humble some of them at some times and to delay his help till they be humbled yet it is not his purpose to deny them altogether therefore is the promise made particularly to the inhabitants of Jerusalem and Davids house to shew that however he would prefer Judabâ— tents to them in the matter of speedy help yet he will not reject them In that day shall the Lord defend the inhabitants of Jerusalem c. 2. The Lords protection is the sure safe-guard of his Church beyond any thing they get strength to do themselves yea it is the strength of their strength to abide under his shadow with it therefore is the promise of defence premitted to that of their strength as being their sure refuge and that which makes them strong The Lord will defend Jerusalem he that is feeble shall be as David c. 3. However the Lord may keep his people in a low weak condition for their exercise yet he hath undertaken to let out proofes of his strength in them in a time of need in a singular way and will make their weaknesse in themselves a presage of their being strengthened in him He that is feeble among them at that day shall be as David 4. None do attaine in this life to that measure of strength and courage but they do yet stand in need of more and ought to be on the growing hand for the house of David needs a promise of this as well as the feeble 5. As Christ will be unto his Church in her need whatever he hath been unto her at any time so what Christ is that are believers in him their Head as they need it all fulnesse dwelling in him for their behoof for as Christ had been as on Angel of God before that people so will he be yet and the house of David so in him Verse 9. And it shall come to passe in that day that I will seek to destroy all the Nations that come against Jerusalem In the seventh promise Gods purpose of destroying the Churches enemies is repeared and confirmed that though they were never so many yet God will destroy them and will be serious in effectuating it seeking out secret plotters as well as open enemies or seeking them out after they are scattered and their enterprises frustrated to ruine them Doct. 1. The Lords Church hath many enemies both open and secret enemies standing yet unbroken and these who though they be broken yet remain enemies for there is an all of the Nations that come against Jerusalem 2. Albeit some who persecute and oppose the Church of God may finde mercy to come and joyne with her and be saved yet for the most part it is a token of so much displeasure and so many former controversies against men when they are leâ—t to themselves to be persecutors that their destruction only will end it I will destroy all the Nations c. is the ordinary issue of their being enemies 3. The Lord is not slack or remisse in avenging injuries done to the Church but will do it as effectually as men do their most serious affaires when they bend their wits to devise means to câ—rry it well on and do pursue it to the uttermost this is imported in that he will seek to destroy all the Nations as is before explained Verse 10. And I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitternesse for his first-borne In the eighth promise is held forth the future conversion and repentance of Israel the full accomplishment whereof was not that which we read in the primitive times Act. 2. but is yet to be accomplished when all their families shall concur in this work v. 14. which was not then fulfilled The Lord promiseth unto the body of that people that he will give unto them the Spirit of conversion and prayer to help down their enemies and repentance for their piercing of Christ by consenting to their
one some of more as God saw fit 5. The Lord can so season saddest dispensations to his people and set bounds to over-flowing trouble as even when they seem bitterest some mercy may be in the bosome of them for not only was this fatal stroak a mercy in that it was a clear demonstration that the Messiah was come in that their Common-wealth was quite abolished and their Ceremonial worship put to a close the Temple being destroyed but yet further mercy appears in that that Nation is not quite cut off but a part reserved for future mercy a refidue not cut off from the city Which as it was literally true in Antiochus invasion before Christ that some were left in the city so under the Romanes some of that Nation and City escaped the siege and these calamities 6. The Lord may conveigh purposes of mercy in a sad time through very sad dispensations which at first view would seem to promise no such thing for as this mercy of being preserved was granted to some in escaping the siege so others were reserved to be a seed of that Nation by their captivity into strange Nations Halfe of the people shall go forth into captivity is both a calamity and yet a mercy to that Nation Verse 3. Then shall the LORD go forth and fight against those Nations as when he fought in the day of battel In the next part of this prophecie the Lord cleares some difficulties that might arise upon the hearing of this sad judgement And first it might be enquired what shall become of these so cruel enemies to which answer is here made that they should not escape unpunished but God should appear and fight against them as ever he did at any time for his Church and his fighting imports successe this the Romanes and their Consederates felt in many calamities since that time till now Doct. 1. No affliction of the Church for her