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
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
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
notwithstanding their faults for thus is the Lord named here The Lord their God 3. When God is seen speaking in his Word as a Party to the sinner and when his love is believed for all that even in his reproving it will make the guilty and smitten sinner to stand in much awe will both break and melt him and will make him look on his former wayes wherein he hath lien secure with much affrightment and horrour for the fruit of the former is And the people feared before the Lord. 4. When the awe of God speaking in his Word in his Majesty and goodnesse hath had place in the heart it will put men to give obedience in some measure to what is commanded for the people in this temper obeyed the voice of the Lord. 5. It is a sweet and blessed like case when men in power are patternes and encouragements unto others in submitting to the Word of the Lord in the mouth of his servants and when a peoples affliction doth not hinder their respect to the Commandments as here is marked that Zerubbabel and Joshua first and then all the remnant of the people obeyed 6. It may encourage the servants of God to go on in their work when they consider what a great blessing God can and sometime doth give to their endeavours beyond all probability for here by one Sermon all the people are set about a long neglected work in the midst of many difficulties Vers 13. Then spake Haggai the LORDS Messenger in the LORDS message unto the people saying I am with you saith the LORD Upon the peoples obedience the Prophet is sent out to testifie and assure them of Gods approbation and presence with them which message he delivers confidently to encourage them against any sense of their former guilt and rods lying on and against the feare of any opposition from enemies without as the history tells us they met with Ezra 5.1 2. with 3. Doct. 1. Albeit a people formerly negligent might in justice expect many bitter dayes even after they have amended their faults yet such is the Lords tender care of his truly humbled people that he allowes them to begin their work with encouragement for when they feare and obey Then spake Haggai c. 2. As the people of God no sooner put hand to any work of his but they are invironed with so many difficulties within and without that they will need to setch their encouragement from God only so the Lords peace and approbation his presence blessing and assistance which he assuredly gives his own people in his way is sufficient to bear out in hardest service in opposition to all they could meet with this assurance is given I am with you saith the Lord. 3. It helps much to lean our weight on promises when we are much about the study of the divine authority of the Word as also when we look upon the confidence of his servants in carrying the message who do believe and then speak therefore is the Prophets authority again repeated and his Commission to deliver this message in particular together with his confident speaking of it as being perswaded of the truth of what he said and now encouraged and confirmed by the successe of his former doctrine Then spake Haggai the Lords messenger in the Lords message saying c. Vers 14. And the LORD stirred up the spirit of Zerubbabel the sonne of Shealtiel governour of Judah and the spirit of Joshuah the sonne of Josedech the High-Priest and the spirit of all the remnant of the people and they came and did work in the house of the LORD of hostes their God 15. In the foure and twentieth day of the sixth moneth in the second yeare of Darius the King The fruit of all his doctrine especially of the last encouragement is again recorded to wit that the Lord effectually stirred up by the Ministery of his servant both the Rulers and People so that within twenty three dayes after his beginning to preach as may be seen from v. 15. compared with v. 1. every one in his station is about the work having not only provided materials but are at work in the house at least making ready for building as we gather from ch 2.10 15 18. Doct. 1. Albeit obedience unto God will not want its own commendation and reward in the obeyer yet the glory of our obedience is due to God only who is the first mover in it therefore to clear how they came to obey his voice it is said the Lord stirred up their spirits 2. However choicest of men or people considered in themselves or being left of God will prove base and unable and unwilling for any good work yet when the meanest are set on work by God they will be couragious to undertake and able to effectuate great things for when God stirred up the spirits of that seemingly despicable people They came and did work in the house of the Lord which was an enterprise full of hazard 3. At it is the honour of the greatest to be employed in Gods work so however all cannot attain to like eminencie in it yet the meanest endeavour of the meanest person will be marked and taken notice of by God therefore are Zerubbabel and Joshua about the work and yet not only they but all the remnents coming and working is remarked 4. It is necessary for our enabling to duty to joyne encouragement with convictions and especially to have assurance of our interest in God and faith in his Power and Omnipotencie therefore upon the encouragement v. 13. Their spirits were stirred up and it is said they did work in the house of the Lord of hostes their God 5. This speedy successe of the Propheâ—s Ministery in a work of so great difficultie and which had lien so long neglected as it testifies how willing the Lord can make his people in the day of his power so it may leave fad convictions upon many who have been dealt with by the Word for more yeares then Haggai had dayes to dealt with this people and yet were never stirred up to any good or acceptable work tending to Gods honour or advancement of their owne salvation CHAP. II. THe people being set on work at Gods Command to build the Temple the Prophet is sent forth to declare further of Gods minde unto them in a threefold Sermon The scope of the first Sermon is to be an antidote against the peoples discouragement taken from the meannesse of the work they were about v. 1 2 3. and to encourage them notwithstanding to go on with it by arguments taken from his presence according to the standing Covenant v. 4 5. and by a promise of Christs coming in the flesh to fill that house with glory v. 6 7. which should make up the want of any outward splendor which God could easily furnish v. 8. yea and should make it to transcend the first Temple in glory v. 9. The scope of the second Sermon is 1.
what Gods power and providence can make her and do for her for so the promise runnes I will take thee and make thee as a signet be what thou will in thy selfe The fountaine of all the Churches happinesse lies in her having a room in the Lords intimate affection making her precious in his sight and being forth-coming for what is good to hen of which the Church is to take fast hold and read every dispensation by for all the favours intended to Zerubbabel and in him to the people is summed up in this I will make thee as a signet which imports great respect and affection as to a ring and jewel which being on the finger is still in the possessors sight and kept diligently see Jer. 22.24 Cant. 8.6 8. As obedience is the way of obtaining favour so the ground of all respects and favours flowing from it to the Church is Gods free choosing of her according to the good pleasure of his will to be the object of his tender love and of the mercies which love allowes on her which the Church is to look unto and not to any thing in her selfe therefore is the promise made to Zerubbabel my servant and the reason given For I have chosen thee saith the Lord of hostes The promise may also more fitly be understood of Christ the substance who was in Zerubbabels loines and whose type Zerubbabel was in his Government and so the promise holds out the same in substance with what we heard v. 6 7. to wit that God was about to work great alterations in the heaven or religious external forme of the Jewish Church and in the earth and kingdomes of men setting them one against another breaking their power and bringing them down and all for Christs behoofe that he as the chosen servant of the Father and his Church may be seen to be precious and become glorious by stability and enlargement Hence learn 1. Christ the promised Messiah is the true Sonne and successor of David according to the flesh the sweet Governour and King of his Church and he who is the conductor of his people out of their spiritual bondage and captivity for these causes is he spoken to under the name of Zerubbabel Governour of Judah 2. The promises concerning the Churches happinesse are made unto Christ as the Fathers party who having purchased them by his obedience unto death is also able to secure them to his people therefore this promise is made to Zerubbabel in the type 3. Albeit the Lord was author and enjoyner of the external forme of the Jewish worship and the Covenant made with them is the same in substance with the Covenant of the New Testament yet it was not the will of God that the externall way of administration of the Convenant among them should endure under the Kingdome of the Messiah who was by his death to put an end to these shadowes for I will shake the heavens saith the Lord. 4. Although there be many tossings in the world where Christ comes with his Gospel yet his Kingdome will be no loser by them but will be the Lords delight which he will adorne with these ruines by making it to stand while others fall by bringing down opposition and enemies and dantoning and breaking men that they may more easily embrace the Gospel and he may make conquests upon them therefore when he makes all these overturnings v. 22. In that day I will make thee as a signet v. 23. glorious precious and safely kept 5. The foundation of the Churches happiness stands on Christs having been obedient to his Father as her surety on his interest in the Fathers affection and that he is the only chosen way of her safety which the Father hath found out and wherein he acquiesceth and in all these that Hee to be hid in him therefore is all the happiness of the Gospel-Church summed up in this I will take thee O Zerubbabel and make thee as a signet for I have chosen thee saith the Lord of hostes Zechariah THE ARGUMENT THe Prophet Haggai having spent some time in preaching to these who had returned from the captivity of Babylon the Lord sends forth this Prophet Zechariah to assist him in the work and to declare further of his minde to the Church partly in visions partly in doctrinal Sermons and partly in prophetical predictions who having exhorted the people unto repentance propounds divers visions for the encouragement of that people in their low condition and to go on in the work they had begun withal declaring that he was ill pleased with their sins and would punish the guilty however the Church and his work prospered chap. 1 2 3 4 5 6. Then he resolves their case of conscience concerning their former fastings shewing unto them what had been their failings hitherto and what their duty is if they would enjoy the great things be intended for them chap. 7 8. Lastly be comes to prophefie of the ruine of all their enemies round about of the coming of Christ his death and passion the pouring out of his Spirit and spreading of the Gospel with the rejection of the Nation of the Jewes till the time appointed for their Conversion chap. 9.10 11 12 13 14. CHAP. I. IN this Chapter after the Inscription v. 1. the Lord exhorts them to repentance from the consideration of Gods displeasure against their fathers v. 2. and from the hope of his favour v. 3. and that they should not imitate their fathers in contemning of the Word v. 4. considering that though their fathers and the Prophets also who had admonished them were dead yet the Word is permanent in all ages and the truth of it appeared in the effects upon their fathers which were yet to be seen v. 5 6. Next he propounds two comfortable visions for their encouragement in the first whereof is held forth Christ in his Kingly office attended on by Angels v. 7 8. perfectly knowing and observing the quiet estate of enemies while the Church was afflicted v. 9 10 11. interceding thereupon for the Church v. 12. and getting a good answer v. 13. which by the Prophet he communicates to the Church v. 14 15 16 17. In the second vision the enemies who had molested the Church are represented to the Prophet v. 18 19. together with instruments prepared of God to crush their power v. 20 21. Vers 1. JN the eighth moneth in the second yeare of Darius came the Word of the LORD unto Zechariah the sonne of Barachiah the sonne of Iddo the Prophet saying This Inscription is the same in substance with that of Haggai only he comes out two moneths later and hath been a man whose ancestors have been of note among that people and of the Priests lineage as appeares Nehem. 12.12 with 16. Concerning whom I shall not determine whether this be he of whom mention is made Mat. 23.35 or if it be the son of Jehoiadah who it may be had two names of whom 2
