if that may help to gain their point for with the former is joyned every one that sweareth which is expounded v. 4. to be swearing falsly by Gods Name Vers 4. I will bring it forth saith the LORD of hosts and it shall enter into the honse of the thiefe and into the house of him that sweareth falsely by my Name and it shall remaine in the midst of his house and shall consume it with the timber thereof and the stones thereof The punishment of these sins is more particularly declared that the curse shall not only cut off the sinner himself but shall pursue his house and familie and like a moth consume it till it fall about his eares and ruine him and his Doct. 1. God is the executor of his own threatened judgements and will make them effectual oppose him who will I will bring it forth saith the Lord of hostes 2. Vengeance will pursue the sinner even in that condition wherein he thinks himself most secure nor shall he be able to resist or remove it till it perform the work for which it is sent for it shall enter even into the house where he thinks to live securely and it shall remain in the midst of the house 3. Sinners do oft-times not only draw down judgements upon themselves but do also provoke God to ruine their houses and families thereby that they may be monuments of his severity and warnings to all others for it shall abide in the midst of the house and shall consume it with the timber thereof and the stones thereof 4. The Lord needs not make use of violent remedies to take order with impenitent sinners and their families but can by his curse and removal of his blessing from what they have make it insensibly melt away so that they shall be ruined and themselves cannot well tell how for so much is impâ—â—â—ted in the expression the curse shall consume the house with the timber and stones or be as a moth in it to waste it away Vers 5. Then the Angell that talked with me went forth and said unto me Lift up now thine eyes and see what is this that goeth forth 6. And I said What is it and be said This is an Ephah that goeth forth He said moreover This is their resemblance thorow all the earth Not to trouble the Reader with diversity of apprehensions concerning the scope of this vision whereof so little is interpreted and that so darkly by the Angel That which appeares to come nearest truth is that as in the former vision was shewed how the Lord would pursue the sin of particular persons with private calamities so in this is declared that he would also punish the whole Nation and cast them out of their land when the measure of their iniquity should be filled up And this the Lord in this vision not only warnes them of by shewing what had formerly come upon them but denounces and foretels for the time to come To this all the parts of the vision agree whereof the first is an Ephah coming forth in view which was one of the dry measures among the Jewes and is generally taken for any measure This the Angel interprets to be their resemblance or eye in all the earth or in all the land to wit of Judea that is that measure which by little and little is filled up to the brim represents or resembles the measure of their sins which God in his long-suffering and patience bears with till by every one in the land their putting in a part and adding sin to sin all of them make up an heap to fill the measure and ripen them for judgement in all which the Providence and eye of God is upon them to observe and measure up their sins as by an Ephah till it be full Doct. 1. When the Lord pursues sin with many particular calamities and neither the corrected nor others are bettered thereby it is a presage that the land is ripening fot a national stroak so much doth the connexion of this vision with the former teach 2. Such is the Lords long suffering and patience that he doth not proceed upon every provocation to plague his people till sin he come to an height and past remedy and till that measure be filled up which he in his long-suffering and providence prescribes for here is an Ephab to be filled up ere it be carried away 3. When a land is ripening for judgement and declining from God the sins of every particular rank person in it adds to the provocation and contributes to encrease the flame and hasten the judgement for the Ephah is their resemblance in all the land Every one in the land contributes to fill it up and however the sins of every one apart may seem little yet being put together in the measure they will amount to much 4. Albeit God be not alwayes smiting for sin yet he is not asleep but carefully observing how men fill up the measure who they are that contributes most to that effect that they may drink the deeper of the cup of judgement and observing when it is full that he may arise and punish for thus the words will also reade This is their eye in all the land or the Ephah reptesents Gods Providence upon them observing and measuring the sins of every one and of all in common Ver. 7. And behold there was lift up a talent of lead and this is a woman that sitteth in the midst of the Ephah 8. And he said This is wickedness and he cast it into the midst of the Ephah and he cast the weight of lead upon the mouth thereof The second part of the vision is a woman in the Ephah representing that sinful and wicked people and Nation having now filled up the measure of their sin and a talent of lead pressing her down in the Ephah signifying a concluding of them under sin without pardon and a keeping them under their guilt till they be punished Doct. 1. Sin persevered in by a land will at last fill up the measure and Gods patience toward them will come to a period for the woman representing wickednesse growes up and fills the Ephah wherein she sits 2. When the Lord contends with a land by judgements it is not so much because of ordinary escapes and infirmities as for grosse iniquity come to an height for this is wickednesse saith he or a representation of that people now become extremely wicked which is the cause of the threatened captivity 3. When the Lord hath long contended by his Word and particular afflictions with the sin of his people and they yet persevere it is righteous with him to give them up to their own hearts and leave them as captives under the power of impenitency and guilt till he without any altering of his sentence plague them for Wickednesse is cast into the midst of the Ephah and the weight of lead upon the mouth thereof that is they are left under the power
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
