difficulty and to which men need serious stirring up especially to take up the right cause of them therefore after all the pointing out of their former condition in the former Sermons they are again invited to consider it I pray you consider c. 2. Famine and scarcity is one of the publick scourges whereby the Lord chastiseth the sinfull contempt and negligence of his people in his work and service and he will be conspicuous in inflicting of it for Before a stone was laid on a stone in the Temple of the Lord when one cams to an heap of twenty measures there were but ten c. I smote you with blasting c. 3. As it is the usual plague accompanying common judgements that they do not work upon the hearts of men to draw them nearer God but rather harden them so such an impenitent disposition when God strikes is a ground of further controversie therfore he marks by the way their stupidity Yet ye turned not to me saith the Lord 4. However temporal things are not to be looked on as the chief reward of serving God nor as absolutely promised nor yet are they to be so much looked to under the Gospel as the Church of the Jewes might under their pedagogy yet in this the promise even concerning these things holds good that following of God hath the promise of this life in so fâ—rre as it is for the followers good that Gods changing adversity into prosperity when a people set about his work should be a confirmation to their faith and strengthen their hands that whatever adversity come on the Church it is not to be fathered on Gods work as if it had been the cause of her wo that as neglecters of Gods work are reall losers in their own affaires and will prove so in the end so followers of his work have a reall advantage in it and in a word that Gods work is never followed without a blessing evidenced some way or other to the godlies satisfaction This much we may learn from this particular promise made to the Church of the Jewes whereas they had been formerly much afflicted now from this day will I blesse you 5. It is a profitable study to remark the advantages of following God and to study encouragement in that duty so much are we taught by the Lords exciting them to consider the change of his dealing as trysting with the very day of their amending their fault 6. God is so sovereigne and absolute a Lord of all things and hath times and seasons blessings and cursings so in his hand as he may undertake to do things whereof there is no visible probability or certainty in the second causes and can certainly perform them therefore doth he undertake to blesse them when second causes and the season could speak no such thing 7. It is the prerogative of God only to know future contingent events which depend on times and seasons and uncertaine second causes and are known by men by no study of second causes and their influences but only by immediate revelation this is held forth as Gods prerogative by his extraordinary Prophet to foretell in the midst of winter what the succeeding harvest should produce Ver. 20 And again the Word of the LORD came unto Haggai in the foure and twentieth day of the moneth saying 21. Speak to Zerubbabel governour of Iudah saying I will shake the heavens and the earth 22. And I will overthrow the throne of kingdomes and I will destroy the strength of the Kingdomes of the heathen and I will overthrow the charets and those that ride in them and the horses and their riders shall come down every one by the sword of his brother 23. In that day saith the LORD of hostes will I take thee O Zerubbabel my servant the sonne of Shealtiel saith the LORD and will make thee as a signet for I have chosen thee saith the LORD of hostes The last Sermon delivered on the same day with the former may be understood of Zerubbabel the type unto whom is promised for the behoofe of his successors and that people that whereas God was about to send great commotions and was about to overthrow Kingdomes of the world and their power setting them by the eares among themselves yet he would preserve him and that people governed by him as his precious jewels and as his chosen people especially because Christ the substance of this type was to come of them And so we learn 1. It is the duty of the Lords watchmen to approve themselves before him in their diligent and active going about their calling and preaching the Word of the Lord instantly for Haggai is here sent out again upon the same day he had the former Sermon 2. As the office of Magistracy especially over the Lords people is no easie work so honest Magistrates shall have their own peculiar encouragements from God Therefore is Haggai commanded to speak to Zerubbabel governour of Judah 3. Honest Magistrates will be selfe-denied and will look on their publick charge as if it were their own particular so that favours promised and conferred on the people they govern are matter of encouragement to them for this promise made to Zerubbabel was not accomplished to himselfe nor in his