have walked to and fro through the earth 5. Christ hath persect notice of all the affaires and conditions and wayes of the children of men for the good of his Church this is represented by his Angels going forth to spie all things and by their bringing him an account for information not that he needs these helps who knowes all things immediately by himself but he expresseth it thus partly to set out his glory to our capacity that he is a Royal King with a great traine and many intelligencers and agents abroad and partly to condescend to the weaknesse of our faith which would see meanes for effectuating that which he hath alsufficiency in himself to do 6. It pleaseth the Lord for the triall and exercise of his Churches faith and patience and for making way to his bowels of sympathy to afflict his people when other people are at ease and to leave them furthest behinde to sense in outward things who have best right to be well beyond others for the whole earth sitteth still and is at rest while Judah is vexed 7. As Christ perfectly knowes the condition of the world and of his people so his infinite wisdome is the only fit carver of all remedies and improver of cases to his Churches advantage this is insinuate in that they make their report simply without prescription of a remedy but leave that to him Vers 12. Then the Angel of the LORD answered and said O LORD of hostes how long wilt thou not have mercy on Jerusalem and on the cities of Judah against which thou hast had indignation these threescore and ten years 13. And the LORD answered the Angel that talked with me with good words and comfortable words As hitherto Christ hath been represented in his Kingly and Prophetical Office in this vision so here he is represented in his Priestly Office upon this information interceding for his afflicted Church as if he were afflicted with her and passionately expostulating that though the seventy years of their captivity were long since expired yet the Lord who easily could do it had not put an end to that â—ad dispensation and let forth some effects of his mercy toward her when all others were at ease To which a good answer is returned Doct. 1. Albeit Christ do not alwayes appear in glorious acts of power for his people in trouble to prove his remembering of them yet it is a ground of comfort and token of good to know that the Church and her afflictions have a room in Christs heart and are matter of his intercession to the Father therefore the scope of this vision is to assure them of Christs intercession for them as the ground of many promises to be performed in due time 2. Christ by vertue of the Covenant of Redemption past betwixt the Father and him and the Covenant of grace made with sinners in him did exercise his Office of Mediator and Intercessor for his people making the price to be paid forth-coming in all ages even before his incarnation for here at this time he is interceding for the Church of the Jewes 3. Christ the Intercessor is engaged to see the Churches good and hath perfect knowledge of her affaires and what her case requires which puts him to appear for her in every necessity and that very affectionatly as if himselfe were concerned and engaged in her trouble all this is here said of this Intercessor for he looks on her as his charge for which he must make account as being the Angel or Messenger of the Lord for that end his information received in the former verse shewes that he is neither ignorant nor carelesse of her case his interceding upon that information unrequired and answering it as calling him to do his duty shewes how mercifull and faithfull and High Priest he is and his pleading how long c doth not import any distrust in him or quarrelling of his Father but his deep resentment of his Churches calamitie and his cordiall affection to her and her welfare 4. These for whom Christ intercedes are not the perishing world but his own in the world and his visible Church for their sake that she may be so dealt with as may most conduce for their bringing in and training up for heaven for here he prayes for Jerusalem and the cities of Judah as representing the visible Gospel-Church and as being the visible Church wherein the elect were brought forth to God 5. Christ in his intercession will not quit any of his or his peoples rights but will plead them to the full and keep up his whole claime however matters seem to go for however they were now scarce one City yet he pleads for Jerusalem and the cities of Judah for all the people and is accordingly answered v. 16 17. for things are never desperate which are within his claime 6. Albeit Christ doth intercede for his own that are not within the fold that they may be brought in yet then have we clear ground to make use of and apply the benefit of Christs intercession to our comfort when we are engaged in the way of our duty for no mention is made of them who returned not from captivity but only of Jerusalem and the cities of Judah 7. Christs way of intercession teacheth his people to come through him to God in faith as to one compleatly able to help them in all extremities for he prayes to him as Lord of hostes who could remove all impediments out of the way of his peoples happinesse 8. Such are fit for receiving the comfortable fruits of Christs intercession as are humble and made to stoop and expect them from free mercy for Christ intercedes on no other termes but that he will have mercy which is extended to the miserable and such as are sensible of their being such 9. Tender mercy and bowels of compassion in God is the carver out of what shall be the lot of his humble people for Christ comprehends all they are to receive in its fountaine which is mercy 10. Such as Christ the Mediator taketh charge of he will not have them behinde with any for happinesse for so much doth his complaining that mercy was not shewed to the Church while as others were at ease teach us 11. Christ doth tenderly weigh the measure and continuance of the Churches trouble so doth he here Against which thou hast had indignation these threescore and ten yeares 12. Albeit the Lord for a time let out displeasure against his Church for sinne yet his ordinary way of dispensation in the world and his peculiar favour to his Church will allow her to expect a vicissitude and change of her hard condition into a better after his prefixed time for triall is over for after the seventy years captivity Christ pleads that indignation should resolve in mercy 13. The sad effects of a captivity may last long time after the captivity is over that so the fruites of sinne may be well studied that a people so
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
to all the rest 3. In God alone there is alsufficiency to oppose unto all the Churches straites and feares and where he undertaketh to protect no power of enemies will overcome nor their assiduousnesse outweary him for his encamping is sufficient to oppose unto an army and unto him that passeth by and returneth whether by enemies continuall recruiting of their forces after they are again and again beaten or by daily incursions which would weary any other army to watch over 4. God is sufficiently able when he pleaseth and seeth it for his peoples good to turne all their stormes into a calme and give them peaceable times without molestation from enemies and continue it so during his pleasure for he can make and performe sueh a promise No oppressor shall passe through them any more Which may quiet their hearts who finde matters otherwise seeing it is not so without his providence who knoweth what is best for his people 5. When the Lord in afflicting his people hath given them a proofe what their sinfulnesse and the misery that followeth upon it is and how unable they are to make up any breach betwixt him and them or to be the better without his help of any hard usage then it is time for mercy to interpose and make up the controversie and to prove it selfe as alsufficient as the creature is empty for so much is imported in this reason expressed after the manner of men For now have I seen with mine eyes He sees their case when he gives them an experimental proofe of it as Isa 57.18.6 Every degree of trouble and enemies cruelty let out upon the Church as it is marked by God and is a triall and discovery of what is in their heart when they have the Church under their power so it contributes to bring the Church nearer his heart and to plead for deliverance for so much also doth this reason port For now I have seen c. as Exod. 2.25 and 3.7 Vers 9. Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy King cometh unto thee he is just and having salvation lowly and riding upon an asse and upon a colt the foale of an asse In the second part of the Chapter the Church is encouraged and invited to rejoyce as the poore did in the Jubile when their lands were to be redeemed because of the coming of Christ in the flesh as the Prophecie is expounded Mat. 21.5 who is here described from his Kingly Office and his properties of justice power to save and lowlinesse which he openly avowes by riding without state Doct. 1. As Christ is the substance of all the Churches comforts so especially by his incarnation and taking on our nature is the fountaine of our encouragement in him opened up for in this are they to rejoyce Rejoyce shout behold thy King cometh 2. The encouragements that come through Christ incarnate are not easily discerned nor rested upon as they ought even by these who have special interest in them therefore Zâ—on must be called once and again to rejoyce shout and behâ—ld 3. Christ is a King whatever he appeare to be in carnall mens eyes and it is the Churches comfort that he is so as being he who will rule over her when she would destroy her selfe and under whose protection she will be safe though she seem to be a slave to others Rejoyce thy King cometh 4. It is sufficient ground of encouragement unto the Church that there is hope of Christs coming unto her albeit she be not in present possession shout thy King cometh saith he 5. It also may encourage her that she hath a peculiar interest in this King and that he is at all the paines to make her happy he is Jerusalems and Zions King and he cometh unto her Thy King cometh unto thee 6. Christ is a King that will do no wrong unto his subjects but is to be acknowledged as just in all he doth nor will suffer any to do them wrong but he will avenge it and he hath imputed righteousnesse whereby to justifie all his subjects who flee to him this is matter of Zions joy he is just which includeth all these 7. Christ also is a King whose prerogative it is to save when and in what exigent he pleaseth who wherever he comes by the light of his countenance he brings salvation with him and hath purchased salvation to his people by his saving himselfe out of all that he engaged in for them for he bath salvation 8. It sets out much of the glory of Christs Kingdome and contributes much for the encouragement of his subjects that he is a lowly and a meek King who will condescend to the low estate of his people that he is easie to be intreated not easily provoked not a sore quarreller one to whom there is easie accesse and who will deal tenderly with his own for he is lowly or meek 9. As Christs Kingdome is spiritual and having no State like worldly Kings So doth he prove his lowlinesse and make it visible to all to take all scruple out of the heart of the humble that they may not be deterred from coming to him this is signified by his solemne entrie into Jerusalem without any state riding upon an asse and a colt the foal of an asse which posture whatever dignity was in it of old as Judges 5.10 10.4 12.14 2. Sam. 17.23 19.26 yet in the dayes of this Prophecie and the accomplishment thereof when great ones followed the customes of Kingdomes about them it was a symboll of a low condition especially it being on an asse not as yet accustomed to riding Mark 11.2 Vers 10. And I will cut off the charet from Ephraim and the horse from Jerusalem and the battle-bowe shall be cut off and he shall speak peace unto the heathen and his dominion shall be from sea even to sea and from the river even to the ends of the earth There is further prophesied concerning the Kingdome of this King that God would be so farre from imploying Israels armies to subdue the world unto the Messiah and themselves as they dreamed that on the contrary as he had cut off all warlike power from the Kingdome of Isrâ—el so would he by the Romanes cut of all visible power of a Kingdome from Judah and Jerusalem for their rejecting of Christ and so make them and Israel alike And yet he should not want a Kingdome but by the Gospel of peace would bring in the Gentiles and get an universal Kingdome in the world spoken of with allusion to the whole extent of Canaan which was a type of the Church and in their common speech the borders thereof was put for the uttermost parts of the earth But more especially it seems to be a promise of Christs recalling Israel in the latter dayes to possesse their land according to the ancient bounds thereof to make up one Kingdome with the heathen formerly mentioned Doct. 1. It is
