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
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
true causes of Judahs captivity the ill use they made of deliverance which drew new plagues upon them out of Gods hand and their conceit of external performances when yet they neglected the weighty matters of the Law We will finde God so reproving them for sin as yet encouraging them to duty and richly comforting them when they are engaged in it we will see them declining after a reformation and this to be the cause of the many calamities that ensued We will also finde here many sweet Predictions concerning the Messiah in the accomplishment whereof the Gospel-Church ought to rejoyce and predictions concerning the various dispensations of God toward his ancient people the Jewes partly in their rejection and dispersion after the coming of the Messiah in the accomplishment whereof we should reade the severity of God and partly in their future conversion and recollection which we should be much in prayer to God for that he would hasten it These and many other precious truths are expressed in these Prophecies and briefly hinted at in the Exposition and Notes Which that they may prove useful to the Church of God and in parricular to your Lordship is the prayer of My Lord Your Lordships obliged Servant in the Gospel GEO. HUTCHESON TO THE Reader Christian Reader THy Acceptance of my former endeavours upon some of the Lesser Prophets hath encouraged me to go on in this work and to offer unto thee also this Exposition of these three Prophets who lived in the Church of the Jewes after their return from the captivity of Babylon My aime and desire herein hath been and is the promoving of thy spiritual good by holding forth as briefly as I could the sense and use of this part of Holy Writing And I desire that accordingly thy care may be to make right use of this as of other meanes which God in these times notwithstanding the thick clouds of errours and delusion that now abound offereth unto thee And that it may be so it is requisite that thy scope in reading be not to satisfie curiosity or to judge of mens abilities and parts in accomplishing what they undertake which is the most that many in this nauseating and wanton age propound to themselves in reading but that thou be one who indeed art making earnest in working out thy own salvation and of honouring God in thy station and generation In which case only the Scriptures will relish with thee as being driven thereunto for reproofe consolation and direction as thou needs them Nor is it to be expected that what is here gathered from the Scripture and presented to thy view will have due weight till first thou learne in thy heart to magnifie the truth and certainty of the written Word and see God who cannot lie speaking to thee in it and by it and then thou may discern much more in it and in every sentence of it then our weaknesse can dip into or comprehend and that thou art bound to deny thy self thy corrupt sense and reason and simply trust God speaking in it blessing him for so sure a ground whereupon thy soule may leane its weight I shall adde nothing concerning this peece in particular wherein are expounded many dark places by the obscurity whereof the Lord would exercise and humble us and the subject whereof is of use to the Church under variety of conditions and revolutions Only recommending it to thy favourable acceptance and thy self in making use of it to the Lords blessing who teacheth his people to profit I am Thine to serve thee in the Gospel GEO. HUTCHESON BOOKES Printed by RALPH SMITH Master Dicksons Exposition on the whole Book of the Psalmes in three Volumes Mr. Hutchesons Exposition on Obadiah Jonah Micah Nahum Habakkuk and Zephaniah The Christians Charter shewing the Priviledge of Believers in this life and in the life to come by Mr. Watson Minister at Stephen Walbrook the third Edition much enlarged Also Mr. Watsons Art of Divine Contentment the second Edition A SERMON of Mr. Simeon Ash at the Funeral of Mr. Jeremiah Whitaker together with a Narrative of his pious life An Exposition on the whole Book of Ecclesiastes by that late learned and pious Divine Mr. John Cotton Pastor of Bostock in New-England A BRIEF EXPLICATION OF THE Prophecies OF Haggai Zechariah and Malachi Haggai THE ARGUMENT THis Prophet with the two that follow were sent of God unto the people of the Jewes after their return from the captivity in Babylon We reade not of any Prophets they had immediately after their returne but after that they had by reason of much opposition from without and their own weakness shamefully neglected the building of the Temple Ezra 4.23 24. The Lord who had inflicted several plagues on them for this did also stir up first this Prophet and shortly after Zechariah to rouze up the people and be helpful to them in building of the Temple Ezra 5.1 2. And then sent Malachi list of all to reprove and correct the abuses that fell out amongst them after the Temple was built Haggai being the first sent out is employed partly to reprove their following their own interests and neglecting of the work of God and to stir up that secure people to the work 〈◊〉 partly to encourage them to go on and to do it bonesily being set about it In which Zechariah chiefly joynes with him and enlarges that subject of their encouragement CHAP. I. IN this Chapter after the Inscription v. 1. we have 1. A Sermon reproving the peoples sinful negligence and stirring them up to build the Temple wherein he reproves their shifting to put hand to this work as if the time of doing it were not come whereas they were most active in their own private affaires v. 2 3 4. And exhorts them seriously to consider their condition and for what God had so smitten them v. 5 6. and so to consider as to be stirred up to set to the work of the Temple in which God would shew himself gracious v 7 8. and the neglect whereof had been the cause of so many plagues v. 9 10 11. 2. We have the successe of this doctrine all of them fearing God who spake by his Word set to the work v. 12. and being encouraged by the Prophet in so doing v. 13. they are so active as in short time they have materials ready wherewith they begin the work v. 14 15. Vers 1. IN the second yeare of Darius the King in the sixth moneth in the first day of the moneth came the Word by the LORD by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel Governour of Judah and to Joshua the sonne of Josedoch the High Priest saying In the Inscription we have not only the Author and Penman of this Prophecie but the time of iâ— reckoned from the yeare of the Persiâ—n Kings reign under whose power now they were and the moneth designed which was the time of their hervest the Feast of Tabernacles being the
by gracious acts that he will let out proofs of his glory there accept their service as glory given to him and give them frequent occasion of glorifying him for Build the house and I will take pleasure in it and I will be glorified saith the Lord. 5. It may be a great encouragement to the Church to do service that the all-sufficient Lord should condescend to accept any service they can do or own and take pleasure in them or it for so doth the Lord encourage Build the house and I will take pleasure in it that is your service shall be owned I will dwell in that which ye build See 1 Chron. 29.14 1 Kings 8.27 Vers 9. Ye looked for much and lo it came to little and when ye brought it home I did blow upon it Why faith the Lord of Hostes because of mine house that is waste and ye run every man to his owne house 10. Therefore the heaven over you is stayed from dew and the earth is stayed from her fruit 11. And I called for a drought upon the land and upon the mountaines and upon the corne and upon the new wine and upon the oile and upon that which the ground bringeth forth and upon men and upon cattel and upon all the labour of the hands To stir them up yet more effectually to the work he again layeth before them the evidences of Gods anger against them in disappointing their hopes of the harvest and not blessing what they had gathered in and all because there was no care had of the Temple and publick worship of God but all sought their own things v. 9. for which cause God had remarkably smitten them making the heavens to deny dew and the earth to deny fruit v. 10. for the drought had not only destroyed the fruit of all kindes and made all mens endeavours uselesse but he had made men and beasts feel it also by want of drink and food and by diseases which such a season occasions v. 11. Doct. 1. Even rods when they are sent on do not soon work nor speak Gods minde to an afflicted people to any purpose therefore here the observation and use of their râ—d is again inculcate 2. When the Lord is provoked he can not only send an affliction but so order it by faire appearances of a better lot and heightening of the sinners expectation and desire as may make it most sad Ye looked for much and lo it came to little 3. Sinners are never a whit the nearer contentment and happiness that they have these things which usually men take for their portion of happinesse for by withdrawing a blessing God can make it all one as if they had them not And when ye brought it home I did blow upon it 4. Though impenitent sinners having felt some stroakes may readily because of that expect exemption for the future yet it is righteous with God to pursue them with rod upon rod till they be compleatly miserable unlesse they return for it is not enough that the great harvest they expected came to little but that little is blasted I did blow upon it 5. As when the Lord strikes his owne people there must be some special and remarkable cause to be sought out so the stupidity of a stricken people is ordinarily so great that they can neither search nor finde it out till God discover it this question Why saith the Lord of Hostes doth not import any ignorance in him but that it was their duty to search the cause and yet could not finde it out without his light 6. The true cause of the Church and Professors their ill thriving in the world is that their care of these things takes them up from minding Gods work and matters and that they are taken up with the worst things neglecting the best thus to seek to gaine is indeed to lose for zeal for the publick and work of God is the compendious way to prosper in our private affaires this is the true cause of their want Because of my house that is waste and ye run every man to his own house 7. It is useful for secure sinners being afflicted by God to take a serious view of the rods upon them that they may see more of the bitter fruits of sin then can be discerned at first therefore doth the Lord repeat and inlarge the sight of their stroak v. 10 11. that therein they might see God provoked to be their Party in whose favour their life stood I called for a drought that they might see all the creatures armed and ready to execute Gods quarrel for sin Heaven stayed from dew and the earth from fruit both conspiring the sinners ruine that they might see mans frailty however he be oft-times stout against God in that there is no need of striking him immediately but take away one of many drops from him and he is gone stay but the heavens from dew and the earth from raine and fruit and man will smart for all that they might see that vengeance pursuing sin will cut a man short of all his contents and refuges on all hands will blast a land and all the fruits of it will sinite man and beast and all his labour v. 11. and in a word the afflicted sinner may see that it is great folly to provoke the Lord to jealousie and that there is no safety but in being reconciled with God and setting about duty Vers 12. Then Zerubbabel the sonne of Shealtiel and Joshuah the sonne of Josedeâ—h the High Priest with all the remnant of the people obeyed the voice of the LORD their God and the words of Haggai the Prophet as the LORD their God had sent him and the people did feare before the LORD The fruit and successe of this doctrine is recorded that the Rulers and remnant of the Jewes who were left of the preceding sore judgements or who had returned from captivity did acknowledge the voice of God in the mouth of his servant though there had been no Prophets sent of a long time before and out of the sense of their guilt and justnesse of Gods judgements did stand in awe of God speaking to them and did submit to the Command and go to work Doct. 1. The Word of God in the mouth of his servants will not take effect till his authority be seen and acknowledged in it and his servants looked on as coming in his Name for here they look on this message as the voice of the Lord and the words of Haggai as the Lord had sent him that is that the Lords voice was in his Word whom he had sent 2. It will be a notable meanes to make the Word effectual when beside the absolute authority of God speaking in his Word his interest in his people is considered and believed by them and that he who speaks and reproves and directs is their Confederate God whom they should be loath to offend or disobey so much the rather as his relation stands
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.
The way of Gods worship and of the Church established by Christ at his coming in the flesh is such as however there may be many commotions even until the end of the world for its getting footing where it had none and its restoring where it hath been dispossessed yet in its own nature is unalterable and is to continue without any new formes or wayes till God once for all shake and dissolve heaven and earth for however after that shaking at Sinai in giving the Law there was to be a new shaking of the ceremonial Law to make room for the Gospel-way yet it was to be but yet once and no alteration after that 4. As the Lord will shake and overturn all things before his Word faile and his people want promised help and as all Nations have their owne time of shaking and commotions so every such case doth not speak ruine but sometime is the fore-runner of Christs coming in a Gospel-reformation especially where Christ becomes precious and desirable unto a people therefore to confirme the Jewes doth he hold forth his power employed for fulfilling his promises and that in this order as to shake heaven and earth c. and then the desire of all Nations shall come 5. As there is much opposition lying in Christ his Kingdom and Gospels way in the world and especially in mens own stubborn hearts which he both can and will remove where he hath a purpose of good to any so there must be strange shakings of Nations and persons before Christ and the Gospel can have their due place or employment therefore he shakes heaven and earth and all Nations ere this great mercy can have place or they be fit for it that the desire of all Nations come 6. Christ manifested in the flesh and his presence in his Gospel makes up the want of all outward visible glory amongst a people and the want of external pompe in worship for in opposition to their mean thoughts of their work it is promised the desire of all Nations shall come and I will fill this house with glory yea the administration of the Gospel is more glorious then that of the Law in regard that in giving the Law he only shook the earth but now both heavek and earth as it is expounded Heb. 12.26 7. Christ the promised Messiah as he was to be true man bone of our bone so was he also from eternity very God Jehovah equal in power and glory with the Father who was conversant by his Spirit with his own people and had a care of them before his incarnation for he whose presence was to make up the glory of the Temple is Jehovah and here himself promiseth I will fill this house with glory saith the Lord of hostes which is Christs speech to whom we come in the Gospel as is cleared further Heb. 12.24 25 26. Vers 8. The silver is mine and the gold is mine saith the LORD of hostes 9. The glory of this latter house shall be greater then of the former saith the LORD of hostes and in this place will I give peace saith the LORD of hostes The third ground of encouragement raiseth the promise of glory mentioned v. 7. yet higher and meets with a particular rcason of their tentation for whereas they complained of the want of gold and silver wherewith to adorn the Temple and make it stately as in Solomons dayes the Lord declares that if he accounted that to be the true glory of his Church and took pleasure in that carnal splendor he could easily be at the expences having as much at his command as in Solomous dayes but did refrain from that now as purposing to traine them up for a greater glory of the second Temple by Christs presence and spiritual gifts poured out of which all the glory of the first Temple was but a shadow and particularly by the preaching of the doctrine of reconciliation and spiritual peace by the death of Jesus Christ which should begin there and from thence go through the world Doct. 1. The absolute dominion of the riches and splendor of the world belongs unto the Lord who hath all these things in his power to dispose of as he pleases and who is to be eyed acknowledged and submitted unto by every man in his portion and lot according as he dispenseth it for the silver is mine and the gold is mine saith the Lord of hostes 2. It may satisfie the people of God in their wants to consider that God hath all they want at his command and would not withhold it unlesse he saw such a dispensation tending to their good to meet with the Jewes tentation of poverty the silver is mine c. saith the Lord of hostes 3. When the Lord withholds any glory or splendor from his people and work it is for their advantage and flowes from a purpose to give what is better if they had eyes to see it for when he withholds silver and gold which they so much desired he purposeth that the glory of this latter house shall be greater then of the former 4. The spiritual things of Christs Kingdom do far surpasse all the legal administrations in glory and do put more real splendor on any place where they are administred then all the pomp of the world beside can do the glory of this latter house shall be greater then of the former saith the Lord of hosts for there there was but a Solomon here a greater then Solomon there was gold and worldly splendour here heavenly treasures shined there was the ministration of the letter here of the Spirit there a precious ointment here the oile of gladnesse there God dwelt in thick darknesse here the light of the world shined and in a word there were the dark shadowes here the true substance 5. As peace and reconciliation with God is the allowance of Christs subjects which out-shines all the splendour and glory of the world so it is the great glory of the Gospel-administrations that by them peace may be had through Jesus Christ which was attainable by none of the works and ceremonies of the Law being rested on therefore in stead of their wonted splendour and in opposition to former administrations it is promised that by Christs coming his death and doctrine In this place will I give peace saith the Lord of hostes Vers 10. In the foure and twentieth day of the nineth moneth in the second year of Darius came the Word of the LORD by Haggai the Prophet saying 11. Thus saith the LORD of hostes Ask now the Priests concerning the Law saying 12. If one bear holy flesh in the skirt of his garment and with his skirt do touch bread or pottage or wine or oile or any meat shall it be holy and the Priests answered and said No. 13. Then said Haggai If one that is unclean by a dead body touch any of these shall it be unclean and the Priest answered and said It shall be unclean 14. Then
as come to joyne with Gods people are not to be idle and uselesse but to study in their stations to contribute somewhat for edifying and building up the body for they that come must build in the Temple of the Lord. Unto this doctrine two things are subjoyned by way of Conclusion 1. That their own experience should prove that Christ the Mediator was sent to reveal these prophecies and that the Prophet had authority to publish them which was in part verified unto them by their getting help to the work from these they little expected it of and is now fully verified to the Church in after-ages as their successors 2. That it was requifite on their part to be diligent in obedience to Gods commaods if they would not be hinderers of the performance of promises so far as they could and would not deprive themselves of benefit by their accomplishment Doct. 1. Whatever debates may arise in the mindes of Gods people concerning the truth of promises yet experience and the event will put it out of all controversie that God is true for Ye shall know that the Lord of hostes hath sent me which may be understood of Christ sent to reveal these things to the Prophet or rather of the Prophet sent to publish them to the Church in the Lords Name as v. 9. 2. The Lords accomplishing and performing what he hath foretold in his Word should lead his people back to a new and serious consideration of the truth of it that their confidence may rest on it in new exigents without hesitation for this is the use of what God doth that we may know God hath sent his Word by his servants and learne to magnifie it as true 3. Albeit the performance of the Lords absolute promises be not suspended upon mens doing of duty yet neglect of duty may keep back the performance of many particular conditional promises may justly be charged with impeding the performance of all promises to mens power and doth alwayes hinder the comfort and fruit of performed promises from coming to the guilty man for saith he This shall come to passe if ye will diligently obey c. Not that the promise of Christs coming and Conversion of the Gentiles depended on the Jewes obedience but that their neglect of duty would hinder mens present favouring of the work of the Temple whom their sins had made enemies of a long time and that they did what they could if they finned to obstruct all and should certainly have no comfort by these spiritual promises 4. The people of God are then accounted to make conscience of their duty when they submit to what God injoynes in his Word however it suit with their inclinations when they are careful to hear and seek out Gods minde in his Word not shifting light when they are diligent and active in endeavouring obedience as becomes so great a Lord to be obeyed by his creatures trembling lest they be found out of the way in a course of disobedience or sleighting convictions and contemning the light of information and when all this obedience is performed not as a cause of righteousnesse and justification but as a fruit of faith closing with God reconciled in Christ and as a testimony of thankfulnesse for so is duty here described If ye will diligently obey or hearken to the voice of the Lord your God which includes their absolute subjection to the Word their enquiring and hearkening to its directions and both these with great diligence and as a fruit of their being in Covenant with God CHAP. VII IN this Chapter occasion of a case of conscience propounded by some from Babylon concerning their fasting in remembrance of their desolations v. 1 2 3. The Lord sends out his Prophet to condemn all these their fastings and their feastings also v. 4 5 6. and their neglect of obedience which if it had been studied might have prevented their exile and such questions v. 7. And to clear up their duty and the right way of composing all differences betwixt God and that Nation the Prophet at Gods command repeats the whole procedure betwixt God and them to wit that God had given faithful warning to them and laid their duty before them v. 8 9 10. that they had been rebellious and disobedient v. 11 12. and that therefore God in his justice had let forth his displeasure neglected them in their trouble and brought that on them and their land which their sins had deserved v. 12 13 14. Vers 1. ANd it came to passe in the fourth yeare of King Darius that the Word of the LORD came unto Zechariah in the fourth day of the ninth moneth even in Chisâ—eu 2. When they had sent unto the house of God Sherezer and Regem-melech and their men to pray before the LORD 3. And to speak unto the Priests which were in the house of the LORD of hostes and to the Prophets saying Should I weep in the fifth moneth separating my selfe as I have done these so many yeares Hitherto this Prophet hath been for most part employed in receiving and communicating to the Church several visions Now there followes a doctrinal Sermon occasioned by a case of conscience propounded whereof the rise was thus the people of the Jewes during their captivity observed divers yearly Fasts in remembrance of their many desolations of which chap. 8.19 one in the renth moneth in remembrance of the besieging of the city which began in that moneth 2 Kings 25.1 one in the fourth because the city was then taken 2 Kings 25.3 Jer. 52.6 one in the seventh moneth because of the scattering of the remnant of the Jewes when Gedaliah was slain 2 Kings 25.25 and one in the fifth moneth in remembrance of the burning of the Temple and City in that moneth 2 Kings 25.8 9. Now the City being again inhabited and the work of the Temple far advanced being two yeares since they had gone to work again comparing v. 1. with Hag. 1.15 two chief Ambassadours with their traine are sent belike from these in Babylon to worship God and to propound the case to the Lords ordinary or extraordinary Ministers whether it were needful to continue that Fast or not Doct. 1. However the Lord in his wisdom may when he pleases forbear to employ extraordinary meanes and dispensations even in the time when such are in use and leave his people to the use of ordinary meanes yet upon new emergents he will not faile to appear as formerly for here after Zecharies first Sermon containing the former visions which was in the second yeare of Darius chap. 1.7 we finde no more revelations till the fourth yeare of King Darius yet when this new case comes to be solved the Word of the Lord came unto him 2. To know the minde of God in our duty is worthy of much pains and matters of Religion should be looked upon as of very particular concernment to every one therefore they think a solemne ambassage little enough
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
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
A BRIEF EXPOSITION OF THE Prophecies OF Haggai Zechariah and Malachi BY GEORGE HUTCHESON Minister at EDENBURGH EZRA 5.2 Then rose up Zerubbabel the sonne of Shealtiel and Joshua the sonne of Jozadak and began to build the house of God which is at Jerusalem and with them were the Prophets of God helping them 2 PET. 1.19 We have also a more sure Word of Prophecie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawne and the day-star arise in your hearts April the 29th Imprimatur EDMUND CALAMY LONDON Printed by T. R. and E. M. for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1654. CHRISTIAN READER THe former Undertaking of this Reverend and learned Author hath found so much acceptance and hath been received with such a general Approbation both by Ministers and other godly Christians as that it hath emboldened him to make a further Essay in the same kinde This ensuing Treatise presents to thy view a brief Explication of and choice Observations upon three other of the Lesser Prophets All that I shall say to encourage thee to reade it is That it is written by the same Master Hutcheson that it is as elaborate and as useful as the former that it will fully satisfie expectation and tend much to thy spiritual edification Imprimatur EDMUND CALAMY To the Right Honourable JOHN EARLE of Cassillis LORD KENNEDY c. Grace Mercy and Peace through Jesus Christ be multiplied Right Honourable SUch is the tender kindnesse and rich bounty of our all sufficient and gracious God to his Church and people whom he hath chosen from among the lost posterity of Adam as that in wrath he still remembreth mercy and when his dispensations seem to speak greatest displeasure and to render them most miserable yet upon serious consideration they will finde cause to say that he is good and his mercy endureth for ever He doth not deny to them the sure mercies of David when for wise reasons he cuts short their outward delights and their afflictions when they need them are taken in as Articles and Priviledges of his unchangeable Covenant with them Psal 89.30 31 32 33 34. In particular it is a mercy never enough acknowledged that the Lord vouchsafes upon his people his Word written in holy Scriptures which as it was a special favour to Israel of old Psal 147.19 20. so the riches thereof and the advantages to be had thereby are not soon pondered for herein is held forth the true and saving knowledge of God and an impartial discovery of our selves herein we have the offer of the salvation purchased by Christ and by it is the infallible way of attaining true happinesse pointed out It is to the Word we are directed by the righteousnesse of faith to know the minde of God concerning lost sinners Rom. 10.6 7 8. It is the Word the Lord employes to be the seed of regeneration and which the regenerate man should esteem more then his necessary food for promoving his growth By the Word the Lord doth quicken his people when they are dead reclaime them when they are wandring comfort them when they are afflicted and point out their way unto them Hereby we are directed to try the spirits when delusions are aloft and Satan is transformed into an Angel of light By the light thereof we may infallibly know what is right and what is wrong in the world when all things are to sense wrapped up in clouds and mists and may know what to think of sad times and lots and what issue to expect of them And in a word the Scriptures are profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. As this great and inestimable favour ought to engage all Christians to be much in searching the Scriptures and conversant with God speaking therein especially in times when the Lord 's letting out many strong delusions proclaims our negligence and not receiving the love of the truth and when his chastisements call on us to seek teaching out of his Law And as it doth call on Ministers in their publick stations to be instant in season and out of season inculcating this Word of truth so it hath invited me to essay how I might be instrumental through the Lords assistance and blessing in opening up some parts of this Charter for the more general use and help of the Lords people And having met with such acceptance of my former Essay as hath encouraged me to make this further progresse upon these three last of the Lesser Prophets I do humbly crave leave to present it to the world under your Lordships Honourable name who have obtained mercy of the Lord to taste that he is gracious as is daily evidenced by your desiring the sincere milk of the Word and by your cordial resolution and sincere endeavour to cleave to the Law and Testimony and follow the revealed Will of God in your wayes Which as it hath made your Lordship precious in the hearts of the godly who know you so I judge my self bound in a special way to take hold of this opportunity to expresse my sense of the same who have had more frequent oceasion for many yeares both during my service in the Ministery in that part of the countrey where your Lordships interest and residence is and since my removal from thence to be a witnesse and observer of the grace of God in you and have met with such undeserved respects for the truthes cause from your Lordship as requires a more worthy testimony and acknowledgement of my obligations and bound dutie to honour you then is this piece as to what is my part in it Yet such as it is I make bold to offer it to your Lordship and being an Exposition of holy Scriptures and of such places as do hold forth much of the Lords minde concerning his publick work and state of his Church I hope it shall not be unacceptable to your Lordship whose care and diligence in seeking light from God and cleaving to it and whose following the publick work of God in singlenesse of heart even to the prejudice of your particular interest hath convinced and put to silence even such as were enemies thereunto I shall not insist on this subject which I know your Lordship takes no pleasure to hear of nor is it my way to dwell much upon nor shall I trouble your Lordship with any account concerning my part in this work only this I may say that the subject-matter is divine being a part of that light which shined in a dark place in the dayes of the Old Testament many passages thereof need an Interpreter and threed of Exposition as much as any and the doctrine therein contained is useful for our admonition on whom the ends of the world are come We may reade herein the
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