time but to the people under his successors when the Persian and Grecian Monarchies were overturned and all the Kingdomes on every hand were reeling and threatening ruine to the Church amongst the rest and yet this is his encouragement as if all had tended to his own particular behoofe 4. As the Kingdomes of the children of men even of very Pagans are at Gods disposal to lettle or remove them as he pleases so these most eminent dignities are but uncertaine things obnoxious to many alterations wherein neither authority nor power will hinder Gods purpose nor will meanes be wanting so long as there is one Nation to dash upon another so much is held out in this promise I will shake heaven and earth and I will overthrow the threne of Kingdomes c. 5. Albeit the Church may seem to have reason to fear her enemies when they are in power and to fear the great commotions that are in the world about her lest she being a weak party come down with the rest yet in her weakest condition she may expect preservation in the midst of combustions especially where God hath any further work to do in her for as the Church of the Jewes lying in the midst of tottering Kingdomes especially of Syria and Egypt which seemed most to threaten her ruine gets a promise that in that day of common combustion she shall be as a signet because Christ was to be born in her so may every particular visible Church expect who hath Christ mystical in his members to bring forth to God 6. The Church is to confirm her own faith in the truth of promises by considering not what she is in her selfe or what her condition can promise but by looking to
otherwise the controversie still stands whatever deliverance they get and they may expect to smart again Therefore after all their captivity they must hear and obey 5. It may help us to take heed to what God sayes in a sad time when we consider that if it had been hearkened unto it might have prevented much misery for so is this doctrine commended it was cried when Jerusalem was inhabited and in prosperity c. that so the thoughts of their former prosperity which had ended in sad desolation might let them see the ill of former neglect and stir them up to be more serious Vers 8. And the Word of the LORD came unto Zechariah saying 9. Thus speaketh the LORD of hostes saying Execute true judgement and shew mercy and compassions every man to his brother 10. And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in your heart To clear further this last challenge and to justifie the Lords way in all that came on this people and teach them how to compose the controversie The Prophet Zecharie gets a commission to clear the whole procedure betwixt God and their fathers for them to make use of and not leane to their Fasts and first by repeating the doctrine of the former Prophets to their fathers which standeth yet in force to oblige their children and therefore as God spake it so he yet speaketh it he cleares that God had required of their fathers that they would prove their faith and sincerity in the true Religion by the exercise of justice and mercy toward all especially the afflicted and that both in actions and inclinations as is required in the second Table Doct. 1. When the Lord hath let forth his displeasure against a people it concernes them who are reserved to be well informed in the proceeding and causes of it that they may lay it to heart and know how to make their peace therefore doth Zecharie get a new Commission to repeat this unto them which had been said and spoken ta their fathers The Word of the Lord came to Zechariah saying Thus saith the Lord of hostes c. or thus he spake to them and thus he speaketh to you the word will import both 2. Obedience to God in the duties of the second Table is the true touch-stone whereby to try sincerity in Religion and obedience in duties of the first Table this was it by which God tried his Church in all ages Execute true judgement c. 3. Our doing of things required of us in point of justice is no such proof of sincerity unlesse acts of tendernesse and affection enjoyned by charity be made conscience of likewise therefore they are conjoyned here Execute true judgement and shew mercy and compassions every man to his brother 4. For right performance of works of justice and mercy it is requisite that we put on affection one to another as coming of one root whatever difference there be in outward dispensations and especially to men of the same Religion as being tied to them in more near relation therefore are they designed toward whom we are to walk in these duties as brethren Shew mercy every man to his brother 5. It is a special proof of an heart subjected to God and his feare and filled with true love to our neighbour when one is bound up from wronging of the afflicted or taking advantage of their low condition to run over them and when conscience makes a man tender and sensible of their affliction and as afraid to do them wrong as if they were a strong party