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
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
used may be stirred up more earnestly to seek God and that Christ may have much occasion to let forth his bowels of affection and his fathers through him for here after the seventy years are over the Lord yet had not mercy on Jerusalem to wit in that measure of outward effects they had enjoyed before their captivity and was promised to them after it 14. Christ is such an Intercessor as even when he takes most desperate-like causes in hand he will be heard and must be satisfied in his desires for the Lord answered the Angel that talked with me 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable it will be such as he accounts good and so should we and being good should be comfortable and will prove so in the end for he is answered with good and comfortable words 16. A Church may receive rich fruits of Christs intercession although at first they be not delivered nor get the rest which they expect to wit when they are led to spiritual things instead of temporal which they want and get promises renewed of what is in due time to be performed for Christs answer here is good and comfortable words or promises concerning spiritual things and their own enlargement after published Vers 14. So the Angel that communed with me said unto me Cry thou saying Thus saith the LORD of hosts I am jealous for Jerusalem and for Sion with a great jealousie This good answer is not kept up by Christ the Intercessor but the summe of it is presently given to the Prophet to publish unto the Church for her comfort it containeth severall particulars whereof the first is a commission to publish the Lords affection to his Church to do her good and his indignation and griefe speaking after the manner of men for the injuries sustained by her no lesse then any man hath for his married and beloved wife Doct. 1. Christs fidelity and affection to his people for whom he intercedes is such that he will not long keep up from them the fruits of his purchase and intercession in their need this is represented to us in this that a good answer and good newes being given before so to say he read the packet he posts it away to the Church by the Prophet So the Angel that communed with me said Crie thou c. 2. Good newes concerning the Church are to be expected from heaven as the fruit of Christs intercession and are to be read in the Word and messages put in the mouth of his commission-servants from day to day So here these good newes are the answer which Christ received to his prayer and are sent from Heaven to be published by the Prophet 3. It is incumbent to these who are imployed as Ambassadours betwixt Christ and his people to publish his minde with such zeal and alacrity such affection and confidence as may in some measure represent his great love who sent the message his delight to do them good and his real purpose to performe what he saith for this cause is the Prophet here commanded to cry this message 4. The Lords relation to his people is a marriage tie which is not broken by every fault nor cast off in sad dispensations for his being jealous for her importeth that she was the wife still for all she had done or had come upon her 5. Albeit the Lord will neither hold stroaks off his people when they need or deserve them nor deliver them till his time come yet his marriage-affection doth resent all their trouble and injuries done to them so that they grieve not nor are wronged but his heart bleeds as in due time will appear in effects I am saith he jealous for Jerusalem and Sion with a great jealousie Vers 15 And I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction A second branch of the answer given in commission to the Prophet holds forth Gods great displeasure against the enemies of the Church for all their quiet condition because that when God intended to correct his people by their meanes they had proven severe executioners Doct. 1. As it is an heathenish mark to live at ease in an uncertain world especially when the Church is in trouble so Gods displeasure against heathens or men of heathenish disposition and practises in afflicting the Church of God may be very great and ready to break forth in due time notwithstanding their easie life and quiet estate I am very sore displeased with the heathen that are at ease 2. The Lords hottest displeasure against his own people will be found very easie when it is compared with his severity against his enemies therefore however the Jewes be called to consider it in it selfe as sore displeasure v. 2. yet being thus compared with the lot of others it is said I was but a little displeased 3. Albeit none of the Churches enemies and instruments of Gods chastisements can transgresse the bounds of his purpose and permission to adde any thing to the Churches trouble yet as they go beyond his revealed will and approbation so they use to execute Gods purpose with such cruell mindes and so destructive intentions as renders them highly guilty before God thus They helped forward the affliction when God was but a little displeased they had more cruelty in their way then God determined to be executed and they intended and aimed at the utter destruction of the Church when God intended only to correct and purge them 4. As the cruell designes of the Churches enemies will faile them so their severity in executing the Lords controversie is a token of Gods sore anger against them and of their approaching ruine for the Church is now delivered in part beyond their expectations and desires and this their way speaks God very sore displeased which will not long conceale Vers 16. Therefore thus saith the LORD I am returned to Jerusalem with mercies my house shall be built in it saith the LORD of hostes and a line shall be stretched forth upon Jerusalem A third branch of this answer and message holds forth some promised effects of his declared love to his people to wit that the Lord being now reconciled with them the Temple should be built and their City and wall also in Nehemiahs time signified by the stretching out of a workmans line to square his building by when he works and so in effect promiseth to erect their publick worship and Politick State Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble will in due time let forth reall and convincing proofes and fruits thereof This promise comes in on the back of the former concerning his love to his people and hatred against her afflicters with a therefore as minding to give a reall proof of what he said 2. As the Lords presence with his people as a reconciled God is a