To exhort them who were employed in so holy a work to consider their former sin in neglecting of it and to do it purely lest they polluted it as to themselves which is propounded in two cases v. 10 11 12 13. and applied v. 14. â— 2. To encourage them yet to do the work in expectation of a blessing and of Gods change of his outward dealing which heretofore had been â—â—d v. 15 16 17. but from that day should be better v. 18 19. The third Sermon is directed to Zerubbabel as the type promising stability to that people in the midst of all commotions and to Christ as the Anti-type holding out the stability and enlargement of his Kingdome v. 20 21 22 23. Vers 1. IN the seventh moneth in the one and twentieth day of the moneth came the Word of the LORD by the Prophet Haggai saying 2. Speak now to Zerubbabel the sonne of Shealtiel governour of Judah and to Joshua the sonne of Josedech the High-Priest and to the residue of the people saying 3. Who is left among you that saw this house in her first glory and how do you see it now Is it not in your eyes in comparison of it as nothing These verses hold forth the time of this Sermon the persons to whom it was directed and the occasion of it which was their discouragement considering the meannesse of this Temple being compared with Solomons which now appeares to them by the materials they had provided and by their taking the rubbish off the old fouudation which had been laid in Cyrus time Ezra 3.12 for as yet they had built none themselves v. 10 15. and so they were discouraged consideriog that Ezekiel prophesied of other things Here two things would be cleared 1. How it can be supposed that any then alive should have seen the first Temple for many yeares before this they are called ancient men who remembred it Ezra 3.12 Answ This place speaks only by way of supposition if there were any such and to such as kept on foot that complaint which they had heard from others at the first laying of the foundation Ezra 3. 2. It would be cleared upon what ground the second Temple is thus exâ—enâ—â—â—â— for Cyrus his decree Ezra 6.3 compared with Solomons fabrick 1 Kings 6.2 seems to make it larger Answ 1. We are to suppose that Solomous building was measured by sacred cubits called the first measure 2 Chro. 3.3 and that Cyrus decree mentions common cubits which were by one half lesse and so the difficultie is in part removed 2. We are not to conceive that Cyrus allowed to double the height of the Temple but that the porch which was before one hundred and twenty 2 Chron. 3.4 was to be now sixty cubits and that the sixty cubits in breadth comprehended also the length of it which therefore seemeth to be omitted in that decree because these cubits expressed both these dimensions 3. There were many other things which might make this Temple as nothing in their eyes as the losse of many things which had been in the first Temple and their base materials having but rolling stones Ezra 5.8 and 6.4 in stead of polished stones 1 King 5.18 and 6 7. and wanting gold such as David and Solomon had prepared to adorn it withal which is a part of their trouble removed by God v. 8. Doct. 1. As they who are about the Lords work will need to be frequently encouraged so when the Lord hath engaged a people in a work he will not faile to obviate all their tentations by comfortable messages therefore shortly after they had begun even in the seventh moneth c. came the Word of the Lord c. 2. As all are bound to submit to the Word so the Lord hath an especial eye upon the difficulties of every one employed in his work to encourage them therefore are all ranks even to the meanest spoken to again v. 2. that they may be strong 3. As a people sleighting the Lords work are justly contemptible in his sight so when they fall to duty they become precious in his sight and he is tender of their afflictions for now they are not this people as chap. 1 2. but the residue of the people 4. Satan is so violent and so active an enemie to a work of Reformation and our hearts so unfit for going about it that when other impediments faile he will fetch discouragements from mens own carnal mindes and the work it self as nothing answerable to their expectation and so be in peril to make it be laid aside when none other would hinder it for this is a new impediment laid in the way that the house was nothing like the former 5. Our judging of Gods work by outward appearances and looking upon it with a carnal eye is a great enemie to reformation while we consider not that the more spiritual glory Christ is about to manifest in his Church the lesse visible glory will he let appear because it would take out heart off the other this was their tentation Is it not in our eyes in comparison of it as nothing as judging of prophecies according to sense whereas Christ by taking away of some of the outward glory was making way for the greater spiritual glory of the Temple Vers 4. Yet now be strong O Zerubbabel saith the LORD and be strong O Joshua sonne of Josedech the High Priest and be strong all ye people of the land saith the LORD and work for I am with you saith the LORD of hostes Notwithstanding any alleadged cause of fainting the Lord exhorts all of them to be encouraged and go on with the work and gives the first ground of encouragement from his presence with them Doct. 1. Discouragement in any of the Lords people is a disposition ill pleasing to him and which they should oppose in themselves whatever reason say to the contrary and when their tentations are at the height therefore in opposition unto and in the midst of all their fainting thoughts Yet now be strong O Zerubbabel c. saith the Lord. 2. Whatever debates and fainting thoughts of heart the Lords people may meet and be exercised with yet they would guard against slackening of diligence and weakening of hands from duty by them which will be the result of entertained discouragement whatever present exercise it may seem to put men to therefore saith the Lord be strong and work 3. The Lords work is so honourable an employment for any to be put to and his presence and approbation so sweet a cordial that it will be found a great wrong for such as are so employed and rewarded not to be encouraged Be strong saith the Lord and work for I am with you saith the Lord of hostes Vers 5. According to the Word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you Fear ye not The exhortation is yet pressed and this first ground of encouragement confirmed The Covenant
answered Haggai and said So is this people and so is this nation before me saith the LORD and so is every work of their hands and that which they offer there is unclean This second Sermon was delivered two moneths after the former when now having prepared materials as ch 1.8 and fitted all things in the space of three moneths ch 1.14 15. they are ready to lay the foundations of the Temple or at least to build on the old foundations that had been laid at their first returning Ezra 3. in so far as they were not demolished as appears here from v. 15. and 18. and the scope of this part of the Sermon is from ruled and clear cases in the law which the Priests could resolve unto them to discover their former sin for which God had punished them while they rested upon their building the Altar Ezra 3.2 and offering sacrifice on it and yet in the mean time did follow their own interests neglecting the Temple of the Lord and to stir them up to do the work they were now about purely and to joyne personal reformation with it In summe it is as if Haggai had said As your ordinary Priests will out of the Law resolve you that however the sacrifices being consecrate to God and now holy put some ceremonial holinesse on the garments which immediately touch them Lev. 6.27 yet that holinesse cannot be extended to any thing which the garment toucheth either of purpose or by chance and not the flesh immediately v 11 12. and on the contrary that ceremonial pollution doth make not only a mans garment unclean but whatsoever also whether common or sacred it toucheth v. 13. which is clear from the Law Lev. 11.24 and 15.4 Numb 9.10 and 19.11 13. So on the same grounds do I in the Name of the Lord assure all of you who deserve not the name of my people that your former negligence could not be cleansed by your sacrifices but it rather polluted them as well as your selves and your other works and that a present holy work will not sanctifie prophane workers but your prophanity will rather pollute it as to you v. 14. Doct. 1. All that is written in the Law concerning ceremonial pollution is but a shadow and representation of the moral uncleannesse of men which the sensible soul wil finde as difficult if not more to avoid as the Jewes found that while it put them to a perpetual affrightment and caution therefore Haggai by the one points at the other as the substance and sheweth that the same proportion holds in both 2. It is a profitable way for effectual convincing of sin to make use of any principles of light that are in men and by them to draw conclusions upon the conscience so doth Haggai make use of acknowledged and ruled cases from which he inferres a guilt upon them which they did not so clearly see 3. As the lips of the servants of God are to preserve knowledge and they are to be made use of by his people in resolution of difficulties so they are not to be looked on as infallible guides as if every thing they say they could not erre in it but they are to speak from the Word and their Doctrine to be examined by it for this is the will of the Lord of hostes that we aske the Priests concerning the Law 4. Such as rightly examine themselves will easily perceive the great difficulty there is of good in comparison of ill and how they are farre more easily polluted then sanctified so much do both cases hold out that holinesse extended no further at best then the garment which immediately touched the holy thing but pollution reached further 5. External performances whether of Gods worship or in his publick work will not of it self make a man acceptable but on the contrary want of personal reconciliation and purity will pollute best works will render the workers contemptible and all they do vile so doth the Lord teach us that by reason of former and present pollution So to wit unclean is this Nation before me saith the Lord and so is every work of their hands and that which they offer there is unclean 6 It is a profitable study when people are about works that are in themselves right to be sensible not only of former failings and neglects but of present uncleannesse which they may contract in them and for this end to search what they are in the sight of God that they may be humbled and not delude nor please themselves with the bare work for this end comes this Sermon out that same day they were ready to build that they might not so soon forget their former way nor be unmindfull that there was more required for approbation then being imployed in an holy work Vers 15 And now I pray you consider from this day and upward from before a stone was laid upon a stone in the temple of the LORD 16. Since those dayes were when one came to an heap of twenty measures there were but ten when one came to the presse-fat for to draw out fifty vessels out of the presse there were but twenty 17. I smote you with blasting and with mildew and with haiâ—e in all the labours of your hands yet ye turned not to me saith the LORD 18. Consider now from this day and upward from the four and twentieth day of the nineth moneth even from the day that the foundation of the LORDS Temple was laid consider it 19. Is the seed yet in the barne yea as yet the vine and the fig-tree and the pomgranate and the Olive-tree hath not brought forth from this day will I blesse you The scope of the second part of this Sermon is to shew that however God will put difference betwixt workers and knoweth who are sincere and who not yet to encourage them to be diligent in it as being a work which he approves in it self and which he will reward with temporal blessing and a change of his former dispensations And therefore he stirres them up to remarke the tokens of Gods anger on them while they neglected the Temple v. 15. that their expectations of the harvest and what they had gathered were much disappointed v. 16. and the Lord with the drought Chap. 1.11 had otherwayes also smitten the fruits of the ground whereof they had made no good use v. 17. but now having begun the work v. 18. he promiseth to send a blessing on the fruits of the ground and this he doth in the midst of winter when their seed was sown and nothing had budded and conseqently nothing could be foretold of the ensuing harvest but by God only that so by observing the subsequent seasons and the harvest it selfe they might be confirmed in the faith of Gods approving their work and be encouraged in it v. 19. Doct. 1. Though the Lords dispensations be visible and felt by all yet the right considering and understanding of them is a work of much
difficulty and to which men need serious stirring up especially to take up the right cause of them therefore after all the pointing out of their former condition in the former Sermons they are again invited to consider it I pray you consider c. 2. Famine and scarcity is one of the publick scourges whereby the Lord chastiseth the sinfull contempt and negligence of his people in his work and service and he will be conspicuous in inflicting of it for Before a stone was laid on a stone in the Temple of the Lord when one cams to an heap of twenty measures there were but ten c. I smote you with blasting c. 3. As it is the usual plague accompanying common judgements that they do not work upon the hearts of men to draw them nearer God but rather harden them so such an impenitent disposition when God strikes is a ground of further controversie therfore he marks by the way their stupidity Yet ye turned not to me saith the Lord 4. However temporal things are not to be looked on as the chief reward of serving God nor as absolutely promised nor yet are they to be so much looked to under the Gospel as the Church of the Jewes might under their pedagogy yet in this the promise even concerning these things holds good that following of God hath the promise of this life in so fâ—rre as it is for the followers good that Gods changing adversity into prosperity when a people set about his work should be a confirmation to their faith and strengthen their hands that whatever adversity come on the Church it is not to be fathered on Gods work as if it had been the cause of her wo that as neglecters of Gods work are reall losers in their own affaires and will prove so in the end so followers of his work have a reall advantage in it and in a word that Gods work is never followed without a blessing evidenced some way or other to the godlies satisfaction This much we may learn from this particular promise made to the Church of the Jewes whereas they had been formerly much afflicted now from this day will I blesse you 5. It is a profitable study to remark the advantages of following God and to study encouragement in that duty so much are we taught by the Lords exciting them to consider the change of his dealing as trysting with the very day of their amending their fault 6. God is so sovereigne and absolute a Lord of all things and hath times and seasons blessings and cursings so in his hand as he may undertake to do things whereof there is no visible probability or certainty in the second causes and can certainly perform them therefore doth he undertake to blesse them when second causes and the season could speak no such thing 7. It is the prerogative of God only to know future contingent events which depend on times and seasons and uncertaine second causes and are known by men by no study of second causes and their influences but only by immediate revelation this is held forth as Gods prerogative by his extraordinary Prophet to foretell in the midst of winter what the succeeding harvest should produce Ver. 20 And again the Word of the LORD came unto Haggai in the foure and twentieth day of the moneth saying 21. Speak to Zerubbabel governour of Iudah saying I will shake the heavens and the earth 22. And I will overthrow the throne of kingdomes and I will destroy the strength of the Kingdomes of the heathen and I will overthrow the charets and those that ride in them and the horses and their riders shall come down every one by the sword of his brother 23. In that day saith the LORD of hostes will I take thee O Zerubbabel my servant the sonne of Shealtiel saith the LORD and will make thee as a signet for I have chosen thee saith the LORD of hostes The last Sermon delivered on the same day with the former may be understood of Zerubbabel the type unto whom is promised for the behoofe of his successors and that people that whereas God was about to send great commotions and was about to overthrow Kingdomes of the world and their power setting them by the eares among themselves yet he would preserve him and that people governed by him as his precious jewels and as his chosen people especially because Christ the substance of this type was to come of them And so we learn 1. It is the duty of the Lords watchmen to approve themselves before him in their diligent and active going about their calling and preaching the Word of the Lord instantly for Haggai is here sent out again upon the same day he had the former Sermon 2. As the office of Magistracy especially over the Lords people is no easie work so honest Magistrates shall have their own peculiar encouragements from God Therefore is Haggai commanded to speak to Zerubbabel governour of Judah 3. Honest Magistrates will be selfe-denied and will look on their publick charge as if it were their own particular so that favours promised and conferred on the people they govern are matter of encouragement to them for this promise made to Zerubbabel was not accomplished to himselfe nor in his time but to the people under his successors when the Persian and Grecian Monarchies were overturned and all the Kingdomes on every hand were reeling and threatening ruine to the Church amongst the rest and yet this is his encouragement as if all had tended to his own particular behoofe 4. As the Kingdomes of the children of men even of very Pagans are at Gods disposal to lettle or remove them as he pleases so these most eminent dignities are but uncertaine things obnoxious to many alterations wherein neither authority nor power will hinder Gods purpose nor will meanes be wanting so long as there is one Nation to dash upon another so much is held out in this promise I will shake heaven and earth and I will overthrow the threne of Kingdomes c. 5. Albeit the Church may seem to have reason to fear her enemies when they are in power and to fear the great commotions that are in the world about her lest she being a weak party come down with the rest yet in her weakest condition she may expect preservation in the midst of combustions especially where God hath any further work to do in her for as the Church of the Jewes lying in the midst of tottering Kingdomes especially of Syria and Egypt which seemed most to threaten her ruine gets a promise that in that day of common combustion she shall be as a signet because Christ was to be born in her so may every particular visible Church expect who hath Christ mystical in his members to bring forth to God 6. The Church is to confirm her own faith in the truth of promises by considering not what she is in her selfe or what her condition can promise but by looking to
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
Chro. 24.21 though both the name and times reckoned by Christ seem rather to plead that it was this Prophet Doct. As it is a mercie unto faithful Ministers when the Lord raiseth up helpers unto them to strengthen their hands and joyne with them in their painful services so it is a token that God hath some great work amongst a people when he raiseth up many faithful instruments as on the contrary it is a sad token when their number decreaseth therefore Haggai being imbarqued in that work and the Temple-work being to prosper In the eighth moneth two moneths after the former came the Word of the Lord to Zechariah Vers 2. The LORD hath been sore displeased with your fathers The Prophet being to carry comfortable tidings to this people begins-with the doctrine of repentance inviting them not to obstruct their own mercie by impenitencie and to make way for this doctrine he points out to them the greatnesse of Gods displeasure against their fathers for their sin as might be seen in the horrible calamities that did come upon them which might teach their children not to expect exemption if they followed their way Doct. 1. A people are prepared and fitted for favourable manifestations of God by repentance and mercies are sweetest and most comfortable unto penitents therfore the Lord premits this doctrine to the following visions as the only way to fit people for them and make them truly comfortable to them 2. No priviledge bestowed upon any people will exempt them from sharp corrections when they sin for albeit the Jewes were the only people of God at that time yet the Lord hath been sore displeased with your fathers which is also a warning to them 3 Though the Lord do not chastise any of his chosen and regenerate people in pure wrath or beyond the bounds of moderation yet his fatherly displeasure may be very hot and sad in its effects and his displeasure against a visible Church which hath abused mercy very grievous and therefore ought to be seriously laid to heart therefore he calls them to consider how the Lord hath been sore displeased or had displeasure on displeasure 4. Albeit examples of Gods anger especially when they are near ought to be effectual documents to others exciting to tremble and repent yet such is the stupidity of men that notwithstanding any such warming they will be ready to adventure on the same sins which God hath so remarkably punished therefore they need stirring up to see and make use of Gods anger against their fathers the effects whereof were very visible to them Vers 3. Therefore say thou unto them Thus saith the LORD of hostes Turne ye unto me saith the LORD of hostes and I will turne unto you saith the LORD of hostes The Lord subjoynes the use of the former example in an exhortation to repentance to which he encourages them by his own invitation and promise of being reconciled to them and of dealing favourably with them Doct. 1. Judgements rightly studied do call for repentance as the only remedy and ought not to harden stupifie or provoke to murmuring which aggredges sin and ripens for more judgements upon the former doctrine in v. 2. is inferred therefore turn ye unto me saith the Lord of hostes 2. It may be a great encouragement to the guilty sinner to repent to consider that the Lord not only allowes but calls him to it and that he is most excellent to whom the penitent sinner comes therefore God interposes in this Say unto them Thus saith the Lord turne ye and thrice designes himself the Lord of hostes 3. True penitents and souls indeed sensible of sin will discern that sin hath not only caused a distance betwixt God and them but an alienation of affection in them and that their back is turned on God and will not only loath but renounce their sinful way not resting on any thing till they attain to communion and reconciliation with God so much is imported in this description of repentance Turn ye unto me 4. The Lord in letting out his displeasure against his people doth not cast off thoughts of mercy but chastiseth them that he may drive them to his mercy which upon repentance he is ready to manifest Turn ye unto me and I will turn unto you 5. The Lord in suspending his turning unto us till we repent doth not import that we can repent of our selves but his scope is to convince us of our duty and make us sensible of our inability that we may flee to him and then he will both turn us and turn to us thus are we to understand this order of his command and promise Turn ye and I will turn See Jer. 31.18 19. 6. No outward dispensation or token of favour can be comfortable or promise that things shall go well so long as a people are not turned to God so much doth also this order Turn ye and I will turn teach that â—o dispensation of God could assure them that he was turned to be in favour with them till they repented Vers 4. Be ye not as your fathers unto whom the former Prophets have cried saying Thus saith the LORD of hostes Turn ye now from your evil wayes and from your evil doings but they did not heare nor hearken unto me saith the LORD A second exhortation is that they would not imitate their perverse fathers of whom they were descended in contemning the admonitions to repentance given them by the Lords Prophets which is also an argument inviting them to repent who were come of such Progenitors Doct. 1. Custome and example in a sinful way is so far from being a warrant to others to imitate it that on the contrary when men consider the ill disposition they have from their Progenitors the power of inveterate sinful custome and how much old debt is lying upon them who walk in such pathes it may be a special motive to repentance and getting out of such a course therefore saith he to the Jewes who gloried of their fathers Be not as your fathers c. 2. It is an usual lot of the Lords faithful servants to labour in vaine in outward appearance and it is an old sin of the visible Church to contemn the Word of God in their mouth of which posterity is to be aware therefore he instances this sin of their fathers which they are to avoid that the Prophets cried but they did not heare 3 As it speaks much patience and long-suffering in God to warne a sinful people of their danger so these who are sent out in that employment ought to be faithful bold and free enforcing their doctrine from the divine authority of the Word for as their sinful fathers had the former Prophets so they cried saying Thus saith the Lord of hostes 4. The Lord requires of such as would approve themselves true penitents that their turning to God and reformation flow from a serious conviction of the sinfulnesse of their debordings the Prophets doctrine
was not only to turne but turne ye from your evil wayes and from your evil doings that is their courses which they ought to look upon as grosse 5. As some may come to that height of sin in the Church as not to give an care to the Lords message and as none can prove themselves hearers who make not some conscience of giving obedience so inadvertency and not considering who speaks and what is spoken is a cause why the Word hath so ill successe They did not hear either would not give an eare or did not obey nor hearken to wit attentively unto me 6. The contempt and sleighting of the Word of God in the mouth of his servants will be reckoned as a contempt and injurie done to God the despisers of the former Prophets did not hear nor hearken unto me saith the Lord. Vers 5. Your fathers where are they and the Prophets do they live for ever 6. But my words and my statutes which I commanded my servants the Prophets did they not take hold of your fathers and they returned and said Like as the LORD of hostes thought to do unto us according to our wayes and according to our doings so hath he dealt with us He subjoynes a reason why they should not imitate their fathers taken from the fruits of their contempt they who would not hearken to the Word were now not to be found but consumed with judgements according as had been threatened and albeit the Prophets died as well as their fathers and that it may be before what they threatened was executed yet their fathers had found that the Word they spake died not with them but was effectually executed insomuch that they were made to confesse that threatenings had not been pronounced in vain but were accomplished as was foretold and according to their works and therefore however their fathers who had been warned and the Prophets who spake unto them were dead yet they ought to look on the Word as a perpetual rule of righteousnesse which is still alive to have alike execution in all ages and this example of their fathers disobedience and the sad fruits of it should be fresh in their memory and alive to instruct and invite them to repentance so much the rather as some of these fruits were yet to be seen in their low and afflicted condition Doct. 1. When the Lord honours a people by sending his Word unto them it is their part serionsly to consider and lay to heart the authority and certainty thereof that they may take heed that they dallie not with God speaking therein and so deceive themselves for this end doth the Prophet in the beginning of his Ministery so seriously inculcate the truth and certainty of the Word from former experience 2. Contemners and fleighters of the Word will not alwayes continue to mintain their opposition and rebellion but will at last succumbe in their cause and be a missing for your fathers who did not hearken where are they what is become of their opposition how have they gained their point so he interrogates their children that they may consider on this 3. Whatever encouragement to sin men gather from the evil example of others yet a right view of the issue of their way may convince them of follie who follow it for your fathers of whom ye boast and whom ye will imitate where are they 4. The divine authority and certainty of the Word doth not depend upon nor is to be judged by the condition of the men who are employed to carry it their frailty doth not diminish its perfection their basenesse doth not take away its authority their outward hard lots will not hinder it from having effect and their mortality and death will not hinder it to be immortal and take effect in all ages for though the Prophets do not live for ever yet my Word did take hold c. when they were gone it lived 5. Every man by nature is a fugitive from the convictions or directions of the Word and a defender of himself from the rod following thereupon so long as he is able so much is implied in the Woâ—d its taking hold or overtaking of him as a fugitive 6. The Word of God in its performance and effects will at last reach and overtake the greatest shifter will drive him from all his subterfuges and stâ—ike through all his bucklers for my words did they not taâ—e hold of or overtake your fathers 7. The conscience of the greatest contemner of the Word will at last when God reckons with him be forced to acknowledge the infallible truth of the Word and certainty of its accomplishment and the desert of sin and that however they thought it sweet and advantageous yet the real fruits of it are such as Gods Word tells and that justly for their stiffe-necked fathers returned and said Like as the Lord of hostes thought to do unto us according to our wayes and according to our doings so hath he dealt with us 8. Examples of Gods judgements are not to be looked on as singular things concerning only these on whom they are inflicted but as executed according to a rule of righteousnesse revealed in the Word which is still the same in all ages and therefore to be a document to others when they who smarted are gone therefore when their fathers and the Prophets are dead the Lord sets this example before them to excite them to repentance considering that the Word lived and was still the same and that the ruines of their fathers calamity were left amongst them to preach to the living Vers 7. Vpon the foure and twentieth day of the eleventh moneth which is the moneth Sebat in the second year of Darius came the Word of the LORD unto Zechariah the sonne of Barachiah the sonne of Iddo the Prophet saying 8. I saw by night and behold a man riding upon a red horse and he stood among the myrtle-trees that were in the bottome and behinde him were there red horses speckled and white Followes a comfortable vision wherein is represented Christ on foot in his Church taking notice of the case of all people for her good and drawing the condition of all enemies to the Churches use by interceding for her and getting good answers which he communicates In these verses after the designation of the time and declaration of the authority of this vision v. 7. we have Christ represented in his Kingly office caring for the things of the Church under the type of a man riding on a red horse among the myrtle-trees in the bottome or valley by which we may understand partly the low and obscure condition of his Church at that time and partly the way of Christs reigning in the world which as in it self it seemes humble and low as being in a valley and covered with the shadow of black and thick trees such as the myrtles are so is it not alwayes seen by the Church for her comfort till her eyes be enlightened