able to repay injuries so is here required Oppresse not the widow nor the fatherlesse the stranger nor the poor 6. Such as would approve themselves to God in their obedience ought not only to look to their actions but to watch over their very inclinations which are the fountain of their actions and are only seen by God for to all these commands is added And let none of you imagine evil against his brother in his heart Vers 11. But they refused to bearken and pulled away the shoulder and stopped their eares that they should not bear 12. Yea they made their hearts as an Adamant stone lest they should hear the Law and the words which the LORD of hostes hath sent in his Spirit by the former Prophets therefore came a great wrath from the LORD of hostes 13. Therefore it is come to passe that as he cried and they would not hear so they cried and I would not beare saith the LORD of hostes 14. But I scattered them with a whirlewinde among all the Nations whom they knew not thus the Land was desolate after them that no man passed thorow nor returned for they laid the pleasant Land desolate In the next place the Prophet at Gods command gives an account of what had been their fathers part in reference to these duties when God thus exhorted them they obstinately rebelled refusing to hearken despising to take on the yoke of his obedience yea stopping their own care and hardening their heart against the commands or conviction for the contempt thereof to the grieving of the Spirit who spake in the Prophets Doct. 1. It is the duty of men to heare when God speaks to them and to take on what yoke he imposes thereby how grievous soever it be to flesh and blood for it was their great fault that they refused to hearken and pulled away the shoulder as an undantoned beast from the yoke 2. Men by nature are very high-bended against God and against being subject unto him and have an antipathy against holinesse and the way which the Word prescribes unto them to follow so is imported in their refusing to hearken pulling away the shoulder and in their guarding care and heart lest the Word should prevaile with them as Psal 58.4 5. 3. As disobedient sinners living under the Ministery of the Word cannot but be pursued with some convictions troubling them unlesse they be given over to a reprobate sense so it is a dreadful character when they shift convictions and make it all their studie how to sin without disturbance for so did these They stopped their eares that they should not hear 4. So long as the Word heard doth any way affect a sinner there is some hope of him how rebellious or shifting soever he be but the most desperate and lamentable temper is when sinners have so far put out the light of their own minde blunted the edge of their conscience deaded their affections and confirmed their hearts in sin that they can go on boldly and without remorse heare what they will this is the height of spiritual plagues Yea they made their hearts as an Adamant lest they should hear c. 5. They are the most stubborne and obdured of all sinners who living under the Word have learned to contemn it who have blinded themselves by opposing clear light and who have
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
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
people with promised blessings and God did contrary and sent a curse instead thereof 7. It is a sad judgement when a people are under a curse and are insensible and not stirred up to repent but need to have their case being so and the cause thereof pressed upon them for they know not till God tell them I have cursed them already because ye do not lay it to heart Vers 3. Behold I will corrupt your seed and spread dung upâ—n your faces even the doing of your solemne feasts and one shall take you away with it He threatens further upon their disobedience that he will take away their maintenance by hindering their seed cast into the ground to grow and will deny his blessing to their preaching and that as they sleighted God and his service so he will make them and their artificer as contemptible as the dung of the sacrifices and cast them out of his sight as the dung is carried from the Temple He alludes to the Law of carrying the dung of sacrifices out without the Camp Lev. 4.11 12. and sheweth that they should be as if it were all cast on their face so that these who corried away the dung might offer to carry them with it Doct. 1. It is righteous with God that such as lay not sin to heart nor are sensible of spiritual judgements be stricken in that which they will feel more sensibly and that they who care not how they serve God or how his work prosper so they have a maintenance be made to know that he hath their daily bread in his hand and that the best way to have that ensured is fidelity in his service for saith he Behold I will corrupt your seed 2. The Lord needs no more for blasting of all second causes and making them disappoint the expectations of men but a word in anger