that the weak villages in the countrey should get the first proof of his protection that so God may have the glory of saving them and such as have either power or prudence as a walled town and great Rulers may have no cause to glory of any excellencie in them above others to make themselves happy Doct. 1. The safety of all the Church is a matter out of question however the Lord do not take the Churches own way meanes or method to bring it about for the Lord will save though the question be whom he will save first See Hos 1.7 2. The Lord hath and will alwayes so order as that in his Church there should be variety of conditions and estates for letting forth variety of proofs of himself toward and upon them forâ— there are tents of Judah the house of David and inhabitant of Jerusalem 3. The Lord so ordereth his gracious providences as that they who are lowest in trouble and have least wherewith to help themselves do lie nearest his help for the Lord shall save the tents of Judah first 4. The Lords way of conveying deliverance toward his people will be so ordered as that he alone will be seen to be the doer of it and he will stain the pride of all glory and take occasion of boasting from all and the more excellency that any have he will put them the more frequently to be humbled before him for he saves the tents of Judah first that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnifie themselves against Judah Verse 8. In that day shall the LORD defend the inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the LORD before them The sixth promise is of divine protection taking in the inhabitants of Jerusalem also though the tents of Judah finde the fruit of it first v. 7. and of strength wherein is held forth that as their Governours expected through faith v. 5. when that people shall come to any hazard the feeble among them shall be endued with heroick fortitude such as David had and that their Rulers and great ones shall be raised to a divine and Angelick pitch of strength which is to be understood that they shall be so through saith in Christ their Head who is the true root and off spring of David and they his familie and traine and who is true God and as he was the Angel of the Covenant who went before the people in their deliverance out of Egypt Exod. 14.19 and 23.23 so he promiseth to prove himself the same again Doct. 1. The Lord will so have a care of all his people as however he see meet to humble some of them at some times and to delay his help till they be humbled yet it is not his purpose to deny them altogether therefore is the promise made particularly to the inhabitants of Jerusalem and Davids house to shew that however he would prefer Judabâ— tents to them in the matter of speedy help yet he will not reject them In that day shall the Lord defend the inhabitants of Jerusalem c. 2. The Lords protection is the sure safe-guard of his Church beyond any thing they get strength to do themselves yea it is the strength of their strength to abide under his shadow with it therefore is the promise of defence premitted to that of their strength as being their sure refuge and that which makes them strong The Lord will defend Jerusalem he that is feeble shall be as David c. 3. However the Lord may keep his people in a low weak condition for their exercise yet he hath undertaken to let out proofes of his strength in them in a time of need in a singular way and will make their weaknesse in themselves a presage of their being strengthened in him He that is feeble among them at that day shall be as David 4. None do attaine in this life to that measure of strength and courage but they do yet stand in need of more and ought to be on the growing hand for the house of David needs a promise of this as well as the feeble 5. As Christ will be unto his Church in her need whatever he hath been unto her at any time so what Christ is that are believers in him their Head as they need it all fulnesse dwelling in him for their behoof for as Christ had been as on Angel of God before that people so will he be yet and the house of David so in him Verse 9. And it shall come to passe in that day that I will seek to destroy all the Nations that come against Jerusalem In the seventh promise Gods purpose of destroying the Churches enemies is repeared and confirmed that though they were never so many yet God will destroy them and will be serious in effectuating it seeking out secret plotters as well as open enemies or seeking them out after they are scattered and their enterprises frustrated to ruine them Doct. 1. The Lords Church hath many enemies both open and secret enemies standing yet unbroken and these who though they be broken yet remain enemies for there is an all of the Nations that come against Jerusalem 2. Albeit some who persecute and oppose the Church of God may finde mercy to come and joyne with her and be saved yet for the most part it is a token of so much displeasure and so many former controversies against men when they are leâ—t to themselves to be persecutors that their destruction only will end it I will destroy all the Nations c. is the ordinary issue of their being enemies 3. The Lord is not slack or remisse in avenging injuries done to the Church but will do it as effectually as men do their most serious affaires when they bend their wits to devise means to câ—rry it well on and do pursue it to the uttermost this is imported in that he will seek to destroy all the Nations as is before explained Verse 10. And I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitternesse for his first-borne In the eighth promise is held forth the future conversion and repentance of Israel the full accomplishment whereof was not that which we read in the primitive times Act. 2. but is yet to be accomplished when all their families shall concur in this work v. 14. which was not then fulfilled The Lord promiseth unto the body of that people that he will give unto them the Spirit of conversion and prayer to help down their enemies and repentance for their piercing of Christ by consenting to their