put away their old wives The Lord declares that to be hateful to him as not being a quiteing of their violence to their wives but an executing of it under that pretext of Law and so but a covering it as with a garment and again exhorts them to purge and watch over their spirits Doct. 1. Whatever the Lord did permit for the hardnesse of Israels heart yet divorce and loosing of that marriage tie upon trivial causes or any other cause beside that of adultery Mat. 19.9 and malicious desertion 1 Cor. 7.15 is a sin and hateful to God For the Lord saith that he hateth putting away 2. Not only doth the authority of God prohibit groundlesse divorces but his own carriage toward his confederate and married people in not giving up with them for every fault shewes how unpleasing such courses are to him in others for not only the Lord but the God of Israel saith this his not ceasing to be the God of Israel shewes how unsuitable it is to his mind to break off marriage-affection 3. The nature of sinful courses are not changed but only daubed over when they are acted under pretence of Law and therefore are so much the more hateful to God for the Lord hates putting away as covering violence with a garment This forme of speech covering with a garment or as some reade it violence covering the garment seemeth to allude to the Scripture-expression wherein covering with the garment signifieth conjugal protection Ezek. 16.8 Ruth 3.9 and so while they spread their garment over another wife they covered that violence with a pretext of divorce and violence covered that act of marrying another it was but violence though they pretended to have law for the marriage after divorce 4. The Lords frequent challenges ought to stir up men to double diligence in reforming their way it being a double guiltinesse to sin after admonition and such as would reforme sin must first see their spirit polluted and begin their reformation there for this cause is the exhortation repeated therefore take heed to your spirit that ye deal not treacherously Verse 17. Ye have wearied the LORD with your words yet ye say Wherein have we wearied him when ye say Every one that doth evil is good in the sight of the LORD and be delighteth in them or where is the God of judgement The third fault reproved is their impatiencie under afflictions breaking forth into murmuring and blasphemie against God and his Providence as judging that because enemies and wicked men prospered more then they did either God did approve of wicked men and delight in their sin or else was not a just and impartial Judge or had no Providence at all in the world This carriage did grieve Gods Spirit albeit they either denied the fact or that it was such a sin to complain Doct. 1. Hard times drive on tentations unto Atheisme and may prevaile with many in the visible Church as this example teacheth 2. Tentations unto Atheisme begin ordinarily at the matter of Gods Providence in the world and first it carves out a Providence to mens own minde that God loves none but whom he deals kindly with in matters of the world and that he delights in such as he spares outwardly Then it falls a quarrelling under crosse dispensations that his providence is not just when every one that is evil is good in the sight of the Lord. And at last comes to an expresse denying of providence and consequently of God Where is the God of judgement 3. Tentations of impatiency and Atheisme arising from crosse dispensations do flow from too much conceit of mens selves and their deservings and prove them not meane in their own eyes or humbled under the rod for while they quarrel his goodness to others that do evil it imports they look on themselves as good and deserving no such usage as they meet with 4. Impatiencie and quarrelling of Gods Providence is a vexing evil which the Lord will not endure especially when men are not wrastling against it in their bosomes but let it break out in expression without controulment Ye have wearied the Lord with your words Isa 40.27 He cannot properly wearie but will do with such as wearied men do with an insupportable burden 5. Men falling in a quarrelling disposition prove themselves to be deprived of tendernesse and in an ill frame of spirit in that they can neither discerne what they are doing nor be sensible of the hainousnesse of such an evil which a tender heart would tremble at for these murmurers have the boldnesse and stupidity to reply to the challenge Yet ye say Wherein have we wearied him CHAP. III. IN the first part of this Chapter we have a Prophecie of Christs coming in the flesh v. 1. who would be found far otherwise then many of them looked for in refining his Church v. 2. purging of his people and Ministers that their worship may be pure and acceptable v. 3 4. and in manifesting of all wickednesse and taking order with it v. 5. the reason of which benefits is his unchangeable grace and the constancy of his promise toward his people v. 6. In the second part of the chapter he accuseth them of desperate impenitencie in their defection v. 7. of sacriledge v. 8. which as it was a special cause of the judgements lying on them v. 9 so upon their repentance and amendment he undertakes remarkably to blesse them v. 10 11 12. and of blasphemie and wearying in Gods service v. 13 14 15. In the third part of the Chapter we have the carriage of the godly in such a time and the fruit of these doctrines upon them v. 16. who are encouraged from Gods observation and laying up their carriage as upon record v. 16. from a promise of being precious in Gods sight and graciously and tenderly dealt with v. 17. and that the difference betwixt the godly and wicked in Gods esteem shall in due time be made manifest v. 18. Verse 1. BEhold I will send my messenger and he shall prepare the way before me and the LORD whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in Behold he shall come saith the LORD of hostes In this Prophecie of Christs coming first Christ speaks himself and promiseth to send John ' Baptist as his fore-runner and Harbinger as is exponed Luke 1 76 and 7.27 Mat. 11.10 Mark 1.2 who by the doctrine of repentance and of grace to be given to the penitent through Christ should prepare the way for the exhibition of Christ Then the Father speaks and promises that Christ the Messenger of the Covenant whom the Jewes longed so much after should shortly after Johns preaching come into his Temple being exhibited in the flesh and preach the Gospel there Doct. 1. The love of God in Christ toward the world will not be impeded by the wickednesse of men nor will he make void his promises of the redemption