chief fruit of his love so temporal calamities will not hinder his manifesting of his being reconciled in his own due time for after he had been angry with them and had gone away as to any outward manifestation of his presence he assureth them again as a great proof of his love Thus saith the Lord I am returned to Jerusalem 3. The Lords furniture and traine when he comes to dwell in his Church are tender mercies of all sorts without which his Church could not enjoy him nor he dwell long with her and which shall rejoyce over any other dispensation he may let out upon her I am returned to Jerusalem with mercies saith he 4. The Lord may be reconciled with and in the midst of his people loaden with mercy when yet all things are but in the promises going to bud forth in performance I am returned saith the Lord when yet neither the City nor house were built 5. The setting up of Gods house and worship amongst a sinfull unworthy people is a chief evidence of his presence and fruit of his tender mercy My house shall be built in it is the first fruit of his returning with mercies 6. Albeit the building of Gods house and setting up his worship be the Churches duty the neglect whereof is her great sinne yet it is the Lord who only can undertake to set it up and hold it up and the humble follower of his duty may be encouraged by considering that what is their task God is also engaged by promise to see it done therefore what they were commanded to do by Haggai here God promiseth to see it done when they set about it My house shall be built in it saith the Lord of hostes 7. Where Gods work goes first on as mens chief care their own particulars will succeed the better although they were to raise out of the very dust and ruines of long desolation therefore it is promised in the second place and a line shall be stretched forth upon Jerusalem Vers 17. Cry yet saying Thus saith the LORD of hosts My cities through prosperity shall yet be spread abroad and the LORD shall yet comfort Sion and shall yet choose Jerusalem The last branch of this answer for which the Prophet gets a new commission containes yet more effects of his love that whereas now they were but a few and poor people so that they behoved to bring people from the countrey to inhabit Jerusalem Neh. 11. The Lord promises that all their Cities should not only be peopled but should overflow with men and prosperity as some shadow of the enlargement of Christs Kingdome under the Gospel and that by all these dispensations he would comfort this people and confirme them in that priviledge of being his chosen people notwithstanding their temporal rejection Doct. 1. When the Lord hath said much for the comfort of his people he hath still yet more to say to be as confidently avowed as if he had made but promise of one thing and his servants need much up-stirring to search into the riches of Christ and not to weary in bringing it forth unto his people therefore after the former commission and promises Cry yet saith the Lord. 2. Though there be many things that seem to lie in the way of promises such as guilt difficulties length of time c. which may make performance seem improbable if not impossible yet the faith both of Preachers and people ought to step over these and whatever appear to the contrary the promise is to be published and believed this is imported in the many yets in this commission and promise Cry yet my cities shall yet spread c. shewing that whatever be said to the contrary these things should be 3. When God is reconciled with a people all things that concernes them becomes the Lords in a special manner to get protection and blessing from him for now their cities are his My Cities 4. Though the Lords people reconciled with him may lie low for a time yet his blessing can exalt them beyond all expectation My cities through prosperity shall yet be spread abroad 5. Though the Lords people seem oft-times to be stricken with incurable and grievous wounds yet the Lord both can and in due time will comfort them over all their sorrowes and make them forget their miseries And the Lord shall yet comfort Zion 6. The great comfort that arises to the Lords people from all his gracious dispensations is that by them they are confirmed in the priviledge of being his peculiar people and standing in his favour which by sad afflictions seemed to be annulled and made void for their comfort is that by these dispensations he shall yet choose Jerusalem or give a new proofe of it Vers 18. Then lift I up mine eyes and saw and behold foure hornes 19. And I said unto the Angel that talked with me What be these And be answered me These are the hornes which have scattered Judah Israel and Jerusalem 20. And the LORD shewed me foure Carpenters 21. Then said I What come these to do And he spake saying These are the hornes which have scattered Judah so that no man did lift up his head but these are come to fray them to cast out the hornes of the Gentiles which lift up their horne over the land of Judah to scatter it In this second vision that part of the former message concerning Gods displeasure against the Churches enemies is confirmed and the removal of all obstructions in the way of performance of promises is held forth the summe whereof is that as when God purposed to exercise and chasten them strong and fierce enemies had arisen from all quarters of the world and had scattered the whole body of Gods people both of Israel and Judah which enemies are represented to the Prophet and under the type of hornes alluding to the custome of souldiers who had iron hornes in their helmets for terrour or to beasts whom enemies resemble in cruelty so albeit the Jewes could not resist them nor shake off the yoke till their trial was perfected yet the Lord had other enemies and fitted instruments ready in all quarters to be terrible unto these oppressors and cast them out of their power and to break and crush it which also is represented to the Prophet under the type of Carpenters or Hammer-men able to break and cut off these hornes and both these types are explained by the Lord unto him Doct. 1. When greatest promises are given to the Church her faith may have sorest essayes and greatest obstructions may appear in the way of performance from potent cruel and beastly enemies on all quarters concurring together for her ruine not only threatening but who have actually exercised so much cruelty as may put her in feare for the future for when all these promises are made Then I lift up mine eyes and behold foure hornes which have scattered Judah Israel and Jerusalem 2. As difficulties invironing the Church
he had seen Christ and behold a man with a measuring line c. to wit Christ himself in humane shape who is busie measuring the city going forth to it and making to work and another Angel one of many attending him went out to meet him in this work and command is given that the Church know this Run speak c. that this man is Christ appeareth in that it is he who hath command of Angels v. 3 4. for he who spake to the Prophet v. 2. is the Angel that talked with him v. 3. 3. It is the duty of all the Lords people and particularly his Commission-servants to be humbly and carefully diligent to search out the Lords minde in his actings and Providences and for that end as to search into his Word so to present many suites unto himself for here the Prophet seeing Christ at work desires to be informed Then said I Whither goest thou 4. Christ hath the bounds of his Church at his disposal and measuring he hath abounding charter granted by the Father which no opposition shall be able to retrinch for he alone hath the measuring line v. 1. He can designe the length and breadth of Jerusalem v. 2. and can irrevocably declare the enlargement thereof v 4. 