earth be gathered together against it Vers 4. In that day saith the LORD I will smite every horse with astonishment and his rider with madnesse and I will open mine eyes upon the house of Judah and will smite every horse of the people with blindnesse The second promise confirmes and explains the former shewing that the fountain-cause of this dispensation toward the Church is Gods restoring them to his favour from whom he had hid his face so long and his vigilant and affectionate providence over them and that the way of disappointing and ruining enemies shall be by defeating their wisdom counsel and strength and plaguing every means they employ Doct. 1. There it no wisdom counsel nor strength can subsist where God is Party and he needs no more but blow upon all enemies and their meanes and they will be to seek and run madly and blindly on their own ruine for In that day saith the Lord I will smite every horse with astonishment and his rider with madnesse and will smite every horse of the people with blindness 2. However the Lord may hide his face for a time from his people and Atheisme will alwayes be ready to say in trouble that the Lord doth not regard yet in due time he will prove that his people are not wronged but when he hath been a witnesse and taken notice that he affects them and hath an eye upon them for I will open mine eyes upon the house of Judah saith the Lord. 3. The Lords favouring of his people and his providence and eye upon them will not consist in bare observation but when he hath marked their wanderings teares and afflictions that they are come to an height his favour and care will shine forth in wonderful effects I will open mine eyes upon the house of Judah and will smite every horse of the people with blendresse Vers 5. And the Governours of Judah shall say in their heart The inhabitants of Jerusalem shall be my strength in the LORD of hostes their God The third promise holds forth the disposition of Israel as to the use of meanes when the Lord thus appeares for them and especially of the Governours who should be the instruments of their good It is promised they shall have Governours for directing all their affaires and managing their wars and that they shall be holy men not placing their confidence in multitudes of men but every one esteeming it strength sufficient that God is reconciled with their subjects and reckoning that these how weak and few soever shall be able through Gods blessing to carry through in any difficultie Doct. 1. It is a token of great mercy to a people when the Lord not only delivers them from confusion and settles Rulers over them but when he makes Rulers really holy and streight for him for Judah in that day shall have governours so qualified 2. It is an evidence of Piety in Rulers when publick affaires do touch them as near and are as faithfully seen to as if they were their own particular for so shall every Ruler reckon that help to the publick is a lift to themselves who cordially wrastle under it My strength shall they call it 3. It is another mark of Piety when Rulers beside their personal carriage studie to advance Piety where they have power and are encouraged by the growth of Piety and are encouragements to such as incline that way for that shall be the Governours refreshment that their people are reconciled to God 4. It is a great evidence of Piety when any are fully perswaded of the truths they receive and generally assent to when truths are not received in a fleeting superficial way but rooted in the heart so that what they say they say it in their heart 5. A people reconciled unto God are the great strength of a Kingdom or Nation and they will prove help to it indeed how contemptible soever they seem to be for so shall these Governours reckon The inhabitants of Jerusalem shall be my strength in the Lord c. 6. Whatever good may be expected of an holy people is not to be expected from any inherent worth or holinesse in them but from Gods free favour toward them and with much immediate dependance on him lest God being deprived of his glory they be blasted therefore is it distinctly added They shall be my strength in the Lord of hostes their God Vers 6. In that day will I make the Governoure of Judah like an hearth of fire among the wood and like a torch of fire in a sheafe and they shall devoure all the people round about on the right hand and on the left and Jerusalem shall be inhabited again in her own place even in Jerusalem The fourth promise is the same in substance with the first under another similitude holding forth that these godly Governours should not be disappointed of their confidence of which v. 5. but they and the people under them should be victorious and overcome their enemies as a furnace consumes timber and a torch burnes a sheaf of dry straw Which promise is further amplified that Jerusalem thus preserved should be inhabited again which that it be not understood only spiritually of the Church it is added that Jerusalems own place is even in Jerusalem which seems clearly to point at their repossessing of their land and of that city not as being then any more typical but as being the most kindly inheritance to Israel when they shall be converted as a Nation Doct. 1. Faith and hope in God will never be ashamed but these who promise themselves much good in God shall finde it so for the Governours of Judah who expected strength in God v. 5. do get what they expected and are made like an hearth of fire c. 2. Enemies of the Church may expect to be destroyed by their own assaults and enterprises against her for their coming to smother or extinguish her is casting of wood upon a hearth or asheafe upon a torch of fire which puts not out the fire or torch but burnes themselves 3. The destruction of such as afflict the Church shall not be ordinary but violent total and irrecoverable for as fire and a torch they shall devoure all the people round about on the right hand and on the left which doth not point at the Churches cruelty but at the way of enemies being ruined 4. No opposition made unto the Church will be able to make any promises given unto her or gracious purposes of God concerning her ineffectual for notwithstanding all their enemies or warres and troubles they may be put to yet Jerusalem shall be inhabited again in her own place even in Jerusalem Vers 7. The LORD also shall save 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 The fifth promise holds forth especially Gods method in bringing about this promised salvation and help
carrying their spirits of publick matters and the things of God and all that men say beside are but pretences to hide their shame so much doth the Lord discover in their dwelling in sieled houses when his house lay waste Doct. 4 Mens own consciences when they speak impartially will convince them of hainous sin when they study to promote their own interests who are but wormes with the neglect of the great Gods affairs when they are sooner laid by in his matters then their own when they can get time for their own affairs and will not stand at any difficulty but no time for Gods work and every more there is a mountain when they care little how it be with Gods house so their own house prosper and when they can live in pomp and ease and make a good life for themselves in an ill time and let Gods work lie in the dust as that they can do nothing for nor are sensible of nor challenged for any neglect about it This is imported in that pinching question Is it time for you O ye to dwell in your sieled houses and this house lie waste that is can you finde a time and opportunity to raise your selves to such state who are poor crawling wormes and yet finde none so much as to raise the house of the great God out of the ruines thereof and not be challenged 5. A peoples sinful negligence in Gods matters especially having received many favours from him though times were never so perillous renders them contemptible whatever their priviledges be and provokes God to bring them down to know themselves better therefore he stiles them This not my people and O ye to wit base worms for whom I have done so much 6. As God would be seen the sinners Party in discovering and reproving of sin so a sight of his Majesty and Power who hath all things at his command to employ as his army may terrifie the secure and negligent and promise sufficient protection to the willing doers of their duty in times of greatest hazard from Tyrants and Oppressors Therefore is his authority prefixed both to the challenge and discovery of their sin Thus speaketh the Lord and to the refutation Then came the Word of the Lord c. and he is designed the Lord of Hostes able to crush them persisting in their sin and able to protect them in their duty against all their ill neighbours Vers 5. Now therefore thus saith the LORD of Hostes Consider your wayes 6. Ye have sowen much and bring in little ye eat but ye have not enough ye drink but ye are not filled with drink ye clothe you but there is none warme and he that earneth wages earneth wages to put it into a bag with holes Having thus reproved their sinful negligence he exhorts to a serious consideration of their course and of their ingratitude prophanity and carelesnesse in this matter that it might be amended especially considering the hand of God upon them and that they were lying under some of the visible curses of the Law Deut. 28. Either the earth denied them increase or God took away the blessing that they were neither fed nor cloathed by it and the fruit of their labours were put in a bottomlesse bag all which could not be without some cause which they were to search out and lay to heart and amend Doct. 1. A chief cause of a peoples going wrong and continuing wrong is the want of a serious examination of themselves to know how it is with them and the want of a serious pondering and laying to heart of the sinfulnesse of these courses which otherwise they are not simply ignorant of therefore here he exhorts them to this sovereign remedy Consider your wayes or set your heart upon your wayes 2. God hath the fruit of the earth and of mens labours and the blessing of what they have so absolutely in his hands as that he can when he pleases take them away can make a mans riches not to consist in the abundance of what he possesseth and will take them away when his people hunt after these things neglecting better for herein he would have his hand seen Ye have sowen much and bring in little ye cat but ye have not enough c. 3. When the Word of the Lord doth not discover effectually mens sinful wayes unto them the Lord useth to send affliction to put them upon a search and when rods are lying on and God is executing his threatened curses it calls aloud to secure sinners to make enquiry into themselves that they may be humbled and amend their faults Thus saith the Lord of Hostes consider your wayes ye have sowen much c. Vers 7. Thus saith the LORD of hostes Consider your wayes 8. Go up to the mountain and bring wood and build the house and I will take pleasure in it and I will be glorified saith the LORD He exhorts them yet again to consider their wayes and that they might testifie their reality herein to bring forth the fruit thereof by obeying the Command of God and going speedily to provide timber from Lebanon and materials to build the Temple To which he subjoynes this encouragement that according to his promise made concerning the first Temple and Solomons prayer 1 Kings 8.28 29. He would take pleasure to shew himself gracious therein as in his resting place and would be glorified by his peoples service there by his appearing gloriously for them from thence and by getting praise from his people for the gracious answering of them in their need Doct. 1. Self-examination is a duty from which men are naturally averse and a duty which is not often done to any good purpose or so as from through conviction of conscience they subscribe themselves guilty of what the Word challenges for which yet is necessary for a right reformation of abuses therefore it is pressed again and again Consider your wayer 2. As the Lord doth not approve of amendment of faults without a serious laying to heart of former debordings so kindly convictions will not die out nor let the convinced sinner alone till it appear in fruits of outward obedience for these two are joyned together Consider your wayes and go up to the mountain and bring wood 3. It is the Will of God that his people as they be careful to have their own souls and every one within their charge in a right way so especially to have the publick work and service of God wherein all are concerned set on foot and kept up for this was in part the meaning and use of this Ceremonial Temple to be a place for Gods publick worship concerning which all are commanded Go up to the mountain bring wood and build the house 4. Where God evidenceth his presence among a people by setting up his Tabernacle and publick worship among them and makes them active in promoving the same it is a pledge that he will not abhor them but make his presence knowen