from his mouth who gave them a being and preserves them and makes them answer the creatures necessities for so it is in the Oâ—iginal I will reprove or rebuke your seed and that will corrupt it 3. As a fruitlesse Ministery is a sad affliction if not a judgement both on Ministers and people so it is just with God to make the Word ineffectual in their mouths who contemne it in their own practice for this threatening may also relate to their sowing the seed of the Word in preaching the Law that it should be corrupted and do no good to people 4 Nothing is more vile in Gods sight and which he will lesse endure then men whom he honours to have eminent opportunity to serve him and who yet sleight him and then the service which they so sleightly perform I will spread dung upon your faces even the dung of your solemn feasts and one shall take you away with it 5. There is no sureâ— way for mens keeping in honour and reputation then fidelity and not dallying with God in his matters or service for when men neglect this they become as dung to be carried away Vers 4. And ye shall know that I have sent this Commandment unto you that my Covenant might be with Levi saith the LORD of hostes Whereas the Priests looked much to the Covenant made with the tribe of Levi especially with Aarons familie whereof an illustrious instance was given to Phinebas and his posterity Numb 25 11 12 13. as if that might exempt them from threatened judgements therefore the Lord cleares that all this might consist with that Covenant that his smiting of them who had not done their duty was no breach of Covenant on his part and that they shall be convinced by his sending of this reproof and warning that any breach that should follow lay not at his door this warning testifying that he had no delight to strike were it not for their unanswerablenesse Doct. 1. As the Lord hath alwayes set some apart in his Church to minister unto him in holy things so hath he allowed upon such peculiar encouragements made sure by paction for theâ—e is a Covenant with Levi. 2. As the Lord hath given peculiar encouragements unto them to whom he gives eminent employment in his service so are they tied by peculiar obligations to their duty how high soever they be the neglect wheâ—eof is so much the more justly punished as encouragements are singular and the punishing of transgressors is without any violation of Covenant on Gods part the Covenant importing that they should do their duty or else be punished as Covenant-breakers and the correcting of them being a means to restore the Covenant by bringing them to obedience that they may enjoy the priviledges of it for there is not only a promise to but a Govenant or mutual stipulation with Levi and all these threatenings and judgements consists with that Covenant with Levi and tends to this that it may be with him if they make use of it 3. It will be an aggravation of mens misery under judgements when their conscience shall convince them that God takes no pleasure in giving up with them but that they have extorted and wrung stroaks from his hand Ye shall know that I have sent this Commandment unto you that my Covenant might be with Levi is as much as to say your consciences shall beare me witnesse in your straits that by these warnings I have used meanes to make the comforts of that Covenant forth-coming to you 4. Every warning given to sinners from the Word concerning their way and the issue of it will be sufficient to evidence that their destruction is of themselves and that God hath no pleasure in their death for the sending of this Commandment will convince that he would have his Covenant with Levi. Verse 5. My Covenant was with him of life and peace and I gave them to him for the feare wherewith he feared me and was afraid before my Name 6. The Law of truth was in his mouth and iniquity was not found in his lips he walked with me in peace and equity and dâ—d turne many away from iniquity To clear the matter further and shew where the fault lay and the breach was the Lord repeaâ—s the tenour of the Covenant and shewes the carriage of their Ancestours that it might be seen how far they had swerved from the rule of the Covenant and from the example of their Progenitors In this Covenant the Lord not only promised long liâ—e to some of them but generally all welfare and preservation of them in soul and body together with such a measure of prosperity as was meet for them to be forth-coming for them upon their feare and reverence of God in their person and worship and their trembling with feare and zeale at the contempt of Gods Name in others which was the practice of Phinehas Numb 25. to which here he points occasioning that Covenant And in this their Progenitors studied to walk in some measure answerably in teaching the Law holily and purely and studying to please God and enjoy the promised peace
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
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
