A BRIEF EXPOSITION OF THE Prophecies OF Haggai, Zechariah and Malachi.  
BY GEORGE HUTCHESON Minister at EDINBURGH.  EZRA 5.2. 
Then risen up Zerubbabel the son of Shealtiel, and Joshua the son 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 Prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar 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 kind. 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 read 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 satisfy expectation, and tend much to thy spiritual edification.  
Imprimatur, EDMUND CALAMY.   

To the Right Honourable JOHN EARL of Cassillis, LORD KENNEDY, etc. Grace, Mercy and Peace, through Jesus Christ be multiplied.  
Right Honourable,  
SUch is the tender kindness 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 find 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 Privileges 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 ourselves; herein we have the offer of the salvation purchased by Christ, and by it is the infallible way of attaining true happiness pointed out. It is to the Word we are directed by the righteousness of faith, to know the mind of God concerning lost sinners, Rom. 10.6, 7, 8. It is the Word the Lord employs to be the seed of regeneration, and which the regenerate man should esteem more than his necessary food, for promoving his growth: By the Word the Lord doth quicken his people when they are dead, reclaim them when they are wand'ring, 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 righteousness, 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 public 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 Lord's 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 progress, upon these three last of the Lesser Prophets; I do humbly crave leave to present it to the world under your Lordship's 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 ways. Which as it hath made your Lordship precious in the hearts of the godly who know you; so I judge myself bound in a special way, to take hold of this opportunity to express my sense of the same, who have had more frequent oceasion for many years, (both during my service in the Ministry in that part of the country, where your Lordship's interest and residence is, and since my removal from thence) to be a witness and observer of the grace of God in you, and have met with such undeserved respects, for the truth's cause, from your Lordship, as requires a more worthy testimony and acknowledgement of my obligations, and bound duty to honour you, than 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 mind, concerning his public 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 public work of God in singleness 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 days of the Old Testament; many passages thereof need an Interpreter and thread 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 read herein the true causes of Judah's captivity, the ill use they made of deliverance, which drew new plagues upon them out of God's hand, and their conceit of external performances, when yet they neglected the weighty matters of the Law. We will find God so reproving them for sin, as yet encouraging them to duty, and richly comforting them when they are engaged in it; we will see them declining after a reformation, and this to be the cause of the many calamities that ensued. We will also find here many sweet Predictions concerning the Messiah, in the accomplishment whereof, the Gospel-Church ought to rejoice, and predictions concerning the various dispensations of God toward his ancient people the Jews; partly, in their rejection and dispersion after the coming of the Messiah, in the accomplishment whereof, we should read the severity of God; and partly, in their future conversion and recollection, which we should be much in prayer to God for, that he would hasten it. These and many other precious truths, are expressed in these Prophecies, and briefly hinted at in the Exposition and Notes: Which that they may prove useful to the Church of God, and in parricular to your Lordship, is the prayer of  
My Lord, Your Lordship's obliged Servant in the Gospel, GEO. HUTCHESON.   

TO THE Reader.  
Christian Reader,  
THy Acceptance of my former endeavours upon some of the Lesser Prophets, hath encouraged me to go on in this work, and to offer unto thee also this Exposition of these three Prophets who lived in the Church of the Jews, after their return from the captivity of Babylon. My aim and desire herein hath been, and is the promoving of thy spiritual good, by holding forth, as briefly as I could, the sense and use of this part of Holy Writing; And I desire that accordingly, thy care may be to make right use of this, as of other means which God in these times (notwithstanding the thick clouds of errors and delusion that now abound) offereth unto thee. And that it may be so, it is requisite that thy scope in reading be not to satisfy curiosity, or to judge of men's abilities and parts in accomplishing what they undertake, (which is the most that many in this nauseating and wanton age propound to themselves in reading) but that thou be one, who indeed art making earnest in working out thy own salvation, and of honouring God in thy station and generation; In which case only the Scriptures will relish with thee, as being driven thereunto, for reproof, consolation and direction as thou needs them. Nor is it to be expected, that what is here gathered from the Scripture, and presented to thy view, will have due weight, till first thou learn in thy heart to magnify the truth, and certainty of the written Word, and see God, who cannot lie, speaking to thee in it, and by it, and then thou may discern much more in it, and in every sentence of it, than our weakness can dip into or comprehend, and that thou art bound to deny thyself, thy corrupt sense and reason, and simply trust God speaking in it, blessing him for so sure a ground whereupon thy soul may lean its weight. I shall add nothing concerning this piece in particular, wherein are expounded many dark places, by the obscurity whereof the Lord would exercise and humble us, and the subject whereof is of use to the Church, under variety of conditions and revolutions. Only recommending it to thy favourable acceptance, and thyself in making use of it, to the Lords blessing, who teacheth his people to profit. I am  
Thine to serve thee in the Gospel, GEO. HUTCHESON.   

BOOKS Printed by RALPH SMITH.  

Master dickson's Exposition on the whole Book of the Psalms, in three Volumes.  
Mr. Hutchesons Exposition on Obadiah, Jonah, Micah, Nahum, Habakkuk and Zephaniah.  
The Christians Charter, showing the Privilege of Believers in this life, and in the life to come, by Mr. Watson, Minister at Stephen Walbrook, the third Edition much enlarged.  
Also Mr. watson's Art of Divine Contentment, the second Edition.  
A SERMON of Mr. Simeon Ash, at the Funeral of Mr. Jeremiah Whitaker, together with a Narrative of his pious life.  
An Exposition on the whole Book of Ecclesiastes, by that late learned and pious Divine Mr. John Cotton, Pastor of Bostock in New-England.    

A BRIEF EXPLICATION OF THE Prophecies OF Haggai, Zechariah and Malachi.  

Haggai.  

THE ARGUMENT.  
THis Prophet with the two that follow, were sent of God unto the people of the Jews, after their return from the captivity in Babylon. We read not of any Prophets they had immediately after their return, but after that they had (by reason of much opposition from without, and their own weakness) shamefully neglected the building of the Temple, Ezra 4.23, 24. The Lord, who had inflicted several plagues on them for this, did also stir up first this Prophet, and shortly after Zechariah, to rouse up the people, and be helpful to them in building of the Temple, Ezra 5.1, 2. And then sent Malachi list of all, to reprove and correct the abuses that fell out amongst them, after the Temple was built. Haggai being the first sent out, is employed, partly to reprove their following their own interests, and neglecting of the work of God, and to stir up that secure people to the work 〈◊〉 partly, to encourage them to go on, and to do it bonesily being set about it; In which Zechariah chief joins with him; and enlarges that subject of their encouragement.   

CHAP. I.  
IN this Chapter, (after the Inscription, v. 1.) we have 1. A Sermon reproving the people's sinful negligence, and stirring them up to build the Temple: wherein he reproves their shifting to put hand to this work, as if the time of doing it were not come, whereas they were most active in their own private affairs, v. 2, 3, 4. And exhorts them seriously to consider their condition, and for what God had so smitten them, v. 5, 6. and so to consider as to be stirred up to set to the work of the Temple, in which God would show himself gracious, v 7, 8. and the neglect whereof had been the cause of so many plagues, v. 9, 10, 11. 2. We have the success of this doctrine, all of them fearing God who spoke by his Word, set to the work, v. 12. and being encouraged by the Prophet in so doing, v. 13. they are so active, as in short time they have materials ready, wherewith they begin the work, v. 14, 15.  Vers. 1. 
IN the second year of Darius the King, in the sixth month, in the first day of the month, came the Word by the LORD, by Haggai the Prophet unto Zerubbabel the son of Shealtiel, Governor of Judah, and to Joshua the son of Josedoch the High Priest, saying,  
In the Inscription we have not only the Author and Penman of this Prophecy, but the time of i● reckoned from the year of the Persian King's reign, under whose power now they were, and the month designed, which was the time of their hervest, (the Feast of Tabernacles being the fifteenth day of the next month. See, Leu. 23.15, 33, 34.) and the persons to whom it is directed, which were Zerubbabel, the Civil Governor, (who seems to have been the natural son of Pedajah, 1 Chro. 3.19. and the legal son of Shealtiel or Salathiel, as succeeding him in the Government though not now kingly; or Shealtiel was his Grandfather, and Pedajah his father,) and Joshua the High Priest, whose father had gone into captivity, Chro. 6.15. The message is directed to them, not as chief in the guilt, being godly men) but that bearing 〈◊〉 they might stir up themselves, and help to excite others, ●●tting what hath been observed on former Inscriptions; We may learn hence, 1. Whatever men may think of God's threaten when they are in prosperity, and of his promises when they are in adversity, yet time will prove the truth of both in experience; as here it is supposed, notwithstanding this people's presumption while they stood a Kingdom, and their fainting in captivity, yet they had both been sent into captivity, as the Prophets had sorewarned them, and were brought back again according to God's promise. 2. When the Lord hath delivered his people from the outward captivity wherein they were held, he may see it fit to keep them yet in a low and poor estate, that they may yet repent of their sins, which neither before nor in their captivity, have been seriously laid to heart, and may be kept from doting on much external glory, but be held eyeing that which is the true spiritual glory of the Church; for these ends are the Jews when returned yet under Darius the King, their time reckoned by the years of his reign, as a token of their subjection; and have only a Governor and High Priest of their own, in stead of the Kingly dignity they formerly enjoyed. 3. As the Lord in mercy toward his people, sweeteneth their sad times by sending messengers unto them, as a means and token of good: so it is an encouragement to his servants to go on in their duty in most desperate times, when they consider that his blessing upon the endeavours of a preaching Ministry, may be effectual to help forward his work speedily, which, without this had lain long behind; for here the Word of the Lord came by Haggai to them, and that in the second year of Darius. Now the work was finished in his sixth year, Ezra 6.15. which being forty six years in building, John 2.20. gives us to understand that by his and Zechariahs' help, (as they are called helpers, Ezra 5.2.) the work went faster on in some years, then in forty two years before; yea, when it had been laid by so long before. 4. As it is the duty of faithful Watchmen, to be instant in season and out of season, so especially to take advantage of afflictions on sinful people, to see how the rod may help the Word to work: therefore came the Word of the Lord in the sixth month, that their scarce harvest (as is marked, v. 6.) might excite them to consider God's Word. 5. It is the duty of men in highest power to submit to what God saith in his Word, and to be active also that the Word of God have place amongst others, 〈◊〉 they have power; and that Rulers in Church and State concur to see this work carried on; for these causes, came the Word of the Lord by Haggai unto Zerubbabel and to Joshua.  Vers. 2. 
Thus speaketh the Lord of Hosts, saying, This people say, The time is not come, the time that the LORDS house should be built.  3. 
Then came the Word of the LORD by Haggai the Prophet, saying,  4. 
Is it time for you, O ye, to dwell in your fieled houses, and this house lie waste?  
That the Lord may reprove their negligence in building the Temple, he propounds their pretences whereby they thought to justify themselves; to wit, that finding many lets and impediments from the Kings of Persia, and many difficulties from themselves, they neither pretend to unwillingness, nor yet profess misbelief but that it will be built; only (however the seventy years of their captivity were expired) they pretend that God's time was not come, wherein they should meet with no rubs, and might be able to build it more stately, and so pretended to acquiesce in God's secret Will and Providence, looking for better times. This the Lord refutes from their own practice, who did admit of no such excuse in their own affairs, but notwithstanding all difficulties and vexations every one builded stately houses to themselves, and how much more might all of them build an house unto the Lord? Doct. 1. It is a fearful, though usual sin in the Church, when that which is the principal fruit and end of all their deliverances, and a chief means of their happiness, and which they seemed to esteem most of when they wanted it, is most neglected when they are delivered, and have occasion to testify their affection and thankfulness, such was the building of the Temple to this people, and yet this house lies waste. 2. It is a most dangerous way of sinning, when the sinner pretends affection to God when he wrongs him and his matters most, and when he thinks himself able by fair pretences to excuse, if not to justify his way; so did this people sin, alleging no disaffection, but that the time is not come, etc. 3. As the Lord may permit very great obstructions to be laid in the way of a work, which yet he will carry on: (as was seen in this Temple, which took forty six years, ere it could be gotten perfect:) so a people, who do not openly disaffect the work, may sinfully concur in obstructing of it, as the Jews do here; And namely, 1. When they are not sensible of obstructions in the way, but are soon hindered; for so much speaks their senseless submission in this particular. 2. When they neglect or pass from a known duty upon any pretence of Providence, or of God's secret will: as here they leave off a commanded duty, alleging that God's time was not come. 3. When they are hindered from their duty in advancing the Work of God by any hazard whatsoever, if it were even by the command of misinformed authority, especially when they have clear law for what they do, as well as God's command; for this was their fault, that they were hindered by Artaxerxes letter, Ezra 4.23, 24. when they had Cyrus' decree standing for them, which Darius sustains, Ezra 6.2, etc. when they were challenged for building without a new warrant. 4 When they look for times wherein there shall be no difficulties, but all advantages for doing God's work in, and in expectation of such times do lie by from present duty; because their times were not such, they say, The time is not come; whereas his work goeth on in the midst of disadvantages, Dan. 9.25. 5. When the true cause of men's negligence, which layeth many a lion in the way, is their love to their own things and private interests, carrying their spirits of public matters and the things of God, and all that men say beside, are but pretences to hid their shame; so much doth the Lord discover in their dwelling in sieled houses; when his house lay waste. Doct. 4 men's own consciences, when they speak impartially, will convince them of heinous sin, when they study to promote their own interests, who are but worms, with the neglect of the great Gods affairs, when they are sooner laid by in his matters then their own: when they can get time for their own affairs, and will not stand at any difficulty, but no time for God's work, and every more there is a mountain; when they care little how it be with God's house, so their own house prosper, and when they can live in pomp and ease, and make a good life for themselves in an ill time, and let Gods work lie in the dust, as that they can do nothing for, nor are sensible of, nor challenged for any neglect about it; This is imported in that pinching question: Is it time for you, O ye, to dwell in your sieled houses, and this house lie waste? that is, can you find a time and opportunity to raise yourselves to such state, who are poor crawling worms, and yet find none so much as to raise the house of the great God out of the ruins thereof, and not be challenged? 5. A people's sinful negligence in God's matters (especially having received many favours from him) though times were never so perilous, renders them contemptible, whatever their privileges be, and provokes God to bring them down to know themselves better; therefore he styles them, This (not my) people, and O ye, to wit, base worms for whom I have done so much. 6. As God would be seen the sinner's Party, in discovering and reproving of sin; so a sight of his Majesty and Power, who hath all things at his command to employ as his army, may terrify the secure and negligent, and promise sufficient protection to the willing doers of their duty, in times of greatest hazard, from Tyrants and Oppressors; Therefore is his authority prefixed, both to the challenge and discovery of their sin, Thus speaketh the Lord; and to the refutation, Then came the Word of the Lord, etc. and he is designed the Lord of Hosts, able to crush them persisting in their sin, and able to protect them in their duty against all their ill neighbours.  Vers. 5. 
Now therefore, thus saith the LORD of Hosts, Consider your ways.  6. 
Ye have sown much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye cloth you, but there is none warm: and he that earneth wages, earneth wages to put it into a bag with holes.  
Having thus reproved their sinful negligence, he exhorts to a serious consideration of their course, and of their ingratitude, profanity and carelessness in this matter, that it might be amended, especially considering the hand of God upon them, and that they were lying under some of the visible curses of the Law, Deut. 28. Either the earth denied them increase, or God took away the blessing, that they were neither fed nor clothed by it, and the fruit of their labours were put in a bottomless bag, all which could not be without some cause, which they were to search out, and lay to heart and amend. Doct. 1. A chief cause of a people's going wrong, and continuing wrong, is the want of a serious examination of themselves, to know how it is with them, and the want of a serious pondering and laying to heart of the sinfulness of these courses, which otherwise they are not simply ignorant of; therefore here he exhorts them to this sovereign remedy; Consider your ways, or, set your heart upon your ways. 2. God hath the fruit of the earth, and of men's labours, and the blessing of what they have, so absolutely in his hands, as that he can when he pleases take them away; can make a man's riches not to consist in the abundance of what he possesseth; and will take them away when his people hunt after these things, neglecting better; for herein he would have his hand seen; Ye have sown much, and bring in little, ye cat, but ye have not enough, etc. 3. When the Word of the Lord doth not discover effectually men's sinful ways unto them, the Lord useth to send affliction to put them upon a search, and when rods are lying on, and God is executing his threatened curses, it calls aloud to secure sinners, to make enquiry into themselves, that they may be humbled and amend their faults; Thus saith the Lord of Hosts, consider your ways: ye have sown much, etc.  Vers. 7. 
Thus saith the LORD of hosts, Consider your ways.  8. 
Go up to the mountain, and bring wood and build the house, and I will take pleasure in it, and I will be glorified, saith the LORD.  
He exhorts them yet again to consider their ways, and (that they might testify their reality herein) to bring forth the fruit thereof, by obeying the Command of God, and going speedily to provide timber from Lebanon, and materials to build the Temple: To which he subjoins this encouragement, that according to his promise made, concerning the first Temple, and Solomon's prayer, 1 Kings 8.28, 29. He would take pleasure to show himself gracious therein, as in his resting place, and would be glorified by his people's service there, by his appearing gloriously for them from thence, and by getting praise from his people for the gracious answering of them in their need. Doct. 1. Self-examination is a duty from which men are naturally averse, and a duty which is not often done to any good purpose, or so as from through conviction of conscience they subscribe themselves guilty of what the Word challenges for, which yet is necessary for a right reformation of abuses: therefore it is pressed again and again, Consider your wayer. 2. As the Lord doth not approve of amendment of faults, without a serious laying to heart of former debordings; so kindly convictions will not die out, nor let the convinced sinner alone, till it appear in fruits of outward obedience: for these two are joined together; Consider your ways, and go up to the mountain, and bring wood. 3. It is the Will of God, that his people, as they be careful to have their own souls, and every one within their charge in a right way, so especially to have the public work and service of God, wherein all are concerned, set on foot and kept up: for this was in part, the meaning and use of this Ceremonial Temple, to be a place for God's public worship, concerning which all are commanded: Go up to the mountain, bring wood and build the house. 4. Where God evidenceth his presence among a people, by setting up his Tabernacle, and public worship among them, and makes them active in promoving the same, it is a pledge that he will not abhor them, but make his presence known by gracious acts, that he will let out proofs of his glory there, accept their service as glory given to him, and give them frequent occasion of glorifying him; for, Build the house, and I will take pleasure in it, and I will be glorified, saith the Lord. 5. It may be a great encouragement to the Church, to do service, that the all-sufficient Lord should condescend to accept any service they can do, or own and take pleasure in them or it; for, so doth the Lord encourage: Build the house, and I will take pleasure in it, that is, your service shall be owned, I will dwell in that which ye build; See, 1 Chron. 29.14. 1 Kings 8.27.  Vers. 9 
Ye looked for much, and lo, it came to little: and when ye brought it home, I did blow upon it: Why faith the Lord of Hosts? because of mine house that is waste, and ye run every man to his own house.  10. 
Therefore the heaven over you is stayed from dew, and the earth is stayed from her fruit.  11. 
And I called for a drought upon the land, and upon the mountains, and upon the corn, and upon the new wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon , and upon all the labour of the hands.  
To stir them up yet more effectually to the work, he again layeth before them the evidences of God's anger against them, in disappointing their hopes of the harvest, and not blessing what they had gathered in, and all because there was no care had of the Temple and public worship of God, but all sought their own things, v. 9 for which cause God had remarkably smitten them, making the heavens to deny dew, and the earth to deny fruit, v. 10. for the drought had not only destroyed the fruit of all kinds, and made all men's endeavours useless, but he had made men and beasts feel it also, by want of drink and food, and by diseases which such a season occasions, v. 11. Doct. 1. Even rods when they are sent on do not soon work, nor speak God's mind to an afflicted people to any purpose; therefore here the observation and use of their r●d is again inculcate. 2. When the Lord is provoked, he can not only send an affliction, but so order it, by fair appearances of a better lot, and heightening of the sinner's expectation and desire, as may make it most sad: Ye looked for much, and lo, it came to little. 3. Sinners are never a whit the nearer contentment and happiness, that they have these things which usually men take for their portion of happiness; for by withdrawing a blessing God can make it all one, as if they had them not; And when ye brought it home, I did blow upon it. 4. Though impenitent sinners, having felt some strokes, may readily, because of that, expect exemption for the future; yet it is righteous with God to pursue them with rod upon rod, till they be completely miserable, unless they return; for, it is not enough, that the great harvest they expected came to little, but that little is blasted: I did blow upon it. 5. As when the Lord strikes his own people, there must be some special and remarkable cause to be sought out; so the stupidity of a strike people, is ordinarily so great, that they can neither search nor find it out, till God discover it; this question, Why, saith the Lord of Hosts? doth not import any ignorance in him, but that it was their duty to search the cause, and yet could not find it out without his light. 6. The true cause of the Church and Professors, their ill thriving in the world, is, that their care of these things takes them up from minding God's work and matters, and that they are taken up with the worst things, neglecting the best: thus to seek to gain is indeed to lose, for zeal for the public and work of God, is the compendious way to prosper in our private affairs: this is the true cause of their want; Because of my house that is waste, and ye run every man to his own house. 7. It is useful for secure sinners, being afflicted by God, to take a serious view of the rods upon them, that they may see more of the bitter fruits of sin, then can be discerned at first: therefore doth the Lord repeat and enlarge the sight of their stroke, v. 10, 11. that therein they might see God provoked to be their Party in whose favour their life stood; I called for a drought: that they might see all the creatures armed, and ready to execute God's quarrel for sin: Heaven stayed from dew, and the earth from fruit, both conspiring the sinner's ruin; that they might see man's frailty, (however he be ofttimes stout against God) in that there is no need of striking him immediately, but take away one of many drops from him, and he is gone, stay but the heavens from dew, and the earth, from rain and fruit, and man will smart for all; that they might see that vengeance pursuing sin, will cut a man short of all his contents and refuges on all hands, will blast a land and all the fruits of it, will sinite man and beast, and all his labour, v. 11. and in a word, the afflicted sinner may see that it is great folly to provoke the Lord to jealousy, and that there is no safety, but in being reconciled with God, and setting about duty.  Vers. 12. 
Then Zerubbabel the son of Shealtiel, and Joshuah the son of Josede●h the High Priest, with all the remnant of the people, obeyed the voice of the LORD their God, and the words of Haggai the Prophet, (as the LORD their God had sent him) and the people did fear before the LORD.  
The fruit and success of this doctrine is recorded, that the Rulers and remnant of the Jews, who were left of the preceding sore judgements, or who had returned from captivity, did acknowledge the voice of God in the mouth of his servant, though there had been no Prophets sent of a long time before: and out of the sense of their guilt, and justness of God's judgements, did stand in awe of God speaking to them, and did submit to the Command, and go to work. Doct. 1. The Word of God in the mouth of his servants will not take effect till his authority be seen and acknowledged in it, and his servants looked on as coming in his Name; for here they look on this message, as the voice of the Lord, and the words of Haggai as the Lord had sent him, that is, that the Lords voice was in his Word whom he had sent. 2. It will be a notable means to make the Word effectual, when beside the absolute authority of God, speaking in his Word, his interest in his people is considered and believed by them, and that he who speaks, and reproves, and directs, is their Confederate God, whom they should be loath to offend or disobey, so much the rather as his relation stands, notwithstanding their faults; for, thus is the Lord named here, The Lord their God. 3. When God is seen speaking in his Word as a Party to the sinner, and when his love is believed for all that, even in his reproving it will make the guilty and smitten sinner, to stand in much awe, will both break and melt him, and will make him look on his former ways, wherein he hath lain secure, with much affrightment and horror; 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 goodness, 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 patterns and encouragements unto others, in submitting to the Word of the Lord in the mouth of his servants, and when a people's 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 spoke Haggai the LORDS Messenger, in the LORDS message unto the people, saying, I am with you, saith the LORD.  
Upon the people's obedience, the Prophet is sent out to testify and assure them of God's 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 fear 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 days, even after they have amended their faults; yet such is the Lords tender care of his truly humbled people, that he allows them to begin their work with encouragement; for, when they fear and obey, Then spoke Haggai, etc. 2. As the people of God no sooner put hand to any work of his, but they are environed with so many difficulties within and without, that they will need to fetch 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 Prophet's authority again repeated, and his Commission to deliver this message in particular, together with his confident speaking of it, as being persuaded of the truth of what he said, and now encouraged and confirmed by the success of his former doctrine; Then spoke Haggai the Lord's messenger in the Lord's message, saying, etc.  Vers. 14. 
And the LORD stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshuah the son of Josedech the Highpriest, and the spirit of all the remnant of the people, and they came and did work in the house of the LORD of hosts their God.  15. 
In the four and twentieth day of the sixth month, in the second year 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 Ministry of his servant, both the Rulers and People, so that within twenty three days 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 courageous 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 God's work; so, however all cannot attain to like eminency 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 join encouragement with convictions, and especially to have assurance of our interest in God, and faith in his Power and Omnipotency; 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 hosts their God. 5. This speedy success of the Prophet's Ministry in a work of so great difficulty, and which had lain so long neglected, as it testifies how willing the Lord can make his people in the day of his power, so it may leave sad convictions upon many, who have been dealt with by the Word for more years, than Haggai had days to dealt with this people, and yet were never stirred up to any good, or acceptable work, tending to God's honour, or advancement of their own 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 God's mind unto them in a threefold Sermon. The scope of the first Sermon is to be an antidote against the people's discouragement, taken from the meanness 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 Christ's coming in the flesh, to fill that house with glory, v. 6, 7. which should make up the want of any outward splendour 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. 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. ●. 2. To encourage them yet to do the work in expectation of a blessing, and of God's change of his outward dealing, which heretofore had been ●●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 Kingdom, v. 20, 21, 22, 23.  Vers. 1. 
IN the seventh month, in the one and twentieth day of the month, came the Word of the LORD by the Prophet Haggai, saying;  2. 
Speak now to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech the Highpriest, 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 meanness of this Temple, being compared with solomon's, which now appears to them by the materials they had provided, and by their taking the rubbish off the old fowdation, 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 years before this, they are called ancient men who remembered 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 ex●en●●●●, for Cyrus his decree, Ezra 6.3. compared with Solomon's fabric, 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 less, and so the difficulty 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 loss 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 Lord's work will need to be frequently encouraged, so when the Lord hath engaged a people in a work, he will not fail to obviate all their tentations by comfortable messages; therefore shortly after they had begun, even in the seventh month, etc. came the Word of the Lord, etc. 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 slighting 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 enemy to a work of Reformation, and our hearts so unfit for going about it, that when other impediments fail, he will fetch discouragements from men's own carnal minds, and the work itself, 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 God's work by outward appearances, and looking upon it with a carnal eye, is a great enemy to reformation, while we consider not that the more spiritual glory Christ is about to manifest in his Church, the less 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 son 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 hosts.  
Notwithstanding any alleged 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, etc. 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 Lord's 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 hosts.  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 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 prophecy, and consequently they needed not fear. Doct. 1. Faithless and slavish fear 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; Fear ye not. 2. It may guard the heart of the Lords people against sinful fear, to consider that their mercies are not left in uncertainty, but are made sure to them by a Covenant, which stands firm, notwithstanding sad days, and will be forthcoming for them in due effects; so doth the Lord here speak of their mercy 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 firm 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 sign of God's presence with a people, where there is a Spirit of prophecy, or (that failing) messages, put in the mouths of his servants to them; or where his Spirit is putting forth his sanctifying virtue, and is a Spirit of grace and supplications; so where the Lord is present according to his Covenant, there his own immediate power and virtue is forthcoming, and ready to effectuate what they cannot carry through, even that power which needs not, yea, will not have (and therefore lays 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 hosts, 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 hosts.  
As the first ground of encouragement speaks chief to the exhortation, and that they should go on; so this second directly meets with their tentation, arising from the meanness of the work, which he undertakes to make up with the glory of Christ's coming in the flesh, and the spiritual things of his Kingdom, 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 ashort 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 public 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 inferior resembling an earth in it,) that befell that people and other states about, to make way for Christ's 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 Jews on earth, at the report of his birth; or to the fignes in heaven and earth (such as darkness, earthquakes, etc.) at his death and resurrection: but also to the great change wrought by the preaching of the Gospel, shaking lose 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 Kingdom 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 shake, 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 Jews, have a right; who if he were known, 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 fullness of the Gentiles be all brought in: so is he here described, the desire of all Nations, as well as the Lord whom the Jews sought, Mal. 3.1. not with relation to any desire of him, any Nation beside the Jews actually had before he came, but with relation to his excellency, to his purposes concerning them, and to what the event of his manifestation should be, according to that prophecy, 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, etc. The time being now confined to daniel's seventy weeks: so that the Jews who understand this place of the Messiah, and yet deny that he is yet come, after so many hundreds of years, do bewray the blindness and hardness of their hearts. 3. The way of God's 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 forms or ways, 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 fail, and his people want promised help, and as all Nations have their own time of shaking and commotions: so every such case doth not speak ruin, but sometime is the forerunner of Christ's coming in a Gospel-reformation, especially where Christ becomes precious and desirable unto a people; therefore to confirm the Jews, doth he hold forth his power employed for fulfilling his promises, and that in this order, as to shake heaven and earth, etc. and then the desire of all Nations shall come. 5. As there is much opposition lying in Christ his Kingdom and Gospel's way in the world, and especially in men's own stubborn hearts, which he both can and will remove, where he hath a purpose of good to any: so there must be strange shake 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 pomp 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 than 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 hosts, which is Christ's 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 hosts.  9 
The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts.  
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 Solomon's days; the Lord declares, that if he accounted that to be the true glory of his Church, and took pleasure in that carnal splendour, he could easily be at the expenses, having as much at his command, as in Solomous days; but did refrain from that now, as purposing to train them up for a greater glory of the second Temple, by Christ's 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 splendour 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 hosts. 2. It may satisfy the people of God in their wants, to consider that God hath all they want at his command, and would not withhold it, unless he saw such a dispensation tending to their good; to meet with the Jews tentation of poverty; the silver is mine, etc. saith the Lord of hosts. 3. When the Lord withholds any glory or splendour, from his people and work, it is for their advantage, and flows 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 than of the former. 4. The spiritual things of Christ's Kingdom do far surpass all the legal administrations in glory, and do put more real splendour on any place where they are administered, than all the pomp of the world beside can do: the glory of this latter house shall be greater than of the former, saith the Lord of hosts: for there, there was but a Solomon, here a greater than 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 oil of gladness; there God dwelled in thick darkness, here the light of the world shined; and in a word, there were the dark shadows, here the true substance. 5. As peace and reconciliation with God, is the allowance of Christ's subjects, which outshines 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 wont splendour, and in opposition to former administrations, it is promised, that by Christ's coming, his death and doctrine; In this place will I give peace, saith the Lord of hosts.  Vers. 10. 
In the four and twentieth day of the nineth month in the second year of Darius, came the Word of the LORD by Haggai the Prophet, saying;  11. 
Thus saith the LORD of hosts, 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 oil, 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 answered Haggai, and said, So is this people, and so is this nation before me, saith the LORD, and so is every work of their hands, and that which they offer there is unclean.  
This second Sermon was delivered two months after the former, when now having prepared materials, as ch. 1.8. and fitted all things in the space of three months, ch. 1.14, 15. they are ready to lay the foundations of the Temple, or at least to build on the old foundations that had been laid at their first returning, Ezra 3. in so far as they were not demolished, as appears here from v. 15. and 18. and the scope of this part of the Sermon is, from ruled and clear cases in the law, which the Priests could resolve unto them, to discover their former sin for which God had punished them, while they rested upon their building the Altar, Ezra 3.2. and offering sacrifice on it, and yet in the mean time did follow their own interests, neglecting the Temple of the Lord, and to stir them up to do the work they were now about purely, and to join personal reformation with it. In sum, it is as if Haggai had said, As your ordinary Priests will out of the Law resolve you, that however the sacrifices being consecrate to God, and now holy, put some ceremonial holiness on the garments, which immediately touch them, Leu. 6.27. yet that holiness cannot be extended to any thing which the garment toucheth, either of purpose or by chance, and not the flesh immediately, v, 11, 12. and on the contrary, that ceremonial pollution doth make, not only a man's garment unclean, but whatsoever also, whether common or sacred, it toucheth, v. 13. (which is clear from the Law, Leu. 11.24. and 15.4. Numb. 9.10. and 19.11, 13.) So on the same grounds do I in the Name of the Lord assure all of you, who deserve not the name of my people, that your former negligence could not be cleansed by your sacrifices, but it rather polluted them as well as yourselves, and your other works: and that a present holy work will not sanctify profane workers, but your profanity will rather pollute it, as to you, v. 14. Doct. 1. All that is written in the Law concerning ceremonial pollution, is but a shadow and representation of the moral uncleanness of men; which the sensible soul will find as difficult, (if not more) to avoid, as the Jews found that, while it put them to a perpetual affrightment and caution: therefore Haggai by the one, points at the other as the substance, and showeth that the same proportion holds in both. 2. It is a profitable way for effectual convincing of sin, to make use of any principles of light that are in men, and by them to draw conclusions upon the conscience; so doth Haggai make use of acknowledged and ruled cases, from which he infers a guilt upon them, which they did not so clearly see. 3. As the lips of the servants of God are to preserve knowledge, and they are to be made use of by his people, in resolution of difficulties; so they are not to be looked on as infallible guides, as if every thing they say, they could not err in it, but they are to speak from the Word, and their Doctrine to be examined by it; for this is the will of the Lord of hosts, that we ask the Priests concerning the Law. 4. Such as rightly examine themselves will easily perceive the great difficulty there is of good, in comparison of ill, and how they are fare more easily polluted then sanctified: so much do both cases hold out, that holiness extended no further at best then the garment which immediately touched the holy thing, but pollution reached further. 5. External performances, whether of God's worship or in his public work, will not of itself make a man acceptable; but on the contrary, want of personal reconciliation and purity will pollute best works will render the workers contemptible, and all they do vile; so doth the Lord teach us, that by reason of former and present pollution, So (to wit unclean) is this Nation before me, saith the Lord, and so is every work of their hands, and that which they offer there is unclean. 6 It is a profitable study when people are about works that are in themselves right, to be sensible not only of former failings and neglects, but of present uncleanness which they may contract in them; and for this end to search what they are in the sight of God, that they may be humbled, and not delude nor please themselves with the bare work; for this end comes this Sermon out that same day they were ready to build, that they might not so soon forget their former way, nor be unmindful that there was more required for approbation, then being employed in an holy work.  Vers. 15 
And now I pray you consider from this day and upward, from before a stone was laid upon a stone in the temple of the LORD.  16. 
Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the presse-fat for to draw out fifty vessels, out of the press, there were but twenty.  17. 
I smote you with blasting, and with mildew, and with hai●e in all the labours of your hands: yet ye turned not to me, saith the LORD.  18. 
Consider now from this day, and upward, from the four and twentieth day of the nineth month, even from the day that the foundation of the LORDS Temple was laid, consider it.  19 
Is the seed yet in the barn? yea, as yet the vine and the figtree, and the pomegranate, and the Olive-tree hath not brought forth: from this day will I bless you.  
The scope of the second part of this Sermon, is to show that however God will put difference betwixt workers; and knoweth who are sincere, and who not, yet to encourage them to be diligent in it, as being a work which he approves in itself, and which he will reward with temporal blessing and a change of his former dispensations. And therefore he stirs them up to remark the tokens of God's anger on them while they neglected the Temple, v. 15. that their expectations of the harvest, and what they had gathered, were much disappointed, v. 16. and the Lord, with the drought, Chap. 1.11. had otherways also smitten the fruits of the ground, whereof they had made no good use, v. 17. but now having begun the work, v. 18. he promiseth to send a blessing on the fruits of the ground, and this he doth in the midst of winter when their seed was sown and nothing had budded, and conseqently nothing could be foretold of the ensuing harvest, but by God only; that so by observing the subsequent seasons and the harvest itself, they might be confirmed in the faith of Gods approving their work, and be encouraged in it, v. 19 Doct. 1. Though the Lords dispensations be visible and felt by all, yet the right considering and understanding of them is a work of much difficulty, and to which men need serious stirring up, especially to take up the right cause of them; therefore after all the pointing out of their former condition in the former Sermons, they are again invited to consider it, I pray you consider, etc. 2. Famine and scarcity is one of the public scourges whereby the Lord chastiseth the sinful contempt and negligence of his people in his work and service; and he will be conspicuous in inflicting of it; for, Before a stone was laid on a stone in the Temple of the Lord, when one cams to an heap of twenty measures, there were but ten, etc. I smote you with blasting, etc. 3. As it is the usual plague accompanying common judgements that they do not work upon the hearts of men, to draw them nearer God, but rather harden them: so such an impenitent disposition when God strikes, is a ground of further controversy; therefore he marks by the way their stupidity, Yet ye turned not to me, saith the Lord, 4. However temporal things are not to be looked on as the chief reward of serving God, nor as absolutely promised, nor yet are they to be so much looked to under the Gospel, as the Church of the Jews might under their pedagogy; yet in this the promise, even concerning these things, holds good, that following of God hath the promise of this life, in so f●rre as it is for the followers good; that Gods changing adversity into prosperity when a people set about his work, should be a confirmation to their faith and strengthen their hands that whatever adversity come on the Church, it is not to be fathered on God's work, as if it had been the cause of her woe; that as neglecters of God's work are real losers in their own affairs, and will prove so in the end; so followers of his work, have a real advantage in it; and in a word, that God's work is never followed without a blessing evidenced some way or other to the godlies satisfaction; This much we may learn from this particular promise made to the Church of the Jews, whereas they had been formerly much afflicted, now, from this day will I bless you. 5. It is a profitable study, to remark the advantages of following God, and to study encouragement in that duty; so much are we taught by the Lords exciting them to consider the change of his dealing, as trysting with the very day of their amending their fault. 6. God is so sovereign and absolute a Lord of all things, and hath times and seasons, blessings and curse so in his hand, as he may undertake to do things, whereof there is no visible probability or certainty in the second causes, and can certainly perform them; therefore doth he undertake to bless them, when second causes and the season could speak no such thing. 7. It is the prerogative of God only to know future contingent events, which depend on times and seasons and uncertain second causes; and are known by men by no study of second causes, and their influences, but only by immediate revelation; this is held forth as God's prerogative by his extraordinary Prophet, to foretell in the midst of winter, what the succeeding harvest should produce.  Ver. 20 
And again the Word of the LORD came unto Haggai in the four and twentieth day of the month, saying,  21. 
Speak to Zerubbabel, governor of judah, saying, I will shake the heavens and the earth.  22. 
And I will overthrow the throne of kingdoms, and I will destroy the strength of the Kingdoms of the heathen, and I will overthrow the charets, and those that ride in them, and the horses and their riders shall come down, every one by the sword of his brother.  23. 
In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts.  
The last Sermon, delivered on the same day with the former, may be understood of Zerubbabel the type, unto whom is promised for the behoof of his successors and that people, that whereas God was about to send great commotions, and was about to overthrow Kingdoms of the world and their power, setting them by the ears among themselves; yet he would preserve him, and that people governed by him, as his precious jewels, and as his chosen people, especially because Christ the substance of this type, was to come of them. And so we learn, 1. It is the duty of the Lords watchmen to approve themselves before him in their diligent and active going about their calling, and preaching the Word of the Lord instantly; for Haggai is here sent out again upon the same day he had the former Sermon. 2. As the office of Magistracy, especially over the Lord's people, is no easy work; so honest Magistrates shall have their own peculiar encouragements from God; Therefore is Haggai commanded to speak to Zerubbabel governor of Judah. 3. Honest Magistrates will be selfe-denied, and will look on their public charge as if it were their own particular, so that favours promised and conferred on the people they govern, are matter of encouragement to them; for this promise made to Zerubbabel was not accomplished to himself nor in his time, but to the people under his successors, when the Persian and Grecian Monarchies were overturned, and all the Kingdoms on every hand were reeling, and threatening ruin to the Church amongst the rest; and yet this is his encouragement, as if all had tended to his own particular behoof. 4. As the Kingdoms of the children of men, even of very Pagans, are at God's disposal to little or remove them as he pleases; so these most eminent dignities, are but uncertain things, obnoxious to many alterations, wherein neither authority nor power will hinder God's purpose, nor will means be wanting, so long as there is one Nation to dash upon another: so much is held out in this promise, I will shake heaven and earth, and I will overthrow the throne of Kingdoms, etc. 5. Albeit the Church may seem to have reason to fear her enemies, when they are in power, and to fear the great commotions that are in the world about her, lest she being a weak party, come down with the rest, yet in her weakest condition she may expect preservation in the midst of combustions, especially where God hath any further work to do in her; for as the Church of the Jews, lying in the midst of tottering Kingdoms, especially of Syria and Egypt, (which seemed most to threaten her ruin) gets a promise that in that day of common combustion, she shall be as a signet; because Christ was to be born in her: so may every particular visible Church expect, who hath Christ mystical in his members to bring forth to God. 6. The Church is to confirm her own faith in the truth of promises, by considering not what she is in herself, or what her condition can promise, but by looking to what Gods power, and providence can make her, and do for her; for so the promise runs, I will take thee, and make thee as a signet, be what thou will in thyself. The fountain of all the Church's happiness, lies in her having a room in the Lords intimate affection, making her precious in his sight, and being forthcoming for what is good to hen; of which the Church is to take fast hold, and read every dispensation by; for all the favours intended to Zerubbabel, and in him to the people, is summed up in this, I will make thee as a signet; which imports great respect and affection as to a ring and jewel, which being on the finger, is still in the possessors sight and kept diligently, see Jer. 22.24. Cant. 8.6. 8. As obedience is the way of obtaining favour, so the ground of all respects and favours flowing from it to the Church, is God's free choosing of her, according to the good pleasure of his will, to be the object of his tender love; and of the mercies which love allows on her, which the Church is to look unto and not to any thing in herself, therefore is the promise made to Zerubbabel my servant and the reason given, For I have chosen thee, saith the Lord of hosts.  
The promise may also more fitly be understood of Christ the substance, who was in Zerubbabels' loins, and whose type Zerubbabel was in his Government; and so the promise holds out the same in substance with what we heard, v. 6, 7. to wit, that God was about to work great alterations in the heaven, or religious external form of the Jewish Church: and in the earth and kingdoms of men, setting them one against another, breaking their power, and bringing them down, and all for Christ's behoof, that he as the chosen servant of the Father, and his Church may be seen to be precious, and become glorious by stability and enlargement. Hence learn, 1. Christ the promised Messiah is the true Son and successor of David according to the flesh, the sweet Governor and King of his Church, and he who is the conductor of his people out of their spiritual bondage and captivity; for these causes is he spoken to under the name of Zerubbabel Governor of Judah. 2. The promises concerning the Church's happiness are made unto Christ as the Father's party, who having purchased them by his obedience unto death, is also able to secure them to his people; therefore this promise is made to Zerubbabel in the type. 3. Albeit the Lord was author and enjoyner of the external form of the Jewish worship, and the Covenant made with them is the same in substance with the Covenant of the New Testament; yet it was not the will of God that the external way of administration of the Convenant among them should endure under the Kingdom of the Messiah, who was by his death to put an end to these shadows; for, I will shake the heavens, saith the Lord. 4. Although there be many toss in the world where Christ comes with his Gospel, yet his Kingdom will be no loser by them, but will be the Lords delight, which he will adorn with these ruins, by making it to stand while others fall, by bringing down opposition and enemies, and dantoning and breaking men, that they may more easily embrace the Gospel, and he may make conquests upon them; therefore when he makes all these overturnings, v. 22. In that day I will make thee as a signet, v. 23. glorious, precious, and safely kept. 5. The foundation of the Church's happiness stands on Christ's having been obedient to his Father as her surety, on his interest in the Father's affection, and that he is the only chosen way of her safety, which the Father hath found out, and wherein he acquiesceth, and in all these that He to be hid in him; therefore is all the happiness of the Gospel-Church summed up in this, I will take thee, O Zerubbabel, and make thee as a signet, for I have chosen thee, saith the Lord of hosts.    

