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
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
made with them when they came out of Egypt stood yet in force to assure them of his presence and as they had seen in the deliverance from Egypt what God would and could do for his confederate people so the same God was by his Spirit and power present with them or standing as the word is ready for employment whereof some evidences were given in the sending out a Spirit of prophecie and consequently they needed not feare Doct. 1. Faithlesse and slavish feare is a principal cause of much miscarriage and will muster up many discouragements and lions in the way of our duty to hinder us from it and therefore is to be set against Feare ye not 2. It may guard the heart of the Lords people against sinful feare to consider that their mercies are not left in uncertainty but are made sure to them by a Covenant which stands firme notwithstanding sad dayes and will be forth-coming for them in due effects so doth the Lord here speak of their mercie and the Covenant According to the Word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you 3. The former experiences of Gods appearing for his confederate people do stand firme as a ground of comfort to them in following exigents however their case and temper may alter considering his covenanted immutability and that these things were done not for their worth but because of his free love therefore doth the Lord hold forth what was done when they came out of Egypt as a ground for their present expectations 4. As it is a sweet signe of Gods presence with a people where there is a Spirit of prophecie or that failing messages put in the mouths of his servants to them or where his Spirit is putting forth his sanctifying vertue and is a Spirit of grace and supplications so where the Lord is present according to his Covenant there his own immediate power and vertue is forth-coming and ready to effectuate what they cannot carry through even that power which needs not yea will not have and therefore layes by our help in the confidence whereof his people may boast much all this is imported in that promise My Spirit remains among you Vers 6. For thus saith the LORD of hostes Yet once it is a little while and I will shake the heavens and the earth and the sea and the dry land 7. And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the LORD of hostes As the first ground of encouragement speaks chiefly to the exhortation and that they should go on so this second directly meets with their tentation arising from the meannesse of the work which he undertakes to make up with the glory of Christs coming in the flesh and the spiritual things of his Kingdome which should begin in and under the time of that second Temple and promiseth that as of old when he gave the Law he shook the earth Exod. 19.18 so now again within a-short time he would shake both heaven and earth and all Nations to make way for the coming of Christ who is the light and life and desire of all the Elect among the Nations and for their bringing unto him who promiseth here to fill the second Temple with glory by his being presented there unto the Lord at his birth by his publick teaching there and by the promulgation of the Gospel in his Church prefigured by that Temple and in part during the standing thereof This promised shaking hath relation not only to the great commotions and alterations usually represented in the Old Testament as a day of dissolution of heaven and earth Isa 13.13 and 34.4 every state having somewhat eminent resembling an heaven and somewhat inferiour resembling an earth in it that befell that people and other states about to make way for Christs coming according to the foregoing prophecies or to the shaking of heaven by his descension and ascension and by the joy and admiration of Angels and the commotion of the Jewes on earth at the report of his birth or to the fignes in heaven and earth such as darknesse earth-quakes c. at his death and resurrection but also to the great change wrought by the preaching of the Gospel shaking loose and annulling the alterable estate and ceremonies of the Jewish Church represented here by heaven that room may be made for a new state of the Church or Kingdome of Heaven wherein all Nations might have interest and which should not be altered and shaking the world in all the parts of it successively both Islands and Continents by the preaching of the Gospel crying down idols and as men interpreted turning the world up-side down and shaking the Elects hearts throughout the world making them to flee in to Christ as the Hebrew reading of v. 7. will bear I will shake all Nations and they shall come to the desire of all Nations who is to be manifested in that Temple and bring themselves and their desirable things with them according to the prophecies Isa 60. and elsewhere which will be still in doing from age to age and Nation to Nation till once for all God shake and remove these visible heavens and earth as some expound that of the Apostle Heb. 12.26 27. which is indeed the full accomplishment of the prediction but the place doth also include these other shakings to bring in a Gospel-state and worship into the world as previous to that Doct. 1. As Christ manifested in the flesh is in himself the only desirable and lovely one so it is he in whom all Nations as well as Jewes have a right who if he were knowen would be seen desirable and the only choice of all and whom his own in all Nations shall be made to desire and flee unto till the fulnesse of the Gentiles be all brought in so is he here described the desire of all Nations as well as the Lord whom the Jewes sought Mal. 3.1 not with relation to any desire of him any Nation beside the Jewes actually had before he came but with relation to his excellencie to his purposes concerning them and to what the event of his manifestation should be according to that prophecie Gen. 49.10 2. The promised Messiah and Saviour of the world his coming in our flesh to perfect the work of our Redemption was to be performed during the standing of the second Temple and within a short while after their captivity being compared with the time that had past since he was promised to their fathers till that time for it is a little while and the desire of all Nations shall come and I will fill the house c. The time being now confined to Daniels seventy weeks so that the Jewes who understand this place of the Messiah and yet deny that he is yet come after so many hundreds of yeares do bewray the blindnesse and hardnesse of their hearts 3.