true causes of Judahs captivity the ill use they made of deliverance which drew new plagues upon them out of Gods hand and their conceit of external performances when yet they neglected the weighty matters of the Law We will finde God so reproving them for sin as yet encouraging them to duty and richly comforting them when they are engaged in it we will see them declining after a reformation and this to be the cause of the many calamities that ensued We will also finde here many sweet Predictions concerning the Messiah in the accomplishment whereof the Gospel-Church ought to rejoyce and predictions concerning the various dispensations of God toward his ancient people the Jewes partly in their rejection and dispersion after the coming of the Messiah in the accomplishment whereof we should reade the severity of God and partly in their future conversion and recollection which we should be much in prayer to God for that he would hasten it These and many other precious truths are expressed in these Prophecies and briefly hinted at in the Exposition and Notes Which that they may prove useful to the Church of God and in parricular to your Lordship is the prayer of My Lord Your Lordships obliged Servant in the Gospel GEO. HUTCHESON TO THE Reader Christian Reader THy Acceptance of my former endeavours upon some of the Lesser Prophets hath encouraged me to go on in this work and to offer unto thee also this Exposition of these three Prophets who lived in the Church of the Jewes after their return from the captivity of Babylon My aime and desire herein hath been and is the promoving of thy spiritual good by holding forth as briefly as I could the sense and use of this part of Holy Writing And I desire that accordingly thy care may be to make right use of this as of other meanes which God in these times notwithstanding the thick clouds of errours and delusion that now abound offereth unto thee And that it may be so it is requisite that thy scope in reading be not to satisfie curiosity or to judge of mens abilities and parts in accomplishing what they undertake which is the most that many in this nauseating and wanton age propound to themselves in reading but that thou be one who indeed art making earnest in working out thy own salvation and of honouring God in thy station and generation In which case only the Scriptures will relish with thee as being driven thereunto for reproofe consolation and direction as thou needs them Nor is it to be expected that what is here gathered from the Scripture and presented to thy view will have due weight till first thou learne in thy heart to magnifie the truth and certainty of the written Word and see God who cannot lie speaking to thee in it and by it and then thou may discern much more in it and in every sentence of it then our weaknesse can dip into or comprehend and that thou art bound to deny thy self thy corrupt sense and reason and simply trust God speaking in it blessing him for so sure a ground whereupon thy soule may leane its weight I shall adde nothing concerning this peece in particular wherein are expounded many dark places by the obscurity whereof the Lord would exercise and humble us and the subject whereof is of use to the Church under variety of conditions and revolutions Only recommending it to thy favourable acceptance and thy self in making use of it to the Lords blessing who teacheth his people to profit I am Thine to serve thee in the Gospel GEO. HUTCHESON BOOKES Printed by RALPH SMITH Master Dicksons Exposition on the whole Book of the Psalmes in three Volumes Mr. Hutchesons Exposition on Obadiah Jonah Micah Nahum Habakkuk and Zephaniah The Christians Charter shewing the Priviledge of Believers in this life and in the life to come by Mr. Watson Minister at Stephen Walbrook the third Edition much enlarged Also Mr. Watsons Art of Divine Contentment the second Edition A SERMON of Mr. Simeon Ash at the Funeral of Mr. Jeremiah Whitaker together with a Narrative of his pious life An Exposition on the whole Book of Ecclesiastes by that late learned and pious Divine Mr. John Cotton Pastor of Bostock in New-England A BRIEF EXPLICATION OF THE Prophecies OF Haggai Zechariah and Malachi Haggai THE ARGUMENT THis Prophet with the two that follow were sent of God unto the people of the Jewes after their return from the captivity in Babylon We reade not of any Prophets they had immediately after their returne but after that they had by reason of much opposition from without and their own weakness shamefully neglected the building of the Temple Ezra 4.23 24. The Lord who had inflicted several plagues on them for this did also stir up first this Prophet and shortly after Zechariah to rouze up the people and be helpful to them in building of the Temple Ezra 5.1 2. And then sent Malachi list of all to reprove and correct the abuses that fell out amongst them after the Temple was built Haggai being the first sent out is employed partly to reprove their following their own interests and neglecting of the work of God and to stir up that secure people to the work 〈◊〉 partly to encourage them to go on and to do it bonesily being set about it In which Zechariah chiefly joynes with him and enlarges that subject of their encouragement CHAP. I. IN this Chapter after the Inscription v. 1. we have 1. A Sermon reproving the peoples sinful negligence and stirring them up to build the Temple wherein he reproves their shifting to put hand to this work as if the time of doing it were not come whereas they were most active in their own private affaires v. 2 3 4. And exhorts them seriously to consider their condition and for what God had so smitten them v. 5 6. and so to consider as to be stirred up to set to the work of the Temple in which God would shew himself gracious v 7 8. and the neglect whereof had been the cause of so many plagues v. 9 10 11. 2. We have the successe of this doctrine all of them fearing God who spake by his Word set to the work v. 12. and being encouraged by the Prophet in so doing v. 13. they are so active as in short time they have materials ready wherewith they begin the work v. 14 15. Vers 1. IN the second yeare of Darius the King in the sixth moneth in the first day of the moneth came the Word by the LORD by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel Governour of Judah and to Joshua the sonne of Josedoch the High Priest saying In the Inscription we have not only the Author and Penman of this Prophecie but the time of iâ— reckoned from the yeare of the Persiâ—n Kings reign under whose power now they were and the moneth designed which was the time of their hervest the Feast of Tabernacles being the