Zechariah.  

THE ARGUMENT.  
THe Prophet Haggai, having spent some time in preaching to these who had returned from the captivity of Babylon; the Lord sends forth this Prophet Zechariah to assist him in the work, and to declare further of his mind to the Church; partly in visions, partly in doctrinal Sermons, and partly in prophetical predictions; who having exhorted the people unto repentance, propounds divers visions for the encouragement of that people in their low condition, and to go on in the work they had begun, withal declaring that he was ill pleased with their sins, and would punish the guilty, however the Church and his work prospered, chap. 1, 2, 3, 4, 5, 6. Then he resolves their case of conscience concerning their former fastings, showing unto them what had been their failings hitherto, and what their duty is, if they would enjoy the great things be intended for them, chap. 7, 8. Lastly, be comes to prophesy of the ruin of all their enemies round about, of the coming of Christ, his death and passion, the pouring out of his Spirit, and spreading of the Gospel, with the rejection of the Nation of the Jews, till the time appointed for their Conversion, chap. 9.10, 11, 12, 13, 14.   

CHAP. I.  
IN this Chapter, (after the Inscription, v. 1.) the Lord exhorts them to repentance, from the consideration of God's displeasure against their fathers, v. 2. and from the hope of his favour, v. 3. and that they should not imitate their fathers in contemning of the Word, v. 4. considering that though their fathers, and the Prophets also who had admonished them, were dead: yet the Word is permanent in all ages, and the truth of it appeared in the effects upon their fathers, which were yet to be seen, v. 5, 6. Next, he propounds two comfortable visions for their encouragement, in the first whereof is held forth Christ in his Kingly office, attended on by Angels, v. 7, 8. perfectly knowing and observing the quiet estate of enemies, while the Church was afflicted, v. 9, 10, 11. interceding thereupon for the Church, v. 12. and getting a good answer, v. 13. which by the Prophet he communicates to the Church, v. 14, 15, 16, 17. In the second vision, the enemies who had molested the Church; are represented to the Prophet, v. 18, 19 together with instruments prepared of God to crush their power, v. 20, 21.  Vers. 1. 
IN the eighth month, in the second year of Darius, came the Word of the LORD, unto Zechariah the son of Barachiah, the son of Iddo the Prophet, saying.  
This Inscription is the same in substance with that of Haggai, only he comes out two month's later, and hath been a man whose ancestors have been of note among that people, and of the Priest's lineage, as appears, Nehem. 12.12. with 16. Concerning whom I shall not determine whether this be he of whom mention is made, Mat. 23.35. or if it be the son of Jehoiadah, (who it may be had two names) of whom, 2 Chro. 24.21. though both the name and times reckoned by Christ, seem rather to plead that it was this Prophet. Doct. As it is a mercy unto faithful Ministers, when the Lord raiseth up helpers unto them, to strengthen their hands, and join with them in their painful services; so it is a token that God hath some great work amongst a people, when he raiseth up many faithful instruments, as on the contrary, it is a sad token when their number decreaseth; therefore Haggai being embarked in that work, and the Temple-work being to prosper; In the eighth month, (two months after the former,) came the Word of the Lord to Zechariah.  Vers. 2. 
The LORD hath been sore displeased with your fathers.  
The Prophet being to carry comfortable tidings to this people, begins-with the doctrine of repentance, inviting them not to obstruct their own mercy by impenitency: and to make way for this doctrine, he points out to them the greatness of God's displeasure against their fathers for their sin, as might be seen in the horrible calamities that did come upon them, which might teach their children not to expect exemption if they followed their way. Doct. 1. A people are prepared and fitted for favourable manifestations of God, by repentance; and mercies are sweetest and most comfortable unto penitents, therefore the Lord premits this doctrine to the following visions, as the only way to fit people for them, and make them truly comfortable to them. 2. No privilege bestowed upon any people, will exempt them from sharp corrections when they sin; for, albeit the Jews were the only people of God at that time, yet the Lord hath been sore displeased with your fathers, which is also a warning to them. 3 Though the Lord do not chastise any of his chosen and regenerate people in pure wrath, or beyond the bounds of moderation; yet his fatherly displeasure may be very hot and sad in its effects, and his displeasure against a visible Church, which hath abused mercy very grievous, and therefore aught to be seriously laid to heart; therefore he calls them to consider how the Lord hath been sore displeased, or had displeasure on displeasure. 4. Albeit examples of God's anger, especially when they are near, aught to be effectual documents to others, exciting to tremble and repent, yet such is the stupidity of men, that notwithstanding any such warming, they will be ready to adventure on the same sins, which God hath so remarkably punished; therefore they need stirring up to see and make use of God's anger against their fathers, the effects whereof were very visible to them.  Verse;. 3. 
Therefore say thou unto them, Thus saith the LORD of hosts, Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.  
The Lord subjoins the use of the former example, in an exhortation to repentance, to which he encourages them by his own invitation, and promise of being reconciled to them, and of dealing favourably with them. Doct. 1. Judgements rightly studied, do call for repentance as the only remedy, and ought not to harden, stupefy, or provoke to murmuring, which aggredges sin, and ripens for more judgements; upon the former doctrine in v. 2. is inferred, therefore turn ye unto me, saith the Lord of hosts. 2. It may be a great encouragement to the guilty sinner to repent, to consider, that the Lord not only allows, but calls him to it; and that he is most excellent to whom the penitent sinner comes; therefore God interposes in this, Say unto them, Thus saith the Lord, turn ye, and thrice designs himself the Lord of hosts. 3. True penitents, and souls indeed sensible of sin, will discern, that sin hath not only caused a distance betwixt God and them, but an alienation of affection in them, and that their back is turned on God, and will not only loath, but renounce their sinful way, not resting on any thing, till they attain to communion and reconciliation with God: so much is imported in this description of repentance; Turn ye unto me. 4. The Lord, in letting out his displeasure against his people, doth not cast off thoughts of mercy, but chastiseth them, that he may drive them to his mercy, which upon repentance he is ready to manifest: Turn ye unto me, and I will turn unto you. 5. The Lord in suspending his turning unto us till we repent, doth not import that we can repent of ourselves: but his scope is to convince us of our duty, and make us sensible of our inability, that we may flee to him, and then he will both turn us and turn to us; thus are we to understand this order of his command and promise; Turn ye and I will turn: See, Jer. 31.18, 19 6. No outward dispensation or token of favour can be comfortable, or promise that things shall go well, so long as a people are not turned to God; so much doth also this order, Turn ye, and I will turn, teach, that ●o dispensation of God could assure them, that he was turned to be in favour with them, till they repent.  Verse;. 4. 
Be ye not as your fathers unto whom the former Prophets have cried, saying, Thus saith the LORD of hosts, Turn ye now from your evil ways, and from your evil do: but they did not hear nor hearken unto me, saith the LORD.  
A second exhortation is, that they would not imitate their perverse fathers, of whom they were descended, in contemning the admonitions to repentance given them by the Lords Prophets, which is also an argument inviting them to repent, who were come of such Progenitors. Doct. 1. Custom and example in a sinful way, is so far from being a warrant to others to imitate it; that on the contrary, when men consider the ill disposition they have from their Progenitors, the power of inveterate sinful custom, and how much old debt is lying upon them, who walk in such paths, it may be a special motive to repentance, and getting out of such a course: therefore saith he to the Jews who gloried of their fathers, Be not as your fathers, etc. 2. It is an usual lot of the Lords faithful servants to labour in vain in outward appearance, and it is an old sin of the visible Church, to contemn the Word of God in their mouth, of which posterity is to be ware: therefore he instances this sin of their fathers which they are to avoid: that the Prophets cried, but they did not hear. 3 As it speaks much patience and long-suffering in God, to warn a sinful people of their danger; so these who are sent out in that employment, aught to be faithful, bold and free, enforcing their doctrine from the divine authority of the Word; for as their sinful fathers had the former Prophets, so they cried, saying, Thus saith the Lord of hosts. 4. The Lord requires of such as would approve themselves true penitents, that their turning to God, and reformation, flow from a serious conviction of the sinfulness of their debordings; the Prophet's doctrine was not only to turn, but turn ye from your evil ways, and from your evil, do, that is, their courses which they ought to look upon as gross. 5. As some may come to that height of sin in the Church, as not to give an care to the Lords message; and as none can prove themselves hearers, who make not some conscience of giving obedience; so inadvertency, and not considering who speaks, and what is spoken, is a cause why the Word hath so ill success; They did not hear, (either would not give an ear, or did not obey) nor harken (to wit, attentively) unto me. 6. The contempt and slighting of the Word of God in the mouth of his servants, will be reckoned as a contempt and injury done to God; the despisers of the former Prophets, did not hear nor hearken unto me, saith the Lord.  Vers. 5. 
Your fathers: where are they? and the Prophets, do they live for ever?  6. 
But my words and my statutes, which I commanded my servants the Prophets, did they not take hold of your fathers? and they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our do; so hath he dealt with us.  
He subjoins a reason why they should not imitate their fathers, taken from the fruits of their contempt, they who would not hearken to the Word, were now not to be found, but consumed with judgements, according as had been threatened: and albeit the Prophets died as well as their fathers, and that it may be before what they threatened was executed, yet their fathers had found that the Word they spoke died not with them, but was effectually executed, insomuch that they were made to confess that threaten had not been pronounced in vain, but were accomplished as was foretold, and according to their works; and therefore, however their fathers who had been warned, and the Prophets who spoke unto them, were dead, yet they ought to look on the Word as a perpetual rule of righteousness, which is still alive to have alike execution in all ages: and this example of their father's disobedience, and the sad fruits of it should be fresh in their memory, and alive to instruct and invite them to repentance, so much the rather as some of these fruits, were yet to be seen in their low and afflicted condition. Doct. 1. When the Lord honours a people by sending his Word unto them, it is their part serionsly to consider and lay to heart, the authority and certainty thereof, that they may take heed that they dally not with God speaking therein, and so deceive themselves; for this end doth the Prophet, in the beginning of his Ministry, so seriously inculcate the truth and certainty of the Word from former experience. 2. Contemners and fleighters of the Word will not always continue to mintain their opposition and rebellion, but will at last succumb in their cause, and be a missing; for, your fathers (who did not hearken) where are they? what is become of their opposition? how have they gained their point? so he interrogates their children, that they may consider on this. 3. Whatever encouragement to sin, men gather from the evil example of others, yet a right view of the issue of their way, may convince them of folly who follow it: for, your fathers, (of whom ye boast, and whom ye will imitate) where are they? 4. The divine authority and certainty of the Word doth not depend upon, nor is to be judged by the condition of the men who are employed to carry it: their frailty doth not diminish its perfection, their baseness doth not take away its authority, their outward hard lots will not hinder it from having effect, and their mortality and death will not hinder it to be immortal, and take effect in all ages; for, though the Prophets do not live for ever, yet my Word did take hold, etc. when they were gone it lived. 5. Every man by nature is a fugitive from the convictions or directions of the Word, and a defender of himself from the rod following thereupon, so long as he is able, so much is implied in the Wo●d its taking hold, or overtaking of him as a fugitive. 6. The Word of God in its performance and effects, will at last reach and overtake the greatest shifter, will drive him from all his subterfuges, and st●ike through all his bucklers: for, my words— did they not ta●e hold of (or overtake) your fathers? 7. The conscience of the greatest contemner of the Word, will at last, when God reckons with him, be forced to acknowledge the infallible truth of the Word, and certainty of its accomplishment, and the desert of sin, and that however they thought it sweet and advantageous, yet the real fruits of it are such, as God's Word tells, and that justly: for their stiffnecked fathers returned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our do, so hath he dealt with us. 8. Examples of God's judgements are not to be looked on as singular things, concerning only these on whom they are inflicted: but as executed according to a rule of righteousness revealed in the Word, which is still the same in all ages, and therefore to be a document to others, when they who smarted are gone: therefore when their fathers and the Prophets are dead, the Lord sets this example before them to excite them to repentance, considering that the Word lived and was still the same, and that the ruins of their father's calamity were left amongst them to preach to the living.  Vers. 7. 
Upon the four and twentieth day of the eleventh month, which is the month Sebat, in the second year of Darius came the Word of the LORD unto Zechariah, the son of Barachiah, the son of Iddo the Prophet, saying;  8. 
I saw by night, and behold, a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom, and behind him were there red horses, speckled and white.  
Follows a comfortable vision, wherein is represented Christ on foot in his Church, taking notice of the case of all people for her good, and drawing the condition of all enemies to the Church's use, by interceding for her, and getting good answers, which he communicates. In these verses, after the designation of the time, and declaration of the authority of this vision, v. 7. we have Christ represented in his Kingly office, caring for the things of the Church, under the type of a man riding on a red horse, among the myrtle-trees in the bottom or valley, by which we may understand, partly the low and obscure condition of his Church at that time, and partly, the way of Christ's reigning in the world, which as in itself it seems humble and low, as being in a valley, and covered with the shadow of black and thick trees, such as the myrtles are, so is it not always seen by the Church for her comfort, till her eyes be enlightened as the Prophets were. This Kingly state of 〈◊〉 Christ further described from his Attendants; for, under the type of red horses speckled and white behind him, is represented his having Angels for Ministers, and all creatures ready for every dispensation, whether sad, represented by red; or comfortable, represented by white; or mixed of mercy and judgement, represented by speckled horses, v. 8. Doct. 1. It concerns these who are invited to repentance by the Lord, to be real in harkening to that invitation, and real in that duty; therefore after the former Sermon, there is no further message for three months at least, till it were seen what fruit that Sermon had, and how real they were in any thing they professed; the former was in the eighth month, and this upon the four and twentieth day of the eleventh month. 2. The Lord doth teach his Church, and they are to receive instruction, not only by his Word, but by signs appointed by him joined therewith, whereby also the Church is informed, that the reality of what God saith is such, as if the thing said were exhibited; for, this whole vision as well as the doctrinal part of it, is called the Word of the Lord unto Zechariah, saying, intimating that these types were appointed to reach, and that God's words are not empty words, but real things, exhibiting to view promised mercies. 3. Things spiritual cannot be seen of us while we are within time, but darkly, and as through a glass; so much doth this way of representing things spiritual by things bodily teach us. 4. As the eternal Son of God had his delights among the children of men, before the earth was made; so from age to age before his Incarnation, he gave proof unto his Church, what pleasure he had in her, and to become a man, and be found in the form of a servant for her sake: as appears from this, that he who is the Angel of the Lord, and Intercessor for his Church, v. 12. who hath Angels attending him, and at his command, v. 8, 11. yea, who is Jehovah, v. 20. (and therefore is no other than the Son of God) appears here for his Church, and that as a man appearing in bodily shape, and (as it were) essaying beforehand, how it would fit him to be bone of our bone indeed. 5. Christ's residence and abode in an especial way is in his Church, and as her low condition will not banish him, or make him seek another lodging; so his presence is matter of her comfort, how little soever it seem to promise: so much may be gathered from his being among the myrtle trees in the bottom, pointing out his Church in a low condition, and this as a matter comfortable, though his presence and way seem as little conspicuous, as a man under a dark shade. 6. Though Christ's presence in his Church be ofttimes wanting to sense, and little discerned by most, nor feared by enemies: yet they who have open eyes may see him in the Church in the darkest hour: this is held out to us in that the Prophet even by night saw a man among the myrtle trees: neither the night (taking it figuratively for their dark condition) nor the dark shadow, could hid him from the men illuminate by God. 7. Christ in his Church is not asleep in her danger, but ready and watching a fit opportunity to let forth that zeal and vengeance, wherewith he is clothed against her enemies: therefore is he riding, and that on a red horse, signifying vengeance and severity, and he stood among he myrtle-trees as watching his opportunity to prove that it was so. 8. Christ the King, Head and Protector of his Church, hath all power in heaven and earth given to him for her behoof, he hath Angels and all creatures at his call to execute his will, and dispensation of all sorts, at his command, to let forth, as her condition or the temper of her enemies requireth: for, behind him were there red horses speckled and white.  Vers. 9 
Then said I, O my Lord, what are these? And the Angel that talked with me, said unto me, I will show thee what these be.  10. 
And the man that stood among the myrtle-trees, answered, and said, These are they whom the LORD hath sent to walk to and fro through the earth.  11. 
And they answered the Angel of the LORD that stood among the myrtle-trees, and said, We have walked to and fro● borough the earth: and behold, all the earth sitteth still, and is at rest.  
So much of this vision is expounded, as was at that time for the Church's behoof, and is given by Christ under the representation, of an Angel talking with the Prophet, who is the same with the man among the myrtle trees, as appears, v. 10. and it is he who intercedes for the Church, v. 12, 13. and gives the Prophet a Commission, v. 14. which is only Christ's Prerogative. And so he represents Christ in his Prophetic office, who before appeared as Head of the Church on horseback: he being enquired at by the Prophet, undertakes to inform him, v. 9 and accordingly teaches him concerning his Omniscience and Sovereign Providence in the world, that he exactly considers the condition of all countries and men, and how all the world about are at ease except the Church, all which is represented by the type of Angels sent forth to view the world, as great Kings do their Intelligencers and Agents, v. 10. and by their returning an account of their diligence concerning the world's quiet condition, v 11. Doct. 1. As Christ is appointed King and Head, so also to be the great Prophet and Teacher of his Church and people, who hath revealed the Father, and his counsel concerning man's salvation, and who must be the teacher of all those who would instruct his people to any purpose; for, the man among the myrtle-trees, is also the Angel that talked with the Prophet. 2. As the Lord exalts none to much communion with himself, but they need somewhat to abase them, and keep them in mind of their own wants; so in a special manner, as men grow in a right way of knowledge, they will also grow in the humbling sense of their own ignorance: therefore the Prophet being exalted to see visions, finds his own Ignorance, and is put to propound questions; O my Lord, what are these? 3. As Christ hath all treasures of wisdom and knowledge to solve every difficulty; so he is willing to clear every dark case to his people, who humbly employ him, in so far as is needful and for their good; for, his answer to the Prophet's question is, I will show thee what these be. 4 Angels are at Christ's command, to come and go at his pleasure, and he is their Head, to whom they are subject and accountable, and their promptitude and obedience unto him is such as may be a pattern to all his servants This is implied in his sending them to walk to and fro through the earth, and that they answered the Angel of the Lord, we have walked to and fro through the earth. 5. Christ hath persect notice of all the affairs, and conditions, and ways of the children of men, for the good of his Church: this is represented by his Angels going forth to spy all things, and by their bringing him an account for information; not that he needs these helps, who knows all things immediately by himself, but he expresseth it thus; partly to set out his glory to our capacity, that he is a Royal King, with a great train, and many intelligencers and agents abroad, and partly to condescend to the weakness of our faith, which would see means for effectuating that which he hath alsufficiency in himself to do. 6. It pleaseth the Lord for the trial and exercise of his Church's faith and patience, and for making way to his bowels of sympathy, to afflict his people, when other people are at ease, and to leave them furthest behind to sense in outward things, who have best right to be well beyond others; for the whole earth sitteth still and is at rest while Judah is vexed. 7. As Christ perfectly knows the condition of the world and of his people, so his infinite wisdom is the only fit carver of all remedies, and improver of cases, to his Church's advantage, this is insinuate in that they make their report simply, without prescription of a remedy, but leave that to him.  Vers. 12. 
Then the Angel of the LORD answered, and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation, these threescore and ten years?  13. 
And the LORD answered the Angel that talked with me, with good words, and comfortable words.  
As hitherto Christ hath been represented in his Kingly and Prophetical Office in this vision, so here he is represented in his Priestly Office, upon this information interceding for his afflicted Church, as if he were afflicted with her, and passionately expostulating, that though the seventy years of their captivity were long since expired, yet the Lord, who easily could do it, had not put an end to that ●ad dispensation, and let forth some effects of his mercy toward her, when all others were at ease: To which a good answer is returned. Doct. 1. Albeit Christ do not always appear in glorious acts of power for his people in trouble, to prove his remembering of them; yet it is a ground of comfort and token of good, to know that the Church and her afflictions have a room in Christ's heart, and are matter of his intercession to the Father; therefore the scope of this vision is to assure them of Christ's intercession for them, as the ground of many promises to be performed in due time. 2. Christ by virtue of the Covenant of Redemption passed betwixt the Father and him, and the Covenant of grace made with sinners in him, did exercise his Office of Mediator and Intercessor for his people, making the price to be paid forthcoming in all ages, even before his incarnation; for here at this time, he is interceding for the Church of the Jews. 3. Christ the Intercessor is engaged to see the Churches good, and hath perfect knowledge of her affairs, and what her case requires, which puts him to appear for her in every necessity, and that very affectionately, as if himself were concerned and engaged in her trouble, all this is here said of this Intercessor, for he looks on her as his charge, for which he must make account, as being the Angel, or, Messenger of the Lord for that end: his information received in the former verse shows, that he is neither ignorant nor careless of her case; his interceding upon that information unrequired, and answering it, as calling him to do his duty, shows how merciful and faithful and High Priest he is, and his pleading how long & c? doth not import any distrust in him, or quarrelling of his Father, but his deep resentment of his Church's calamity, and his cordial affection to her and her welfare. 4. These for whom Christ intercedes are not the perishing world, but his own in the world, and his visible Church for their sake, that she may be so dealt with as may most conduce for their bringing in and training up for heaven; for, here he prays for Jerusalem and the cities of Judah, as representing the visible Gospel-Church, and as being the visible Church wherein the elect were brought forth to God. 5. Christ in his intercession will not quit any of his or his people's rights, but will plead them to the full, and keep up his whole claim, however matters seem to go; for however they were now scarce one City, yet he pleads for Jerusalem and the cities of Judah, for all the people; and is accordingly answered, v. 16, 17. for things are never desperate, which are within his claim. 6. Albeit Christ doth intercede for his own that are not within the fold that they may be brought in, yet then have we clear ground to make use of, and apply the benefit of Christ's intercession to our comfort, when we are engaged in the way of our duty; for no mention is made of them who returned not from captivity, but only of Jerusalem and the cities of Judah. 7. Christ's way of intercession teacheth his people to come through him to God in faith as to one completely able to help them in all extremities; for he prays to him as Lord of hosts, who could remove all impediments out of the way of his people's happiness. 8. Such are fit for receiving the comfortable fruits of Christ's intercession, as are humble, and made to stoop and expect them from free mercy; for Christ intercedes on no other terms, but that he will have mercy; which is extended to the miserable, and such as are sensible of their being such. 9 Tender mercy, and bowels of compassion in God, is the carver out of what shall be the lot of his humble people; for Christ comprehends all they are to receive in its fountain, which is mercy. 10. Such as Christ the Mediator taketh charge of he will not have them behind with any for happiness; for, so much doth his complaining that mercy was not showed to the Church, while as others were at ease, teach us. 11. Christ doth tenderly weigh the measure and continuance of the Church's trouble; so doth he here; Against which thou hast had indignation these threescore and ten years. 12. Albeit the Lord for a time let out displeasure against his Church for sin, yet his ordinary way of dispensation in the world, and his peculiar favour to his Church, will allow her to expect a vicissitude and change of her hard condition into a better, after his prefixed time for trial is over; for after the seventy years' captivity Christ pleads, that indignation should resolve in mercy. 13. The sad effects of a captivity may last long time after the captivity is over, that so the fruits of sin may be well studied, that a people so used may be stirred up more earnestly to seek God, and that Christ may have much occasion to let forth his bowels of affection, and his fathers through him; for here, after the seventy years are over, the Lord yet had not mercy on Jerusalem, to wit, in that measure of outward effects they had enjoyed before their captivity, and was promised to them after it. 14. Christ is such an Intercessor, as even when he takes most desperate-like causes in hand, he will be heard, and must be satisfied in his desires; for, the Lord answered the Angel that talked with me. 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable, it will be such as he accounts good, and so should we, and being good should be comfortable, and will prove so in the end; for he is answered with good and comfortable words. 16. A Church may receive rich fruits of Christ's intercession, although at first they be not delivered, nor get the rest which they expect, to wit, when they are led to spiritual things instead of temporal which they want, and get promises renewed of what is in due time to be performed: for Christ's answer here is good and comfortable words, or promises concerning spiritual things, and their own enlargement, after published.  Vers. 14. 
So the Angel that communed with me, said unto me, Cry thou, saying; Thus saith the LORD of hosts, I am jealous for Jerusalem, and for Zion with a great jealousy.  
This good answer is not kept up by Christ the Intercessor, but the sum of it is presently given to the Prophet to publish unto the Church for her comfort, it containeth several particulars; whereof the first is, a commission to publish the Lords affection to his Church, to do her good, and his indignation and grief (speaking after the manner of men) for the injuries sustained by her, no less than any man hath for his married and beloved wife. Doct. 1. Christ's fidelity and affection to his people for whom he intercedes, is such, that he will not long keep up from them the fruits of his purchase and intercession in their need; this is represented to us in this, that a good answer and good news being given, before (so to say) he read the packet, he posts it away to the Church by the Prophet, So the Angel that communed with me said, Cry thou, etc. 2. Good news concerning the Church are to be expected from heaven as the fruit of Christ's intercession, and are to be read in the Word and messages put in the mouth of his commission-servants from day to day: So here, these good news are the answer which Christ received to his prayer, and are sent from Heaven to be published by the Prophet. 3. It is incumbent to these who are employed as Ambassadors betwixt Christ and his people, to publish his mind with such zeal and alacrity, such affection and confidence, as may in some measure represent his great love who sent the message, his delight to do them good, and his real purpose to perform what he saith; for this cause is the Prophet here commanded, to cry this message. 4. The Lord's relation to his people is a marriage tie, which is not broken by every fault, nor cast off in sad dispensations: for, his being jealous for her, importeth, that she was the wife still, for all she had done, or had come upon her. 5. Albeit the Lord will neither hold strokes off his people when they need or deserve them, nor deliver them till his time come; yet his marriage-affection doth resent all their trouble and injuries done to them, so that they grieve not, nor are wronged, but his heart bleeds, as in due time will appear in effects; I am (saith he) jealous for Jerusalem and Zion with a great jealousy.  Vers. 15 
And I am very sore displeased with the heathen that are at ease: for I was but a little displeased, and they helped forward the affliction:  
A second branch of the answer given in commission to the Prophet, holds forth God's great displeasure against the enemies of the Church for all their quiet condition, because that when God intended to correct his people by their means, they had proven severe executioners. Doct. 1. As it is an heathenish mark to live at ease in an uncertain world, especially when the Church is in trouble; so God's displeasure against heathens, or men of heathenish disposition and practices in afflicting the Church of God may be very great, and ready to break forth in due time, notwithstanding their easy life and quiet estate, I am very sore displeased with the heathen that are at ease. 2. The Lords hottest displeasure against his own people will be found very easy when it is compared with his severity against his enemies; therefore however the Jews be called to consider it in itself, as sore displeasure, v. 2. yet being thus compared with the lot of others: it is said, I was but a little displeased. 3. Albeit none of the Church's enemies, and instruments of God's chastisements, can transgress the bounds of his purpose and permission, to add any thing to the Church's trouble, yet as they go beyond his revealed will and approbation, so they use to execute God's purpose, with such cruel minds and so destructive intentions, as renders them highly guilty before God; thus, They helped forward the affliction, when God was but a little displeased, they had more cruelty in their way then God determined to be executed, and they intended and aimed at the utter destruction of the Church, when God intended only to correct and purge them. 4. As the cruel designs of the Church's enemies will fail them; so their severity in executing the Lords controversy, is a token of God's sore anger against them, and of their approaching ruin; for, the Church is now delivered in part, beyond their expectations and desires, and this their way, speaks God very sore displeased, which will not long conceal.  Vers. 16. 
Therefore thus saith the LORD, I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem.  
A third branch of this answer and message, holds forth some promised effects of his declared love to his people, to wit, that the Lord, being now reconciled with them, the Temple should be built: and their City and wall also in Nehemiahs' time (signified by the stretching out of a workman's line to square his building by, when he works) and so in effect promiseth to erect their public worship, and Politic State. Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble, will in due time let forth real and convincing proofs and fruits thereof; This promise comes in on the back of the former concerning his love to his people, and hatred against her afflicters, with a therefore, as minding to give a real proof of what he said. 2. As the Lord's presence with his people as a reconciled God, is a chief fruit of his love; so temporal calamities will not hinder his manifesting of his being reconciled, in his own due time; for after he had been angry with them, and had gone away, as to any outward manifestation of his presence, he assureth them again, as a great proof of his love. Thus saith the Lord, I am returned to Jerusalem. 3. The Lord's furniture and train when he comes to dwell in his Church, are tender mercies of all sorts, without which his Church could not enjoy him, nor he dwell long with her; and which shall rejoice over any other dispensation he may let out upon her, I am returned to Jerusalem with mercies, saith he. 4. The Lord may be reconciled with, and in the midst of his people, loaden with mercy, when yet all things are but in the promises, going to bud forth in performance, I am returned, saith the Lord, when yet neither the City nor house were built. 5. The setting up of God's house and worship amongst a sinful unworthy people, is a chief evidence of his presence, and fruit of his tender mercy; My house shall be built in it, is the first fruit of his returning with mercies. 6. Albeit the building of God's house, and setting up his worship, be the Church's duty, the neglect whereof is her great sin; yet it is the Lord who only can undertake to set it up and hold it up, and the humble follower of his duty, may be encouraged by considering that what is their task, God is also engaged by promise to see it done, therefore what they were commanded to do by Haggai, here God promiseth to see it done when they set about it, My house shall be built in it, saith the Lord of hosts. 7. Where Gods work goes first on as men's chief care, their own particulars will succeed the better, although they were to raise out of the very dust and ruins of long desolation; therefore it is promised in the second place, and a line shall be stretched forth upon Jerusalem.  Vers. 17. 
Cry yet, saying, Thus saith the LORD of hosts, My cities through prosperity, shall yet be spread abroad, and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.  
The last branch of this answer (for which the Prophet gets a new commission) contains yet more effects of his love, that whereas now they were but a few and poor people, so that they behoved to bring people from the country to inhabit Jerusalem, Neh. 11. The Lord promises that all their Cities should not only be peopled, but should overflow with men and prosperity, (as some shadow of the enlargement of Christ's Kingdom under the Gospel) and that by all these dispensations he would comfort this people, and confirm them in that privilege of being his chosen people, notwithstanding their temporal rejection. Doct. 1. When the Lord hath said much for the comfort of his people, he hath still yet more to say, to be as confidently avowed, as if he had made but promise of one thing; and his servants need much up-stirring to search into the riches of Christ, and not to weary in bringing it forth unto his people: therefore after the former commission and promises, Cry yet saith the Lord. 2. Though there be many things that seem to lie in the way of promises, such as guilt, difficulties, length of time, etc. which may make performance seem improbable, if not impossible: yet the faith both of Preachers and people ought to step over these, and whatever appear to the contrary, the promise is to be published and believed; this is imported in the many yets in this commission and promise; Cry yet, my cities shall yet spread, etc. showing that whatever be said to the contrary these things should be. 3. When God is reconciled with a people, all things that concerns them becomes the Lords; in a special manner, to get protection and blessing from him; for now their cities are his: My Cities. 4. Though the Lords people reconciled with him, may lie low for a time, yet his blessing can exalt them beyond all expectation; My cities through prosperity shall yet be spread abroad. 5. Though the Lords people seem ofttimes to be stricken with incurable and grievous wounds, yet the Lord both can, and in due time will comfort them over all their sorrows, and make them forget their miseries; And the Lord shall yet comfort Zion. 6. The great comfort that arises to the Lords people from all his gracious dispensations, is that by them they are confirmed in the privilege of being his peculiar people, and standing in his favour, which by sad afflictions seemed to be annulled and made void: for their comfort is, that by these dispensations he shall yet choose Jerusalem, or give a new proof of it.  Vers. 18. 
Then lift I up mine eyes, and saw, and behold, four horns.  19 
And I said unto the Angel that talked with me, What be these? And be answered me, These are the horns which have scattered Judah, Israel, and Jerusalem.  20. 
And the LORD shown me four Carpenters.  21. 
Then said I, What come these to do? And he spoke, saying, These are the horns which have scattered Judah, so that no man did lift up his head, but these are come to fray them, to cast out the horns of the Gentiles, which lift up their horn over the land of Judah to scatter it.  
In this second vision, that part of the former message concerning God's displeasure against the Church's enemies, is confirmed, and the removal of all obstructions in the way of performance of promises is held forth; the sum whereof is, that as when God purposed to exercise and chasten them, strong and fierce enemies had arisen from all quarters of the world, and had scattered the whole body of God's people, both of Israel and Judah, (which enemies are represented to the Prophet, and under the type of horns, alluding to the custom of soldiers, who had iron horns in their helmets for terror, or to beasts whom enemies resemble in cruelty;) so albeit the Jews could not resist them, nor shake off the yoke till their trial was perfected; yet the Lord had other enemies and fitted instruments ready in all quarters, to be terrible unto these oppressors, and cast them out of their power, and to break and crush it, which also is represented to the Prophet under the type of Carpenters, or Hammer-men, able to break and cut off these horns, and both these types are explained by the Lord unto him. Doct. 1. When greatest promises are given to the Church, her faith may have sorest essays, and greatest obstructions may appear in the way of performance, from potent, cruel and beastly enemies on all quarters, concurring together for her ruin; & not only threatening, but who have actually exercised so much cruelty, as may put her in fear for the future; for, when all these promises are made; Then I lift up mine eyes, and behold, four horns, which have scattered Judah, Israel and Jerusalem. 2. As difficulties environing the Church would be seen by her, that she may be stirred up to her duty: so the best sight of them, and expounding of their way is had from God, whereby she will see them to be under an overruling Providence, and that God takes notice of every circumstance of her trouble; therefore the Prophet is made to see these horns: and albeit their trouble from enemies was a known thing, yet the Lord will discover it in vision, and expound it himself upon the Prophet's question, to show that God knew, and had an hand in what they did. 3. Albeit the Lord take notice of all the cruelties exercised upon his Church, yet in a special manne● he resents the enemy's design, to cut the face of a Church from off the earth; for, they scattered Judah, etc. as beasts toss what they get upon their horns into the wind, and for this cause it is, that the scattering of Jerusalem, where the Temple stood, is considered by itself, though it be a part of Judah. 4. Albeit the Lord do not alike soon deliver all his afflicted, yea, albeit these who were last afflicted be first delivered, yet the sufferings of all are in his heart, and not forgotten in their trouble; and present sufferers have the advantage of all the Churches former trouble, whose wounds do all bleed on every new stroke; therefore albeit Judah get the present comfort of this vision, as appears, v. 21. yet the Prophet is made to see, that the horns have scattered Judah, Israel and Jerusalem, not only because some Israelites had cleaved unto Judah; since the renting of the ten tribes from the house of David, but to show that Israel's troubles were laid up in his heart, to be forthcoming for their good in due time, and that Judah had this advantage against her enemies, that Israel had suffered by them also. 5. Such as have opened eyes may discern as much for the encouragement of the Church, as can be seen against her: that God is powerful to crush all her enemies, and hath as many effectual means for that end on all quarters, as they have power and confederates: for, the Prophet is made to see four Carpenters, in opposition to the four horns. 6. However difficulties and enemies may easily be seen; yet help against them can be showed by God only; for whereas it is said of the horns that the Prophet saw them, it is said of their help expressly; The Lord shown me four Carpenters. 7. Christ the King, Priest and Prophet of his Church, is very God, equal with his Father; for here the Angel, who all this while had communed with, and informed the Prophet in vision and who had interceded for the Church, is Jehovah; The Lord shown me. 8. No success which enemies have had against the Church, during her trial and exercise will assure them against a day of vengeance, or make them stand before the fitted instruments thereof; for, however these horns have scattered Judah, so that no man did lift up his head, yet these are come to fray them, and cast out the horns of the Gentiles: The instruments of vengeance will easily affright them who had been the terror of the world, and will cast them out, not only from possessing the Church's inheritance which they had usurped, but from their own kingdoms and power which they had employed so ill. 9 Whatever other wickedness; persecutors of the Church may be guilty of, or whatever quarrel the instruments of their ruin may have against them; yet the Lords great controversy which fills their cup, and which the Church themselves, and the world about should look on as the cause of their ruin, is their opposition unto, and their oppressing of the people of God; therefore is it the third time set down in this vision, that they lift up their horn over the land of Judah to scatter it.   