provocations not yet Gods seeming to hide himself will hinder him from testifying his affection to her or from being her enemies party in due time and to embarque in her quarrel and engage his power for revenge for the Lord shall go forth and fight against these Nations 2. Albeit the Lord by his secret Providence do so order affaires as that the Churches enemies do nothing but execute his quarrel yet they are to expect no thanks for their service against his Church as minding nothing lesse therein then the execution of Gods will but they may rather reckon that they are permitted to go on in that service to ripen them for vengeance for though the Lord gathered them v. 2. yet now he will fight against them 3. The Churches low estate may be a time of greater mercies at least as to his reckoning with her enemies then when she is most flourishing for then when Jerusalem is destroyed albeit he do not yet restore them yet he will go forth and fight against their enemies 4. All the Churches experiences in former times are forth-coming for the Churches comfort in after-ages according as she shall need them and as the Lords wisdom seeth fit to improve them for he shall fight as when he fought in the day of battel which is not to be restricted to any one particular experience or time but generally to be understood of all or any experience which may seeme most comfortable in this or that strait Verse 4. And his fect shall stand in that day upon the Mount of Olives which is before Jerusalem on the East and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West and there shall be a very great valley and halfe of the mountain shall remove toward the North and balfe of it toward the South A second question might arise upon the hearing of this judgement what should become of the Church when Jerusalem is gone the Temple burnt and that Nation cut off or scattered To which answer is given that the Church should not perish for God should reveal the doctrine of salvation and make a plain way for the Gentiles to come unto the Church in place of the Jewes and to worship him according to his will from afar off Thus do I take up this dark speech without troubling my self with other expositions for the clearing whereof consider that the City Jâ—rusalem was encompassed with hills Ps 125.2 whereof this Mount of Olives was one so that it was not seen afar off nor the way to it easie Whe eby was signified that under the Law the Church and way to heaven was hid up from the rest of the world being not only dark to the Jewes in respect of many ceremonies but these ceremonies were a partition-wall betwixt the Gentiles and the Church so that the turning of that hill into a plaine valley imports that God should make the Church and way of his worship clear to them afar off that they might look there-away as of old they did to the Temple 1 Kings 8. Dan. 6. testisying their worshipping God as he had prescribed and revealed himself and that he would remove impediments in the way of their Conversion and make a plain way without ceremonies for them to come unto the Church In this dark speech the Mount of Olives is only mentioned though there were other hills about Jerusalem because of an external symbole of this prophecie accomplished on that Mount when Christ ascending into heaven from off this Mount gave Commission to his Apostles to carry the Gospel into all parts of the world Acts 1.8 12. and upon his Ascension poured out his Spirit and so did make the Church notor and the way to it conspicuous and easie through the world As for the valleyes lying Eastward and Westward and the parts of the cleft Mount going to the North and the South it is not curioufly to be dipped in for the parts of it were to go somewhere and it may be thus conceived that through all the world the large extent whereof is ordinarily taken up from East to West Psal 103.12 and 113.3 the Church shall be conspicuous or rather because the City lay to the West of the Mount the two parts of it bendved to go that way to North and South and not to overwhelme the city which would overturn the scope of the figure Doct. 1. No commotions and overturnings in the visible Church will deprive Christ of a Church and people he will finde a way to get a people amongst these who are little thought of when these who account themselves the children of the Kingdom are cast out for so are we taught here 2. The opening up of the way of salvation is God and Christs owne work who by his preventing power and grace overturnes mountaines of impediments to bring the light of salvation unto men and make it have place with them for His feet standing on the Mount of Olives makes it cleave and be a valley 3. The accesse and Conversion of the Gentiles