as the Prophets were This Kingly state of 〈◊〉 Christ further described from his Attendants for under the type of red horses speckled and white behinde him is represented his having Angels for Ministers and all creatures ready for every dispensation whether sad represented by red or comfortable represented by white or mixed of mercy and judgement represented by speckled horses v. 8. Doct. 1. It concernes these who are invited to repentance by the Lord to be real in hearkening to that invitation and real in that duty therefore after the former Sermon there is no further message for three moneths at least till it were seen what fruit that Sermon had and how real they were in any thing they professed the former was in the eighth moneth and this upon the foure and twentieth day of the eleventh moneth 2. The Lord doth teach his Church and they are to receive instruction not only by his Word but by signes appointed by him joyned therewith whereby also the Church is informed that the reality of what God saith is such as if the thing said were exhibited for this whole vision as well as the doctrinal part of it is called the Word of the Lord unto Zechariah saying intimating that these types were appointed to reach and that Gods words are not empty words but real things exhibiting to view promised mercies 3. Things spiritual cannot be seen of us while we are within time but darkly and as through a glasse so much doth this way of representing things spiritual by things bodily teach us 4. As the eternal Son of God had his delights among the children of men before the earth was made so from age to age before his Incarnation he gave proof unto his Church what pleasure he had in her and to become a man and be found in the forme of a servant for her sake as appears from this that he who is the Angel of the Lord and Intercessor for his Church v. 12. who hath Angels attending him and at his command v. 8 11. yea who is Jehovah v. 20. and therefore is no other then the Son of God appears here for his Church and that as a man appearing in bodily shape and as it were essaying before-hand how it would fit him to be bone of our bone indeed 5. Christs residence and abode in an especial way is in his Church and as her low condition will not banish him or make him seek another lodging so his presence is matter of her comfort how little soever it seem to promise so much may be gathered from his being among the myrtle trees in the bottome pointing out his Church in a low condition and this as a matter comfortable though his presence and way seem as little conspicuous as a man under a dark shade 6. Though Christs presence in his Church be oft-times wanting to sense and little discerned by most nor feared by enemies yet they who have open eyes may see him in the Church in the darkest houre this is held out to us in that the Prophet even by night saw a man among the myrtle trees neither the night taking it figuratively for their dark condition nor the dark shadow could hide him from the men illuminate by God 7. Christ in his Church is not asleep in her danger but ready and watching a fit opportunity to let forth that zeale and vengeance wherewith he is cloathed against her enemies therefore is he riding and that on a red horse signifying vengeance and severity and he stood among he myrtle-trees as watching his opportunity to prove that it was so 8. Christ the King Head and Protector of his Church hath all power in heaven and earth given to him for her behoof he hath Angels and all creatures at his call to execute his will and dispensation of all sorts at his command to let forth as her condition or the temper of her enemies requireth for behinde him were there red horses speckled and white Vers 9. Then said I O my Lord what are these And the Angel that talked with me said unto me I will shew thee what these be 10. And the man that stood among the myrtle-trees answered and said These are they whom the LORD hath sent to walke to and fro through the earth 11. And they answered the Angel of the LORD that stood among the myrtle-trees and said We have walked to and fro◠brough the earth and behold all the earth sitteth still and is at rest So much of this vision is expounded as was at that time for the Churches behoof and is given by Christ under the representation of an Angel talking with the Prophet who is the same with the man among the myrtle trees as appears v. 10. and it is he who intercedes for the Church v. 12 13. and gives the Prophet a Commission v. 14. which is only Christs Prerogative And so he represents Christ in his Prophetick office who before appeared as Head of the Church on horseback he being enquired at by the Prophet undertakes to informe him v. 9. and accordingly teaches him concerning his Omniscience and Sovereign Providence in the world that he exactly considers the condition of all countreys and men and how all the world about are at ease except the Church all which is represented by the type of Angels sent forth to view the world as great Kings do their Intelligencers and Agents v. 10. and by their returning an account of their diligence concerning the worlds quiet condition v 11. Doct. 1. As Christ is appointed King and Head so also to be the great Prophet and Teacher of his Church and people who hath revealed the Father and his counsel concerning mans salvation and who must be the teacher of all those who would instruct his people to any purpose for the man among the myrtle-trees is also the Angel that talked with the Prophet 2. As the Lord exalts none to much communion with himself but they need somewhat to abase them and keep them in minde of their owne wants so in a special manner as men grow in a right way of knowledge they will also grow in the humbling sense of their own ignorance therefore the Prophet being exalted to see visions findes his own Ignorance and is put to propound questions O my Lord what are these 3. As Christ hath all treasures of wisdom and knowledge to solve every difficulty so he is willing to clear every dark case to his people who humbly imploy him in so far as is needful and for their good for his answer to the Prophets question is I will shew thee what these be 4 Angels are at Christs command to come and go at his pleasure and he is their Head to whom they are subject and accountable and their promptitude and obedience unto him is such as may be a pattern to all his servants This is implied in his sending them to walk to and fro through the earth and that they answered the Angel of the Lord we
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
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
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
Christ for the good and salvation of the Church is represented by seven lamps all tending to one common end of burning and shining 5. The way of deriving grace from Christ to his servants by ordained and sanctified meanes especially by his Covenant our dependance and the bands of communion betwixt him and his people is represented by seven pipes going betwixt the bowle and the lamps The rest of this shadow and type being afterward expounded by the Angel we shall seek it there Doct. 6. The Lords condescending to teach this Doctrine as it were twice to the Prophet once in the type and again in the explication may teach us the certainty of the thing it selfe our incapacity and what need there is of studying it again and again Vers 4. So I answered and spake to the Angel that talked with me saying What are these my Lord 5. Then the Angel that talked with me answered and said vnto me Knowest thou not what these be and I said No my Lord. The Prophet desiring to understand the meaning of this type is prepared for an answer by the Angels drawing out a new and expresse confession of his ignorance to humble him Doct. 1. Gods calling of his people to enjoy manifestations of himselfe calls upon them to desire to profit and be instructed by them as sensible of their own short coming for the Prophet answered saying What are these as being called by this vision to seek more light and edification 2. Even when God is acting and working before our eyes we will remaine ignorant and not understand it till he come and open our eyes the mercy of discerning is a new mercy after we have had the mercy it selfe for the Prophet seeing all this must put the question to the Angel What are these my Lord 3. It is not unusual nor obscure in Scripture-language to give unto the signe the name of the thing signified or represented by it without any change of the one into the other but only because of typicall or Sacramental representation for here the Prophet enquiring What are these doth not professe ignorance of these things in themselves for he expresseth the contrary unto the Angel v. 2 3. but what they were in that state or what they signified and represented And so in the answer v. 6. This is the Word c. The meaning is not that the candlestick was that promise but that it signified the thing promised and was a representation of it 4 Christ requires of these whom he will teach that they be sensible of their own ignorance and humble in the sense of it and that not in a superficial way but that it be deeply rooted and their heart again and again convinced of it that the mercy of Christs help may be the more esteemed therefore albeit the first question imply the Prophets confession of his ignorance yet Christ will not satisfie him till he be more humbâ—ed with it and till by a new question Knowest thou not he draw out a new confession No my Lord. Vers 6. Then he answered and spake unto me saying This is the Word of the LORD unto Zeruâ—babel saying Not by might nor by power but by my Spirit saith the LORD of hostes The Prophet being thus prepared gets an explication of the scope of the whole vision in two particulars in the first whereof Zerubbabel and with him all the people are informed concerning Gods way of carrying on his own work that they might not faint though outward probable meanes of armies and strength of men fail them but rely on God who is alsufficient by his own Spirit and intrinsecal power and vertue to set up his Church to preserve and furnish it with all things needfull without these means and who useth to lay these oft-times by that his own immediate power may shine Thus the explication answers well unto the type for as the candlestick was constantly supplyed with oile that the lamps might burn without humane industry the Olive-trees pouâ—ing in oile of themselves so should this work go on without any meanes that might in probability carry on such a work Doct. 1. It is a great blessing when the Lords people are instructed and made wise concerning the way of his working and carrying on a work in his Church that they be not crushed under mistakes as thinking that he is about to ruine and desert it when indeed he is taking the best way to perfect it and here the Lords own teaching is requisite for understanding his deep counsels in so farre as may be for our good therefore the Lord himselfe teacheth Zerubbabel in this point that he stumble not 2. As all that are imployed about the work of God and are cordially affected to it will finde it lie near their heart so especially these who have any place of power among Gods people and in carrying on his work ought to take such a burden of it as may send them to seek incouragement from Heaven for Zerubbabel needs a particular word This is the Word of the Lord unto Zerubbabel 3. Albeit might and probable meanes do not alwayes stand in opposition to Gods power in his work but may sometimes be subordinate as principal workers and instruments by which he works yet 1. Might and power are not to be doated on nor leaned to when they are given to the Church but Gods own power should be immediately eyed which must stirre up enable and blesse these meanes before they can do any thing and who will take meanes away when they are trusted to and he forgotten So long as God stands obliged by his power to do for his people and work they are not to be anxious though all probable meanes faile them seeing he who only makes meanes active and effectuall can fulfill his own counsell without them being still the Lord of hostes when visible armies fail 3. It is the Lords way in carrying on his work to lay by much of humane power and probable meanes that he may extoll his own power and commend his love to his people and work when much of him and little of the creature is seen about them All this is imported in this information Not by might nor by power but by my Spirit or power and vertue saith the Lord of hostes His power is only to be trusted in and to be trusted in what ever else appear and it will be eminently seen and other help be obscured and laid by in Temple-building Vers 7. Who art thou O great mountaine before Zerubbabel thou shalt become a plain and he shall bring forth the head-stone thereof with shoutings crying Grace grace unto it The second particular in the explication of this vision is to assure Zerubbabel concerning the successe of his building the Temple as a type of Christ the builder of the Church by his own power that as the candlestick furnished by the Olive-trees did continually shine and hold out light so the Lords power should carry on this work not
only without but also against all humane power and opposition which should be so far from hindring the work that it should help to pave a way to it and the same power should bring this work in Zerubbabels hand to a perfection to the commendation of the grace of God and joy of all testified by their acclamations when the work is perfected and by their prayer that God would continue to blesse it Doct. 1. Christs work in his Church whether externally reforming and setting up an house or internally converting may have opposition in the way which will seem as insuperable as to carry a great traine or make weak persons climbe over high and steep hills and such a work will not go on without exercise and feares for here is a great mountaine in the way whereby in relation to Zerubbabel was signified the Monarchy of Persia in so farre as it obstructed the work and the Samaritan faction about them and in relation to Christ and his Church it signifieth all the opposition that devils and men especially great ones in the world can raise to hinder that work 2. Whatever great opposites may seem to be in their own eyes or in the thoughts of the fainting people of God yet in Gods eyes they are nothing and contemptible and his Spirit is provoked at their presumption in undertaking such an enterprise and that they should offer to crosse his beloved work and people for Who art thou O great mountaine imports his contemning of them his indignation against them and that he will make them know themselves better then to adventure on such a work 3. Not only will opposition not prove so hurtfull as it appears terrible and be easie when the Lords people comes to it and not hinder the work but the over-ruling hand of God will make opposition a meanes of furthering and carrying on the work which it was appointed and intended to hinder to the praise of the glory of his own wisdome and power who is above enemies in that wherein they deal proudly for the great mountaine shall become a plaine not only not a mountaine and easie to walk over but shall pave a way and fill up valleys and hollow places that the work may go on This was accomplished in the type to Zerubbabel and the Jewes when Darius by his Decree promoved the work and compesced their enemies about them and made them furnish what might advance the work Ezra 6. and is daily brought to passe by Christ in making all the plots of devils and men and all their debates contribute to clear up truth and promove the work of conversion and salvation of his own people 4. As instruments how weak soever their honest and single minding of Gods work and not driving their own interest alongst with it is the way to make it prosper and to make opposition ineffectual for such a one in the type was Zerubbabel before whom the mountaine becomes a plain So Christ being party to all opposition against the Church is ground of hope to her that it shall not prevaile but be made subservient to her good for it is he in the substance of whom it is said before Zerubbabel thou shalt become a plaâ—ne 5. As it is the Lords great mercy yea and his way where a people cleave to him that he brings a begun external work of Reformation to a perfection such as is attainable in despite of all opposition however it be oft interrupted and go but slowly on and by degrees for so was it here in the type He shall bring forth the head-stone thereof alluding to some custome wherein as the foundation-stone so also the capestone was laid in the Magestrates sight or by himselfe So it is Christs prerogative and way to perfect his begun good work and to carry on his mystical body and every member thereof by degrees unto perfection for the substance of this promise is perfected in him and his work about his people He shall bring forth the head-stone thereof 6. As there is matter of joy in the going on of Christs work so hath he reserved much joy for his people in the perfecting of it for as some shouted for joy at the laying of the foundation Ezra 3.11 so more is abiding He shall bring out the Head-stone with shoutings as a shadow of the joy of the Lords people when a long desired and much interrupted work of Reformation comes to some period but especially of the Hallelujahs and joy that shall be when Christ presents his Spouse perfect and compleat before the Father 7. The Lords work among his people is so carried on as not only free grace begins it but the further it goes on grace is the more to be magnified and most of all seen at the very close of it yea any perfection it attains to within time must be upheld by the same grace that gave it for so it was in the type here this shouting Grace grace unto it is both an acclamation and acknowledgement of the much and multiplied favour of God that had shined in that work till its perfection and also a prayer that God would let out his grace and blesse that Temple in the use for which it was built 8. Christs work in and about his people is so full of tender favour and loving kindnesse as may bring unto him the glory of abundant grace from all impartial Judges and will one day proclaim it before all the world for this acclamation and applauding of the work made so beautiful and compleat by grace making every one commend and wish well to it is nothing else but a commending him and his grace who made it such and leads his people to expect that day wherein he shall be glorified in his Saints and admired in all thaâ— believe 2 Thes 1.10 Vers 8. Moreover the Word of the LORD came unto me saying 9. The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it and thou shalt know that the LORD of hostes hath sent me unto you The successe of building the Temple is confirmed by a new message that their hearts may rest on it and by seeing the accomplishment may be assured of Christs being sent of the Father to promise this and see it performed Doct. 1. The Promises of the Word are faithful and worthy of our trust and confidence as being the Word of him who by his Word gives being to all things this repetition of the promise and that as the Word of Jehovah shewes not only how ready we are to distrust but how serious he is in promising and will not eat in but make good what he saith so that his Church may lean to it 2. It is a peculiar proof of Gods favour to a land when the Lord not only grants a Reformation and the building of an habitation of pure doctrine and ordinances for his own Name amongst them but when he perfecteth it speedily and in the age wherein
to know so much that his Providence is so universal for her good for here is a command to get hence and walk to and fro through the earth obeyed by them holding out his providence and this is discovered to the Prophet for the Churches comfort though particular actions done by them be not declared Vers 8. Then cried he upon me and spake unto me saying Behold these that go toward the North-countrey have quieted my Spirit in the North-countrey An account is given to the Prophet of that part of the vision which specially concerned the Church that the instruments employed in the North had fulfilled his counsel in severity against Babel and tendernesse toward the Jewes there as a pledge for future times Doct. 1. Albeit the Lord do effectually execute his purposes in all the world yet his providence about his Church is to speak after the manner of men his special care in the study and knowledge whereof his Church is to acquiesce albeit many other passages be hid from her therefore it is that the Lord takes pleasure in giving an account of that passage and declares that only unto the Prophet leaving the rest untouched Then he cried to me and spake to me saying Behold these that go toward the North c. 2. The Lord accounts himself not a little concerned in the afflictions of his people and the prosperity of their enemies nor will he be at rest till he plague the one and relieve the other for the red and white horses do quiet his Spirit which was before commoved 3. Whatever work the Lord undertake against his enemies and in delivering his Church and whatever instruments he employ there shall be nothing left undone or imperfect or be delayed but shall be fully accomplished according to his purpose and as he hath promised or threatened for saith he They have quieted my Spirit in the North-countrey or done all things according to my minde Vers 9. And the Word of the LORD came unto me saying 10. Take of them of the captivity even of Heldai of Tobijah and of Jedaiah which are come from Babylon and come thou the same day and go into the house of Josiah the sonne of Zephaniah 11. Then take silver and gold and make crownes and set them upon the head of Joshua the sonne of Josedech the High Priest In the second part of the chapter we have a promise of Christ the Builder and Governour of his Church and of the Conversion of strangers the type whereof is the making of two Crownes the one of silver and the other of gold as sacred signes appointed of God for the uses after-mentioned and the setting them solemnly on the Head of Joshua the Priest These Crownes are to be made of what was offered by foure men the first whereof and the last seems to have had two names v. 14. at least the first of them fur Hen might be brother to Josiah who seem not so much to be eminent men amongst them who were fainting and made others to faint by their example and therefore needed to be encouraged as to be men lately come from Babylon with offerings for themselves or in name of others of which for special cause the Crownes are made to encourage them to come and joyne with their brethren from 〈◊〉 promise of Christ at that time in whom all that they missed in Judea was to be made up and of the Conversion of strangers as is after cleared Doct. 1. Where Christ sets up his Church in the world he can when he pleaseth induce men to joyne themselves thereunto though it seem to bring much outward disadvantage for there are of the captivity which are come from Babylon where many of these Jewes thought themselves better accommodated then to leave it for Judah 2. The Lord is very tender of such as are at any paines to seek him and allowes special encouragement upon them and commands all diligence to be used for that end for this great type and the explication therof is for their encouragement and the Prophet is to come the same day unto the house of Josiah or the place where he lodged if he be one of the number 3. None are to appear before the Lord empty but when they come unto him in his Church they are to give up themselves and what they have to be at his disposing this is signified by their bringing silver and gold which the Prophet is to take of them 4. Albeit our services and any thing we can offer to God be of no worth before him and may justly be rejected yet such is his graciousnesse that he may make more of our services then we could well expect for not only are their gifts accepted but made use of in contributing to this type their silver and gold were the matter of the Crowns 5. The Lord may employ persons to sustain extraordinary relations as types which it is not lawful for them to exerce in any ordinary way for Joshua's getting two Crowns to be an extraordinary type of Christ in his two offices was no warrant for Joshua in his administrations to take on him not only the Priestly but the Kingly office also whereof some shadow was yet remaining in Davids race and presently exercised by Zerubbabel Vers 12. And speak unto him saying Thus speaketh the LORD of hostes saying Behold the man whose Name is the BRANCH and he shall grow up out of his place and he shall build the Temple of the LORD Followes the application of this type in two particulars the first whereof is of Joshua's being crowned with two crowns which lest any should mistake it is cleared to him that all this type pointed at Christs coming in the flesh the true King and Priest of his Church who albeit in his humiliation he should appear contemptible as a tender branch yet should he grow up miraculously and build his own Church whereof the Temple was a type and in building whereof he also had a chief hand Doct. 1. Christ manifested in and to his Church is an excellent and sovereign encouragement to invite men to come and joyne with her in how low an estate soever she be for the substance of all this type and the encouragement held out unto these strangers to draw them and their brethren out of Babylon is Bebold the man whose Name is the BRANCH 2. It neither takes away the glory of Christ noâ— the encouragement of his people in him and from him that he was incarnate and became a man like us and appeared contemptible during the state of his humiliâ—tion but rather contributes much to their encouragement that he came so near unto them and was so like them in all things and to his glory that from so small beginnings he grew to so great an height and makes his Church to flourish therefore is he here described The man whose Name is the BRANCH or tender bud out of the root of Jesse who shall grow up 3. As Christ
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
otherwise the controversie still stands whatever deliverance they get and they may expect to smart again Therefore after all their captivity they must hear and obey 5. It may help us to take heed to what God sayes in a sad time when we consider that if it had been hearkened unto it might have prevented much misery for so is this doctrine commended it was cried when Jerusalem was inhabited and in prosperity c. that so the thoughts of their former prosperity which had ended in sad desolation might let them see the ill of former neglect and stir them up to be more serious Vers 8. And the Word of the LORD came unto Zechariah saying 9. Thus speaketh the LORD of hostes saying Execute true judgement and shew mercy and compassions every man to his brother 10. And oppresse not the widow nor the fatherless the stranger nor the poore and let none of you imagine evil against his brother in your heart To clear further this last challenge and to justifie the Lords way in all that came on this people and teach them how to compose the controversie The Prophet Zecharie gets a commission to clear the whole procedure betwixt God and their fathers for them to make use of and not leane to their Fasts and first by repeating the doctrine of the former Prophets to their fathers which standeth yet in force to oblige their children and therefore as God spake it so he yet speaketh it he cleares that God had required of their fathers that they would prove their faith and sincerity in the true Religion by the exercise of justice and mercy toward all especially the afflicted and that both in actions and inclinations as is required in the second Table Doct. 1. When the Lord hath let forth his displeasure against a people it concernes them who are reserved to be well informed in the proceeding and causes of it that they may lay it to heart and know how to make their peace therefore doth Zecharie get a new Commission to repeat this unto them which had been said and spoken ta their fathers The Word of the Lord came to Zechariah saying Thus saith the Lord of hostes c. or thus he spake to them and thus he speaketh to you the word will import both 2. Obedience to God in the duties of the second Table is the true touch-stone whereby to try sincerity in Religion and obedience in duties of the first Table this was it by which God tried his Church in all ages Execute true judgement c. 3. Our doing of things required of us in point of justice is no such proof of sincerity unlesse acts of tendernesse and affection enjoyned by charity be made conscience of likewise therefore they are conjoyned here Execute true judgement and shew mercy and compassions every man to his brother 4. For right performance of works of justice and mercy it is requisite that we put on affection one to another as coming of one root whatever difference there be in outward dispensations and especially to men of the same Religion as being tied to them in more near relation therefore are they designed toward whom we are to walk in these duties as brethren Shew mercy every man to his brother 5. It is a special proof of an heart subjected to God and his feare and filled with true love to our neighbour when one is bound up from wronging of the afflicted or taking advantage of their low condition to run over them and when conscience makes a man tender and sensible of their affliction and as afraid to do them wrong as if they were a strong party able to repay injuries so is here required Oppresse not the widow nor the fatherlesse the stranger nor the poor 6. Such as would approve themselves to God in their obedience ought not only to look to their actions but to watch over their very inclinations which are the fountain of their actions and are only seen by God for to all these commands is added And let none of you imagine evil against his brother in his heart Vers 11. But they refused to bearken and pulled away the shoulder and stopped their eares that they should not bear 12. Yea they made their hearts as an Adamant stone lest they should hear the Law and the words which the LORD of hostes hath sent in his Spirit by the former Prophets therefore came a great wrath from the LORD of hostes 13. Therefore it is come to passe that as he cried and they would not hear so they cried and I would not beare saith the LORD of hostes 14. But I scattered them with a whirlewinde among all the Nations whom they knew not thus the Land was desolate after them that no man passed thorow nor returned for they laid the pleasant Land desolate In the next place the Prophet at Gods command gives an account of what had been their fathers part in reference to these duties when God thus exhorted them they obstinately rebelled refusing to hearken despising to take on the yoke of his obedience yea stopping their own care and hardening their heart against the commands or conviction for the contempt thereof to the grieving of the Spirit who spake in the Prophets Doct. 1. It is the duty of men to heare when God speaks to them and to take on what yoke he imposes thereby how grievous soever it be to flesh and blood for it was their great fault that they refused to hearken and pulled away the shoulder as an undantoned beast from the yoke 2. Men by nature are very high-bended against God and against being subject unto him and have an antipathy against holinesse and the way which the Word prescribes unto them to follow so is imported in their refusing to hearken pulling away the shoulder and in their guarding care and heart lest the Word should prevaile with them as Psal 58.4 5. 3. As disobedient sinners living under the Ministery of the Word cannot but be pursued with some convictions troubling them unlesse they be given over to a reprobate sense so it is a dreadful character when they shift convictions and make it all their studie how to sin without disturbance for so did these They stopped their eares that they should not hear 4. So long as the Word heard doth any way affect a sinner there is some hope of him how rebellious or shifting soever he be but the most desperate and lamentable temper is when sinners have so far put out the light of their own minde blunted the edge of their conscience deaded their affections and confirmed their hearts in sin that they can go on boldly and without remorse heare what they will this is the height of spiritual plagues Yea they made their hearts as an Adamant lest they should hear c. 5. They are the most stubborne and obdured of all sinners who living under the Word have learned to contemn it who have blinded themselves by opposing clear light and who have