used may be stirred up more earnestly to seek God and that Christ may have much occasion to let forth his bowels of affection and his fathers through him for here after the seventy years are over the Lord yet had not mercy on Jerusalem to wit in that measure of outward effects they had enjoyed before their captivity and was promised to them after it 14. Christ is such an Intercessor as even when he takes most desperate-like causes in hand he will be heard and must be satisfied in his desires for the Lord answered the Angel that talked with me 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable it will be such as he accounts good and so should we and being good should be comfortable and will prove so in the end for he is answered with good and comfortable words 16. A Church may receive rich fruits of Christs intercession although at first they be not delivered nor get the rest which they expect to wit when they are led to spiritual things instead of temporal which they want and get promises renewed of what is in due time to be performed for Christs answer here is good and comfortable words or promises concerning spiritual things and their own enlargement after published Vers 14. So the Angel that communed with me said unto me Cry thou saying Thus saith the LORD of hosts I am jealous for Jerusalem and for Sion with a great jealousie This good answer is not kept up by Christ the Intercessor but the summe of it is presently given to the Prophet to publish unto the Church for her comfort it containeth severall particulars whereof the first is a commission to publish the Lords affection to his Church to do her good and his indignation and griefe speaking after the manner of men for the injuries sustained by her no lesse then any man hath for his married and beloved wife Doct. 1. Christs fidelity and affection to his people for whom he intercedes is such that he will not long keep up from them the fruits of his purchase and intercession in their need this is represented to us in this that a good answer and good newes being given before so to say he read the packet he posts it away to the Church by the Prophet So the Angel that communed with me said Crie thou c. 2. Good newes concerning the Church are to be expected from heaven as the fruit of Christs intercession and are to be read in the Word and messages put in the mouth of his commission-servants from day to day So here these good newes are the answer which Christ received to his prayer and are sent from Heaven to be published by the Prophet 3. It is incumbent to these who are imployed as Ambassadours betwixt Christ and his people to publish his minde with such zeal and alacrity such affection and confidence as may in some measure represent his great love who sent the message his delight to do them good and his real purpose to performe what he saith for this cause is the Prophet here commanded to cry this message 4. The Lords relation to his people is a marriage tie which is not broken by every fault nor cast off in sad dispensations for his being jealous for her importeth that she was the wife still for all she had done or had come upon her 5. Albeit the Lord will neither hold stroaks off his people when they need or deserve them nor deliver them till his time come yet his marriage-affection doth resent all their trouble and injuries done to them so that they grieve not nor are wronged but his heart bleeds as in due time will appear in effects I am saith he jealous for Jerusalem and Sion with a great jealousie Vers 15 And I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction A second branch of the answer given in commission to the Prophet holds forth Gods great displeasure against the enemies of the Church for all their quiet condition because that when God intended to correct his people by their meanes they had proven severe executioners Doct. 1. As it is an heathenish mark to live at ease in an uncertain world especially when the Church is in trouble so Gods displeasure against heathens or men of heathenish disposition and practises in afflicting the Church of God may be very great and ready to break forth in due time notwithstanding their easie life and quiet estate I am very sore displeased with the heathen that are at ease 2. The Lords hottest displeasure against his own people will be found very easie when it is compared with his severity against his enemies therefore however the Jewes be called to consider it in it selfe as sore displeasure v. 2. yet being thus compared with the lot of others it is said I was but a little displeased 3. Albeit none of the Churches enemies and instruments of Gods chastisements can transgresse the bounds of his purpose and permission to adde any thing to the Churches trouble yet as they go beyond his revealed will and approbation so they use to execute Gods purpose with such cruell mindes and so destructive intentions as renders them highly guilty before God thus They helped forward the affliction when God was but a little displeased they had more cruelty in their way then God determined to be executed and they intended and aimed at the utter destruction of the Church when God intended only to correct and purge them 4. As the cruell designes of the Churches enemies will faile them so their severity in executing the Lords controversie is a token of Gods sore anger against them and of their approaching ruine for the Church is now delivered in part beyond their expectations and desires and this their way speaks God very sore displeased which will not long conceale Vers 16. Therefore thus saith the LORD I am returned to Jerusalem with mercies my house shall be built in it saith the LORD of hostes and a line shall be stretched forth upon Jerusalem A third branch of this answer and message holds forth some promised effects of his declared love to his people to wit that the Lord being now reconciled with them the Temple should be built and their City and wall also in Nehemiahs time signified by the stretching out of a workmans line to square his building by when he works and so in effect promiseth to erect their publick worship and Politick State Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble will in due time let forth reall and convincing proofes and fruits thereof This promise comes in on the back of the former concerning his love to his people and hatred against her afflicters with a therefore as minding to give a reall proof of what he said 2. As the Lords presence with his people as a reconciled God is a
their own true good and their duty for enlargement of the Kingdome of Christ for these causes it was that the Jewes need so many calls to leave Babylon and come to Jerusalem to joyne in the work of God and enjoy the meanes of salvation 4. Albeit the commands of God seem many times unjust to our sense and obedience thereunto very prejudicial yet upon better information we will finde that our advantage lies in speedy obedience upon any hazard therefore the call to these lingring Jewes is not only to come forth but to flee and deliver thy selfe or make an escape on any termes as out of a great hazard albeit they thought it their best to abide there 5. As the Lord in shewing mercy to his people calls to minde their formes afflictions that he may be so much the more kinde so however the Lord may make the place of his peoples captivity easie to them yet it is a judgement-like disposition when a people chooses that for their rest and outgate which God hath cast them in in wrath and as a punishment for sin however it may seem to promise ease therefore the Lord himself mindes their scattering when he is to shew mercie◠and mindes them of their scattering as a fruit of his wrath that they should not think to dwell still there Ho ho come forth for I have spread you abroad as the foure windes of the heaven saith the Lord. 6. The Churches serious considering of her Profession priviledge and dignity may discover unto her how unbeseeming many of her practices are how little she adornes her profession or walks worthy of her high calling therefore doth he name her Zion that it might shame her from dwelling with the daughter of Babylon 7. Unnecessary and voluntary conversing with idolaters is an evil full of hazard to the people of God considering how much they lose by neglecting better company what danger there is of infection by them and of participating with them in their judgements therefore is Zion to deliver her selfe who dwelleth with the daughter of Babylon Vers 8. For thus saith the LORD of hostles After the glory hath he sent me unto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A third reason is expresly subjoyned to the exhortation to wit that after Christ had visited and afflicted his own people and especially after he hath begun to make his glory shine in restoring them he is also sent by his Father to punish their enemies and restrain them from impeding the perfecting of the Churches glory by doing whereof he would make known his affection to the Church and his resentment of her afflictions and therefore it was not safe for them to stay in Babel nor fit to stick at impediments So that by the glory here we are to understand partly the Church which are his glory and among whom he manifests his glory Isa 4.5 and Dan. 8.9 in the Original and after whose afflictions God would out of his love to her reckon with her enemies and partly his glory manifested in her restauration as v. 5. after the breaking forth wherof God would engage against enemies that they should not hinder the perfecting of it Doct. 1. Christ is the fit and faithful Interpreter of his Fathers will the revealer of his counsel and he who seeth it executed for here he tells what the Lord of hostes saith and is sent to see the Fathers will done 2. The Church will finde it to be a very unsafe course for her to joyne and comply with her enemies even although these who do otherwise seem to expose themselves to great hazard for albeit the Jewes in Judea were environed with enemies and these in Babylon seemed secure yet wrath was to come there and therefore it was their best to flee 3. The Church of God is the society where he sets forth his glory more then among all the world beside and in doing good to whom he delights to be glorified and fetches arguments so to do from his own glory when there is no cause in her therefore she is here called the glory 4. As it is no mark of the true Church to be exempted from afflictions and as she loseth none of her splendour in his eyes by any afflictions so the Churches afflictions are fore-runners of judgement on the world and her enemies and when he begins to let forth his glory in her after a storme he will see that no enemies shall impede him in carrying it on 〈◊〉 for she hath been afflicted and is the glory for all that and after the glory he hath sent me to the nations which spoiled you 5. As Gods severity against his people takes not away his sympathie with them in their afflictions so his sympathy makes the Churches trouble go very near his heart which he will in due time prove upon the instruments thereof for this is the cause of his going unto the nations they spoiled you and the reason is brought from his sympathie for he that toucheth you toucheth the apple of mine eye a touch of them on any part is to his sympathie a touch of the apple of his eye which is a most tender part Ver. 9. Forbehold I will shake mine hand upon them and they shall be a spoile to their servants and ye shall know that the LORD of hostes hath sent me This reason is further enlarged and cleared from the manner of Christs taking order with their enemies to wit that though they be great in power and have none to oppose them yet if he do but shake his hand and give the signe or tosse them a little their very servants whom they formerly conquered and kept in slavery shall undo and lord it over them and possesse their goods wherein the Jewes were actors in part both in the dayes of Esther and at home when they brought their enemies about who had concurred in afflicting them into subjection The effect of all which shall be a confirmation of them by this new experiment that Christ is sent of the Father to declare and execute these promises as Protector of his Church Doct. 1. Albeit when we hear Gods Word speaking for the Church or against her enemies we are ready to question How can these things be yet Omnipotency will easily finde a way to fulfil promises or threatenings and can take the most contemptible and successefully employ them against most potent Conquerours who have left none as they think in the world to take order with them for behold I will shake mine hand upon them and they shall be a spoile to their servants and to confirm this he declareth himself to be the Lord of hostes 2. It is the Lords way not only to bring down oppressing enemies but so to do it as may poure most ignominie upon them and let all the world see their vanity and folly who placed their security in any thing beside God for they shall be a spoile to