5. As the Lord can easily enlarge his Church from a small beginning so it is his purpose under the New Testament not only to extend the pale of his Church further then to the Nation of the Jewes but still to enlarge and make his Kingdome come from Nation to Nation till all Israel be saved and the fulnesse of the Gentiles come in and the Kingdomes of the earth become the Kingdomes of the Lord c. for here in the letter Jerusalem now small shall be inhabited as cowne without walls for the multitude of men and cattel therein and by this type the enlargement of the Gospel-Church is held forth which we are still commanded to pray for 6. As the Lord may employ whom he pleaseth even young men and make them fit and able for his work so whosoever are employed by him ought to be nimble and active in going about his directions in their office and to be abased in their own eyes before him who employeth them for here the Prophet is called this young man either in respect of his age or because he ought to be nimble in his office as a boy or in respect of his abasing himself and being nothing in his own eyes when he saw Christ and the created Angell Vers 5. For I saith the LORD will he unto her a wall of fire round about and will be the glory in the midst of her Whereas the former promises of Jerusalems enlargement as townes without walls seemed to import that they should not be in safety the Lord prevents this and promises that his protection should make them as safe as if they were encompassed with a wall of fire as Israel was when the pillar of fire stood betwixt them and the Egyptians Ex. 14. as Elisha in Dothan 2 Kings 6.17 or as travellers in the wildernesse kept off lions and wilde beasts by building fires round about them and that they should have the comfort of his glorious presence dwelling in the midst of them making them glorious and assuring them of protection Doct. 1. One promise of Christ and proof of his love will still call for another to make that sure and so on till the Church get performance once for all therefore the former promise of enlargement calls for this new one of protection and gets it 2. When the Lord sees it fit to exempt his people from trouble he can in most unsafe times and when they are weakest safely protect them by bridling enemies by his secret hand by making the Church finde favour in their eyes or making their attempts as ineffectual as if they would essay to go through a fire and even when his Church tastes of trouble yet she is not secluded from his protection nor exposed to the will of enemies and what they do against her shall be as prejudicial to them as if they had gone through a burning fire I saith the Lord will be unto her a wall of fire round about doth import all this 3. As the Lords presence with and amongst a people is their greatest glory and makes them glorious so it is a pledge of their protection that he will secure his own habitation and put a defence on his own glory whatever they be for where he is a wall of fire there he is the glory in the midst of her and therefore a wall Vers 6. Ho ho come forth and flee from the land of the North saith the LORD for I have spread you abroad as the foure windes of the heaven saith the LORD 7. Deliver thy self O Zion that dwellest with the daughter of Babylon This doctrine concerning Jerusalems enlargement and safety is by Christ applied to several sorts of persons for use in a threefold exhortation 1. To the Jewes who having in seventy yeares time forgotten their own countrey many of them also being borne in captivity and being taken up with the pleasures of Babylon and looking on all as desperate in their own countrey did voluntarily stay still when the rest came away these are again and again exhorted with all speed on all hazards to return and help to build the City and dwell in it that so that people might be conspicuous til Christ should come who would enlarge his Chureh and that they might share with the rest in these promises In this exhortation two reasons are couched 1. That their scattering into Babel and into all other corners of which see Ezek. 5.12 Jer. 4.11 was a judgement and therefore not to be sâ—te under especially now when God in pity to them was restoring them 2. That being Zion it was not seemly to see them in Babylon when they might be at Jerusalem Doct. 1. It may encourage every one in their station to put their hand to help forward Christs work and to come and joyne in it when they consider that he is about it in whose hand nothing will miscarry and Christs kindnesse to his Church may invite all to come and joyne with her for the scope and drift of the preceding vision is declared to be the encouragement of the Jewes to go on in the work and an invitation of their brethren to leave all and come unto them 2. The worst and bitterest of conditions may in processe of time be sate down under by unsensible souls with stupidity and such an outgate made of them as they will be quitting hope of better for these people who could not think of going to Babel have now setled themselves in it as their home and need call upon call to come out of it Ho ho flee deliver thy self 3. It is an usual sin in men through negligence love of the world prejudice at the way of God and unwillingnesse to embarque in difficulties to neglect
thy servants 3. As it is not enough to have a braine notional knowledge of God and what he hath revealed unlesse it be experimentally engraven upon the heart so even the people of God may have their own questionings concerning Gods care of them and concerning what he hath said in his Word till by performance and experimental proofs he put it out of all controversie which in due time he will do for when this is wrought then they begin to know as they ought and by this experiment he makes them certain and ye shall know 4. As every dispensation of God ought to instruct and fixe lessons in our heart so a special lesson to be read and learned by the Church is Gods good will in employing his Son for their good and Christs being on foot to procure good tidings to her and let her see them really performed he being imployed by the omnipotent God for that effect And ye shall know that the Lord of hostes hath sent me Vers 10. Sing and rejoyce O daughter of Zion for lo I come and I will dwell in the midst of thee saith the LORD The second exhortation directed to the Jewes that were returned from captivity which may serve also as an argument to these in Babel to come and partake of their promised happinesse is that however they were in a low condition yet they should rejoyce and expresse their joy by singing This he presseth from three grounds whereof the first is that Christ would come and take up his habitation in the midst of them not only typically or in legall shadowes or by his grace and Spirit only but that in the fulnesse of time he would also come in person and become man and dwell among them Doct. 1. No difficulty or straite can take away from the Church the true cause of her joy nor excuse her for not rejoycing in it for when the Jewes are now a contemptible handfull deserted by their brethren vexed by their enemies and some of themselves conspiring with them Nehem. 