fathers deed and by their reproaches against Christ and all Christians for his sake during the time of their infidelity and that this sorrow shall be sincere and vehement as for an only son or a first-borne Doct. 1. Prayer is a special and effectual means of bringing down the Churches enemies for in that day that he seeks to destroy enemies v. 9. this promise goeth along And I will poure upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and of supplications 2. Prayer for bringing down enemies is not the work of received habits and qualifications only but must flow from the Spirit of God who where he is given to any is the gift of Gods free grace and favour a pledge and worker of grace in them and an assured token of Gods favour to them for there is a Spi it of supplications who also being given for that end is the Spirit of grace 3. As all that any do by way of duty in promoving their own happinesse is but the fruit of Gods preventing grace so are his dispensations of grace ample and liberal like to the giver for when they supplicate it is because he furnisheth them by his Spirit so to do and this Spirit is poured out in large measure 4. It is not enough in times of strait to supplicate God for help out of trouble but guilt ought to be our greatest burden and exercise and repentance for it joyned with our prayers for when they have the Spirit of supplications they shall mourn 5. Sin will then affect the heart most when the wrong done to Christ by it is studied and especially a true penitent will be most affected with any persecution of Christ in his members whereof he hath been guilty for so will it be with the converted Jewes They shall look on me whom they have pierced and they shall mourn 6. A true penitent will be easily convinced and will take with the guilt of that which they have been approvers of consenters and upstirrers into though others have acted it for the Jews will then reckon that they pierced Christ though it was done by the hand of the Romane souldiers yea their posterity shall take with it because of their consent to what their fathers did 7. Repentance for sinne flowes from faith in Christ and the faith of our interest in his sufferings for saith Christ who being God from eternity doth here speak They shall look upon me whom they have piered and mourne which imports not only their considering that their fathers with wicked hands pierced but their looking to him by faith as Israel did of old to the brazen serpent Numb 21.8 9. as pierced for and by their sinnes even though they were such enemies to purchase reconciliation for them which will draw forth repentance 8. As acceptable repentance for sinne ought to be sincere and reall without dissimulation so kindly sorrow for it will come behinde no sorrow for any prejudice whatsoever though sometimes spiritual sorrow may fall short in outward expression as being above it and so great that to get it expressed were an ease for They shall mourn for him where the person is changed God the Father speaking or the Prophet in his name as one mourneth for his only sonne c. Vers 11. In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon The repentance of the converted Jews is further described that it shall be a sorrow as vehement and solemne as when all Judah by publick appointment lamented the death of Josiah in Hadadrimmon near the valley of Megiddon where he was slaine 2 Chron. 35.22 23 24 25. and where it seems the lamentation begun Doct. 1. Christ is indeed the soul and life of his Church and people in whom their happinesse stands so that injuries done to him and piercing of him and crucifying of him afresh will produce sad lamentations from sensible souls so was Josiah unto Judah and therefore all of them lamented him and so will converted Judah and all the people of God should reckon Christ to be and will mourn for their piercing of him by their cruelty and sinnes 2. It is not only lawfull but necessary that a people under guiltinesse expresse their repentance in solemne fasts and humiliations for mutual up-stirring to repentance and for publick testification thereof for so will it be among the converted Jewes In that day shall there be a great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddon where there were publick humiliations by solemne appointment 2 Chron. 35.25 Vers 12. And the land shall mourne every family apart the family of the house of David apart and their wives apart the family of the house of Nathan apart and their wives apart 13. The family of the house of Levi apart and their wives apart the family of Shimei apart and their wives apart 14. All the families that remained every family apart and their wives apart It is further declared concerning this repentance that it shall be universal among all the people and all ranks and that not only in a publick way but also by private humiliations in families of Rulers and Teachers who had been chief in the guilt of crucifying Christ and of all other ranks who should in their mourning shut up themselves from their wives and other lawfull delights as was the custome of the Jewes in mourning The Rulers are signified by the house of David and of Nathan a sonne of Davids 2 Sam. 5.14 whose posterity it seems were in some eminency in this time and the teachers are signified by the house of Levi and of Shimei a sonne of Gershom the sonne of Lovi 1 Chron. 6.17 whose posterity also seems to have been some way remarkable in Zechariabs time and therefore particularly poken of Doct. 1. The conversion of the Jewes or Israel unto the Messiah is not to be of some few only but Nation â—ll of the body of that people and there will be reall repentance among many of them for All the land shall mourne and all the familier that remaine men and their wives 2. True penitents will not satisfie himselves only with publick humiliations where custome and example may draw many but will also make conscience of the duty in families and where no eye but Gods seeth them and will lay their own sinnes and publick sinnes particularly to heart and bring home publick provocations to their own doores no rank or degree excluding or freeing themselves for Every family shall mourne apart and their wives apart 3. As the Lord will have his own among eminent Rulers so it is a desirable blessing when Rulers and Teachers who ordinarily have chief hand in publick provocations do not draw back but are eminent in the duty of repentance for so is here promised The family of the house of David of Nathan of Levi of Shimei shall mourne 4. In setting about
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