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
presence and train for her behoofe makes her famous Psal 68.16 17. 2. It will contribute further to settle the mindes of Gods people and make them to submit to every dispensation to study that all things are ordered in the world according to the pleasure of God that his decrees and purposes are and shall be effectually executed in all the earth and that his effectuall providence doth overrule all instruments that nothing be done but what he hath decreed This is also represented to the Church in this vision by the foure charets or instruments of God in all the parts of the world their coming out from between two mountaines of brasse that is his unalterable counsels which they are sent forth to put in execution and his effectual providence by which they are hemmed in on every hand that they do nothing but according to his pleasure This studie will lead the Church to see God in every dispensation which is comfortable when she is reconciled to him and to see that no ill purposes of men can be effectual without him and that none of his thoughts of peace will be hindered 3. The counsels and purposes of God in governing the world are deep and unsearchable rather to be adored and read by the Church according to the tenour of the Covenant then pried into till by his executing and perfecting his work she be able to see and discern that which otherwise might readily be mistaken this is signified by the charets coming out of some deep valley between two mountaines which is obscure and cannot easily be seen into 4. The Lord hath variety of dispensations according as the condition of men whether enemies or the Church calls for them laid up in store and at his command to carve upon and let out at his pleasure without controulment so that he is to be seen and his wisdom fidelity justice or mercy c. to be adored in every one of them according as they are let forth and made beautiful in their time and in respect of these toward whom they are dispensed this is signified by charet-horses of all colours going forth at Gods direction 5. As the study of the divine authority of the Word and what is revealed therein is that which the Church ought to be much about in a time when she hath her comforts to bring from thence so in such a time she is to be much in dwelling upon the Word and stirring up her selfe to understand the riches and fulnesse thereof for by this question so oft propounded and here repeated by the Prophet v. 4. we are taught both that nothing in this vision or explication of it is invented by him but all of God and therefore to be leaned to and also that for attaining the full comfort of the Scriptures and of knowing Gods minde lazinesse would be shaken off and God much employed for clearing it up unto us being a depth not easily comprehended or taken up Vers 6. The black horses which are therein go forth into the North-countrey and the white go forth after them and the grizled go forth toward the South countrey The scope of the vision is more particularly cleared up by shewing the particular employment of these instruments in several parts of the world designed from their situation in relation to the land of Judah We need not enquire concerning the red horses though some reade the Hebrew as pointing at them also these which are therein pointing at the red charet and the black horses go forth c. the number and colours pointing only at sufficiency of meanes for all parts of the world and of dispensations as they are needed whereof only three are expounded Two of these charets the black and white are employed toward the North in Babylon signifying the destruction of the Babylonians by the Persians and the deliverance of the Jewes which being already verified might confirm the Church and the godly in it to wait for the like in time coming If not also pointing out that the sad condition of the Jewes who yet remained in Babylon should at last end in peace and prosperity many of them coming up afterwards to Judea A third charet is employed toward Egypt southward to Judea whither many of the Jewes went with Johanan Jer. 43. who were to be exercised with a mixed dispensation as the colour of the horses imports Doct. 1. Whatever sad dispensations the Lord send either upon his people or the Nations among whom they are yet he hath a peculiar care of them to provide a good issue of their trouble and can make sad calamities not to ruine but be a meanes of their deliverance for when the black horses go forth into the North-countrey the white go forth after them The ruine of Babel where they remained proved their delivery and their own calamities end well which is yet remarked after it is done to shew that God is still the same to ruine enemies and do good to the Church and make overturnings wherein it should seem she would be overwhelmed as well as others bring about her happinesse 2. Albeit afflictions and lots which God sends on a people especially for sin may be very grievous and sad yet they have ordinarily more comfortable issues then afflictions of their own choosing for the white horses go after the black to Babylou whither God had sent the Jewes whereas the charet sent to Egypt whither they went of their own accord is grisled 3. Albeit the Lord be justly provoked against his peoples following their own ways especially under trouble yet his severity even to them is mixed with mercy for the charet sent to the South is not black nor red but grisled Vers 7. And the bay went forth and sought to go that they might walke to and fro thorow the earth and he said Get ye hence walke to and fro thorow the earth so they walked to and fro thorow the earth Whether we understand this of all the charets whose horses were strong as the word also signifies or of the fourth charet only who having done that particular work shewed to the Prophet sought to be employed elsewhere all comes to one purpose that by Gods allowance and command they are employed through the earth Hence learn 1. As all instruments are subject unto God and no service can be acceptable to him but what is warranted by his command so he hath instruments and especially Angels very ready and willing to seek and take employments and see them executed this we are taught in that they sought to go that they might walke to and fro through the earth and in that having received orders they walked to and fro through the earth 2. Albeit the Church get now and then a clear sight of some special Providences yet it is but parts of his way that she is able to take up His Providence is not idle in all the parts of the world though she see not so well through it and it is her comfort
them improbable for in this he appeals to themselves If it be marvellous in your eyes should it also be marvellous in mine eyes saith the Lord of hostes Vers 7. Thus saith the LORD of hostes Behold I will save my people from the East-countrey and from the West-countrey 8. And I will bring them and they shall dwell in the midst of Jerusalem and they shall be my people and I will be their God in Truth and in Righteousnesse The fourth ground of encouragement which also cleareth the promise of their increase is that he will gather them from all parts of the world where they were scattered comprehended under East and West as Psal 113.3 Mal. 1.11 Psal 50.1 and bring them to Jerusalem and Judea and renew the Covenant with them which was verified at several times after this Prophecie till Christ came beside what further accomplishment of it may be reserved till Israels Conversion Doct. 1. Such as are following their duty though with much hesitation and discouragement because of the aversenesse of others leaving them alone in it may expect confirmation from God and that in due time if it be for their good such as have weakened their hands shall joyne and strengthen them for this promise of the gathering of Gods people is given to encourage them who by reason of their paucity and the difficulties they met with were ready to think they were come too soon home 2. Interest in God will bring a people out of a low condition and gather them after a sad scattering for Behold I will save my people from the East-countrey and from the West-countrey and will bring them and they shall dwell in the midst of Jerusalem 3. Particular favours and deliverances are then comfortable to a people when the Lord either makes or renewes a Covenant with them giving himself unto them with these favours assuring them that old kindnesse stands yet firme and undertaking for their part to make them such as he will accept of and may continue these blessings with therefore is the renewing of the Covenant subjoyned wherein God undertakes for both parties And they shall be my people and I will be their God 4. Where God enters into a Covenant with his people he intends really to perform all that he engages to do without all dissimulation so that it may be trusted to as a portion for this Covenant is in truth 5. The sure foundation of the Churches comfort by a Covenant is the righteousnesse of Christ whereby she is made able to stand before God and the right way to confirme her of her interest therein is a study of righteous and upright walking before him both these are implled in that second property that the Covenant shall be in righteousnesse Vers 9. Thus saith the LORD of hastes Lut your bands be strong ye that heare in these dayes these words by the mouth of the Prophers which were in the day that the foundation of the house of the LORD of hostes was laid that the Temple might be built These encouragements being published the Lord exhorts them to make use of them in chearful going about the work of building the Temple to which also are subjoyned further motives and encouragements And first that they are exhorted to it by these Prophets who these two yeares since they began again to work had encouraged them unto it and not only assured them that it would be perfected but had foretold other blessings which had come to passe as is after-cleared Doct. 1. As encouragements from God are to be made use of to make us faithful to him and in his work and as the work of God would be followed with much faith and alacrity so men have ordinarily many tentations to be discouraged from within and without which they are to wrastle against and employ God under so much is implied in this exhortation subjoyned to the former doctâ—ine Thus saith the Lord of hostes Let your hands be strong 2. It ought to be a notable encouragement to go on in Gods work when he sends out his messengers constantly to stir up his people to it and assure them of the successe thereof and that Gods hand is about it to see it perfected for this is an argument Ye hear in these dayes these words by the mouth of the Prophets which were in the day that the foundation of the house of the Lord of hostes was laid that the Temple might or should be built which last words are a part of that doctrine they had delivered in the by-gone yeares intimating that the Temple should be built as a promise on Gods part and therefore ought to be built as their duty having such a promise Vers 10. For before these dayes there was no hire for man nor any hire for beast neither was there any peace to him that went out or came in because of the affliction for I set all men every one against his neighbour 11. But now I will not be unto the residue of this people as in the former dayes saith the LORD of hostes 12. For the seed shall be prosperous the vine shall give her fruit and the ground shall give her increase and the heavens shall give their dew and I will cause the remnant of this people to possesse all these things This motive is yet further cleared from the blessings that had come upon them since they began to build according to the predictions of these Prophets when they exhorted them to it for whereas before they began the work all went to ruine there being no successe of endeavours of man or beast no peace by reason of hostile incursions and civil discords v. 10. now their condition was changed according to what the Prophets had foretold and was to be yet changed to greater felicity for v. 11. which is in the Hebrew But now I not unto the refidue c. doth include both I am not for the present not will be for the future as in the former dayes And particularly he promiseth to blesse the increase of the earth and give unto them though a remnant the peaceable enjoyment thereof And therefore they were to give credit to the same men promising by the same authority the successe of the work Doct. 1. Particular proofes of the truth of Gods Word in the mouth of his servants ought to be a special motive to faith and obedience in other things which they enjoyne and promise in the Lords Name and by his warrant for by this seen accomplishment of the Word they are invited to build and believe the successe 2. Such as neglect the Lords work may expect to have all their endeavours for their own things blasted for before these dayes there was no hire for man nor any hire for beast that is no fruit of labours as Hag. 1.6 nor any shift whereby a man might earne his bread 3. When a people do not study to advance the work and honour of God when they enjoy peace and prosperity it