CHAP. II.  
IN this Chapter we have a third vision shown unto the Prophet, wherein under the type of a man measuring Jerusalem, v. 1, 2. and attended with Angels, v. 3. is promised the future enlargement of Jerusalem, v. 4. and her safety, v. 5. the application and use of which vision is held forth in a threefold exhortation, 1. To the Jews who remained at Babylon, that they would return to their land, v. 6, 7. in regard, that Christ was out of his love to them, to reckon with their enemies, which he would easily effectuate to their satisfaction and confirmation, v. 8, 9 2. To the Jews who were returned, that they would rejoice because of his presence among them, v. 10. because of the accession that should be of many Nations to the Church, v. 11. and because the Lord would yet confirm their election, to be his chosen people in their own land, v. 12. 3. To all misbelievers of the promise and opposers of his Church, that they should stand in awe, and compesce their fainting or fury, v. 13.  Ver. 1. 
I Lift up mine eyes again, and looked, and behold, a man with a measuring line in his hand.  2. 
Then said I: Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof;  3. 
And behold, the Angel that talked with me, went forth, and another Angel went out to meet him;  4. 
And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls; for the multitude of men and  therein  
Here is promised unto the Church, that however they were now a few people to inhabit the city or country, and destitute of  as well as men, yet they should so increase, as that the walls of Jerusalem should not contain them, but they should dwell without the precincts thereof, and spread themselves into the country and villages, hereby prefiguring the future enlargement of the Church, beyond what was under the Old Testament. This is represented unto the Prophet under the type of Christ, as a man with a measuring line, declaring unto the Prophet his purpose to build and set bounds to his own Church, and who being attended by Angels, sends one of them to the Prophet with this message to be communicated unto the Church, for to encourage them to go on in the work, and to invite the scattered Jews to come home and join with their brethren. Doct. 1. Such as would see the true case and condition of the Church, had need of elevated and spiritual minds, enlightened by God; for, Zechariah lift up his eyes and looked, being enlightened of God in this vision; and saw the Church's case far otherwise then the case of the city, looked on by a natural eye at that time, could promise. 2. These who see Jerusalem, and the Church well, will see Christ still employed about her, and careful of her well-being, and that her prosperity is the great business of heaven, about which Christ and Angels are busy, and of this Christ would have his Church assured; for, here he looked again after the former vision, wherein he had seen Christ, and behold, a man with a measuring line, etc. to wit, Christ himself in humane shape, who is busy measuring the city, going forth to it, and making to work; and another Angel, (one of many attending him) went out to meet him in this work: and command is given that the Church know this, Run, speak, etc. that this man is Christ, appeareth, in that it is he who hath command of Angels, v. 3, 4. for he who spoke to the Prophet, v. 2. is the Angel that talked with him, v. 3. 3. It is the duty of all the Lords people, and particularly his Commission-servants, to be humbly and carefully diligent to search out the Lords mind in his actings and Providences: and for that end, as to search into his Word, so to present many suits unto himself; for here the Prophet, seeing Christ at work, desires to be informed; Then said I, Whither goest thou? 4. Christ hath the bounds of his Church at his disposal and measuring, he hath abounding charter granted by the Father, which no opposition shall be able to retrinch; for he alone hath the measuring line, v. 1. He can design the length and breadth of Jerusalem, v. 2. and can irrevocably declare the enlargement thereof. v 4. 5. As the Lord can easily enlarge his Church from a small beginning, so it is his purpose under the New Testament, not only to extend the pale of his Church further than to the Nation of the Jews; but still to enlarge and make his Kingdom come from Nation to Nation, till all Israel be saved, and the fullness of the Gentiles come in, and the Kingdoms of the earth become the Kingdoms of the Lord, etc. for, here in the letter, Jerusalem (now small) shall be inhabited as cowne; without walls, for the multitude of men and  therein: and by this type the enlargement of the Gospel-Church is held forth, which we are still commanded to pray for. 6. As the Lord may employ whom he pleaseth, even young men, and make them fit and able for his work; so whosoever are employed by him, aught to be nimble and active in going about his directions in their office, and to be abased in their own eyes before him who employeth them: for, here the Prophet is called this young man, either in respect of his age, or because he ought to be nimble in his office as a boy, or in respect of his abasing himself, and being nothing in his own eyes, when he saw Christ and the created Angel.  Vers. 5. 
For I, saith the LORD, will he unto her a wall of fire round about, and will be the glory in the midst of her.  
Whereas the former promises of Jerusalem's enlargement, as towns without walls seemed to import, that they should not be in safety; the Lord prevents this, and promises that his protection should make them as safe, as if they were encompassed with a wall of fire, (as Israel was, when the pillar of fire stood betwixt them and the Egyptians, Ex. 14. as Elisha in Dothan, 2 Kings 6.17. or as travellers in the wilderness kept off lions and wild beasts, by building fires round about them;) and that they should have the comfort of his glorious presence, dwelling in the midst of them, making them glorious, and assuring them of protection, Doct. 1. One promise of Christ, and proof of his love, will still call for another to make that sure, and so on till the Church get performance once for all; therefore, the former promise of enlargement calls for this new one of protection, and gets it. 2. When the Lord sees it fit to exempt his people from trouble, he can in most unsafe times, and when they are weakest, safely protect them, by bridling enemies by his secret hand, by making the Church find favour in their eyes, or making their attempts as ineffectual, as if they would essay to go through a fire; and even when his Church tastes of trouble, yet she is not secluded from his protection, nor exposed to the will of enemies, and what they do against her shall be as prejudicial to them, as if they had gone through a burning fire; I, saith the Lord, will be unto her a wall of fire round about, doth import all this. 3. As the Lord's presence with and amongst a people is their greatest glory, and makes them glorious; so it is a pledge of their protection, that he will secure his own habitation, and put a defence on his own glory, whatever they be; for, where he is a wall of fire, there he is the glory in the midst of her, and therefore a wall.  Vers. 6. 
Ho, ho, come forth, and flee from the land of the North, saith the LORD: for I have spread you abroad as the four winds of the heaven saith the LORD.  7. 
Deliver thyself, O Zion, that dwellest with the daughter of Babylon.  
This doctrine concerning Jerusalem's enlargement and safety, is by Christ applied to several sorts of persons for use, in a threefold exhortation: 1. To the Jews, who having in seventy year's time forgotten their own country, many of them also being borne in captivity, and being taken up with the pleasures of Babylon, and looking on all as desperate in their own country, did voluntarily stay still when the rest came away; these are again and again exhorted with all speed on all hazards, to return and help to build the City and dwell in it, that so that people might be conspicuous till Christ should come, who would enlarge his Chureh, and that they might share with the rest in these promises. In this exhortation two reasons are couched: 1. That their scattering into Babel, and into all other corners, (of which see, Ezek. 5.12. Jer. 4.11.) was a judgement, and therefore not to be s●te under, especially now when God in pity to them, was restoring them. 2. That being Zion, it was not seemly to see them in Babylon, when they might be at Jerusalem. Doct. 1. It may encourage every one in their station to put their hand to help forward Christ's work, and to come and join in it, when they consider that he is about it, in whose hand nothing will miscarry, and Christ's kindness to his Church, may invite all to come and join with her; for, the scope and drift of the preceding vision is declared to be the encouragement of the Jews, to go on in the work, and an invitation of their brethren to leave all and come unto them. 2. The worst and bitterest of conditions may in process of time, be sat down under by unsensible souls, with stupidity, and such an outgate made of them, as they will be quitting hope of better; for, these people who could not think of going to Babel, have now settled themselves in it, as their home, and need call upon call to come out of it; Ho, ho, flee, deliver thyself. 3. It is an usual sin in men, through negligence, love of the world, prejudice at the way of God, and unwillingness to embark in difficulties, to neglect their own true good, and their duty for enlargement of the Kingdom of Christ: for these causes it was that the Jews need so many calls to leave Babylon, and come to Jerusalem to join in the work of God, and enjoy the means of salvation. 4. Albeit the commands of God seem many times unjust to our sense, and obedience thereunto very prejudicial, yet upon better information, we will find that our advantage lies in speedy obedience upon any hazard; therefore the call to these lingering Jews, is not only to come forth, but to flee and deliver thyself, or, make an escape on any terms, as out of a great hazard, albeit they thought it their best to abide there. 5. As the Lord, in showing mercy to his people, calls to mind their forms afflictions, that he may be so much the more kind; so however the Lord may make the place of his people's captivity easy to them, yet it is a judgement-like disposition, when a people chooses that for their rest, and outgate, which God hath cast them in, in wrath, and as a punishment for sin, however it may seem to promise ease; therefore the Lord himself minds their scattering when he is to show mercie● and minds them of their scattering as a fruit of his wrath, that they should not think to dwell still there; Ho, ho, come forth, for I have spread you abroad as the four winds of the heaven, saith the Lord. 6. The Churches serious considering of her Profession, privilege and dignity, may discover unto her, how unbeseeming many of her practices are, how little she adorns her profession, or walks worthy of her high calling: therefore doth he name her Zion, that it might shame her from dwelling with the daughter of Babylon. 7. Unnecessary and voluntary conversing with idolaters, is an evil full of hazard to the people of God, considering how much they lose by neglecting better company, what danger there is of infection by them, and of participating with them in their judgements; therefore is Zion to deliver herself, who dwelleth with the daughter of Babylon.  Vers. 8. 
For thus saith the LORD of hostles, After the glory hath he sent me unto the nations which spoilt you; for he that toucheth you, toucheth the apple of his eye.  
A third reason is expressly subjoined to the exhortation, to wit, that after Christ had visited and afflicted his own people; and especially after he hath begun to make his glory shine in restoring them, he is also sent by his Father to punish their enemies, and restrain them from impeding the perfecting of the Church's glory, by doing whereof he would make known his affection to the Church, and his resentment of her afflictions; and therefore it was not safe for them to stay in Babel, nor fit to stick at impediments. So that by the glory here we are to understand partly the Church, which are his glory, and among whom he manifests his glory, Isa. 4.5. and Dan. 8.9. in the Original, and after whose afflictions God would, out of his love to her, reckon with her enemies; and partly, his glory manifested in her restauration, as v. 5. after the breaking forth whereof God would engage against enemies, that they should not hinder the perfecting of it. Doct. 1. Christ is the fit and faithful Interpreter of his Father's will, the revealer of his counsel, and he who seethe it executed; for here he tells what the Lord of hosts saith, and is sent to see the Fathers will done. 2. The Church will find it to be a very unsafe course for her to join and comply with her enemies, even although these who do otherwise seem to expose themselves to great hazard; for, albeit the Jews in Judea were environed with enemies, and these in Babylon seemed secure, yet wrath was to come there, and therefore it was their best to flee. 3. The Church of God is the society, where he sets forth his glory more than among all the world beside, and in doing good to whom he delights to be glorified: and fetches arguments so to do from his own glory, when there is no cause in her: therefore she is here called the glory. 4. As it is no mark of the true Church to be exempted from afflictions; and as she loseth none of her splendour in his eyes, by any afflictions: so the Church's afflictions are forerunners of judgement on the world, and her enemies; and when he gins to let forth his glory in her, after a storm, he will see that no enemies shall impede him in carrying it on 〈◊〉 for she hath been afflicted, and is the glory for all that, and after the glory he hath sent me to the nations which spoilt you. 5. As God's severity against his people takes not away his sympathy with them in their afflictions; so his sympathy makes the Churches trouble go very near his heart, which he will in due time prove upon the instruments thereof; for this is the cause of his going unto the nations, they spoilt you; and the reason is brought from his sympathy: for, he that toucheth you, toucheth the apple of mine eye a touch of them on any part, is to his sympathy, a touch of the apple of his eye, which is a most tender part.  Ver. 9 
Forbehold, I will shake mine hand upon them, and they shall be a spoil to their servants; and ye shall know that the LORD of hosts hath sent me.  
This reason is further enlarged and cleared from the manner of Christ's taking order with their enemies, to wit, that though they be great in power; and have none to oppose them: yet if he do but shake his hand and give the sign, or toss them a little their very servants whom they formerly conquered and kept in slavery, shall undo and lord it over them, and possess their goods, wherein the Jews were actors in part, both in the days of Esther, and at home when they brought their enemies about, who had concurred in afflicting them, into subjection. The effect of all which shall be a confirmation of them by this new experiment, that Christ is sent of the Father to declare and execute these promises, as Protector of his Church. Doct. 1. Albeit when we hear God's Word speaking for the Church, or against her enemies, we are ready to question: How can these things be? yet Omnipotency will easily find a way to fulfil promises or threaten, and can take the most contemptible, and successfully employ them against most potent Conquerors, who have left none (as they think) in the world, to take order with them: for, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and to confirm this, he declareth himself to be the Lord of hosts. 2. It is the Lords way, not only to bring down oppressing enemies, but so to do it, as may pour most ignominy upon them, and let all the world see their vanity and folly, who placed their security in any thing beside God: for, they shall be a spoil to thy servants. 3. As it is not enough to have a brain notional knowledge of God, and what he hath revealed, unless it be experimentally engraven upon the heart: so even the people of God may have their own questionings, concerning God's care of them, and concerning what he hath said in his Word, till by performance and experimental proofs he put it out of all controversy, which in due time he will do; for, when this is wrought, than they begin to know as they ought, and by this experiment he makes them certain, and ye shall know. 4. As every dispensation of God ought to instruct and fix lessons in our heart: so a special lesson to be read and learned by the Church, is God's good will in employing his Son for their good, and Christ's being on foot to procure good tidings to her, and let her see them really performed, he being employed by the omnipotent God for that effect; And ye shall know that the Lord of hosts hath sent me.  Vers. 10. 
Sing and rejoice, O daughter of Zion: for lo, I come, and I will dwell in the midst of thee, saith the LORD.  
The second exhortation directed to the Jews that were returned from captivity (which may serve also as an argument to these in Babel to come and partake of their promised happiness) is, that however they were in a low condition, yet they should rejoice and express their joy by singing. This he presseth from three grounds, whereof the first is, that Christ would come and take up his habitation in the midst of them, not only typically or in legal shadows, or by his grace and Spirit only, but that in the fullness of time he would also come in person, and become man and dwell among them. Doct. 1. No difficulty or strait can take away from the Church the true cause of her joy, nor excuse her for not rejoicing in it; for when the Jews are now a contemptible handful, deserted by their brethren, vexed by their enemies, and some of themselves conspiring with them, Nehem. 6.17, 18. and 13.4. yet she is called to this duty; Sing and rejoice, O daughter of Zion. 2. The Lords own presence in and with his people, is his choice and matchless gift, which he is willing to give before any other thing, and which as he will not disdain to bestow in his people's lowest condition; So it is a gift that should occasion much joy and refreshment to them; for when they want many accommodations, the Ark and the cloud, and the company of their brethren, yet this is his great gift wherein they should rejoice; Sing and rejoice, O daughter of Zion: for, lo, I come, and will dwell in the midst of thee. 3. As the Lord's presence with his own chosen people is perpetual, and will bring intimate familiarity and love; so themselves will be at all the pains to make up this union, he will not, by sin putting him (as it were) away for a time, be provoked to stay away, and will have this communion still upon the growing hand till they come to full fruition; for he will dwell constantly, and that familiarly in the midst of thee, and for this end I come, saith he, or am at the pains, I will not be kept away from coming again; and though they had his presence in some measure before, yet it is still I come. 4. It is the great ground of the Church's encouragement, and the fountain of all other manifestations of God, that the Son of God became man, that her Redeemer is God, that he came and dwelled in our nature, and was like us in all things without sin; and that we may tryst with God in the man Christ, and know our tenderhearted surety to be also God over all blessed for ever, and able to save to the uttermost; this incarnation of Christ is it which this promise ultimately points at as the ground of their joy, Sing, for I come, and I will dwell in the midst of thee, saith Jehovah.  Vers. 11. 
And many Nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.  
The second reason of the exhortation, is, because many Nations shall join to the Lord and become one Church with them when he is incarnate, by which they should yet further be confirmed that Christ is sent of the Father to be the Mediator and Redeemer of his Church. Doct. 1. Whatever encouragement the Lord withholds from his people in following their duty, it is because he purposeth richly to make it up another way; for if the Jews were discouraged in building the Temple by their brethren's staying behind, here is a promise of an accession to make that up, And many Nations shall be joined to the Lord in that day. 2. It is the matter of great joy, that by the incarnation of Christ, the partition-wall betwixt Jew and Gentile is cast down, that all Nations without any difference, or distinction, have access, and do come to him, and that he makes many to be willing in the day of his power; for this is a new cause of their song, Many Nations shall be joined to the Lord. 3. It doth contribute to set out the glory of Christ's Kingdom under the Gospel, that not only he hath elect and converted members of all Nations, without distinction: but that he brings whole Nations in visible Covenant with him, and maketh a whole Nation to become a National visible Church: for so is here prophesied of these days, Many Nations (and not some of a Nation only) shall be joined to the Lord, at least by visible Covenant, in that day. 4. Most glorious promises may be mistaken in their performance, by carnal hearts, and not prove so comfortable as indeed they are; for the conversion of the Gentiles, is promised here as the matter of the Jews joy, and yet it proved a stumbling block to the body of the Nation when it was performed, and will do till the conversion of the Gentiles provoke them to jealousy, Rom. 11.11. 5. A people do then indeed come unto God, when beside their being visibly in Covenant with him, they seek also union with him through saith in his Son, and do give themselves up to his obedience, and that they may become his; which the sensible and humble soul ought to look upon, not only as their duty, but as God's promise; so much doth this Prophecy ultimately point at, They shall be joined to the Lord, and shall be my people. 6. As the Lord's presence is that which makes the society of Saints comfortable, were they increasing never so fast; so the more the Church increaseth, he will let out the more of his presence with her; for in that day of this accession it is added again, And I will dwell in the midst of thee. Much conversion proves him to be present, will draw forth more of his presence, and that will be all the converts joy. 7. As the conversion of the Gentiles to the Church, and removing all obstructions out of their way, is a part of the Messiahs' errand to the world; so also much conversion is an ample testimony to Christ, that he is the appointed Mediator sent of the Father, that he hath alluring beauty under seeming deformity, invincible power and virtue managed by apparent weakness, and that he hath received gifts for men, even for rebels that he may dwell among them; therefore by this work also, Thou shalt know that the Lord of hosts hath s●●t me unto thee, saith he, to Zion.  Vers. 12. 
And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.  
The third reason of the exhortation, speaks more nearly to the present case of the Jews, for whereas they might, upon the former promise concerning the Gentiles, look upon themselves as rejected, especially having neither the face of a Nation nor Temple, since they were rejected at the Babylonish captivity; therefore the Lord promiseth that he will gather them from their dispersions, and set them as his peculiar heritage in their own land, and that he will give new documents of their election to be his people, though it seemed now to be interrupted; that so they might be a peculiar habitation for him till he should come in the flesh, if not also pointing at their future conversion and restitution: seeing he speaks of them as an inheritance. Doct. 1. As the Lord's Covenant entered in with a people may meet with many interruptions, in the visible effects of it, without a dissolution of the bond and tie: so in particular, his relation to the Nation of the Jews is such as no temporal rejection can utterly make void; for here notwithstanding all that hath come upon them, they keep their titles, and their election stands, and doth yet to this day, as is expounded to us, Rom. 11.28, 29. 2. The Lord's people may expect to be no losers by all their troubles, when God comes to repair and make them up; for Judah after their captivity, gets the holy land, so called, not only because the holy Lord dwelled there, in a peculiar way of presence, and because it was the habitation assigned to his people consecrated to him, and so an holy Nation; but because it was a type of Heaven. 3. The Lord's Church is his peculiar portion, which he separates for himself from the world, to deal with them singularly; The Lord shall inherit Judah his portion, he will take them for his heritage and portion, and use them so. 4. The Lords free choice and election of his people is of such consequence to them, and may meet with so many assaults and dispensations seeming to brangle it, that there is need of frequent confirmations and tokens for good, to establish them in the faith of it: for this cause is this promise, And shall choose Jerusalem again.  Vers. 13. 
Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.  
The third exhortation is directed to all opposers of these promises, whether misbelievers among the Jews, who might be reasoning against this doctrine, or enemies, who might boast to make them prove vain; these are compesced, and commanded silence, in their doublings and brags, seeing God was begun to appear out of Heaven for his people, as one not unmindful of his promise. Doct. 1. The promises of God may ofttimes be little heard in the Church for her comfort, by reason of the tumult of fightings within, and of fears and opposition without, for so is here imported. 2. A right considering how much frailty appears in our distrusting, how weak all opposition is, and how strong the Lord is, and how far wronged he is in his glory, by misbelieving his promises, may silence, and cry down our unbelief and compesce enemies fury; for the Lord here so teaches, Be silent, O all flesh before the Lord, the word importing such a silence, as when a Master comes in among scholars, or when a Prince appears. 3. Albeit God's presence in Heaven, and among his people, might silence unbelief, and terrify opposers, considering that he is there, though he appear not, and that he will in due time appear; yet it may much more show the folly of these ways, when God hath appeared and begun to work; for, his appearing once should confirm faith, and assure his people of a complete issue; and put enemies out of all hope of gaining their point, yea and assure them that their begun disappointment and ruin is a pledge of more, whatever strength or power they have; this may silence all flesh before God, For he is raised up out of his holy habitation.   

CHAP. III.  
IN this Chapter we have a fourth vision, tending to encourage Joshua and all the Priests and people to go on in the work, notwithstanding all the machinations of Satan, stirring up enemies and taking advantage of their sins to provoke the Lord against them, and keep them in their low condition: wherein Satan accusing Joshua, v. 1. is resisted by Christ, v. 2. who takes away the ground of his accusation, v. 3, 4. and restores the Priestly dignity, v. 5. with a renovation of the Covenant concerning his office, v. 6, 7. And because Joshua, in his building of the Temple and office, was but a type of Christ, therefore he and the people are comforted by a promise of the incarnation of Christ the true Priest, v. 8. and the foundation-stone of the spiritual Temple; who by his Priestly office should perfectly expiate sin, v. 9 and be the author of true peace, v. 10.  Vers. 1. 
ANd he shown me Joshua the High Priest standing before the Angel of the LORD, and Satan standing at his right hand to resist him.  
For our right taking up of this vision, we are to consider that as heretofore the Lord hath discovered unto the Church how he would remove great outward difficulties and opposition in the way of the Temple-building; so here they are lifted up to consider of higher and stronger enemies, even Satan, who not only stirs up enemies to the work, but will take occasion of their sin, for which they had smarted, to plead against them and the work in their hand, unless Christ interposed. And as heretofore the encouragements were given generally to all, so here particularly to Joshua the High Priest; partly because he was a chief man in building the Temple, and therefore as he would be much set on by Satan, so his confirmation and sustaining was needful, that he might encourage all others; partly, as being a Priest and representing all the inferior Priests, as appears from v. 8. the contemptibleness of whose Office at that time, was a great discouragement to themselves and the people, and therefore new promises are made of adorning the Priestly Office; till Christ the substance of that type should come: together with an instructing of them to do their office better, and a promised reward to the faithful discharger of his trust; and partly, as in his office standing before the Lord in name of the whole people, and therefore gets promises made to him common with them: This being taken alongst will make all the purpose clearer. So in this verse we have represented unto the Prophet, the impediment lying in the way of the work and of the instruments thereof, to wit, that while Joshua is employed in his Office, for himself and the people, before the Angel, representing Christ whose type and Minister he was; Satan, the Churches special enemy, does what he can against him, by interposing his accusation to hinder his acceptance, and plead him not worthy to do such a work, and so sets him to stand there as a delinquent before his Judge. Doct. 1. As the Lord's people going on in his work, will see difficulty arising after difficulty to obstruct their way; so is there in Christ sufficiency of encouragement, against all of them; for so much doth the scope of this vision teach; after all the difficulties represented in the former visions, here is a new difficulty, and Christ also answering it. 2. The deepest and subtlest plots of all opposers of the Church are most clearly known to Christ, who will either immediately crush them, or make them known to his Church, that she may make her use of them; for He shown me Joshua, etc. as a case not unknown to him. 3. It is the duty of God's servants, especially in hard times, to be much with God, and found in their duty whatever may come; to make much use of Christ for coming speed at God's hand; to set themselves always in their duty, as in his sight, and to study to be approven of him: All which is imported in his posture, he was standing before the Angel of the Lord, who is the same with Jehovah, v. 2. to wit, Christ called an Angel, not in regard of his nature (for he took not upon him the nature of Angels,) but in regard of his office, being sent of the Father, (as the word signifies) for the redemption and salvation of his people 4. Such as see through all the opposition made unto the Church, and would have the right use of any opposition they see, would look higher than any visible enemy, even to spiritual wickedness in high places acting in them, who can be opposed only by spiritual weapons, and to Satan getting much advantage by their own sins provoking God against them; for, so is revealed to the Prophet, Satan chief to resist him. 5. Satan is a great enemy, as to every godly soul in particular, so especially to the restoring and building of the Church, and to such as are eminently instrumental therein, and to a Ministry, that so they may be discouraged and made useless; for, he resists Joshua the High Priest, who was eminent in building the Temple, and represented all the Priests and people. 6. Satan hath great advantage of the Lords people, by reason of his subtlety and power, and especially by reason of their guilt, if Christ did not interpose; for, he is standing at his right hand to resist him, which form of speech imports not only ability to hinder his enterpris●● (which are done by the right hand) but as having great advantage, as seeming to favour a just cause, in pleading for God's justice, and therefore it should seem he ought to be successful: Thus the form of speech seems to be taken, Psal. 109.6. 7. As the Lord's people may meet with saddest assaults from Satan in their approaches to God; and as the sad fruit of any challenge appears most in being denied access, when they come in a straight, so it is the Churches great advantage, that the Tribunal before which Satan brings his accusation against her, is that where Christ her Advocate and friend sits Judge: this is imported in that Joshua was standing before the Angel of the Lord; or Christ, when Satan came to accuse, and in part, appears further afterward.  Vers. 2. 
And the LORD said unto Satan, The LORD rebuke thee, O Satan, even the LORD that hath chosen jerusalem, rebuke thee. Is not this a brand plucked out of the fire?  
In the next place is represented unto the Prophet, Christ who is the Lord, taking the defence of Joshua, and by his intercession, (acting as the Angel of the Lord) pleading, that Satan may be rebuked, confounded and restrained in his malicious and cruel design to destroy them whom God had chosen, and them who having been almost consumed in trouble, were miraculously plucked out and preserved from total ruin. Doct. 1. Christ in his office of mediation and intercession, is the strong refuge of the Church against Satan, who is sufficient to oppose all his machinations, being himself God equal with the Father, zealous for, and affectionate to his people and their weal; and the Father being engaged to help him and his, by virtue of the Covenant; for, The Lord said to Satan, The Lord rebuke thee, even the Lord rebuke thee. Where Jehovah interposeth for Joshua, who hath ground to call to Jehovah the Father to appear also, and who testifies his zeal by doubling his request. 2. Albeit the ground of Satan's accusation of the Lords people before God, and in their own consciences may be true and just: yet his insatiable and cruel malice in prosecuting that controversy to their destruction, and casting out of God's favour, is so far from being Christ's allowance, that it is hateful unto him, and will be effectually suppressed by him; This is imported in his intercession; The Lord rebuke thee, or restrain thy malice, and make void thy intention. 3. The Lord's election of, and free love toward his people, is that whereby they are allowed to answer Satan's tentations, which otherwise might be heavy upon them; and where the Lord hath chosen and purposed to do good unto a people, he will also have a care of their Ministers for their sake. This we are taught from Christ's first reason of intercession: The Lord that hath chosen Jerusalem, rebuke thee. God having chosen them, Satan's bill (how true soever) could not be heard to destroy them, or to reject Joshua their Minister. 4. Though the people of God, may be cast into painful and hard trouble, and may be kept in it till it come to some extremity that they may be purged, yet shall they certainly be rescued and brought out again: for so was it with Joshua, and this remnant, a brand plucked out of the fire; a stick halfe burnt, and yet thought worth the pulling out. 5. As the former afflictions of the Lords people do so endear them to Christ's heart, that he will not hear Satan's accusations; so his eminent appearing for them in trouble, is a pledge that he will not destroy them, but perfect his work notwithstanding Satan's machinations: for, this is the force of the second reason of Christ's intercession, Is not this a brand plucked out of the fire? as if he said, should my anger smoke yet against my people who are already almost consumed by it, and whereof they yet bear the marks? should I not make an end of pleading with frail flesh? and shall I prove so foolish a builder, as when I have appeared in bringing them out of consuming trouble, giving them a remnant to escape; I should again forsake them, and let all my pains be in vain.  Verse;. 3. 
Now Joshua was clothed with filthy garments, and stood before the Angel.  4. 
And he answered, and spoke unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said Behold, I have caused thine iniquity to pass from thee, and I will cloth thee with change of raiment.  
Christ having defended Joshua against Satan's opposition, doth further represent to the Prophet, his taking away the ground of Satan's accusation; there being many sins both of his own, and of the Priests and people for whom he interceded, wherewith they were polluted, as a man with filthy garments, and whereof the badges were the base and low condition, both of Priests and people at that time; Christ doth take away the sin by pardon, and with it the tokens of anger, and adorns him with his righteousness and with holiness in the fight of God, signified by the taking away of filthy garments, and putting on new raiment, and this is done by these who stood before Christ, that is, by his own appointed means and instruments, or by the Ministry who are employed by Christ in this work, as Angels were his Attendants in this vision. Doct. 1. As sin in itself doth pollute and make vile, so where the pollution thereof in itself and before God is not laid to heart, God is provoked to let it appear in visible evidences, making the sinner vile and contemptible; for, so is imported in that Joshua was clothed with filthy garments. 2 As the sense of sin ought not to drive away the sensible sinner from Christ, or from duty; so Christ will not cast them from his presence or care, till he help them against that which troubles them▪ for, Joshua in all this stood before the Angel. 3. As God requires, that his people for whom he appears, and especially instruments eminently employed, be holy and reconciled with him, that so Satan's mouth may be stopped, the work may prosper in their hands, and God may bless them, and take away the tokens of his anger: so the only way for attaining this, is by a free pardon of sin, and the imputation of Christ's righteousness, and by his virtue put forth for their sanctification: for, this closeth the plea, when the filthy garments are taken from him, and when Christ causeth his iniquity to pass from him, and clotheth him with change of raiment, or new garments in place of the old. 4. As it is Christ's office, and a peculiar fruit of his mercy, to pardon, justify and sanctify his people; so hath he sufficient means and ways to apply this to his people, (especially by his Messengers, to whom he gives the Ministry of reconciliation,) and to take away the tokens of his anger for sin; for, while Christ spoke to these that stood before him, to do this, it doth not import that Angels are employed about this work, though they take pleasure in the prospering of the Church, but that the Lord hath employed in this work a Ministry (represented by these Attendants,) who carry these glad tidings, and instrumentally do retain and lose sins, in whose mouth, speaking from the Word, we are to find Christ's mind to the sensible soul, and whose voice they are commanded to obey, Isa. 50.10. and that sin being pardoned, Christ hath instruments enough to take away any bitter fruit of sin, even Angels themselves being willing to minister for their good, Heb. 1.14. 5. Whoever be the instruments employed, yet Christ is the chiefactor in the Church's reconciliation and happiness, who is to be eyed in what we enjoy, and who must speak the Word to the heart, before we can be fully comforted; this is imported not only in that he spoke to these that stood before him: but in that himself saith the Word, and expounds, and confirms that action, Unto him he said, Behold, I have caused thine iniquity to pass from thee, etc.  Vers. 5. 
And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed hi● with garments, and the Angel of the LORD stood by.  
Christ having promised remission of sin and sanctification, common to the Priests and people, here is further represented the restoring of the Priestly dignity, the baseness whereof was a great discouragement to that people in their work: the Prophet in vision seeing what was done, interposes that what was wanting of the Priestly dignity might be supplied, which is granted, and a promise is made of fitting Joshua with such graces and abilities as were suitable for his Priestly office, signified by the Priestly mitre and garments put upon him; Christ standing by to ratify the act, and assist his servants. Doct. 1. Christ takes pleasure to have his gracious purposes carried on by the intercession and prayers of his people, who ought to stir up themselves to take hold of the opportunity of a time of love, to represent such things to Christ, as grieves and are a burden to them; for, the want of the former dignity of the Priesthood being an affliction of that time, and the Prophet seeing Christ at work to do good to that people, interposeth for this, And I said, etc. and gets a good answer: the prayer put in his heart, being as a pledge that Christ would do the thing. 2. As the true grace of God, and reconciliation with him is an excellent qualification for any vocation to which the Lord calls a man, especially for, the holy Ministry; so these who are called to that charge, do stand in need of a peculiar dispensation of the Spirit in abilities and graces requisite for their employment, which is also to be●sought from Christ, not only by themselves, but by all the members of the Church; for, here Joshua, gets reconciliation, and the robes of righteousness first on, v 4. and then more is sought from Christ in reference to his office; And I said, Let them set a fair mitre on his head. 3. As Christ will have a peculiar care to keep up a Ministry in his Church, and to furnish them with the gifts of his Spirit; so Christ being reconciled with and about to do good unto a land, his Ministers may expect peculiar dispensations of his Spirit, and to be kindly dealt with for that end; for so are we taught by setting of a fair mitre upon his head, and clothing him with garments, albeit now these ornaments were all lost; yet the type showeth, that when the Lord is taking away the sins of the people, the Priesthood and Ministry should not fail, and that in such a time it should be well with them. 4 Christ is the Church and his servants fast friend, who will not see their affairs neglected, nor his purposes of good concerning them frustrated, and doth undertake to assist and maintain them in their duty, and up-holding them against all the opposition, that his employing them, and doing for them, may raise unto them; for while they are clothing Joshua●● The Angel of the Lord stood by, as it were, to see it done, and avow his servant whoever opposed him.  Vers. 6. 
And the Angel of the LORD protested unto Joshua, saying,  7. 
Thus saith the LORD of hosts, If thou wilt walk in my ways, and if thou wilt keep my charge, than thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.  
Unto this restoring of the Priestly dignity, there is subjoined in the vision a solemn engagement unto Joshua, and in him to all the Priests, that if he would be faithful in his duty, he should be continued and protected in his office, and after death have a place in heaven amongst these glorious Angels, who stood by Christ attending on him in this vision. Doct. ●. Neither the duty nor the encouragements of a faithful Minister can be so seriously pondered, as they ought by these who are so employed, till Christ inculcate them again and again; therefore the Angel of the Lord protested unto Joshua, thus installed with new dignity in his office, or took these present in the vision, to witness concerning his duty and the reward of it. 2. These who are employed as Christ's Ministers, had need to have much of his teaching that they may teach others, and must look to him for encouragement and reward of their work, whatever they get among men; therefore the Angel here both teacheth Joshua his du●y, and tells him his reward. 3. Faithful Ministers are both to take heed to themselves and their flocks, and to join faithful walking as religious men with fidelity in their public charge, that their conversation may commend the duties of their function, and their own experience may help them to be tender, zealous, faithful and lively in their public trust; for, both are joined here in Joshuahs' lesson; If thou wit walk in my ways, as all Israel are bound to do, and if thou wilt keep my charge, which belongs to the Priest's office. 4. In all times and vicissitudes wherewith the Lords servants may be exercised, fidelity in their duty is their only way of safety, whatever probability or tentation say to the contrary; for, unto Joshua so walking is the promise made. 5. It is no small reward and encouragement to the faithful servants of God, while they are within time, to have opportunity of a calling, wherein to do service to God, and to have any blessing from God upon their endeavours in it; for, this is the encouragement of Jashua unto fidelity, Then thou shalt also judge my house, that is, thy service shall be a reward to itself, thy continuing in it with my blessing and protection, shall richly recompense thee. 6. The Ministers of God's house have not only the Ministry of holy things, as Word and Sacraments committed to their charge, but also the power of Ecclesiastical Government, to take order with scandalous offences within the family; both these are here promised to Joshua and the Priests; Thou shalt also judge my house, and shalt also keep my Courts; and this promise of government is according to the law, Deut. 17.9, 12. and warrantable practice, 2 Chro. 19.11. wherein no shadow of a type appears: for the government and kingly power of Christ was held forth in (at least) some of their Kings, and not in the Priestly office. 7. Whatever may seem to be wanting in the reward of Piety within time, will be richly made up after death, to the godly man in heaven, therefore is that other encouragement added; And I will give thee places to walk, etc. 8. Albeit the riches of the glory of Saints inheritance in heaven, cannot be conceived while we are here, yet it may refresh us, to consider that in place of our bondage and restraint one way and other, we shall then obtain glorious liberty and freedom, signified here by places to walk, or galleries, (alluding to these that were about the Temple) wherein to expatiate at freedom: that whereas here we may be in low esteem, are vile and base in ourselves, and ofttimes vexed with ill company, we shall there be far otherwise, and have places amongst these that stand by, that is, Angels whom we shall be like and converse with them▪ and that in place of much distance and many desertions, we shall then enjoy and attend upon Christ for ever, signified by a place amongst these that stand by, which points at the Angel's happiness, wherein Joshua was to participate, that they stood constantly by, as pages attending on Christ, wherever he appeared.  Vers. 8. 
Hear now, O Joshua the High Priest, thou and thy fellows that sit before thee, for they are men wondered at: for behold, I will bring forth my servant the BRANCH,  
In the second part of the chapter, Joshua is led up to see the Author and Purchaser of all these benefits promised to him, and what is the substance and thing signified by his office, and the Temple which he was building, and to encourage him and stir up all to build the Temple, and to make much of the Priesthood he leads them to Christ the true Temple, in whom incarnate, dwells the fullness of the Godhead bodily, who is the builder of his Church, and groundstone of the building, and the true Priest who by his sacrifice sanctifies all believers.  
In this verse, Joshua and the inferior Priests are called to give attention, as being wondered at for their bold enterprises, and as being also in their office and way of life, types of Christ: and a promise is made to them that Christ should come in the flesh, as a contemptible branch of Jesse's dry root, who in his estate of humiliation should perfect the truth of the Priesthood, as his Father's obedient servant. Doct. 1. Christ is the substance and kernel of all the Church's encouragements, the procurer of them, and in whom is supplied all that is found wanting in other means of comfort; he is the restorer of his Church, the sin-absolver of his people, the substance of the Priesthood, and the Upholder of the Ministry and true worship: therefore is the promise concerning him subjoined, to make up all the rest by. 2. There is need of special up-stirring and attention, for the taking up of Christ, and the comforts allowed in him, considering our carnal dispositions, and how little may be discerned in Christ by them, till we get new senses, and how the noise of discouragements and tentations may keep out the sound of comfort; Hear now, saith the Lord. 3. Christ is the substance of all the ceremonies of the law, and of higher and lower offices in the Temple, who completely answers and fulfils, that whereof they were a shadow: in him alone is to be found in reality all that they prefigured: therefore Joshua the High Priest, and his fellows that sit before him, are all called to hear, Christ being the substance of all their ministration, not only employed in the Churches eminent affairs as the High Priest was, but one who condescends to meanest employments about her, and the nail 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 join 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 form 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 probability, 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 sympathy, flowing from the experimental essaying of her case, she finds 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 hosts, 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 fabric, (which is signified by some stone solemnly laid in the building, by the Priests, or in their sight,) concerning whom is promised, that God's 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 rays 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 Mediator 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 means of the Father's appointment, by him to derive happiness 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 wisdom and knowledge, employed for seeing to the condition, and finding out the way of happiness 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 always intent upon Christ as Mediator, and for his sake upon the welfare of his Church and Kingdom, as being his chief delight, signified also by seven eyes over that one stone: so also is Christ as Mediator, 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 Mediator, is divine and rare, and he is the ornament, glory and store-house of all the spiritual building, being as God the brightness of his Father's glory, and the express 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 cross, 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 Jews 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 overrun by enemies. Doct. 1. Remission and removal of sin is the choice mercy of Christ's people, and the rise of other mercies, I will remove iniquity, is the fruit of Christ's coming to the world and of his glory as Mediator. 2. Sin is pardoned and removed only by the merit and virtue of Christ's one sacrifice, only once offered and not to be repeated on what pretext soever, for, iniquity is removed in one day. 3. Christ's own peculiar and given people of the Father, are they upon whom the privilege of pardon and sanctification is conferred, and on whose behalf Christ offered up himself to procure these benefits; for it is the iniquity of that land (a type of the elect Church,) that is removed.  Vers. 10. 
In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine, and under the figtree.  
A second benefit flowing from the former, is the taking away of all trouble, and the fear of trouble, which sin procures; and the giving of peace, represented by people's walking abroad, and daring, in the open fields under shades, to invite and call one another to feasts and enjoyment of the fruits of peace; which promise is spiritually performed to all the elect when they are assured that God is at peace with them; and is sometimes outwardly performed to the Church, when it is for her good, beside what Israel may expect when they shall turn to Christ. Doct. 1. True and sound peace comes only from Christ, and from the sense of the pardon of sin through his blood, which these who have fled to Christ, aught to take as their allowance to rest confidently upon, whatever danger there be, and feed upon as the choicest of dainties and feasts; for, when iniquity is removed, In that day, saith the Lord of hosts, shall ye call every man his neighbour, under the vine and under the figtree. 2. As outward peace and tranquillity in the visible Church and Nation where it is, is a great mercy if it be well improven; so it shall not be wanting when it is for her good: for this promise is put in her charter for that also, and left in the hand of her wise and tender guide, to dispense it as he sees may be for her profit, being the Lord of hosts to make it forthcoming for her, when he pleaseth. 3. As it is a token of a blessed and through peace, when with outward and foreign enemies▪ God removes intestine dissensions; and as amity among the inhabitants of a Nation, especially in the Church, is a blessing and favour in its own kind; So true spiritual peace ought to be entertained and improven by mutual godly Society, and communication of conditions and experiences for common edification: This is signified unto us, in that peace whether inward or outward is described, by calling every man his neighbour, living in amity; and inviting to mutual feasts and banquets.   