6.17 18. and 13.4 yet she is called to this duty Sing and rejoyce O daughter of Zion 2. The Lords own presence in and with his people is his choice and matchlesse gift which he is willing to give before any other thing and which as he will not disdain to bestow in his peoples lowest condition So it is a gift that should occasion much joy and refreshment to them for when they want many accommodations the Ark and the cloud and the company of their brethren yet this is his great gift wherein they should rejoyce Sing and rejoyce O daughter of Zion for lo I come and will dwell in the midst of thee 3. As the Lords presence with his own chosen people is perpetual and will bring intimate familiarity and love so himselfe will be at all the paines to make up this union he will not by sinne putting him as it were away for a time be provoked to stay away and will have this communion still upon the growing hand till they come to full fruition for he will dwell constantly and that familiarly in the midst of thee and for this end I come saith he or am at the paines I will not be kept away from coming again and though they had his presence in some measure before yet it is still I come 4. It is the great ground of the Churches encouragement and the fountaine of all other manifestations of God that the Sonne of God became man that her Redeemer is God that he came and dwelt in our nature and was like us in all things without sin and that we may tryst with God in the man Christ and know our tender-hearted surety to be also God over all blessed for ever and able to save to the uttermost this incarnation of Christ is it which this promise ultimately points at as the ground of their joy Sing for I come and I will dwell in the midst of thee saith Jehovah Vers 11. And many Nations shall be joyned to the LORD in that day and shall be my people and I will dwell in the midst of thee and thou shalt know that the LORD of hostes hath sent me unto thee The second reason of the exhortation is because many Nations shall joyne to the Lord and become one Church with them when he is incarnate by which they should yet further be confirmed that Christ is sent of the Father to be the Mediatour and Redeemer of his Church Doct. 1. Whatever encouragement the Lord withholds from his people in following their duty it is because he purposeth richly to make it up another way for if the Jewes were discouraged in building the Temple by their brethrens staying behinde here is a promise of an accession to make that up And many Nations shall be joyned to the Lord in that day 2. It is the matter of great joy that by the incarnation of Christ the partition-wall betwixt Jew and Gentile is cast down that all Nations without any difference or distinction have accesse and do come to him and that he makes many to be willing in the day of his power for this is a new cause of their song Many Nations shall be joyned to the Lord. 3. It doth contribute to set out the glory of Christs Kingdome under the Gospel that not only he hath elect and converted members of all Nations without distinction but that he brings whole Nations in visible Covenant with him and maketh a whole Nation to become a National visible Church for so is here prophesied of these dayes Many Nations and not some of a Nation only shall be joyned to the Lord at least by visible Covenant in that day 4. Most glorious promises may be mistaken in their performance by carnall hearts and not prove so comfortable as indeed they are for the conversion of the Gentiles is promised here as the matter of the Jewes joy and yet it proved a stumbling block to the body of the Nation when it was performed and will do till the conversion of the Gentiles provoke them to jealousie Rom. 11.11 5. A people do then indeed come unto God when beside their being visibly in Covenant with him they seek also union with him through saith in his Sonne and do give themselves up to his obedience and that they may become his which the sensible and humble soul ought to look upon not only as their duty but as Gods promise so much doth this Prophecie ultimately point at They shall be joyned to the Lord and shall be my people 6. As the Lords presence is that which makes the society of Saints comfortable were they increasing never so fast so the more the Church encreaseth he will let out the more of his presence with her for in that day of this accession it is added againe And I will dwell in the midst of thee Much conversion proves him to be present will draw forth more of his presence and that will be all the
converts joy 7. As the conversion of the Gentiles to the Church and removing all obstructions out of their way is a part of the Messiahs errand to the world so also much conversion is an ample testimony to Christ that he is the appointed Mediator sent of the Father that he hath alluring beauty under seeming deformity invincible power and vertue managed by apparent weaknesse and that he hath received gifts for men even for rebells that he may dwell among them therefore by this work also Thou shalt know that the Lord of hostes hath sâ—â—t me unto thee saith he to Sion Vers 12. And the LORD shall inherit Judah his portion in the holy land and shall chuse Jerusalem again The third reason of the exhortation speaks more nearly to the present case of the Jewes for whereas they might upon the former promise concerning the Gentiles look upon themselves as rejected especially having neither the face of a Nation nor Temple since they were rejected at the Babylonish captivity therefore the Lord promiseth that he will gather them from their dispersions and set them as his peculiar heritage in their own land and that he will give new documents of their election to be his people though it seemed now to be interrupted that so they might be a peculiar habitation for him till he should come in the flesh if not also pointing at their future conversion and restitution seeing he speaks of them as an inheritance Doct. 1. As the Lords Covenant entered in with a people may meet with many interruptions in the visible effects of it without a dissolution of the bond and tie so in particular his relation to the Nation of the Jewes is such as no temporal rejection can utterly make void for here notwithstanding all that hath come upon them they keep their titles and their election stands and doth yet to this day as is expounded to us Rom. 11.28 29. 2. The Lords people may expect to be no losers by all their troubles when God comes to repaire and make them up for Judah after their captivity gets the holy land so called not only because the holy Lord dwelt there in a peculiar way of presence and because it was the habitation assigned to his people consecrated to him and so an holy Nation but because it was a type of Heaven 3. The Lords Church is his peculiar portion which he separates for himselfe from the world to deal with them singularly The Lord shall inherit Judah his portion he will take them for his heritage and portion and use them so 4. The Lords free choice and election of his people is of such consequence to them and may meet with so many assaults and dispensations seeming to brangle it that there is need of frequent confirmations and tokens for good to establish them in the faith of it for this cause is this promise And shall choose Jerusalem again Vers 13. Be silent O all flesh before the LORD for he is raised up out of his holy habitation The third exhortation is directed to all opposers of these promises whether misbelievers among the Jewes who might be reasoning against this doctrine or enemies who might boast to make them prove vaine these are compesced and commanded silence in their doublings and brags seeing God was begun to appear out of Heaven for his people