and satisfie their longing desires for when they remember the Lord They shall live with the Lord and turn again Vers 10. I will bring them again also out of the land of Egypt and gather them out of Assyria and I will bring them into the land of Gilead and Lebanon and place shall not be found for them Thirdly wheteas the power of great enemies on all hands might appear to be a great difficulty the Lord promiseth to deliver them even from the strongest as of old he did from Egypt and now of late as some of them who were about the work in Zechariahs time had seen from Babel and Assyria and that he should bring them back in so great numbers as to possesse the outmost coasts of their land as Gilead and Lebanon were all which should be too little to containe them Doct. 1. No opposition or power of men shall be able to frustrate or hinder Gods purposes of love toward his Church but that either by faire meanes stirring them up to do his work as he did with Gyrus or by foule meanes crushing their opposition as he proved on Egypt he will gaine his point of this the Lord hath given proofes of old as pledges to his Church in all ages and particularly to his Israel I will bring them again also out of the land of Egypt and gather them out of Assyria 2. Albeit the Lords people who have interest in him may be farre scattered in all the corners of the earth yet he will want none of them but will seek and finde them in all quarters for though they be in Egypt on the South and Assyria on the North-hand yet he will bring them again and gather them 3. Whatever decay the people of God may be threatened with through much affliction yet God can make them wonderfully to increase and be more in number at their delivery then they were before their stroake This is to be verified in Israel whom the ancient bounds of their land shall hardly containe when they are converted to God I will bring them into the land of Gilead and Lebanon and place shall not be found for them Vers 11. And he shall passe thorow the Sea with affliction and shall smite the waves in the Sea and all the deeps of the river shall drie up and the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Fourthly whereas there might be many other impediments in the way of their return joyned with the power of enemies to oppose them or keep them captives as Egypt and the Babylonish or Assyrian Empire did the Lord promiseth to appear as when he brought his people out of Egypt to Canaan and dried up Seas and rivers and to deal with enemies as when he brought down the pride of Sennacherib and Belshazzar and when he drowned Pharaoh and the power of Egypts Kingdome Doct. 1. However difficulty upon difficulty may start up to oppose the Churches happinesse yet the Lord is sufficient to do all his pleasure and to make his way and his peoples the more conspicuous that there be difficulty in it for He will passe through Seas and drie up rivers c. 2. Whatever opposition is laid in Gods way will not prove an hinderance to him but brings trouble to it selfe for its attempt this was proved on the Sea which he passed through with affliction or trouble alluding to the trouble of the Red-sea Ps 11 4.3 and smote the waves of the Sea and promises to make good the like on all opposition 3. The Lord will not stand in delivering his people to overturn the very course of nature to crush mens chief excellencies and whatever else they are proud of yea and to overturne Kingdomes ere his people be not happy for he will drie up Seas and rivers And the pride of Assyria shall be brought down and the scepter of Egypt shall depart away Vers 12. And I will strengthen them in the LORD and they shall walk up and down in his Name saith the LORD This Prophecie is closed with a promise concerning their way and carriage for whom the Lord doth all this that they shall be encouraged and strengthened to be an holy people and to persevere in faith and obedience which is to be understood of the elect and truly godly among them who yet at that time will be very many Doct. 1. When the Lord hath done greatest things for his people it is yet a new gift to give them the use thereof to encourage and strengthen them thereby for it is a new promise I will strengthen them 2. As God can easily encourage the most feeble and faint-hearted so their sure grip of it is to have it laid up in God for them and by faith and dependance draw it forth as there is need I will strâ—ngthen them in the Lord saith he 3. Encouragement in God is only well improven when it is made use of to strengthen unto holinesse and perseverance which is the only sweet fruit of all mercies rendering them comfortable to the receiver when he is led nearer God by them I will strengthen them and they shall walk up and down or incessantly walk to wit in their duty 4. Holinesse is then rightly set about when we are constantly in it when we adhere close to the rule when by faith we draw furniture out of God and aime at his glory and give him the glory of all our performances for so much is imported here They shall incessantly walk in his Name His Name imports what he hath revealed of himselfe for directing our way and for us to place our confidence in and his Name revealing himselfe is his glory which every one by walking holily and confidently ought to study to make more conspicuous 5. The Lord needs not be hindered to shew himselfe gracious by the unworthinesse and unholinesse of his people but when he is about to do them good be can be surety to himselfe that the fruit thereof shall be forth-coming to his glory and can make them he doth much for to be such a people as his dealing toward them obliges them to be therefore after all the former promises the Lord himselfe undertakes to make them holy They shall walk up and down in his Name 6. The sweet comfort and refreshment of the promises will only be felt by these who dwell much on the study of God the promise-maker and consider how alsufficient he is and how worthy to be credited for the performance of what he promiseth Therefore doth he subscribe his Name to all this Prophecie saith Jehovah CHAP. XI IN this Chapter the former comfortable promises are upon wise grounds seasoned with a sad denunciation of the desolation of the land and destruction of the City and people of the Jewes by the Romanes v. 1.2.3 which is amplified from the causes procuring the same to wit their horrid ingratitude in rejecting of Christ who being appointed of the Father to be
but small things and not obliging favours 5. Such is the slavery that men devoted to their lusts and idols are brought under that no relations or obligations will binde them up from debording for notwithstanding all these ties there are who deal treacherously 6. If mens consciences were acting their parts the Lords servants might have lesse toile in discharging their duty men would not only see their sin but would aggrege it in its sinfulnesse for these many questions shewes that tender consciences would plead this cause for him Verse 11. Judah hath dealt treacherously and an abomination is committed in Israel and in Jerusalem for Judah hath profaned the holinesse of the LORD which he loved and hath married the daughter of a strange god The second fault whereof both Priests and people were guilty as the history of these times cleareth is in the matter of marriage wherein the chief guilt and fountain of all the rest is their marriage with idolatrous women occasioned as appears in that their lawful wives being out-wearied with travel they loathed them and fell in love with the women of the countrey This is aggravated from the nature of the sin the persons committing it the place where they did it and that it tended to a prostituting as a prophane thing of their peculiar dignity to be the Lords holy or separated and set-apart people and of that holinesse which God required in them and they professed to approve Doct. 1. As marriage is a comfortable Ordinance of God so especial care is to be had by the people of God of being equally yoked and to avoid the sin and snare of marriage with idolaters and these of a false Religion for however under the Gospel the partition-wall that was betwixt the Church and all other Nations under the Old Testament be pulled down and albeit difference of Religion be no cause of dissolving a marriage under the Gospel which is consummate especially being made up before the Conversion of any of the parties 1 Cor. 7.12 13. yet it is still a blot and guilt for a member of the Church to marry the daughter of a strange god so called because of her Profession See 2 Cor. 6.14 1 Cor. 7.39 and before the Law it was the sin of the old world that the sons of God came in to the daughters of men Gen. 6.2 2. Such as would see sin in its colours would take it up in its aggravation both in respect of God and men and how abominable and perfidious it is so to do for so is this sin aggravated as treacherous dealing both against God and their lawful wives to whom they were tied and as abomination in the sight of God making them abominable to whom this was forbidden 3. The consideration of the person sinning addes much to the aggravation of sin and the place and time wherein they do sin when it is done by members of the Church as it were in Gods view in his Church and after God hath been kinde to them for if Judah and all that now remained of Israel do thus who shall serve him beside and if they do it in Israel and Jerusalem where God dwells in the midst of them and to which they are restored after their captivity when and where will they think it needful to omit it 4. Scandalous and grosse sin is not acted in the visible Church without prophaning of eminent priviledges violating of equitable obligations and belying of many professions all which doth aggravate it for all these aggravations are in this sin as the words are before explained Judah hath prophaned the holinesse of the Lord which he loved and hath married the daughter of a strange God Verse 12. The LORD will cut off the man that doth this the Master and the Scholar out of the Tabernacles of Jacob and him that offereth an offering unto the LORD of hostes The Lord threatens for this sin that he will cut off the guilty and impenitent from among his people and worshippers either by excommunication or extraordinary judgements whether they be Nobles oâ— Commons Teachers or Scholars Masters or Servants the one of which hath power to awaken and the other is bound to answer as it is in the Original or Priests who stood in Gods Courts to do him service or people who thought all well if they performed outward Ceremonial worship This threatening seems in part to relate to a faction of Priests and others who for these marriages were separated from the Church of the Jewes and went among the Samaritanes and built a Temple on Mount Gerizim of whom some hint is given Nehem. 13.28 Doct. 1. To be upon just grounds cut off from the society of Gods Church and people is a sad judgement for so it is threatened They shall be cut off from the tabernacles of Jacob. 2. Just excommunication is in effect but a judicial giving up of men to the way which they have chosen and a declaration of what they were in effect while they lurked within the visible Church for Cutting off from the Tabernacles of Jacob is but a leaving of them to the way wherein they walked when they married the daughter of a strange god 3. As God is the Author of every just censure inflicted by his Church and doth ratifie it in heaven so where other punishments are necessary and men either lie by or are not able God will take the punishment in his own hand for in excommunication God cuts off and in other judgements the Lord will cut off c. 4. God will punish sin impartially without respect to persons or dignities and will not be turned away by outward performances of worship while there is not repentance and reformation for The Lord will cut off the Master and the Scholar and him that offereth an offering who doth this Vers 13. And this have ye done again covering the Altar of the LORD with teares with weeping and with crying out insomuch that he regardeth not the offering any more or receiveth it with good will at your hand This fault is further aggreaged from a sinfull effect following upon it to wit their afflicting of their lawfull wives by taking in other wives in their time to afflict them Lev. 18.18 by their sleighting of them in respect of the strange women and by divorces as is after cleared who being thus oppressed did runne to God and because it was not regarded and amended therefore God did not regard their service as if the Altar were covered with the teares and cries of their oppressed wives to hinder their acceptance otherwise it is not properly to be conceived that they got liberty to come to the Altar or to poure out their teares upon it And that it is to be understood of this mourning of their wives hindering their acceptance is cleare from the following verse where the reason of Gods rejecting them is held forth Doct. 1. As ordinarily one sinne drawes on another till there be no end so addition of