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
as come to joyne with Gods people are not to be idle and uselesse but to study in their stations to contribute somewhat for edifying and building up the body for they that come must build in the Temple of the Lord. Unto this doctrine two things are subjoyned by way of Conclusion 1. That their own experience should prove that Christ the Mediator was sent to reveal these prophecies and that the Prophet had authority to publish them which was in part verified unto them by their getting help to the work from these they little expected it of and is now fully verified to the Church in after-ages as their successors 2. That it was requifite on their part to be diligent in obedience to Gods commaods if they would not be hinderers of the performance of promises so far as they could and would not deprive themselves of benefit by their accomplishment Doct. 1. Whatever debates may arise in the mindes of Gods people concerning the truth of promises yet experience and the event will put it out of all controversie that God is true for Ye shall know that the Lord of hostes hath sent me which may be understood of Christ sent to reveal these things to the Prophet or rather of the Prophet sent to publish them to the Church in the Lords Name as v. 9. 2. The Lords accomplishing and performing what he hath foretold in his Word should lead his people back to a new and serious consideration of the truth of it that their confidence may rest on it in new exigents without hesitation for this is the use of what God doth that we may know God hath sent his Word by his servants and learne to magnifie it as true 3. Albeit the performance of the Lords absolute promises be not suspended upon mens doing of duty yet neglect of duty may keep back the performance of many particular conditional promises may justly be charged with impeding the performance of all promises to mens power and doth alwayes hinder the comfort and fruit of performed promises from coming to the guilty man for saith he This shall come to passe if ye will diligently obey c. Not that the promise of Christs coming and Conversion of the Gentiles depended on the Jewes obedience but that their neglect of duty would hinder mens present favouring of the work of the Temple whom their sins had made enemies of a long time and that they did what they could if they finned to obstruct all and should certainly have no comfort by these spiritual promises 4. The people of God are then accounted to make conscience of their duty when they submit to what God injoynes in his Word however it suit with their inclinations when they are careful to hear and seek out Gods minde in his Word not shifting light when they are diligent and active in endeavouring obedience as becomes so great a Lord to be obeyed by his creatures trembling lest they be found out of the way in a course of disobedience or sleighting convictions and contemning the light of information and when all this obedience is performed not as a cause of righteousnesse and justification but as a fruit of faith closing with God reconciled in Christ and as a testimony of thankfulnesse for so is duty here described If ye will diligently obey or hearken to the voice of the Lord your God which includes their absolute subjection to the Word their enquiring and hearkening to its directions and both these with great diligence and as a fruit of their being in Covenant with God CHAP. VII IN this Chapter occasion of a case of conscience propounded by some from Babylon concerning their fasting in remembrance of their desolations v. 1 2 3. The Lord sends out his Prophet to condemn all these their fastings and their feastings also v. 4 5 6. and their neglect of obedience which if it had been studied might have prevented their exile and such questions v. 7. And to clear up their duty and the right way of composing all differences betwixt God and that Nation the Prophet at Gods command repeats the whole procedure betwixt God and them to wit that God had given faithful warning to them and laid their duty before them v. 8 9 10. that they had been rebellious and disobedient v. 11 12. and that therefore God in his justice had let forth his displeasure neglected them in their trouble and brought that on them and their land which their sins had deserved v. 12 13 14. Vers 1. ANd it came to passe in the fourth yeare of King Darius that the Word of the LORD came unto Zechariah in the fourth day of the ninth moneth even in Chisâ—eu 2. When they had sent unto the house of God Sherezer and Regem-melech and their men to pray before the LORD 3. And to speak unto the Priests which were in the house of the LORD of hostes and to the Prophets saying Should I weep in the fifth moneth separating my selfe as I have done these so many yeares Hitherto this Prophet hath been for most part employed in receiving and communicating to the Church several visions Now there followes a doctrinal Sermon occasioned by a case of