is righteous with him to vex them with hostile incursions and deprive them of that which they employ so ill for neither was there any peact to him the went out or came in because of the affliction or enemie It seems their ill neighbours made inrodes upon them 4. Aâ— when mens mindes are not united in God and about his work they are punished with dissensions among themselves especially when outward troubles do imbitter them so civil discord is a judgement wherein Gods hand is especially to be seen and trembled at therefore is it subjoyned for or and as a plague added to the former I set all men every one against his neighbour whereof somewhat appeared in their oppressing one another and their dissensions about that Nehem. 5.1 2. c. 5. Albeit we are not to judge of duty by events yet it is a double guiltinesse not to be active about it when the Lord rewards it by visible blessings and promiseth to do so yet more for Now I am not or will not be unto the residue of this people as in the former dayes saith the Lord and therefore they are to be strong 6. Even the mercy of outward plenty and securing the possession thereof to the Lords people will be much esteemed of by those who have tasted of want and trial of that kinde and ought to be taken as an obligation put upon us to employ our selves more for God and his service however it be little esteemed of by these who enjoy most of it for such is the encouragement propounded v. 12. Vers 13. And it shall come to passe that as ye were a curse among the heathen O house of Judah and house of Israel so will I save you and ye shall be a blessing feare not but let your hand◠〈◊〉 strong A second motive to build the Temple containing a further explanation of the promise of his change of dealing is comprehended in this general wherein Israel also hath a share that the Lord would takeaway the signes of his displeasure and so visibly blesse them with prosperity that as formerly they had been a by-word to all cursers who wished these they hated to be dealt with as the Jewes were so they should become a patterne of blessing that all men should desire these they wished best unto to be in the Jewes case which might be a ground of encouragement to them Doct. 1. The Lords severity against his sinful Church is very remarkable and may for outward dispensations speak much of a curse whatever be in his heart for Ye were a curse among the heathen or an accursed people in all their accounts 2. The remarkable corrections of the Lords people will in due time end in as remarkable blessings and the condition of Gods reconciled people countenanced by him is such as none could wish a better to them they wished best unto for As ye were a curse so will I save or deliver you and ye shall be a blessing 3. When the Lord is manifesting kindnesse by word or work his people would take heed that they do not undervalue it by continuing in discouragement but are to honour him by being strengthened and comforted thereby and in this especially they are to guard against their owne fearful and fainting hearts which will make discouragements where there are none and which being supported will make that no outward dispensations shall discourage therefore are they again exhorted Feare not but let your hands be strong Vers 14. For thus saith the LORD of hostes As I thought to punish you when your fathers provoked me to wrath saith the LORD of hostes and I repented not 15. So again have I thought in these dayes to do well to Jerusalem and to the house of Judah feare ye not All these encouragements and the truth of the promises holding them out are yet further confirmed from the truth they had found in former threatenings for as the Lord had executed threatenings for their sins and that nowithstanding all their thoughts that he would revoke his sentence and not see their last end so had he now as unchangeable a purpose to blesse them and to perform these promises and therefore they were contrary to all their doubes and feares to believe he being as unchangeable in the one as in the other and withal a God that delights in mercy Doct. 1. There may be and many times are immutable thoughts of love in God and of doing good to a people after that he hath without relenting brought on sore judgements on them for after all that sad lot v. 14. I have thought to do well unto Jerusalem saith the Lord. 2. It 's the ordinary weaknesse and distemper of the Lords people that they are most ready to doubt that which they are most called to believe and to believe that for which they have no ground for this people could not believe any thing but promises when God thought to junish them and therefore it is said â—re ented not as they dreamed he would And now they could apprehend nothing but discouragements when promises are allowed and they need to be exhorted Feare ye not 3. The disappointments our misbelieving hearts have had whether in execution of promises or threatenings ought to be an argument for perswading us to believe what is revealed in new exigents therefore he layeth before them how far judgements had come beyond their expectation that they might learne not to measure promises by their apprehensions 4. The Lords afflicted people need not want a confirmation of Gods fidelity in promising so long as the stroaks on them prove his truth in threatening his striking according to his threatening when they deserved it is a pledge and may be a ground of hope that he will perform his Word of promise when they need it for by such an argument doth the Lord confirm these fainters here See Jer. 32.42 5. As the Lord doth not strike his people without pity but upon just provocation given which it concernes him in his glory and respect to them not to passe over So any good that comes to them arises freely from his own purpose of love and that is to be rested on for it for in the one it is I thought to punish you when your fathers provoked me to wrath in the other So again in these dayes have I thought to do well c. Vers 16. These are the things that ye shall do Speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates 17. And let none of you imagine evil in your heart sagainst your neighbour and love no false oath for all these are things that I hate saith the LORD The Lord makes further use of these enconragements to stir up this people to streightnesse and piety in their private conversation and so makes further way for further encouragements and for the positive answer to their question He tenderly recommends to them as a Father to his children that
they would in their carriage toward their neighbour both in private and in courts of justice study truth without dissimulation and to judge righteous judgement in such a way as might tend to peace and to put on affection which might guard their heart from wishing or devising evil to their neighbour And that in reference to God they would not prophane his Name by false oathes all these things being an abomination before him Doct. 1. It is a sweet case and speaks much of a blessing when men joyne a publick spirit with personal holinesse therefore after the exhortation to build the Temple this concerning their private conversation is pressed 2. Such as desire to approve their sincerity before God ought in their speeches professions or promises to their neighbours to study truth without dissimulation or double dealing and pretending to that which they intend not Speak ye every man the truth to his neighbour 3. In perfect administration of justice care should be had by such as would approve themselves to God that judgement go not forth without exact knowledge of the cause or out of any by-respect to persons violence of passion or affection or according to mens inclination being blinded with gifts but singly and according to truth Execute the judgement of truth in your gates which was the place appointed for courts of judgement Ruth 4.1 2 Sâ—m 15.2 3. As truth so also peace both private and publick is to be studied after in administration of justice and care is to be had that judgement be equitable so as may breed peace that perverted justice breed not private quarrels and that by protracting of law-suits irritations and bitternesses grow not Execute the judgement of truth and peace 4. The Law of God is spiritual reaching to the inward as well as the outward man so that an ill course is not sufficiently abandoned unlesse we mortifie our love and affection to it for so is expounded here Let none of you imagine evil inyour hearts against his neighbour and love no false oath 5. It is a fearful prophanation of Gods Name when an oath is taken to affert a falshood or in promising of that which men minde not to performe or wilfully do not perform this they are disswaded from Love no false oath 6. As Gods displeasure and hatred against sin ought to be a sufficient aw-band to keep men from it so the consideration thereof is the most cleanly motive to disswade from sin therefore is this only argument used here For all these are things that I hate saith the Lord. Vers 18. And the Word of the LORD of hostes came unto me saying 19. Thus saith the LORD of hostes The fast of the fourth moneth and the fast of the fifth and the fast of the seventh and the fast of the tenth shall be to the honse of Judah joy and gladnesse and cheerful feasts therefore love the truth and peace The Lord having thus reproved encouraged and exhorted this people upon occasion of their question concerning their fasting He gives yet a new commission for further encouragement and particularly to resolve their question and assure them that not only that fast but all the rest of them of which see on ch 7 1 2 3. should resolve in joy causes of their sorrow being taken away and matter of feasting given which therefore invites them yet to studie their duty Doct. 1. The sorrowful dayes of Gods people will not only have an end but will resolve in such advantages as will afford much matter of joy for These fasts shall be unto the house of Judah joy and gladnesse and chearful feasts 2. The Lords allowance unto his people is far beyond any thing they ordinarily propound unto themselves for their question was but of one fast his answer of foure they only question about leaving it off he promises to make it end in joy 3. The more frequent encouragements we get from God the more are we to minde our duty at least to grow in love to it and desire of obedience for it is subjoyned Therefore love the truth and peace By which we may understand either 1. Love sincevity and peaceablenesse in your dealing as v. 16. Or 2. Love the truth of Religion not doting on your fasts which only can bring you true peace Or 3. So love truth in all debates as love to peace be joyned with it yet so as truth be put in the first place as the only way for attaining sure peace Vers. 20. Thus saith the LORD of hostes It shall yet come to passe that there shall come people and the inhabitants of many cities 21. And the inhabitants of one city shall go to another saying Let us go speedily to pray before the LORD and to seeke the LORD of hostes I will go also 22. Yea many people and strong Nations shall come to seek the LORD of hostes in Jerusalem and to pray before the LORD To confirm the truth of the preceding promise and clear how their Fasts should be turned into joy the Lord subjoynes a new promise of the accession of the Gentiles unto the Church v. 20. who should mutually exhort and stir up one another to seek God v. 21. and should be so blessed therein as that great and potent Nations should come and worship God in his Church whereof Jerusalem was the type v. 22. Doct. 1. It is the Churches safety to learn to understand promises spiritually and not expect satisfaction to their carnal humours for thus doth the Lord clear unto them that the matter of their joy should be spiritual in the Gentiles joyning with the Church 2. Saddest times should not hinder the Church from minding her charter for enlargement and believing her priviledges to come for in her sad times she is called to think on this There shall come people and the inhabitants of many Cities 3. Mutual up-stirring to holy duties is an especial meanâ—s to make a growing time and thriving Church for The inhabitants of one City shall go to another saying Let us go c. 4. The true errand of real Converts in Religion is singly to seek God for himself and his favour and peace and the special way of testifying and obtaining their desire and making grace to grow is to be much in prayer this is twice set down as their work Let us go pray before the Lord and seek the Lord of hostes v. 21. and again v. 22. 5. True liveliness in Religion will admit of no lazinesse luke-warmnesse formal indifferency or want of constancy in seeking God but mens greatest activity will be accounted but a slow pace and all that as nothing unlesse it be constant for Let us go speedily or continually is their call and invitation one to another 6. Mutual up-stirring is then most effectual when every one casts a copy in his own practice of what he would have others to do for so is it here I will go also saith every exhorter 7. As great and potent people and
not only the weak and poor have been and will be brought in to the Church so the excellencies in Religion being known may cause men think meanly and nothing of all excellencies beside if they want it for Many people and strong Nations shall come to seek the Lord. Kings may be glad to share in the poore and needies allowance from God Ps 72.10 11 12 c. Ver. 23. Thus saith the LORD of hostes In those dayes it shall come to passe that ten men shall take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying We will go with you for we have heard that God is with you The Lord cleares further the way of the Gentiles Conversion and how it should be matter of joy to the Jewes as being to be done by their Ministery and as contributing to set out the honour of that Nation that they enjoyed the true Religion for the knowledge of God spreading forth from amongst the Jewes and his interest in them being published innumerable people ten is put for very many of all languages shall cleave to them as children or Parents desiring to be taught by them and joyne with them who are so much honoured by enjoying and knowing the true God This was accomplished when the Gentiles flocked to the Apostles and Christian Jewes upon hearing the Law which came out of Zion and may yet further be verified when the salvation of all Israel shall bring a resurrection from the dead to the Gentiles Rom. 11.15 Doct. 1. The excellencie of Christ published in the Gospel and the grace of God co-operating therewith is effectually able to invite many and yet none needing feare a disappointment or not to be satisfied is able to make people concur in seeking Christ who in other things were Barbarians one to another and to make them come willingly and to be so far from needing compulsion that they will bear themselves upon him for In these dayes tâ—n men of all languages of the Nations will take hold of the skirt of a Jew 2. Such as are indeed converted and following after Christ are very sensible of their own wants and earnest pursuers of all appointed meanes for They take hold of the skirt of a Jew saying We will go with you as children that cannot go and know not whither to go without they grip their Parents so they being sensible of ignorance and inability shall presse upon the Jewes for teaching and joyne in the Church where God is to be found 3. It is the great honour of a people to enjoy the true Religion and to be instrumental in doing good to others and such will be honoured of all who know God for this is the honour of a Jew that his skirt is taken hold of by the Gentiles because that God is with him and thus do the Convert Gentiles honour them 4. As the Jewes had the honour of the first offer of the Gospel and of having a great hand in planting the first Christian Churches so should we long for the time wherein they who are enemies for our sakes may yet have God with them and may cause a reviving from the dead among the Gentiles for this prophecie reaching to that time invites us thus to pray not only for their sakes but even for the Gentiles advantage CHAP. IX IN this Chapter the Lord doth comfort the Church of the Jewes and encourage them to go on in the work by prophesying 1. Of the calamities that were to come on the enemies bordering about such as Syria v. 1. Hamath v. 2. Zidon and Tyrus whose prudence strength and riches shauld not preserve her v. 2 3. but should bring her down v. 4. and the Philistines who should be affrighted destroyed and made desolate v. 5. and strangers possesse their Cities whereby their pride should be stained v. 6. and their cruelty repayed v. 7. and in the midst of all this the Church should increase v. 7. and be protected v. 8. 2. He prophesieth for their encouragement of the coming of Christ and his properties v. 9. and his getting unto himself a Kingdom v. 10. who is the deliverer of his Church and people v. 11. who allowes them to hope for a rich recompence of their miseries v. 12. and promiseth that he will strengthen them against all their enemies v. 13. that he will be their General and appear for them in fight v. 14. will give them victory and satiate them with spoiles v. 15. which victory shall set forth Gods glory and make them honourable v. 16. and that he shall give them cause to glorifie him for this and for the fruitfulnesse of their land v. 17. Vers 1. THe burden of the Word of the LORD in the land of Hadrach and Damascus shall be the rest thereof when the eyes of man as of all the tribes of Israel shall be toward the LORD Hitherto the Prophet hath had Commission especially to reveal visions and doctrinal instructions to the Church Now there followes to the end of the book particular prophecies and predictions concerning the time to come for their use and benefit And concerning this first prediction of vengeance on several enemies under these who are named as being most notoâ—e and known we are to understand all the enemies of the Church But there is a difficultie about the time of accomplishing this prediction for the words in the close of this verse when the eyes of man is it is in the Original of all the tribes of Israel shall be toward the Lord seem to refer it to the time when all Israel and the fulnesse of the Gentiles shall be saved that then much vengeance shall be poured on enemies and especially on these bordering on Canaan who had infested that land and hindered their quiet possession thereof that so Israel may possesse it in the extent thereof according to the charter given them of God On the other hand it is clear from histories that all these cities here mentioned were destroyed under the Grecian Monarchy betwixt this Prophecie and the coming of Christ of which v. 9. and these words in this verse formerly mentioned may also be thus read For the Lords is the eye of man and of all the tribes of Israel that is the providence of God which is his eye upon man chap. 3.9 and 5.6 is over all Nations as well as his people and therefore he will take notice of their faults and punish them as well as his Israel In this difficulty it sufficeth us 1. That the sense of the particular predictions is clear whatever time we referred them to 2. That the Lords scope in them is also clear which is to encourage the present Church and strengthen her for her duty for which end it is not unusual for God in one prediction to point at somewhat near to be accomplished and yet to intend that but as a pledge of somewhat further off and so both these may come
in under one prediction somewhat to be shortly seen by the Jewes and that pointing at somewhat to be done long after 3. That the sense of both these translations of the close of the verse concur in Gods executing of vengeance on enemies for he doth punish them because his providence is not confined to his Church but is exerced over all the world in observing the wayes of all men as well as of his people and recompencing them accordingly and therefore he will not spare them more then his own people and the time of his doing of it is when his people whom he avengeth have their eyes and hearts toward him 4 That it is clear and certain there is a time coming wherein the eyes of the fulnesse of the Gentiles and of all Israel shall be toward the Lord Rom. 11. at which time the Lords accomplishment will expound many dark promises concerning Iraels restitution to their land and victory over their enemies for unto this many things in this and the following chapters seem so clearly to point that whatever was literally performed to the Jewes was but a taste of the fulnesse of the prediction and whatever be done to Israel in the Spirit in a spiritual way yet the prediction in its full and literal sense seems to look another way Having premitted this as a necessary Introduction not only to this part of the chapter but to the whole ensuing prophecie I shall so go through particulars as chiefly to gather general instructions without relation to particular times yet not omitting to point at the several passages which speaks most clearly to Israels conversion and restitution And so the first place threatened with this burdensom message is the Kingdom of Syria called the land of Hadrach from the name of some of their idols as Judea is called Immanuels land Isa 8.8 So also the Moabites are named by their idols Jer. 48.46 or from some part in Syria called by this name And particularly Damascus the chief City of Syria Isa 7.8 is threatened that this vengeance should dwell on it Whence learn 1. The Word of the Lord how light soever it seem yet in the end will prove insupportable and crushing to these against whom it speaks bitter things for a threatening is The burden of the Word of the Lord. 2 As the Lords providence is universal so enemies shall not escape his hands in due time for the Lord who hath an eye upon man and all Israel hath a burdensom word in the land of Hadracb 3. As eminent places in a land enjoy most of the mercies and ordinarily have most accession and greatest share in the sins of the land so sad judgements ordinarily afflict them most therefore Damascus the chief City is specially threatened 4. Gods judgements upon wicked men and especially enemies to his Church do not come with a light touch but they lie sad and are permanent upon them for Damascus shall be the rest of this burdensome word 5. It is a clear evidence of approaching judgement on the wicked when the Lords people turn unto him and make their peace with him through Christ and are kept in humble dependance on him for expeding them out of their difficulties for so do the words hold out as they are in the translation This shall be when the eyes of man and of all the tribes of Israel shall be toward the Lord and is agreeable to other Scriptures 2 Chron. 20.12 c. Psal 56.9 and elsewhere and we are to long for the performance of this to Israel that it may make way for bringing down of enemies Vers 2. And Hamath also shall border thereby Tyrus and Zidon though it be very wise 3. And Tyrus did build her self a strong hold and heaped up silver as the dust and fine gold as the mire of the streets 4. Behold the Lord will cast her out and he will smite her power in the sea and she shall be devoured with fire In the next place Hamath a countrey lying to the North betwixt Judea and Syria 1 K ' ngs 8.65 2 Kings 25.20 21. is threatened that it shall border by Syria or be next in misery to it then the judgement is to come along to Tyrus and Zidon yet nearer to the land of Israel concerning whom especially the first it is declared that neither her prudence nor strength being built on a fortified rock in the sea nor her riches which abounded as the vilest commodity should exempt her from Gods casting her down overturning her strong holds and burning them with fire Doct. 1. The Lord hath the execution of judgements wholly at his disposal to send them against whom he will and in what measure he will for so are we taught here he disposeth of the burden here and there And Hamath also shall border thereby Tyrus and Zidon c. 2. It is a judgement on many people when God is to plague them that they are puffed up and secure because of carnal policy and confidences for Trrus is very wise strongly situate and rich whereby they think they are secured 3. It discovers the vanity of all things under the Sun as to making men happy that the more is enjoyed of them they appear the more empty and vile for silver as dust and fine gold as the mire imports not only abundance of them but that abundance makes men undervalue them 4. Omnipotencie is too strong a party for any creature-opposition and where grounds of carnal confidence are greatest among enemies the Lord will delight to shew himself great in ruining of them for notstithstanding Tyrus wisdom strength and riches Behold the Lord will cast her out or make an exile of her and smite her power in the sea whether fortifications or ships and though she dwell in the midst of waters yet she shall be devoured with fire Vers 5. Ashkelon shall see it and feare Gaza also shall see it and be very sorrowful and Ekron for her expectation shall be ashamed and the King shall perish from Gaza and Ashkelon shall not be inhabited 6. And a bastard shall dwell in Ashdod and I will cut off the pride of the Philistines 7. And I will take away his blood out of his mouth and his abominations from between his teeth but he that remaineth even he shall be for our God and he shall be as a Governour in Judah and in Ekron as a Jebusite The judgement comes further on against the Philistines the inveterate enemies of the Jewes some of whose cities comprehending all are threatened with terrour at the sight of Tyrus fall in respect they expected that its impregnablenesse should stop the enemies proceeding and are further threatened with overturning their State and Government with the casting them out of their countrey and its being possessed with strangers or a mixture of vile men as base and having as little right to it as bastards have to an inheritance Doct. 1. The terrour of God is an ordinary fore-runner of vengeance and
a sore partie to the stoutest for Asâ—kelon shall see it and feare 2. It is a judgement on wicked men that they get not the right use of calamities on others for when they should repent and turne to God they feare 3. Whatever it be beside God that men in an ill time put confidence in it will produce nothing but feare sorrow and confusion for so was Tyrus to the Philistines they see and feare and be very sorrowfull and their expectation is ashamed 4. Gods having a controversy against a people how flourishing soever is sufficient to overturne their government dispeople their Countrey and put it in the possession of forreigners for the burden some word makes that The King or government which was managed in every city by a supream Lord 1 Saw 5.11 and elsewhere shall perish from Gaza and Ashkelon shall not be inhabited and a bastard shall dwell in Ashdod This judgement on the Philistines is amplified from two effects that by this calamity the Lord should revenge and lay their pride and should punish their cruel and abominable oppression and preying on his people Whence learn 1. Pride and insolency in prosperity is a certaine presage of ruine and an evil which God will be seen in bringing down and stripping the sinners of all wherein they gloried for by thus ruining them I will cut off the pride of the Philistimes saith the Lord. 2. As oppression is the fruit of pride so it is so beastly like and abominable a sinne before the Lord that he will manifest himselfe eminently before it be not punished and hindred of its course therefore the Lord speaks of it as a beastly sinne which himselfe will punish I will take away his blood out of his mouth and his abomination from between his teeth 3. It is a token of very great perversnesse in a people and of very great displeasure from the Lord when there is no end put to their sinning but by their destruction for thus is it with the Philistines it is by their ruine that their pride is cut off and their blood taken away Unto this threatened judgement on enemies round about a twofold encouragement to the Church is subjoyned whereof the first in the end of v. 7. is that she should increase by the ruine of her enemies the remainders of whom should be converted and entered into Covenant with God and be as carefull of the Churches affaires and eminent in her as if they were governours of Judah and particularly the Philistines and Ekronites should be converted and dwell in the midst of Jerusalem as the Jebusites did of old who had a Fort in it till Davids dayes 2 Sam. 5. or as Araunab the Jebusite 2 Sam. 24.16 Doct. 1. The Church of God is no loser by all the commotions of the world he mindes her profit and rising in the ruine of others for he will ruine many Nations if it were but to gather a few precious stones to advance her structure But he that remaineth shall be for our God 2. As these who are reserved in judgements ought to be drawn to God especially so preservation may give ground of hope that God intends much good to them who improve it well for He that remaineth even he how low soever or how great an enemy soever he hath been shall be for our God 3. It is a great token of Gods favour toward afflicted remnants when they are driven to close with him in a Covenant of grace and when in faith thereof they consecrate themselves to him to be for him and at his disposal for He shall be for our God 4. These who really turne unto God and labour to be usefull and comfortable to the Church in their stations may expect to be truly honourable in the eyes of God and of his people how many blots soever have been upon them before for He shall be as a governour in Judah both for tendernesse in duty and eminency for reputation 5. Even the most inveterate enemies to the Church may be gained by grace and coming sincerely will be welcome for such were the Philistines of whom it is promised Ekron shall be as a Jebusite 6. Testimonies of Gods prevailing with and receiving such as had been enemies and came to him are not wanting in the Church to encourage the Church to waite on him and to encourage others to come and make proof of his goodnesse for here there is an instance of Jebusites who not only dwelt long in Jerusalem but were some of them eminent in piety as Araunah to be a confirmation of this promise concerning the Philistines Ekron shall be as a Jebusite Vers 8. And I will encamp about mine house because of the army because of him that passeth by and because of him that returneth and no oppressor shall passe through them any more for now have I seen with mine eyes The second ground of encouragement unto the Church is Gods preservation of her in the midst of calamities upon all round about her Whereas they might be in danger by incursions of enemies coming again and again upon them and by armies ranging up and down in the Countreys about the Lord promiseth to guard his Church signified by the Temple that she should not be troubled with these tumults and incursions and particularly that no oppressor should passe through her and that because he had taken a sufficient proof and experience had sufficiently shewed the sinfulnesse and misery of his people and their inability to expede themselves by themselves out of their misery and had shewed also what their enemies cruelty was This being a promise peculiar to the Jewes or Israel however it was this farre verified before Christ that when enemies came against these Cities before mentioned or against themselves or were ranging to and again through their land betwixt Syria and Egypt they did not so go through as formerly to burn the Temple and carry them captives Yet the promise was not then fully accomplished for not only did oppressors go through the land and make it tributary yea and many times profane the very Temple but in processe of time they were carried into captivity and the Temple made a desolation whereas here it is said They shall not passe through them any more And therefore it seemeth we must expect a more full accomplishment of this to converted Israel in Gods preserving his Church and their possession of their land in peace to them Doct. 1. The Church may have many and great causes of fear when God is about to do great things for her for she hath armies and passers by and returners sometime coming to destroy others and sometime to infest her selfe which are a triall to her 2. Where the Lord hath his house and Church set up amongst a people and they look on that as their chief glory he will protect it and the State for the Churches sake for I will encamp about my house saith the Lord and that is a safeguard