unto the Church is a work of glorious power and grace in effectuating which mountaines were cleft partition walls broken down c. and here it is prophesied of as an altering in part of the course of nature and turning hills in valleys 4. It takes away all ground of excuse from the children of men that Christ hath purchased a clear right to all Nations indifferently to whom the offer is made to come to him and hath laid out a plain clear and comfortable way wherein to come for now the city hedged in with mountaines is made patent to all and mountaines in the way are turned in great valleys Verse 5. And ye shall flee to the valley of the mountaines for the valley of the mountaines shall reach unto Azal yea ye shall flee like as ye fled from before the earth-quake in the dayes of Vzziah King of Judah and the LORD my God shall come and all the Saints with thee It is further foretold in answer to the question that the way to the Church and of worship and salvation being made clear without ceremonies and patent to all as a valley made of the divided mountain the Elect among the Jewes who should escape these calamities should seek unto the same with the Gentiles Unto which prediction is added that this valley shall reach unto Azal a word which signifies any thing that is separate or set apart either by election and so it points at the Church figured by Mount Sion which is chosen of God or by sequestration and putting far off and so it points at the Gentiles who before were separated from the Church as by a partition-wall unto whom this valley or way of salvation shall reach excepting such as are yet on Azal that is sequestrate by Gods decree of reprobation and thus taking both together it agrees to what is said of the Elect Jewes they shall joyne with the Gentiles for then the partition-wall shall be taken down and no difference shall be betwixt Jew and Gentile they being cut off from the exercise of ceremonies and use of the Temple and however they will be scattered far off from the Holy Land yet that valley shall reach them and at that distance they shall see Zion and may worship God with the Gentiles that are afar off It is further added that they shall flee as before an earthquake that was memorable among the Jewes of which we hear no more but that it is pointed at Amos 1.1 It may be it was when Uzziah presumed to offer incense whereby may be pointed out their fleeing out of the land because of the judgements on them to destroy the Temple and make way for their joyning in the Christian Religion with the Gentiles but it rather holds out their fleeing from the wrath to come being moved by the power of the Gospel whereby this mountaine was divided and so overturned all as an earthquake Doct. 1. The Gospel-way of salvation and the way of Gods worship is purchased by Christ and revealed to the Church not for contemplation only but for practice and use-making for Ye shall flee to the valley 2 Under the Gospel the Jewes have no special priviledge of a peculiar way of worship and salvation but are to joyne with the Gentiles to walk in that new and living way for Ye shall flee to the valley that reacheth to Azal or them that were separated 3 No distinction of persons nor distance of place doth seclude any from the offer of the Gospel nor from communion with Christ in his Church if they embrace it for the valley shall reach to Azal or these who are separated at a great distance and it shall reach back again to Azal or the chosen mountain they shall see Zion in that valley at greatest distance to direct their service to God dwelling there according as they did toward the Temple 4. Albeit the distinction of Nations be removed under the Gospel yet grace is not universal then insomuch as the meanes of grace are not offered to all at least in one age for so also is there still an Azal or some separate place where this valley ends See Ezech. 47.11.5 The power of the Gospel setting forth Christ overturning mens excellencies and prerogatives discovering sin and wrath for sin will let men see as much cause to flee to Christ and to embrace the way of salvation as for men to avoid the most terrible accidents in the world for when by the Gospel the mountaine shall cleave and the valley be made and Jew and Gentile ranked as equal notwithstanding all the Jewes Prerogatives then Ye shall flee like as ye fled from before the earthquake in the dayes of Uzziah King of Judah Unto these predictions the Prophet subjoynes a Conclusion and the Lord my God shall come c. which may be diversly considered and explained with relation to the former predictions As 1. By way of confirmation that these things concerning the destruction of Jerusalem and of her enemies and the propagation of the Gospel should come to passe because God had undertaken to come and fulfil them having Angels or other fitted instruments sanctified or set apart by him to effectuate his purposes and so it teacheth 1. It beseems the people of God to set to their seal and believe that what he hath undertaken will be effectual he having instruments and means at his command and it is a part of the homage they owe to him not only not to misbelieve but not to rest on a general assent but to rouze up themselves to close stedfastly with the Word and rest on it as a thing certain for thus doth the Prophet conclude believing the Lord my God shall come and all the Saints 2. However a believer may finde little comfort of the Word looking to probability or to a mis-believing mis-regarding world yet it will prove a rich treasure when he keeps communion with God and hath converse with him and studies to hold up every word especially promises by way of thankful acknowledgement to him so doth the Prophet turn his speech to God shewing whence his faith got life and all the Saints with thee Secondly this Conclusion may be conceived with special relation to the last promise of enlargement of the Gospel-Chureh and that Christ was to come in the flesh to effectuate this and to be spiritually present in his Church whither all his Elect should be gathered as his Attendants to wait on him which doth so affect the Prophet that he speaks it over in a confident acknowledgement as one affected in believing it And so it teacheth 1. The Lord bestowes upon his people not only things present that are refreshful but also the hope of future mercies unto the Church which will comfort in present sad times for the Prophet here is refreshed with what was to come 2. Of all the sweet thoughts and sights within time the estate of the Gospel-Church is the first especially where there is much Conversion and