conscience propounded whereof the rise was thus the people of the Jewes during their captivity observed divers yearly Fasts in remembrance of their many desolations of which chap. 8.19 one in the renth moneth in remembrance of the besieging of the city which began in that moneth 2 Kings 25.1 one in the fourth because the city was then taken 2 Kings 25.3 Jer. 52.6 one in the seventh moneth because of the scattering of the remnant of the Jewes when Gedaliah was slain 2 Kings 25.25 and one in the fifth moneth in remembrance of the burning of the Temple and City in that moneth 2 Kings 25.8 9. Now the City being again inhabited and the work of the Temple far advanced being two yeares since they had gone to work again comparing v. 1. with Hag. 1.15 two chief Ambassadours with their traine are sent belike from these in Babylon to worship God and to propound the case to the Lords ordinary or extraordinary Ministers whether it were needful to continue that Fast or not Doct. 1. However the Lord in his wisdom may when he pleases forbear to employ extraordinary meanes and dispensations even in the time when such are in use and leave his people to the use of ordinary meanes yet upon new emergents he will not faile to appear as formerly for here after Zecharies first Sermon containing the former visions which was in the second yeare of Darius chap. 1.7 we finde no more revelations till the fourth yeare of King Darius yet when this new case comes to be solved the Word of the Lord came unto him 2. To know the minde of God in our duty is worthy of much pains and matters of Religion should be looked upon as of very particular concernment to every one therefore they think a solemne ambassage little enough
sinfully hardened their owne hearts and added to their natural obduration by despising commands sleighting and rejecting of convictions and challenges Such not only stop their cares but make their hearts as an Adamant stone which is the hardest of stones 6. The sin of disobedience unto the Word is an opposition not unto men but unto the Spirit of God who employes them and speaks by them who though in his special operations of grace he works effectually and invincibly yet in his perswasions by the Word working as a moral agent is oft-times resisted and opposed for such is their sin here they would not heare the Law which the Lord of hostes sent in his Spirit by the former Prophets See Acts 7.51 Isa 63.10 In the last place the Prophet gives an account of Gods just procedure in punishing this their carriage as they provoked the Lord exceedingly to anger so he let it break forth upon them in sad judgements under which he justly recompencing their rebellion would not bear them to deliver them and did suddenly and violently cast them out of their land and scatter them among strangers as chaffe before a whirlwinde and laid their land desolate which was to be charged upon their sins which had polluted it Doct. 1. Contempt of and opposition unto the Word doth provoke God to hot and more then ordinary displeasure which will break forth irresistibly when the iniquity is come to the height as being the displeasure of an Omnipotent Lord for Therefore came a great wrath from the Lord of hostes 2. As God can make the stoutest hearted sinner who cares least for him stand sensibly in need of his help when he pleaseth insomuch that a favourable look of God and his interposing will be his only refuge so it is just with God to recompence his contempt of Gods Word with not regarding his cry in his strait and when the Lord seems not to beate prayer in trouble he calls us thereby to lay to heart and be humbled for our not hearkening to his Word for Therefore it came to passe that as I cried and they would not hear so they cried and I would not hear saith the Lord of hostes 3. Gods pursuing a controversie against his Church makes enemies endeavours successeful and dreadful and her opposition in vain for I scattered them with a whirlewinde which cannot be resisted 4. It is a fore judgement and the fruit of contempt of the Word and Ordinances when the people of God are scattered from the fellowship one of another and cast among strangers with whom they can have no communion especially in Ordinances I scattered them among all the Nations whom they knew not 5. It is no small addition to a judgement or aggravation of guilt to consider the desolation that sin brings upon a land for the sinners sake especially upon a land wherein God hath dwelt which is the only beauty of a land able to supply the want of all other pleasure for Thus the land even the pleasant land was desolate 6. Albeit all calamities for sin are to be ascribed unto God as the author and inflicter thereof in justice yet guilty sinners procuring the stroak are to look on it as their deed and themselves as justly charged with all that a land the Church or others suffer for They laid the pleasant land desolate 7. The tendernesse of God toward his people is such as in greatest severity