by gracious acts that he will let out proofs of his glory there accept their service as glory given to him and give them frequent occasion of glorifying him for Build the house and I will take pleasure in it and I will be glorified saith the Lord. 5. It may be a great encouragement to the Church to do service that the all-sufficient Lord should condescend to accept any service they can do or own and take pleasure in them or it for so doth the Lord encourage Build the house and I will take pleasure in it that is your service shall be owned I will dwell in that which ye build See 1 Chron. 29.14 1 Kings 8.27 Vers 9. Ye looked for much and lo it came to little and when ye brought it home I did blow upon it Why faith the Lord of Hostes because of mine house that is waste and ye run every man to his owne house 10. Therefore the heaven over you is stayed from dew and the earth is stayed from her fruit 11. And I called for a drought upon the land and upon the mountaines and upon the corne and upon the new wine and upon the oile and upon that which the ground bringeth forth and upon men and upon cattel and upon all the labour of the hands To stir them up yet more effectually to the work he again layeth before them the evidences of Gods anger against them in disappointing their hopes of the harvest and not blessing what they had gathered in and all because there was no care had of the Temple and publick worship of God but all sought their own things v. 9. for which cause God had remarkably smitten them making the heavens to deny dew and the earth to deny fruit v. 10. for the drought had not only destroyed the fruit of all kindes and made all mens endeavours uselesse but he had made men and beasts feel it also by want of drink and food and by diseases which such a season occasions v. 11. Doct. 1. Even rods when they are sent on do not soon work nor speak Gods minde to an afflicted people to any purpose therefore here the observation and use of their râ—d is again inculcate 2. When the Lord is provoked he can not only send an affliction but so order it by faire appearances of a better lot and heightening of the sinners expectation and desire as may make it most sad Ye looked for much and lo it came to little 3. Sinners are never a whit the nearer contentment and happiness that they have these things which usually men take for their portion of happinesse for by withdrawing a blessing God can make it all one as if they had them not And when ye brought it home I did blow upon it 4. Though impenitent sinners having felt some stroakes may readily because of that expect exemption for the future yet it is righteous with God to pursue them with rod upon rod till they be compleatly miserable unlesse they return for it is not enough that the great harvest they expected came to little but that little is blasted I did blow upon it 5. As when the Lord strikes his owne people there must be some special and remarkable cause to be sought out so the stupidity of a stricken people is ordinarily so great that they can neither search nor finde it out till God discover it this question Why saith the Lord of Hostes doth not import any ignorance in him but that it was their duty to search the cause and yet could not finde it out without his light 6. The true cause of the Church and Professors their ill thriving in the world is that their care of these things takes them up from minding Gods work and matters and that they are taken up with the worst things neglecting the best thus to seek to gaine is indeed to lose for zeal for the publick and work of God is the compendious way to prosper in our private affaires this is the true cause of their want Because of my house that is waste and ye run every man to his own house 7. It is useful for secure sinners being afflicted by God to take a serious view of the rods upon them that they may see more of the bitter fruits of sin then can be discerned at first therefore doth the Lord repeat and inlarge the sight of their stroak v. 10 11. that therein they might see God provoked to be their Party in whose favour their life stood I called for a drought that they might see all the creatures armed and ready to execute Gods quarrel for sin Heaven stayed from dew and the earth from fruit both conspiring the sinners ruine that they might see mans frailty however he be oft-times stout against God in that there is no need of striking him immediately but take away one of many drops from him and he is gone stay but the heavens from dew and the earth from raine and fruit and man will smart for all that they might see that vengeance pursuing sin will cut a man short of all his contents and refuges on all hands will blast a land and all the fruits of it will sinite man and beast and all his labour v. 11. and in a word the afflicted sinner may see that it is great folly to provoke the Lord to jealousie and that there is no safety but in being reconciled with God and setting about duty Vers 12. Then Zerubbabel the sonne of Shealtiel and Joshuah the sonne of Josedeâ—h the High Priest with all the remnant of the people obeyed the voice of the LORD their God and the words of Haggai the Prophet as the LORD their God had sent him and the people did feare before the LORD The fruit and successe of this doctrine is recorded that the Rulers and remnant of the Jewes who were left of the preceding sore judgements or who had returned from captivity did acknowledge the voice of God in the mouth of his servant though there had been no Prophets sent of a long time before and out of the sense of their guilt and justnesse of Gods judgements did stand in awe of God speaking to them and did submit to the Command and go to work Doct. 1. The Word of God in the mouth of his servants will not take effect till his authority be seen and acknowledged in it and his servants looked on as coming in his Name for here they look on this message as the voice of the Lord and the words of Haggai as the Lord had sent him that is that the Lords voice was in his Word whom he had sent 2. It will be a notable meanes to make the Word effectual when beside the absolute authority of God speaking in his Word his interest in his people is considered and believed by them and that he who speaks and reproves and directs is their Confederate God whom they should be loath to offend or disobey so much the rather as his relation stands