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
very border as v 4. Edoms wickednesse and plagues stretched to the very border Doct. 1. It is the property of wicked men when God plagueth them to think of a change and to oppose the course of Gods justice and to think to free themselves without minding repentance for Edom saith We are impoverished but we wiâ—â— return and build the desolate places 2. As where God is a party mens endeavours to exempt themselves from trouble will not availe so an impenitent people not submitting to God in rods nor laying to heart his controversie will finde all means that may promise them deliveâ—ance prove vaine for Thus saith the Lord of hosts They shall build but I will throw down 3. It is a sad addition to plagues that the Lord thereby not only makes a people miâ—erable but to be publick spectacles and beacons hereof to others And they shall call them c. 4 Judgements ought never to be looked on nor will be rightly considered but when sense of sinne and guiltinesse procuring the same is looked on and that in all its aggravations and grossenesse for first they are called the border of wâ—ckednesse and then anger will be seen justly to follow 5. It is the sad lot of the wicked under their strokes that they are procured by grossest sinnes prosecuted by unmixed wrath of the great God and that they are without hope of restitution within time and however it go in time may expect to have their misery eternal for so is Edom the border of wickednesse and the people against whom the Lord hath indignation for ever 6. As no dispensation of God especially upon eminent enemies should passe over without the Churches observation so the Lord will in due time convince his Church of his love to her how much soever the quarrel it for Your eyes shall see and ye shall say the Lord will be magnified 7. As Gods kindnesses toward his Church are not ordinary but singular wherein God magnifies his mercy power c. so the thought thereof especially being compared with remarkable strokes on enemies ought to produce praise and acknowledgement for seeing that on Edom from their own land they shall acknowledge their own mercy and say The Lord is magnified from or upon the border of Israel Vers 6. A sonne honoureth his father and a servant his master If then I be a Father where is mine honour and if I be a Master where is my fear saith the LORD of hosts unto you O Priests that despise my Name and ye say Wherein have we despised thy Name The second fault for which the Priests especially are at large reproved is the contempt of Gods Name which the Lord may justly complaine of considering both that he was herein sleighted more then any creature calling for such respect was by another a master or father would get more respect then he who was both in an eminent way to that people and which is yet more that they did not consider this nor were convinced of it Doct. 1. The Lord doth approve of domestical and civil relations and of these duties and respects which flow therefrom he approves that a sonne honour his father and a servant his master 2. Relations to and in God are not bare titles or grounds whereupon we may expect favours from God only but do carry in their bosome obligations to duties on our parâ— for his being a Father calls for honour and his being a Master for fear 3. As the Lord hath an absolute dominion over all his creatures and especially over his Church whom he hath made and purchased to be his in a peculiar way so it hath pleased him to sweeten this with a more warme relation of fatherly affection and care to his people He is both a Master and a Father 4. The Lord allows and requires that service performed to him be seasoned both with fear and love that love and a desire to honour him as a Father be the principle of our obedience and yet that we look on our selves as servants in respect of strict obligation to duty and sear to offend for as a father he must have honour and as a master fear 5. As it is the grand delusion that blindes the visible Church that it is sufficient to give good words and faire titles to God though no care be had of answerable walking So the Lord will make use of that which every one acknowledges to be a witnesse against themselves if their carriage be not answerable for If I be a Father as ye call me where is my honour If I be a Master where is my fear saith the Lord of hosts 6. As men in performing duties to God come farre short of that which very nature will teach them is due to creatures standing in the same relation though in an inferior degree that God is so the very respect which is paid as due to such will be a ditty against sleighters of God for A sonnes honouring his father and a servant his master reproves them who neither honour nor fear God being both 7. Carnal contempt and want of reverence unto and an high estimation of God in every duty is a fountaine-cause of all miscarriage and an evidence that we behave our selves neither as sonnes nor servants for he proves want