CHAP. FOUR  
THis Chapter contains a fifth vision directed chief to Zerubbabel (as the former was to Joshuah) wherein under the type of a golden candlestick and two Olive-trees represented to the Prophet, which he is stirred up to consider, v. 1, 2, 3. and which the Prophet sensible of his ignorance desires to understand, v. 4.5. Zerubbabel is instructed concerning Gods way in carrying on and perfecting the work of the Temple, v. 6. and assured of the success of it notwithstanding all opposition, to the shaming of all their heartless discouragement, v. 7.8, 9, 10. The scope of which vision being thus explained, the Prophet desires to understand the meaning of the two Olive-trees, and gets an answer, v. 11.12, 13, 14.  Vers. 1. 
ANd the Angel that talked with me, came again and waked me, as a man that is wakened out of his sleep:  2. 
And said unto me, What seest thou? and I said, I have looked, and behold, a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which were upon the top thereof.  3. 
And two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.  
A new vision is here ready, but the Prophet, wearied and astonished with former visions and promises, is not able seriously to ma●k and consider this, till he be roused up by Christ; and then he gives an account of his seeing a golden candlestick, with a bowl on the top of it, which by two golden pipes (as is added, v. 12.) doth receive ●ile from two Olive-trees, without any humane industry, whence it is communicate to seven lamps, by as many pipes, to keep them perpetually burning. In all which allusion is made to the candlestick in the Tabernacle and Temple, something being added to sit the vision to the present scope. Doct. 1. The consolations and encouragements of a people following God, are so far from being rash imaginations of men's brain who are employed in Commission, that Christ hath more to communicate than they are able to comprehend; for this end is it marked, that the Prophet behoved to be ●●uzed up by the Angel; and put upon the considering this vision, that he may carry it to the Church. 2. As burr weakness is such while we are environed with mortality, that we cannot long bear up in spiritual duties; So great promises in hard times, and when there are small deservings, will rather overcharge our narrow hearts with astonishment, then be entertained and rested on by faith; for, here the Prophet is as one asleep, with weariness and astonishment. 3. There is need of much upstirring from our natural laziness and ordinary indisposition, when we are employed in holy duties, if we would reap benefit by them, and see into the riches of advantage to be had in them; for, the Angel walled me us out of a sleep, saith the Prophet. 4. Loving kindness in Christ, will both prevent his people with mercy, and come over all impediments, which they lay in the way of their own comfort; for, the Angels hath visions ready, when the Prophet dreamt not of them, and wakens him to see them, that he may communicate them to the Church. 5. Albeit only the scope of this vision be explained in the Angels answer to the first question, and the Prophet in his second question doth only inquire concerning what was rare in the vision, the parts of the candlestick being already known to such as understood the meaning of these types in the Temple; yet we may, for our instruction, take up the sum of this vision as expounding the typical candlestick in this, that nothing can be done in the Church without Gods preparing of instruments, for directing, adifying, and comforting of her, and without his giving the graces of his Spirit to every one, to carry on the work in his station. And so, 1. The Temple here represents the Church to be enlightened by Christ, she being in herself but dark and void of light and comfort till he come and appear in her, and for her, and make her light. 2. The Ministry appointed of Christ for the direction, edification, and comfort of the Church, are here (though elsewhere and in some respect it represent the Church itself, Rev. 1.20.) represented by the candlestick, who should be pure, that they may be precious in his sight as gold, and who ought to shine by purity and holiness of life, and be instrumental in making the Church a shining light in a dark world. 3. The bowl upon the top of the candlestick, which immediately receives the oil, doth fitly represent Christ as Mediator, the head and store-house of his Church, to whom is entrusted all fullness of gists and graces for the Church's behoof. 4. The variety and sufficiency of gists communicate by 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 means, especially by his Covenant, our dependence, and the bands of communion betwixt him and his people, is represented by seven pipes going betwixt the bowl 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 itself, our incapacity, and what need there is of studying it again and again.  Vers. 4. 
So I answered and spoke to the Angel that talked with me, saying, What are these, my Lord?  5. 
Then the Angel that talked with me, answered, and said unto 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 express confession of his ignorance, to humble him. Doct. 1. God's calling of his people to enjoy manifestations of himself, 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 remain 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 itself; 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 sign the name of the thing signified or represented by it, without any change of the one into the other, but only because of typical or Sacramental representation; for, here the Prophet enquiring, What are these? doth not profess 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, etc. 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 Christ's help may be the more esteemed; therefore albeit the first question imply the Prophet's confession of his ignorance, yet Christ will not satisfy him, till he be more humbled 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 spoke unto me, saying, This is the Word of the LORD unto Zeru●babel, saying, Not by might, nor by power, but by my Spirit, saith the LORD of hosts.  
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 means of armies and strength of men fail them, but rely on God, who is alsufficient by his own Spirit and intrinsecal power and virtue to set up his Church, to preserve and furnish it with all things needful without these means, and who useth to lay these ofttimes by, that his own immediate power may shine. Thus the explication answers well unto the type; for as the candlestick was constantly supplied with oil, that the lamps might burn, without humane industry, the Olive-trees pou●ing in oil of themselves, so should this work go on, without any means 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 ruin, 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 fare as may be for our good: therefore the Lord himself teacheth Zerubbabel in this point, that he stumble not. 2. As all that are employed about the work of God, and are cordially affected to it, will find it lie near their heart; so especially these who have any place of power among God's people, and in carrying on his work, aught to take such a burden of it, as may send them to seek encouragement from Heaven; for, Zerubbabel needs a particular word, This is the Word of the Lord unto Zerubbabel. 3. Albeit might and probable means do not always stand in opposition to God's 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 doted on, nor leaned to when they are given to the Church, but Gods own power should be immediately eyed, which must stir up, enable, and bless these means before they can do any thing, and who will take means 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 means fail them; seeing he, who only makes means active and effectual, can fulfil his own counsel without them, being still the Lord of hosts, when visible armies fail. 3. It is the Lords way in carrying on his work, to lay by much of humane power and probable means, that he may extol 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 virtue, saith the Lord of hosts. 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 mountain; before Zerubbabel? thou shalt become a plain, and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.  
The second particular in the explication of this vision, is to assure Zerubbabel concerning the success of his building the Temple, (as a type of Christ the builder of the Church by his own power,) that as the candlestick, furnished by the Olive-trees, did continually shine and hold out light, so the Lords power should carry on this work, not only without, but also against all humane power and opposition; which should be so far from hindering the work, that it should help to pave a way to it; and the same power should bring this work in Zerubbabels' hand to a perfection, to the commendation of the grace of God, and joy of all, testified by their acclamations when the work is perfected, and by their prayer that God would continue to bless it. Doct. 1. Christ's work in his Church, whether externally reforming and setting up an house, or internally converting, may have opposition in the way, which will seem as insuperable, as to carry a great train or make weak persons climb over high and steep hills; and such a work will not go on without exercise and fears; for, here is a great mountain in the way, whereby in relation to Zerubbabel, was signified the Monarchy of Persia, in so fare as it obstructed the work, and the Samaritan faction about them: and in relation to Christ and his Church, it signifieth all the opposition that devils and men (especially great ones) in the world, can raise to hinder that work. 2. Whatever great opposites may seem to be in their own eyes, or in the thoughts of the fainting people of God, yet in God's eyes they are nothing and contemptible, and his Spirit is provoked at their presumption in undertaking such an enterprise, and that they should offer to cross his beloved work and people; for, Who art thou, O great mountain? imports his contemning of them, his indignation against them, and that he will make them know themselves better then to adventure on such a work. 3. Not only will opposition not prove so hurtful as it appears terrible, and be easy when the Lord's people comes to it, and not hinder the work; but the overruling hand of God will make opposition a means of furthering and carrying on the work, which it was appointed and intended to hinder, to the praise of the glory of his own wisdom and power, who is above enemies in that wherein they deal proudly, for, the great mountain shall become a plain, not only not a mountain and easy to walk over, but shall pave a way, and fill up valleys, and hollow places, that the work may go on. This was accomplished in the type to Zerubbabel and the Jews, when Darius by his Decree promoved the work, and compesced their enemies about them, and made them furnish what might advance the work, Ezra 6. and is daily brought to pass by Christ in making all the plots of devils and men, and all their debates, contribute to clear up truth, and promove the work of conversion and salvation of his own people. 4. As instruments, how weak soever their honest and single minding of God's work, and not driving their own interest alongst with it, is the way to make it prosper, and to make opposition ineffectual; (for, such a one in the type was Zerubbabel, before whom the mountain becomes a plain:) So Christ being party to all opposition against the Church, is ground of hope to her, that it shall not prevail, but be made subservient to her good; for, it is he in the substance, of whom it is said, before Zerubbabel thou shalt become a pla●ne. 5. As it is the Lords great mercy (yea, and his way, where a people cleave to him) that he brings a begun external work of Reformation to a perfection such as is attainable, in despite of all opposition, however it be oft interrupted, and go but slowly on, and by degrees; (for, so was it here in the type, He shall bring forth the headstone thereof, alluding to some custom, wherein as the foundation-stone; so also the capestone was laid in the Magistrates' sight, or by himself:) So, it is Christ's prerogative and way, to perfect his begun good work, and to carry on his mystical body, and every member thereof, by degrees unto perfection; for, the substance of this promise is perfected in him, and his work about his people, He shall bring forth the headstone thereof. 6. As there is matter of joy in the going on of Christ's work; so hath he reserved much joy for his people in the perfecting of it; for, as some shouted for joy at the laying of the foundation, Ezra 3.11. so more is abiding; He shall bring out the Headstone with shoutings: as a shadow of the joy of the Lords people, when a long desired and much interrupted work of Reformation comes to some period; but especially of the Hallelujahs and joy that shall be when Christ presents his Spouse perfect and complete before the Father. 7. The Lords work among his people is so carried on, as not only free grace gins it, but the further it goes on, grace is the more to be magnified, and most of all seen at the very close of it: yea, any perfection it attains to within time, must be upheld by the same grace that gave it; for, so it was in the type here; this shouting; Grace, grace unto it, is both an acclamation and acknowledgement of the much and multiplied favour of God that had shined in that work, till its perfection; and also a prayer that God would let out his grace, and bless that Temple in the use for which it was built. 8. Christ's work in and about his people, is so full of tender favour and loving kindness, as may bring unto him the glory of abundant grace from all impartial Judges, and will one day proclaim it before all the world; for, this acclamation and applauding of the work made so beautiful and complete by grace, making every one commend and wish well to it, is nothing else but a commending him and his grace who made it such, and leads his people to expect that day wherein he shall be glorified in his Saints, and admired in all tha● believe, 2 Thes. 1.10.  Vers. 8. 
Moreover, the Word of the LORD came unto me, saying,  9 
The hands of Zerubbabel have laid the foundation of this house: his hands shall also finish it, and thou shalt know that the LORD of hosts hath sent me unto you.  
The success of building the Temple is confirmed by a new message, that their hearts may rest on it, and by seeing the accomplishment, may be assured of Christ's being sent of the Father, to promise this, and see it performed. Doct. 1. The Promises of the Word are faithful and worthy of our trust and confidence, as being the Word of him, who by his Word gives being to all things; this repetition of the promise, and that as the Word of Jehovah, shows, not only how ready we are to distrust, but how serious he is in promising, and will not eat in, but make good what he saith, so that his Church may lean to it. 2. It is a peculiar proof of God's favour to a land, when the Lord not only grants a Reformation, and the building of an habitation of pure doctrine and ordinances for his own Name amongst them, but when he perfecteth it speedily, and in the age wherein it gins, and is not provoked by their sins, to leave the generation whom he brings out of bondage, to perish in a wilderness, before they come to such a promised land: therefore it is a special promise to the Jews in the type, not only that the Temple should be perfected, but that the hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it. 3. However Christ's works and counsels in the world may seem to lie long interrupted, yet where he gins he is unchangeable, and endures to all generations to see it perfected; for, this promise is also true of him in the substance: The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it. 4. The Lords dispensations toward his reconciled people, are then rightly studied, when the fruits of Christ's being employed as Mediator about them appears, and his fidelity, love and care of his people are seen to shine in them: and they are still to be studied, over and over again till this be seen, that so Christ's love may be shed abroad in their hearts, and he become high and precious in their estimation; for, the event of this success is, And thou shalt know that the Lord of hosts hath sent me unto you, where the speech is directed unto the Prophet, for the good and inf●rmation of the whole people: Unto you, saith he, in the plural number, albeit the Prophet be spoken to, that he might teach them; Thou shalt know, etc. 5. Albeit Christ in his office of mediation be inferior to the Father, and sent and employed by him, yet that diminisheth nothing of the glory of his Godhead, but be is Jehovah, equal with the Father for all that: for, here the Angel who speaks unto the Prophet is Jehovah, v. 8. and yet he saith, The Lord of hosts hath sent me.  Vers. 10. 
For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven: they are the eyes of the LORD which run to and fro through the whole earth.  
The Lord subjoins the reason of this so frequently reported promise, and the use of the doctrine, which is to reprove the corrupt judgement of that people, who judged of that work by the small beginnings thereof; and their discouragement flowing from it, as fearing all they did would be in vain, that it should not be like the first Temple, and so their enemies should mock them, as well as the ancient men wept, Ezra 3. This the Lord reproves and promises they should yet rejoice in seeing Zerubbabel, (a type of Christ) as chief director, making to work, and by considering that Gods constant providence, which is intent on Christ, and on the Church for his sake, as chap. 3.9. goeth also through the world for their good, to provide what may prosper, and to obstruct what may hinder the work. Doct 1. It is the Lords way in his work, whether with the Church or particular souls, to begin at small things, promising very little, that he may set forth the glory of his power, in bringing out a work out of them, which men could never have expected: for, there is a day of small thingr, which ends in a glorious Temple. 2. Judging of God's work, by outward appearances, or the first view, and undervaluing of it, when it satisfies not our mould, or seems not to promise much, and being discouraged thereby, is a sin which the Lords people should be ashamed to own or avow, considering how much God will bring out of small things, and that cherishing of them is the way to make them great; for, Who hath despised the day of small things? saith he, intimating that none ought to take with it; and this sin of despising doth not break forth only in open contempt and mockery, but may shelter itself under the pretence of being sorry, that things are so little, (as these do, Ezra 3.12.) may express itself in heartless lying by from duty, as the Jews did here, and men may also pretend that they would not despise small things, but that they are grieved because they can see nothing; for, so did their discouragement account of these small things, Hag. 2 3. 3. Christ's graciousness and tenderness toward his people, is ofttimes such, as to refute their greatest discouragements and mistakes with mercy, and silence their groundless complaints with giving them matter of joy, and causing them to rejoice because of it; for, despisers shall rejoice, saith he. 4. God's begun work in his people and Church, how contemptible soever it appear, will end in joy to his people, the hope whereof should silence present discouragements; for, Who hath despised the day of small things? for they shall rejoice. 5. So long as Christ hath his hand at his own work, and hath not given it over, although it be not perfected, yet it affords matter of joy, considering that it saith, he hath not yet abhorred his work, and will perfect it: for, in the type this was one ground of joy; They shall see the plummet in the hand of Zerubbabel, to wit, as chief director of the work, going about it, and seeing that all be right built; which agrees most completely to Christ in the substance, who is himself the Masterbuilder. 6. Not only is it to be reckoned, that where Christ hath begun a work, he is still about it till it be perfected; but in special he may be reckoned working, when he is fitting his people to be stones in his building, and (if it were even by trials) cutting off superfluities of naughtiness from his work and people, which might deform his building, albeit in the mean time the work do not appear visibly to advance; this may be signified by the plummet-line, the sign of his being at work, which is the instrument whereby bvilders try and square their building, and cut off all excrescences in it, and is as needful as to lay on more stones upon it to raise it higher. Christ may be very busy at work when we are ill pleased with it, and when our sense is not satisfied that it is so: and working under ground, by discoveries, purging, humility, trials, etc. is as needful as that we long most after. 7. A right sight of the vigilant providence of God, which is employed to have a care of Christ and his Church, and governs and order all things in the world, so as may best contribute for the good and welfare of the Church, may afford matter of joy in the midst of many discouragements, as declaring that his people are much in his heart, when his providence in all the world is with an eye to their good, and allowing us to cast all our cares and fears on him, who hath all power in his hands; for this is another ground of joy, they shall see these seven; or, the perfect eye of providence on that chief stone, and all the building, which also are the eyes of the Lord, which run to and fro through the whole earth.  Vers. 11. 
Then answered I, and said unto him, What are these two Olive-trees upon the right side of the Candlestick, and upon the left side thereof?  12. 
And I answered again, and said unto him, What be these two Olive-branches, which through the two golden pipes empty the golden oil out of themselves?  13. 
And he answered me, and said, Knowest thou not what these be? and I said, No, my Lord.  14. 
Then he said, These are the two anointed ones that stand by the Lord of the whole earth.  
The scope of the vision being thus explained, and the Prophet understanding that of the Condlestick, which was ordinary in the vision, doth only desire to be informed concerning the two Olive-trees furnishing the Candlestick, v. 11. and particularly concerning two branches which did furnish the Candlestick by two golden pipes, with bright oil, (which therefore is called gold,) v. 12. Unto which question (the Prophet being again prepared and humbled with a new sense of his ignorance, v. 13.) answer is returned, v. 14. For understanding whereof, Consider, 1. That by the two Olive-trees, it is not clear to understand only the graces of God poured out on his Church, for that is indeed signified by the oil, according to the Scripture, Psal. 45.7. but here the resolution is concerning the trees that furnished the oil; Nor yet are we in general to understand them of a fountain of bounty in God, for there can be no reason given why that should be compared to two trees, and be said to stand before the Lord. But by them we are to understand Christ anointed in his Priestly, (which includes his Prophetical) and Kingly office, who was chief in this work, and in furnishing all instruments, who furnishes his Church, and serves his Father in the work of Redemption, and is cared for by him, as will be expressly cleared to us, chap. 6, 12, 13. Consider, 2. That the Angel answering both his questions in one, leads us to understand the one by the other, in so far as is needful; and therefore we may conceive, that either that of the branches is not touched as needless, or pointing out only the fit ways of communicating himself to his people's capacity, the pipes not being able to receive the oil of the whole tree at once, or that branches only now furnishing, imported Christ's communicating himself in a small measure, in this typical work of building the Temple in respect of what he had, and was to communicate in the building of his Church under the Gospel, or if we will stretch it further, it may take in Joshua and Zerubbabel, the one anointed Priest, the other a successor of their anointed Kings, who however as instruments in the work, they were resembled by the burning lamps, getting furniture from the bowl; yet In respect of their office among that people, and their influence upon all instruments of building the Temple, they were types of Christ, and so might be represented by two little branches, resembling him the great Olive-tree; and this interpretation seems to have ground, Rev. 11.4. where as the two witnesses are resembled to Moses and Aaron, Elijah and Elisha, in regard of the effects of their Ministry, v. 5, 6. So also to Joshua and Zerubbabel in their time, under the type of two Olives and two golden Candlesticks, also (perhaps called two in respect of the double rank of lamps on it) standing before the God of the earth, as being instrumental to keep in life in the Church, when all power shall be opposite to her; However leaving what further may be said of C●trist and his offices, till we come to chap. 6. We may here learn, 1. When Christ is doing much for his people, he may yet let somewhat be wanting, to the end he may stir us up to prayer, employing him, whereby to draw prepared mercies out of his hand, that so we may not only have the mercy, but be confirmed and comforted in the acceptance of our persons and services, by his granting our desires; for, this vision is so explained in the former answer, as leaves room for new information upon new prayer and enquiry. 2. Christ doth not allow that his people should rest upon the habits or seed of graces within them, nor upon old sensible experiences, but where he is about to manifest himself, he keeps grace in exercise, and puts his people to frequent actings of it; for, albeit the Prophet had been but lately humbled in the sense of his ignorance, v. 5. yet here he is put to it afresh again, v 13.3. Christ's humbling of his people when they seek to him, and his giving such answers at first, as may contribute to that end, gives them no ground to think, that either he doth reject, or will deny their suit, but rather assures them, that he is making way for a satisfactory answer; for, Christ's humbling of the Prophet, hinders him not from satisfaction in his demand. 4. Christ sustains very many relations to his people, and is very much to be seen in her furniture and well-being; for, many things in this type point at him; he is the Olive-trees, having as God, and in his mediatory office all fullness, and being both active and willing of himself, to communicate it according to their capacity. He also may be pointed at in his two offices by the two golden pipes, conveying the oil from the trees to the Candlestick, it being through his merit as Priest, and his efficacy as King, that the fullness in him becomes ours, and that gives us allowance to depend on him for it: and further, as he hath all fullness, and hath found a way to make it ours, so is he the bowl to keep it, and to guide us and it, and be forthcoming for our good with it. In a word, Christ is to be seen all in all to his people. 5. The work of the Church's Redemption and salvation by Christ, is a work wellpleasing to God, however he be the party offended, and in doing whereof Christ doth acceptable service to his Father, and is maintained and cared for by him; for, the two anoinied ones, (or Christ in his offices, represented by these trees, or, sons of oil) stand by the Lord, as doing him service in his office, and upheld by him; and so God in Christ reconciles the world, and is at peace with his people. 6. As God is blessed over all, and all-sufficient in himself, so he hath given, daily gives, and will give proof hereof, in carrying on the salvation of his Church through Christ, making his power and dominion in all the earth contribute thereunto: therefore in this work is he named the Lord of the whole earth. 7. As any measure of furniture is given to any member of the Church, that it may be made use of for the good of the whole; so all such as desire to be useful in their stations, aught to be much in dependence on God, and to study to stand in his favour, and be under his care: for so much doth this answer, as it may concern Joshua and Zerubbabel the types, teach us. Any oil they have is to be poured out for the good of the whole, and they are to stand by the Lord.   

CHAP. V.  
THis chapter contains a sixth and seventh vision, holding forth doctrine different from the former: wherein is declared, that sin continued in, would bring on private calamities, and having filled up the measure thereof, would also draw down public judgements upon the whole Nation: and so in the first vision, under the type of a large flying roll, v. 1, 2. is represented the curse of God, ready to be executed upon transgressors of the first and second table, v. 3. and to cut off their house and family, v. 4. In the second vision, under the type of an Ephah or measure, v. 5, 6. and of a woman, representing wickedness, cast and closed therein with a talon of lead, v. 7, 8. and all carried away together to the land of Shinar, v. 9, 10, 11. is represented, that when the Land should fill up the measure of their iniquity, they should be carried into captivity as formerly they had been.  Verse 1. 
THen I turned, and lift up mine eyes, and looked, and behold, a flying roll.  2. 
And he said unto me, What seest thou? and I answered, I see a flying roll, the length thereof is twenty cubits, and the breadth thereof ten cubits.  
The Lord having hitherto comforted this people with sweet visions and promises of the prospering and blessing of the work, doth now season these with hard threaten for their sin: showing, that their own sins not only hindered the work, but (notwithstanding any great things he had done, or was to do for them) would draw plagues on particular sinners, and if they persevered, would utterly subvert and overturn the Nation; all which their former experience might not a little help them to lay to heart. The type of the first vision (containing threaten of public calamities for sin) represented unto the Prophet, is a flying roll, or large parchment written upon, according to the custom of writing books in these times, and containing the threatened curses of the law against private sinners, now going forth in execution. Doct. 1. As sin is sufficient to obstruct the performance of glorious promises, where there is no other enemy; so God's kindness to a people will not hinder, but that he should reckon with them for their sins: therefore are these visions subjoined to the former, to show them what was the cause of their low condition, and of the Temples coming ill speed, and to warn them what they might yet expect, notwithstanding former promises. 2. Even these who are most intent about spiritual things, have need to stir up themselves, and to be stirred up of God, to be yet more diligent and exact; for, the Prophet seeing the roll, is stirred up to consider it better by a new question, What seest thou? 3. The right way of understanding and taking up calamities for our use, is to look upon them through the prospect of the Word, which will discover the author and the procuring cause of trouble, and the use we should make of them: therefore are the calamities to be inflicted compared to a roll, with relation to the book of the law threatening them, which we should consider when we feel the stroke. 4. The judgements denounced against sinners and sin by the Word of God, will not still lie by as if they were asleep, but will break forth in execution, and will speedily overtake and bring down the rebel; therefore this judgement is not now lying within the Temple, but gone forth and visible; yea, a flying roll, swiftly to take the prey. 5. As the threaten denounced in the Word-are sad when they are executed, so the execution will be exactly answerable to the threatening, whatever sinners may dream to the contrary: for, the dimensions of this roll, being in length twenty cubits, and in breadth ten cubits, doth not only show that it was a large roll, containing many curses, (being written on both sides, v. 3.) to meet with all sins, and make the sinner completely miserable, but particularly it may be conceived to have relation to the houses into which it should enter, which being ordinarily twice as long as broad, imports that the curse should fill the house, or, to the porch of the Temple, from whence the roll came, and where the Law was taught, which being of the same size with this roll, 1 Kings 6.3. doth import that the execution should be exactly as large as the threatening pronounced, and answerable thereunto.  Vers. 3 
Then said he unto we, This is the curse that goeth forth over the face of the whole earth: for every one that slealeth, shall be cut off as on this side, according to it, and every on that sweareth shall be cut off as on that side, according to it.  
This type is expounded to signify the Lords curse, going forth to do execution in all the land of Judah, and to cut off sinners against the first and second table of the Law, and that according to the contents of the roll, which was written on both sides, with relation to the two tables of the Law. Doct. 1. Whatever be the particular punishment inflicted by God for sin, yet this is seriously to be laid to heart, that every such punishment hath in its bosom a curse, till the sinner awaked thereby, flee to Christ, who became a curse, that his own may inherit a blessing; for, This is the curse that goeth forth, saith he. 2. The Lord is an impartial avenger of sin, when it is persevered in without repentance: and when other means are ineffectual, he will not spare to cut off the desperate sinner; for, the curse goes over the face of the whole earth, or, land, and every one shall be cut off, without exception, who are guilty. 3. The Lord will not spare, but indifferently punish sin, whether against the first or second table, in avoiding of both which the Lords people are to testify their sincerity; this is signified by cutting off of every one that stealeth, and every one that sweareth; all sins against both Tables being comprehended under these two, which were frequent in these times, and in themselves gross, and the roll having curses on this side, and this fide, according to which both sorts of sinners were to be cut off. 4. When a people are delivered out of sore troubles, and yet their lusts are not mortified, they ordinarily prove covetous, false, and oppressing, as labouring by all means to make up these things that trouble hath stripped them of; therefore is there a particular threatening against every one that stealeth, it being arise sin at their return from the captivity, for they went every man to his own house, Haggai 1.9. were cruel oppressors, Nehem. 5.1, 2, 3. etc. yea, and rob God of tithes and offerings, Mal. 3.8. 5. Covetous and false men, in their bargains with men, will make no bones of impiety and perjury, if that may help to gain their point; for with the former is joined, every one that sweareth, which is expounded, v. 4. to be swearing falsely by God's Name.  Vers. 4. 
I will bring it forth, saith the LORD of hosts and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my Name: and it shall remain in the midst of his house, and shall consume it with the timber thereof, and the stones thereof.  
The punishment of these sins is more particularly declared, that the curse shall not only cut off the sinner himself, but shall pursue his house and family, and like a moth consume it, till it fall about his ears, and ruin him and his Doct. 1. God is the executor of his own threatened judgements, and will make them effectual, oppose him who will; I will bring it forth, saith the Lord of hosts. 2. Vengeance will pursue the sinner, even in that condition wherein he thinks himself most secure, nor shall he be able to resist or remove it, till it perform the work for which it is sent; for it shall enter, even into the house, where he thinks to live securely, and it shall remain in the midst of the house. 3. Sinners do ofttimes not only draw down judgements upon themselves, but do also provoke God to ruin their houses and families thereby, that they may be monuments of his severity, and warnings to all others; for, it shall abide in the midst of the house, and shall consume it with the timber thereof, and the stones thereof. 4. The Lord needs not make use of violent remedies to take order with impenitent sinners, and their families, but can by his curse, and removal of his blessing from what they have, make it insensibly melt away, so that they shall be ruined, and themselves cannot well tell how; for so much is imp●●●ted in the expression, the curse shall consume the house with the timber and stones, or be as a moth in it, to waste it away.  Vers. 5. 
Then the Angel that talked with me went forth and said unto me, Lift up now thine eyes and see what is this that goeth forth.  6. 
And I said, What is it? and be said, This is an Ephah that goeth forth. He said moreover, This is their resemblance thorough all the earth.  
Not to trouble the Reader with diversity of apprehensions, concerning the scope of this vision, whereof so little is interpreted, and that so darkly by the Angel; That which appears to come nearest truth is, that as in the former vision was showed, how the Lord would pursue the sin of particular persons with private calamities; so in this is declared that he would also punish the whole Nation, and cast them out of their land, when the measure of their iniquity should be filled up. And this the Lord in this vision not only warns them of, by showing what had formerly come upon them, but denounces and foretells for the time to come. To this all the parts of the vision agree; whereof the first is an Ephah coming forth in view, which was one of the dry measures among the Jews, and is generally taken for any measure. This the Angel interprets to be their resemblance, or, eye in all the earth, or, in all the land, to wit, of Judea; that is, that measure, which by little and little is filled up to the brim, represents or resembles the measure of their sins, which God in his long-suffering and patience bears with, till by every one in the land, their putting in a part, and adding sin to sin, all of them make up an heap to fill the measure, and ripen them for judgement; in all which the Providence and eye of God is upon them to observe and measure up their sins, as by an Ephah till it be full. Doct. 1. When the Lord pursues sin with many particular calamities, and neither the corrected nor others are bettered thereby, it is a presage that the land is ripening for a national stroke; so much doth the connexion of this vision with the former teach. 2. Such is the Lords long suffering and patience, that he doth not proceed upon every provocation to plague his people, till sin he come to an height and past remedy, and till that measure be filled up, which he in his long-suffering and providence prescribes; for, here is an Ephab to be filled up, ere it be carried away. 3. When a land is ripening for judgement, and declining from God, the sins of every particular rank & person in it, adds to the provocation, and contributes to increase the flame, and hasten the judgement: for, the Ephah is their resemblance in all the land. Every one in the land contributes to fill it up, and however the sins of every one apart may seem little, yet being put together in the measure, they will amount to much. 4. Albeit God be not always smiting for sin, yet he is not asleep, but carefully observing how men fill up the measure, who they are that contributes most to that effect, that they may drink the deeper of the cup of judgement, and observing when it is full, that he may arise and punish: for, thus the words will also read, This is their eye in all the land, or the Ephah reptesents God's Providence upon them, observing and measuring the sins of every one, and of all in common.  Ver. 7. 
And behold, there was lift up a talon of lead: and this is a woman that sitteth in the midst of the Ephah.  8. 
And he said This is wickedness, and he cast it into the midst of the Ephah, and he cast the weight of lead upon the mouth thereof.  
The second part of the vision is a woman in the Ephah, representing that sinful and wicked people and Nation, having now filled up the measure of their sin: and a talon of lead, pressing her down in the Ephah, signifying a concluding of them under sin without pardon, and a keeping them under their guilt, till they be punished. Doct. 1. Sin persevered in by a land, will at last fill up the measure, and God's patience toward them will come to a period: for, the woman representing wickedness, grows up and fills the Ephah, wherein she sits. 2. When the Lord contends with a land by judgements, it is not so much because of ordinary escapes and infirmities, as for gross iniquity come to an height; for, this is wickedness, saith he, or a representation of that people, now become extremely wicked, which is the cause of the threatened captivity. 3. When the Lord hath long contended by his Word, and particular afflictions, with the sin of his people, and they yet persevere, it is righteous with him to give them up to their own hearts, and leave them as captives under the power of impenitency and guilt, till he, without any altering of his sentence plague them: for, Wickedness is cast into the midst of the Ephah, and the weight of lead upon the mouth thereof: that is, they are left under the power of their sin, till vengeance be executed.  Vers. 9 
Then lift I up mine eyes, and looked, and behold, there came out two women, and the wind was in their wings (for they had wings like the wings of astork) and they lift up the Ephah between the earth and the heaven.  10. 
Then said I to the Angel that talked with me, Whither do these bear the Ephah?  11. 
And he said unto me, To build it an house in the land of Shinar, and it shall be established and set there upon her own base.  
The last part of the vision, is of two women carrying away the Ephah, and the woman therein to the land of Shinar, to abide and dwell there. Whereby is signified, that when their cup was full, they should speedily be carried into captivity out of their own land, where they should long abide, as in a dwelling place. They are said to be carried captives into the land of Shinar, or, Babylon, Gen. 11.2, 3, etc. partly to express their future captivity by the Romans, in such a way, as might be most sensible to them who had been captives in Babel before; and partly, because in their second captivity many of them were scattered in these parts, because of the many Jews who abode still there. As for the other circumstance of the vision concerning the two women who had the wind in their wings, or were helped to flee by the wind, it were curiosity to determine of them further, then as pointing out the vanity of that people's ways, which should drive them out of their land: or rather the instruments of their captivity, who are resembled to women, only to agree with the rest of the vision, wherein the sinful Nation is resembled to a woman, and to two women, as being a competent number for his work, as the disciples went out by pairs. Doct. 1. A people abusing afflictions, and marvellous deliverances from it, by their sinning yet more, may expect their afflictions will be returned upon them in harder measure: for, a new and sorer captivity, and longer dwelling under it is here threatened upon their renewed provocations. 2. The Lord hath sufficiency of instruments at his command, to execute his determined judgements, who being employed by him against his sinful people, shall find all things concurring with them to carry on that work: this is signified by two women, enough to carry the Ephah, and by their wings like the wings of a stork, enabling them to flee, and do the work violently and swiftly, and to flee high betwixt the heaven and the earth, above the reach of any opposition made unto them by men, and by the wind in their wings, providence, as it were, concurring to help them forward. 3. Captivity and exile among profane Nations, and from enjoying the face of God, or the society one of another in his Ordinances, is one of the Lords sore judgements whereby he plagueth the sins of his own Church; for, Wickedness is carried to the land of Shinar. 4. As the Church is no place wherein reigning sin will get a biding habitation: so a people that are enemies to the Church, are accounted in God's sight, as the common sink of all wickedness, whom therefore he will certainly punish: this is signified by the carrying of wickedness out of the holy land, to the land of Shinar, as its own place, where all wickedness dwelled: from which also the Jews might assuredly gather, that as he had punished them, so he would not spare their enemies.   