as one not unmindfull of his promise Doct. 1. The promises of God may oft-times be little heard in the Church for her comfort by reason of the tumult of fightings within and of feares and opposition without for so is here imported 2. A right considering how much frailty appeares in our distrusting how weak all opposition is and how strong the Lord is and how far wronged he is in his glory by misbelieving his promises may silence and crie down our unbeliefe and compesce enemies fury for the Lord here so teaches Be silent O all flesh before the Lord the word importing such a silence as when a Master comes in among scholars or when a Prince appears 3. Albeit Gods presence in Heaven and among his people might silence unbelief and terrifie opposers considering that he is there though he appear not and that he will in due time appear yet it may much more shew the folly of these wayes when God hath appeared and begun to work for his appearing once should confirme faith and assure his people of a compleat issue and put enemies out of all hope of gaining their point yea and assure them that their begun disappointment and ruine is a pledge of more whatever strength or power they have this may silence all flesh before God For he is raised up out of his holy habitation CHAP. III. IN this Chapter we have a fourth vision tending to encourage Joshua and all the Priests and people to go on in the work notwithstanding all the machinations of Satan stirring up enemies and taking advantage of their sinnes to provoke the Lord against them and keep them in their low condition wherein Satan accusing Joshua v. 1. is resisted by Christ v. 2. who takes away the ground of his accusation v. 3 4. and restores the Priestly dignity v. 5. with a renovation of the Covenant concerning his office v. 6 7. And because Joshua in his building of the Temple and office was but a type of Christ therefore he and the people are comforted by a promise of the incarnation of Christ the true Priest v. 8. and the foundation-stone of the spiritual Temple who by his Priestly office should perfectly expiate sinne v. 9. and be the author of true peace v. 10. Vers 1. ANd he shewed me Joshua the High Priest standing before the Angel of the LORD and Satan standing at his right hand to resist him For our right taking up of this vision we are to consider that as heretofore the Lord hath discovered unto the Church how he would remove great outward difficulties and opposition in the way of the Temple-building so here they are lifted up to consider of higher and stronger enemies even Satan who not only stirres up enemies to the work but will take occasion of their sinne for which they had smarted to plead against them and the work in their hand unlesse Christ interposed And as heretofore the encouragements were given generally to all so here particularly to Joshua the High Priest partly because he was a chief man in building the Temple and therefore as he would be much set on by Satan so his confirmation and sustaining was needfull that he might encourage all others partly as being a Priest and representing all the inferior Priests as appears from v. 8. the contemptiblenesse of whose Office at that time was a great discouragement to themselves and the people and therefore new promises are made of adorning the Priestly Office till Christ the substance of that type should come together with an instructing of them to do their office better and a promised reward to the faithfull discharger of
sinfully hardened their owne hearts and added to their natural obduration by despising commands sleighting and rejecting of convictions and challenges Such not only stop their cares but make their hearts as an Adamant stone which is the hardest of stones 6. The sin of disobedience unto the Word is an opposition not unto men but unto the Spirit of God who employes them and speaks by them who though in his special operations of grace he works effectually and invincibly yet in his perswasions by the Word working as a moral agent is oft-times resisted and opposed for such is their sin here they would not heare the Law which the Lord of hostes sent in his Spirit by the former Prophets See Acts 7.51 Isa 63.10 In the last place the Prophet gives an account of Gods just procedure in punishing this their carriage as they provoked the Lord exceedingly to anger so he let it break forth upon them in sad judgements under which he justly recompencing their rebellion would not bear them to deliver them and did suddenly and violently cast them out of their land and scatter them among strangers as chaffe before a whirlwinde and laid their land desolate which was to be charged upon their sins which had polluted it Doct. 1. Contempt of and opposition unto the Word doth provoke God to hot and more then ordinary displeasure which will break forth irresistibly when the iniquity is come to the height as being the displeasure of an Omnipotent Lord for Therefore came a great wrath from the Lord of hostes 2. As God can make the stoutest hearted sinner who cares least for him stand sensibly in need of his help when he pleaseth insomuch that a favourable look of God and his interposing will be his only refuge so it is just with God to recompence his contempt of Gods Word with not regarding his cry in his strait and when the Lord seems not to beate prayer in trouble he calls us thereby to lay to heart and be humbled for our not hearkening to his Word for Therefore it came to passe that as I cried and they would not hear so they cried and I would not hear saith the Lord of hostes 3. Gods pursuing a controversie against his Church makes enemies endeavours successeful and dreadful and her opposition in vain for I scattered them with a whirlewinde which cannot be resisted 4. It is a fore judgement and the fruit of contempt of the Word and Ordinances when the people of God are scattered from the fellowship one of another and cast among strangers with whom they can have no communion especially in Ordinances I scattered them among all the Nations whom they knew not 5. It is no small addition to a judgement or aggravation of guilt to consider the desolation that sin brings upon a land for the sinners sake especially upon a land wherein God hath dwelt which is the only beauty of a land able to supply the want of all other pleasure for Thus the land even the pleasant land was desolate 6. Albeit all calamities for sin are to be ascribed unto God as the author and inflicter thereof in justice yet guilty sinners procuring the stroak are to look on it as their deed and themselves as justly charged with all that a land the Church or others suffer for They laid the pleasant land desolate 7. The tendernesse of God toward his people is such as in greatest severity he still doth somewhat that speaks ground of hope of future mercy for the lands being desolate after them that no man passed through or returned was not only a judgement for sin but a mercy that during their captivity no Nation about did sit down and possesse their land but it was left void till they should return to it and have none to contend with them for possession CHAP. VIII IN this Chapter 1. The Lord encourages the Jewes against the grounds of their distrust by setting before them his affection toward them evidenced in their late deliverance v. 1 2. assuring them of his being reconciled unto them and of his purpose to restore them to their wonted priviledges v. 3. that they should increase and multiplie in much peace v. 4 5. which his power was able to effectuate v. 6. and that he would gather his people from all quarters and bring them to their land v. 7 8 2. The Lord exhorts them to make use of these incouragements to strengthen them to go on in building the Temple and to hearken to the Prophets stirring them up thereunto considering the great change of Gods dealing and blessings which they had foretold and had really come on them since they began to bulld and were yet more to be letten forth upon them v. 9 10 11 12. And that God was to make them as remarkable an example of his blessing as they had been of his curse v. 13. and would as certainly perform these promises as he had formerly executed his threatnings v. 14 15. 