of honour and fear because ye despise my Name 8. However to sleight and disesteem of God be a general sinne in the visible Church yet ordinarily teachers of others are chiefly guilty not only in their own walking and service but also in their accession to the guilt of others while their way makes others to abhorre or contemne God and his service or hardens them in so doing and while they neither informe or reprove people in their sleighting of God but applauds them in it as if it were good service therefore however all the people were guilty of these faults yet more especially ye Priests despise my Name 9. A people living under ordinances and injoying priviledges and not profiting will soon come to this not to see their sinne well not to consider on it and be hard to be convinced of it for when God challengeth they replie and ye say Wherein have we despised thy Name and so frequently through this book Verse 7. Ye offer polluted bread upon mine Altar and ye say Wherein have we polluted thee In that ye say The Table of the LORD is contemptible The Lord proves this challenge of their contemning him which they denied or considered not by their publick service offered to him Wherein they heeded not the rule but used prophane or common bread instead of shew-bread or in their sacrifices of thanksgiving Lev. 2. or generally all their sacrifices were not agreeable to the Law whereby indeed they polluted God who appointed the service and made the Lords table or Altar Ezek. 41.22 contemptible and that so much the rather as this flowed from a corrupt principle that the outward splendor of the Temple ceasing since the captivity
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
unto them and his purging and restoring his ordinances and is the cause of constant kindnesse toward the Elect who otherwise do so often provoke him to destroy them and it meets also with their quarrelling him that he would not prove a God of judgement for that would have consumed them considering their temper as is hinted v. 5. which out of his unchangeable purpose of love to them as his people he had hitherto forborne Doct. 1. Men may be quarrelling a dispensation which yet it is their great mercy to enjoy and may quarrel Gods not appearing in a sad time whereas if he did appear it would consume themselves thus did they quarrel and complain without cause as is before explained 2. God is immutable in his nature essence properties and purposes as having being from himself and being independent on all other who might oversway him and infinite in wisdom that needs no after-thoughts and albeit he may change his dispensations yet his purposes stand firme and are carried on unalterably by various and contrary meanes I am Jehovah I change not 3. There is no Church or people of God but in themselves they are worthy to be consumed considering their inherent sinfulnesse their daily provocations and inconstancie in any good and the worthlesnesse of their best things and any forbearance they enjoy is from a cause without them for if the sonnes of Jacob are not consumed it is not of themselves but of God 4. Such as God hath chosen to himself of his free grace to be his people may in the midst of their inconstancy and failings when they are sensible of them and driven to Christ by them comfort themselves in the immutability of Gods love which alters not as their condition alters and whatever the Lords dealing to them be they may reckon that it flowes from no change of purpose in him who is still the same and that he intends not to destroy or reject them so did the Church of Israel having a peculiar promise finde and so will all the Elect finde I am the Lord I change not therefore ye sonnes of Jacob are not consumed Verse 7. Even from the dayes of your fathers ye are gone away from mine ordinances and have not kept them Return unto me and I will return unto you saith the LORD of hostes But ye said Wherein shall we return In the second part of the chapter the Lord challenges them and contests with them for several faults which may prove that it came of him that they were not consumed The first sault challenged is their defection and their rebellion and impenitency in it However that Nation had continued in a long trade of sin the posterity subscribing to their fathers sins by following their footsteps yet the Lord offered upon their repentance to be reconciled unto them and to grant them the wonted signes of his favour taking away the tokens of his anger but they would not be convinced of any need of repentance and so denied the accusation and rejected the exhortation and encouragement Doct. 1. New defections do justly bring former iniquities and a trade of sin to remembrance that men may see the sad fruit of giving once way to sin and what a judgement is on them who think little of all these sins and that they may be an aggravation of present sins as filling up the measure of former iniquities Even from the dayes of your fathers ye are gone away from my Ordinances 2. As Apostasie from former professions and engagements by new sin doth adde much to the sin so Apostasie from the wayes of God will easity follow on not serious walking in them as being near a kin to it Ye have gone away by apostasie from mine Ordinances and have not kept them 3. It sets out the great mercy of God that after much apostasie he offers reconciliation upon repentance and this offer doth highly aggravate impenitency Return to me and