to seek resolution of this question They sent unto the house of God Sherezer and Regem-melech with their men And though they were more then one of them who came and far more concerned in it yet the question is propounded as by every one in particular Should I weep c 3. As matters of our duty may be oft-times very dark and unclear for our humiliation and up-stirring to make use of meanes so it is not sufficient that a person or people employ God in their particular strait unlesse in their ordinary course they be seekers of God and such as would have light from God or his servants useful to them would depend much on God and be much in prayer to him therefore are they sent by reason of this dark case to pray before the Lord and to speak to the Priests c. To testifie that they were seekers of God and of the same Religion with their brethren and when they are to employ the Priests and Prophets for light they begin at prayer to God 4. Ministers of the Word are bound to be able to resolve the cases of Gods people not only in general doctrine but in particular emergents and difficulties for the Priests and the Prophets are to be spoken to in this businesse 5. No means appointed of God for our help in difficulties is to be neglected or vilipended by these who expect a blessing for they are to speak both to Priests and Prophets both ordinary and extraordinary meanes where they are are to be used 6. Solemn fastings and humiliations because of Gods displeasure ought to have much inward sense evidenced by separation from outward delights and mourning for so the question imports they had done weeped and separated themselves though that be not all required of an afflicted sinful people nor yet to make a Fast approved yet it is a part of the duty 7. Whatever general instructions may be gathered from their propounding of this case worthy of our imitation yet the question as propounded by them is many wayes faulty which serves also for our warning as 1. There is a great deal of formality in sending such an embassage about a ceremonie when yet they neglected the substance of Religion Formality may make great shew of little and most noise about that which is to least purpose 2. Much unbelief appears here for in that they enquire about omitting this Fast only they insinuate that they doubted of removing their other calamities for which they fasted also as we will heare afterward and so go no further then their sense yea in questioning about this same they insinuate their doubting that the Temple should be perfected Unbelief will receive or expect no more then it seeth and so breeds us much vexing exercise 3. Much oftentation that they had done it so long for so many yeares which now they look upon as somewhat when the work is going on when the Lord blesseth any work that we have been using endeavours about our hearts are then very ready to think much of our doing 4. Much unsafe walking having no ground of their doubt but their old custome Shall I weep as I have done these so many yeares how small ground and warrant soever there was of this their fasting yet many have no better then custome and education for their ground in following the true Religion which makes very unsure work 5. That they now think of laying aside this duty whatever warrant they had for it of which they do not doubt noâ— enquire concerning it bewrayes partly how ready mens hearts are to weary of duties especially if they be any thing hard and partly that when men have gotten some deliveries they are ready to dream of having no more to do with fastings and humiliations which is folly to expect so long as we are within time Vers 4. Then came the Word of the LORD of hostes unto me saying 5. Speak unto all the people of the land and to the Priests saying When ye fasted and mourned in the fifth and seventh moneth even those seventy years did ye at all fast unto me even to me The Lord sends out his Prophet to declare his minde concerning this question not only to these who propounded it but unto all the people of the land and the Priests also And before he give a full answer to this question to their contentment he premits in this chapter somewhat by way of reproof of their way And first he reproves their way not only in this Fast but in all the rest whereof he names one as being faultie in that it was not done to God Whereby we are to understand partly that they were of their own appointment and not enjoyned by God it not being lawful forthem to appoint such dayes for fasting unlesse the Prophets amongst them had in Gods Name appointed and allowed of these Fasts of which we reade not For however all these calamities did call them to fasting and weeping and Gods imposing the necessity by his dispensations did warrant them to set apart some time for that purpose and however they might agree to do so from time to time during the time it was revealed by God that their captivity should continue yet it was not lawful for them to fixe such anniversasary dayes by dedication or consecration and sanctification as making it unlawful to take that day again for worldly employments if providence so called or unlawful to do worldly businesse if called to them on that day even as the work of their calling at that time whereas works of necessity are to be done on the Sabbath with a Sabbath-dayes heart or as if the service were more acceptably performed on that day then on another as they chose the very dayes of their greatest calamities for their Fasts as if the time should have influence on the work All these are to encroach upon the Prerogative of God and far lesse is it now lawful to fix such anniversary dayes either for fasting or thanksgiving seeing that beside the want of authority so to do we have not such certainty what our future condition shall be as they had during the seventy yeares captivity and know not but providence may call us to rejoyce when our time is to weep and to weep when our time is to rejoyce and so it belongs to God only to fixe times for such duties whose providence can make our condition suitable to the duty of the time But beside this defect the Lords reproof doth also strike at the manner of their performing these Fasts as being done in such a way whatever warrant there were for them as could not be acceptable to him Doct. 1. When the Lord speaks his minde unto his people and especially against their formal and inveterate customes it is needful to take him up in his absolute dominion and omnipotency as being able to crush them who contemn his Word and to make them happy who follow his way whatever it seem to promise in
it self therefore is this message called the Word of the Lord of hostes 2. The Word of God and the doctrine therein contained concerning our duty is of general concernment unto all however many times only few are sensible of their need of it for this cause it is that the answer is not given only to these who enquired but to all the people of the Land as being a doctrine of general use to all 3. Such as ought to be instructers of others may oft-times turne as far aside and need instruction as much as any for the very Priests who were enquired concerning this case v. 3. are to be spoken to and taught and so the Church had been in a sad case if the Lord who is never wanting to his Church had not provided this remedy of an extraordinary Prophet as is marked on v. 1. 4. The Lord accepts no service how glorious-like soever as done to him that is not commanded and enjoyned by himself for saith he of these Fasts of their appointment Did ye at all fast to me even to me even albeit they both fasted and mourned A will-worshipper fancies a god in his own imagination to accept his service who is not the God who hath revealed himself in his Word or at best is a mistaken God 5. The excellencie and worth of our service and our happinesse thereby doth not consist in what measure of performance we can attaine unto but in Gods accepting of it as service through Christ which we are chiefly to look unto and have a care of and not to be discouraged with mean endeavours if he respect them nor puffed up with fairest flourishes while that is wanting so much is implied in that doubled question Did ye it to me even to me 6. As humility is a sure symptome of one who serves God in a right manner so it may humble us in performances before the Lord to consider that our services cannot profit him nor is he obliged to us for them otherwise then by free grace so much also is imported in this question for in opposition to their ostentation in propounding their question the Lord layes them low by telling them it was not done to him all the profit if there were any would be their own 7. Days of fasting and humiliation with never so much sense and feeling can never be acceptable to God so long as only the sense of our own calamities sets us on work and we rest there without attaining to sense of sin and minding to turn to God this is another fault reprehended in their fasting Did ye at all fast unto me had ye any sense of the injuries done to me or purpose to amend them was it not because of your own miseries ye fasted and mourned 8. Men do for most part mistake or remain ignorant of their own condition and carelesse of what the Lords servants say through want of serious examination of their own conscience A tender active and well-informed conscience would shew much as the Lords servants do say therefore the Lord appeales to their own consciences in this question as able to solve the doubt and plead for him if it were put to it Did ye fast unto me Vers 6. And when ye did eat and when ye did drink did not ye eat for your selves and drink for your selves He proves their abuse of fasting from their sinful way of eating and drinking after their fastes were over and their feastings at other times in which they satisfied their own lusts without respect to his glory Hence learn 1. It is the duty of all especially of the Lords people not only in their immediate worship but in their common and ordinary affaires and use of ordinary refreshments to do them as service to him and eye his glory in him for it was their fault that they did eat for themselves and drink for themselves 2. Such as in their ordinary conversation do not minde and eye God may justly be suspected as sleighters of his immediate worship and such as do abuse prosperity do prove that adversity hath not been sanctified for they fasted not to God because they did eat for themselves and drink for themselves both in their ordinary refreshments and prosperous conditions Ver. 7. Should ye not hear the words which the LORD hath cried by the former Prophets when Jerusalem was inhabited and in prosperity and the cities thereof round about her when men inhabited the South of the Plain The second fault which the Lord finds with their way is that they were taken up with these observations but neglected that which was substantial He declareth that it were rather their duty to hearken to and obey these commands which God had enjoyned them by his Prophets when all was well with them in Judah when Jerusalem and all the cities thereof were yet entire and the land inhabited which if they had been believed and obeyed they had not been driven into exile nor needed such questions He mentions the South and the Plain as it is in the Original because Judahs portion and these who joyned with him lay partly Southward to Jerusalem and partly in the Plain toward the Philistines Josh 15.1 2. Obad. v. 19. and so it comprehends the whole land The word also rendered South doth signifie in the first place dry and desert ground and by consequence the South because the heat of the Sun made these places barren and so it cometh all to one purpose to shew that not only Jerusalem and all her cities but all the countrey was peopled when God warned them of their duty and danger and that not only fruitful Plaines but even the hills which were usually dry in Judea and may be understood here in opposition to the Plain and other desert places were frequented with people dwelling therein Doct. 1. External performances of external duties of Religion are nothing in Gods sight where there is not study of obedience to all his revealed Will not will howling under miserie availe while wickednesse is kept under their tongue for so saith the Lord to these Fasters Should ye not hear the words which the Lord hath cried 2. The Lord in all ages is uniforme and like himself in approving and enjoyning of duty and in disliking of sin yesterday and to day the same for ever for the Lord here requires the same he required of their fathers Should ye not heare the words which the Lord hath cried by the former Prophets 3. The longer the Lord by his Word hath been pressing duty upon his people they ought to heed it the more lest judgement prove the sadder for he presseth a doctrine that had been long since cried to be so much the rather heard 4 The Lords chastiling a people for sin and disobedience doth not warrant them to look on their deliverance from the chastisement as a full assurance of their being reconciled as if their stroaks had made up all but being delivered they are to make conscience of obedience