CHAP. VI  
IN the first part of the Chapter we have the eighth vision, wherein, under the type of four charets with horses of several colours, v. 1, 2, 3. is represented Gods effectual providence, in guiding the world by fit instruments, for variety of dispensations, v. 4, 5, 6, 7. whereof in part an account is given to the Prophet, v. 8. In the second part of the Chapter, under the type of two Crowns made of some silver and gold offered by strangers, and set upon the head of Joshua, v. 9, 10, 11. is represented Christ to be incarnate, the builder of his Church, and the King and Priest thereof, v. 12, 13. under whom strangers should come and join with the Jews in building the spiritual Church, v. 14, 15. which Doctrine is closed with assuring this people that experience should prove the truth of his authority in Prophesying, and with a declaration that obedience was the only way for them to find the comfortable fruit of these promises, v. 15.  Vers. 1. 
ANd I turned and lift up mine eyes, and looked, and behold, there came four charets out from between two mountains, and the mountains were mountains of brass.  2. 
In the first chariot were red horses, and in the second chariot black horses;  3. 
And in the third chariot white horses, and in the fourth chariot grizzled, and bay horses.  4. 
Then I answered, and said unto the Angel that talked with me, What are these, my LORD?  5. 
And the Angel answered, and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.  
In the vision there are four warlike charets, which are expounded, at the Prophet's desire, to signify the four spirits, or, winds of the heavens; whereby we may understand, either bands of Angels, (who are spirits, and as winds, Psal. 104.4. and are represented by charets, Ps. 68.17.) employed at God's direction to all the quarters of the world, and therefore called four; or, generally, all instruments acted by the Spirit or motion of God, to do his will every where. The variety of colours of the charet-horses, signifieth variety of dispensations, whether joyful, sad, or mixed, which are in God's hands; the red portending calamities of war and bloodshed, the black, calamity or destruction coming any other way then by the sword, and the white, peace and prosperity, and the grizzled and bay, a mixed dispensation of mercy and justice, though the bay may be rendered strong, as a common property of all the charet-horses. These charets come forth from between two mountains of brass, signifying the unchangeable decrees of God, which these instruments execute, and his firm providence by which they are ruled. Doct. 1. It is an useful employment for the Church of God, to be much in studying the Lords sovereignty over the world, whereby it is subject to his government and administrations: and that he hath competency of fit instruments whereby to execute his purposes, and to exerce his providence and sovereignty in the earth; for, so much is represented to the Church in this vision, wherein God is Lord of all the earth, hath instruments sufficient for all the parts of the world, and these instruments, obsequious to receive directions, as standing before the Lord, and nimble as spirit, or winds, and strong as warlike charets to execute them. By studying whereof the Church is taught, to exalt God, to stoop to him, to cleave to her duty having such a Protector, and to be comforted in such a portion as he is, whose presence and train, for her behoof, makes her famous, Psal. 68.16, 17. 2. It will contribute further to settle the minds of God's people, and make them to submit to every dispensation, to study that all things are ordered in the world according to the pleasure of God, that his decrees and purposes are, and shall be effectually executed in all the earth, and that his effectual providence doth overrule all instruments, that nothing be done but what he hath decreed; This is also represented to the Church in this vision, by the four charets, (or instruments of God in all the parts of the world) their coming out from between two mountains of brass, that is, his unalterable counsels, which they are sent forth to put in execution, and his effectual providence by which they are hemmed in on every hand, that they do nothing but according to his pleasure. This study will lead the Church to see God in every dispensation, (which is comfortable when she is reconciled to him,) and to see that no ill purposes of men can be effectual without him, and that none of his thoughts of peace will be hindered. 3. The counsels and purposes of God in governing the world, are deep and unsearchable, rather to be adored and read by the Church, according to the tenor of the Covenant, than pried into, till by his executing and perfecting his work, she be able to see and discern that which otherwise might readily be mistaken; this is signified by the charets, coming out of some deep valley, between two mountains, which is obscure, and cannot easily be seen into. 4. The Lord hath variety of dispensations, according as the condition of men (whether enemies, or the Church) calls for them, laid up in store, and at his command to carve upon, and let out at his pleasure without controlment; so that he is to be seen, and his wisdom, fidelity, justice or mercy, etc. to be adored in every one of them, according as they are let forth, and made beautiful in their time, and in respect of these toward whom they are dispensed: this is signified by charet-horses of all colours, going forth at God's direction. 5. As the study of the divine authority of the Word, and what is revealed therein, is that which the Church ought to be much about, in a time when she hath her comforts to bring from thence; so in such a time she is to be much in dwelling upon the Word, and stirring up herself to understand the riches and fullness thereof: for, by this question, so oft propounded, and here repeated by the Prophet, v. 4. we are taught both that nothing in this vision, or explication of it is invented by him, but all of God, and therefore to be leaned to; and also that for attaining the full comfort of the Scriptures, and of knowing God's mind, laziness would be shaken off, and God much employed for clearing it up unto us, being a depth not easily comprehended or taken up.  Vers. 6. 
The black horses which are therein, go forth into the North-countrey, and the white go forth after them, and the grizzled go forth toward the South, country.  
The scope of the vision is more particularly cleared up, by showing the particular employment of these instruments, in several parts of the world, designed from their situation in relation to the land of Judah. We need not inquire concerning the red horses, (though some read the Hebrew, as pointing at them also, these which are therein, (pointing at the red chariot) and the black horses go forth, etc.) the number and colours pointing only at sufficiency of means for all parts of the world, and of dispensations as they are needed; whereof only three are expounded. Two of these charets, the black and white, are employed toward the North in Babylon, signifying the destruction of the Babylonians by the Persians, and the deliverance of the Jews, which being already verified, might confirm the Church, and the godly in it, to wait for the like in time coming. If not also pointing out that the sad condition of the Jews, who yet remained in Babylon, should at last end in peace and prosperity, many of them coming up afterwards to Judea. A third chariot is employed toward Egypt southward to Judea, whither many of the Jews went with Johanan, Jer. 43. who were to be exercised with a mixed dispensation, as the colour of the horses imports Doct. 1. Whatever sad dispensations the Lord send either upon his people, or the Nations among whom they are, yet he hath a peculiar care of them to provide a good issue of their trouble, and can make sad calamities not to ruin, but be a means of their deliverance; for, when the black horses go forth into the North-countrey, the white go forth after them. The ruin of Babel where they remained, proved their delivery, and their own calamities end well: which is yet remarked after it is done, to show, that God is still the same to ruin enemies, and do good to the Church, and make overturnings, wherein it should seem she would be overwhelmed as well as others, bring about her happiness. 2. Albeit afflictions and lots which God sends on a people, especially for sin, may be very grievous and sad, yet they have ordinarily more comfortable issues than afflictions of their own choosing; for, the white horses go after the black to Babylou, whither God had sent the Jews, whereas the chariot sent to Egypt, whither they went of their own accord, is grisled. 3. Albeit the Lord be justly provoked against his people's following their own ways, especially under trouble; yet his severity even to them is mixed with mercy; for, the chariot sent to the South is not black nor red, but grisled.  Vers. 7. 
And the bay went forth, and sought to go that they might walk to and fro thorough the earth, and he said, Get ye hence, walk to and fro thorough the earth: so they walked to and fro thorough the earth.  
Whether we understand this of all the charets, whose horses were strong (as the word also signifies) or of the fourth chariot only, who having done that particular work showed to the Prophet, sought to be employed elsewhere, all comes to one purpose, that by God's allowance and command, they are employed through the earth; Hence learn, 1. As all instruments are subject unto God, and no service can be acceptable to him, but what is warranted by his command: so he hath instruments, (and especially Angels) very ready and willing to seek and take employments, and see them executed; this we are taught in that they sought to go that they might walk to and fro through the earth; and in that having received orders, they walked to and fro through the earth. 2. Albeit the Church get now and then a clear sight of some special Providences, yet it is but parts of his way that she is able to take up: His Providence is not idle in all the parts of the world, though she see not so well through it, and it is her comfort to know so much, that his Providence is so universal for her good; for, here is a command to get hence, and walk to and fro through the earth, obeyed by them, holding out his providence, and this is discovered to the Prophet for the Church's comfort, though particular actions, done by them, be not declared.  Vers. 8. 
Then cried he upon me, and spoke unto me, saying, Behold, these that go toward the North-countrey, have quieted my Spirit in the North-countrey.  
An account is given to the Prophet of that part of the vision which specially concerned the Church, that the instruments employed in the North, had fulfilled his counsel in severity against Babel, and tenderness toward the Jews there, as a pledge for future times. Doct. 1. Albeit the Lord do effectually execute his purposes in all the world, yet his providence about his Church is (to speak after the manner of men) his special care, in the study and knowledge whereof his Church is to acquiesce, albeit many other passages be hid from her; therefore it is that the Lord takes pleasure in giving an account of that passage, and declares that only unto the Prophet, leaving the rest untouched, Then he cried to me, and spoke to me, saying, Behold, these that go toward the North, etc. 2. The Lord accounts himself not a little concerned in the afflictions of his people, and the prosperity of their enemies, nor will he be at rest till he plague the one, and relieve the other; for, the red and white horses do quiet his Spirit, which was before commoved. 3. Whatever work the Lord undertake against his enemies, and in delivering his Church, and whatever instruments he employ, there shall be nothing left undone or imperfect, or be delayed, but shall be fully accomplished according to his purpose, and as he hath promised or threatened; for, saith he, They have quieted my Spirit in the North-countrey, or done all things according to my mind.  Vers. 9 
And the Word of the LORD came unto me, saying,  10. 
Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah.  11. 
Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech the High Priest.  
In the second part of the chapter, we have a promise of Christ the Builder and Governor of his Church, and of the Conversion of strangers, the type whereof is the making of two Crowns, the one of silver, and the other of gold, as sacred signs appointed of God for the uses , and the setting them solemnly on the Head of Joshua the Priest. These Crowns are to be made of what was offered by four men, (the first whereof and the last seems to have had two names, v. 14. at least the first of them, fur Hen might be brother to Josiah) who seem not so much to be eminent men amongst them, who were fainting, and made others to faint by their example, and therefore needed to be encouraged, as to be men lately come from Babylon, with offerings for themselves, or in name of others; of which for special cause the Crowns are made to encourage them to come and join with their brethren, from 〈◊〉 promise of Christ, (at that time in whom all that they miss in Judea was to be made up) and of the Conversion of strangers, as is after cleared. Doct. 1. Where Christ sets up his Church in the world, he can when he pleaseth induce men to join themselves thereunto, though it seem to bring much outward disadvantage; for, there are of the captivity which are come from Babylon, where many of these Jews thought themselves better accommodated then to leave it for Judah. 2. The Lord is very tender of such as are at any pains to seek him, and allows special encouragement upon them, and commands all diligence to be used for that end; for, this great type, and the explication thereof is for their encouragement, and the Prophet is to come the same day unto the house of Josiah, or the place where he lodged, if he be one of the number. 3. None are to appear before the Lord empty, but when they come unto him in his Church, they are to give up themselves, and what they have to be at his disposing: this is signified by their bringing silver and gold, which the Prophet is to take of them. 4. Albeit our services, and any thing we can offer to God, be of no worth before him, and may justly be rejected; yet such is his graciousness that he may make more of our services then we could well expect; for, not only are their gifts accepted, but made use of in contributing to this type, their silver and gold were the matter of the Crowns. 5. The Lord may employ persons to sustain extraordinary relations as types, which it is not lawful for them to exerce in any ordinary way; for Joshua's getting two Crowns to be an extraordinary type of Christ in his two offices, was no warrant for Joshua in his administrations, to take on him not only the Priestly, but the Kingly office also, whereof some shadow was yet remaining in David's race, and presently exercised by Zerubbabel.  Vers. 12. 
And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold, the man whose Name is the BRANCH, and he shall grow up out of his place, and he shall build the Temple of the LORD.  
Follows the application of this type in two particulars; the first whereof is, of Joshua's being crowned with two crowns; which lest any should mistake, it is cleared to him that all this type pointed at Christ's coming in the flesh, the true King and Priest of his Church; who albeit in his humiliation he should appear contemptible as a tender branch, yet should he grow up miraculously, and build his own Church, whereof the Temple was a type, and in building whereof he also had a chief hand. Doct. 1. Christ manifested in and to his Church, is an excellent and sovereign encouragement, to invite men to come and join with her in how low an estate soever she be; for, the substance of all this type, and the encouragement held out unto these strangers, to draw them and their brethren out of Babylon, is, Bebold, the man whose Name is the BRANCH. 2. It neither takes away the glory of Christ, no● the encouragement of his people in him and from him, that he was incarnate, and became a man like us, and appeared contemptible, during the state of his humiliation; but rather contributes much to their encouragement, that he came so near unto them, and was so like them in all things, and to his glory, that from so small beginnings he grew to so great an height; and makes his Church to flourish; therefore is he here described: The man whose Name is the BRANCH, or, tender bud, out of the root of Jesse, who shall grow up. 3. As Christ and his work are still upon the rising and growing hand till his body be perfected in glory; so his own arm and power is able to raise him up beyond all probability, and without all humane help; for, he shall grow up out of his place, that is, out of Jesse's withered root, when the glory of David's family was quite extinct, and out of his place Nazareth, which his Name the BRANCH in the Original points at, Mat. 2. ●3. 4. Christ's having his hand at a work, and his engagement to perfect it, aught to be an encouragement to all in their station to put hand to it, especially considering what presage or forerunner that work may be of a more glorious work to be done by Christ; therefore these Jews are invited to come and join in building the Temple, since Christ was principal undertaker therein, and that by so doing they should set up a clear type of his building his own Church; And he shall build the Temple of the Lord.  Vers. 13. 
Even he shall build the Temple of the LORD, and he shall bear the glory,, and shall sit and rule upon his throne, and he shall be a Priest upon his throne, and the counsel of peace shall be between them both.  
The promise of Christ's building his own Church, is again repeated for further confirmation; and concerning him, for explaining the type, it is further promised, that in him the glory of that people should shine again, & to him only the glory of building his Church is due that there should be a conjunction of the Kingly and Priestly office in his person; the exercise of both which should sweetly concur to carry on his purposes concerning his people. Doct. 1. There is great need of being much studied in the certainty of Christ's carrying on of his own work, and that it depends on him only, whether means be or not; for this end is this promise again repeated; Even he shall build the Temple of the Lord. 2. All the glory and excellency of the Church is to be found in Christ, and however she in herself and in her officers may seem very vile; yet she is raised up to glory in him, and all outward pomp that is wanting, is made up in him; this is signified by the two Crowns on Joshua's head, that however, both the Priesthood and Princely dignity were now contemptible, yet he should raise them to glory in his person: He shall bear the glory, though Zerubbabel and Joshua were in a base condition, and had little or no splendour. 3. The glory of rearing up and building a Church to God in the world, is a burden too heavy for any but Christ to bear, and would crush any mean creature, however they be very ambitious of glory; this also is implied in that he shall build the Temple, and he shall bear the glory. 4. Christ alone is all-sufficient for all the affairs of his Church, being invested with all offices that may contribute for her good, and appointed both King and Priest for her; for, he shall sit and rule, and be a Priest upon his throne. 5. Christ as he is invested with power and authority, so he is not idle, but actively goes about all affairs, which his offices engage him to; for, he rules, and is a Priest upon his throne. 6. Christ hath a stable possession of all his offices and dignities, from which no opposition will remove him to the prejudice of his people, to leave them without an Head, a King or Priest; for, he shall sit and rule, etc. his sitting points out his stable and settled possession. 7. Albeit Christ be invested with many and divers offices, yet considering that he is God all-sufficient, none of them shall hinder another, nor shall he be overcharged with many employments toward particular souls, his Church in general, or his enemies, but shall carry them on altogether, and particularly his Kingly and Priestly office, though very different, the one being for execution of justice, the other for obtaining mercy and pardon, shall sweetly concur to work out peace and safety for his people, his Priestly office tending to purchase, and his Kingly office to make his purchase forthcoming, and to maintain and defend it to them; for, the counsel of peace shall be between them both, that is, his two offices.  Vers. 14. 
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah for a memorial, in the Temple of the LORD.  15. 
And they that are far off shall come and build in the Temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.  
The second particular explained in this type is, of the making of the typical crowns of their offerings who came from Babylon, and the crowning of Joshua before them. After the crowns had been made use of on Joshua's head to represent Christ, they were to be laid up as a monument in the Temple for these men, not only to be a witness of their liberality, or a token to confirm their faith of the promised Messiah, but as a pledge, that many both Jews in Babylon, and strangers, should come from afar (as they did) and join in building of the Temple, but especially to make up a Church to God, some shadows whereof appeared afterward in strangers adorning the Temple with their gifts, as now it was by their crowns, and in the help that they got from the Persian Court, in sending up their brethren under Ezra. Doct. 1. The Lords dispensations and manifestations toward his Church, aught to be of long and enduring use unto her, and may contribute to many purposes if they be well studied: therefore beside the present use of these crowns, they are to be set up for a memorial in the Temple, to teach long after, and to be a pledge yet further, that they that are afar off shall come. 2. Such as in times of great discouragement, do appear for strengthening the hands of the Church, are singularly taken notice of, and may expect singular favours; for these men coming from Babylon with their offerings, in a time when the lingering of the Jews there was the Church's grief, have this honour put upon them, that the Crowns shall be to them for a memorial, as a testimony of their zeal and affection, a pledge of the Messiahs coming, and of strangers joining to the Lord. 3. The hope of enlargement of the Church, is matter of great encouragement to the truly godly, and that God will bring these who are far off, lying by, or opposite to the work, to join in it when he pleaseth, and will accept of them and their service when they come: this is an encouragement to the Church of the Jews; They that are far off shall come and build in the Temple: and may be still an encouragement to them who are afar off, and have a mind to come 4. Such as come to join with God's people are not to be idle and useless, but to study in their stations to contribute somewhat for edifying and building up the body; for, they that come, must build in the Temple of the Lord.  
Unto this doctrine two things are subjoined by way of Conclusion, 1. That their own experience should prove that Christ the Mediator was sent to reveal these prophecies, and that the Prophet had authority to publish them, which was in part verified unto them, by their getting help to the work, from these they little expected it of, and is now fully verified to the Church in after-ages, as their successors. 2. That it was requifite on their part to be diligent, in obedience to God's commaods, if they would not be hinderers of the performance of promises, so far as they could, and would not deprive themselves of benefit by their accomplishment. Doct. 1. Whatever debates may arise in the minds of God's people, concerning the truth of promises, yet experience and the event will put it out of all controversy, that God is true: for, Ye shall know that the Lord of hosts hath sent me, which may be understood of Christ sent to reveal these things to the Prophet, or rather of the Prophet sent to publish them to the Church in the Lords Name, as v. 9 2. The Lords accomplishing and performing what he hath foretold in his Word, should lead his people back to a new and serious consideration of the truth of it, that their confidence may rest on it in new exigents, without hesitation; for this is the use of what God doth, that we may know God hath sent his Word by his servants, and learn to magnify it as true. 3. Albeit the performance of the Lords absolute promises be not suspended upon men's doing of duty; yet neglect of duty may keep back the performance of many particular conditional promises, may justly be charged with impeding the performance of all promises to men's power, and doth always hinder the comfort and fruit of performed promises from coming to the guilty man; for, saith he, This shall come to pass, if ye will diligently obey etc. Not that the promise of Christ's coming, and Conversion of the Gentiles depended on the Jews obedience, but that their neglect of duty would hinder men's present favouring of the work of the Temple, whom their sins had made enemies of a long time, and that they did what they could, if they finned, to obstruct all, and should certainly have no comfort by these spiritual promises. 4. The people of God are then accounted to make conscience of their duty when they submit to what God enjoins in his Word, however it suit with their inclinations; when they are careful to hear and seek out God's mind in his Word, not shifting light; when they are diligent and active in endeavouring obedience, as becomes so great a Lord to be obeyed by his creatures, trembling lest they be found out of the way, in a course of disobedience, or slighting convictions, and contemning the light of information; and when all this obedience is performed, not as a cause of righteousness and justification, but as a fruit of faith, closing with God, reconciled in Christ, and as a testimony of thankfulness; for so is duty here described; If ye will diligently obey, (or harken to) the voice of the Lord your God, which includes their absolute subjection to the Word, their enquiring and harkening to its directions, and both these with great diligence, and as a fruit of their being in Covenant with God.   

CHAP. VII.  
IN this Chapter, occasion of a case of conscience propounded by some from Babylon, concerning their fasting in remembrance of their desolations, v. 1, 2, 3. The Lord sends out his Prophet, to condemn all these their fastings, and their feast also, v. 4, 5, 6. and their neglect of obedience, which if it had been studied, might have prevented their exile, and such questions, v. 7. And (to clear up their duty, and the right way of composing all differences betwixt God and that Nation,) the Prophet at God's command repeats the whole procedure betwixt God and them; to wit, that God had given faithful warning to them, and laid their duty before them, v. 8, 9, 10. that they had been rebellious and disobedient, v. 11, 12.— and that therefore God in his justice had let forth his displeasure, neglected them in their trouble, and brought that on them and their land, which their sins had deserved, v.— 12, 13, 14.  Vers. 1. 
ANd it came to pass in the fourth year of King Darius, that the Word of the LORD came unto Zechariah, in the fourth day of the ninth month, even in Chis●eu.  2. 
When they had sent unto the house of God, Sherezer, and Regem-melech, and their men to pray before the LORD.  3. 
And to speak unto the Priests, which were in the house of the LORD of hosts, and to the Prophets, saying, Should I weep in the fifth month, separating myself as I have done these so many years?  
Hitherto this Prophet hath been for most part employed in receiving and communicating to the Church several visions: Now there follows a doctrinal Sermon, occasioned by a case of conscience propounded, whereof the rise was thus: the people of the Jews during their captivity observed divers yearly Fasts, in remembrance of their many desolations, of which, chap. 8.19. one in the renth month, in remembrance of the besieging of the city, which began in that month, 2 Kings 25.1. one in the fourth, because the city was then taken, 2 Kings 25.3. Jer. 52.6. one in the seventh month, because of the scattering of the remnant of the Jews, when Gedaliah was slain, 2 Kings 25.25. and one in the fifth month in remembrance of the burning of the Temple and City in that month, 2 Kings 25.8, 9 Now the City being again inhabited, and the work of the Temple far advanced (being two years since they had gone to work again, comparing v. 1. with Hag. 1.15.) two chief Ambassadors with their train are sent (belike from these in Babylon,) to worship God, and to propound the case to the Lords ordinary or extraordinary Ministers; whether it were needful to continue that Fast or not? Doct. 1. However the Lord in his wisdom may, when he pleases, forbear to employ extraordinary means and dispensations, even in the time when such are in use, and leave his people to the use of ordinary means; yet upon new emergents he will not fail to appear as formerly: for here, after Zecharies first Sermon, containing the former visions, which was in the second year of Darius, chap. 1.7. we find no more revelations, till the fourth year of King Darius; yet when this new case comes to be solved, the Word of the Lord came unto him. 2. To know the mind of God in our duty, is worthy of much pains, and matters of Religion should be looked upon as of very particular concernment to every one: therefore they think a solemn ambassage little enough to seek resolution of this question; They sent unto the house of God, Sherezer and Regem-melech with their men. And though they were more than one of them who came, and far more concerned in it, yet the question is propounded as by every one in particular, Should I weep, & c? 3. As matters of our duty may be ofttimes very dark and unclear, for our humiliation, and up-stirring to make use of means; so it is not sufficient that a person or people employ God in their particular strait, unless in their ordinary course they be seekers of God: and such as would have light from God, or his servants useful to them, would depend much on God, and be much in prayer to him; therefore are they sent, by reason of this dark case, to pray before the Lord, and to speak to the Priests, etc. To testify, that they were seekers of God, and of the same Religion with their brethren, and when they are to employ the Priests and Prophets for light; they begin at prayer to God. 4. Ministers of the Word are bound to be able to resolve the cases of God's people, not only in general doctrine, but in particular emergents and difficulties: for, the Priests and the Prophets are to be spoken to in this business. 5. No means appointed of God for our help in difficulties, is to be neglected or vilipended by these who expect a blessing; for, they are to speak, both to Priests and Prophets: both ordinary and extraordinary means (where they are) are to be used. 6. Solemn fastings and humiliations, because of God's displeasure, aught to have much inward sense evidenced by separation from outward delights, and mourning; for so the question imports they had done, weeped and separated themselves: though that be not all required of an afflicted sinful people, nor yet to make a Fast approved, yet it is a part of the duty. 7. Whatever general instructions may be gathered from their propounding of this case, worthy of our imitation; yet the question, as propounded by them, is many ways faulty, which serves also for our warning; as 1. There is a great deal of formality in sending such an embassage about a ceremony, when yet they neglected the substance of Religion; Formality may make great show of little, and most noise about that which is to least purpose. 2. Much unbelief appears here; for, in that they inquire about omitting this Fast only, they insinuate that they doubted of removing their other calamities, for which they fasted also, (as we will hear afterward,) and so go no further than their sense; yea, in questioning about this same, they insinuate their doubting that the Temple should be perfected. Unbelief will receive or expect no more than it seethe, and so breeds us much vexing exercise. 3. Much ostentation that they had done it so long, for so many years, which now they look upon as somewhat when the work is going on; when the Lord blesseth any work that we have been using endeavours about, our hearts are then very ready to think much of our doing. 4. Much unsafe walking having no ground of their doubt, but their old custom, Shall I weep as I have done these so many years? how small ground and warrant soever there was of this their fasting, yet many have no better than custom and education, for their ground in following the true Religion, which makes very unsure work. 5. That they now think of laying aside this duty, (whatever warrant they had for it, of which they do not doubt no● inquire concerning it) betrays, partly how ready men's hearts are to weary of duties, especially if they be any thing hard: and partly, that when men have gotten some deliveries, they are ready to dream of having no more to do with fastings and humiliations: which is folly to expect, so long as we are within time.  Vers. 4. 
Then came the Word of the LORD of hosts unto me, saying,  5. 
Speak unto all the people of the land, and to the Priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years; did ye at all fast unto me, even to me?  
The Lord sends out his Prophet to declare his mind concerning this question, not only to these who propounded it, but unto all the people of the land, and the Priests also. And before he give a full answer to this question to their contentment, he premits in this chapter somewhat by way of reproof of their way. And first, he reproves their way, not only in this Fast, but in all the rest, (whereof he names one,) as being faulty in that it was not done to God. Whereby we are to understand, partly that they were of their own appointment, and not enjoined by God, it not being lawful forthem to appoint such days for fasting, unless the Prophets amongst them had in Gods Name appointed and allowed of these Fasts, of which we read not: For however all these calamities did call them to fasting and weeping, and Gods imposing the necessity by his dispensations, did warrant them to set apart some time for that purpose; and however they might agree to do so from time to time, during the time it was revealed by God, that their captivity should continue: yet it was not lawful for them to fix such anniversasary days by dedication, or consecration, and sanctification, as making it unlawful to take that day again for worldly employments, if providence so called, or unlawful to do worldly business, if called to them on that day, even as the work of their calling at that time, whereas works of necessity are to be done on the Sabbath with a sabbath-days heart; or as if the service were more acceptably performed on that day then on another: as they chose the very days of their greatest calamities for their Fasts, as if the time should have influence on the work. All these are to encroach upon the Prerogative of God, and far less is it now lawful to fix such anniversary days, either for fasting or thanksgiving: seeing that (beside the want of authority so to do) we have not such certainty what our future condition shall be, as they had during the seventy year's captivity, and know not but providence may call us to rejoice, when our time is to weep; and to weep when our time is to rejoice; and so it belongs to God only to fix times for such duties, whose providence can make our condition suitable to the duty of the time. But beside this defect, the Lords reproof doth also strike at the manner of their performing these Fasts, as being done in such a way (whatever warrant there were for them) as could not be acceptable to him. Doct. 1. When the Lord speaks his mind unto his people, and especially against their formal, and inveterate customs, it is needful to take him up in his absolute dominion and omnipotency, as being able to crush them who contemn his Word, and to make them happy who follow his way, whatever it seem to promise in itself: therefore is this message called the Word of the Lord of hosts. 2. The Word of God, and the doctrine therein contained, concerning our duty, is of general concernment unto all, however many times only few are sensible of their need of it: for this cause it is, that the answer is not given only to these who enquired, but to all the people of the Land, as being a doctrine of general use to all, 3. Such as ought to be instructers of others, may ofttimes turn as far aside, and need instruction as much as any; for, the very Priests who were enquired concerning this case, v. 3. are to be spoken to and taught, and so the Church had been in a sad case, if the Lord (who is never wanting to his Church,) had not provided this remedy of an extraordinary Prophet, as is marked on v. 1. 4. The Lord accepts no service, how glorious-like soever, as done to him, that is not commanded and enjoined by himself; for, saith he of these Fasts of their appointment; Did ye at all fast to me, even to me? even albeit they both fasted and mourned. A will-worshipper fancies a god in his own imagination, to accept his service, who is not the God who hath revealed himself in his Word; or at best is a mistaken God. 5. The excellency and worth of our service, and our happiness thereby, doth not consist in what measure of performance we can attain unto, but in Gods accepting of it as service through Christ, which we are chief to look unto, and have a care of, and not to be discouraged with mean endeavours, if he respect them, nor puffed up with fairest flourishes, while that is wanting, so much is implied in that doubled question: Did ye it to me, even to me? 6. As humility is a sure symptom of one who serves God in a right manner; so it may humble us in performances before the Lord, to consider that our services cannot profit him, nor is he obliged to us for them, otherwise then by free grace: so much also is imported in this question; for in opposition to their ostentation in propounding their question, the Lord lays them low by telling them it was not done to him, all the profit (if there were any) would be their own. 7. Days of fasting and humiliation, with never so much sense and feeling, can never be acceptable to God, so long as only the sense of our own calamities sets us on work, and we rest there without attaining to sense of sin, and minding to turn to God; this is another fault reprehended in their fasting; Did ye at all fast unto me? had ye any sense of the injuries done to me, or purpose to amend them? was it not because of your own miseries ye fasted and mourned? 8. Men do for most part mistake or remain ignorant of their own condition, and careless of what the Lords servants say, through want of serious examination of their own conscience. A tender, active and well-informed conscience would show much, as the Lords servants do say; therefore the Lord appeals to their own consciences in this question, as able to solve the doubt, and plead for him, if it were put to it; Did ye fast unto me?  Vers. 6. 
And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?  
He proves their abuse of fasting from their sinful way of eating and drinking after their fasts were over, and their feast at other times, in which they satisfied their own lusts, without respect to his glory. Hence learn, 1. It is the duty of all, especially of the Lords people, not only in their immediate worship, but in their common and ordinary affairs, and use of ordinary refreshments, to do them as service to him, and eye his glory in him; for, it was their fault, that they did eat for themselves, and drink for themselves. 2. Such as in their ordinary conversation do not mind and eye God, may justly be suspected as sleighters of his immediate worship: and such as do abuse prosperity, do prove that adversity hath not been sanctified; for they fasted not to God, because they did eat for themselves, and drink for themselves, both in their ordinary refreshments, and prosperous conditions.  Ver. 7. 
Should ye not hear the words which the LORD hath cried by the former Prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the South of the Plain.  
The second fault which the Lord finds with their way is, that they were taken up with these observations, but neglected that which was substantial. He declareth that it were rather their duty to hearken to, and obey these commands which God had enjoined them by his Prophets, when all was well with them in Judah, when Jerusalem and all the cities thereof were yet entire, and the land inhabited, which if they had been believed and obeyed, they had not been driven into exile, nor needed such questions. He mentions the South and the Plain, (as it is in the Original,) because Judah's portion, and these who joined with him, lay partly Southward to Jerusalem, and partly in the Plain toward the Philistines, Josh. 15.1, 2. Obad. v. 19 and so it comprehends the whole land; The word also rendered South, doth signify in the first place dry and desert ground, and by consequence the South, because the heat of the Sun made these places barren; and so it cometh all to one purpose, to show, that not only Jerusalem and all her cities, but all the country was peopled, when God warned them of their duty and danger; and that not only fruitful Plains, but even the hills, (which were usually dry in Judea, and may be understood here in opposition to the Plain) and other desert places were frequented with people dwelling therein. Doct. 1. External performances of external duties of Religion are nothing in God's sight, where there is not study of obedience to all his revealed Will, not will howling under misery avail, while wickedness is kept under their tongue; for, so saith the Lord to these Fasters, Should ye not hear the words which the Lord hath cried? 2. The Lord in all ages is uniform and like himself, in approving and enjoining of duty, and in disliking of sin, yesterday, and to day, the same for ever; for, the Lord here requires the same he required of their fathers; Should ye not hear the words which the Lord hath cried by the former Prophets? 3. The longer the Lord by his Word hath been pressing duty upon his people, they ought to heed it the more, lest judgement prove the sadder; for, he presseth a doctrine that had been long since cried, to be so much the rather heard. 4 The Lords chastiling a people for sin and disobedience, doth not warrant them to look on their deliverance from the chastisement, as a full assurance of their being reconciled, as if their strokes had made up all but being delivered they are to make conscience of obedience, otherwise the controversy 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 says in a sad time, when we consider that if it had been harkened unto, it might have prevented much misery; for, so is this doctrine commended, it was cried when Jerusalem was inhabited, and in prosperity, etc. 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 hosts, saying, Execute true judgement, and show mercy and compassions every man to his brother.  10. 
And oppress not the widow, nor the fatherless, the stranger, nor the poor, and let none of you imagine evil against his brother in your heart.  
To clear further this last challenge, and to justify the Lords way in all that came on this people, and teach them how to compose the controversy: The Prophet Zecharie gets a commission to clear the whole procedure betwixt God and their fathers, for them to make use of, and not lean 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 spoke it, so he yet speaketh it,) he clears 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 concerns 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 hosts, etc. or, thus he spoke 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 touchstone 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, etc. 3. Our doing of things required of us in point of justice is no such proof of sincerity, unless acts of tenderness and affection, enjoined by charity, be made conscience of likewise; therefore they are conjoined here: Execute true judgement, and show 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: Show mercy every man to his brother. 5. It is a special proof of an heart subjected to God, and his fear, 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: Oppress not the widow, nor the fatherless, 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 hearken, and pulled away the shoulder, and stopped their ears, 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 hosts hath sent in his Spirit by the former Prophets: therefore came a great wrath from the LORD of hosts.  13. 
Therefore it is come to pass, that as he cried, and they would not hear, so they cried, and I would not bear, saith the LORD of hosts.  14. 
But I scattered them with a whirlwind among all the Nations whom they knew not: thus the Land was desolate after them, that no man passed thorough nor returned: for they laid the pleasant Land desolate.  
In the next place, the Prophet at God's command, gives an account of what had been their father's 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 spoke in the Prophets. Doct. 1. It is the duty of men to hear 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 holiness, 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 prevail with them, as Psal. 58.4, 5. 3. As disobedient sinners, living under the Ministry of the Word, cannot but be pursued with some convictions troubling them, unless they be given over to a reprobate sense: so it is a dreadful character when they shift convictions, and make it all their study how to sin without disturbance; for so did these, They stopped their ears, 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 mind, blunted the edge of their conscience, deadened their affections, and confirmed their hearts in sin, that they can go on boldly, and without remorse, hear what they will: this is the height of spiritual plagues; Yea, they made their hearts as an Adamant, lest they should hear, etc. 5. They are the most stubborn 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 sinfully hardened their own hearts, and added to their natural obduration by despising commands, slighting 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 employs them, and speaks by them; who though in his special operations of grace he works effectually and invincibly: yet in his persuasions by the Word, working as a moral agent, is ofttimes resisted and opposed, for such is their sin here, they would not hear the Law, which the Lord of hosts 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 God's 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 recompensing 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 chaff before a whirlwind, 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 than 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 hosts. 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 recompense his contempt of God's Word, with not regarding his cry in his strait; and when the Lord seems not to beat prayer in trouble, he calls us thereby to lay to heart, and be humbled for our not harkening to his Word: for, Therefore it came to pass, that as I cried, and they would not hear, so they cried, and I would not hear, saith the Lord of hosts. 3. God's pursuing a controversy against his Church, makes enemies endeavours successful and dreadful, and her opposition in vain; for, I scattered them with a whirlwind, 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 sinner's sake; especially upon a land wherein God hath dwelled 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 stroke, 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 tenderness 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 possess 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 Jews 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 wont privileges, v. 3. that they should increase and multiply 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 encouragements, 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 God's dealing, and blessings which they had foretold, and had really come on them since they began to bulld, and were yet more to be let 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 threaten, 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 Ministry of Jews, and that they should be much honoverd, because of their enjoying the true Religion, v. 20, 21, 22, 23.  Verse 1. 
A Gain, the Word of the LORD of hosts came to me, saying,  2. 
Thus saith the LORD of hosts, I was jealous for Zion with great jealousy: 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 doubtfulness how matters would succeed; therefore he subjoins unto the reproof several grounds of encouragement unto them, whereof the first is taken from his marriage-affection toward them, as they might read 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 allows them to strengthen themselves that challenges may work the better; therefore is this doctrine subjoined 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 Prophet's Commission; The Word of the Lord of hosts came unto me, in regard that many promises here made, could only be assured to them from his being God; and for this end is he so oft brought in speaking in all the Chapter. 3. The fountain of the Church's encouragement, is in God's free love and marriage-affection, which as it doth not break off in affliction, so will it be very severe in avenging injuries done to such as are beloved of him; for so is here held forth: I was jealous for Zion with great jealousy, and I was jealous for her with great fury. His jealousy proves he is married, his fury testifies how much he resents their affliction, and both these concur to comfort her. 4. The Lord hath at all times prevented his Church and people, with such manifestations of himself, as may be abundant proof of his affection toward them; and ground of encouragement for the time to come: therefore he leads this people back to what had been done, especially in their late deliverance, to clear this truth, and encourage them for the future; I was jealous, etc.  Verse 3. 
Thus saith the LORD, I am returned unto Zion, and will dwell in the midst of Jerusalem, and Jerusalem shall be called a city of truth, and the mountain of the LORD of hosts, the holy mountain.  
The second ground of encouragement is, that God was now reconciled to them again, would dwell among them as of old, and restore them to the dignity and privileges they formerly enjoyed. Doct. 1. The Lords being reconciled unto a people, and their enjoying his favour, is a special ground of their encouragement, especially that after just wrath he will deign them with mercy, and be at pains to make up the friendship; for, thus he encourageth them; Thus saith the Lord, I am returned to Zion. 2 When the Lord is reconciled unto his people, he will manifest his presence unto them, and be as near and careful to help every grievance, as the heart is to supply every member; for, I will dwell in the midst of Jerusalem, saith he 3. Reconciliation with God, is the way to recover a people's lost honour and privileges, and to make them enjoy them and the comfort of them; for, upon his returning look what made her eminent before, and it shall be restored. She shall be called by her old names, which is not a promise of a bare tittle only, but that she shall be eminent in her duty, and the privileges and mercies following thereupon, shall be as visible as if they were her name. 4. It is the great honour of a people, to enjoy, and sincerely to adhere unto and profess the truth of God, as he hath revealed it in his Word: to adorn that Profession with fidelity and uprighteness in matters of the second Table; and to be the people to whom God verifieth the truth of his promises: so are we here taught, Jerusal●m shall be called a City of truth, in place of her idolatry, and corrupting the worship of God, her double dealing in her conversation, and her feeling the sad fruits of threaten. 5. To have relation unto God, and be owned as his, speaks much honour to a people, that he, unto whom all things belong, should appropriate them unto himself, as a peculiar lot, to be cared for in an especial way: this honour is imported in that name, the mountain of the Lord of hoster. 6. As holiness beseemeth a people who are the Lords; so it is their special honour and dignity to be such, and a commendation to the truth they profess when they hold a good conscience with it: for, this mountain shall be called the holy mountain.  Vers. 4. 
Thus saith the LORD of hosts, There shall yet old men, and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.  5. 
And the streets of the City shall be full of boys and girls playing in the streets thereof.  
The third ground of encouragement is held forth in a temporal promise of their increasing in number, and enjoying of peace. Whereas they were now a few of many, they should again be many, men and women living unto old and decrepitage, and a numerous issue springing up to succeed them: and whereas the sword had cut them off in their cities, Lam. 2.21. and 5.11, 12, 13, 14. and they might sear the like, considering the times, yet he promiseth that old men should walk, and young children play in the streets, as in times of great peace. Doct. 1. The increase of a people, (especially such as are members of the Church,) and peaceable times with the common refreshments thereof, in living to old age, want of terror, not being cut off by violent deaths, children's recreations, and growing up without fear of enemies, etc. are in their own kind, choice mercies to be acknowledged where they are, and to be a cause of humiliation where they are wanting: for, the promise of this is a ground of encouragement here. See Ps. 78.62, 63, 64. and 144.11,— 15. 2. A people reconciled to God, and adhering to the true spiritual privileges of God's presence, shall enjoy as much outward prosperity as is for their good; for this promise is subjoined to the former, as a fruit of them.  Vers. 6. 
Thus saith the LORD of hosts, If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellons in mine eyes, saith the LORD of hosts?  
In regard these promises might seem improbable and impossible to be performed, considering that the Jews were at that time but a despicable remnant, and the times full of dangers and fears; the Lord removes all difficulties, by leading them to look on him to whom nothing is impossible. Doct. 1. As faith is very necessary for honouring of God, and our own comfort in receiving his promises; so it is no small difficulty to attain to it. Things promised may seem very impossible, not only to carnal men, but sometimes even to the Lords people; for, this confirmation of the former doctrine shows, that he expects faith to close with what he saith; and its being marvellous or hid (a thing which they cannot see through as feasible or possible) shows their temper. 2. The fountain of much unbelief is, mens looking to themselves and their present hard condition, and receiving no more truth than reason and probability, thus pre-occupied, will convince them of; for, this is marvellous, because they looked on themselves, as the remnant of the people, and on these days as hard days. 3. The way to attain to faith in hard and difficult times is, to eye God who makes the promise, and give him the glory of being God, of faithfulness in promising, and Omnipotency to perform and overcome impossibilities, whatever we be: for he refutes their unbelief by leading them from themselves to eye him: The Lord of hosts, in whose eyes it is not marvellous. 4 A people taking up God rightly, will, themselves being Judges, condescend, that it is a wronging of God to lay any thing in opposition to his power as able to overbalance it, or to distrust his promises, whatever they see in the world or their own condition to render them improbable: for, in this he appeals to themselves, If it be marvellous in your eyes, should it also be marvellous in mine eyes? saith the Lord of hosts.  Vers. 7. 
Thus saith the LORD of hosts, Behold, I will save my people from the East-country, and from the West-country.  8. 
And I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my people, and I will be their God, in Truth and in Righteousness.  
The fourth ground of encouragement, (which also cleareth the promise of their increase) is, that he will gather them from all parts of the world, where they were scattered, (comprehended under East and West, as Psal. 113.3. Mal. 1.11. Psal. 50.1.) and bring them to Jerusalem and Judea, and renew the Covenant with them: which was verified at several times after this Prophecy till Christ came, beside what further accomplishment of it may be reserved till Israel's Conversion. Doct. 1. Such as are following their duty, though with much hesitation and discouragement, because of the averseness of others leaving them alone in it, may expect confirmation from God, and that in due time, (if it be for their good) such as have weakened their hands shall join and strengthen them; for, this promise of the gathering of God's people is given to encourage them, who by reason of their paucity, and the difficulties they met with, were ready to think they were come too soon home. 2. Interest in God will bring a people out of a low condition, and gather them after a sad scattering; for, Behold, I will save my people from the East-country, and from the West-country, and will bring them, and they shall dwell in the midst of Jerusalem. 3. Particular favours and deliverances are then comfortable to a people, when the Lord either makes or renews a Covenant with them, giving himself unto them with these favours, assuring them that old kindness stands yet firm, and undertaking for their part, to make them such as he will accept of, and may continue these blessings with; therefore is the renewing of the Covenant subjoined, wherein God undertakes for both parties, And they shall be my people, and I will be their God. 4. Where God enters into a Covenant with his people, he intends really to perform all that he engages to do, without all dissimulation, so that it may be trusted to as a portion; for, this Covenant is in truth. 5. The sure foundation of the Church's comfort by a Covenant, is the righteousness of Christ, whereby she is made able to stand before God: and the right way to confirm her of her interest therein, is a study of righteous and upright walking before him: both these are implled in that second property, that the Covenant shall be in righteousness.  Vers. 9 
Thus saith the LORD of hastes, Lut your bands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the LORD of hosts was laid, that the Temple might be built.  
These encouragements being published, the Lord exhorts them to make use of them, in cheerful going about the work of building the Temple, to which also are subjoined further motives and encouragements. And first, that they are exhorted to it by these Prophets, who these two years since they began again to work, had encouraged them unto it, and not only assured them that it would be perfected, but had foretold other blessings, which had come to pass, as is after-cleared. Doct. 1. As encouragements from God are to be made use of, to make us faithful to him, and in his work: and as the work of God would be followed with much faith and alacrity, so men have ordinarily many tentations to be discouraged, from within and without, which they are to wrestle against and employ God under; so much is implied in this exhortation subjoined to the former doctrine; Thus saith the Lord of hosts, Let your hands be strong. 2. It ought to be a notable encouragement to go on in God's work, when he sends out his messengers constantly to stir up his people to it, and assure them of the success thereof, and that God's hand is about it to see it perfected; for, this is an argument: Ye hear in these days these words by the mouth of the Prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the Temple might, (or, should) be built: which last words are a part of that doctrine they had delivered in the bygone years, intimating that the Temple should be built: as a promise on God's part, and therefore aught to be built, as their duty, having such a promise.  Vers. 10. 
For before these days there was no hire for man, nor any hire for beast, neither was there any peace to him that went out, or came in, because of the affliction: for I set all men every one against his neighbour.  11. 
But now I will not be unto the residue of this people as in the former days, saith the LORD of hosts.  12. 
For the seed shall be prosperous: the vine shall give her fruit, and the ground shall give her increase, and the heavens shall give their dew, and I will cause the remnant of this people to possess all these things.  
This motive is yet further cleared from the blessings that had come upon them since they began to build, according to the predictions of these Prophets when they exhorted them to it: for, whereas before they began the work all went to ruin, there being no success of endeavours of man or beast, no peace by reason of hostile incursions and civil discords, v. 10. now their condition was changed, according to what the Prophets had foretold, and was to be yet changed to greater felicity, (for, v. 11. which is in the Hebrew, But now I not unto the refidue, etc. doth include both I am not for the present, not will be for the future, as in the former days.) And particularly he promiseth to bless the increase of the earth, and give unto them though a remnant, the peaceable enjoyment thereof. And therefore they were to give credit to the same men, promising by the same authority the success of the work. Doct. 1. Particular proofs of the truth of God's Word in the mouth of his servants, aught to be a special motive to faith and obedience in other things, which they enjoin and promise in the Lords Name, and by his warrant; for, by this seen accomplishment of the Word, they are invited to build and believe the success. 2. Such as neglect the Lords work, may expect to have all their endeavours for their own things blasted; for, before these days there was no hire for man, nor any hire for beast, that is, no fruit of labours, as Hag. 1.6. nor any shift whereby a man might earn his bread. 3. When a people do not study to advance the work and honour of God, when they enjoy peace and prosperity, it is righteous with him to vex them with hostile incursions, and deprive them of that which they employ so ill; for, neither was there any peact to him the went out or came in, because of the affliction, or, enemy. It seems their ill neighbours made inroads upon them. 4. A● when men's minds are not united in God, and about his work, they are punished with dissensions among themselves, especially when outward troubles do embitter them; so civil discord is a judgement wherein God's hand is especially to be seen, and trembled at; therefore is it subjoined for, (or and, as a plague added to the former,) I set all men, every one against his neighbour, whereof somewhat appeared in their oppressing one another, and their dissensions about that, Nehem. 5.1, 2. etc. 5. Albeit we are not to judge of duty by events, yet it is a double guiltiness not to be active about it, when the Lord rewards it by visible blessings, and promiseth to do so yet more, for, Now I am not, (or, will not be) unto the residue of this people, as in the former days, saith the Lord: and therefore they are to be strong. 6. Even the mercy of outward plenty, and securing the possession thereof to the Lords people, will be much esteemed of by those who have tasted of want and trial of that kind, and aught to be taken as an obligation put upon us to employ ourselves more for God and his service, however it be little esteemed of by these who enjoy most of it: for such is the encouragement propounded, v. 12.  Vers. 13. 
And it shall come to pass, that as ye were a curse among the heathen, O house of Judah, and house of Israel: so will I save you, and ye shall be a blessing: fear not, but let your hand● 〈◊〉 strong.  
A second motive to build the Temple, (containing a further explanation of the promise of his change of dealing) is comprehended in this general, (wherein Israel also hath a share,) that the Lord would takeaway the signs of his displeasure, and so visibly bless them with prosperity, that as formerly they had been a byword to all cursers, who wished these they hated to be dealt with as the Jews were, so they should become a pattern of blessing, that all men should desire these they wished best unto, to be in the Jews case, which might be a ground of encouragement to them. Doct. 1. The Lord's severity against his sinful Church is very remarkable, and may, for outward dispensations, speak much of a curse, whatever be in his heart; for, Ye were a curse among the heathen, or, an accursed people in all their accounts. 2. The remarkable corrections of the Lords people will in due time end in as remarkable blessings: and the condition of Gods reconciled people, countenanced by him, is such, as none could wish a better to them they wished best unto; for, As ye were a curse, so will I save (or, deliver) you, and ye shall be a blessing. 3. When the Lord is manifesting kindness, by word or work, his people would take heed that they do not undervalue it, by continuing in discouragement, but are to honour him by being strengthened and comforted thereby: and in this especially they are to guard against their own fearful and fainting hearts, which will make discouragements where there are none: and which being supported, will make that no outward dispensations shall discourage; therefore are they again exhorted, Fear not, but let your hands be strong.  Vers. 14. 
For thus saith the LORD of hosts, As I thought to punish you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repent not:  15. 
So again have I thought in these days to do well to Jerusalem, and to the house of Judah: fear ye not.  
All these encouragements, and the truth of the promises holding them out, are yet further confirmed, from the truth they had found in former threaten; for, as the Lord had executed threaten for their sins, and that notwithstanding all their thoughts, that he would revoke his sentence, and not see their last end: so had he now as unchangeable a purpose to bless them, and to perform these promises, and therefore they were, contrary to all their doubes and fears, to believe, he being as unchangeable in the one, as in the other, and withal a God that delights in mercy. Doct. 1. There may be (and many times are) immutable thoughts of love in God, and of doing good to a people, after that he hath, without relenting, brought on sore judgements on them: for, after all that sad lot, v. 14. I have thought to do well unto Jerusalem, saith the Lord. 2. It's the ordinary weakness and distemper of the Lords people, that they are most ready to doubt that which they are most called to believe, and to believe that for which they have no ground; for, this people could not believe any thing but promises, when God thought to junish them, and therefore it is said, ented not, as they dreamt he would. And now they could apprehend nothing but discouragements when promises are allowed, and they need to be exhorted; Fear ye not. 3. The disappointments our misbelieving hearts have had, (whether in execution of promises or threaten) ought to be an argument for persuading us to believe what is revealed in new exigents; therefore he layeth before them how far judgements had come beyond their expectation, that they might learn not to measure promises by their apprehensions. 4. The Lords afflicted people need not want a confirmation of God's fidelity in promising, so long as the strokes on them prove his truth in threatening, his striking according to his threatening when they deserved it, is a pledge, and may be a ground of hope, that he will perform his Word of promise when they need it: for, by such an argument doth the Lord confirm these fainters here. See, Jer. 32.42. 5. As the Lord doth not strike his people without pity, but upon just provocation given, which it concerns him in his glory and respect to them not to pass over: So any good that comes to them, arises freely from his own purpose of love, and that is to be rested on for it: for in the one it is, I thought to punish you when your fathers provoked me to wrath; in the other, So again in these days have I thought to do well, etc.  Vers. 16. 
These are the things that ye shall do: Speak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates.  17. 
And let none of you imagine evil in your heart sagainst your neighbour, and love no false oath, for all these are things that I hate, saith the LORD.  
The Lord makes further use of these enconragements to stir up this people to straightness and piety in their private conversation: and so makes further way for further encouragements, and for the positive answer to their question. He tenderly recommends to them (as a Father to his children,) that they would in their carriage toward their neighbour, both in private and in courts of justice study truth without dissimulation, and to judge righteous judgement in such a way as might tend to peace: and to put on affection which might guard their heart from wishing or devising evil to their neighbour. And that in reference to God they would not profane his Name by false oaths, all these things being an abomination before him. Doct. 1. It is a sweet case, and speaks much of a blessing, when men join a public spirit with personal holiness: therefore after the exhortation to build the Temple, this concerning their private conversation is pressed. 2. Such as desire to approve their sincerity before God, aught in their speeches, professions, or promises to their neighbours, to study truth without dissimulation or double dealing, and pretending to that which they intent not: Speak ye every man the truth to his neighbour. 3. In perfect administration of justice care should be had, by such as would approve themselves to God, that judgement go not forth without exact knowledge of the cause, or out of any by-respect to persons, violence of passion or affection, or according to men's inclination, being blinded with gifts; but singly and according to truth. Execute the judgement of truth in your gates, which was the place appointed for courts of judgement, Ruth 4.1. 2 S●m. 15.2. 3. As truth, so also peace both private and public is to be studied after in administration of justice, and care is to be had that judgement be equitable, so as may breed peace, that perverted justice breed not private quarrels, and that by protracting of law-suits, irritations and bitternesses grow not; Execute the judgement of truth and peace. 4. The Law of God is spiritual, reaching to the inward as well as the outward man, so that an ill course is not sufficiently abandoned, unless we mortify our love and affection to it: for so is expounded here; Let none of you imagine evil inyour hearts against his neighbour, and love no false oath. 5. It is a fearful profanation of God's Name, when an oath is taken to affert a falsehood, or in promising of that which men mind not to perform, or wilfully do not perform; this they are dissuaded from, Love no false oath. 6. As God's displeasure and hatred against sin ought to be a sufficient aw-band to keep men from it; so the consideration thereof is the most cleanly motive to dissuade from sin: therefore is this only argument used here: For all these are things that I hate, saith the Lord.  Vers. 18. 
And the Word of the LORD of hosts came unto me, saying.  19 
Thus saith the LORD of hosts, The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts: therefore love the truth and peace.  
The Lord having thus reproved, encouraged and exhorted this people, upon occasion of their question concerning their fasting: He gives yet a new commission for further encouragement, and particularly to resolve their question and assure them, that not only that fast, but all the rest of them, (of which see, on ch. 7, 1, 2, 3.) should resolve in joy, causes of their sorrow being taken away, and matter of feasting given, which therefore invites them yet to study their duty. Doct. 1. The sorrowful days of God's people will not only have an end, but will resolve in such advantages, as will afford much matter of joy; for, These fasts shall be unto the house of Judah joy, and gladness, and cheerful feasts. 2. The Lord's allowance unto his people, is far beyond any thing they ordinarily propound unto themselves; for, their question was but of one fast, his answer of four, they only question about leaving it off, he promises to make it end in joy. 3. The more frequent encouragements we get from God, the more are we to mind our duty, at least to grow in love to it, and desire of obedience; for, it is subjoined: Therefore love the truth and peace. By which we may understand, either, 1. Love sincevity and peaceableness in your dealing, as v. 16. Or, 2. Love the truth of Religion, (not doting on your fasts) which only can bring you true peace. Or, 3. So love truth in all debates, as love to peace be joined with it, yet so as truth be put in the first place, as the only way for attaining sure peace.  Vers. 20. 
Thus saith the LORD of hosts, It shall yet come to pass, that there shall come people, and the inhabitants of many cities.  21. 
And the inhabitants of one city shall go to another, saying, Let us go speedily to pray before the LORD, and to seek the LORD of hosts, I will go also.  22. 
Yea, many people and strong Nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.  
To confirm the truth of the preceding promise, and clear how their Fasts should be turned into joy, the Lord subjoins a new promise of the accession of the Gentiles unto the Church, v. 20. who should mutually exhort and stir up one another to seek God, v. 21. and should be so blessed therein, as that great and potent Nations should come and worship God in his Church, whereof Jerusalem was the type, v. 22. Doct. 1. It is the Church's safety to learn to understand promises spiritually, and not expect satisfaction to their carnal humours; for, thus doth the Lord clear unto them, that the matter of their joy should be spiritual, in the Gentiles joining with the Church. 2. Saddest times should not hinder the Church from minding her charter for enlargement, and believing her privileges to come; for, in her sad times she is called to think on this: There shall come people, and the inhabitants of many Cities. 3. Mutual up-stirring to holy duties is an especial meanus to make a growing time and thriving Church; for, The inhabitants of one City shall go to another, saying, Let us go, etc. 4. The true errand of real Converts in Religion, is singly to seek God for himself, and his favour and peace, and the special way of testifying and obtaining their desire, and making grace to grow is to be much in prayer: this is twice set down as their work, Let us go pray before the Lord, and seek the Lord of hosts, v. 21. and again, v. 22. 5. True liveliness in Religion, will admit of no laziness, lukewarmness, formal indifferency or want of constancy in seeking God, but men's greatest activity will be accounted but a slow pace, and all that as nothing, unless it be constant; for, Let us go speedily or continually, is their call and invitation one to another. 6. Mutual up-stirring is then most effectual, when every one casts a copy in his own practice of what he would have others to do; for, so is it here, I will go also, saith every exhorter. 7. As great and potent people, (and not only the weak and poor) have been and will be brought in to the Church; so the excellencies in Religion being known, may cause men think meanly and nothing of all excellencies beside, if they want it; for, Many people and strong Nations shall come to seek the Lord. Kings may be glad to share in the poor and needies allowance from God, Ps. 72.10, 11, 12, etc.  Ver. 23. 
Thus saith the LORD of hosts, In those days it shall come to pass, that ten men shall take hold out of all languages of the Nations, even shall take hold of the skirt of him that is a Jew, saying, We will go with you: for we have heard that God is with you.  
The Lord clears further the way of the Gentiles Conversion, and how it should be matter of joy to the Jews, as being to be done by their Ministry, and as contributing to set out the honour of that Nation, that they enjoyed the true Religion; for, the knowledge of God, spreading forth from amongst the Jews, and his interest in them being published, innumerable people, (ten is put for very many) of all languages shall cleave to them, as children or Parents, desiring to be taught by them, and join with them, who are so much honoured by enjoying and knowing the true God. This was accomplished, when the Gentiles flocked to the Apostles, and Christian Jews upon hearing the Law which came out of Zion, and may yet further be verified when the salvation of all Israel shall bring a resurrection from the dead to the Gentiles, Rom. 11.15. Doct. 1. The excellency of Christ published in the Gospel, and the grace of God co-operating therewith, is effectually able to invite many, and yet none needing fear a disappointment, or not to be satisfied; is able to make people concur in seeking Christ, who in other things were Barbarians one to another, and to make them come willingly, and to be so far from needing compulsion, that they will bear themselves upon him; for, In these day's t●n men of all languages of the Nations, will take hold of the skirt of a Jew. 2. Such as are indeed converted and following after Christ, are very sensible of their own wants, and earnest pursuers of all appointed means; for, They take hold of the skirt of a Jew, saying, We will go with you; as children that cannot go, and know not whither to go without they grip their Parents, so they being sensible of ignorance and inability, shall press upon the Jews for teaching, and join in the Church where God is to be found. 3. It is the great honour of a people to enjoy the true Religion, and to be instrumental in doing good to others, and such will be honoured of all who know God: for, this is the honour of a Jew, that his skirt is taken hold of by the Gentiles, because that God is with him, and thus do the Convert Gentiles honour them. 4. As the Jews had the honour of the first offer of the Gospel, and of having a great hand in planting the first Christian Churches, so should we long for the time, wherein they, who are enemies for our sakes, may yet have God with them, and may cause a reviving from the dead among the Gentiles; for, this prophecy reaching to that time, invites us thus to pray, not only for their sakes, but even for the Gentiles advantage.   