I will returue to you saith the Lord of hostes 4. It is an ordinary plague and judgement upon them who are deepest engaged in sin that the custome of sin makes them that they consider not that they do evil that they see least need of repentance and are most hardly convinced But ye said Wherein shall we return Verse 8. Will a man rob God yet ye have robbed me But ye say Wherein have we robbed thee In tithes and offerings The second fault challenged which proves the general challenge and answers their reply v. 7. is their sacriledge in withholding tithes from the Priests and offerings from the Temple whereof the Priests had a share for their maintenance This the Lord accounts robbing of him which no Pagan would do to his idol Doct. 1. It is the Will of God that his publick worship be upheld and that these who are set apart for the publick worship of God be maintained thereby and who so do withhold that are guilty of grossest defection as overturning the whole publick worship and Ordinances of God at one stroak for he proves that challenge v. 7. of going away from his Ordinances by withholding tithes and offerings 2. To withhold maintenance from the Ministers of the Word is a robbing of God for not only where that is withheld his service is sleighted also tithes and offerings go together but it is an affronting of God who hath commanded the contrary a depriving him of that which is consecrated to him and dedicated to his publick worship and an affronting of his service as if it were not worth any expence and so making men to faint in it Ye have robbed me in tithes and offerings 3. Men may be doing great injuries to God when yet they will not see it nor apprehend how much God is reflected on by their way or how deep their iniquity draweth for so doth their exception to the challenge import Yet ye say Wherein have we robbed thee 4. The respect that Pagans have to their idols and their care to uphold service unto them will condemn many who professe to serve the true and living God and yet neither have respect nor love to him nor have any care to maintain and uphold his worship Will a man rob God any thing he counts a god and yet ye have robbed me Verse 9. Ye are cursed with a curse for ye have robbed me even this whole Nation 10. Bring ye all the tithes into the store-house that there may be meat in mine house and prove me now herewith saith the LORD of hostes if I will not open you the windowes of heaven and poure you out a blessing that there shall not be room enough to receive it 11. And I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your vine cast her fruit before her time in the field saith the LORD of hostes 12. And all Nations shall call you blessed for ye shall be a delightsome land saith the LORD of hostes He declares that
1. True pietie will keep its feet in worst times and when Atheism most abounds and in times of greatest reeling the Lord will still have a remnant to cleave to him for even then there are who fear the Lord. 2. Communion of Saints in mutual conference and admonition being held within the bounds of mens station and tending to strengthen against the tentations of the time and not made an engine to ensnare and draw men to them is a necessary duty and an especial meanes of life in a declining time They that feared the Lord spake often one to another 3. Albeit the Lord do not alwayes openly reward piety yet he takes especial notice of his Saints way yea even of every word they speak for him especially in an evil time and layeth it up to be forth-coming for them and it may be encouragement sufficient to the godly man that the Lord takes so much pleasure in it and will not forget it The Lord hearkened and heard as one taking pleasure and a book of remembrance was written before him for them 4. Such as would fear God indeed and be useful in the duties of mutual edification ought to have frequent and high thoughes of God in their hearts according as he hath revealed himself without which piety will soon become cold and resolve in formality for They that feared the Lord thought upon his Name Verse 17. And they shall be mine saith the LORD of hostes in that day when I make up my jewels and I will spare him as a man spareth his own sonne that serveth him The godly are further encouraged from a promise that they shall be precious in Gods sight and shall finde the fruit of their piety and his affection in the day of his appearing to set things in order either within time or at the last judgment and that they shall be tenderly dealt with and their failings passed over as a Parent passeth over an escape in an obedient son Doct. 1. As the Lord hath a peculiar people in the world who are precious and dear to him so he hath his appointed time wherein he will visibly manifest this and prove his affection by asserting them out of misery and setting them in a state of happinesse for he hath jewels and a day to make them up 2. It doth richly make up a godly man in hard times that he hath a peculiar interest in God in his heart and affection that whatever become of him he is still precious in the Lords sight and that all will end in a publick testimony of Gods favour They shall be mine saith the Lord of hostes in that day when I make up my jewels 3. Increase of the grace and Spirit of adoption to serve God sincerely is a sweet reward of piety and encouragement to a godly man for they shall be sons that serve him 4. Remission and forbearance is the