3. The Lord exhorts them to study to please him in following true piety and justice v. 16 17. promising to give them causes of feasting instead of their Fasts v. 18 19. and that many Gentiles should be converted by the Ministery of Jews and that they should be much honouerd because of their enjoying the true Religion v. 20 21 22 23. Verse 1. A Gain the Word of the LORD of hostes came to me saying 2. Thus saith the LORD of hostes I was jealous for Zion with great jealousie and I was jealous for her with great fury In this Chapter the Lord goes on in answering that question propounded concerning their fasting as appears v. 19. and as the Lord found much to be reproved in their way in the former Chapter so also considering that these questions flowed in part from their discouragement and doubtfulnesse how matters would succeed therefore he subjoyns unto the reproof several grounds of encouragement unto them whereof the first is taken from his marriage-affection toward them as they might reade in what he had done of late his destroying of Babel and delivering them being an unquestionable evidence of his love toward them and of his indignation toward their enemies Doct. 1. When the Lord is most severely reproving his people for sin it is not his purpose to drive any sensible soul into discouragement but he allowes them to strengthen themselves that challenges may work the better therefore is this doctrine subjoyned to the former lest they should mistake his scope and purpose in it 2. The authority of God speaking in his Word is to be much and often thought upon by all such as desire the benefit of Scripture-comforts therefore albeit this be but a part of the former Sermon yet it is found necessary to repeat the Prophets Commission The Word of the Lord of hostes came unto me in regard that many promises here made could only be assured to them from his being God and for this end is he so oft brought in speaking
in all the Chapter 3. The fountain of the Churches encouragement is in Gods free love and marriage-affection which as it doth not break off in affliction so will it be very severe in avenging injuries done to such as are beloved of him for so is here held forth I was jealous for Zion with great jealousie and I was jealous for her with great fury His jealousie proves he is married his fury testifies how much he resents their affliction and both these concur to comfort her 4. The Lord hath at all times prevented his Church and people with such manifestations of himself as may be abundant proof of his affection toward them and ground of encouragement for the time to come therefore he leads this people back to what had been done especially in their late deliverance to clear this truth and encourage them for the future I was jealous c. Verse 3. Thus saith the LORD I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a city of truth and the mountain of the LORD of hostes the holy mountaine The second ground of encouragement is that God was now reconciled to them again would dwell among them as of old and restore them to the dignity and priviledges they formerly enjoyed Doct. 1. The Lords being reconciled unto a people and their enjoying his favour is a special ground of their encouragement especially that after just wrath he will deigne them with mercy and be at paines to make up the friendship for thus he encourageth them Thus saith the Lord I am returned to Zion 2 When the Lord is reconciled unto his people he will manifest his presence unto them and be as near and careful to help every grievance as the heart is to supply every member for I will dwell in the midst of Jerusalem saith he 3. Reconciliation with God is the way to recover a peoples lost honour and priviledges and to make them enjoy them and the comfort of them for upon his returning look what made her eminent before and it shall be restored She shall be called by her old names which is not a promise of a bare tittle only but that she shall be eminent in her duty and the priviledges and mercies following thereupon shall be as visible as if they were her name 4. It is the great honour of a people to enjoy and sincerely to adhere unto and professe the truth of God as he hath revealed it in his Word to adorne that Profession with fidelity and uprighteness in matters of the second Table and to be the people to whom God verifieth the truth of his promises so are we here taught Jerusalâ—m shall be called a City of truth in place of her idolatry and corrupting the worship of God her double dealing in her conversation and her feeling the sad fruits of threatenings 5. To have relation unto God and be owned as his speaks much honour to a people that he unto whom all things belong should appropriate them unto himself as a peculiar lot to be cared for in an especial way this honour is imported in that name the mountain of the Lord of hoster 6. As holinesse beseemeth a people who are the Lords so it is their special honour and dignity to be such and a commendation to the truth they professe when they hold a good conscience with it for this mountain shall be called the holy mountaine Vers 4. Thus saith the LORD of hostes There shall yet old men and old women dwell in the streets of Jerusalem and every man with his staffe in his hand for very age 5. And the streets of the City shall be full of boyes and girles playing in the streets thereof The third ground of encouragement is held forth in a temporal promise of their increasing in number and enjoying of peace Whereas they were now a few of many they should again be many men and women living unto old and decrepitage and a numerous issue springing up to succeed them and whereas the sword had cut them off in their cities Lam. 2.21 and 5.11 12 13 14. and they might seare the like considering the times yet he promiseth that old men should walk and young children play in the streets as in times of great peace Doct. 1. The encrease of a people especially such as are members of the Church and peaceable times with the common refreshments thereof in living to old age want of terrour not being cut off by violent deaths childrens recreations and growing up without feare of enemies c. are in their own kinde choice mercies to be acknowledged where they are and to be a cause of humiliation where they are wanting for the promise of this is a ground of encouragement here See Ps 78.62 63 64. and 144.11 15. 