CHAP. IX.  
IN this Chapter the Lord doth comfort the Church of the Jews, and encourage them to go on in the work, by prophesying, 1. Of the calamities that were to come on the enemies bordering about, such as Syria, v. 1. Hamath, v. 2. Zidon and Tyrus (whose prudence, strength and riches should not preserve her, v. 2, 3. but should bring her down, v. 4.) and the Philistines, who should be affrighted, destroyed and made desolate, v. 5. and strangers possess their Cities, whereby their pride should be stained, v. 6. and their cruelty repaid, v. 7.— and in the midst of all this the Church should increase,— v. 7. and be protected, v. 8. 2. He prophesieth for their encouragement, of the coming of Christ and his properties, v. 9 and his getting unto himself a Kingdom, v. 10. who is the deliverer of his Church and people, v. 11. who allows them to hope for a rich recompense of their miseries, v. 12. and promiseth that he will strengthen them against all their enemies, v. 13. that he will be their General, and appear for them in fight, v. 14. will give them victory, and satiate them with spoils, v. 15. (which victory shall set forth God's glory, and make them honourable, v. 16.) and that he shall give them cause to glorify him for this, and for the fruitfulness of their land, v. 17.  Vers. 1. 
THe burden of the Word of the LORD in the land of Hadrach, and Damascus shall be the rest thereof: when the eyes of man, as of all the tribes of Israel, shall be toward the LORD.  
Hitherto the Prophet hath had Commission, especially to reveal visions and doctrinal instructions to the Church: Now there follows to the end of the book, particular prophecies and predictions concerning the time to come, for their use and benefit. And concerning this first prediction of vengeance on several enemies; under these who are named, (as being most noto●e and known) we are to understand all the enemies of the Church. But there is a difficulty about the time of accomplishing this prediction: for the words in the close of this verse, when the eyes of man, (is it is in the Original) of all the tribes of Israel shall be toward the Lord, seem to refer it to the time, when all Israel and the fullness of the Gentiles shall be saved, that then much vengeance shall be poured on enemies, and especially on these bordering on Canaan, (who had infested that land, and hindered their quiet possession thereof) that so Israel may possess it in the extent thereof, according to the charter given them of God. On the other hand, it is clear from histories, that all these cities here mentioned were destroyed under the Grecian Monarchy, betwixt this Prophecy, and the coming of Christ, of which, v. 9 and these words in this verse formerly mentioned, may also be thus read; For the Lords is the eye of man, and of all the tribes of Israel, that is, the providence of God, (which is his eye upon man, chap. 3.9. and 5.6.) is over all Nations as well as his people, and therefore he will take notice of their faults and punish them, as well as his Israel. In this difficulty it sufficeth us, 1. That the sense of the particular predictions is clear, whatever time we referred them to. 2. That the Lords scope in them is also clear, which is to encourage the present Church, and strengthen her for her duty: for which end it is not unusual for God in one prediction, to point at somewhat near to be accomplished, and yet to intent that but as a pledge of somewhat further off, and so both these may come in under one prediction, somewhat to be shortly seen by the Jews, and that pointing at somewhat to be done long after. 3. That the sense of both these translations of the close of the verse, concur in Gods executing of vengeance on enemies: for he doth punish them, because his providence is not confined to his Church, but is exerced over all the world, in observing the ways of all men (as well as of his people) and recompensing them accordingly, and therefore he will not spare them more than his own people; and the time of his doing of it, is, when his people, whom he avengeth, have their eyes and hearts toward him. 4 That it is clear and certain there is a time coming, wherein the eyes of the fullness of the Gentiles, and of all Israel shall be toward the Lord, Rom. 11. at which time the Lords accomplishment will expound many dark promises, concerning Iraels' restitution to their land, and victory over their enemies: for unto this, many things in this and the following chapters seem so clearly to point, that whatever was literally performed to the Jews, was but a taste of the fullness of the prediction: and whatever be done to Israel in the Spirit in a spiritual way, yet the prediction in its full and literal sense seems to look another way.  
Having premitted this as a necessary Introduction, not only to this part of the chapter, but to the whole ensuing prophecy: I shall so go through particulars, as chief to gather general instructions, without relation to particular times, yet not omitting to point at the several passages, which speaks most clearly to Israel's conversion and restitution. And so, the first place threatened with this burdensome message is, the Kingdom of Syria, called the land of Hadrach, from the name of some of their idols, (as Judea is called Immanuels land, Isa. 8.8. So also the Moabites are named by their idols, Jer. 48.46.) or from some part in Syria called by this name. And particularly Damascus, (the chief City of Syria, Isa 7.8.) is threatened, that this vengeance should dwell on it. Whence learn, 1. The Word of the Lord, how light soever it seem, yet in the end will prove insupportable and crushing to these against whom it speaks bitter things; for, a threatening is, The burden of the Word of the Lord. 2 As the Lord's providence is universal; so enemies shall not escape his hands in due time; for, the Lord (who hath an eye upon man, and all Israel,) hath a burdensome word, in the land of Hadracb. 3. As eminent places in a land enjoy most of the mercies, and ordinarily have most accession and greatest share in the sins of the land; so sad judgements ordinarily afflict them most: therefore Damascus the chief City is specially threatened. 4. God's judgements upon wicked men, and especially enemies to his Church, do not come with a light touch, but they lie sad, and are permanent upon them; for, Damascus shall be the rest of this burdensome word. 5. It is a clear evidence of approaching judgement on the wicked, when the Lords people turn unto him, and make their peace with him through Christ, and are kept in humble dependence on him, for expeding them out of their difficulties; for, so do the words hold out as they are in the translation; This shall be when the eyes of man, and of all the tribes of Israel shall be toward the Lord, and is agreeable to other Scriptures, 2 Chron. 20.12, etc. Psal. 56.9. and elsewhere: and we are to long for the performance of this to Israel, that it may make way for bringing down of enemies.  Vers. 2. 
And Hamath also shall border thereby: Tyrus and Zidon, though it be very wise.  3. 
And Tyrus did build herself a strong hold, and heaped up silver as the dust, and fine gold as the mire of the streets.  4. 
Behold, the Lord will cast her out, and he will smite her power in the sea and she shall be devoured with fire.  
In the next place Hamath, (a country lying to the North, betwixt Judea and Syria, 1 K ' ngs 8.65. 2 Kings 25.20, 21.) is threatened, that it shall border by Syria, or be next in misery to it: then the judgement is to come along to Tyrus and Zidon, yet nearer to the land of Israel, concerning whom (especially the first,) it is declared, that neither her prudence nor strength, being built on a fortified rock in the sea, nor her riches, which abounded as the vilest commodity, should exempt her from Gods casting her down, overturning her strong holds, and burning them with fire. Doct. 1. The Lord hath the execution of judgements wholly at his disposal, to send them against whom he will, and in what measure he will; for, so are we taught here; he disposeth of the burden here and there, And Hamath also shall border thereby, Tyrus and Zidon, etc. 2. It is a judgement on many people, when God is to plague them, that they are puffed up and secure, because of carnal policy and confidences; for, Trrus is very wise, strongly situate and rich, whereby they think they are secured. 3. It discovers the vanity of all things under the Sun, as to making men happy, that the more is enjoyed of them, they appear the more empty and vile; for, silver as dust, and fine gold as the mire, imports not only abundance of them, but that abundance makes men undervalue them. 4. Omnipotency is too strong a party for any creature-opposition, and where grounds of carnal confidence are greatest among enemies, the Lord will delight to show himself great in ruining of them; for, notstithstanding Tyrus wisdom, strength and riches; Behold, the Lord will cast her out, (or make an exile of her) and smite her power in the sea, (whether fortifications or ships) and though she dwell in the midst of waters, yet she shall be devoured with fire.  Vers. 5. 
Ashkelon shall see it, and fear, Gaza also shall see it, and be very sorrowful, and Ekron for her expectation shall be ashamed, and the King shall perish from Gaza, and Ashkelon shall not be inhabited.  6. 
And a bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.  7. 
And I will take away his blood out of his mouth, and his abominations from between his teeth; but he that remaineth, even he shall be for our God, and he shall be as a Governor in Judah, and in Ekron as a Jebusite.  
The judgement comes further on against the Philistines the inveterate enemies of the Jews: some of whose cities, (comprehending all,) are threatened with terror at the sight of Tyrus fall, in respect they expected that its impregnableness should stop the enemies proceeding: and are further threatened with overturning their State and Government with the casting them out of their country, and its being possessed with strangers, or a mixture of vile men, as base, and having as little right to it, as bastards have to an inheritance. Doct. 1. The terror of God is an ordinary forerunner of vengeance, and a sore party to the stoutest; for, As●kelon shall see it and fear. 2. It is a judgement on wicked men, that they get not the right use of calamities on others; for, when they should repent and turn to God, they fear. 3. Whatever it be beside God, that men in an ill time put confidence in, it will produce nothing but fear, sorrow and confusion; for, so was Tyrus to the Philistines; they see and fear, and be very sorrowful, and their expectation is ashamed. 4. God's having a controversy against a people, how flourishing soever, is sufficient to overturn their government, dispeople their Country, and put it in the possession of foreigners; for, the burden some word makes that The King (or government, which was managed in every city by a supreme Lord, 1 Saw. 5.11. and elsewhere) shall perish from Gaza, and Ashkelon shall not be inhabited: and a bastard shall dwell in Ashdod.  
This judgement on the Philistines is amplified from two effects, that by this calamity, the Lord should revenge and lay their pride, and should punish their cruel and abominable oppression and preying on his people. Whence learn, 1. Pride and insolency in prosperity, is a certain presage of ruin, and an evil which God will be seen in bringing down, and stripping the sinners of all wherein they gloried; for, by thus ruining them, I will cut off the pride of the Philistimes, saith the Lord. 2. As oppression is the fruit of pride, so it is so beastly like and abominable a sin before the Lord, that he will manifest himself eminently, before it be not punished, and hindered of its course; therefore the Lord speaks of it as a beastly sin, which himself will punish; I will take away his blood out of his mouth, and his abomination from between his teeth. 3. It is a token of very great perverseness in a people; and of very great displeasure from the Lord, when there is no end put to their sinning but by their destruction; for, thus is it with the Philistines, it is by their ruin that their pride is cut off, and their blood taken away.  
Unto this threatened judgement on enemies round about, a twofold encouragement to the Church is subjoined: whereof the first (in the end of v. 7.) is, that she should increase by the ruin of her enemies, the remainders of whom, should be converted, and entered into Covenant with God, and be as careful of the Church's affairs, and eminent in her, as if they were governor's of Judah, and particularly the Philistines and Ekronites should be converted and dwell in the midst of Jerusalem as the Jebusites did of old, who had a Fort in it, till David's days, 2 Sam. 5. or as Araunab the Jebusite. 2 Sam. 24.16. Doct. 1. The Church of God is no loser by all the commotions of the world, he minds her profit and rising, in the ruin of others: for, he will ruin many Nations, if it were but to gather a few precious stones to advance her structure, But he that remaineth shall be for our God. 2. As these who are reserved in judgements, aught to be drawn to God especially▪ so preservation may give ground of hope, that God intends much good to them who improve it well; for, He that remaineth, even he (how low soever, or, how great an enemy soever he hath been) shall be for our God. 3. It is a great token of God's favour toward afflicted remnants, when they are driven to close with him in a Covenant of grace, and when in faith thereof they consecrate themselves to him, to be for him, and at his disposal; for, He shall be for our God. 4. These who really turn unto God, and labour to be useful and comfortable to the Church in their stations, may expect to be truly honourable in the eyes of God and of his people, how many blots soever have been upon them before; for, He shall be as a governor in Judah, both for tenderness in duty, and eminency for reputation. 5. Even the most inveterate enemies to the Church may be gained by grace, and coming sincerely, will be welcome; for, such were the Philistines, of whom it is promised, Ekron shall be as a Jebusite. 6. Testimonies of Gods prevailing with, and receiving such as had been enemies and came to him, are not wanting in the Church to encourage the Church to wait on him, and to encourage others to come and make proof of his goodness; for, here there is an instance of Jebusites, who not only dwelled long in Jerusalem, but were some of them eminent in piety (as Araunah) to be a confirmation of this promise concerning the Philistines: Ekron shall be as a Jebusite.  Vers. 8. 
And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes.  
The second ground of encouragement unto the Church, is God's preservation of her in the midst of calamities upon all round about her. Whereas they might be in danger by incursions of enemies coming again and again upon them, and by armies ranging up and down in the countries' about; the Lord promiseth to guard his Church (signified by the Temple) that she should not be troubled with these tumults and incursions, and particularly, that no oppressor should pass through her: and that because he had taken a sufficient proof, and experience had sufficiently showed the sinfulness and misery of his people, and their inability to expede themselves, by themselves, out of their misery, and had showed also what their enemy's cruelty was. This being a promise peculiar to the Jews, or Israel, however it was this fare verified before Christ, that when enemies came against these Cities before mentioned, or against themselves, or were ranging to and again, through their land betwixt Syria and Egypt, they did not so go through as formerly to burn the Temple, and carry them captives. Yet the promise was not then fully accomplished; for, not only did oppressors go through the land, and make it tributary; yea, and many times profane the very Temple, but in process of time they were carried into captivity, and the Temple made a desolation: whereas here it is said, They shall not pass through them any more. And therefore it seemeth we must expect a more full accomplishment of this to converted Israel, in Gods preserving his Church, and their possession of their land in peace to them. Doct. 1. The Church may have many and great causes of fear, when God is about to do great things for her; for, she hath armies, and passers by and returners, sometime coming to destroy others▪ and sometime to infest herself, which are a trial to her. 2. Where the Lord hath his house and Church set up amongst a people, and they look on that as their chief glory, he will protect it, and the State for the Church's sake; for, I will encamp about my house, saith the Lord; and that is a safeguard to all the rest. 3. In God alone there is alsufficiency to oppose unto all the Church's straits and fears: and where he undertaketh to protect, no power of enemies will overcome, nor their assiduousnesse outweary him; for, his encamping is sufficient to oppose unto an army, and unto him that passeth by and returneth, whether by enemies continual recruiting of their forces after they are again and again beaten, or by daily incursions, which would weary any other army to watch over. 4. God is sufficiently able, when he pleaseth and seethe it for his people's good, to turn all their storms into a calm, and give them peaceable times without molestation from enemies, and continue it so during his pleasure; for, he can make and perform sueh a promise; No oppressor shall pass through them any more. Which may quiet their hearts who find matters otherwise, seeing it is not so without his providence who knoweth what is best for his people. 5. When the Lord in afflicting his people, hath given them a proof what their sinfulness and the misery that followeth upon it is, and how unable they are to make up any breach betwixt him and them, or to be the better (without his help) of any hard usage; than it is time for mercy to interpose, and make up the controversy, and to prove itself as alsufficient as the creature is empty; for, so much is imported in this reason expressed after the manner of men, For now have I seen with mine eyes. He sees their case, when he gives them an experimental proof of it, as Isa. 57.18.6. Every degree of trouble and enemy's cruelty let out upon the Church, as it is marked by God, and is a trial and discovery of what is in their heart, when they have the Church under their power: so it contributes to bring the Church nearer his heart, and to plead for deliverance; for, so much also doth this reason port, For now I have seen, etc. as Exod. 2.25. and 3.7.  Vers. 9 
Rejoice greatly, O daughter of Zion: shout, O daughter of Jerusalem: behold, thy King cometh unto thee, he is just, and having salvation, lowly, and riding upon an ass, and upon a colt the foal of an ass.  
In the second part of the Chapter, the Church is encouraged, and invited to rejoice (as the poor did in the Jubilee, when their lands were to be redeemed) because of the coming of Christ in the flesh (as the Prophecy is expounded, Mat. 21.5.) who is here described from his Kingly Office, and his properties of justice, power to save, and lowliness which he openly avows by riding without state. Doct. 1. As Christ is the substance of all the Church's comforts, so especially by his incarnation, and taking on our nature, is the fountain of our encouragement in him, opened up; for, in this are they to rejoice: Rejoice, shout: behold, thy King cometh. 2. The encouragements that come through Christ incarnate are not easily discerned, nor rested upon as they ought, even by these who have special interest in them; therefore Z●on must be called once and again to rejoice, shout, and beh●ld. 3. Christ is a King whatever he appear to be in carnal men's eyes, and it is the Church's comfort that he is so, as being he who will rule over her, when she would destroy herself, and under whose protection she will be safe, though she seem to be a slave to others, Rejoice, thy King cometh. 4. It is sufficient ground of encouragement unto the Church, that there is hope of Christ's coming unto her, albeit she be not in present possession; shout, thy King cometh, saith he. 5. It also may encourage her, that she hath a peculiar interest in this King, and that he is at all the pains to make her happy; he is Jerusalem's and Zions' King, and he cometh unto her, Thy King cometh unto thee. 6. Christ is a King that will do no wrong unto his subjects, but is to be acknowledged as just in all he doth, nor will suffer any to do them wrong, but he will avenge it, and he hath imputed righteousness, whereby to justify all his subjects who flee to him: this is matter of Zions' joy, he is just, which includeth all these. 7. Christ also is a King, whose prerogative it is to save, when and in what exigent he pleaseth; who, wherever he comes by the light of his countenance, he brings salvation with him, and hath purchased salvation to his people, by his saving himself out of all that he engaged in for them; for, he bath salvation. 8. It sets out much of the glory of Christ's Kingdom, and contributes much for the encouragement of his subjects, that he is a lowly and a meek King, who will condescend to the low estate of his people, that he is easy to be entreated, not easily provoked, not a sore quarrel, one to whom there is easy access, and who will deal tenderly with his own; for, he is lowly or meek. 9 As Christ's Kingdom is spiritual, and having no State like worldly Kings: So doth he prove his lowliness and make it visible to all, to take all scruple out of the heart of the humble, that they may not be deterred from coming to him; this is signified by his solemn entry into Jerusalem without any state, riding upon an ass, and a colt the foal of an ass, which posture, whatever dignity was in it of old, (as Judges 5.10. & 10.4. & 12.14. 2. Sam. 17.23. & 19.26.) yet in the days of this Prophecy, and the accomplishment thereof, when great ones followed the customs of Kingdoms about them, it was a symbol of a low condition, especially it being on an ass not as yet accustomed to riding, Mark 11.2.  Vers. 10. 
And I will cut off the chariot from Ephraim, and the horse from Jerusalem: and the battle-bowe shall be cut off, and he shall speak peace unto the heathen, and his dominion shall be from sea even to sea, and from the river, even to the ends of the earth.  
There is further prophesied concerning the Kingdom of this King, that God would be so fare from employing Israel's armies to subdue the world unto the Messiah and themselves, as they dreamt, that on the contrary, as he had cut off all warlike power, from the Kingdom of Isr●el, so would he by the Romans, cut of all visible power, of a Kingdom from Judah and Jerusalem, for their rejecting of Christ, and so make them and Israel alike. And yet he should not want a Kingdom, but by the Gospel of peace, would bring in the Gentiles, and get an universal Kingdom in the world, spoken of with allusion to the whole extent of Canaan, which was a type of the Church, and in their common speech the borders thereof was put for the uttermost parts of the earth. But more especially it seems to be a promise of Christ's recalling Israel in the latter days to possess their land, according to the ancient bounds thereof, to make up one Kingdom with the heathen formerly mentioned. Doct. 1. It is righteous with God, where Christ is offered and rejected, to make them who will not be a Church or house to him, not to be a Kingdom or people; for, I will out off the horse from Jerusalem, and the battle-bowe shall be cut off, to wit, when Christ comes, and is not received, but crucified by them. 2. A people spared when others are destroyed, and yet continuing to add to their provocations, may expect to partake of their lot who have gone before them, and that their former exemption will not always endure; for, Ephraim and Jerusalem are here joined, not that there was any face of that Kingdom of Israel when Christ came in the flesh, but as Ephraim had been broken of old, so should the Jews be afterward; I will cut off the chariot from Ephraim, and the horse from Jerusalem? 3. Whomever God destroys for rejecting Christ, yet Christ will not want a Kingdom in the world; and particularly, the Gentiles have a charter for being a part of Christ's Kingdom; for, when the Jews are broken in their power, he will speak peace unto the heathen. 4. As the spiritual weapons of Christ's Kingdom, are the only effectual means for gaining people unto him, (whatever Christian Magistrates ought to do for making way to the right exercise of these weapons;) so are they sufficient of themselves to bear out and prevail, and carry their point against all opposition. Christ can by preaching the Gospel, and holding out thereby the peace purchased for sinners in his blood, prevail over all Idolatry and power of men, and settle his Kingdom among them: yea and get upon the thrones which, Satan possessed; for, he shall speak peace unto the Heathen, and thereby prevail. 5. Christ his charter is to be an universal King, the bounds of whose Kingdom, in reference to the world, or the land of Canaan, is of Cod determining, and who will want none of his right, oppose him who will; for, so is peremptorily declared here: His dominion shall be from sea, even to sea, and from the river even to the ends of the earth.  Vers. 11. 
As for thee also, by the blood of thy covenant, I have sent forth thy prisoners out of the pit, wherein is no water.  
After the description of this King; and the prediction concerning his Kingdom; there is subjoined a declaration and Prophecy concerning the benefits of his Kingdom, redounding unto the Church of the Jews. Whereof the first (directed to the daughter of Zion or Jerusalem which is to be repeated from v. 9) is, deliverance from their captivity and dispersion, where they were half buried, without comfort, as in a dungeon, wanting so much as water to refresh them; which deliverance comes by virtue of the Covenant, which had been sealed by the blood of the sacrifices, typifying the blood of Christ, which doth confirm it indeed, and purchases all the benefits thereof. This the Lord had already done for them in their deliverance from Babylon, as a pledge of the future returning of their captivity, after Christ's coming, v. 9 and after the calling of the Gentiles, v. 10 and he speaks of this, as a thing past, because of its certainty. Doct. 1. The deeper any of the people of God be in trouble, they lie nearer his heart and help: and he would have them look on the comforts of the Kingdom of Christ, and the Covenant, as especially intended for them; therefore doth he apply the general comforts of Christ's Kingdom to the distressed Jews: As for thee also. 2. As the afflictions of the Lords people may be very bitter, and so ordered as they may be trials indeed: so there will be special notice taken of them, when their rods become so insupportable, that there is no subsisting under them; for, he eyes them, when they are prisoners in a pit, wherein is no water, as sometime they may be. 3. God entering in a Covenant with his people, condescends to take in all their outward necessities, and engages to have a care of them in these as well as in things spiritual; and so all their mercies come by Covenant; for, it is by the covenant, that the prisoners are sent forth. 4. The mercies of the Church are not only rich and refreshful in themselves, and in their Original, that they come through a Covenant of love, but in their purchase that they are bought, and the Covenant concerning them made sure by the blood of the Son of God; By the blood of thy covenant, I have sent forth thy prisoners. 5. The Lord minds his Covenant, and through, and for Christ makes the promises of it forth coming for his people's good, when they have broken it on their part; for, though for their perfidiousness they were scattered, yet the Covenant stands to bring them back; Thy Covenant.  Vers. 12. 
Turn ye to the strong hold, ye prisoners of hope, even to day do I declare that I will render double unto thee:  
A second benefit of his Kingdom redounding unto them, and the use of the former, is contained in an exhortation to all those who either than were, or after their rejection of Christ should be dispersed as prisoners, that as they should have hope of restitution, so they would make ready to return to their land, promising unto them, that they shall be richly made up for all their losses. Doct. 1. No strait of the Lords people can be so great, but there is matter and ground of hope in it, which should be cherished, to discover daylight unto us in a dark night; for, they are here prisoners of hope. 2. Hope in straits is to be improven, for strengthening to duty, and will hearten men to the use of means whereby the strait may be removed: whereas heartlessness lays men idle; for, prisoners of hope are to turn them to their strong hold. 3. The Church of God, how weak soever in herself, yet by reason of God's protection is invincible and a safe refuge for tossed people; for, it is a strong hold, turn ye to the strong hold. 4. Hope in God setting about duty, will never be ashamed, but hath assurance of comfortable success; for, prisoners of hope, are in their duty seconded by a promise. 5. As the Lord may be intending comfortable things, when in the mean time his people are in great straits; so hard times will not silence him from promising mercy, and should not hinder our faith to believe it; for, even to day do I declare. 6. Affliction of the Lords people, are in due time richly and doubly made up unto them, by their seeing double the misery, that ever they suffered, afflicted on their enemies; by rich advantages and benefits from their own exercises, by doubling their felicity in respect of what they had, when it is for their good; and especially in Christ every blessing is double, in itself, and in the purchase; in what it is, and in its being a pledge of eternal life: for, I will render double to thee. 7. In making up the afflictions of the Church, the Lord hath an especial eye to every one in particular, that they have no cause to account themselves or their afflictions slighted; for, whereas before it was in the general prisoners, now the promise is particular to every one, I will render double to thee.  Vers. 13. 
When I have bend Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.  
A third benefit promised unto them, (whereby also the former shall be accomplished) is victory over all their enemies that shall invade them, which was in part accomplished in the conflicts of the Jews in the days of the Maccabees, with their enemies who were a part of the broken Empire of Javau, or the Grecians; but considering that Ephraim is mentioned as well as Judah it seems to reach further, to victories to be attained both by Judah, and Ephraim, or the ten tribes, against their enemies, who it may be shall be inhabitants of Grecia, or the Turk. This promise is branched out, for more distinct confirmation, in several branches. As first, God employing them, as his bow, arrows and sword, and stirring them up against their enemies, shall make them strong. Doct. 1. The reason of courage and success, or the want of them, is not in the creature, but comes from God, who employeth and layeth by, raiseth up and casts down; and according as he changes, the creature proves strong or weak; for, the fountain of the Church's victory, is Gods making Zion his bended bow, Ephraim his arrows to shoot, and his raising up Zions' sons against Greece. 2. The Church of God is too sore a party for any opposite; in respect of that though she be laid by, she will be employed again, and be enabled to fall to afresh, after she hath been overcome, and when God employs her she is invincible; for, though Ephraim and Zion were laid by, yet again God will bend Judah for him, etc. and in his hand they shall be as the sword of a mighty man, or giant.  Vers. 14. 
And the LORD shall be seen over them, and his arrow shall go forth as the lightning: and the Lord GOD shall blow the trumpet, and shall go with whirlwinds of the South.  
A second branch of the promise is, God shall be General in their enterprises, shall protect them as of old he did by the cloud, Exod. 14.19. shall animate them as by a trumpet blown; and fight from Heaven with thunder and lightning, and scatter and overturn all as whirlwinds do in the deserts to the South of Judah: or, as when he overthrew Egypt at the Red-sea, Psa. 77.16, 17, 18. Exod. 15.10. Doct. 1. The Church's defence and victory is of God, who is chief in her enterprises against her enemies, and delights to be seen on her behalf, encouraging her and making her victorious; for, The Lord shall be seen over them, etc. 2. The Church and her well-being is so precious in God's sight, that he will do strange things ere she be not delivered, and he brings her to extremities, that her help may be seen to be from Heaven; for, His arrow shall go forth as lightning: and he shall go forth with whirlwinds of the South.  Vers. 15 
The LORD of hosts shall defend them, and they shall devour, and subdue with sling-stones, and they shall drink and make a noise, as through wine, and they shall be filled like bowls, and as the corners of the Altar.  
A third branch of the promise is, God, going forth for them, shall not only defend them, but give them victory, and make them devour and subdue their enemies who are as base as stones cast out of a sling, (or, shall overcome them, though they had but sling-stones to fight with, as David had when he came against Goliath) and shall make it a complete victory, and full execution, so that their swords shall be satiate with blood and slaughter, as the bowls or basins of the Temple, and corners of the Altar, were with the blood of sacrifices; and themselves satisfied abundantly with the victory, and spoils, to make them keep feasts and be merry; if not also to offer praise to God, which is spoken of in terms taken from the ceremonial law, wherein they filled the bowls with the blood of sacrifices. Of these bowls, or basins of the Altar, See 1 King, 7.50. Ze●h. 14.20. Numb. 4.13, 14. Basins were made use of by Moses to keep the blood in, till it were sprinkled, Exod. 24.5, 6, 8. and it seems they carried the blood in basins to the Altar, to sprinkle it upon the horns thereof, and pour out the rest at the bottom of it; as Levit. 4.30. and elsewhere. Doct. 1. The Lord can put his people in a safe condition in the midst of greatest dangers; The Lord of hosts shall defend them. 2. When enemies bre●k lose upon the Church, it portends that that controversy shall end in their ruin; for, the defended Church shall devour and subdue. 3. As all wicked men are abominable and base in God's sight, so especially these who would rise upon the Church's ruins shall be contemptible, and brought down with ignominy; thus both the readings come to one purpose, the Church shall subdue the sling-stones, or, subdue with sling-stones, their easy overthrowing them, as with sling-stones, shall declare that they are base, as sling-stones cast out upon the ground, in God's sight. 4. When the Lord pleads the cause of his people, he will not only give such proof of himself as may curb enemies, but such as may fully satisfy his people, and comfort and refresh their spirits, and make them praise him: This is signified by this satiety of blood and spoil promised to make them rejoice, as men refreshed with wine and feasts; They shall drink and make a noise as through wine, and they shall be filled like bowls, and as the corners of the Altar.  Verse 16. 
And the LORD their God shall save them in that day, as the flock of his people, for they shall be as the stones of a crown lifted up, as an Ensign upon his land.  
The victory is further amplified from God's glory, and tender mercy, shining in his marvellous helping of their infirmity, as if a shepherd pulled a sheep out of the wolves jaws; and from the effects of the victory, that they should be exalted in their own land, as the precious stones of a crown, when their enemies should lie on the ground as stones cast out of a sling, and they should be set up as a banner or monument of God's victory. Doct. 1. Every new look of God's mercies toward his people, will discover more and more in them to refresh their hearts; for, here at every new repetition there is more to say. 2. That which is chief remarkable and refreshful in the Church's deliverance, is the seeing of the glorious power of God, his fidelity and tender mercy toward them shining in it: as here, The Lord their God shall save them in that day as the flock of his people: his doing of it as being their Confederate God, and tender shepherd, looking on all the rest of the world, as goats, and swine, and boars, commends it to them. 3. These in whose deliverance God will be most seen, are in themselves most encompassed with infirmities, and convinced of inability, that God's glory may be the more visible; for, they are as a flock exposed to wolves, in that day that he saves them. 4. However the Lords people may sometimes be in a contemptible-like condition, yet in due time their preciousness in God's eyes shall be visible, and they shall be such monuments of his power and love, as may invite others to join with them; for, They shall be as the stones of a Crown lifted up, as an Ensign upon his land.  Vers. 17. 
For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids.  
A fourth benefit promised unto Israel through Christ, is, the making of their land fruitful in such measure of corn and wine, as should make them full of vigour and mirth, and that not only the aged who most need it, but even the younger sort for their further pleasure and refreshment; the consideration of all which benefits tends to the commendation of God's goodness and excellency, which as it is the fountain of them all, so it is here admired at. Doct. 1. As one blessing from God, will still need and call for another, so one blessing from him follows upon another, he will provide for these whom he preserves, and will answer all their necessities, and give them occasion to read his love, even in the fruits of their ground, and daily bread; for, after victory corn and new wine is promised to maintain the conquerors. 2. As it pleaseth the Lord sometime to deal liberally with his Church in outward favours; so at all times when he is kind, it becomes his people to be encouraged and study cheerfulness, whereby to commend his dealing; for, Corn shall make the young men cheerful, and new wine the maids. 3. As God's free love and goodness is the fountain of all his people's mercy; so he will in due time (whatever hard thoughts his people have of him,) get a commendation from them as good and doing good: For how great is his goodness! 4. God's goodness seen in his present dealing, ought also to commend the beauty of all his by past administrations, as admirably carried on to such a close; and should make us rebuke ourselves for judging otherwise at any time, and aught to commend his own beauty and comeliness to our hearts, that we may embrace himself as a portion, without resting on any particular benefit: For, how great is his beauty! is subjoined to the former. 5. The Lord's goodness and excellency, infinitely surpasseth the reach of creatures capacity, and may be adored and admired, but cannot be comprehended or fathomed; and our commending and declaring of it is best performed, when we set it most above the reach of our ability; so much doth this way of admiration import: How great is his goodness, and how great is his beauty!   