most godly mans choice priviledge without which he could not stand considering his manifold infirmities I will spare them is their encouragement 5. Such as study to walk sincerely and tenderly may expect not because of their merit but because of Gods love through Christ to be graciously dealt with their iniquities not being imputed but blotted out and their infirmities passed by that what remains of their service may be accepted I will spare them as a man spareth his own son that serveth him Verse 18. Then shall ye return and discerne between the righteous and the wicked between him that serveth God and him that serveth him not It is further promised for the encouragement of the godly and conviction of the murmurers that both of them shall know by experience what difference there is in Gods account betwixt the godly and the wicked partly when the Lord within time shall be pleased to put visible marks of his favour upon the one and of his displeasure upon the other as Psal 58.11 Exod. 14.30 but especially when the eternal felicity of the one and torments of the other shall be made manifest Doct. 1. Albeit the godly may have oft-times their own feares and mistakes of God and his way and the wicked their delusions and false confidences yet the Lord hath a time wherein to bring them to themselves and present things in their right colours and cause the greatest mistaker and strongest presumer change his judgement of things Then shall ye return and discern 2. However there be great mistakes in the visible Church concerning true piety many pretending to it boasting of it and quarrelling God because he takes not notice of them as such who are indeed but proud hypocrites and however God hide his true Saints in respect of outward dispensations that they cannot be discerned from others in the world but many a time are most hardly dealt with whom he loves best yet in due time the Lord will distinguish betwixt true and counterfeit godlinesse and discover the seen advantage of pietie and the bitter fruit of ungodlinesse Ye shall discern between the righteous and the wicked 3. The godly whom the Lord will own for such and put marks of his favour upon are such as have fled to Christ to be righteous by imputation of his righteousnesse and study righteousnesse in their conversation and give themselves up to God to be employed at his command as not being their own They are the righteous and serve God And these whom he will plague are such as rejecting Christ and his righteousnesse continue in their wicked estate by nature and are given up to bring forth that wickedness upon all occasions and do in effect live as if there were not a Lord over them whatever they pretend to the contrary They are the wicked and serve not God CHAP. IV. IN this Chapter 1. The Lord confirms yet further the difference to be betwixt the godly and the wicked by shewing the judgements to come on the wicked v. 1. and mercies to the godly v. 2. and their victory over their enemies v. 3. 2. The Prophecie is closed with an admonition to adhere to the written Word prophecie being now to cease v. 4. and to expect for and mark the coming of the Messiah which should be knowen by the coming of John the Baptist v. 5. the end and efficacy of whose doctrine is held forth v. 6. Verse 1. For behold the day cometh that shall burne as an Oven and the proud yea and all that do wickedly shall be stubble and the day that cometh shall burne them up saith the LORD of hostes that it shall leave them neither root nor branch The particle for shewes that the Lord is confirming that assertion chap. 1.18 of a visible difference to be betwixt the godly and the wicked And first for the wicked he threatens that they shall be as easily and totally consumed as a fiery Oven burnes stubble This was accomplished upon the body of the Jewish Nation shortly after the first coming of Christ when they were utterly scattered their land wasted and
thereof upon these grounds is this charge given Remember ye the Law of Moses 2. The doctrine revealed by God to Moses and by him to the Church containes the substance of all that is necessary to salvation and is the foundation of all the rest of the Scriptures which are as a Commentary and particular application of it upon this ground it is that they are remitted to the Law of Moses not to seek justification by the works of the Law nor yet only to be led by the Law to Christ but as containing the summe of all the doctrine of the Prophets which they would not neglect who made conscience of Moses law as being Gods own Commentarie upon it enjoyned as an appendicle to it 3. That the Word may have place and be entertained with due reverence and respect we are seriously to consider the authority of God enjoyning it I commanded our obligation to it and our honour in enjoying it I commanded for all Israel and only Israel secluding other Nations the Majestie of God at any time appearing in or about that Word how dreadful he was in publishing it at first what of God hath appeared in refreshments by or judgements and mercies according to that Word I commanded it him in Horeb with great glory and what authority his servants have to inculcate that Word upon us and how much their fidelity in duty will condemn our contempt Remember the Law of Moses my servant which I commanded him 4. Such as make conscience of submitting to and walking by the rule of Gods Word will be far from allowing to themselves or others a