in reality all that they prefigured therefore Joshua the High Priest and his fellowes that sit before him are all called to hear Christ being the substance of all their ministration not only employed in the Churches eminent affaires as the High Priest was but one who condescends to meanest employments about her and the naile upon whom the meanest vessel hangs 4. As the Lords servants must not consult with flesh and blood but undertake services to which God calls them though they should be admired as monsters in so doing so it is the special encouragement of such that they have Christ to look to to whom they have relation in that work and to whom the promise is made and who will have the honour of doing that wherein they are instruments Thus may we joyne a twofold interpretation of these words They are men wondered at to wit admired in being chief in undertaking the work of the Temple and that for their encouragement they were to look on themselves as types of Christ who indeed carried on the work of that Temple and who would build his own Church and therefore they behoved to continue and the work go on not only because Christ had chief hand in it but that the type might resemble the thing typified 5. It is the Scripture-character of the true Messiah that according to the flesh he is to spring out of obscure and contemptible beginnings and to execute his offices especially his Priesthood and accomplish the work of Redemption in the forme of a servant coming humbly to serve and not to be served and becoming obedient to his Father till having finished his work he ascend to glory and then the branch will spring out and flourish beyond all probabilitie and fill the earth with fruit and glory all which is the comfort of the Church that she hath such a lowly Saviour in whose abasement and obedient sufferings she is exalted and saved and in whose sympathie flowing from the experimental essaying of her case she findes a shelter in trouble for here it is both a character of him and a comfortable promise to the Church concerning him Behold I will bring forth my servant the BRANCH Vers 9. For behold the stone that I have laid before Joshua upon one stone shall be seven eyes behold I will engrave the graving thereof saith the LORD of hostes and I will remove the iniquity of that land in one day In the next place Christ is promised as he who is represented by the Temple and who is the ground and corner stone of his own Church and the Rock on which she is built bearing all the burden of the fabrick which is signified by some stone solemnly laid in the building by the Priests or in their sight concerning whom is promised that Gods infinite providence shall be about him and his Church himself endued with perfect wisdom to see to and care for all his members and that by the effects and rayes of the glory of God shining in him he shall draw all eyes to him and keep them on him as also that he shall be so polished and adorned by God as shall be marvellous to the world Doct. 1. Christ the Mediatour is not only a part of the spiritual building making up one Christ mystical with all his members and the eminent and most excellent part of it but the very foundation of his Churches being upon whom all the Church and every particular member thereof is and must be built and without whom they cannot subsist for he is the stone laid before Joshua 2. As Christ in his office of Mediation is a meanes of the Fathers appointment by him to derive happinesse to the Church and establish her in it so whoever despise and reject him yet the Father will have him high and eminent in that building for I have laid the stone before Joshua saith the Lord See Matth. 21.42 3. As Christ hath all the treasures of wisdome and knowledge employed for seeing to the condition and finding out the way of happinesse for his people in every case and exigent signified by seven eyes which is a number of perfection engraven on that one stone and as the vigilant Providence of God is alwayes intent upon Christ as Mediatour and for his sake upon the welfare of his Church and Kingdome as being his chief delight signified also by seven eyes over that one stone so also is Christ as Mediatour God-man revealing the Father in himself and as the support and upholder of his Church so glorious and excellent as may draw all to admire him and to fix their expectation on him as the only choice and resuge of lost sinners and will do so to all the elect which is also signified by seven or many eyes fixed on that one stone admiring him and having all their expectation from him 4. The beauty excellency and furniture of Christ the Mediatour is divine and rare and he is the ornament glory and store-house of all the spiritual building being as God the brightnesse of his Fathers glory and the expresse image of his person Heb. 1.3 his Humanity also being adorned with the gifts of the Spirit without measure for his calling and with all divine persections in so far as the humane nature is capable John 1.14 withal his sufferings for his people as so many curious engravings speak not a little his beauty to these who have interest therein This is signified by the Lords engraving the graving of this stone polishing it as a precious jewel and adorning it by his Art Two benefits are promised to flow from Christ the Priest to his people the first whereof is remission and purging away of fins by the sacrifice upon the crosse once for all which needs not to be repeated as the Jewish sacrifices were Heb. 9.12 and 10.12 14. This is promised to the whole elect and mystical body of Christ figured by the Jewes and their promised land beside what peculiar relation it may have to them and their land that their sins being taken away by Christ should not hinder him to savour them nor the land for their sake but should be looked on in due time not as polluted and spewing them out for sin not possessed and over-run by enemies Doct. 1. Remission and removall of sinne is the choice mercy of Christs people and the rise of other mercies I will remove iniquity is the fruit of Christs coming to the world and of his glory as Mediator 2. Sinne is pardoned and removed onely by the merit and vertue of Christs one sacrifice only once offered and not to be repeated on what pretext soever for iniquity is removed in one day 3. Christs own peculiar and given people of the Father are they upon whom the priviledge of pardon and sanctification is conferred and on whose behalfe Christ offered up himselfe to procure these benefits for it is the iniquity of that land a type of the elect Church that is removed Vers 10. In
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
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
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