CHAP. X.  
IN this Chapter we have a continuation of the former Sermon, wherein, 1. He directs Israel to employ God for the supply of their necessities, v. 1. and not idols who do but deceive, as their fathers had found in God's just displeasure at their sins, v. 2, 3. whereas God hath given proof of his love and ability to save, to encourage them to seek him, v.— 3. 2. He prosecutes the former prophecy, concerning Israel's restitution and victories, promising to fit them with all necessaries for their own defence, and for attaining victory, v. 4. to strengthen them to subdue their enemies, v. 5. to recollect scattered Israel, and join them with Judah, and restore them fully, v. 6. to strengthen these of Israel particularly, and fill them and their posterity with consolations, v. 7. and he confirmeth more especially that promise of restoring Israel, showing that he will do it easily with an hiss, and make them increase as formerly, v. 8. that he will preserve them in their scattering, as seed in the ground, till the time of their Conversion and restitution, v. 9 And that he will remove difficulties in their way, arising from the power of enemies, or other impediments, v. 10, 11. unto all which is subjoined a prediction of their being encouraged by all these dispensations, to be an holy people, v. 12.  Verse 1. 
ASk ye of the LORD rain in the time of the latter rain, so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.  
This part of the Chapter depends upon the close of the former, wherein, having promised plenty, direction is here given how to obtain it, to wit, by employing God to send rain, to bring the fruits to maturity, with a promise that God should send bright clouds, (or lightnings a forerunner of rain) which will pour out themselves in showers, to cause plenty for them and their beasts. Doct. 1. When the Lord purposeth much mercy to his people, yet he will be employed, and put to it by their prayers, to do it for them, that they may see the more of his love in it, and acknowledge him for it; for, after the promise of plenty, ch. 9.17. Ask ye of the Lord rain, etc. saith he. 2. Notwithstanding the established course of nature, yet God reserves the disposing of all Providences in his own hand: and will evidence this especially in his way to his own Church; for, albeit God hath settled a course of former and latter rain, yet they are to ask it of God, and Canaan was a land which especially depended on the dew and rain of heaven, Deut. 11.11, 12. 3. Needy man calls for many things to supply his necessities, and many things concur to serve him, which only God is powerful to supply; however he be much neglected: for, frail man could be ruined by the very clouds their denying their influence, and they at God's direction, (who only can create and direct them) weary themselves to water the earth for man's good; Ask ye of the Lord rain, so the Lord will m●ke bright clouds, etc. 4 Such as are necessitated to employ God for every thing, shall find their labour not to be in vain, having not only Gods call to employ him, but his promise to be answered in their strait, in so far as is good: Ask ye of the Lord rain in the time of the latter rain, so the Lord shall give showers of rain. 5. The Lord hath a respect to every one that seeks him, and to every one of the meanest necessities of every one that seek him; for, to an ask people he will give to every one the grass of the field, to supply their very beasts necessities, much more their own, under that general including all the fruits of the field, fit for man and beast.  Vers. 2. 
For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams, they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.  
Unto this exhortation to employ God, is subjoined a dissuasion from using sinful courses to supply their necessities, and particularly, that they forsake not the true God, and follow Idols, Astrologers, and vain dreamers, reasons whereof are taken, partly from the emptiness of these means in all ages, idols revealing nothing to be trusted in, diviners being themselves deluded, could tell no better than they saw, their dreams being false for matter, contrary to the Word, and proving false in the end, and so they proved false comforters: partly from the experience of their fathers, who following these courses, were sent into captivity as a flock without a shepherd, wanting God's care, and being misled by their Rulers. Doct. 1. When the Lord seeks his people to renounce all other confidences, and only employ and depend on him, he is seeking their real good and happiness in it, and to lead them from their own ruin; for, so he declares here, Ask ye of the Lord, and he will give showers; but employ idols, and the idols have spoken vanity, etc. and this is his reason why he exhorts them to seek him only, Ask ye of the Lord rain, for the idols have spoken vanity. 2. Whoever renounce trust in the Lord, and the way of his service, and embrace false religions or ways, in hope of success and prosperity, will meet with miserable disappointment: and fair promises of comfort that way, will in performance prove emptiness and falsehood; for, so it is here, Vanity, lies, falsehood, and comforting in vain, is the best that can be expected of idols and diviners. 3. Experience of the fruit of sinful ways, aught to make fools wise, and it is a double sin to fall over again in the sin, for which we have felt affliction ourselves, or seen others smart: therefore doth he warn them from their father's experience, who essayed these sinful ways. 4. Renouncing of God, and cleaving unto idols, though it may seem to be a cause of prosperity, (as Jer. 44.17.) yet it will draw on captivity, desolation, and sore troubles; for, therefore they went away as a flock, scattered here and there, as a flock before the Wolf. 5. Whatever people may think in their prosperity, yet their adversity will discover how sad it is to cast themselves out of God's protection, and to have followed such idols as fail them in their strait; and how sad to have wanted faithful Rulers, to do their duty for keeping them right: both these may be included in this, They were troubled because there was no shepherd. They found the fruit of wicked Rulers Government, when they came into captivity, and what a plague it was to be left to their idols, and without God's care, as a flock wanting a  Verse;. 3. 
Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.  
In the first part of this verse, the Lord clears some more or his mind in that stroke on their fathers, for their children's use, to wit, that in their captivity, his anger had been against the wicked goats among them, and especially their wicked Rulers both in Church and State, who had been goats for insolency, Ezech. 34.17. rather than shepherds, and not against any that sought him amongst them: and therefore they would take heed, lest he still punish such, and so be stirred up to depend on him. Whence learn. 1. The right understanding of God's sad dispensations against his people, is a lesson of his own teaching: therefore himself expounds it here. 2. The outward stroke is not all to be looked to, for right usemaking of afflictions, but especially what is the controversy, and whom God is angry at: for, so is here cleared, My anger was kindled wainst the shepherds, and I punished the goats. 3. When God punisheth his Church and people, however strokes and dispensations may be distributed, yet his special quarrel is against the wicked and ungodly, and these who have had greatest hand in the provocation, and particularly wicked Rulers, are the chief but of his displeasure; for, Mine anger was kindled against the shepherds, and I punished the goats.  
In the latter part of the verse, the Lord confirms that his quarrel was especially against the wicked, and their perverse Rulers; for, however he had sent his people into captivity, to cut off such a corrupt crew, yet he had not cast them off, but had visited, (and would yet visit) them in their afflictions, as a shepherd doth his flock, and would employ and govern them, in defending themselves against their enemies, as a Rider doth his horse. And so gives another reason, encouraging them to employ God only, considering what he had done and would do for them. Whence learn, 1. The Lord will in due time give proof, that whatever deluges of trouble he let lose upon the Church, because of the iniquities that are therein, yet that he hath not cast off his relation and affection to her, but will, when his work, and her trial are perfected, own her in her lowest estate, and deliver her; this is given as a confirmation of what he had said; For the Lord of hosts hath visited his flock the house of Judah. 2. God's relation to his people, and his employing of them, is sufficient to make nothing to be somewhat: for, He makes them as his goodly horse in the battle. 3. God hath, and doth from day to day, let forth such proofs of himself unto his people, as may sufficiently convince them of the advantages of seeking to him only; this is a reason for employing God, and not idols; For the Lord of hosts hath visited, etc.  Vers. 4. 
Out of him came forth the corner, out of him the nail, out of him the battel-bowe, out of him every oppressor together.  
To clear this of God's change of dealing, the Lord prosecutes the former prophecy, concerning his mercies toward judah & Israel, holding forth many promises and confirmations thereof concerning their victories, conversion and restitution, of which whatever performance the Jews had before Christ, or Israel after the Spirit gets under Christ in a spiritual way, yet they relate further to the Conversion of all Israel.  
The first promise is, that albeit they should be exposed to injuries, yet God should furnish them with all necessaries for their own establishment, and prevailing over their enemies: they should be furnished with Governors as corner-stones, to keep the building firm and in frame, and complete officers, as a nail fastening timber, or to hold all vessels, Is. 22.23. & with furniture for war, and ability to prevail and make their enemy's tributary. Doct. 1. Government and order among the people of God is so necessary, as a cornerstone in a building, and a nail in a timber-frame; that the granting thereof by God is a great mercy, and a pledge of his turning in favour to them; for, Out of him came forth the corner and the nail, is a proof of his love. 2. When God sees it good for his people, he can easily enable them to be Conquerors, and bring them in subjection who had been their oppressors; for, Out of him came the battel-howe and every oppressor, (or, exactor of tribute, as the word signifieth) together.  Vers. 5. 
And they shall be as mighty men which tread down their enemies in the mire of the streets in the battle, and they shall fight because the LORD is with them, and the riders on horses shall be confounded.  
The second promise explains further their power to prevail over their enemies; that they should be strong as giants, to tread down their enemies, and even to shame and put to flight horsemen, though not by their own strength. Doct. 1. There is no power nor might can prevail against the Church supported by God, but when disadvantages are greatest, victory shall be most remarkable: for, They shall be as mighty men to tread down their enemies as mire, and confound riders on horses. 2. The strength whereby the Church is enabled to bear out and wrestle with difficulties, is much and frequently to be observed and remarked; therefore is it again held out in the promise. 3. As the Church's strength to go through, is not haet own, so it is necessary that God be much exalted and acknowledged for it, when she hath it; this is held forth for our use. They shall fight because the Lord is with them, reconciled and in Covenant with them, and assisting them in that enterprise.  Vers. 6. 
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them, for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will bear them.  
The third promise is, that as he will strengthen Judah, so he will convert and assert the ten tribes out of trouble, and so join them with Judah, and bring them again not only to the Church, (which is imported in their being saved,) but (as appears) to their own land: and restore them to his favours, and take away the signs of his anger as if they had never been rejected. The causes whereof are his mercy, and the constancy of his Covenant, turning them to seek him, and hearing them when they seek. Doct. 1. It is a point of truth seriously to be believed by God's afflicted people, that he can, and in due time, will not only strengthen them to endure their lot, but enable them to recover their wont power and ability, after they have been exhausted with many calamities; therefore is the promise so oft repeated; I will size●g then the house of Judah. 2. These who belong unto the Lord and his Covenant, though they may be long cast off, and in a lost condition, for trouble and captivity; yet God will seek them out, bring them again to himself, and set them free from all troubles: of this, his dealing with the ten tribes is a special instance, whose right to the Covenant is unalterable by any temporal rejection, Rom. 11.28, 29. I will save the house of Joseph. 3. When God turns his people to him, not only doth his favour shine upon them, but their privileges lost through sin, are restored unto them; according to the tenor of his Covenant made with them; for, the house of Joseph being saved, I will bring them again to place them, the promise made concerning their land (as appears this should be understood) is forthcoming when they come to God. 4. Tender mercy in God will bring about good things to his people, where there is no other probability thereof, and it is an argument sufficient to move him to perform his promises to them, that in so doing he will magnify his own mercy; this is the reason of the promise, For I have mercy upon them. 5. A people turning unto God, however they have sustained sad calamities, and such marks of his displeasure, as it would seem, should leave a perpetual print behind them; yet they may expect that God can fully restore deplorable conditions, and is willing to do it in outward things, in so far as is for their good; whereof his promise to Israel is an instance. They shall be as if I had not cast them off: and holds always true in spiritual mercies, that upon repentance and fleeing to Christ, the sinner is in due time restored to God's favour, as if he had not hid his face from him. 6. God's entering in Covenant with his people, is a bond which stands firm, notwithstanding many temporal sad lots, and will be forthcoming for the Confederate, after it hath seemed to be made void for a long time; this is another argument, why the Lord will restore Israel, even that he may give a proof of the constancy of his Covenant, For I am the Lord their God. 7. As it is a sweet fruit of Gods keeping Covenant, when he brings back his people from their wandering to seek him and call upon him: so the Covenant assures the Supplicant of getting audience; this follows on his being their God, I will hear them, which presupposeth that he will convert them to pray to him.  Vers. 7. 
And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad, their heart shall rejoice in the LORD.  
The fourth promise is directed especially to the ten tribes, that they shall also be made giants in the common cause of the Jewish Church, that they shall be filled with consolation as with wine, and that their children who succeed them shall enjoy the same mercies, and shall rejoice in God, and follow the Christian Religion of their Progenitors. Doct. 1 In a time of love, the Lord hath a special respect unto these who have tasted deepest of trouble, and whose condition seems most desperate, that they may be assured of his good will, and not come behind with any; therefore Ephraim or the ten tribes get the promises repeated, and the same with what was given to Judah, v. 5. And Ephraim shall be like a mighty man. 2. The Lords appearing for his people will change their condition beyond any thing that their case in probability could promise: for, broken and undone Ephraim, being assisted of God, shall be like a mighty man. 3. Albeit the consolations of God's people may oft times be under the clod, yet when he returns unto them, he allows comfort upon them, which is able to refresh and cheer up their heart, as if they had the choice of outward delights, and it is God's work to apply these consolations effectually; for, Their heart shall rejoice as through wine, saith he, undertaking to give matter of comfort, and to make it effectual. 4. The continuance of the Church from generation to generation, and the mercies of posterity, are matter of refreshment to the present generation, as if it were done to themselves; for, this is a promise to converted Israel, and an addition to their own mercy; Yea, their children shall see it and be glad, or, they shall partake of the same mercies to make them rejoice. 5. As the Lord will have a Church in every generation, and particularly a Church of Jews and Israelites after their Conversion, till his second coming; so the Lord hath reserved for every genetation their own peculiar mercies, which may refresh them; Their children shall see it, (to wit, God's mercy, and the renewed performance of these promises) and be glad, 6. Right joy in the Church ought not only to arise upon spiritual grounds, but to be managed and expressed spiritually, so as the Lord alone, and her interest in him, and not any outward favour, nor any spiritual and good thing as it is an habit in her, aught to be the matter of her gloriation; therefore is it added, Their heart shall rejoice in the Lord.  Vers. 8. 
I will hisse for them, and gather them, for I have redeemed them: and they shall increase as they have increased.  
These promises in regard they were incredible, and many difficulties stood in the way of performance, are amplified and confirmed, and every difficulty taken out of the way by new promises. And first in general▪ he assures them that he can and will as easily gather them, as a shepherd gathers his flock with an hiss, and gives a reason of his gathering them, not so much because he had given that Nation of old proofs of his power, in temporal deliverances, (though that be true also, and was a pledge of good to them) as because of the price paid for the Elect among them: and further, he enlarges the promise, that being returned and restored, he will make them to increase as of old. Doct. 1. Difficulties in the way of a thing promised of God, ought not to drive us to doubt of performance; God who makes the promise, undertaking to see to, and come over all difficulties; and it beseems both the power, wisdom, and love of God toward his people, to have difficulties lying in the way of promises made to them, that he may be exalted, in making opposition ineffectual. And in particular, no impossibility ought to make us question the mercies promised unto all Israel, since God undertakes to perform them; for, to this scope do all these confirmations of the promises tend. 2. Such is the power and wisdom of God, that what seems not only difficult, but impossible, he can, and (having promised it) will not only do it, but do it most easily, and without any trouble; for, if he but hisse for them, he will gather them 3. Such as Christ hath redeemed and paid a price to justice for, as they are certainly known to him, so they cannot perish, but will in due time be brought to Christ and saved, whatever difficulty seem to be in the way; for it is said, that for the redeemeds sake; (which Christ declares there are) Israel must be converted, and gathered, For I have redeemed them. 4. Christ's redeemed one's are not only blessed themselves, but are great blessings to the visible Church and Nation to which they belong; for, it is for the redeemed and elects sake, that the whole Nation of Israel is brought to the Christian Religion, I will gather them, for I have redeemed them. 5. The gracious purposes of God's heart toward his people are not soon told nor conceived; but as the fountain is infinite, so are his outletings, according to their capacity: Therefore at the repetition of the promise, there is a new addition to it; They shall increase as they have increased. 6. There is no work that God hath done for his people, but he can do the like again, and the best times that the Church hath had can be repeated again and get a parallel, when it is for her good; for, here a proof of this is promised to Israel. They shall increase as they have increased.  Vers. 9 
And I will sow them among the people, and they shall remember me in fare countries, and they shall live with their children, and turn again.  
Secondly, whereas their scattering among the Nations might be looked on as a great difficulty; the Lord promiseth to turn that into a sowing of them among the Nations and in remote parts, partly so keeping them as winter-seed in the ground till the spring-time of their conversion and restitution; and partly, making them seed to bring in an increase of the fullness of the Gentiles at their conversion, as their Synagogues were a special means of publishing the Gospel at first to the Gentiles. And further the Lord promiseth, that their scattering should not hinder their conversion; for, while they are scattered, the veil shall be taken away, and they shall remember the Lord, and they and their children being preserved, shall returue to God, and (as appears, it being opposed to their being scattered in fa●re Countries) to their own land. Doct. 1. There is no hard lot lying on the people of God, nor difficulty lying in the way of their mercy, but God cannot only remove it, but turn it in a blessing; so doth the Lord promise he will order Israel's scattering. 2. As the preservation of Israel in their wandering or lost condition, in order to their future conversion is a great mercy unto them, whatever it seem for present: so the mercy of their scattering will further appear, when the Lord shall make their being converted, as seed to bring in much increase of the Gentiles with them unto the Lord; this is imported in this promise, I will sow them among the people. 3. As the first thing that the Lords people get and are to seek of him, is conversion and reconciliation to himself, upon which every good thing follows: so mercy and a purpose of love will seek out, and find these it is sent to, notwithstanding all disadvantages; for, so is imported in that Israel is converted, even in their exile and scattering, and before any other proof of favour. They shall remember me in fare countries. True conversion unto God, not only sets him up high in the heart, and makes him chief in the desires, and stretches out the soul for such further enjoyments of him as he hath promised; but will lead the soul back to be senfible of its prejudice by being sormerly deprived of God; They shall remember me, saith the Lord, that is, call to mind what fair privileges they have been deprived of through their infidelity, and being now scattered, shall long to enjoy the wont proofs of God's love. A form of speech which is made use of also to express their exercise under the captivity of Babylon, Isa. 26.8. 5. Whatever difficulties converted Israel may be assaulted with, yet the Lord shall preserve them, and their families, in the midst of all dangers, till he restore them and satisfy their longing desires; for, when they remember the Lord, They shall live with the Lord, and turn again.  Vers. 10. 
I will bring them again also out of the land of Egypt, and gather them out of Assyria, and I will bring them into the land of Gilead and Lebanon, and place shall not be found for them.  
Thirdly, wheteas the power of great enemies on all hands, might appear to be a great difficulty; the Lord promiseth to deliver them even from the strongest, as of old he did from Egypt, and now of late (as some of them who were about the work in Zechariahs' time had seen) from Babel and Assyria; and that he should bring them back in so great numbers, as to possess the outmost coasts of their land, (as Gilead and Lebanon were,) all which should be too little to contain them. Doct. 1. No opposition or power of men shall be able to frustrate or hinder God's purposes of love toward his Church, but that, either by fair means, stirring them up to do his work (as he did with Gyrus) or by foul means, crushing their opposition, (as he proved on Egypt) he will gain his point: of this the Lord hath given proofs of old, as pledges to his Church in all ages, and particularly to his Israel: I will bring them again also out of the land of Egypt, and gather them out of Assyria. 2. Albeit the Lords people who have interest in him, may be fare scattered in all the corners of the earth, yet he will want none of them, but will seek and find them in all quarters; for, though they be in Egypt on the South, and Assyria on the North-hand, yet he will bring them again, and gather them. 3. Whatever decay the people of God may be threatened with through much affliction, yet God can make them wonderfully to increase, and be more in number at their delivery, than they were before their stroke; This is to be verified in Israel, whom the ancient bounds of their land shall hardly contain when they are converted to God: I will bring them into the land of Gilead and Lebanon, and place shall not be found for them.  Vers. 11. 
And he shall pass thorough the Sea with affliction, and shall smite the waves in the Sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall departed away.  
Fourthly, whereas there might be many other impediments in the way of their return, joined with the power of enemies, to oppose them, or keep them captives, (as Egypt and the Babylonish or Assyrian Empire did,) the Lord promiseth to appear as when he brought his people out of Egypt to Canaan, and dried up Seas and rivers; and to deal with enemies as when he brought down the pride of Sennacherib and Belshazzar, and when he drowned Pharaoh and the power of Egypt's Kingdom. Doct. 1. However difficulty upon difficulty may start up to oppose the Church's happiness, yet the Lord is sufficient to do all his pleasure, and to make his way and his people's the more conspicuous, that there be difficulty in it; for, He will pass through Seas, and dry up rivers, etc. 2. Whatever opposition is laid in God's way, will not prove an hindrance to him, but brings trouble to itself for its attempt; this was proved on the Sea, which he passed through with affliction (or, trouble, alluding to the trouble of the Red-sea, Ps. 11 4.3.) and smote the waves of the Sea, and promises to make good the like on all opposition. 3. The Lord will not stand in delivering his people, to overturn the very course of nature, to crush men's chief excellencies, and whatever else they are proud of, yea and to overturn Kingdoms, ere his people be not happy; for, he will dry up Seas and rivers, And the pride of Assyria shall be brought down, and the sceptre of Egypt shall departed away.  Vers. 12. 
And I will strengthen them in the LORD, and they shall walk up and down in his Name, saith the LORD.  
This Prophecy is closed with a promise, concerning their way and carriage for whom the Lord doth all this, that they shall be encouraged and strengthened to be an holy people, and to persevere in faith and obedience, which is to be understood of the elect and truly godly among them, who yet at that time will be very many. Doct. 1. When the Lord hath done greatest things for his people, it is yet a new gift to give them the use thereof, to encourage and strengthen them thereby; for, it is a new promise, I will strengthen them. 2. As God can easily encourage the most feeble and faint-hearted, so their sure grip of it is to have it laid up in God for them, and by faith and dependence draw it forth as there is need, I will strengthen them in the Lord, saith he. 3. Encouragement in God is only well improven when it is made use of to strengthen unto holiness and perseverance, which is the only sweet fruit of all mercies, rendering them comfortable to the receiver, when he is led nearer God by them; I will strengthen them, and they shall walk up and down, or, incessantly walk, to wit, in their duty. 4. Holiness is then rightly set about, when we are constantly in it, when we adhere close to the rule, when by faith we draw furniture out of God, and aim at his glory, and give him the glory of all our performances: for so much is imported here, They shall incessantly walk in his Name. His Name imports what he hath revealed of himself for directing our way, and for us to place our confidence in, and his Name revealing himself, is his glory, which every one by walking holily and confidently, aught to study to make more conspicuous. 5. The Lord needs not be hindered to show himself gracious, by the unworthiness and unholiness of his people, but when he is about to do them good, be can be surety to himself, that the fruit thereof shall be forthcoming to his glory; and can make them he doth much for, to be such a people as his dealing toward them obliges them to be; therefore, after all the former promises, the Lord himself undertakes to make them holy; They shall walk up and down in his Name. 6. The sweet comfort and refreshment of the promises will only be felt by these who dwell much on the study of God the promise-maker, and consider how alsufficient he is, and how worthy to be credited for the performance of what he promiseth; Therefore doth he subscribe his Name to all this Prophecy, saith Jehovah.   