spoken vanity and the diviners have seen a lie and have told false dreams they comfort in vain therefore they went their way as a flock they were troubled because there was no shepherd Unto this exhortation to employ God is subjoyned a disswasion from using sinful courses to supply their necessities and particularly that they forsake not the true God and follow Idols Astrologers and vain dreamers reasons whereof are taken partly from the emptinesse of these meanes in all ages idols revealing nothing to be trusted in diviners being themselves deluded could tell no better then they saw their dreams being false for matter contrary to the Word and proving false in the end and so they proved false comforters partly from the experience of their fathers who following these courses were sent into captivity as a flock without a shepherd wanting Gods care and being mis-led by their Rulers Doct. 1. When the Lord seeks his people to renounce all other confidences and only employ and depend on him he is seeking their real good and happinesse in it and to lead them from their own ruine for so he declares here Ask ye of the Lord and he will give showres but employ idols and the idols have spoken vanity c. and this is his reason why he exhorts them to seek him only Ask ye of the Lord rain for the idols have spoken vanity 2. Whoever renounce trust in the Lord and the way of his service and embrace false religions or wayes in hope of successe and prosperity will meet with miserable disappointment and faire promises of comfort that way will in performance prove emptinesse and falshood for so it is here Vanity lies falsehood and comforting in vaine is the best that can be expected of idols and diviners 3. Experience of the fruit of sinful wayes ought to make fooles wise and it is a double sin to fall over again in the sin for which we have felt affliction our selves or seen others smart therefore doth he warne them from their fathers experience who essayed these sinful wayes 4. Renouncing of God and cleaving unto idols though it may seem to be a cause of prosperity as Jer. 44.17 yet it will draw on captivity desolation and sore troubles for therefore they went away as a flock scattered here and there as a flock before the Wolfe 5. Whatever people may think in their prosperity yet their adversity will discover how sad it is to cast themselves out of Gods protection and to have followed such idols as faile them in their strait and how sad to have wanted faithful Rulers to do their duty for keeping them right both these may be included in this They were troubled because there was no shepherd They found the fruit of wicked Rulers Government when they came into captivity and what a plague it was to be left to their idols and without Gods care as a flock wanting a Vers 3. Mine anger was kindled against the shepherds and I punished the goats for the LORD of hostes hath visited his flock the house of Judah and hath made them as his goodly horse in the battel In the first part of this verse the Lord cleares some more or his minde in that stroak on their fathers for their childrens use to wit that in their captivity his anger had been against the wicked goats among them and especially their wicked Rulers both in Church and State who had been goats for insolencie Ezech. 34.17 rather then shepherds and not against any that sought him amongst them and therefore they would take heed lest he still punish such and so be stirred up to depend on him Whence learn 1. The right understanding of Gods sad dispensations against his people is a lesson of his own teaching therefore himself expounds it here 2. The outward stroak is not all to be looked to for right use-making of afflictions but especially what is the controversie and whom God is angry at for so is here cleared My anger was kindled wainst the shepherds and I punished the goats 3. When God punisheth his Church and people however stroaks and dispensations may be distributed yet his special quarrel is against the wicked and ungodly and these who have had greatest hand in the provocation and particularly wicked Rulers are the chief but of his displeasure for Mine anger was kindled against the shepherds and I punished the goats In the latter part of the verse the Lord confirmes that his quarrel was especially against the wicked and their perverse Rulers for however he had sent his people into captivity to cut off such a corrupt crew yet he had not cast them off but had visited and would yet visit them in their afflictions as a shepherd doth his flock and would employ and govern them in defending themselves against their enemies as a Rider doth his horse And so gives another reason encouraging them to employ God only considering what he had done and would do for them Whence learn 1. The Lord will in due time give proof that whatever deluges of trouble he let loose upon the Church because of the iniquities that are therein yet that he hath not cast off his relation and affection to her but will when his work and her trial are perfected own her in her lowest estate and deliver her this is given as a confirmation of what he had said For the Lord of hosts hath visited his flock the house of Judah 2. Gods relation to his people and his employing of them is sufficient to make nothing to be somewhat for He makes them as his goodly horse in the battel 3. God hath and doth from day to day let forth such proofes of himself unto his people as may sufficiently convince them of the advantages of seeking to him only this is a reason for employing God and not idols For the Lord of hostes hath visited c. Vers 4. Out of him came forth the corner out of him the naile out of him the battel-bowe out of him every oppressour together To clear this of Gods change of dealing the Lord prosecutes the former prophecy concerning his mercies toward Iudah Israel holding forth many promises and confirmations thereof concerning their victories conversion and restitution of which whatever performance the Jewes had before Christ or Israel after the Spirit gets under Christ in a spiritual way yet they relate further to the Conversion of all Israel The first promise is that albeit they should be exposed to injuries yet God should furnish them with all necessaries for their own establishment and prevailing over their enemies they should be furnished with Governours as corner-stones to keep the building firme and in frame and compleat officers as a nail fastening timber or to hold all vessels Is 22.23 with furniture for war and ability to prevail and make their enemies tributary Doct. 1. Government and order among the people of God is so necessary as a corner-stone in a building and a naile in a
timber-frame that the granting thereof by God is a great mercy and a pledge of his turning in favour to them for Out of him came forth the corner and the naile is a proofe of his love 2. When God sees it good for his people he can easily enable them to be Conquerours and bring them in subjection who had been their oppressors for Out of him came the battel-howe and every oppressour or exactour of tribute as the word signifieth together Vers 5. And they shall be as mighty men which tread down their enemies in the mire of the streets in the battle and they shall fight because the LORD is with them and the riders on horses shall be confounded The second promise explains further their power to prevaile over their enemies that they should be strong as giants to tread down their enemies and even to shame and put to flight horsemen though not by their own strength Doct. 1. There is no power nor might can prevail against the Church supported by God but when disadvantages are greatest victory shall be most remarkable for They shall be as mighty men to tread down their enemies as mire and confound riders on horses 2. The strength whereby the Church is inabled to beare out and wrastle with difficulties is much and frequently to be observed and remarked therefore is it again held out in the promise 3. As the Churches strength to go through is not het own so it is necessary that God be much exalted and acknowledged for it when she hath it this is held forth for our use They shall fight because the Lord is with them reconciled and in Covenant with them and assisting them in that enterprise Vers 6. And I will strengthen the house of Judah and I will save the house of Joseph and I will bring them again to place them for I have mercy upon them and they shall be as though I had not cast them off for I am the LORD their God and will beare them The third promise is that as he will strengthen Judah so he will convert and assert the ten tribes out of trouble and so joyne them with Judah and bring them again not only to the Church which is imported in their being saved but as appears to their own land and restore them to his favours and take away the signes of his anger as if they had never been rejected The causes whereof are his mercy and the constancy of his Covenant turning them to seek him and hearing them when they seek Doct. 1. It is a point of truth seriously to be believed by Gods afflicted people that he can and in due time will not only strengthen them to endure their lot but enable them to recover their wonted power and ability after they have been exhausted with many calamities therefore is the promise so oft repeated I will sizeâ—g then the house of Judah 2. These who belong unto the Lord and his Covenant though they may be long cast off and in a lost condition for trouble and captivity yet God will seek them out bring them again to himself and set them free from all troubles of this his dealing with the ten tribes is a special instance whose right to the Covenant is unalterable by any temporal rejection Rom. 11.28 29. I will save the house of Joseph 3. When God turnes his people to him not only doth his favour shine upon them but their priviledges lost through sin are restored unto them according to the tenour of his Covenant made with them for the house of Joseph being saved I will bring them again to place them the promise made concerning their land as appears this should be understood is forth-coming when they come to God 4. Tender mercie in God will bring about good things to his people where there is no other probability thereof and it is an argument sufficient to move him to perform his promises to them that in so doing he will magnifie his own mercy this is the reason of the promise For I have mercy upon them 5. A people turning unto God however they have sustained sad calamities and such marks of his displeasure as it would seem should leave a perpetual print behinde them yet they may expect that God can fully restore deplorable conditions and is willing to do it in outward things in so far as is for their good whereof his promise to Israel is an instance They shall be as if I had not cast them off and holds alwayes true in spiritual mercies that upon repentance and fleeing to Christ the sinner is in due time restored to Gods favour as if he had not hid his face from him 6. Gods entering in Covenant with his people is a bond which stands firme notwithstanding many temporal sad lots and will be forth-coming for the Confederate after it hath seemed to be made void for a long time this is another argument why the Lord will restore Israel even that he may give a proof of the constancy of his Covenant For I am the Lord their God 7. As it is a sweet fruit of Gods keeping Covenant when he brings back his people from their wandering to seek him and call upon him so the Covenant assures the Supplicant of getting audience this followes on his being their God I will heare them which presupposeth that he will convert them to pray to him Vers 7. And they of Ephraim shall be like a mighty man and their heart shall rejoyce as through wine yea their children shall see it and be glad their heart shall rejoyce in the LORD The fourth promise is directed especially to the ten tribes that they shall also be made giants in the common cause of the Jewish Church that they shall be filled with consolation as with wine and that their children who succeed them shall enjoy the same mercies and shall rejoyce in God and follow the Christian Religion of their Progenitors Doct. 1 In a time of love the Lord hath a special respect unto these who have tasted deepest of trouble and whose condition seems most desperate that they may be assured of his good will and not come behinde with any therefore Ephraim or the ten tribes get the promises repeated and the same with what was given to Judah v. 5. And Ephraim shall be like a mighty man 2. The Lords appearing for his people will change their condition beyond any thing that their case in probability could promise for broken and undone Ephraim being assisted of God shall be like a mâ—ghty man 3. Albeit the consolations of Gods people may oft times be under the clod yet when he returns unto them he allowes comfort upon them which is able to refresh and chear up their heart as if they had the choice of outward delights and it is Gods work to apply these consolations effectually for Their heart shall rejoyce as through wine saith he undertaking to give matter of comfort and to make it effectual 4. The continuance
forth he will let them lie and consume under their calamity Out of their hand I will not deliver them Vers 7. And I will feed the flock of slaughter even you O poore of the flock and I took unto me two staves the one I called Beauty and the other I called Bands and I fed the flock In the next place is represented Christs undertaking of this charge especially for the poore and Elects sake and his going diligently about it signified by two shepherds staves the first whereof called Beauty holds forth as is expounded v. 10 the sweet and beautiful order of his Covenant and the doctrine thereof whereby the Church is directed in saith worship and obedience of God the second called Bands signifies as we may gather from v. 14. that policie in Church and State whereby they are kept one and without schismes among themselves Doct. 1. Christ the Mediatour became an obedient servant and is willing and takes pleasure to be employed for his Churches good and will have a tender consideration of their case for when the charge is laid on Christ I will feed the flock of the slaughter saith he 2. Christ in his care over the visible Church hath an especial eye to his Elect and the regenerate in it how abject-like soever they seem in the eyes of men or in their outward condition for saith he I will feed even you O poore of the flock who what they were see v. 11. 3. Christ is a faithful shepherd singular and incomparable in his care and diligence about his people for saith he I took unto me two staves whereas other shepherds use but one 4. The Covenant and doctrine revealed by Christ unto his Church as it sets forth the beauty and excellencie of God so it is beautiful and sweetly ordered in it self so as faith and obedience sweetly work to others hands and make the followers thereof to be beautiful and excellent above all people for the one staffe I called Beauty 5. As unity and concord in a Church is a fruit of Christs feeding his flock so policy and order whereby unity is preserved is a rich blessing The other I called Bands 6. Christs performances are answerable to his undertakings what he saith he doth and his practice will never give his promise the lie for unto his promise I will feed is subjoyned And I fed the flock Vers 8. Three shepherds also I cut off in one moneth and my soule loathed them and their soule also abhorred me Followes a particular account of Christs feeding with their ill use of that mercy and his displeasure thereupon He cut off in a short time many of their wicked Governours partly by calamities which certainly imported that there had been no small plague on people when publick judgements cut off so many Rulers and turning of Priests out of their Offices frequently and especially by his own Ministery bringing in contempt the sects of their false teachers Pharifees Sadduces and Essenes all which Christ did to reclaim them but in vaine their carriage was such as provoked him against them whereby also they were more estranged from God Doct. 1 Christ taking a work in hand can effectuate strange things speedily for in one moneth or a short time he cut off three or many shepherds 2 Christ useth many times to make way for his own entertainment by sending calamities thick and threefold hereby to lay a necessity on people to come to him by cutting off such as had been instruments of ill unto his people that he may commend his affection unto them and by staining and over-clouding false teachers and false wayes that himself alone may be seen choice-worthy for cutting off three shepherds in the moneth imports all these he cut off evil governours who had oppressed them with whom no doubt many of the people fell and brought their false teachers in contempt all which he did to commend himself unto them as an excellent shepherd 3. Christ exercising his tenderest care of his Church is oft-times met with very provoking carriage depriving her of his favour which should be so much the bitterer to bear as that Christ takes not away such a mercy willingly for when Christ is thus feeding they instead of turning to him carry themselves so as that his soul loathed them or was straitened for them or abhorred them but with grief as his frequent complaints declareth 4. It is a great judgement upon people and a token of much wrath when Christs declaring himself provoked and withdrawing from them doth estrange and alienate them more from him and not stir them up rather to pursue him when he seems to depart for thus was it here My soul loathed them and their soul also abhorred me 5. As the contempt of Christ is the great sin of the visible Church so where Christ is not heartily received it cannot choose but he will become burdensome and loathsome company Their soul abhorred me Vers 9. Then said I I will not feed you that that dieth let it die and that that is to be cut off let it be cut off and let the rest eat every one the flesh of another Having spoken of their ingratitude in part he repeats the calamity flowing from his displeasure by way of sentence pronounced for this their sin and threatens that he will quit his charge and give them up to perish partly by ordinary judgements and partly by the forreign and intestine sword Doct. 1. The patience of Christ toward his visible Church will have a period when they contemn him he will wearie and where he is provoked to loath he may forsake Then said I I will not feed you 2. Christs forsaking and giving over his care of a people exposes them unto all miseries and calamities for 1. Contempt of Christ for which he forsakes is provocation sufficient to draw down saddest judgements 2. Men have of themselves infirmities and diseases sufficient to make them complearly miserable where he doth not interpose 3. And the world is so full of hazards and the Church so maligned in it that if he take away the hedge every step will be on destruction 4. Contemners of the Gospel are given up to ill tempers to make them run on ruine 5. And who will pity or care for these toward whom Christ hath cast off pity Then it will be that that dieth let it die and that that is to be cut off let it be cut off and let the rest eat every one the flesh of another Vers 10. And I took my staffe even Beauty and cut it asunder that I might break my Covenant which I had made with all the people 11. And it was broken in that day and so the poor of the flock that waited upon me knew that it was the Word of the LORD Christs renouncing of his charge is confirmed in the representation by breaking the staffe of Beauty the badge of his office whereby is signified a breaking of that Covenant made with the body
of that people and a plaguing them not only with heresie and superstition in place of the found doctrine contained in the Covenant but also by taking away the dignities priviledges and benefits promised to them in that Covenant Which when it should be put in execution the godly would observe and reade Gods justice according to his Word in it Doct. 1. When Christ is provoked to forsake a people for their ingratitude even their choicest mercies and such as they thought surest as being by Covenant are fore-faulted the Covenant being but conditionalto the body of the visible Church for I took my staffe Beauty and cut it asunder that I might break my Covenant c. See Num. 14.34 1 Sam. 2.30 2. It is the height of a peoples misery to be cast out of Gods Covenant to be pestered with errours in stead of the sound and wholesom doctrine thereof to be denied interest in God to have no ground of hope for accesse to him in straits and to be exposed to all the judgements threatened against Covenant-breakers which are sadder then if they had never had interest this was the Jewes judgement I brake my Covenant which I had made with all the people 3. Christ is Omnipotent to make his judgements effectual and to reach his end upon a people for It was broken in that day 4. Whatever effects judgements have upon the wicked yet the godly will get right sights and uses of them for the poore of the flock knew c. 5. A seeing of Gods hand and the accomplishment of the Word in judgments and reading of them by the Word is the way to get right use of them for They knew that it was the Word of the Lord 6. The right frame of the godly especially in times of judgement and for making use therof is as they are oft-times poor in their outward condition so to be spiritually poor and empty that they may wait on Christ and depend on him as the handmaid on her Mistris for They are the poore of the flock that waited upon me or observed me saith Christ Vers 12. And I said unto them If ye think good give me my price and if not forbear so they weighed for my price thirty pieces of silver 13. And the LORD said unto me Cast it unto the potter a goodly price that I was prized at of them And I took the thirty pieces of silver and cast them to the potter in the house of the LORD The ingratitude of the Jewes toward Christ is further represented under the type of a shepherd demanding his wages wherein it seems Zechariah did act somewhat in that they slew him and thought him worth no more for all his service then such a small summe as might induce Judas to betray him which as it would scarce hire a potter to make tile to cover the Temple and therefore was to be cast to him in the type so in the event providence so over-ruled that the price of Christs blood bought a potters field to be a standing monument of their contempt of Christ of their shedding of his blood and valuing him at so low a rate Mat. 26.15 and 29.7 10. Doct. 1 Christs condescending to take care of his Church puts her infinitely in his debt and layeth obligations upon her to endeavour some return and it will be the sad dittie of contemners of him that they had the offer of a benefit which could not be esteemed nor recompenced for Christ is a shepherd that may justly crave wages and being provoked will let the provokers know that it is so And I said Give me my price 2. Christ doth not call for any recompence of his services as if he needed it or any thing men could do but to take a proof of peoples affection to him or their contempt of him for he requires it as one indifferent for his part only they would bewray their hearts If ye think good give and if not forbear 3. Christ for all his pains and care is ordinarily lesse thought of and more basely rewarded then mens meanest servants They weighed for my price thirty pieces of silver the ordinary price of a slave Exod. 21.32 and more fit to be cast unto the Potter then given to Christ 4 When men turn contemners and unde valuers of Christ they will readily turn persecutors and he will be thought worthy of nothing but death and that which may help to bring him to it for thus it was in the event Christs price was thirty pieces to Judas to betray him 5. The contempt offered to Christ as Mediatour watching himself immediately or by his servants for the good of the Church is accounted of God to be a contemning of himself who fends him The Lord said Cast it to the Potter a goodly price that I was prized at of them 6. God will in due time make the consciences of Contemners confesse the horridnesse of their guilt and not only so but cause them by their practice to proclaim it for so did Judas by his repentance and casting back the silver in the Temple and the High Priests by their not daring to put it among the treasures of the Temple as being the price of blood and by their purchasing with it a base field this was the full accomplishment of that typical action I cast them to the Potter in the house of the Lord. Vers 14. Then I cut asunder mine other staffe even Bands that I might break the brotherhood between Judah and Israel Followes yet again their calamity by way of punishment for this their ingratitude and first they are threatened with the breach of brotherly concord as when Judah and Israel were rent asunder under Rehoboam because of Solomons idolatry and with the removal of peace Civil or Ecclesiastical as was at large verified in the siege before their last destruction so making way for the compleat breaking and scattering of the body of that Nation as is seen this day and for a long time obstructing of that brotherhood betwixt Judah and Israel under Christ promised of old Ezech. 37.22 all which is signified by breaking the staffe of bands Doct. 1. Christ hath multiplicity and variety of judgements whereby to let contemners of him see and feel that so to do is their great misery for he hath yet another staffe even Bands to cut asunder 2. It is a sad judgement and fruit of a contemned Christ when a Church is given up to rents and schismes and when peace and concord is broken among a people this ordinarily proves a presage of sad scattering and an hinderance of many choice blessings thus is Christs death punished I brake the brotherhood between Judah and Israel Vers 15 And the LORD said unto me Take unto thee yet the instruments of a foolish shepherd 16. For lo I will raise up a shepherd in the land which shall not visit those that be cut off neither shall seek the young one nor heale that that is broken nor feed that
that standeth still but he shall eate the flesh of the fat and teare their clawes in pieces Secondly they are threatened to be given up as a prey to false teachers and to be devoured by all robbers Of this Zechariah is commanded to use a type v. 15. which is expounded v. 16. that they shall be given up to Rulers who will not only neglect all duty toward the flock but also cruelly prey upon them Doct. 1. Contemners of Christ and his easie yoke are justly punished with unfaithful and corrupt Rulers under whom they will groan for thus is the Jewes ingratitude punished by a foolish or wicked shepherd raised up in the land 2. Though Government and Governours be in themselves choice mercies yet where Governours do not their duty they are a great plague and a compendious meanes to draw on general judgements for so were they to Judah I will raise up a shepherd that will not visit c. 3. The visible Church consists of variety of tempers conditions and infirmities which are to be wisely considered and proportionable and suitable meanes applied by these who would approve themselves to be faithful Rulers this may be gathered from the properties of this false shepherd there are the hidden or cut off lost and gone out of the way whom it is a fault not to visit and seek out there are the young ones more apt to wander then others whom it is their duty in a special way to seek and have an eye to There are the broken with afflictions and challenges who are to be healed not crushed There are that stand still for weaknesse not being able to go on and these are to be sed and borne as the word also is wiâ—h tendernesse and compassion if need be 4. It is a marke of unfaithful Rulers in Church and State to minde their own profit and gaine chiefly and to be cruel unto those whom God hath committed to their care for such were they He shall eat the flesh of the fat and teare their clawâ—s in pieces to wie by overdrawing of them Vers 17. Wo to the idol-shepherd that leaveth the flock the sword shall be upon his arme and upon his right eye his arme shall be clean dried up and his right eye shall be utterly darkened Thirdly he threatens to punish these Rulers and the people with them even to the breaking of the Civil and Ecclesiastical State and scattering the people declaring that a sword shall be vpon their arme and right eye whereby we are not to understand the taking away of their gifts and abilities and the power and life of them which is imported already in that they are foolish shepherds nor yet only peculiar judgements on Rulers in their authority and prudence for they are raised up here to bring or occasion judgements on a people but that Gods judgement should cut off their power the people being cut off and scattered who are the arme and strength of Rulers and should also follow Ecclesiastical Rulers who are the right eye of the Common-wealth for the people and Civil Rulers considered as a Kingdom are the arme which is to be broken and the people and Priests considered as a Church are the right eye to be put out and declaring also that this judgement should be total and irrecoverable Doct. 1. Such as take on any employment and office and make no conscience of doing duty are in Gods account but statues and images he is the idol-shepherd 2. It is a sad plague upon men to be left to themselves to be unfaithful in their trust and it portends great wo and judgement to come for wo to the idol-shepherd 3. Unfaithful Rulers not discharging their duty are in the same guilt before God with them who turne their back upon their charge in times of greatest danger for they leave the flock in respect of duty though we read not of their running away from them 4. Wicked Rulers given to a people in anger and for a punishment of sin will soon perform their work and bring ruine upon themselves and on these they are sent to be a plague unto they will soon ripen a people for scartering and Civil and Ecclesiastical authority for breaking The sword shall be upon his arme and right eye 5. When a people and their Rulers provoke God to break the face of Church and State and to scatter them it is a stroak that is not soon recovered for His arme shall be clean dried up and his right eye utterly darkened that is their office and a face of Government shall not soon be recovered the people being dissipated as appears on that Nation to this day CHAP. XII IN this chapter the Lord who is Omnipotent to performe what he saith v. 1. promiseth unto Israel 1. That the endeavour of enemies against them shall tend to their own ruine v. 2 3. 2. That he will prove his favour toward them by defeating every means employed to wrong them v. 4. 3. That they shall be blessed with godly Governours v. 5. And 4. That he will blesse their endeavours with successe against their enemies and in restoring Jerusalem v. 6. 5. That weakest places should finde the first proof of his protection v. 7. 6. That he would defend that people and increase their strength in straits v. 8. 7. That he will seek out even their scattered and secret enemies to destroy them v. 9. And lastly that he will give unto them the Spirit of Conversion and repentance for their rejecting and crucifying the Messiah which will be very vehement and sincere v. 10. as when the people lamented Josiah v. 11. and general throughout all ranks and families in their private humiliations v. 12 13 14. Vers 1. THe burden of the Word of the LORD for Israel saith the LORD which stretcheth forth the Heavens and layeth the foundation of the earth and formeth the spirit of man within him This chapter is a continuation of that prophecie in the tenth chapter for as the Lord thought it necessary to season these comfortable promises with a denunciation of the desolation to come upon the Jewish Nation lest the secure and wicked should break their neck upon them chap. 11. so lest the godly hearing of these calamities should think that all hope were gone the Lord subjoynes many comfortable promises in this chapter which however they have their own accomplishment and yield comfort to the Israel of God in all ages yet the full accomplishment of them is reserved for converted Israel for the day of performing these things is the time of their turning to God and of their mourning as we see v. 9 10 11 c. Unto these promises two things are premitted in this verse 1. The nature of this doctrine at least a great part of it that it is a burdensom word for the good and behoof of Israel being threatenings against Israels enemies but promises unto her 2. Because the promises many of them might seem incredible therefore the Lord