he still doth somewhat that speaks ground of hope of future mercy for the lands being desolate after them that no man passed through or returned was not only a judgement for sin but a mercy that during their captivity no Nation about did sit down and possesse their land but it was left void till they should return to it and have none to contend with them for possession CHAP. VIII IN this Chapter 1. The Lord encourages the Jewes against the grounds of their distrust by setting before them his affection toward them evidenced in their late deliverance v. 1 2. assuring them of his being reconciled unto them and of his purpose to restore them to their wonted priviledges v. 3. that they should increase and multiplie in much peace v. 4 5. which his power was able to effectuate v. 6. and that he would gather his people from all quarters and bring them to their land v. 7 8 2. The Lord exhorts them to make use of these incouragements to strengthen them to go on in building the Temple and to hearken to the Prophets stirring them up thereunto considering the great change of Gods dealing and blessings which they had foretold and had really come on them since they began to bulld and were yet more to be letten forth upon them v. 9 10 11 12. And that God was to make them as remarkable an example of his blessing as they had been of his curse v. 13. and would as certainly perform these promises as he had formerly executed his threatnings v. 14 15. 3. The Lord exhorts them to study to please him in following true piety and justice v. 16 17. promising to give them causes of feasting instead of their Fasts v. 18 19. and that many Gentiles should be converted by the Ministery of Jews and that they should be much honouerd because of their enjoying the true Religion v. 20 21 22 23. Verse 1. A Gain the Word of the LORD of hostes came to me saying 2. Thus saith the LORD of hostes I was jealous for Zion with great jealousie and I was jealous for her with great fury In this Chapter the Lord goes on in answering that question propounded concerning their fasting as appears v. 19. and as the Lord found much to be reproved in their way in the former Chapter so also considering that these questions flowed in part from their discouragement and doubtfulnesse how matters would succeed therefore he subjoyns unto the reproof several grounds of encouragement unto them whereof the first is taken from his marriage-affection toward them as they might reade in what he had done of late his destroying of Babel and delivering them being an unquestionable evidence of his love toward them and of his indignation toward their enemies Doct. 1. When the Lord is most severely reproving his people for sin it is not his purpose to drive any sensible soul into discouragement but he allowes them to strengthen themselves that challenges may work the better therefore is this doctrine subjoyned to the former lest they should mistake his scope and purpose in it 2. The authority of God speaking in his Word is to be much and often thought upon by all such as desire the benefit of Scripture-comforts therefore albeit this be but a part of the former Sermon yet it is found necessary to repeat the Prophets Commission The Word of the Lord of hostes came unto me in regard that many promises here made could only be assured to them from his being God and for this end is he so oft brought in speaking
not only the weak and poor have been and will be brought in to the Church so the excellencies in Religion being known may cause men think meanly and nothing of all excellencies beside if they want it for Many people and strong Nations shall come to seek the Lord. Kings may be glad to share in the poore and needies allowance from God Ps 72.10 11 12 c. Ver. 23. Thus saith the LORD of hostes In those dayes it shall come to passe that ten men shall take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying We will go with you for we have heard that God is with you The Lord cleares further the way of the Gentiles Conversion and how it should be matter of joy to the Jewes as being to be done by their Ministery and as contributing to set out the honour of that Nation that they enjoyed the true Religion for the knowledge of God spreading forth from amongst the Jewes and his interest in them being published innumerable people ten is put for very many of all languages shall cleave to them as children or Parents desiring to be taught by them and joyne with them who are so much honoured by enjoying and knowing the true God This was accomplished when the Gentiles flocked to the Apostles and Christian Jewes upon hearing the Law which came out of Zion and may yet further be verified when the salvation of all Israel shall bring a resurrection from the dead to the Gentiles Rom. 11.15 Doct. 1. The excellencie of Christ published in the Gospel and the grace of God co-operating therewith is effectually able to invite many and yet none needing feare a disappointment or not to be satisfied