2. A people reconciled to God and adhering to the true spiritual priviledges of Gods presence shall enjoy as much outward prosperity as is for their good for this promise is subjoyned to the former as a fruit of them Vers 6. Thus saith the LORD of hostes If it be marvellous in the eyes of the remnant of this people in these dayes should it also be marvellons in mine eyes saith the LORD of hostes In regard these promises might seem improbable and impossible to be performed considering that the Jewes were at that time but a despicable remnant and the times full of dangers and feares the Lord removes all difficulties by leading them to look on him to whom nothing is impossible Doct. 1. As faith is very necessary for honouring of God and our owne comfort in receiving his promises so it is no small difficulty to attain to it Things promised may seem very impossible not only to carnal men but sometimes even to the Lords people for this confirmation of the former doctrine shewes that he expects faith to close with what he saith and its being marvellous or hid a thing which they cannot see through as feasible or possible shewes their temper 2. The fountain of much unbelief is mens looking to themselves and their present hard condition and receiving no more truth then reason and probability thus pre-occupied will convince them of for this is marvellous because they looked on themselves as the remnant of the people and on these dayes as hard dayes 3. The way to attain to faith in hard and difficult times is to eye God who makes the promise and give him the glory of being God of faithfulnesse in promising and Omnipotency to perform and overcome impossibilities whatever we be for he refutes their unbelief by leading them from themselves to eye him The Lord of hostes in whose eyes it is not marvellous 4 A people taking up God rightly will themselves being Judges condescend that it is a wronging of God to lay any thing in opposition to his power as able to over-balance it or to distrust his promises whatever they see in the world or their own condition to render
that the weak villages in the countrey should get the first proof of his protection that so God may have the glory of saving them and such as have either power or prudence as a walled town and great Rulers may have no cause to glory of any excellencie in them above others to make themselves happy Doct. 1. The safety of all the Church is a matter out of question however the Lord do not take the Churches own way meanes or method to bring it about for the Lord will save though the question be whom he will save first See Hos 1.7 2. The Lord hath and will alwayes so order as that in his Church there should be variety of conditions and estates for letting forth variety of proofs of himself toward and upon them forâ— there are tents of Judah the house of David and inhabitant of Jerusalem 3. The Lord so ordereth his gracious providences as that they who are lowest in trouble and have least wherewith to help themselves do lie nearest his help for the Lord shall save the tents of Judah first 4. The Lords way of conveying deliverance toward his people will be so ordered as that he alone will be seen to be the doer of it and he will stain the pride of all glory and take occasion of boasting from all and the more excellency that any have he will put them the more frequently to be humbled before him for he saves the tents of Judah first that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnifie themselves against Judah Verse 8. In that day shall the LORD defend the inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the LORD before them The sixth promise is of divine protection taking in the inhabitants of Jerusalem also though the tents of Judah finde the fruit of it first v. 7. and of strength wherein is held forth that as their Governours expected through faith v. 5. when that people shall come to any hazard the feeble among them shall be endued with heroick fortitude such as David had and that their Rulers and great ones shall be raised to a divine and Angelick pitch of strength which is to be understood that they shall be so through saith in Christ their Head who is the true root and off spring of David and they his familie and traine and who is true God and as he was the Angel of the Covenant who went before the people in their deliverance out of Egypt Exod. 14.19 and 23.23 so he promiseth to prove himself the same again Doct. 1. The Lord will so have a care of all his people as however he see meet to humble some of them at some times and to delay his help till they be humbled yet it is not his purpose to deny them altogether therefore is the promise made particularly to the inhabitants of Jerusalem and Davids house to shew that however he would prefer Judabâ— tents to them in the matter of speedy help yet he will not reject them In that day shall the Lord defend the inhabitants of Jerusalem c. 2. The Lords protection is the sure safe-guard of his Church beyond any thing they get strength to do themselves yea it is the strength of their strength to abide under his shadow with it therefore is the promise of defence premitted to that of their strength as being their sure refuge and that which makes them strong The Lord will defend Jerusalem he that is feeble shall be as David c. 3. However the Lord may keep his people in a low weak condition for their exercise yet he hath undertaken to let out proofes of his strength in them in a time of need in a singular way and will make their weaknesse in themselves a presage of their being strengthened in him He that is feeble among them at that day shall be as David 4. None do attaine in this life to that measure of strength and courage but they do yet stand in need of more and ought to be on the growing hand for the house of David needs a promise of this as well as the feeble 5. As Christ will be unto his Church in her need whatever he hath been unto her at any time so what Christ is that are believers in him their Head as they need it all fulnesse dwelling in him for their behoof for as Christ had been as on Angel of God before that people so will he be yet and the house of David so in him Verse 9. And it shall come to passe in that day that I will seek to destroy all the Nations that come against Jerusalem In the seventh promise Gods purpose of destroying the Churches enemies is repeared and confirmed that though they were never so many yet God will destroy them and will be serious in effectuating it seeking out secret plotters as well as open enemies or seeking them out after they are scattered and their enterprises frustrated to ruine them Doct. 1. The Lords Church hath many enemies both open and secret enemies standing yet unbroken and these who though they be broken yet remain enemies for there is an all of the Nations that come against Jerusalem 2. Albeit some who persecute and oppose the Church of God may finde mercy to come and joyne with her and be saved yet for the most part it is a token of so much displeasure and so many former controversies against men when they are leâ—t to themselves to be persecutors that their destruction only will end it I will destroy all the Nations c. is the ordinary issue of their being enemies 3. The Lord is not slack or remisse in avenging injuries done to the Church but will do it as effectually as men do their most serious affaires when they bend their wits to devise means to câ—rry it well on and do pursue it to the uttermost this is imported in that he will seek to destroy all the Nations as is before explained Verse 10. And I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitternesse for his first-borne In the eighth promise is held forth the future conversion and repentance of Israel the full accomplishment whereof was not that which we read in the primitive times Act. 2. but is yet to be accomplished when all their families shall concur in this work v. 14. which was not then fulfilled The Lord promiseth unto the body of that people that he will give unto them the Spirit of conversion and prayer to help down their enemies and repentance for their piercing of Christ by consenting to their