not only prefixes his Name but proves his own Omnipotency from his creating the Heavens founding the earth on nothing and creating the soul of man which may assure the Church of the certainty of what he promiseth and saith Doct. 1. As the Lord will not alwayes write bitter things against his people but in due time let out somewhat for their advantage so times of comfort and love to them will be sad times to their enemies and the promises unto them will be sad threatenings 〈◊〉 persecutors there is the burden of the Word of the Lord 〈◊〉 Israel 2. The greatest obstruction of the Churches comfort from the promises is caused by their own increduliâ—y and unbelief that will not give God the glory of truth in promising and so leaves themselves discouraged say what he will therefore is it so needful to use so many confirmations of faith when God promiseth any thing 3. Not only doth the all-sufficient Nature of God put the truth of his promises out of question but the visible effects of his Omnipotency in creating heaven and earth by his naked word and the upholding of the earth as a ball in the midst of the aire without any other foundation then a word of command may shame all flesh from suspecting his ability to make good whatever he saith from this is the ensuing doctrine confirmed Jehovah saith it who stretcheth forth the heavens and layeth the foundation of the earth 4. Albeit that the Parent produceth man in respect of his bodie and the uniting of the soul with the bodie yet the Original of the soul of every man is from God and it is immediatly created and infused into the body by him for it is here reckoned among the works of Creation and Omnipotencie that God forms the spirit of man within him 5. Every misbeleever of Gods Omnipotency to perform his promises carrieth in his own bosome a refutation of himself the very excellencie of his soul created so like God which being put into a dead lump of clay doth animate it and fit it for excellent employments may teach him what incredible things God can work and may particularly assure him that God hath power over the spirits of men which he hath made to order them so as men shall not hinder the accomplishment of his will for this is an antidote against infidelity God formes the spirit of man within him Vers 2. Behold I will make Jerusalem a cup of trembling unto all the people round about when they shall be in the siege both against Judah and against Jerusalem The substance of all this ensuing doctrine may be reduced to these three Heads that the Lord will plague the Churches persecutors and give his Church victory over them that he will defend preserve and establish his Church which followeth on the former and that he will give his Church conversion and repentance as the meanes to hasten on and perfect the other two These three are in this chapter propounded enlarged and amplified in several particular promises for their more distinct and particular information and encouragement The first promise is in summe thus that the trouble whereunto enemies shall put the Church shall be so far from ruining her that troubling of her shall be her troublers ruine as if they had drunk a cup of poison when they would swallow her which shall produce trembling by exhausting their vigour and radical heat or slumbering and astonishment and make them reele and dash like drunken men till they fall and perish Doct. 1. Even when the Lord hath done great things for his people and delivered them they are not to expect exemption from troubles and exercises for here it is supposed that rejected Israel are not utterly cast off but restored and yet are in straits and besieged All the people round about are in the siege both against Judah and against Jerusalem 2. The enemies of the Church are very cruel and earnest in their pursuit of her and it is as great delight to them to vex and devoure her as it is for a thirsty man to drink for Jerusalem is a cup which they are earnest to drink down 3. When the Lord permits his Church to be in a condition of trouble and hazard he cannot only make enemies to misse in their desire and be never a whit the nearer their point when they have as they think devoured and swallowed her down but will make their opposition and apparent successe to be their ruine and never to cease till it undo themselves for Jerusalem is a cup of trembling or poison which is most deadly when it is drunk out 4. The advantage of the Churches low estate is best seen when God and what he can make out of trouble is looked unto otherwise consulting with flesh and blood will not discover it for it is God who makes Jerusalem a cup of trembling which she could not be of her selfe Vers 3. And in that day will I make Jerusalem a burdensome stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered together against it The same promise is repeated in another similitude taken from mens trying of their strength in lifting of some great and heavy stone The summe is the Church and especially restored Israel for that is that day pointed at here v. 9 10 11. shall be so fixed that whoever would seek to remove it should but break themselves even though all the world should conspire to effectuate it Doct. 1. The promises of God concerning the welfare of his Church are neither easily taken up in their fulnesse nor believed and therefore are to be studied over and over again so much doth this repetition of the promise teach us 2. The Church is looked on by enemies in the world as a troublesome neighbour whom they would gladly remove and be rid of and they will not spare to prove their utmost strength nor care to take on heavie burdens so it may effectuate their purpose for Jerusalem is a stone for all people which they would have unfixed and removed and would burden themselves for that end 3. The Church is so established by divine power and by vertue of Christs charter and the indignation of God against all such as seek to molest her is so heavie and insupportable that all who essay to shake her come to seek and do finde their own ruine while as she remains established for God will make Jerusalem a burdensom stone for all people all that burden themselves with it shall be cut in pieces 4. As it is the Churches lot to finde fewest friends in the world of any society so the multitude and strength of opposers can contribute nothing for carrying on the designe of ruining the Church all the world will effectuate as little and be as unable to resist the deserved vengeance as the â—â—eanest man in it for God will do this though all the people of the
the duty of repentance and humiliations persons are not only to cast off sinfull distractions but even to lay aside lawfull delights that they may afflict their souls before the Lord and seriously minde the duty for The families shall mourn and their wives apart CHAP. XIII IN the first part of this Chapter the spiritual blessings of the Gospel purchased by Christ are promised to the Church especially to Israel such is remission of sinnes and holinesse vers 1. Reformation of the Church vers 2. and zeal against false teachers v. 3. some of whom at least shall be convinced of their way and quit it v. 4. taking them to other callings v. 5 and shall acknowledge the equity of severity used against them v. 6 In the second part of the Chapter there is a Prophecie of the suffering of Christ and scattering of the visible Church and his care of his own v. 7 and that the greater part of the Church was to be cut off and but a few to be preserved v. 8. who being purged by afflictions should increase in holinesse and in the sense of Gods favour toward them v. 9. Vers 1. IN that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness There are several blessings and benefits of the Kingdome of Christ here promised which as the godly Jewes before Christ did enjoy though more darkly and in lesser measure then under the Gospel so though they be the common priviledges of the Gospel-Church in every age yet a more full accomplishment of them is reserved for the converted Israelites and therefore are peculiarly promised for that day when they shall repent and be restored as appears from the end of the preceding Chapter The first benefit is Remission of sinnes and sanctification purging away the guilt of sinne by the grace of God in for giving sinnes through Christs blood and the vertue of his blood applied by the Spirit and laid hold upon by faith for purging all uncleannesse of sinne this is compared to a springing fountaine made open to all in opposition to the small measure of water carried into the Temple for legall washings This benefit will be very conspicuous toward converted Israel when the Redeemer shall turne iniquity from Jacob Rom. 11.26 Doct. 1. The great and chiefe priviledge of the Gospel is remission and purging of sinne which as they are only attainable through faith laying hold on Christs blood and the grace of God through him offered in the Gospel so without these no other advantages by the Gospel will availe much or be comfortable for it is the first here A fountaine for sinne and uncleannesse or seâ—cration through uncleannesse pointing at all filthinesse of sinne shadowed out by legall uncleannesse causing men to be sequestrate and particularly at originall sinne shadowed out by menstruous uncleannesse for the purging whereof this fountaine also must be made use of 2. The free grace of God toward lost man and the vertue of Christs blood is a treasure in exhaustible and which cannot be overcome with the greatnesse and multiplicity of sinne in these who flee unto it for it is a fountain or spring 3. Pardon and vertue for purging of sinne is not only purchased and the way to it made patent by the death of Christ giving accesse unto God through him but is held forth in the offer of the Gospel and Ministery of the Word that none may pretend ignorance nor any who need it seclude themselves from so free an offer and that the godly who have found the fruit of it may come and daily make use of it for it is à fountaine opened 4. As the greatest must be in Christs reverence for this benefit even these who have greatest gifts and are Rulers of others so the meanest in the Church however they be not equal to others in gifts yet have a like interest with them in this saving benefit for it is opened to the house of David or Rulers who attend in Christs Courts and to the inhabitants of Jerusalem or body of the Church 5. When the Lord poures out upon his people the Spirit of repentance and humiliation it is a forerunner of ample manifestations of the grace of God in opening up the treasures of the Gospel by the Ministery of the Word and in granting of pardon and growth in purity for when the land shall mourn Chap. 12.10 In that day there shall be a fountaine opened Vers 2. And it shall come to passe in that day saith the LORD of hosts that I will cut off the names of the idols out of the land and they shall no more be remembred and also I will cause the Prophets and the unclean spirit to passe out of the land A second benefit promised is Reformation of the Church from all superstition idolatry and corruption in worship under the name of Idols and from false Doctrine in removing of false teachers and the unclean spirit that leads and acts them This is accomplished in every reformed Church by Doctrine and constitutions of Discipline according to the measure of their Reformation but will more especially appear in the Church of Israel when they are converted and restored The Doctrine and Discipline of that Church shall cast out all Hereticks Sectaries and Schismaticks out of the land Doct. 1. Gospel-Reformation consists not only in the internall purging away of sinne but in the outward Reformation of Doctrine also whereby Gods truth and Ordinances which he hath promised to be with and to blesse for conversion and renovation of souls are established and set up for here with the fountaine opened such a Reformation is promised 2. The Reformation of a Church is promoved and carried on especially when the Spirit of repentance for sinne and former deboardings from God is poured out upon a people for this Reformation goeth on in that day when they are mourning chap. 12. The neglect of this provokes God to reforme his Church rather by judgements then by such a merciful way 3. Every corruption in the worship of God is an idol in so farre as it is a device of mans own brain and the deviser imagineth to himselfe a God who will not approve of such worship which certainly is not the true God so it is here held out I will cut off Idols 4. Idolatry and superstition are so grievous in the eyes of a jealous God so scandalous blemishes in his bride and evils to which we have such an inclination by nature as the least mixture of these with his worship cannot but dishonour God and pollute the Church and the very memorial of them will be enough to draw us back to Apostasie therefore in a right Reformation The names of idols are to be cut off and to be no more remembred to wit in any religious state especially 5. Whatever false worship may seem to be or promise yet in effect it proves but matter of terrour and
sorrow when the worshipper stands in greatest need of comfort in his worship for so doth the name of idols which in the Original is sorrowes or terrours import 6. Purity of worship and Doctrine must go together all corrupt worship having false Doctrine at the root of it and as corruption in worship ushers in heresie in Doctrine so unsoundnesse in Doctrine flowing from an unsound heart cannot consist with pare and acceptable worship for here idols and Prophets or teachers of false Doctrine who are here designed as they use to designe themselves must go together 7. Approven Reformation doth not only oppose the error by way of doctrinal declaration and refutation but also the teacher of the error by way of Discipline for where Doctrine is reformed The Prophet passeth out of the land 8. False Doctrine and corrupt worship are accomplished with and flow from not only the polluted and corrupt heart and imaginations of men but from a spirit of Satan the father of lies who contributes to make them have place in the world among them who receive not the love of the truth which spirit how plausible soever is not an harmlesse and innocent spirit but an unclean spirit working upon the vilest affections in men to hatch and broach error and oftentimes leading the erroneous person into blemishes in conversation that in Gods wisdom the veile may be taken off their way for with the Prophet there is an unclean spirit to passe out of the land in a time of Reformation Hence it is that errors are called the error of the wicked 2 Pet. 3.17 and are works of the flesh Gal. 5.19 20. and work on lusts and wantonnesse 2. Pet. 2.18 See 2 Thes 2.9 9. It is the Lord who hath chief hand in the Churches Reformation and to whom the glory thereof is due it is he who prescribes the rule of Reformation who cleares it up from his Word unto a people who stirres them up to embrace it and who by his Spirit makes it effectuall notwithstanding all opposition for In that day saith the Lord of hosts I will cut off the names of idols c. Vers 3. And it shall come to passe that when any shall yet prophesie then his father and his mother that begat him shall say unto him Thou shalt not live for thou speakest lies in the Name of the LORD and his father and his mother that begat him shall thrust him thorow when he prophesieth A third benefit which is a branch of the former is zeal in the godly against false teachers who shall be so tender of the truth and glory of God and the safety of the Church all which are endangered by error that it shall overcome natural affection in them so that parents shall not spare their own children being seducers but shall either by an heroick act such as was in Phinchas Numb 25.8 themselves judge him worthy to die and give sentence and execute it or cause him to be punished by bringing him to the Magistrate who hath power according to the Law Deut. 13. It is here promised that this zeal shall be conspicuous in converted Israel Doct. 1. Times of throughest reformation will not want their own measure of opposition by some adhering unto and persevering in their old corruptions yea it is ordinary that in a time of Reformation Satan will be let loose in false teachers as intending thereby to scandalize all Reformation but God intending hereby to make Reformation more pure and truth the clearer because of opposition for when God is reforming there will be who shall yet prophesie 2. The toleration of a false Religion in Doctrine or worship and the exemption of the erroneous from civil punishment is no more lawful under the New Testament then it was under the Old it being no more lawfull to compell consciences if sobe that this be a compulsion as men give it out then nor it is now for here is a Prophecie of the dayes of the New-Testament alluding to the Law Deut. 13.5 6 9 c. as being then to be in force 3. The Lords promising and undertaking a work of Reformation and the suppressing of error and idolatry ought to be no hindrance to Magistrates and others in their stations to suppresse what may hinder Reformaton but rather an encouragement unto them having such ground of hope that their endeavours shall be successefull for though God promise to bring about this Reformation v. 2. yet it is foretold that they shall do their duty v. 3. A Magistrates duty is no more inconsistent with the promise that Reformation shall be Gods work then Ministers preaching against error is both of them being means whereby God accomplisheth his promise 4. Albeit that all erroneous persons stand guilty before the Lord yet his controversie is specially against seducers and false teachers unto whom punishment is specially due from the civil Magistrate for it is They who prophesie that are to be punished 5. Zeal for God is very lawfully and warrantably imployed against error as well as against prophanity and dearest relations and natural affections ought to give place unto it it being cruelty to suffer these we affect to lose their own souls and the souls of others for When any shall yet prophesie then his father and his mother that begat him shall say unto him thou shalt not live 6. It is not enough nor a sufficient testimony of zeal in Magistrates to suppresse and punish erroneous persons when they do by their Doctrine and practices disturb the civil peace of the State but their wronging of the truth of God corrupting of souls food poisoning them with lies instead of truth and wronging of the God of truth by fathering of a lie upon him ought to stirre up zeal to take order with them for this is the reason of the sentence Thou shalt not live for thou speakest lies in the Name of the Lord. 7. Some errors are so eminently blasphemous and some persons so eminently engaged in venting and promoting of them as in Gods account calls for the death of the seducers for of some Prophers and Prophecies it is said Thou shalt not live and they shall thrust him through Vers 4. And it shall come to passe in that day that the Prhphets shall be ashamed every one of his vision when he hath prophesied neither shall they wear arough garment to deceive 5. But he shall say I am no Prophet I am an husbandman for man taught me to keep cattel from my youth A fourth benefit flowing from the two former of Reformation and zeal of the godly appears upon some of seducers themselves who through the clearnesse and abundance of the true Doctrine and of knowledge and observing the severity used against some shal be convinced in conscience of the error of their way and shall willingly cease from deceiving the people and from their accustomed counterfeiting of holinesse they shall lay aside the habit used by true Prophets in signe of sobriety 2
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
unto the Church is a work of glorious power and grace in effectuating which mountaines were cleft partition walls broken down c. and here it is prophesied of as an altering in part of the course of nature and turning hills in valleys 4. It takes away all ground of excuse from the children of men that Christ hath purchased a clear right to all Nations indifferently to whom the offer is made to come to him and hath laid out a plain clear and comfortable way wherein to come for now the city hedged in with mountaines is made patent to all and mountaines in the way are turned in great valleys Verse 5. And ye shall flee to the valley of the mountaines for the valley of the mountaines shall reach unto Azal yea ye shall flee like as ye fled from before the earth-quake in the dayes of Vzziah King of Judah and the LORD my God shall come and all the Saints with thee It is further foretold in answer to the question that the way to the Church and of worship and salvation being made clear without ceremonies and patent to all as a valley made of the divided mountain the Elect among the Jewes who should escape these calamities should seek unto the same with the Gentiles Unto which prediction is added that this valley shall reach unto Azal a word which signifies any thing that is separate or set apart either by election and so it points at the Church figured by Mount Sion which is chosen of God or by sequestration and putting far off and so it points at the Gentiles who before were separated from the Church as by a partition-wall unto whom this valley or way of salvation shall reach excepting such as are yet on Azal that is sequestrate by Gods decree of reprobation and thus taking both together it agrees to what is said of the Elect Jewes they shall joyne with the Gentiles for then the partition-wall shall be taken down and no difference shall be betwixt Jew and Gentile they being cut off from the exercise of ceremonies and use of the Temple and however they will be scattered far off from the Holy Land yet that valley shall reach them and at that distance they shall see Zion and may worship God with the Gentiles that are afar off It is further added that they shall flee as before an earthquake that was memorable among the Jewes of which we hear no more but that it is pointed at Amos 1.1 It may be it was when Uzziah presumed to offer incense whereby may be pointed out their fleeing out of the land because of the judgements on them to destroy the Temple and make way for their joyning in the Christian Religion with the Gentiles but it rather holds out their fleeing from the wrath to come being moved by the power of the Gospel whereby this mountaine was divided and so overturned all as an earthquake Doct. 1. The Gospel-way of salvation and the way of Gods worship is purchased by Christ and revealed to the Church not for contemplation only but for practice and use-making for Ye shall flee to the valley 2 Under the Gospel the Jewes have no special priviledge of a peculiar way of worship and salvation but are to joyne with the Gentiles to walk in that new and living way for Ye shall flee to the valley that reacheth to Azal or them that were separated 3 No distinction of persons nor distance of place doth seclude any from the offer of the Gospel nor from communion with Christ in his Church if they embrace it for the valley shall reach to Azal or these who are separated at a great distance and it shall reach back again to Azal or the chosen mountain they shall see Zion in that valley at greatest distance to direct their service to God dwelling there according as they did toward the Temple 4. Albeit the distinction of Nations be removed under the Gospel yet grace is not universal then insomuch as the meanes of grace are not offered to all at least in one age for so also is there still an Azal or some separate place where this valley ends See Ezech. 47.11.5 The power of the Gospel setting forth Christ overturning mens excellencies and prerogatives discovering sin and wrath for sin will let men see as much cause to flee to Christ and to embrace the way of salvation as for men to avoid the most terrible accidents in the world for when by the Gospel the mountaine shall cleave and the valley be made and Jew and Gentile ranked as equal notwithstanding all the Jewes Prerogatives then Ye shall flee like as ye fled from before the earthquake in the dayes of Uzziah King of Judah Unto these predictions the Prophet subjoynes a Conclusion and the Lord my God shall come c. which may be diversly considered and explained with relation to the former predictions As 1. By way of confirmation that these things concerning the destruction of Jerusalem and of her enemies and the propagation of the Gospel should come to passe because God had undertaken to come and fulfil them having Angels or other fitted instruments sanctified or set apart by him to effectuate his purposes and so it teacheth 1. It beseems the people of God to set to their seal and believe that what he hath undertaken will be effectual he having instruments and means at his command and it is a part of the homage they owe to him not only not to misbelieve but not to rest on a general assent but to rouze up themselves to close stedfastly with the Word and rest on it as a thing certain for thus doth the Prophet conclude believing the Lord my God shall come and all the Saints 2. However a believer may finde little comfort of the Word looking to probability or to a mis-believing mis-regarding world yet it will prove a rich treasure when he keeps communion with God and hath converse with him and studies to hold up every word especially promises by way of thankful acknowledgement to him so doth the Prophet turn his speech to God shewing whence his faith got life and all the Saints with thee Secondly this Conclusion may be conceived with special relation to the last promise of enlargement of the Gospel-Chureh and that Christ was to come in the flesh to effectuate this and to be spiritually present in his Church whither all his Elect should be gathered as his Attendants to wait on him which doth so affect the Prophet that he speaks it over in a confident acknowledgement as one affected in believing it And so it teacheth 1. The Lord bestowes upon his people not only things present that are refreshful but also the hope of future mercies unto the Church which will comfort in present sad times for the Prophet here is refreshed with what was to come 2. Of all the sweet thoughts and sights within time the estate of the Gospel-Church is the first especially where there is much Conversion and
but short be what they will for It is one day known to the Lord that is known to him how long it shall continue Mat. 24.36 yet this is known to all that it shall be at least to every one in particular but short as one day 5. It is a further encouragement to the Gospel-Church that all her lots are of Gods carving out and that he hath an especial eye and providence upon her dark times for her good for thus also is the day known to the Lord carved out and cared for and seen to by him 6. It may yet further encourage that the Churches saddest times shall end in light and comfort It shall he light that this light shall come when looking to all probability we might expect more darknesse as at evening time when the Sun hers and light removes and especially this may encourage that toward the end of the dayes of the Gospel especially when all Israel and the fulnesse of the Gentiles shall be converted there will be a time of light comfort and ease for at the evening-time of this day it shall be light which is not to be understood absolutely that there should be no mixture then but comparatively in respect of former times for tribulations shall be immediately before his second coming Mat. 24.29 Ver. 8 And it shall be in that day that living waters shall go out from Jerusalem halfe of them toward the former sea and half of them toward the hinder sea in Summer and in Winter shall it be The fourth part of this Prophecie containes a prediction of the spiritual graces of the Gospel whereby the darknesse of the times are counterbalanced and made to shine with some light In summe thus the doctrine of salvation containing all Gospel refreshments and holding forth and instrumentally communicating all gifts and graces acted and applied by the Spirit for so are living waters to be understood John 4 14. and 7.38 39. shall by the Apostles be derived from Jerusalem ere it be destroyed to all parts of the world figured out by the bounds of the land of Canaan from the lake of Sodom on the East or further to the Persick sea Ezech. 47.8 and the Mediterranean sea on the West and shall be as a Spring-well which shall continue both Summer and Winter That on the East is called the former and that on the West the hinder sea according to the Jewes way of naming the foure windes of heaven from the posture of a man with his face to the East where the South is on his right hand the North on his left and the West behinde him Doct. 1. The pouring out of the Spirit and the refreshments of the Gospel are the chief meanes of healing the Churches distempers and sweetening her sad times for this makes light in her darknesse and evening that living waters go out 2. The Spirit of Christ and Gospel-riches are sufficient to satisfie and quench the souls thirst to take away excessive longing after other things to refresh the wearie purge the unclean and make the barren fruitful for in these respects are the treasures conveyed in and by the doctrine of the Gospel compared to waters 3. It is the character of these who enjoy the Spirit of Christ and feed indeed upon the treasures of the Gospel that they are lively and fresh not mouldie rotten and formal nor as emptie clouds without raine for these waters are living waters not only themselves springing and constant but in these who drink them lively in their effects 4. It speaks much of the freedome and riches of grace offered in the Gospel that they are not confined to any one Nation or People but sent abroad unto all or many Nations and that they are sufficient to refresh and satisfie all as a river that waters a whole Kingdome or whole city every one receiving as if there were no more to receive for They shall go forth from Jerusalem to the former and the hinder sea 5. The doctrine of the Gospel is permanent and to endure for ever so as neither heat of persecution nor decay of zeal in the Church shall be able to overthrow it or hinder it from spreading where Christ pleaseth and from triumphing over errout It is also permanent in its effects in believers in whom grace once received shall never be totally extinct and it shall be to them enough for all conditions to refresh them in the heat of persecution and quicken them in their dead and frozen condition In Summer and in Winter it shall be as a Spring that is neither exhausted with Summer-heat nor made inaccessible or dried up with Winter-frost Ver. 9. And the LORD shall be King over aâ— the earth in that day shall there be one LORD and his Name one The communicating of these Gospel-blessings unto the world is amplified from an effect that they should so water and fructifie the world and bring it in subjection unto Christ that he should be an universal King over Jewes and Gentiles and that this Kingdom should be an united Kingdom being in subjection to one Lord and his spiritual regiment idols being renounced and following one way of truth profession and worship which are his Name whereby he is known false doctrine and corruption in worship and government and badges of distinction being taken away Doct. 1. It is the work of the Gospel to bring in our Lords rent as King of the earth which otherwise he gets not for however Christ as God be King of all the earth in all ages yet he is not acknowledged to be so but by them who receive the Gospel 2. Christ as Mediatour and King of Saints hath by right and will have by possession an universal Kingdome by the spreading of the Gospel and gathering of a Church unto himself in one Kingdom after another till the Kingdomes of the earth become the Lords and his Christs for The Lord shall be King over all the earth wherein yet there may be a limitation of some Azal or some place sequestrate 3. The Church is not only Christs Bride and Spouse but his Kingdom to be subject unto him in all things to be ruled by his Word and Spirit and ought to acknowledge that spiritual order and government established by him in his own house for The Lord shall be King 4. Whatever difference there be in the world about a Deity and about the doctrine and way of worship of the true God yet as there is but one true God so there is but one way of faith of worship and Government established and approved by him for when the Church comes to be right indeed then there is but one Lord and his Name one which is agreeable to the paterne 5 As unity in the faith and uniformity in Religion and worship is a desirable blessing among them who acknowledge Christ so it is a mercy to be expected under the New Testament so that they are undoubtedly in the way of God who in their station