his love in their hearts assuring them of an interest in him for I will hear them I will say It is my people 7. As fait and the increase of it enabling men boldly to prosesse it before God and the world is a choice Gospel-blessing and a rich recompence of much affliction so Gods preventing grace and kindnesse toward his people when they seek him especially under affliction is such as may invite them to make him their portion and give them warrant confidently to rest and relie on him for upon his hearing and saying It is my people they shall say The Lord is my God CHAP. XIV IN this Chapter there 〈◊〉 continuation of the prephecie begâ—n in the end of the former chapter wherein an account is given of the case of the Church from this Prophets time to the end of the world in these particulars 1. The destruction of Jerusalem with the judgement and mercy in that stroak v. 1.2 2. It is cleared that the instruments of this stroak should not go unpunished v. 〈◊〉 noâ— the Church 〈◊〉 by this stroak for the way of salvation should be made clear unto the Gentiles v. 4. to which the elect Jewes should joyn v. 5.3 It is foreâ—old that the condition of the Church and Elect under the dayes of the Gospel shall be unsetled and mixed of variety of dispensations yet so as in end and when men would least expect it should prove better v. 6.7 4. It is fore-prophesied that the doctrine of salvation and the refreshments following thereupon shall spread to all parts of the world v. 8. whereby Christ shall get an universal Kingdom wherein there shall be unity v. 9.5 A particular promise is made of the exaltation restitution and safety of converted Israel v. 10 11. 6. There is a threatening of judgement against the enemies of the Church that they shall be cut off as by a consumption v. 12. by intestine discord v. 13. by the hand of the Church v. 14. and that the stroak shall reach all means they had employed against the Church v. 15.7 There is a promise of the Conversion of many of these enemies who are reserved v. 16. and if not that visible judgement shall pursue them yet more v. 17 18 19. Lastly there is a promise of the holinesse and purity of the Church v. 20 21. Verse 1. BEhold the day of the LORD cometh and thy spoile shall be divided in the midst of thee The chapter begins with a more clear prediction of the destruction of Jerusalem then before wherein God being Judge and Avenger of his Sons blood which they should shed would bring a day of special vengeance upon that city putting it wholly in the power of enemies who without fear of ambush or surprisal should divide the spoiles of the city in the midst of lt and by this doctrine he cleareth what had been said chap. 13.8 of cutting off two parts and leaving a third part Doct. 1. It is the Churches advantage to be ordinarily warned of a stroak before it come that she wisely considering Gods judgement may labour to prevent or prepare for it that the godly be not surprized with such a judgement when it comes and that God may be justified if he make them feel justice who will not believe truth speaking it therefore are they excited to consider this approaching judgement Behold the day cometh 2. The Lord is chief and supreme in all the Churches calamities he it is who executeth his Word by them who pleads his controversies and who however he be but little seen or regarded in the visible Church yet by his judgements will be discovered to be Jehovah the Lord for the day of the Lord cometh 3. It is one evidence of divine displeasure wherein God is to be seen when enemies get power over the substance of his people in pursuing after which God is oft-times forgotten and do without fear of any dispose thereof at their pleasure for it is the day of the Lord wherein he is seen when the spoil shall be divided in the midst of thee Vers 2. For I will gather all Nations against Jerusalem to battel and the city shall be taken and the houses rifled and the women ravished and halfe of the city shall go forth into captivity and the residue of the people shall not be cut off from the city This calamity is further described from both the severity and moderation that shall be in it The Lord was to gather the Romane army consisting of many Nations subject unto them and confederate with them against Jerusalem and to deliver the city into their hands that houses might be pillaged and women ravished and yet he would not utterly destroy that Nation for some of them should be preserved by going into captivity and others should leave it before the time of the siege as the Christians who went to Pella and so should not be cut off from the city or from that Nation whereof the city was a part Doct. 1. There is not a motion or enterprise among men in the world especially about the Church but Grd hath a sovereign hand in it and is by them carrying on purposes which they little minde for the Romane armies coming against Jerusalem is Gods deed to avenge his Sons death I will gather all Nations against Jerusalem to battel 2. As the Lord hath not a few but all Nations at his command to put them in subjection to whom he will and to be employed as he pleaseth so many of them are employed against the Church that he may bring many witnesses to the pleading of his controversie and may discover to her her folly in provoking him to give her into the hands of these who formerly hated her but could not prevaile because of his protection for all Nations are put under the Romanes by him and gathered against Jerusalem 3. It is no strange thing to see enemies prevail against the Church when God is pursuing a controversie with her nor when she rejects Christ corrupts his worship sheds righteous blood is given to covetousnesse injustice Iuxury c. and is obstinate in all these to 〈◊〉 quite overthrow and overturn her and make her a spectacle of sad judgements for such were the sins of Jerusalem and for these The cities shall be taken housesrifled and the women ravished Theâ—fore other Churches may expect the same measure if they provoke God and being under calamitie are to be thankful in so far as they come short of this stroak 4. Every one ought to submit and prepare for what God may carve out as their share of a common calamity according as in his wisdom he thinks fit without complaining of being otherwise dealt with then others for the city being taken there is death of which no mention is made here rifling of houses captivity and which is worse then death ravishing of women when husbands and parents are not able to defend their wives and children of which some tasted of
one some of more as God saw fit 5. The Lord can so season saddest dispensations to his people and set bounds to over-flowing trouble as even when they seem bitterest some mercy may be in the bosome of them for not only was this fatal stroak a mercy in that it was a clear demonstration that the Messiah was come in that their Common-wealth was quite abolished and their Ceremonial worship put to a close the Temple being destroyed but yet further mercy appears in that that Nation is not quite cut off but a part reserved for future mercy a refidue not cut off from the city Which as it was literally true in Antiochus invasion before Christ that some were left in the city so under the Romanes some of that Nation and City escaped the siege and these calamities 6. The Lord may conveigh purposes of mercy in a sad time through very sad dispensations which at first view would seem to promise no such thing for as this mercy of being preserved was granted to some in escaping the siege so others were reserved to be a seed of that Nation by their captivity into strange Nations Halfe of the people shall go forth into captivity is both a calamity and yet a mercy to that Nation Verse 3. Then shall the LORD go forth and fight against those Nations as when he fought in the day of battel In the next part of this prophecie the Lord cleares some difficulties that might arise upon the hearing of this sad judgement And first it might be enquired what shall become of these so cruel enemies to which answer is here made that they should not escape unpunished but God should appear and fight against them as ever he did at any time for his Church and his fighting imports successe this the Romanes and their Consederates felt in many calamities since that time till now Doct. 1. No affliction of the Church for her provocations not yet Gods seeming to hide himself will hinder him from testifying his affection to her or from being her enemies party in due time and to embarque in her quarrel and engage his power for revenge for the Lord shall go forth and fight against these Nations 2. Albeit the Lord by his secret Providence do so order affaires as that the Churches enemies do nothing but execute his quarrel yet they are to expect no thanks for their service against his Church as minding nothing lesse therein then the execution of Gods will but they may rather reckon that they are permitted to go on in that service to ripen them for vengeance for though the Lord gathered them v. 2. yet now he will fight against them 3. The Churches low estate may be a time of greater mercies at least as to his reckoning with her enemies then when she is most flourishing for then when Jerusalem is destroyed albeit he do not yet restore them yet he will go forth and fight against their enemies 4. All the Churches experiences in former times are forth-coming for the Churches comfort in after-ages according as she shall need them and as the Lords wisdom seeth fit to improve them for he shall fight as when he fought in the day of battel which is not to be restricted to any one particular experience or time but generally to be understood of all or any experience which may seeme most comfortable in this or that strait Verse 4. And his fect shall stand in that day upon the Mount of Olives which is before Jerusalem on the East and the Mount of Olives shall cleave in the midst thereof toward the East and toward the West and there shall be a very great valley and halfe of the mountain shall remove toward the North and balfe of it toward the South A second question might arise upon the hearing of this judgement what should become of the Church when Jerusalem is gone the Temple burnt and that Nation cut off or scattered To which answer is given that the Church should not perish for God should reveal the doctrine of salvation and make a plain way for the Gentiles to come unto the Church in place of the Jewes and to worship him according to his will from afar off Thus do I take up this dark speech without troubling my self with other expositions for the clearing whereof consider that the City Jâ—rusalem was encompassed with hills Ps 125.2 whereof this Mount of Olives was one so that it was not seen afar off nor the way to it easie Whe eby was signified that under the Law the Church and way to heaven was hid up from the rest of the world being not only dark to the Jewes in respect of many ceremonies but these ceremonies were a partition-wall betwixt the Gentiles and the Church so that the turning of that hill into a plaine valley imports that God should make the Church and way of his worship clear to them afar off that they might look there-away as of old they did to the Temple 1 Kings 8. Dan. 6. testisying their worshipping God as he had prescribed and revealed himself and that he would remove impediments in the way of their Conversion and make a plain way without ceremonies for them to come unto the Church In this dark speech the Mount of Olives is only mentioned though there were other hills about Jerusalem because of an external symbole of this prophecie accomplished on that Mount when Christ ascending into heaven from off this Mount gave Commission to his Apostles to carry the Gospel into all parts of the world Acts 1.8 12. and upon his Ascension poured out his Spirit and so did make the Church notor and the way to it conspicuous and easie through the world As for the valleyes lying Eastward and Westward and the parts of the cleft Mount going to the North and the South it is not curioufly to be dipped in for the parts of it were to go somewhere and it may be thus conceived that through all the world the large extent whereof is ordinarily taken up from East to West Psal 103.12 and 113.3 the Church shall be conspicuous or rather because the City lay to the West of the Mount the two parts of it bendved to go that way to North and South and not to overwhelme the city which would overturn the scope of the figure Doct. 1. No commotions and overturnings in the visible Church will deprive Christ of a Church and people he will finde a way to get a people amongst these who are little thought of when these who account themselves the children of the Kingdom are cast out for so are we taught here 2. The opening up of the way of salvation is God and Christs owne work who by his preventing power and grace overturnes mountaines of impediments to bring the light of salvation unto men and make it have place with them for His feet standing on the Mount of Olives makes it cleave and be a valley 3. The accesse and Conversion of the Gentiles