was not only to turne but turne ye from your evil wayes and from your evil doings that is their courses which they ought to look upon as grosse 5. As some may come to that height of sin in the Church as not to give an care to the Lords message and as none can prove themselves hearers who make not some conscience of giving obedience so inadvertency and not considering who speaks and what is spoken is a cause why the Word hath so ill successe They did not hear either would not give an eare or did not obey nor hearken to wit attentively unto me 6. The contempt and sleighting of the Word of God in the mouth of his servants will be reckoned as a contempt and injurie done to God the despisers of the former Prophets did not hear nor hearken unto me saith the Lord. Vers 5. Your fathers where are they and the Prophets do they live for ever 6. But my words and my statutes which I commanded my servants the Prophets did they not take hold of your fathers and they returned and said Like as the LORD of hostes thought to do unto us according to our wayes and according to our doings so hath he dealt with us He subjoynes a reason why they should not imitate their fathers taken from the fruits of their contempt they who would not hearken to the Word were now not to be found but consumed with judgements according as had been threatened and albeit the Prophets died as well as their fathers and that it may be before what they threatened was executed yet their fathers had found that the Word they spake died not with them but was effectually executed insomuch that they were made to confesse that threatenings had not been pronounced in vain but were accomplished as was foretold and according to their works and therefore however their fathers who had been warned and the Prophets who spake unto them were dead yet they ought to look on the Word as a perpetual rule of righteousnesse which is still alive to have alike execution in all ages and this example of their fathers disobedience and the sad fruits of it should be fresh in their memory and alive to instruct and invite them to repentance so much the rather as some of these fruits were yet to be seen in their low and afflicted condition Doct. 1. When the Lord honours a people by sending his Word unto them it is their part serionsly to consider and lay to heart the authority and certainty thereof that they may take heed that they dallie not with God speaking therein and so deceive themselves for this end doth the Prophet in the beginning of his Ministery so seriously inculcate the truth and certainty of the Word from former experience 2. Contemners and fleighters of the Word will not alwayes continue to mintain their opposition and rebellion but will at last succumbe in their cause and be a missing for your fathers who did not hearken where are they what is become of their opposition how have they gained their point so he interrogates their children that they may consider on this 3. Whatever encouragement to sin men gather from the evil example of others yet a right view of the issue of their way may convince them of follie who follow it for your fathers of whom ye boast and whom ye will imitate where are they 4. The divine authority and certainty of the Word doth not depend upon nor is to be judged by the condition of the men who are employed to carry it their frailty doth not diminish its perfection their basenesse doth not take away its authority their outward hard lots will not hinder it from having effect and their mortality and death will not hinder it to be immortal and take effect in all ages for though the Prophets do not live for ever yet my Word did take hold c. when they were gone it lived 5. Every man by nature is a fugitive from the convictions or directions of the Word and a defender of himself from the rod following thereupon so long as he is able so much is implied in the Woâ—d its taking hold or overtaking of him as a fugitive 6. The Word of God in its performance and effects will at last reach and overtake the greatest shifter will drive him from all his subterfuges and stâ—ike through all his bucklers for my words did they not taâ—e hold of or overtake your fathers 7. The conscience of the greatest contemner of the Word will at last when God reckons with him be forced to acknowledge the infallible truth of the Word and certainty of its accomplishment and the desert of sin and that however they thought it sweet and advantageous yet the real fruits of it are such as Gods Word tells and that justly for their stiffe-necked fathers returned and said Like as the Lord of hostes thought to do unto us according to our wayes and according to our doings so hath he dealt with us 8. Examples of Gods judgements are not to be looked on as singular things concerning only these on whom they are inflicted but as executed according to a rule of righteousnesse revealed in the Word which is still the same in all ages and therefore to be a document to others when they who smarted are gone therefore when their fathers and the Prophets are dead the Lord sets this example before them to excite them to repentance considering that the Word lived and was still the same and that the ruines of their fathers calamity were left amongst them to preach to the living Vers 7. Vpon the foure and twentieth day of the eleventh moneth which is the moneth Sebat in the second year of Darius came the Word of the LORD unto Zechariah the sonne of Barachiah the sonne of Iddo the Prophet saying 8. I saw by night and behold a man riding upon a red horse and he stood among the myrtle-trees that were in the bottome and behinde him were there red horses speckled and white Followes a comfortable vision wherein is represented Christ on foot in his Church taking notice of the case of all people for her good and drawing the condition of all enemies to the Churches use by interceding for her and getting good answers which he communicates In these verses after the designation of the time and declaration of the authority of this vision v. 7. we have Christ represented in his Kingly office caring for the things of the Church under the type of a man riding on a red horse among the myrtle-trees in the bottome or valley by which we may understand partly the low and obscure condition of his Church at that time and partly the way of Christs reigning in the world which as in it self it seemes humble and low as being in a valley and covered with the shadow of black and thick trees such as the myrtles are so is it not alwayes seen by the Church for her comfort till her eyes be enlightened
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