the purity of doctrine and discipline of the Gospel-Church especially in the latter dayes shall be such as no such Canaanite shall be admitted to abide in the Church And so it teacheth 1. That the doctrine and discipline of the Church is then agreeable to the Scripture when by doctrine it is declared that none are allowed or approved as members of the invisible Church in the Court of Conscience but the elect and faithful and the Israel of God only and when by discipline none are admitted or continued members in the outward Court but such as submit to the doctrine and discipline of the Church and give up their names unto Christ for when this rule is followed there is no Canaanite admitted in the house of the Lord. And who so followeth not this rule but will follow the rules of the inward Court in their external Ecclesiastical administrations or will in the point of doctrine allow people to acquiesce in that as sufficient before God unto salvation which is sufficient to the visible Church to go upon in the outward Court these cannot but condemn the innocent and absolve sinners 2. The Lord may and doth at some times let out much of his Spirit upon on his Church to make real holinesse and purity abound in it and shame out what is contrary to it or short of it yet without any prejudice to the rules ordinarily prescribed for constitution of Churches for taking this Prophecie at its fullest extent it only foretels that in some age of the Gospel-Church and particularly about the Conversion of Israel real holinesse and Conversion shall be very frequent so that all who come to the Church shall be ashamed not to look somewhat like them yet supposing they were all to be real Saints which never will be within time it doth not follow that it is the duty of the Church in all ages to admit none but such in the outward Court for his dispensations are not the Churches rule more then it will follow that because the Lord makes in every age some real Saints more eminent then others therefore the Church should reject all who come not to that pitch But if we look on these words more narrowly we may finde them looking another way for the promise is not of their being cast out of the land but of their not being in the Temple where Canaanites weee not admitted as such to enter or abide sometime indeed prâ—phane Nations entered it by force but that was the Jewes affliction not their sin and hath nothing to do in this place where the holinesse not the security of the Church is held out And therefore I conceive that the place points at the practice of the Jewes in their Temple who had Gibeonites who were Canaanites and were afterward from their office called Nethinims Ezra 2.58 1 Chro 9.2 given for the service of the Priests and Congregation in bringing wood and water to the Altar and sacrifices Josh 9.21 27. and foretels that there shall be none such then in the Temple to signifie and teach not so much that there should be no sacrifices then needing such service as 1. That under the Gospel there is no distinction of Nations no Canaanite in the Temple to serve in inferiour offices and Israelite or Levite to the Minister to the Lord for then Priests and Levites are of remotest Nations Isa 66.20 21. 2. That the truly godly will be ready to condescend to meanest service to God and for his people and esteen of the lowest place in the Church as too high for them for there shall be no more a Câ—naanite there shall be no need of some baser people to set apart for these services that are basest for the greatest of these who consecrate themselves to God will be willing to do them and count a dooâ—-keâ—pers place honour enough for them Ps 84.10 Malachi THE ARGUMENT THis Prophet being the last of the Old Testament is raised up of God after that the second Temple was built when the peoples zeale was decayed purity of worship corrupted and vices had crept in amongst them and all things were now growen worse and he seems to have lived toward the latter end of Ezra or Nehemiah in whose times some of the faults taxed by him were committed The scope of the Prophecie is partly to reprove these grosse faults whereof for most part both Priests and people were guilty such as ingratitude contempt of God and his worship and service unlawful marriages polygamie adultery divorces perjury oppression sacriledge atheisme murmuring against Providence c. partly to encourage the godly who kept their integrity in such declining times And partly to foretel more distinctly of the coming of Christ in the flesh and of his fore-runner John the Baptist and to direct the Church how to carry themselves in the mean time and to assure both wicked and godly what they might expect by his coming CHAP. I. IN this Chapter after the Inscription v. 1. the Lord by the Prophet 1. Reproves the people for their ingratitude and light estimation of his love which had appeared in his Election of Jacob their father rather then Esau v. 2 3. and moderating their afflictions when Esaus land was desolate v 〈◊〉 3. and should continue so v 4. whereby they should be convinced of Gods goodnesse toward them v 5. 2. He reproves their contempt of God v. 6. which appears in their polluted service v. 7. and faultie beasts for sacrifices which no governour would take off their hand v. 8. and threatens them with rejection of their prayers and intercessions v. 9. and of their persons and sacrifices as being greedy and justly unacceptable v. â—0 with transferring his worship from them to the Gentiles v. 11. to punish their prophane contempt of him and his service and their wearying at and sleighting of it v. 12 13. and with a curse for their double dealing with so great a Lord v. 14. Ver. 1. THe burden of the Word of the LORD to Israel by Malachi The Inscription of the Prophecie holds out 1. The authority of this message and the instrument that carried it it is the Word of the Lord by Malachie who what he was whether Ezra called by this name in respect of his office or some other is no great matter only his name signifieth my messenger or Gods messenger by whom God sent his Word which is the chiefe thing to be eyed in Gods servants that we do not sleight God in sleighting them and what they say 2. These to whom the message is directed are Israel that is such of all the tribes as had come up from Babylon for though Judah and Benjamin were chiefe yet others were joyned with them They are called Israel that considering they were all that was now left of Israel in any visible fellowship with God the rest being scattered for these sins which they now committed and considering that these courses were more like Israel yet rejected then Judah
that had obtained so much mercy they would hearken to the Word and not persevere 3. The nature of this message at least a great part of it for there is somewhat beside is a burdeu of reproofs and threatenings which were heavie for a tender Prophet to carry and insupportable in their effects for a wicked people to endure It teacheth that when the Church enjoyes any time of a setled Reformation ordinarily she growes so carnal and carrieth her selfe so as provokes God to have much to say against her for whereas the former two Prophets were sent out with many encouragements while the Temple was in building now when it is built and the people after their long tossing setled this Prophet is sent in a different stile and with the burden of the Word of the Lord to Israel Vers 2. I have loved you saith the LORD yet ye say Wherein hast thou loved us Was not Esau Jacobs brother saith the LORD yet I loved Jacob 3. And I hated Esau and laid his mountaines and his heritage waste for the dragons of the wildernesse The fiâ—st fault reproved in this people is their ingratitude and not observing nor esteeming of Gods love toward them which therefore he demonstrates from his choosing of Jacob their father and preferring him to Esau the elder brother not only in the matter of Election to eternal life but in that God had chosen Jacob to be the root out of whom the blessed seed should come and the Church propagated in his posterity and accordingly as an external evidence of this rejection of Esau and his posterity the Lord had given to him but an hillie barren countrey and had now cast them out of it and laid it desolate as an habitation for wilde beasts whereas the seed of Jacob had gotten a fruitful land and were now restored to it again after their captivity Doct. 1. The chief and principal study of the visible Church and the godly in it ought to be the love of God manifested toward them as being that which God will not allow to be suspected and which ought to oblige them to him that which will be the sad ground of a processe when it is forgotten and undervalued and that which being looked on when God reproves will encourage and strengthen to take with it and make use of it Therefore doth he begin his doctrine and the sad challenges with this I have loved â—on saith the Lord that is all of you in general have tasted of respects suitable and beseeming my Bride and the visible Church and particularly the Elect among you have tasted of my special love 2. Gods love to his Church is oft-times met with great ingratitude in not being seen and acknowledged as becomes especially under crosse dispenlations in undervaluing the effects of it when they fit not our mould and in deeds denying it while thoughts of it do not beget love to him again for Yet ye say Wherein hast thou loved us 3. Election unto eternal life is a sufficient testimony of Gods love to be acknowledged and commended although all things else went crosse and seemed to speak dis-respect for in this the Lord loved Jacob and hated Esau as is exponed Rom. 9.13 and this is sufficient to answer their quarrelling 4 To be chosen and selected to be the Lords Church and peculiar people speaks so much respect from God unto a Nation as may counterbalance many other hard lots for thus also was Jaâ—ob loved and Esau hated and is a favour to be esteemed of 5. The Lords love will not be so clearly seen and acknowledged when we compare some dispensations with the priviledges bestowed upon us but when we consider our own original and wherein we are dealt favourably with beyond others as good as our selves if not better for however Israel looking on their many priviledges could not see Gods love in their low condition yet it would better appear when they looked back that Esau was Jacobs brother and the elder too and yet I loved Jacob and I hated Esau 6. The grace of God is not dispensed differently in the world upon any difference in the point of worth among men but grace it self makes the difference in choosing out one and leaving another as good in himself to his own wayes according to his pleasure who hath mercie on whom he will have mercy for Jacob and Esau are equal till love make the difference 7. However no man can know love or hatred by outward dispensations simply considered in themselves yet afflictions are to wicked men real testimonies of Gods displeasure and Gods people being at peace with him may look on external mercies as speaking special love for Esaus hillie land and the desolation thereof speaks hating of Esau not only as rejection from Canaan was a type of rejection from the Church and heaven but as it was a judgement inflicted on a Nation unreconciled whereas at least the godly in Israel might look otherwise on their land and restitution Verse 4. Whereas Edom saith We are impoverished but we will return and build the desolate places Thus saith the LORD of hosts They shall build but I will throw down and they shall call them The border of wickednesse and the people against whom the LORD hath indignation for ever 5. And your eyes shall see and ye shall say The LORD will be magnified from the border of Israel The last evidence of a difference put betwixt Esau and Jacob in laying Esau's land desolate is yet further confirmed by meeting with a great objection for whereas Esau might think that as Judah and they had been both afflicted so they should recover and return as well as Judah The Lord threatens that their condition should be irrecoverable and their endeavours that way to no purpose for however they were a people after this yet their captivity was never recalled by any decree only some reliques of them mingled with other Nations remained in the land till they were subdued by the Jewes as History records and forced to receive circumcision and renounce their Nation and till at last their name utterly perished This their condition is further amplified that it should be conspicuous and remarkable 1. To all beholders who seeing Gods anger against them should account them and their land a border of wickednesse where impiety hath come to an height and border and overflowed to the very border so that if any should come to their border they would stay there and crie Ah wicked land and because of this should account them hated for ever of God 2. It should be remarked by the Jewes and they should be forced to confesse his goodnesse to them and their land and that he is magnified from the border of Israel that is from the land of Israel from whence they might observe Gods magnifying his vengeance on Edom while they were well dealt with or upon which God would magnifie himselfe by shewing mercy on it and the inhabitants even to the
very border as v 4. Edoms wickednesse and plagues stretched to the very border Doct. 1. It is the property of wicked men when God plagueth them to think of a change and to oppose the course of Gods justice and to think to free themselves without minding repentance for Edom saith We are impoverished but we wiâ—â— return and build the desolate places 2. As where God is a party mens endeavours to exempt themselves from trouble will not availe so an impenitent people not submitting to God in rods nor laying to heart his controversie will finde all means that may promise them deliveâ—ance prove vaine for Thus saith the Lord of hosts They shall build but I will throw down 3. It is a sad addition to plagues that the Lord thereby not only makes a people miâ—erable but to be publick spectacles and beacons hereof to others And they shall call them c. 4 Judgements ought never to be looked on nor will be rightly considered but when sense of sinne and guiltinesse procuring the same is looked on and that in all its aggravations and grossenesse for first they are called the border of wâ—ckednesse and then anger will be seen justly to follow 5. It is the sad lot of the wicked under their strokes that they are procured by grossest sinnes prosecuted by unmixed wrath of the great God and that they are without hope of restitution within time and however it go in time may expect to have their misery eternal for so is Edom the border of wickednesse and the people against whom the Lord hath indignation for ever 6. As no dispensation of God especially upon eminent enemies should passe over without the Churches observation so the Lord will in due time convince his Church of his love to her how much soever the quarrel it for Your eyes shall see and ye shall say the Lord will be magnified 7. As Gods kindnesses toward his Church are not ordinary but singular wherein God magnifies his mercy power c. so the thought thereof especially being compared with remarkable strokes on enemies ought to produce praise and acknowledgement for seeing that on Edom from their own land they shall acknowledge their own mercy and say The Lord is magnified from or upon the border of Israel Vers 6. A sonne honoureth his father and a servant his master If then I be a Father where is mine honour and if I be a Master where is my fear saith the LORD of hosts unto you O Priests that despise my Name and ye say Wherein have we despised thy Name The second fault for which the Priests especially are at large reproved is the contempt of Gods Name which the Lord may justly complaine of considering both that he was herein sleighted more then any creature calling for such respect was by another a master or father would get more respect then he who was both in an eminent way to that people and which is yet more that they did not consider this nor were convinced of it Doct. 1. The Lord doth approve of domestical and civil relations and of these duties and respects which flow therefrom he approves that a sonne honour his father and a servant his master 2. Relations to and in God are not bare titles or grounds whereupon we may expect favours from God only but do carry in their bosome obligations to duties on our parâ— for his being a Father calls for honour and his being a Master for fear 3. As the Lord hath an absolute dominion over all his creatures and especially over his Church whom he hath made and purchased to be his in a peculiar way so it hath pleased him to sweeten this with a more warme relation of fatherly affection and care to his people He is both a Master and a Father 4. The Lord allows and requires that service performed to him be seasoned both with fear and love that love and a desire to honour him as a Father be the principle of our obedience and yet that we look on our selves as servants in respect of strict obligation to duty and sear to offend for as a father he must have honour and as a master fear 5. As it is the grand delusion that blindes the visible Church that it is sufficient to give good words and faire titles to God though no care be had of answerable walking So the Lord will make use of that which every one acknowledges to be a witnesse against themselves if their carriage be not answerable for If I be a Father as ye call me where is my honour If I be a Master where is my fear saith the Lord of hosts 6. As men in performing duties to God come farre short of that which very nature will teach them is due to creatures standing in the same relation though in an inferior degree that God is so the very respect which is paid as due to such will be a ditty against sleighters of God for A sonnes honouring his father and a servant his master reproves them who neither honour nor fear God being both 7. Carnal contempt and want of reverence unto and an high estimation of God in every duty is a fountaine-cause of all miscarriage and an evidence that we behave our selves neither as sonnes nor servants for he proves want of honour and fear because ye despise my Name 8. However to sleight and disesteem of God be a general sinne in the visible Church yet ordinarily teachers of others are chiefly guilty not only in their own walking and service but also in their accession to the guilt of others while their way makes others to abhorre or contemne God and his service or hardens them in so doing and while they neither informe or reprove people in their sleighting of God but applauds them in it as if it were good service therefore however all the people were guilty of these faults yet more especially ye Priests despise my Name 9. A people living under ordinances and injoying priviledges and not profiting will soon come to this not to see their sinne well not to consider on it and be hard to be convinced of it for when God challengeth they replie and ye say Wherein have we despised thy Name and so frequently through this book Verse 7. Ye offer polluted bread upon mine Altar and ye say Wherein have we polluted thee In that ye say The Table of the LORD is contemptible The Lord proves this challenge of their contemning him which they denied or considered not by their publick service offered to him Wherein they heeded not the rule but used prophane or common bread instead of shew-bread or in their sacrifices of thanksgiving Lev. 2. or generally all their sacrifices were not agreeable to the Law whereby indeed they polluted God who appointed the service and made the Lords table or Altar Ezek. 41.22 contemptible and that so much the rather as this flowed from a corrupt principle that the outward splendor of the Temple ceasing since the captivity
by and emprove not all received ability for He is cursed who hath in his flock a male and voweth and sacrificeth to the Lord a corrupt thing 4. As double and superficial dealing in Gods service floweth from mean thoughts of him so his greatness is such as wil not sit with affronts especially under pretence of doing him honour for this is one reason of the curse For I am a great King saith the Lord of hosts 5. The estimation that very Pagans are forced to have of a Deity by reason of common Providences and of the true God from what they see of him at any time in doing for his people and against their enemies may condemn the contempt of him that is among his seeming friends and shew the equity of his plaguing them that he may set forth his glory to the world upon them who would not honour him It is another reason of the curse My Name it dreadful among the heathen CHAP. II. IN the first part of this chapter the Lord prosecutes the controversie with the Priests shewing that the former doctrine concerned them specially v. 1. which if they neglected he threatens to plague them and the people v. 2 3. and cleares that this should be no breach of Covenant on his part v. 4. for he had indeed made a Covenant with that tribe to do them good while they walked with him in their office v. 5 6. as was their duty v. 7 but they transgressing v. 8. it was just with him to plague them v. 9. In the second part of the chapter he accuseth Priests and people of other faults Such as 1. Injustice and deceit v. 10 2. Marriage with idolaters v. 11 12. whereupon followed afflicting of their lawful wives contrary to their obligation v. 13 14. by Polygamie v. 15. and injust divorce v. 16. 3. Impatiency under afflictions and murmuring against the Providence of God v. 17. Vers 1. ANd now O ye Priests this Commandment is for you The Lord having sharply reproved and threatened for the sin of sleighted worship in the former chapter doth apply that general charge more particularly to the Priests whom it concerned to see that the publick worship were not prophaned Doct. 1. Particular application of general truths iâ— the only way to make the Word effectual that which is spoken generally toall being ordinarily looked on as spoken to none therefore doth the Lord here apply it 2. However men may shift and guard themselves from the challenges of the Word as thinking themselves not chief in any guilt reproved yet the impartial Word of God will finde out the guilty and charge that upon the conniver or flatterer which another acteth for however the Priests might have laid the blame on the people that brought no other sacrifices and alledge that if they offâ—red not these they should offer none at all and so publick worship should cease yet he chargeth it on them who did not their duty to have it otherwise 3 Ministers had need to have much spoken to them from God concerning their duty they having so few beside to speak to them therefore doth he here take them in teaching O ye Priests c. 4 Albeit an obligation lie on every publick worshipper to carry himself so as he may be approved of God and albeit Civil Magistrates ought in their Sphere to protect the true worship of God and hold off disturbers yet the care of Christs affairs in his Church belongs peculiarly to his own Church-officers who by doctrine are to reveal his will and by discipline to censure and in an Ecclesiastical way restrain the violation of the rule for O ye Priests this Commandment is for you 5. Every reproof and threatening for sin carrieth in the bosome of it a command to amend the fault and the minde of God in them is then rightly seen when we neither stand out nor taking with it are discouraged or hopelesse but when taking with the fault we endeavour to get out of angers way by repentance and reformation for in this respect all the reproofes and threatenings in the former chapter are a Commandment to wit to return and reform the abuse Verse 2. If ye will not heare and if ye will not lay it to heart to give glory unto my Name saith the LORD of hostes I will even send a curse upon you and I will curse your blessings yea I have cursed them already because ye do not lay it to heart The use of this application is that yet they would lay the challenge and their sin to heart and glorifie God in their office by seeing that God be sanctified in his worship and by acknowledging their former negligence as Josh 7.19 upon the neglect whereof the Lord threatens to curse them and the people and that in their very outward enjoyments which are in themselves blessings or in sending curses in stead of the blessings which they pronounced should come on the people whereof they had some experience already Doct. 1. The first step unto well-doing is when people get an attentive eare to attend unto the Word and do not prophâ—nely contemn so much as to hear If ye will not heare 2. When the Word is hearkened unto it will not yet availe till what we hear be seriously meditated upon and pondered and the authority of God speaking in it be laid to heart and our carriage contrary thereunto become grievous unto us and in this duty much unsanctified light makes little seriousnesse for this is required of these Priests who knew more then others and it is supposed they will prove negligent If ye will not lay it to heart 3. Every one who seriously considers their condition and what the Word saith unto them will be careful to honour God by taking with their faults and aime at his glory in their stations And especially Ministers being sensible of their duty will make it their chief care to see God exalted in his own ordinances rather then how to advantage or set out themselves for this followeth on the other two to give glory unto my Name 4. Albeit the curse of God which is the saddest of judgements be due for every transgression of his Law yet it is for the sin of impenitency chiefly that the Lord lets out any visible evidences thereof for it is when they will not heare c. that he sends a curse upon them 5. Curses are most sad curses when they are inflicted on blessings either in removing of them or in depriving of the comfort and blessing of them or in making them snares to the enjoyers I will curse your blessings 6. It is also a sad evidence of a curse upon Ministers and people when the blessings allowed upon or promised to the Church take not effect and when Ministers are left to themselves to promise and pronounce good things when in the mean time God is sending on judgements Thus also are blessings cursed when they pretending to their office Numb 6.23 flattered the
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
put away their old wives The Lord declares that to be hateful to him as not being a quiteing of their violence to their wives but an executing of it under that pretext of Law and so but a covering it as with a garment and again exhorts them to purge and watch over their spirits Doct. 1. Whatever the Lord did permit for the hardnesse of Israels heart yet divorce and loosing of that marriage tie upon trivial causes or any other cause beside that of adultery Mat. 19.9 and malicious desertion 1 Cor. 7.15 is a sin and hateful to God For the Lord saith that he hateth putting away 2. Not only doth the authority of God prohibit groundlesse divorces but his own carriage toward his confederate and married people in not giving up with them for every fault shewes how unpleasing such courses are to him in others for not only the Lord but the God of Israel saith this his not ceasing to be the God of Israel shewes how unsuitable it is to his mind to break off marriage-affection 3. The nature of sinful courses are not changed but only daubed over when they are acted under pretence of Law and therefore are so much the more hateful to God for the Lord hates putting away as covering violence with a garment This forme of speech covering with a garment or as some reade it violence covering the garment seemeth to allude to the Scripture-expression wherein covering with the garment signifieth conjugal protection Ezek. 16.8 Ruth 3.9 and so while they spread their garment over another wife they covered that violence with a pretext of divorce and violence covered that act of marrying another it was but violence though they pretended to have law for the marriage after divorce 4. The Lords frequent challenges ought to stir up men to double diligence in reforming their way it being a double guiltinesse to sin after admonition and such as would reforme sin must first see their spirit polluted and begin their reformation there for this cause is the exhortation repeated therefore take heed to your spirit that ye deal not treacherously Verse 17. Ye have wearied the LORD with your words yet ye say Wherein have we wearied him when ye say Every one that doth evil is good in the sight of the LORD and be delighteth in them or where is the God of judgement The third fault reproved is their impatiencie under afflictions breaking forth into murmuring and blasphemie against God and his Providence as judging that because enemies and wicked men prospered more then they did either God did approve of wicked men and delight in their sin or else was not a just and impartial Judge or had no Providence at all in the world This carriage did grieve Gods Spirit albeit they either denied the fact or that it was such a sin to complain Doct. 1. Hard times drive on tentations unto Atheisme and may prevaile with many in the visible Church as this example teacheth 2. Tentations unto Atheisme begin ordinarily at the matter of Gods Providence in the world and first it carves out a Providence to mens own minde that God loves none but whom he deals kindly with in matters of the world and that he delights in such as he spares outwardly Then it falls a quarrelling under crosse dispensations that his providence is not just when every one that is evil is good in the sight of the Lord. And at last comes to an expresse denying of providence and consequently of God Where is the God of judgement 3. Tentations of impatiency and Atheisme arising from crosse dispensations do flow from too much conceit of mens selves and their deservings and prove them not meane in their own eyes or humbled under the rod for while they quarrel his goodness to others that do evil it imports they look on themselves as good and deserving no such usage as they meet with 4. Impatiencie and quarrelling of Gods Providence is a vexing evil which the Lord will not endure especially when men are not wrastling against it in their bosomes but let it break out in expression without controulment Ye have wearied the Lord with your words Isa 40.27 He cannot properly wearie but will do with such as wearied men do with an insupportable burden 5. Men falling in a quarrelling disposition prove themselves to be deprived of tendernesse and in an ill frame of spirit in that they can neither discerne what they are doing nor be sensible of the hainousnesse of such an evil which a tender heart would tremble at for these murmurers have the boldnesse and stupidity to reply to the challenge Yet ye say Wherein have we wearied him CHAP. III. IN the first part of this Chapter we have a Prophecie of Christs coming in the flesh v. 1. who would be found far otherwise then many of them looked for in refining his Church v. 2. purging of his people and Ministers that their worship may be pure and acceptable v. 3 4. and in manifesting of all wickednesse and taking order with it v. 5. the reason of which benefits is his unchangeable grace and the constancy of his promise toward his people v. 6. In the second part of the chapter he accuseth them of desperate impenitencie in their defection v. 7. of sacriledge v. 8. which as it was a special cause of the judgements lying on them v. 9 so upon their repentance and amendment he undertakes remarkably to blesse them v. 10 11 12. and of blasphemie and wearying in Gods service v. 13 14 15. In the third part of the Chapter we have the carriage of the godly in such a time and the fruit of these doctrines upon them v. 16. who are encouraged from Gods observation and laying up their carriage as upon record v. 16. from a promise of being precious in Gods sight and graciously and tenderly dealt with v. 17. and that the difference betwixt the godly and wicked in Gods esteem shall in due time be made manifest v. 18. Verse 1. BEhold I will send my messenger and he shall prepare the way before me and the LORD whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in Behold he shall come saith the LORD of hostes In this Prophecie of Christs coming first Christ speaks himself and promiseth to send John ' Baptist as his fore-runner and Harbinger as is exponed Luke 1 76 and 7.27 Mat. 11.10 Mark 1.2 who by the doctrine of repentance and of grace to be given to the penitent through Christ should prepare the way for the exhibition of Christ Then the Father speaks and promises that Christ the Messenger of the Covenant whom the Jewes longed so much after should shortly after Johns preaching come into his Temple being exhibited in the flesh and preach the Gospel there Doct. 1. The love of God in Christ toward the world will not be impeded by the wickednesse of men nor will he make void his promises of the redemption