is able to make people concur in seeking Christ who in other things were Barbarians one to another and to make them come willingly and to be so far from needing compulsion that they will bear themselves upon him for In these dayes tâ—n men of all languages of the Nations will take hold of the skirt of a Jew 2. Such as are indeed converted and following after Christ are very sensible of their own wants and earnest pursuers of all appointed meanes for They take hold of the skirt of a Jew saying We will go with you as children that cannot go and know not whither to go without they grip their Parents so they being sensible of ignorance and inability shall presse upon the Jewes for teaching and joyne in the Church where God is to be found 3. It is the great honour of a people to enjoy the true Religion and to be instrumental in doing good to others and such will be honoured of all who know God for this is the honour of a Jew that his skirt is taken hold of by the Gentiles because that God is with him and thus do the Convert Gentiles honour them 4. As the Jewes had the honour of the first offer of the Gospel and of having a great hand in planting the first Christian Churches so should we long for the time wherein they who are enemies for our sakes may yet have God with them and may cause a reviving from the dead among the Gentiles for this prophecie reaching to that time invites us thus to pray not only for their sakes but even for the Gentiles advantage CHAP. IX IN this Chapter the Lord doth comfort the Church of the Jewes and encourage them to go on in the work by prophesying 1. Of the calamities that were to come on the enemies bordering about such as Syria v. 1. Hamath v. 2. Zidon and Tyrus whose prudence strength and riches shauld not preserve her v. 2 3. but should bring her down v. 4. and the Philistines who should be affrighted destroyed and made desolate v. 5. and strangers possesse their Cities whereby their pride should be stained v. 6. and their cruelty repayed v. 7. and in the midst of all this the Church should increase v. 7. and be protected v. 8. 2. He prophesieth for their encouragement of the coming of Christ and his properties v. 9. and his getting unto himself a Kingdom v. 10. who is the deliverer of his Church and people v. 11. who allowes them to hope for a rich recompence of their miseries v. 12. and promiseth that he will strengthen them against all their enemies v. 13. that he will be their General and appear for them in fight v. 14. will give them victory and satiate them with spoiles v. 15. which victory shall set forth Gods glory and make them honourable v. 16. and that he shall give them cause to glorifie him for this and for the fruitfulnesse of their land v. 17. Vers 1. THe burden of the Word of the LORD in the land of Hadrach and Damascus shall be the rest thereof when the eyes of man as of all the tribes of Israel shall be toward the LORD Hitherto the Prophet hath had Commission especially to reveal visions and doctrinal instructions to the Church Now there followes to the end of the book particular prophecies and predictions concerning the time to come for their use and benefit And concerning this first prediction of vengeance on several enemies under these who are named as being most notoâ—e and known we are to understand all the enemies of the Church But there is a difficultie about the time of accomplishing this prediction for the words in the close of this verse when the eyes of man is it is in the Original of all the tribes of Israel shall be toward the Lord seem to refer it to the time when all Israel and the fulnesse of the Gentiles shall be saved that then much vengeance shall be poured on enemies and especially on these bordering on Canaan who had infested that land and hindered their quiet possession thereof that so Israel may possesse it in the extent thereof according to the charter given them of God On the other hand it is clear from histories that all these cities here mentioned were destroyed under the Grecian Monarchy betwixt this Prophecie and the coming of Christ of which v. 9. and these words in this verse formerly mentioned may also be thus read For the Lords is the eye of man and of all the tribes of Israel that is the providence of God which is his eye upon man chap. 3.9 and 5.6 is over all Nations as well as his people and therefore he will take notice of their faults and punish them as well as his Israel In this difficulty it sufficeth us 1. That the sense of the particular predictions is clear whatever time we referred them to 2. That the Lords scope in them is also clear which is to encourage the present Church and strengthen her for her duty for which end it is not unusual for God in one prediction to point at somewhat near to be accomplished and yet to intend that but as a pledge of somewhat further off and so both these may come
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
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