for so much doth this answer as it may concerne Joshua and Zerubbabel the types teach us Any oile they have is to be poured out for the good of the whole and they are to stand by the Lord. CHAP. V. THis chapter containes a sixth and seventh vision holding forth doctrine different from the former wherein is declared that sin continued in would bring on private calamities and having filled up the measure thereof would also draw down publick judgements upon the whole Nation and so in the first vision under the type of a large flying roll v. 1 2. is represented the curse of God ready to be executed upon transgressors of the first and second table v. 3. and to cut off their house and familie v. 4. In the second vision under the type of an Ephah or measure v. 5 6. and of a woman representing wickednesse cast and closed therein with a talent of lead v. 7 8. and all carried away together to the land of Shinar v. 9 10 11. is represented that when the Land should fill up the measure of their iniquity they should be carried into captivity as formerly they had been Verse 1. THen I turned and lift up mine eyes and looked and behold a flying roll 2. And hee said unto me What seest thou and I answered I see a flying roll the length thereof is twenty cubits and the breadth thereof ten cubits The Lord having hitherto comforted this people with sweet visions and promises of the prospering and blessing of the work doth now season these with hard threatenings for their sin shewing that their own sins not only hindered the work but notwithstanding any great things he had done or was to do for them would draw plagues on particular sinners and if they persevered would utterly subvert and overturn the Nation all which their former experience might not a little help them to lay to heart The type of the first vision containing threatenings of publike calamities for sin represented unto the Prophet is a flying roll or large parchment written upon according to the custome of writing books in these times and containing the threatned curses of the law against private sinners now going forth in execution Doct. 1. As sin is sufficient to obstruct the performance of glorious promises where there is no other enemie so Gods kindnesse to a people will not hinder but that he should reckon with them for their sins therfore are these visions subjoyned to the former to shew them what was the cause of their low condition and of the Temples coming ill speed and to warne them what they might yet expect notwithstanding former promises 2. Even these who are most intent about spiritual things have need to stir up themselves and to be stirred up of God to be yet more diligent and exact for the Prophet seeing the roll is stirred up to consider it better by a new question What seest thou 3. The right way of understanding and taking up calamities for our use is to look upon them through the prospect of the Word which will discover the author and the procuring cause of trouble and the use we should make of them therefore are the calamities to be inflicted compared to a roll with relation to the book of the law threatening them which we should consider when we feel the stroak 4. The judgements denounced against sinners and sin by the Word of God will not still lie by as if they were asleep but will break forth in execution and will speedily overtake and bring down the rebel therefore this judgement is not now lying within the Temple but gone forth and visible yea a flying roll swiftly to take the prey 5. As the threatenings denounced in the Word-are sad when they are executed so the execution will be exactly answerable to the threatening whatever sinners may dream to the contrary for the dimensions of this roll being in length twenty cubits and in breadth ten cubits doth not only shew that it was a large roll containing many curses being written on both sides v. 3. to meet with all sins and make the sinner compleatly miserable but particularly it may be conceived to have relation to the houses into which it should enter which being ordinarily twice as long as broad imports that the curse should fill the house or to the porch of the Temple from whence the roll came and where the Law was taught which being of the same size with this roll 1 Kings 6.3 doth import that the execution should be exactly as large as the threatening pronounced and answerable thereunto Vers 3 Then said he unto we This is the curse that goeth forth over the face of the whole earth for every one that slealeth shall be cut off as on this side according to it and every on that sweareth shall be cut off as on that side according to it This type is expounded to signifie the Lords curse going sorth to do execution in all the land of Judah and to cut off sinners against the first and second table of the Law and that according to the contents of the roll which was written on both sides with relation to the two tables of the Law Doct. 1. Whatever be the particular punishment inflicted by God for sin yet this is seriously to be laid to heart that every such punishment hath in its bosome a curse till the sinner awaked thereby flee to Christ who became a curse that his own may inherit a blessing for This is the curse that goeth forth saith he 2. The Lord is an impartial avenger of sin when it is persevered in without repentance and when other meanes are ineffectual he will not spare to cut off the desperate sinner for the curse goes over the face of the whole earth or land and every one shall be cut off without exception who are guilty 3. The Lord will not spare but indifferently punish sin whether against the first or second table in avoiding of both which the Lords people are to testifie their sincerity this is signified by cutting off of every one that stealeth and every one that sweareth all sins against both Tables being comprehended under these two which were frequent in these times and in themselves grosse and the roll having curses on this side and this fide according to which both sorts of sinners were to be cut off 4. When a people are delivered out of sore troubles and yet their lusts are not mortified they ordinarily prove covetous false and oppressing as labouring by all meanes to make up these things that trouble hath stript them of therefore is there a particular threatening against every one that stealeth it being arise sin at their return from the captivity for they went every man to his own house Haggai 1.9 were cruel oppressors Nehem. 5.1 2 3. c. yea and robbed God of tythes and offerings Mal. 3.8 5. Covetous and false men in their bargains with men will make no bones of impiety and perjury
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
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