liberty in some points of truth and practice to believe or do as they please providing they keep right in some chief and fundamental things but will be tender of the whole Will of God of lesser and greater Commandments they are enjoyned to remember the ceremonial statutes and political judgements as well as the moral Law and in a word his whole doctrine Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the LORD A second direction is earnestly to expect Christs coming and to prevent any mistake about it he premonishes them that he would send John Baptist in the spirit and power of Elias immediately before his coming This is so clearly expounded in the New Testament Luks 1.17 Mar. 11.14 and 17.11 12. that it is high presumption to contradict it Doct. 1. Christs coming in the flesh and as a Prophet to his Church is not only greatly to be reverenced by the godly as when Jacob had the vision Gen. 28.17 but indeed terrible unto the wicked and may be the occasion of terrible judgements to corrupt visible Churches whose measure of sin will be filled up by contempt of such an offer It is the great and dreadful day of the Lord. And so the Nation of the Jewes found it 2. Christ is not easily discerned when he comes to his Church as not appearing in such a way as carnal men imagine but may be mistaken and rejected or another taken for him which because it is the hinge whereupon our happinesse turnes that we have Christ indeed and mistake him not in his manifestations nor embrace a delusion in his stead therefore we would studie sure and cleare light in this truth Hence it is that the Lord so much guards this by shewing the marks of the Messiahs coming and the Evangelist Mark begins where Malachi leaves off Mark 1.3 Ministers who would preach repentance unto a people and fit them for the Kingdom of Christ ought to be men of Elijahs temper for through zeal and integrity for courage and fidelity to resist a declining generation to contend with the greatest decliners and freely to reprove the sins of the time such a one was Christs fore-runner he was Elijah the Prophet as coming in his Spirit and power Luke 1.17 Verse 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse Johns doctrine is commended from the end of it which is to convert the people to prevent the curse and from the efficacie of it that by his preaching for reformation of the Church he shall either be instrumental to convert both elder and younger and make an harmonie in faith amongst themselves and with the Patriarchs their Ancestors from whom they had so far degenerated as that they might justly renounce them Isa 63.16 and to beget mutual love amongst them as a sure fruit of faith or else they being unfit to receive and embrace Christ the whole Nation should be ripened for the ensuing curse and withal that his Ministery should be blessed to convert some of all ranks and bring them to unity in the truth and love that the Nation be not totally rejected and destroyed but a remnant saved Doct. 1. As the Lord in mercy sends his Ministery with the doctrine of repentance to prevent sadder messengers and messages so a Ministery will either be effectual to convert or ripen for ruine It is the Lords last Word to his Church that the lively Ministery of the Word will either ruine the corruptions of men or occasion mens own ruine on whom it hath no saving effect as here we may see 2. True Conversion and the fruit of the Ministery of the Word will shew it self in making all ranks both the old that have lived long in a good conceit of themselves and the young who may seem not to have gone far astray see need of repentance and reformation and making use of Christ in discovering unto men how far they have degenerated from the rule and from the piety of Ancestors of whom they are ready to glory in a carnal way and will unite men in adhering to the truth of Religion and in the bond of love He shall turne the heart of the fathers to the children and the heart of the children to their fathers doth import all these 3. The great love of Christ toward the world appears in that no provocation would hinder him to come and perfect the work of Redemption however his coming was occasion of ruine to many I come is an absolute promise made by Christ as God 4. Such as embrace not the Word of God to fit them for Christ nor will admit of the grace offered by Christ and his servants are lying under the curse from which Christ alone can free men and do provoke him to let that curse break forth to the utter ruine of Nations and visible Churches for such is the certification if Johns Ministery had no place and consequently Christs whose way he prepared Lest I come and smite the earth with a curse 5. As the Lord is alwayes effectual in some measure by them whom he calls and sends forth about his work so faithful Ministers however looked on as turners of the world up-side down are as pillars to uphold a Nation and according to the measure of their being fruitful among a people shall the moderation of a judgement on a people be for John shall turne some his zealous Ministery was a means if it had been received to prevent that curse on Judea which after followed and his turning of some as also Christs successe whose way he prepared and the Apostles was a means of preserving a remnant of that Nation from the curse as a seed and first fruit till the encrease and lump of that Nation be saved and turned to the Lord Even so come LORD JESUS Amen FINIS