endeavour it and it would come better speed if these who outwardly professe one Lord would lay aside idols and interests and not mould Christs affaires so as may best snit with their designes for here is a promise the Lords Name shall be one to wit in all the earth where he is King and this goes on when indeed in matters of Religion we eye and minde but one Lord. The accomplishment of this promise as it hath begun in some more ample measure of late then formerly so the more full accomplishment of it seems to be reserved for the conversion and restauration of Israel of which in the following purpose Vers 10. All the land shall be turned as a Plaine from Geba to Rimmen South of Jerusalem and it shall be lifted up and inhabited in her place from Benjamins gate unto the place of the first gate unto the corner-gate and from the tower of Hananiel unto the Kings wine-presses 11. And men shall dwell in it and there shall be no more utter destruction but Jerusalem shall be safely inhabited In the fifth part of the Prophecie is held forth Israels interest in these Gospel priviledges and their being a part of this universal Kingdom which will be a part of that light evening v. 7. unto them is promised 1. That the Church and people of Israel should be exalâ—ed noble and conspicuous as if all the hillie land of Judea were turned in a plain betwixt Geba or Gibea of Benjamin on the North 1 Kings 15.22 and Rimmon on the South Josh 15.21 with 32. and the City Jerusalem lifted up on an hill and made conspicuous 2. That the City Jerusalem should be built again in its old place having the same precincts and limits and be inhabited by them 3. That the City being again repaired should be no more utterly destroyed as formerly which cannot be understood of the City as it was in building in Zecharies time for it is fore-prophesied v. 1 2. and history and experience confirmes that it was destroyed utterly but that after the Conversion of Israel and its reparation in its own place which cannot well be taken spiritâ—ally it should not be so destroyed again 4. That Jerusalem shall be a safe habitation for them to wit especially after these enemics are subdued who shall molest them and hinder their possession of the land of which in the following verses Doct. 1. As the Church of converted Israel will be a noble and conspicuous part of Christs universal Kingdome and to whom many will look as a conspicuous patern of the uniformity promised in the former verses so the Church whether of Jew or Gentile is the only noble society of the world to which all interests ought to subordinate themselves lest God raise his Church upon the ruines of them for all the tand shall be turned as a Plain from Geâ—a to Rimmon South of Jerusalem and it shal be lifted up 2. Long desolations of a Church the rubbish of countreys and cities wherin God hath an interest wil be in due time remembred and their calamities end in a compleat restitution for so will Jerusalem and that people finde Jerusatem shal be inhabited in her place c. and men shall dwell in it 3. The Lord will when he seeth it fit and his time is come not only restore his people but preserve them being restored and put an end to their calamities in so far as whatever trouble they may have to exercise them yet they shall not utterly be destroyed or lie under such calamities as may prove them devoted to a curse for There shill be no more utter destruction or no more Anathema 4. The Lord will sometime even give his people a breathing from troubles after long tossing as well as exemption from ruine by their troubles when they come and however the Church be not always so dealt with yet she is the place of greatest security for habitation in all the world and where the Lords people may take their hazard of any lot that may come with greatest confidence for Jerusalem shall be safely inhabited or abide in confidence Vers 12. And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem their flesh shalt consume away while they stand upon their feet and their eyes shall consume away in their holes and their tongue shall consame away in their mouth In the sixth part of this prophecie the judgements of God upon the enemies and persecutors of the Church and especially of converted Israel are foretold and branched out in several judgements the first is a sudden stroak from the Lord shall shortly consume them and so frustrate their hopes and silence their boasting Doct. 1. As the Church of God will not want many enemies so every one who engage themselves in such a course do but seek their own ruine for There is a plague for all the people that have fought against Jerusalem 2. The Lord needs neither armies nor advantages of visible help or time wherewith to plague his enemies but as he usually reserves such for his own hand so he can so suddenly and unexpectedly consume their strength and power as may make their ruine a wonder to themselves and others for Their flesh shall consnme away while they stand upon their feet before they get so much as leasure to sit down and be sick some proof whereof was given on Antiochus 1 Mac. 6. and Herod Act. 12. 3. As mens parts of Prudence or Eloquence will prove nothing when God is a partie so the insolencie blasphemie and cruel hope of enemies to see the Church ruined will be more severely avenged then their afflicting otherwise and an end will be put to it by Gods plaguing them for this consumiâ—g of their eyes and tongue imports not so much a consuming of these particular members as in general a blasting of their parts and abilities under this stroak whether of Prudence in foreseeing and taking up of things or Eloquence to expresse themselves whereby men have sometime expede themselves out of trouble and in particular that their haughtie eye and blasphemous tongue shall suffer especially and that this stroak shall consume their eye which hoped first to see the destruction of the Church and their tongue wherewith they hoped to boast of victory Ver. 13 And it shall come to passe in that day that a great tumult from the LORD shall be among them and they shall lay hold every one on the hand of his neighbour and his hand shall rise up against the hand of his neighbour The second judgement upon them shall be intestine dissensions from the Lord so that they shall in an hostile manner lay hold on and rise up against one another Doct. 1. The Lord needs no more for ruining enemies but their own swords he can divide their tongues and hands and make a Babel of them every one hindering or overturning another for They shall lay hold every one not