the shepherd of that people during the time of Gods patience the calamity yet going on v. 4 5 6. and undertaking and executing that charge so as might reclaime them v. 7.8 yet they ingrately prove worse for which they are threatened with his displeasure v. 8. and with depriving them of the benefit of his Government and care v. 9 10 11. wherein the godly should observe his hand and justice v. 11. and further to testifie their ingratitude they not only reject but also crucifie Christ thinking him worth no more then a small summe which might betray him to the death v. 12 13. for which they are further threatened with a totall rejection from his care v. 14. and a giving them up to wicked Rulers in Church and State v. 15 16. who should come to ruine and the people and Nation with them v. 17. Vers 1. OPen thy doores O Lebanon that the fire may devour thy Cedars After all the former promises the Lord subjoynes a prediction of the destruction of Jerusalem the wasting of the land and the rejection of the body of that Nation for many generations that they should neither be a Church nor Kingdome as they were before the coming of Christ This judgement is here generally published the alarm being given by the voice of the Prophet as the Lords trumpeter and to shew the certainty of it he speaks to Lebanoâ— whereby we are not to understand so much the Temple built of the Cedars of Lebanon one gate whereof opened of its own accord before their last destruction as a presage of its future burning Nor yet that the Romanes were to cut down the trees of that forrest to imploy them in the siege against Jerusalem But this being a strong part on the border of the land by this the Lord would signifie that nothing should be so strong in Judea which was populous and flourishing like that Forrest and therefore compared to it Ezeck 17.3 as to resist the violence of the enemy making havock with fire and sword but that what was eminent persons or Cities signified by Cedars should go to ruine Doct. 1. The Lord may have great things to do for a people who yet by their own provocations may not only foreslow the performance thereof but provoke him to lay them desolate and cast them off for a time for so much deth this Chapter subjoyned to the former teach 2. The determined judgements of God against the visible Church for sinne are of good use to be known by her and are to be intimated from the Word that the wicked may not harden themselves in presumption and that the godly may be warned in time and when they see the execution of threatnings may be confirmed to expect the accomplishment of promises also for for these causes and uses is the judgement denounced so long before-hand 3. Divine vengeance pursuing sinne will make fearfull desolation of most flourshing Countreys It is a fire entering in a faire Forrest devouring and burning all to ashes 4. When God pursues a controvesie nothing will be able to stand in his way every thing will make patent doores and what is most eminent will succumb So much doth this forme of speech teach us Open thy doors O Lebanon that the fire may devour thy Cedars Vers 2. Howle Firre-tree for the Cedar is fallen because all the mighty are spoiled howle O ye Oakes of Bashan for the forrest of the vintage is come down The Prophet persists in the metaphor of a Forrest and threatens destruction to men of inferiour rank and meaner places of the Countrey who could not expect to be spared when the most eminent places are overrunne and greater persons cut off no more then Firre-trees can think to subsist when Cedars fall or Oakes in the open field of Bashan how strong soever can think to scape fire when the forrest of the vintage or flourishing vineyards which use to be well kept or as the words also will reade when defenced Forrests such as Lebanon are destroyed Doct. 1. Judgements for sinne pursuing the Church will be universall reaching the greatest and even the meaner sort who may seem to be beneath the fury of enemies are not to expect but that the stroke shall reach them one way or other for Cedars Firres Oakes and the forrest of the vintage are threatened 2. Whatever be the stupidity of men in their guilt yet God pursuing for sinne will make them sensible and to know their misery which is ordinarily all that men attaine to who feel the stroke and are not led up to see the cause this repeated command to howle is not any enjoying of it as a duty or approbation of their carnal lamentations but a prediction of the greatnesse of their calamity and what their temper under it should be Vers 3. There is a voice of the howling of the shepherds for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoiled A particular denunciation is sent forth against the Rulers who being shepherds in office proved ravening young lions in their practice it is foretold they shall howle and roare because their glory and splendor shall be brought down in the destruction of the people in the multitude of whom is their glory Prov. 14.28 and of that numerous and flourishing Nation of the Jewes resembled by the yearly proud overflowing of Jerdan Josh 3.15 which ranne through their land Doct. 1. In times of calamity greatest ones will not be spared and these who having authority do prove wicked and abuse their power may expect to share deep in the judgement for Shepherds shall howle and young lious shall râ—ar till their voice be heard afarre off 2. However men in power usually despise and account little of their subjects and people as if all were made for them yet strokes on people ought to affect Magistrates as being punished in their peoples calamities and wanting them they would soon finde themselves to be nothing for if this their glory and the pride of Jordan be spoiled they will howle 3. A people enjoying much prosperity and waxing wanton under it do ripen themselves for a judgement for when they resemble the pride of Jordan they are spoiled Vers 4. Thus saith the LORD my God Feed the flock of the slaughter 5. Whose possessors slay them and hold themselves not guilty and they that sell them say Blessed be the LORD for I am rich and their own shepherds pity them not This judgement is again repeated and amplified from the cause procuring the same which was their rejecting of Christ unto whom somewhat of this Prophecie is expresly applied Matth. 26. This the Prophet not only foretells but represents at large as a thing in acting making also use of some external types as appeares v. 15. to set it out to the present Jewes And first he represents a charge laid on Christ by his Father to have a care of that people during the prefixed time of
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