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
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
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
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
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
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
sinne to sinne is a great aggravation thereof And this ye have done again 2. It is a mans saddest disadvantage when he gives to any just occasion to crie to God against him and the best remedy to be had of any wrong is when we commit it to God by prayer This ye have done covering the Altar with teares with weeping and with crying This was their afflicted wives refuge and their husbands did it against themselvs when they gave their wives just occasion 3. As family-discord is a great hindrance to worship and to accesse to God in it so neglect of duty in our several relations will not be gotten skinned over by performances of worship but will hinder acceptance therein for when they wrong their wives and make them crie to God He regardeth not the offering any more or receiveth it with good will or with pleasure at your hand Vers 14. Yet ye say Wherefore Because the LORD hath been witnesse between thee and the wife of thy youth against whom thou hast dealt treacherously yet is she thy companion and the wife of thy covenant Because the husbands might be ready to deny some of these challenges or to extenuate them as no relevant ground for rejecting their service and worship Therefore the Lord layes forth the sinne of their carriage toward their wives and aggreges it as a wrong against God who was president and witnesse in the Covenant of marriage and to whom the oath was made and therefore cannot but avenge the wrong and as being treacherous dealing to the wife who was the mans first love from his youth who hath right to him by Covenant and sworne promise and being by the tie of marriage the companion and halfe of the man with whom he is one flesh Doct. 1. Men may be in an evil condition and yet be little convinced or sensible of it or of the high provocation that is in it and that it may justly make service abominable Yet ye say Wherefore wherefore should not our service be accepted 2. God hath an especial interest and is a party in every lawfull paction which is confirmed by an oath and especially in the Covenant of marriage wherein he observes wrongs who are chiefly guilty and will accordingly punish The Lord hath been witnesse between thee and thy wife against whom thou hast dealt treacherously 3. Where the Lord hath tied parties in marriage continuance of conjunction ought to increase and settle affection and incident infirmities and blemishes ought not to alienate it for She is the wife of thy youth married to thee from thy youth and therefore it is not seemly to see her despised now and was thy choice in thy youth and hers and therefore not seemly to contemne her when age and infirmity alters her 4. As marriage makes man and woman no more two but one flesh so it is the duty of wives to prove comfortable yoke-fellowes and helpers not hinderers of their husbands good and husbands are to intreat them as companions and not slaves Yet she is thy companion 5. Marriage duties are not left arbitrary to parties whether they will performe them or nor but by the mutual Covenant they have given power of their bodies each to other and are strictly tied to performe the mutual duties required in such a state of life without revocation She is the wife of thy Covenant and therefore neither to be rejected neglected nor another taken with her Vers 15 And did not he make one yet had he the residue of the spirit and wherefore one That he might seek a godly seed therefore take heed to your spirit and let none deale treacherously against the wife of his youth The Lord confirmes the challenge yet further and shewes particularly the sinne of their carriage And first concerning polygamie or taking more wives at once and bringing in of strange women upon their lawfull wives he declares it to be against the institution of marriage wherein God who had breath and spirit enough to make more women for one man did only ereate one man and one woman that so there might be a lawfull issue procreated in lawfull marriage Hence he exhorts them to keep inviolable the tie of marriage and for this end to guard their own hearts and let the salvation of their precious spirits perswade them to this duty Doct. 1. In all things wherein a controversie occurs about what is sinne or duty right or wrong we are not to dwell on custome practice or pretences but to recur to Gods institution and appointment to which all reasonings must submit for thus is the controversie of marriage decided 2. Whatever have been or may be the customes of men yet by Gods institution both in precept and practice lawful marriage is only betwixt one man and one woman and this conjunction the wisdom of God who might easily have done otherwise hath thought most convenient for the ends to be attained by marriage-society to which experience in all ages hath subscribed Did he not make one and yet be had the residue of the spirit 3. One and the chief lawful end of marriage is the hope of posterity that man who cannot abide alwayes on earth may in a sort perpetuate himself in his posterity while the world endureth one end of marriage is to seek a seed 4. Such children as are brought forth in a state of lawful marriage have an excellencie which others begotten in uncleannesse want for however grace be free to the one as well as the other yet it is in it self a dignity and priviledge of men above beasts to be thus procreate therefore he made one that he might seek a godly seed or seed of God that is as the Original imports an excellent seed having that excellencie of being lawfully begotten 5. Reproof would be accepted from God for use and that not only for conviction but for reformation Therefore saith he let none deal treacherously c. 6. If mens spirits were precious or their salvation dear unto them it might keep off many sinful courses which endanger them Take heed to you spirits and let none deal treacherously may import this that their precious spirits are at the stake in this businesse 7. Men who would keep from sinful out-breakings should watch over their own hearts where the rise of them is and should take heed that abilities do not deceive them with excusing or extenuating their faults Take heed to your spirits may import further that their lustful spirits are the spring of all this miscarriage and therefore to be heeded especially and that mens spirits are dangerous patrons of the evils which their affections are enslaved to Verse 16. For the LORD the God of Israel saith that he hateth putting away for one covereth violence with his garment saith the LORD of hostes therefore take heed to your spirit that ye deal not treacherously Secondly concerning divorces which was their next shift when they could not get both wives kept they found meanes to
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
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