and salvation of his Elect because of the perversity of many in the visible Church therefore notwithstanding their quarrelling chap. 2.17 Christ is here promised 2. Convincing evidences of Christs Godhead do appear in this Prophecie as first that he was before his Incarnation keeping intercourse with and making promises to his Church Behold I will send c. Secondly that he authorizeth and sendeth messengers into his Church in his Name and upon his errands I will send my Messenger to prepare my way Thirdly that he is Lord of the Temple of Jerusalem and he to whom homage was payed there It is his Temple Fourthly that when he appears in the forme of a servant a worme and not a man Davids son and a small twig out of Jesse's root yet he is under all that vaile The LORD and above all Fifthly that he and his Father are about one and the same work speaking in the same promise as being one in essence though distinct persons Doct. 3. As Christ when he comes to any person or people must be received as a King for Kings have their Harbingers going before them so men are by nature unprepared for the receiving of Christ having so many obstructions laid in his way being so unworthy of such a mercy and having in their own conceit so little employment for such a Saviour and men would still continue so unlesse Christ who freely gives himself do also freely prepare his own way so much doth this promise I will send my messenger and he shall prepare the way before me import 4. It is a sweet fore-runner of Christs coming when he sends a Ministery amongst a people and causeth the Ministery to take place especially in convincing of sin and shewing the necessity of repentance for thus was John in his Ministery a fore-runner of Christs Incarnation 5. Christs Incarnation and dwelling in our flesh and his presence hereby in his Church is the sweet and refreshful encouragement of his people the riches whereof will not be seen at first view therefore is the promise doubled and men called to consider it The Lord shall come behold he shall come saith the Lord of hostes 6. As it is the high priviledge of the Church to be singled out among all the world to enjoy Christ and the fruits of his coming so it behoved the true Messiah to be incarnate while the second Temple stood and to come and preach there for the Lord shall come to his Temple is a Prophecie of his being present in the material Temple as a type of his Church to which all his special manifestations are 7. As it is a double mercie when the Lord makes great dispatch in performing promises considering the long attendance others have been put to so where the Ministery of the Word and repentance have place it is a token the Lord is hasting to manifest more of himself The Lord shall suddenly come partly in respect the time betwixt this Prophecie and his exhibition was to be short considering how long he had been expected before and partly after Johns preaching and its having place he should come upon a sudden 8. Albeit Christ be God over all blessed for ever yet he took upon him the office of Mediatour and Ambassadour of his Father to the Church and having obtained of his Father by the Covenant of Redemption that a Covenant of reconciliation should be betwixt God and man he came into the world to make offer thereof in preaching the Gospel and to confirm it by his own blood and he it is who from time to time perswades the Elect to embrace the conditions of the Covenant and doth make the Covenant sure to them who flee to him as Mediatour for that end and confirmes the faith of such as rest on the Covenant with many proofes of his love This Lord who comes is even the messenger of the Covenant and in all these respects he proves himself so 9. As Christ ought to be and is unto his peculiar people their chief desire and joy and his presence or hope of future manifestations of him their life so many may pretend much respect to Christ at a distance in hope of satisfaction to some lusts by him and may be so impatient in expectation that if God delay his coming they will scarcely have hope to see him at all and yet mistake him when he comes for Christ is the Lord whom they sought and delighted in who were not only the godly among them whose hearts longed for his Incarnation but even the wicked as hoping to get temporal felicity by him and who therefore quarrelled God for delaying to send him These the Lord promises to make liars but little to their advantage Vers 2. But who may abide the day of his coming and who shall stand when he appeareth for he is like a refiners fire and like fullers sope Followes a prediction of the effects of Christs coming which was begun when he came in the flesh to the material Temple and is verified daily when he comes to his Church in the power of the Gospel to reform it and to governe and rule in it In general it is declared that Christ will be quite another thing then hypocrites dream he will be such a winnower and purger as it will be hard to abide his trial which will be as fire to purge drosse and as sope to wash away filth Thus was his fan in his hand Mat. 3.12 and his scourge John 2.14 16 and his axe laid to the root of the tree Doct. 1. Christ manifested in the flesh and coming even in his low estate is a terrible sight to his enemies and will be a stone of stumbling and rock of offence to many for who may abide the day of his coming and who may stand c. 2. Christs coming to his Church in the Ministery of his Gospel and to carry on a Reformation makes a time prove very winnowing and a trying time and so hard to be endured that it is a wonder to see any get through in it and no wonder if we consider the many hypocrites in his Church and the great hypocrisie and drosse of his Saints which he cannot endure the great vicissitudes and shakings that attend a time of Reformation the many errours and delusions that usually are aloft then the efficacie of the Ministery of the Gospel in discovering of sin by which if men be not amended they grow worse the civil turne prophane the formal loose and the prophane insolent and how speedily a people under the Gospel fill up the measure of their sin and ripen for many judgements for these causes it is that Christs coming is held out as so terrible a day Who may abide who shall stand 3. Not only is there much unsoundnesse to be found in Christs Church but this is ill to discern till Christ discover it and it cleaves close to men that it is ill to remove for no lesse then a refincers fire and fullers sope can
either discover this drosse in the mettal and filth in the cloath or remove it away his fan only can discover the chaffe and take it away 4. Christ hath power sufficient to purge his Church and reach the drosse and is so zealous that he will not spare and will either consume altogether or separate the drosse away for He is as a refiners fire and like fullers sope Verse 3. And he shall sit as a refiner and purifier of silver and he shall purifie the sons of Levi and purge them as gold and silver that they may offer unto the LORD an offering in righteousnesse 4. Then shall the offerings of Judah and Jerusalem be pleasant unto the LORD as in the dayes of old and as informer years The particular effects of Christs coming and office in respect of the godly is the purging of them his publick worship and Ministers that so their worship may be cleanly and acceptable all things being restored to their integrity Doct. 1. The purest Church of Christ is so ready to contract pollution within time that purging is needful and the choice people of God who are not to be destroyed will need purging as having much drosse and it is their comfort that he intends only their purging how hot soever the furnace be for unto his Church he is a refiner and will purifie 2. As Christs purging of his Church by his Word Spirit and rod speaks his love and a purpose of much good for he sits at it as his task that his heart is upon and purisies as gold and silver precious mettals refined for honourable use so must the godly submit to his way of purging either for the time though he sit at it as a work not to be soon done or for the measure of it though it seck them as silver and gold is sought by the fire as knowing that he sits at the furnace and that he will still make it appear his refining is not with silver as to the heat and extremity of the trial Isa 48.10 3. Christs coming under the Gospel tends not to the destruction of a Ministery though they need indeed to be oft purged for He shall purifie the sons of Levi. 4. As pure ordinances and an offering in righteousnesse according to the rule and through the righteousnesse of Jesus Christ is a choice mercy of Christs Church So the mercy is compleated when that is joyned with personal reformation when there are purisied Levites and an offering in righteousnesse and it is personal renovation and reconciliation that sets men on the way of pure service and right service must begin there He shall purifie the sons of Levi that they may offer an offering in righteousnesse 5. An holy Ministery is an especial blessing to the Church for keeping Ordinances pure and for being instrumental to promoâ—e purity among people and setting them on a pure and acceptable way of worship for when the sons of Levi are purified they offer in righteousnesse and the offerings of Judah and Jerusalem are pleasant to the Lord. 6. As we are not to please our selves with what we do in service unlesse God accept of it so the only way of acceptable worship is through Christ when he takes any in his hand and translates them out of their polluted condition and makes them and their service which in it self is abominable well-pleasing through him for when he comes and purifieth his people then shall the offerings of Judah and Jerusalem be pleasant unto the Lord. 7. Christ by his coming in the flesh and his death and Gospel is the restorer of all things and the substance of all excellencies unto them that close with him for to be pleasant as in the dayes of old and as in former years imports not only that their setvice shall be acceptable as of old when most godly men offered but that all the remarkable proofs of favour manifested toward them and wondered at in their fathers dayes as the free reward of their service are really to be given to the godly in and by Christ Verse 5. And I will come near to you to judgement and I will be a swift witnesse against the sorcerers and against the adulterers and against false swearers and against those that oppresse the hireling in his wages the widow and the fatherlesse and that turne aside the stranger from his right and feare not me saith the LORD of hostes The effect of Christs coming and office in respect of the wicked uttered here again by Christ himself that we may remember he is the same God with the Father is that he will appear and enter in judgement with them and for that end manifest all wickednesse against the first and second Table whereof he names some most frequent amongst them that he may take order with them and so by this threatening he refutes their calumnie chap. 2.17 Doct. 1. Albeit Christs principal end in his Incarnation and coming in the Gospel be not to condemn but to save yet by reason of mens corruption it proves a judgement to many in the visible Church and not only by the furnace of reformation casts them out of the Church but cuts them off by judicial punishments mediate or immediate as an earnest of their eternal judgement and this may imbitter such a case that what is ordained to life should be found to death I will come near whereas ye think I stand afar off yet I will appear and come so near as may reach you to judgement 2. However men who are deepest engaged in sin are hardest to convince ost-times yet as Christ sees all sin by his vigilant Providence and by the Minstery of the Word discovers and layes open sin in its colours and by the power thereof will make corrupt men by their own practice write their naughtinesse upon their own forehead so his Word charging home guilt can make the consciences of the most obstinate plead against themselves frame their own processe and justifie his judgements threatened or inflicted on them And I will be a witnesse saith he which imports their blindnesse and what the effects of Christs coming shall be 3. Sins do ripen quickly under the Gospel to a measure of impieâ—y and speedily fit for judgement I will be a swift witnesse saith Christ 4. As the visible Church is oft-times guilty of monstrous abominations both against the first and second Table none being more corrupt then they who ought to be best and will not which call aloud for vengeance so the root of all these is the want of the feare of God for here are sorcerers adulterers c. and all summed up in this and fear not me saith the Lord of hostes Verse 6. For I am the LORD I change not therefore ye sonnes of Iacob are not consumed The reason of the preceding Prophecie is fetched from Gods unchangeablenesse and his immutable grace and constancie in his promise which preserves Israel and brings about these mercies of sending Christ
because of this sin God had cursed them with a general want and exhorts them to amend this fault promising to give a proof that his accusation hath been just and that their repentance and amending their fault should be acceptable by giving them raine and the influences of heaven to cause the earth to bring forth in abundance and by removing impediments of a fruitful harvest by keeping off destroying creatures and preventing their trees from untimely casting their fruit So that Gods blessing should be so conspicuous upon them as should take away their reproach of being a Nation plagued of God Doct. 1. People never thrive the better that they neglect Gods service and think to increase their stock by withholding what is due from Gods servants but are ordinarily served in their own coyne and plagued with as much want as they drive his servants to and however they are certainly pursued with a curse in all that they have which can soon overspread a whole Kingdome Ye are cursed with a curse for ye have robbed me even this whole Nation 2. It is the duty of these who would uphold Gods service not only to give what is requisite for maintenance of the Ministers thereof but to do it voluntarily and so as Ministers may be free of distractions from their great work Bring saith he the tithes into the store-house 3. If men would repent and amend their sinful courses they might meet with such proofes of Gods favour as would convince them that they had forsaken their own mercy formerly though they would not see it and that much of God is to be found of these who wait on him in his own way for it for the Lord submits to a trial from experience if these quarrellers would leave their debates and put him to it Let there be meat in my house and prove me now herewith if I will not open upon you the windowes of heaven c. 4. Many steps of divine Providence and care may be read in our very daily bread and plentiful provision The opening of the windowes of heaven and pouring out of a blessing the rebuking of the devourer from destroying fruits when the influences of heaven have produced them and keeping of trees from casting fruit before the time shewes how many wayes an angry God can reach sinners in these things how richly he can provide for his creatures and how sufficiently secure it to them 5. As Gods blessing upon his reconciled people will be conspicuous and remarkable so the very reproach of being under Gods judgements ought to affect the sinner and be a motive to repentance and reformation that God may roll away that reproach as he is ready to do for it is an argument to invite them who are under a curse to turn from their evil wayes All Nations shall call you blessed for ye shall be a delightsome land Verse 13. Your words have been stout against me saith the LORD yet ye say What have we spoken so much against thee 14. Ye have said It is vaine to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the LORD of hostes 15. And now we call the proud happy yea they that work wickednesse are set up yea they that tempt God are even delivered The third fault reproved wherein they shewed much presumption is their murmuring and wicked blasphemie accounting it a vaine thing to serve God because they who pretended to obey God and walk humbly under sin or judgements in some ceremonial performances were not answered according to their lusts and blessing the grossely wicked because when they went the very length of tempting God in their wickedness yet they escaped trouble and were exalted Doct. 1. It is a presumptuous and bold course when men dare not only secretly murmur against God his Providence and their duty but dare openly publish and avowsuch mistakes and reject conviction for it as a sin Your words have been stout yet ye say What have we spoken so much against thee 2. As it is desperate presumption for men to cast out with pietie so the Lord will have every one that serves him tried in their sincerity and whether or not any thing will drive them on such a snare for here these who pretended to much service spake stoutly and said It is vaine to serve God 3. It is a character of true pietie when men do indeed cleave close to the revealed Will of God and yet are humble for all they do when they are humbled for their short-comings and do stoop and mourne under any corrections considering the greatnesse and power of God with whom they have to do for this is true pietie which they pretend to to keep his ordinance and walk mournfully before the Lord of hostes 4. It is a great evidence of unfoundnesse when men despise pietie and the way of God because of the want of outward successe as if pietie and a good conscience were not a reward to it self and as if it were not fit that God purged his own people that they might bring forth more fruit They accounted it vaine to serve God for what profit is it that we have kept his ordinance c. 5. It is also a great evidence of unfoundnesse when men see too well their own performances and are proud of them and this conceit is the cause of mens quarrelling when their lots please them not for these complainers see their own worth and what they did and because of this complaine whereas mens humility loseth the lustre where they see it and swell with it 6. It may please the Lord for a snare to sinners and a trial to others and that none may doat on outward things not only to deliver sinners out of troubles but when they come to the height of impiety as not to own God or tempt and put him to it to make that a meanes of advancement for They that work wickednesse are set up and they that tempt God are even delivered 7. The prosperity of wicked men in wicked courses is a trial of sincerity and will readily draw unfound hypocrites not only to be discouraged in what of Religion they pretend to but openly to side with impiety as the only blessed way We call the proud happy c. Verse 16. Then they that feared the LORD spak often one to another and the LORD hearkened and heard it and a book of remembrance was written before him for them that feared the LORD and that thought upon his Name Followeth the carriage of the truly godly in that time and the fruit these reproofs had on them together with the encouragements allowed upon them wherby these hypocritical boasters are refuted in that there are truly godly beside them who finde profit by it indeed Their carriage is mutual conference and exhortations to repentance which the Lord for their encouragement took pleasure to observe and to put upon record for their behoof Doct.
1. True pietie will keep its feet in worst times and when Atheism most abounds and in times of greatest reeling the Lord will still have a remnant to cleave to him for even then there are who fear the Lord. 2. Communion of Saints in mutual conference and admonition being held within the bounds of mens station and tending to strengthen against the tentations of the time and not made an engine to ensnare and draw men to them is a necessary duty and an especial meanes of life in a declining time They that feared the Lord spake often one to another 3. Albeit the Lord do not alwayes openly reward piety yet he takes especial notice of his Saints way yea even of every word they speak for him especially in an evil time and layeth it up to be forth-coming for them and it may be encouragement sufficient to the godly man that the Lord takes so much pleasure in it and will not forget it The Lord hearkened and heard as one taking pleasure and a book of remembrance was written before him for them 4. Such as would fear God indeed and be useful in the duties of mutual edification ought to have frequent and high thoughes of God in their hearts according as he hath revealed himself without which piety will soon become cold and resolve in formality for They that feared the Lord thought upon his Name Verse 17. And they shall be mine saith the LORD of hostes in that day when I make up my jewels and I will spare him as a man spareth his own sonne that serveth him The godly are further encouraged from a promise that they shall be precious in Gods sight and shall finde the fruit of their piety and his affection in the day of his appearing to set things in order either within time or at the last judgment and that they shall be tenderly dealt with and their failings passed over as a Parent passeth over an escape in an obedient son Doct. 1. As the Lord hath a peculiar people in the world who are precious and dear to him so he hath his appointed time wherein he will visibly manifest this and prove his affection by asserting them out of misery and setting them in a state of happinesse for he hath jewels and a day to make them up 2. It doth richly make up a godly man in hard times that he hath a peculiar interest in God in his heart and affection that whatever become of him he is still precious in the Lords sight and that all will end in a publick testimony of Gods favour They shall be mine saith the Lord of hostes in that day when I make up my jewels 3. Increase of the grace and Spirit of adoption to serve God sincerely is a sweet reward of piety and encouragement to a godly man for they shall be sons that serve him 4. Remission and forbearance is the most godly mans choice priviledge without which he could not stand considering his manifold infirmities I will spare them is their encouragement 5. Such as study to walk sincerely and tenderly may expect not because of their merit but because of Gods love through Christ to be graciously dealt with their iniquities not being imputed but blotted out and their infirmities passed by that what remains of their service may be accepted I will spare them as a man spareth his own son that serveth him Verse 18. Then shall ye return and discerne between the righteous and the wicked between him that serveth God and him that serveth him not It is further promised for the encouragement of the godly and conviction of the murmurers that both of them shall know by experience what difference there is in Gods account betwixt the godly and the wicked partly when the Lord within time shall be pleased to put visible marks of his favour upon the one and of his displeasure upon the other as Psal 58.11 Exod. 14.30 but especially when the eternal felicity of the one and torments of the other shall be made manifest Doct. 1. Albeit the godly may have oft-times their own feares and mistakes of God and his way and the wicked their delusions and false confidences yet the Lord hath a time wherein to bring them to themselves and present things in their right colours and cause the greatest mistaker and strongest presumer change his judgement of things Then shall ye return and discern 2. However there be great mistakes in the visible Church concerning true piety many pretending to it boasting of it and quarrelling God because he takes not notice of them as such who are indeed but proud hypocrites and however God hide his true Saints in respect of outward dispensations that they cannot be discerned from others in the world but many a time are most hardly dealt with whom he loves best yet in due time the Lord will distinguish betwixt true and counterfeit godlinesse and discover the seen advantage of pietie and the bitter fruit of ungodlinesse Ye shall discern between the righteous and the wicked 3. The godly whom the Lord will own for such and put marks of his favour upon are such as have fled to Christ to be righteous by imputation of his righteousnesse and study righteousnesse in their conversation and give themselves up to God to be employed at his command as not being their own They are the righteous and serve God And these whom he will plague are such as rejecting Christ and his righteousnesse continue in their wicked estate by nature and are given up to bring forth that wickedness upon all occasions and do in effect live as if there were not a Lord over them whatever they pretend to the contrary They are the wicked and serve not God CHAP. IV. IN this Chapter 1. The Lord confirms yet further the difference to be betwixt the godly and the wicked by shewing the judgements to come on the wicked v. 1. and mercies to the godly v. 2. and their victory over their enemies v. 3. 2. The Prophecie is closed with an admonition to adhere to the written Word prophecie being now to cease v. 4. and to expect for and mark the coming of the Messiah which should be knowen by the coming of John the Baptist v. 5. the end and efficacy of whose doctrine is held forth v. 6. Verse 1. For behold the day cometh that shall burne as an Oven and the proud yea and all that do wickedly shall be stubble and the day that cometh shall burne them up saith the LORD of hostes that it shall leave them neither root nor branch The particle for shewes that the Lord is confirming that assertion chap. 1.18 of a visible difference to be betwixt the godly and the wicked And first for the wicked he threatens that they shall be as easily and totally consumed as a fiery Oven burnes stubble This was accomplished upon the body of the Jewish Nation shortly after the first coming of Christ when they were utterly scattered their land wasted and
thereof upon these grounds is this charge given Remember ye the Law of Moses 2. The doctrine revealed by God to Moses and by him to the Church containes the substance of all that is necessary to salvation and is the foundation of all the rest of the Scriptures which are as a Commentary and particular application of it upon this ground it is that they are remitted to the Law of Moses not to seek justification by the works of the Law nor yet only to be led by the Law to Christ but as containing the summe of all the doctrine of the Prophets which they would not neglect who made conscience of Moses law as being Gods own Commentarie upon it enjoyned as an appendicle to it 3. That the Word may have place and be entertained with due reverence and respect we are seriously to consider the authority of God enjoyning it I commanded our obligation to it and our honour in enjoying it I commanded for all Israel and only Israel secluding other Nations the Majestie of God at any time appearing in or about that Word how dreadful he was in publishing it at first what of God hath appeared in refreshments by or judgements and mercies according to that Word I commanded it him in Horeb with great glory and what authority his servants have to inculcate that Word upon us and how much their fidelity in duty will condemn our contempt Remember the Law of Moses my servant which I commanded him 4. Such as make conscience of submitting to and walking by the rule of Gods Word will be far from allowing to themselves or others a liberty in some points of truth and practice to believe or do as they please providing they keep right in some chief and fundamental things but will be tender of the whole Will of God of lesser and greater Commandments they are enjoyned to remember the ceremonial statutes and political judgements as well as the moral Law and in a word his whole doctrine Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the LORD A second direction is earnestly to expect Christs coming and to prevent any mistake about it he premonishes them that he would send John Baptist in the spirit and power of Elias immediately before his coming This is so clearly expounded in the New Testament Luks 1.17 Mar. 11.14 and 17.11 12. that it is high presumption to contradict it Doct. 1. Christs coming in the flesh and as a Prophet to his Church is not only greatly to be reverenced by the godly as when Jacob had the vision Gen. 28.17 but indeed terrible unto the wicked and may be the occasion of terrible judgements to corrupt visible Churches whose measure of sin will be filled up by contempt of such an offer It is the great and dreadful day of the Lord. And so the Nation of the Jewes found it 2. Christ is not easily discerned when he comes to his Church as not appearing in such a way as carnal men imagine but may be mistaken and rejected or another taken for him which because it is the hinge whereupon our happinesse turnes that we have Christ indeed and mistake him not in his manifestations nor embrace a delusion in his stead therefore we would studie sure and cleare light in this truth Hence it is that the Lord so much guards this by shewing the marks of the Messiahs coming and the Evangelist Mark begins where Malachi leaves off Mark 1.3 Ministers who would preach repentance unto a people and fit them for the Kingdom of Christ ought to be men of Elijahs temper for through zeal and integrity for courage and fidelity to resist a declining generation to contend with the greatest decliners and freely to reprove the sins of the time such a one was Christs fore-runner he was Elijah the Prophet as coming in his Spirit and power Luke 1.17 Verse 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse Johns doctrine is commended from the end of it which is to convert the people to prevent the curse and from the efficacie of it that by his preaching for reformation of the Church he shall either be instrumental to convert both elder and younger and make an harmonie in faith amongst themselves and with the Patriarchs their Ancestors from whom they had so far degenerated as that they might justly renounce them Isa 63.16 and to beget mutual love amongst them as a sure fruit of faith or else they being unfit to receive and embrace Christ the whole Nation should be ripened for the ensuing curse and withal that his Ministery should be blessed to convert some of all ranks and bring them to unity in the truth and love that the Nation be not totally rejected and destroyed but a remnant saved Doct. 1. As the Lord in mercy sends his Ministery with the doctrine of repentance to prevent sadder messengers and messages so a Ministery will either be effectual to convert or ripen for ruine It is the Lords last Word to his Church that the lively Ministery of the Word will either ruine the corruptions of men or occasion mens own ruine on whom it hath no saving effect as here we may see 2. True Conversion and the fruit of the Ministery of the Word will shew it self in making all ranks both the old that have lived long in a good conceit of themselves and the young who may seem not to have gone far astray see need of repentance and reformation and making use of Christ in discovering unto men how far they have degenerated from the rule and from the piety of Ancestors of whom they are ready to glory in a carnal way and will unite men in adhering to the truth of Religion and in the bond of love He shall turne the heart of the fathers to the children and the heart of the children to their fathers doth import all these 3. The great love of Christ toward the world appears in that no provocation would hinder him to come and perfect the work of Redemption however his coming was occasion of ruine to many I come is an absolute promise made by Christ as God 4. Such as embrace not the Word of God to fit them for Christ nor will admit of the grace offered by Christ and his servants are lying under the curse from which Christ alone can free men and do provoke him to let that curse break forth to the utter ruine of Nations and visible Churches for such is the certification if Johns Ministery had no place and consequently Christs whose way he prepared Lest I come and smite the earth with a curse 5. As the Lord is alwayes effectual in some measure by them whom he calls and sends forth about his work so faithful Ministers however looked on as turners of the world up-side down are as pillars to uphold a Nation and according to the measure of their being fruitful among a people shall the moderation of a judgement on a people be for John shall turne some his zealous Ministery was a means if it had been received to prevent that curse on Judea which after followed and his turning of some as also Christs successe whose way he prepared and the Apostles was a means of preserving a remnant of that Nation from the curse as a seed and first fruit till the encrease and lump of that Nation be saved and turned to the Lord Even so come LORD JESUS Amen FINIS