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-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
eye to every one in particular that they have no cause to account themselves or their afflictions sleighted for whereas before it was in the general prisoners now the promise is particular to every one I will render double to thee Vers 13. When I have bent Judah for me filled the bowe with Ephraim and raised up thy sonnes O Zion against thy sonnes O Greece and made thee as the sword of a mighty man A third benefit promised unto them whereby also the former shall be accomplished is victory over all their enemies that shall invade them which was in part accomplished in the conflicts of the Jewes in the dayes of the Maccabees with their enemies who were a part of the broken Empire of Javau or the Grecians but considering that Ephraim is mentioned as well as Judah it seems to reach further to victories to be attained both by Judah and Ephraim or the ten tribes against their enemies who it may be shall be inhabitants of Grecia or the Turk This promise is branched out for more distinct confirmation in several branches As first God employing them as his bowe arrowes and sword and stirring them up against their enemies shall make them strong Doct. 1. The reason of courage and successe or the want of them is not in the creature but comes from God who imployeth and layeth by raiseth up and casts down and according as he changes the creature proves strong or weake for the fountaine of the Churches victory is Gods making Zion his bended bowe Ephraim his arrowes to shoot and his raising up Zions sonnes against Greece 2. The Church of God is too sore a party for any opposite in respect of that though she be laid by she will be imployed again and be enabled to fall to afresh after she hath been overcome and when God imployes her she is invincible for though Ephraim and Zion were laid by yet again God will bend Judah for him c. and in his hand they shall be as the sword of a mighty man or giant Vers 14. And the LORD shall be seen over them and his arrow shall go forth as the lightning and the Lord GOD shall blow the trumpet and shall go with whirlewindes of the South A second branch of the promise is God shall be General in their enterprises shall protect them as of old he did by the cloud Exod. 14.19 shall animate them as by a trumpet blown and fight from Heaven with thunder and lightning and scatter and overturne all as whirlewindes do in the deserts to the South of Judah or as when he overthrew Egypt at the Red-sea Psa 77.16 17 18. Exod. 15.10 Doct. 1. The Churches defence and victory is of God who is chiefe in her enterprises against her enemies and delights to be seen on her behalfe encouraging her and making her victorious for The Lord shall be seen over them c. 2. The Church and her wel-being is so precious in Gods sight that he will do strange things ere she be not delivered and he brings her to extremities that her help may be seen to be from Heaven for His arrow shall go forth as lightning and he shall go forth with whirlewindes of the South Vers 15 The LORD of hostes shall defend them and they shall devour and subdue with sling-stones and they shall drink and make a noise as through wine and they shall be filled like bowles and as the corners of the Altar A third branch of the promise is God going forth for them shall not only defend them but give them victory and make them devour and subdue their enemies who are as base as stones cast out of a sling or shall overcome them though they had but sling-stones to fight with as David had when he came against Goliah and shall make it a compleat victory and full execution so that their swords shall be satiate with blood and slaughter as the bowles or basins of the Temple and corners of the Altar were with the blood of sacrifices and themselves satisfied abundantly with the victory and spoiles to make them keep feasts and be merry if not also to offer praise to God which is spoken of in tearmes taken from the ceremoniall law wherein they filled the bowles with the blood of sacrifices Of these bowles or basins of the Altar See 1 King 7.50 Zeâ—h 14.20 Numb 4.13 14. Basins were made use of by Moses to keep the blood in till it were sprinkled Exod. 24.5 6 8. and it seemes they carried the blood in basins to the Altar to sprinkle it upon the hornes thereof and poure out the rest at the bottome of it as Levit. 4.30 and elsewhere Doct. 1. The Lord can put his people in a safe condition in the midst of greatest dangers The Lord of hostes shall defend them 2. When enemies breâ—k loose upon the Church it portends that that controversie shall end in their ruine for the defended Church shall devour and subdue 3. As all wicked men are abominable and base in Gods sight so especially these who would rise upon the Churches ruines shall be contemptible and brought down with ignominy thus both the readings come to one purpose the Church shall subdue the sling-stones or subdue with sling-stones their easie overthrowing them as with sling-stones shall declare that they are base as sling-stones cast out upon the ground in Gods sight 4. When the Lord pleads the cause of his people he will not only give such proof of himselfe as may curb enemies but such as may fully satisfie his people and comfort and refresh their spirits and make them praise him This is signified by this satiety of blood and spoile promised to make them rejoyce as men refreshed with wine and feasts They shall drink and make a noise as through wine and they shall be filled like bowles and as the corners of the Altar Verse 16. And the LORD their God shall save them in that day as the flock of his people for they shall be as the stones of a crown lifted up as an Ensigne upon his land The victory is further amplified from Gods glory and tender mercy shining in his marvellous helping of their infirmity as if a shepherd pulled a sheep out of the wolfes jawes and from the effects of the victory that they should be exalted in their own land as the precious stones of a crown when their enemies should lie on the ground as stones cast out of a sling and they should be set up as a banner or monument of Gods victory Doct. 1. Every new look of Gods mercies toward his people will discover more and more in them to refresh their hearts for here at every new repetition there is more to say 2. That which is chiefly remarkable and refreshful in the Churches deliverance is the seeing of the glorious power of God his fidelity and tender mercy toward them shining in it as here The Lord their God shall save them in that day as the flock of