CHAP. XI.  
IN this Chapter the former comfortable promises are, upon wise grounds, seasoned with a sad denunciation of the desolation of the land, and destruction of the City and people of the Jews, by the Romans, v. 1.2.3. which is amplified from the causes procuring the same, to wit, their horrid ingratitude in rejecting of Christ; who being appointed of the Father to be the shepherd of that people, during the time of God's patience, the calamity yet going on, v. 4, 5, 6. and undertaking and executing that charge so as might reclaim them, v. 7.8.— yet they ingrately prove worse; for which they are threatened with his displeasure, v.— 8. and with depriving them of the benefit of his Government and care, v. 9, 10, 11.— wherein the godly should observe his hand and justice, v.— 11. and further to testify their ingratitude, they not only reject, but also crucify Christ, thinking him worth no more than a small sum which might betray him to the death, v. 12, 13. for which they are further threatened with a total rejection from his care, v. 14. and a giving them up to wicked Rulers in Church and State, v. 15, 16. who should come to ruin, and the people and Nation with them, v. 17.  Vers. 1. 
OPen thy doors, O Lebanon, that the fire may devour thy Cedars.  
After all the former promises, the Lord subjoins a prediction of the destruction of Jerusalem, the wasting of the land, and the rejection of the body of that. Nation for many generations, that they should neither be a Church nor Kingdom, as they were before the coming of Christ. This judgement is here generally published, the alarm being given by the voice of the Prophet, as the Lords trumpeter; and to show the certainty of it, he speaks to Lebano●, whereby we are not to understand so much the Temple built of the Cedars of Lebanon, one gate whereof opened of its own accord before their last destruction as a presage of its future burning. Nor yet that the Romans were to cut down the trees of that forest, to employ them in the siege against Jerusalem: But this being a strong part on the border of the land, by this the Lord would signify, that nothing should be so strong in Judea (which was populous and flourishing like that Forest, and therefore compared to it, Ezeck. 17.3.) as to resist the violence of the enemy making havoc with fire and sword: but that what was eminent, persons or Cities, (signified by Cedars) should go to ruin. Doct. 1. The Lord may have great things to do for a people; who, yet by their own provocations may not only foreslow the performance thereof, but provoke him to lay them: desolate, and cast them off for a time; for, so much death this Chapter, subjoined to the former, teach. 2. The determined judgements of God against the visible Church for sin, are of good use to be known by her, and are to be intimated from the Word, that the wicked may not harden themselves in presumption, and that the godly may be warned in time, and when they see the execution of threaten, may be confirmed to expect the accomplishment of promises also; for, for these causes, and uses, is the judgement denounced, so long beforehand. 3. Divine vengeance pursuing sin will make fearful desolation of most flourishing Countries: It is a fire entering in a fair Forest, devouring and burning all to ashes. 4. When God pursues a controversy, nothing will be able to stand in his way, every thing will make patent doors, and what is most eminent will succumb: So much doth this form of speech teach us, Open thy doors, O Lebanon, that the fire may devour thy Cedars.  Vers. 2. 
Howle Fir-tree, for the Cedar is fallen, because all the mighty are spoiled: howl, O ye Oaks of Bashan, for the forest of the vintage is come down.  
The Prophet persists in the metaphor of a Forest, and threatens destruction to men of inferior rank, and meaner places of the Country, who could not expect to be spared, when the most eminent places are overrun, and greater persons cut off, no more than Firre-trees can think to subsist when Cedars fall, or Oaks in the open field of Bashan, (how strong soever) can think to scape fire, when the forest of the vintage, or flourishing vineyards (which use to be well kept) or, (as the words also will read) when defenced Forests (such as Lebanon) are destroyed. Doct. 1. Judgements for sin pursuing the Church will be universal, reaching the greatest, and even the meaner sort, who may seem to be beneath the fury of enemies, are not to expect, but that the stroke shall reach them, one way or other; for, Cedars, Firres, Oaks, and the forest of the vintage, are threatened. 2. Whatever be the stupidity of men in their guilt, yet God pursuing for sin, will make them sensible, and to know their misery, which is ordinarily all that men attain to, who feel the stroke, and are not led up to see the cause; this repeated command, to howl, is not any enjoying of it as a duty, or, approbation of their carnal lamentations, but a prediction of the greatness of their calamity, and what their temper under it should be.  Vers. 3. 
There is a voice of the howling of the shepherds: for their glory is spoiled, a voice of the roaring of young lions, for the pride of Jordan is spoiled.  
A particular denunciation is sent forth against the Rulers, who being shepherds in office proved ravening young lions in their practice: it is foretold they shall howl and roar, because their glory and splendour shall be brought down, in the destruction of the people, (in the multitude of whom is their glory, Prov. 14.28.) and of that numerous and flourishing Nation of the Jews, resembled by the yearly proud overflowing of Jerdan, Josh. 3.15. which ran through their land. Doct. 1. In times of calamity greatest ones will not be spared, and these who having authority, do prove wicked and abuse their power, may expect to share deep in the judgement; for, Shepherds shall howl, and young lious shall r●ar, till their voice be heard afar off. 2. However men in power usually despise and account little of their subjects and people, as if all were made for them: yet strokes on people, aught to affect Magistrates, as being punished in their people's calamities, and wanting them, they would soon find themselves to be nothing; for, if this their glory, and the pride of Jordan be spoiled, they will howl. 3. A people enjoying much prosperity, and waxing wanton under it, do ripen themselves for a judgement; for, when they resemble the pride of Jordan, they are spoiled.  Vers. 4. 
Thus saith the LORD my God, Feed the flock of the slaughter;  5. 
Whose possessors slay them, and hold themselves not guilty: and they that sell them, say, Blessed be the LORD, for I am rich; and their own shepherds pity them not.  
This judgement is again repeated and amplified, from the cause procuring the same, which was their rejecting of Christ, unto whom somewhat of this Prophecy is expressly applied, Matth. 26. This the Prophet not only foretells, but represents at large as a thing in acting, making also use of some external types (as appears, v. 15.) to set it out to the present Jews. And first he represents a charge laid on Christ by his Father, to have a care of that people, during the prefixed time of his patience, while this calamity was going on, and that people were used as sheep appointed for the slaughter, by all these, whether Natives or Foreigners, that had any power over them, who using them severely at their pleasure (as men either slay or sell their flocks, as being their own,) were so fare from thinking they did wrong, that they thought it a blessing from God to be made rich, though it were by the misery of the people. In this time Christ gets a charge by his Prophets, and especially by his own coming in the flesh, to be a shepherd to the Jews, chief for the elects sake among them. Doct. 1. Christ is the great shepherd and overseer of his Church, who not only went about that office in his own person, but in all ages provides his Church of leaders, by whom he feeds and hath a care of her, and he it is through whom any of these means do her good; for, unto him it is said, Feed the flock. 1. The benefit and comfort of Christ's office and relation to his Church, is best seen, when the rise of it is seen to be not only from his own tender heart, but from a command laid upon him by his Father, to take charge of the Church, and elect in it, as one that must be accountable; and from a Covenant of Redemption, whereby the Father hath engaged himself to be a God unto his Son as Mediator, and to these that flee to him, and to save all these whom he should redeem: Thus is Christ's Office held out unto us here, Thus saith the Lord my God, Feed the flock. 3. Herein doth the Lord's indulgence and long-suffering toward his Church appear, that he doth not inflict saddest strokes, nor totally ruin, till it be seen, that Christ and an offer of mercy is rejected: and that calamities come to an height, only when the matter is otherwise past remedy; for here, before this growing calamity come to an height, Christ is sent out to feed the flock. 4. It may commend Christ to the Church's choice, that much trouble will endear her to his care, if she embrace him; and his people who make use of him shall find that no afflictions shall estrange him from them, but rather make them the more capable of his feeding, and him the more tender of them: and that the more they are wronged by others who should guide and be Pastors to them, he will see the more to their well-being; and that he will be near at hand under calamities, to welcome any who flee to him, to be freed from them, or from the curse of them; for, he will feed the flock of the slaughter, whose possessors slay them. 5. As corrupt Rulers are oftentimes made the scourge and plague of a sinful people, so it is great cruelty in men, to employ their power given them for the good of a people, to their ruin; for, it is marked as the way of the people's calamity, and the Ruler's sin, Their possessors slay them, and their own shepherds pity them not. 6. It is a great snare upon oppressors, not only to be given up to that sin, but (partly through their consciences being deadened and blinded with such a gross iniquity, and partly through their looking on the oppresseds' guiltiness, or that themselves are spared, and not punished when they do evil) not to be convinced and challenged for it, but rather to think sin a duty; this is the snare and judgement of Rulers here, Their possessors slay them, and hold themselves not guilty. 7. Prosperity and advantage by an evil course is a great snare, and a chief cause why men will not be convinced of the evil of it; for, I am rich, takes their minds much up. 8. Sin is most wickedly and dangerously committed and defended, when men colour all with a pretence of piety, pretending to observe and acknowledge providence, when in the mean time they make providence and success a mark of Divine approbation, how contrary soever to the revealed will of God their course be; for, thus do these oppressors, They say, Blessed be the Lord, for I am rich. They take their enriching by oppression, for a token of God's approbation, and cover all with a pretence of acknowledging of God.  Vers. 6. 
For I will no more pity the inhabitants of the land, saith the LORD: but lo, I will deliver the men every one into his neighbour's hand, and into the hand of his King, and they shall smite the land, and out of their hand I will not deliver them.  
The Lord expounds his mind further, concerning this going on calamity of the Jews, when Christ was sent unto them, and declares himself to be the author of it, and that he had determined, after they had rejected this offer of Christ (as is after cleared) to cast off all pity, and give them up to intestine divisions; and to be cut off and their land laid waste, by the Roman Emperor (whom they choosed to be their King, rejecting Christ, Joh. 19.15.) In all which there should be no such moderation or delivery as they had found in former troubles: And therefore Christ is sent unto them, as to have a care of the elect in these calamities; so in God's righteous judgement, to fill up their cup, that the calamity may come to an height. Doct. 1. Whatever be Christ's errand to the elect in a land, yet his coming to a people with his offer of mercy, may ofttimes be the forerunner of saddest calamities, by reason of their sinfulness, which by despising of mercy, ripens fast for a stroke; therefore this is subjoined, when Christ is sent to food the flock, For I will no more pity, etc. 2. It is necessary to see God to be the Author of calamities, whether for humiliation under them, or comfort by them; therefore doth the Lord own all the oppression done, or to be done to them, I will no more pity. 3. The Lor●s pity and compassion is the fountain of the Church's happiness, which being taken away (as it hath its period toward the visible Church,) opens the door to all misery; for, their calamity gins, I will no more pity the inhabitants of the land, saith the Lord. 4. As seditious and intestine divisions are a sore rod and a token of Gods laying aside pity toward a people, so are they ordinarily the forerunner of judgements from foreigners; for, I will deliver every man into his neighbour's band, is a fruit of his not pitying, and a forerunner of falling in the hands of their king. 5. Whatever it be that men choose as a happiness, in opposition unto Christ, shall turn to be their plague; for, the Jews choosed Cesar, when they rejected Christ, and here is the issue, I will deliver every man into the hand of his king, and they shall smite the land. 6. Albeit the Lord do ofttimes, in love to his people, moderate their procured judgements, and speedily deliver them, yet he will not always do so, but when provocation is given, and severity breaks forth, he will let them lie and consume under their calamity; Out of their hand I will not deliver them.  Vers. 7. 
And I will feed the flock of slaughter, even you, O poor of the flock: and I took unto me two staves, the one I called Beauty, and the other I called Bands, and I fed the flock.  
In the next place is represented Christ's undertaking of this charge, especially for the poor and Elects sake, and his going diligently about it, signified by two shepherd's staves: the first whereof, called Beauty, holds forth (as is expounded, v. 10) the sweet and beautiful order of his Covenant, and the doctrine thereof, whereby the Church is directed in saith, worship and obedience of God: the second called Bands, signifies (as we may gather from v. 14.) that policy in Church and State whereby they are kept one, and without schisms among themselves. Doct. 1. Christ the Mediator became an obedient servant, and is willing, and takes pleasure to be employed for his Churches good; and will have a tender consideration of their case; for, when the charge is laid on Christ, I will feed the flock of the slaughter, saith he. 2. Christ in his care over the visible Church, hath an especial eye to his Elect, and the regenerate in it, how abject-like soever they seem in the eyes of men, or in their outward condition; for, saith he, I will feed even you, O poor of the flock; who, what they were, see, v. 11. 3. Christ is a faithful shepherd, singular and incomparable in his care and diligence about his people; for, saith he, I took unto me two staves, whereas other shepherds use but one. 4. The Covenant and doctrine revealed by Christ unto his Church, as it sets forth the beauty and excellency of God, so it is beautiful and sweetly ordered in itself, so as faith and obedience sweetly work to others hands, and make the followers thereof to be beautiful and excellent above all people; for, the one staff I called Beauty. 5. As unity and concord in a Church, is a fruit of Christ's feeding his flock, so policy and order, whereby unity is preserved is a rich blessing; The other I called Bands. 6. Christ's performances are answerable to his undertake; what he saith he doth, and his practice will never give his promise the lie; for unto his promise, I will feed, is subjoined, And I fed the flock.  Vers. 8. 
Three shepherds also I cut off in one month: and my soul loathed them, and their soul also abhorred me.  
Follows a particular account of Christ's feeding, with their ill use of that mercy, and his displeasure thereupon. He cut off in a short time many of their wicked Governors, partly by calamities, (which certainly imported that there had been no small plague on people, when public judgements cut off so many Rulers,) and turning of Priests out of their Offices frequently, and especially by his own Ministry, bringing in contempt the sects of their false teachers, Pharifees, Sadduces and Essenes', all which Christ did to reclaim them, but in vain; their carriage was such as provoked him against them; whereby also they were more estranged from God. Doct. 1 Christ taking a work in hand, can effectuate strange things speedily; for, in one month, (or a short time) he cut off three (or many) shepherds. 2 Christ useth many times to make way for his own entertainment, by sending calamities thick and threefold, hereby to lay a necessity on people to come to him, by cutting off such as had been instruments of ill unto his people, that he may commend his affection unto them, and by staining and overclouding false teachers and false ways, that himself alone may be seen choice-worthy; for, cutting off three shepherds in the month, imports all these, he cut off evil governor's, who had oppressed them, with whom no doubt many of the people fell, and brought their false teachers in contempt: all which he did to commend himself unto them as an excellent shepherd. 3. Christ exercising his tenderest care of his Church, is ofttimes met with very provoking carriage, depriving her of his favour, which should be so much the bitterer to bear, as that Christ takes not away such a mercy willingly; for, when Christ is thus feeding, they instead of turning to him, carry themselves so, as that his soul loathed them, or was straitened for them; or; abhorred them, but with grief, as his frequent complaints declareth. 4. It is a great judgement upon people, and a token of much wrath, when Christ's declaring himself provoked, and withdrawing from them, doth estrange and alienate them more from him, and not stir them up rather to pursue him when he seems to departed; for, thus was it here: My soul loathed them, and their soul also abhorred me. 5. As the contempt of Christ is the great sin of the visible Church, so where Christ is not hearty received, it cannot choose, but he will become burdensome and loathsome company: Their soul abhorred me.  Vers. 9 
Then said I, I will not feed you: that that dieth, let it die: and that that is to be cut off, let it be cut off, and let the rest eat, every one the flesh of another.  
Having spoken of their ingratitude in part, he repeats the calamity flowing from his displeasure, by way of sentence pronounced for this their sin, and threatens that he will quit his charge, and give them up to perish, partly by ordinary judgements, and partly by the foreign and intestine sword. Doct. 1. The patience of Christ toward his visible Church, will have a period; when they contemn him, he will weary: and where he is provoked to loath, he may forsake: Then said I, I will not feed you. 2. Christ's forsaking and giving over his care of a people, exposes them unto all miseries and calamities: for, 1. Contempt of Christ, (for which he forsakes) is provocation sufficient to draw down saddest judgements. 2. Men have of themselves infirmities and diseases sufficient to make them complearly miserable, where he doth not interpose. 3. And the world is so full of hazards, and the Church so maligned in it, that if he take away the hedge, every step will be on destruction. 4. Contemners of the Gospel are given up to ill tempers, to make them run on ruin. 5. And who will pity or care for these, toward whom Christ hath cast off pity? Then it will be, that that dieth, let it die: and that that is to be cut off, let it be cut off, and let the rest eat, every one the flesh of another.  Vers. 10. 
And I took my staff, even Beauty; and cut it asunder, that I might break my Covenant, which I had made with all the people.  11. 
And it was broken in that day: and so the poor of the flock that waited upon me, knew that it was the Word of the LORD.  
Christ's renouncing of his charge, is confirmed in the representation, by breaking the staff of Beauty, the badge of his office, whereby is signified a breaking of that Covenant made with the body of that people: and a plaguing them not only with heresy and superstition in place of the found doctrine contained in the Covenant, but also by taking away the dignities, privileges and benefits promised to them in that Covenant. Which when it should be put in execution, the godly would observe and read God's justice according to his Word, in it. Doct. 1. When Christ is provoked to forsake a people for their ingratitude, even their choicest mercies; and such as they thought surest, as being by Covenant are forefaulted, the Covenant being but conditionalto the body of the visible Church; for, I took my staff Beauty, and cut it asunder, that I might break my Covenant, etc. See, Num. 14.34 1 Sam. 2.30. 2. It is the height of a people's misery to be cast out of God's Covenant, to be pestered with errors in stead of the sound and wholesome doctrine thereof, to be denied interest in God, to have no ground of hope for access to him in straits, and to be exposed to all the judgements threatened against Covenant-breakers, which are sadder than if they had never had interest; this was the Jews judgement, I broke my Covenant which I had made with all the people. 3. Christ is Omnipotent to make his judgements effectual, and to reach his end upon a people; for, It was broken in that day. 4. Whatever effects judgements have upon the wicked, yet the godly will get right sights and uses of them; for, the poor of the flock knew, etc. 5. A seeing of God's hand, and the accomplishment of the Word in judgements, and reading of them by the Word, is the way to get right use of them, for, They knew that it was the Word of the Lord 6. The right frame of the godly, especially in times of judgement, and for making use thereof, is (as they are ofttimes poor in their outward condition, so) to be spiritually poor and empty, that they may wait on Christ, and depend on him, as the handmaid on her Mistress; for, They are the poor of the flock that waited upon. me, or, observed me, saith Christ.  Vers. 12. 
And I said unto them, If ye think good, give me my price; and if not, forbear so they weighed for my price thirty pieces of silver.  13. 
And the LORD said unto me, Cast it unto the potter; a goodly price, that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.  
The ingratitude of the Jews toward Christ is further represented (under the type of a shepherd demanding his wages, wherein it seems Zechariah did act somewhat) in that they slew him, and thought him worth no more for all his service, than such a small sum as might induce Judas to betray him, which as it would scarce hire a potter to make tile to cover the Temple, (and therefore was to be cast to him in the type,) so in the event, providence so overruled, that the price of Christ's blood bought a potter's field, to be a standing monument of their contempt of Christ, of their shedding of his blood, and valuing him at so low a rate, Mat. 26.15. and 29.7, 10. Doct. 1 Christ's condescending to take care of his Church, puts her infinitely in his debt, and layeth obligations upon her, to endeavour some return: and it will be the sad ditty of contemners of him, that they had the offer of a benefit which could not be esteemed nor recompensed; for, Christ is a shepherd that may justly crave wages, and being provoked, will let the provokers know that it is so: And I said, Give me my price. 2. Christ doth not call for any recompense of his services as if he needed it, or any thing men could do: but to take a proof of people's affection to him, or their contempt of him: for, he requires it as one indifferent for his part, only they would bewray their hearts: If ye think good, give, and if not, forbear. 3. Christ, for all his pains and care, is ordinarily less thought of, and more basely rewarded, than men's meanest servants; They weighed for my price thirty pieces of silver, the ordinary price of a slave, Exod. 21.32. and more fit to be cast unto the Potter, then given to Christ. 4 When men turn contemners and unde valuers of Christ, they will readily turn persecutors, and he will be thought worthy of nothing but death, and that which may help to bring him to it: for, thus it was in the event, Christ's price was thirty pieces to Judas, to betray him. 5. The contempt offered to Christ as Mediator, watching himself immediately or by his servants, for the good of the Church, is accounted of God to be a contemning of himself who fends him: The Lord said, Cast it to the Potter, a goodly price that I was prized at of them. 6. God will in due time make the consciences of Contemners confess the horridness of their guilt; and not only so, but cause them by their practice to proclaim it; for, so did Judas by his repentance, and casting back the silver in the Temple; and the High Priests by their not daring to put it among the treasures of the Temple, as being the price of blood, and by their purchasing with it a base field; this was the full accomplishment of that typical action, I cast them to the Potter in the house of the Lord.  Vers. 14. 
Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.  
Follows yet again their calamity, by way of punishment for this their ingratitude: and first, they are threatened with the breach of brotherly concord, (as when Judah and Israel were rend asunder under Rehoboam, because of Solomon's idolatry,) and with the removal of peace Civil or Ecclesiastical, (as was at large verified in the siege before their last destruction) so making way for the complete breaking and scattering of the body of that Nation, as is seen this day, and for a long time obstructing of that brotherhood betwixt Judah and Israel under Christ, promised of old, Ezech. 37.22. all which is signified by breaking the staff of bands. Doct. 1. Christ hath multiplicity and variety of judgements, whereby to let contemners of him see and feel, that so to do is their great misery; for, he hath yet another staff, even Bands, to cut asunder. 2. It is a sad judgement, and fruit of a contemned Christ, when a Church is given up to rents and schisms, and when peace and concord is broken among a people; this ordinarily proves a presage of sad scattering, and an hindrance of many choice blessings; thus is Christ's death punished: I broke the brotherhood between Judah and Israel.  Vers. 15 
And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.  16. 
For lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws 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 pray upon them. Doct. 1. Contemners of Christ and his easy yoke, are justly punished with unfaithful and corrupt Rulers, under whom they will groan; for, thus is the Jews ingratitude punished by a foolish (or wicked) shepherd raised up in the land. 2. Though Government and Governors be in themselves choice mercies, yet where Governors do not their duty, they are a great plague, and a compendious means to draw on general judgements; for so were they to Judah, I will raise up a shepherd that will not visit, etc. 3. The visible Church consists of variety of tempers, conditions and infirmities, which are to be wisely considered, and proportionable and suitable means 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 weakness, not being able to go on, and these are to be said and borne (as the word also is) wi●h tenderness and compassion if need be. 4. It is a mark of unfaithful Rulers in Church and State, to mind their own profit and gain chief, 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 tear their claws in pieces, to wie, by overdrawing of them.  Vers. 17. 
woe to the idol-shepherd that leaveth the flock: the sword shall be upon his arm, and upon his right eye: his arm 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 upon their arm 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 God's judgement should cut off their power, the people being cut off and scattered, who are the arm and strength of Rulers; and should also follow Ecclesiastical Rulers, who are the right eye of the Commonwealth, (for the people and Civil Rulers considered as a Kingdom, are the arm 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 God's 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 woe and judgement to come; for, woe to the idol-shepherd. 3. Unfaithful Rulers, not discharging their duty, are in the same guilt before God, with them who turn 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 ruin 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 arm, 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 stroke that is not soon recovered: for, His arm 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 perform what he saith, v. 1. promiseth unto Israel, 1. That the endeavour of enemies against them, shall tend to their own ruin, 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 Governors, v. 5. And 4. That he will bless their endeavours with success against their enemies, and in restoring Jerusalem, v. 6. 5. That weakest places should find 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 prophecy 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 subjoins 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, etc. 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 burdensome word for the good and behoof of Israel, being threaten against Israel's enemies, but promises unto her. 2. Because the promises many of them might seem incredible, therefore the Lord not only prefixes his Name, but proves his own Omnipotency, from his creating the Heavens, founding the earth on nothing, and creating the soul of man, which may assure the Church of the certainty of what he promiseth and saith. Doct. 1. As the Lord will not always write bitter things against his people, but in due time let out somewhat for their advantage: so times of comfort and love to them, will be sad times to their enemies, and the promises unto them will be sad threaten 〈◊〉 persecutors; there is, the burden of the Word of the Lord 〈◊〉 Israel. 2. The greatest obstruction of the Church's comfort from the promises, is caused by their own incredulity and unbelief, that will not give God the glory of truth in promising, and so leaves themselves discouraged, say what he will; therefore is it so needful to use so many confirmations of faith when God promiseth any thing. 3. Not only doth the all-sufficient Nature of God put the truth of his promises out of question, but the visible effects of his Omnipotency, in creating heaven, and earth by his naked word, and the upholding of the earth as a ball in the midst of the air, without any other foundation than a word of command, may shame all flesh from suspecting his ability to make good whatever he saith; from this is the ensuing doctrine confirmed, Jehovah saith it, who stretcheth forth the heavens, and layeth the foundation of the earth. 4. Albeit that the Parent produceth man in respect of his body, and the uniting of the soul with the body, yet the Original of the soul of every man is from God, and it is immediately created and infused into the body by him; for, it is here reckoned among the works of Creation and Omnipotency, that God forms the spirit of man within him. 5. Every misbeleever of God's Omnipotency to perform his promises, carrieth in his own bosom a refutation of himself; the very excellency of his soul, created so like God, which being put into a dead lump of clay, doth animate it, and fit it for excellent employments, may teach him what incredible things God can work, and may particularly assure him, that God hath power over the spirits of men which he hath made, to order them so, as men shall not hinder the accomplishment of his will: for, this is an antidote against infidelity; God forms the spirit of man within him.  Vers. 2. 
Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege, both against Judah, and against Jerusalem.  
The substance of all this ensuing doctrine, may be reduced to these three Heads; that the Lord will plague the Church's persecutors, and give his Church victory over them; that he will defend, preserve and establish his Church, which followeth on the former: and that he will give his Church conversion and repentance, as the means to hasten on and perfect the other two. These three are in this chapter propounded, enlarged and amplified in several particular promises, for their more distinct and particular information and encouragement.  
The first promise is in sum thus, that the trouble whereunto enemies shall put the Church, shall be so far from ruining her; that troubling of her shall be her troublers ruin, as if they had drunk a cup of poison, when they would swallow her, which shall produce trembling by exhausting their vigour and radical heat, or slumbering and astonishment, and make them reel and dash like drunken men, till they fall and perish, Doct. 1. Even when the Lord hath done great things for his people, and delivered them, they are not to expect exemption from troubles and exercises; for, here it is supposed that rejected Israel are not utterly cast off, but restored, and yet are in straits and besieged, All the people round about are in the siege, both against Judah, and against Jerusalem. 2. The enemies of the Church are very cruel, and earnest in their pursuit of her; and it is as great delight to them to vex and devour her, as it is for a thirsty man to drink; for, Jerusalem is a cup, which they are earnest to drink down. 3. When the Lord permits his Church to be in a condition of trouble and hazard, he cannot only make enemies to miss in their desire, and be never a whit the nearer their point, when they have (as they think) devoured and swallowed her down, but will make their opposition and apparent success to be their ruin, and never to cease till it undo themselves; for, Jerusalem is a cup of trembling, or, poison, which is most deadly when it is drunk out. 4. The advantage of the Churches low estate, is best seen, when God, and what he can make out of trouble, is looked unto; otherwise consulting with flesh and blood will not discover it; for, it is God who makes Jerusalem a cup of trembling, which she could not be of herself.  Verse;. 3. 
And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces: though all the people of the earth be gathered together against it.  
The same promise is repeated in another similitude, taken from men's trying of their strength, in lifting of some great and heavy stone: The sum is, the Church, and especially restored Israel, (for that is that day pointed at here, v. 9, 10, 11.) shall be so fixed, that whoever would seek to remove it, should but break themselves, even though all the world should conspire to effectuate it. Doct. 1. The promises of God concerning the welfare of his Church, are neither easily taken up in their fullness, nor believed, and therefore are to be studied over and over again: so much doth this repetition of the promise teach us. 2. The Church is looked on by enemies in the world, as a troublesome neighbour, whom they would gladly remove, and be rid of, and they will not spare to prove their utmost strength, nor care to take on heavy burdens, so it may effectuate their purpose; for, Jerusalem is a stone for all people, which they would have unfixed and removed, and would burden themselves for that end. 3. The Church is so established by divine power, and by virtue of Christ's charter, and the indignation of God against all such as seek to molest her, is so heavy and insupportable, that all who essay to shake her, come to seek, and do find their own ruin, while as she remains established; for, God will make Jerusalem a burdensome stone for all people, all that burden themselves with it shall be cut in pieces. 4. As it is the Church's lot to find fewest friends in the world of any society: so the multitude and strength of opposers can contribute nothing for carrying on the design of ruining the Church, all the world will effectuate as little, and be as unable to resist the deserved vengeance, as the ●●eanest man in it; for, God will do this, though all the people of the earth be gathered together against it.  Vers. 4. 
In that day saith the LORD, I will smite every horse with astonishment, and his rider with madness, and I will open mine eyes upon the house of Judah, and will smite every horse of the people with blindness.  
The second promise confirms and explains the former, showing that the fountain-cause of this dispensation toward the Church is, Gods restoring them to his favour, from whom he had hid his face so long, and his vigilant and affectionate providence over them: and that the way of disappointing and ruining enemies, shall be by defeating their wisdom, counsel and strength, and plaguing every means they employ. Doct. 1. There it no wisdom, counsel nor strength can subsist where God is Party, and he needs no more, but blow upon all enemies and their means, and they will be to seek, and run madly and blindly on their own ruin; for, In that day, saith the Lord, I will smite every horse with astonishment, and his rider with madness, and will smite every horse of the people with blindness. 2. However the Lord may hid his face for a time from his people, and Atheism will always be ready to say in trouble, that the Lord doth not regard: yet in due time he will prove, that his people are not wronged, but when he hath been a witness and taken notice, that he affects them, and hath an eye upon them; for, I will open mine eyes upon the house of Judah, saith the Lord. 3. The Lords favouring of his people, and his providence and eye upon them, will not consist in bare observation, but when he hath marked their wander, tears and afflictions, that they are come to an height, his favour and care will shine forth in wonderful effects: I will open mine eyes upon the house of Judah, and will smite every horse of the people with blendresse.  Vers. 5. 
And the Governors of Judah shall say in their heart, The inhabitants of Jerusalem shall be my strength in the LORD of hosts their God.  
The third promise holds forth the disposition of Israel, as to the use of means, when the Lord thus appears for them, and especially of the Governors, who should be the instruments of their good. It is promised they shall have Governors, for directing all their affairs, and managing their wars, and that they shall be holy men, not placing their confidence in multitudes of men, but every one esteeming it strength sufficient that God is reconciled with their subjects, and reckoning that these, how weak and few soever, shall be able, through God's blessing to carry through in any difficulty. Doct. 1. It is a token of great mercy to a people, when the Lord not only delivers them from confusion, and settles Rulers over them, but when he makes Rulers really holy and straight for him; for, Judah in that day, shall have governor's so qualified. 2. It is an evidence of Piety in Rulers, when public affairs do touch them as near, and are as faithfully seen to, as if they were their own particular; for, so shall every Ruler reckon, that help to the public is a lift to themselves, who cordially wrestle under it; My strength shall they call it. 3. It is another mark of Piety, when Rulers, beside their personal carriage, study to advance Piety where they have power, and are encouraged by the growth of Piety, and are encouragements to such as incline that way; for, that shall be the Governors' refreshment, that their people are reconciled to God. 4. It is a great evidence of Piety, when any are fully persuaded of the truths they receive, and generally assent to, when truths are not received in a fleeting superficial way, but rooted in the heart, so that what they say, they say it in their heart. 5. A people reconciled unto God, are the great strength of a Kingdom or Nation, and they will prove help to it indeed, how contemptible soever they seem to be; for, so shall these Governors reckon, The inhabitants of Jerusalem shall be my strength in the Lord, etc. 6. Whatever good may be expected of an holy people, is not to be expected from any inherent worth or holiness in them, but from God's free favour toward them, and with much immediate dependence on him, lest God being deprived of his glory, they be blasted: therefore is it distinctly added, They shall be my strength in the Lord of hosts their God.  Vers. 6. 
In that day will I make the Governoure of Judah like an hearth of fire among the wood, and like a torch of fire in a sheaf; and they shall devour all the people round about, on the right hand, and on the left: and Jerusalem shall be inhabited again in her own place, even in Jerusalem.  
The fourth promise is the same in substance with the first, under another similitude, holding forth, that these godly Governors should not be disappointed of their confidence, (of which, v. 5.) but they and the people under them should be victorious, and overcome their enemies, as a furnace consumes timber, and a torch burns a sheaf of dry straw. Which promise is further amplified, that Jerusalem thus preserved, should be inhabited again, which that it be not understood only spiritually of the Church, it is added, that Jerusalem's own place is even in Jerusalem, which seems clearly to point at their repossessing of their land, and of that city, not as being then any more typical, but as being the most kindly inheritance to Israel, when they shall be converted as a Nation. Doct. 1. Faith and hope in God will never be ashamed; but these who promise themselves much good in God, shall find it so; for, the Governors of Judah, who expected strength in God, v. 5. do get what they expected, and are made like an hearth of fire, etc. 2. Enemies of the Church may expect to be destroyed by their own assaults and enterprises against her; for their coming to smother or extinguish her, is casting of wood upon a hearth, or, asheafe upon a torch of fire, which puts not out the fire or torch, but burns themselves. 3. The destruction of such as afflict the Church shall not be ordinary, but violent, total and irrecoverable; for, as fire and a torch, they shall devour all the people round about, on the right hand, and on the left, which doth not point at the Church's cruelty, but at the way of enemies being ruined. 4. No opposition made unto the Church, will be able to make any promises given unto her, or gracious purposes of God concerning her, ineffectual; for, notwithstanding all their enemies, or wars and troubles they may be put to, yet, Jerusalem shall be inhabited again, in her own place, even in Jerusalem.  Vers. 7. 
The LORD also shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitants of Jerusalem, do not magnify themselves against Judah.  
The fifth promise holds forth especially God's method, in bringing about this promised salvation and help, that the weak villages in the country 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 excellency 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, means 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 always 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; for● 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 Lord's 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 slain 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 magnify 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 find the fruit of it first, v. 7.) and of strength, wherein is held forth that (as their Governors expected through faith, v. 5.) when that people shall come to any hazard, the feeble among them shall be endued with heroic fortitude, such as David had, and that their Rulers and great ones shall be raised to a divine and Angelic 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 family and train, 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 David's house, to show that however he would prefer Judab● 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, etc. 2. The Lord's protection is the sure safeguard 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. etc. 3. However the Lord may keep his people in a low & weak condition for their exercise, yet he hath undertaken to let out proofs of his strength in them, in a time of need, in a singular way, and will make their weakness 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 attain in this life to that measure of strength and courage, but they do yet stand in need of more, and aught 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 fullness 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 pass in that day, that I will seek to destroy all the Nations that come against Jerusalem.  
In the seventh promise, God's purpose of destroying the Church's 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 ruin them. Doct. 1. The Lord's 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 find mercy to come and join 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 le●t to themselves to be persecutors, that their destruction only will end it; I will destroy all the Nations, etc. is the ordinary issue of their being enemies 3. The Lord is not slack or remiss in avenging injuries done to the Church, but will do it as effectually, as men do their most serious affairs, when they bend their wits to devise means to c●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 pour 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 bitterness for him, as one that is in bitterness for his firstborn.  
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 father's 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 firstborn. Doct. 1. Prayer is a special and effectual means of bringing down the Church's enemies: for, in that day that he seeks to destroy enemies, v. 9 this promise goeth along, And I will pour 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 God's free grace and favour, a pledge and worker of grace in them, and an assured token of God's 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 happiness, 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 straight, to supplicate God for help out of trouble, but guilt ought to be our greatest burden and exercise, and repentance for it joined 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 Jews, 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 Roman soldiers: yea, their posterity shall take with it, because of their consent to what their fathers did. 7. Repentance for sin flows 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 mourn, 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 sins, even though they were such enemies, to purchase reconciliation for them, which will draw forth repentance. 8. As acceptable repentance for sin ought to be sincere and real without dissimulation, so kindly sorrow for it will come behind 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 son, etc.  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 solemn, as when all Judah by public appointment lamented the death of Josiah in Hadadrimmon, near the valley of Megiddon where he was slain, 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 happiness 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 sins. 2. It is not only lawful, but necessary, that a people under guiltiness express their repentance in solemn fasts and humiliations, for mutual up-stirring to repentance, and for public testification thereof: for, so will it be among the converted Jews, In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon, in the valley of Megiddon, where there were public humiliations by solemn appointment, 2 Chron. 35.25.  Vers. 12. 
And the land shall mourn, 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 public 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 lawful delights, as was the custom of the Jews in mourning. The Rulers are signified by the house of David, and of Nathan a son of david's, 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 son of Gershom the son 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 Jews or Israel unto the Messiah, is not to be of some few only, but Nation ●ll of the body of that people, and there will be real repentance among many of them; for, All the land shall mourn, and all the familiar that remain, men and their wives. 2. True penitents will not satisfy himselves only with public humiliations where custom and example may draw many; but will also make conscience of the duty in families, and where no eye but Gods seethe them; and will lay their own sins and public sins particularly to heart, and bring home public provocations to their own doors, no rank or degree excluding or freeing themselves; for, Every family shall mourn 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 public 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 mourn. 4. In setting about the duty of repentance and humiliations, persons are not only to cast off sinful distractions, but even to lay aside lawful delights, that they may afflict their souls before the Lord, and seriously mind the duty; for, The families shall mourn, and their wives apart.   

CHAP. XIII.  
IN the first part of this Chapter, the spiritual blessings of the Gospel purchased by Christ are promised to the Church, especially to Israel, such is remission of sins and holiness, vers. 1. Reformation of the Church, vers. 2. and zeal against false teachers, v. 3. some of whom (at least) shall be convinced of their way and quit it, v. 4. taking them to other callings, v. 5 and shall acknowledge the equity of severity used against them, v. 6 In the second part of the Chapter, there is a Prophecy of the suffering of Christ, and scattering of the visible Church, and his care of his own, v. 7 and that the greater part of the Church was to be cut off, and but a few to be preserved, v. 8. who being purged by afflictions, should increase in holiness, and in the sense of God's favour toward them, v. 9  Vers. 1. 
IN that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and for uncleanness.  
There are several blessings and benefits of the Kingdom of Christ here promised, which as the godly Jews before Christ did enjoy, though more darkly and in lesser measure than under the Gospel: so though they be the common privileges of the Gospel-Church, in every age, yet a more full accomplishment of them is reserved for the converted Israelites, and therefore are peculiarly promised for that day when they shall repent and be restored, as appears from the end of the preceding Chapter. The first benefit is, Remission of sins and sanctification, purging away the guilt of sin, by the grace of God in for giving sins through Christ's blood, and the virtue of his blood applied by the Spirit, and laid hold upon by faith, for purging all uncleanness of sin: this is compared to a springing fountain made open to all, in opposition to the small measure of water carried into the Temple for legal washings. This benefit will be very conspicuous toward converted Israel, when the Redeemer shall turn iniquity from Jacob, Rom. 11.26. Doct. 1. The great and chief privilege of the Gospel is remission and purging of sin, which as they are only attainable through faith laying hold on Christ's blood, and the grace of God through him offered in the Gospel, so without these no other advantages by the Gospel will avail much, or be comfortable; for, it is the first here, A fountain for sin, and uncleanness, or, se●cration through uncleanness, pointing at all filthiness of sin, shadowed out by legal uncleanness, causing men to be sequestrate; and particularly at original sin, shadowed out by menstruous uncleanness, for the purging whereof this fountain also must be made use of. 2. The free grace of God toward lost man, and the virtue of Christ's blood is a treasure in exhaustible, and which cannot be overcome with the greatness and multiplicity of sin in these who flee unto it; for, it is a fountain, or spring 3. Pardon, and virtue for purging of sin is not only purchased, and the way to it made patent, by the death of Christ, giving access unto God through him: but is held forth in the offer of the Gospel and Ministry of the Word, that none may pretend ignorance, nor any who need it seclude themselves from so free an offer; and that the godly who have found the fruit of it, may come and daily make use of it: for, it is à fountain opened. 4. As the greatest must be in Christ's reverence for this benefit, even these who have greatest gifts and are Rulers of others; so the meanest in the Church, however they be not equal to others in gifts, yet have a like interest with them in this saving benefit; for, it is opened to the house of David, or, Rulers who attend in Christ's Courts, and to the inhabitants of Jerusalem, or body of the Church. 5. When the Lord pours out upon his people, the Spirit of repentance and humiliation, it is a forerunner of ample manifestations of the grace of God, in opening up the treasures of the Gospel by the Ministry of the Word, and in granting of pardon, and growth in purity; for, when the land shall mourn, Chap. 12.10. In that day, there shall be a fountain opened.  Vers. 2. 
And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the Prophets, and the unclean spirit to pass out of the land.  
A second benefit promised, is, Reformation of the Church from all superstition, idolatry, and corruption in worship, under the name of Idols, and from false Doctrine in removing of false teachers, and the unclean spirit that leads and acts them: This is accomplished in every reformed Church, by Doctrine and constitutions of Discipline according to the measure of their Reformation, but will more especially appear in the Church of Israel, when they are converted and restored. The Doctrine and Discipline of that Church shall cast out all Heretics, Sectaries, and Schismatics out of the land. Doct. 1. Gospel-Reformation consists not only in the internal purging away of sin, but in the outward Reformation of Doctrine also, whereby God's truth, and Ordinances, which he hath promised to be with, and to bless for conversion and renovation of souls, are established and set up; for here, with the fountain opened, such a Reformation is promised. 2. The Reformation of a Church is promoved and carried on, especially when the Spirit of repentance for sin, and former deboardings from God is poured out upon a people; for, this Reformation goeth on in that day, when they are mourning, chap. 12. The neglect of this provokes God to reform his Church rather by judgements then by such a merciful way. 3. Every corruption in the worship of God is an idol, in so fare as it is a device of man's own brain, and the deviser imagineth to himself a God, who will not approve of such worship, which certainly is not the true God: so it is here held out, I will cut off Idols. 4. Idolatry and superstition are so grievous in the eyes of a jealous God, so scandalous blemishes in his bride, and evils to which we have such an inclination by nature, as the least mixture of these with his worship cannot but dishonour God, and pollute the Church; and the very memorial of them, will be enough to draw us back to Apostasy; therefore in a right Reformation, The names of idols are to be cut off, and to be no more remembered, to wit, in any religious state especially. 5. Whatever false worship may seem to be, or promise, yet in effect it proves but matter of terror and sorrow, when the worshipper stands in greatest need of comfort in his worship; for, so doth the name of idols (which in the Original is sorrows, or, terrors) 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 heresy in Doctrine, so unsoundness in Doctrine flowing from an unsound heart, cannot consist with  and acceptable worship; for here, idols and Prophets, or teachers of false Doctrine (who are here designed as they use to design 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 reform, 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 harmless 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 God's wisdom the veil may be taken off their way; for, with the Prophet, there is an unclean spirit to pass 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 wantonness, 2. Pet. 2.18 See, 2 Thes. 2.9. 9 It is the Lord who hath chief hand in the Church's Reformation, and to whom the glory thereof is due: it is he who prescribes the rule of Reformation, who clears it up from his Word unto a people, who stirs them up to embrace it, and who by his Spirit makes it effectual, notwithstanding all opposition; for, In that day, saith the Lord of hosts, I will cut off the names of idols, etc.  Verse;. 3. 
And it shall come to pass, that when any shall yet prophesy, than 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 thorough 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 heroic 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 lose in false teachers, as intending thereby to scandalise 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 prophesy. 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, than it was under the Old, it being no more lawful to compel consciences (if sobe that this be a compulsion, as men give it out) then, nor it is now; for, here is a Prophecy of the days of the New-Testament, alluding to the Law, Deut. 13.5, 6, 9, etc. as being then to be in force. 3. The Lords promising and undertaking a work of Reformation, and the suppressing of error and idolatry, aught to be no hindrance to Magistrates and others in their stations, to suppress what may hinder Reformaton, but rather an encouragement unto them, having such ground of hope that their endeavours shall be successful; 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 God's work, than 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 controversy is specially against seducers and false teachers, unto whom punishment is specially due from the civil Magistrate; for it is, They who prophesy, that are to be punished. 5. Zeal for God is very lawfully and warrantably employed against error, as well as against profanity; 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 prophesy, than 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 suppress 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, aught to stir 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 God's account, calls for the death of the seducers; for of some prophets and Prophecies it is said, Thou shalt not live, and they shall thrust him through.  Vers. 4. 
And it shall come to pass 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  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 clearness and abundance of the true Doctrine, and of knowledge, and observing the severity used against some, shall be convinced in conscience of the error of their way, and shall willingly cease from deceiving the people, and from their accustomed counterfeiting of holiness, they shall lay aside the habit used by true Prophets in sign of sobriety, 2 Kings 1.8. Mat. 3.4. whereby they had deluded the people, and they shall renounce the Profession, and take them to their wont callings, which they had left to turn deceivers, and to live idly. Doct. 1. How strong and taking soever error be, yet truth is infinitely stronger, and can prevail over it, and convince and confound the greatest opposite that ever he should have been against it; for, In that day the Prophets shall be ashamed, every one of his vision, when he hath prophesied. 2. Errors and erroneous ways, are not to be lightly, and without remorse abandoned, (as if it were but a change of judgement,) but with deep conviction of conscience, and shame of face, as for other scandalous sins; for, the Phophets shall he ashamed every one of his vision. 3. Civil powers, their suppressing and punishing erroneous persons and seducers, is not a means to make men turn hypocrites: but being joined with due conviction, may be blessed with reclaiming of them indeed; for, this conviction renouncing hypocritical shows, and acknowledging their error, speaks so much at least in some of them. 4. As it is usual for Satan and false teachers to delude the world, under fairest pretexts of holiness and mortification; so it shall add to the conviction and repentance of the truly convinced, that they have covered so vile a course with so fair a veil; for, as they did wear a rough garment to deceive, so they shall not do it any more when they are convinced. 5. When God convinceth and wakeneth the consciences of seducers, and of unfaithful teachers, it will be sad and grievous unto them, that they did run without a calling, and did undertake a charge, for which they were not fitted, and they will be ready to subscribe to their own senrence and ejection; for, they shall say, I am no Prophet, I am an Husbandman: imports not only that they shall be convinced, that they wanted a calling to that office, but that they shall judge themselves more fit for the Plough then the Pulpit. 6. As it is a great iniquity for men whom Providence hath settled in a lawful calling, to leave it, and at their own hand turn teachers, and as this is the means to breed many errors in a Church, when all the Congregation will be holy, and think that teachers take too much upon them: so a chief cause why men turn and continue seducers and false teachers, is unwillingness to be at pains for their livelihood in a lawful calling, which they think to gain more easily that way: this is it which makes Husbandmen, bred to keep cat el from their youth, quit their calling, and pretend to prophesying, which as it made many teachers of lies, so they will see it, and confess it to be a great sin, when God speaks ●o their consciences.  Verse 6. 
And one shall say unto him, What are these wounds in thine hands? Then he shall answer: Those with which I was wounded in the house of my friends.  
This benefit and effect upon false teachers is further declared, in that they shall not only relinquish their deceiving, and take them to their old employment, but when any shall inquire what the prints of inferior chastisements, that had been inflicted upon them who escaped death, mean, (which however they might be hid on the rest of their body, yet were visible on their maked hands) They shall justify the censure, and acknowledge that the inflicters, (whether their Parents, v. 3. or Judges,) were friends and not enemies. Doct. 1. That the Spirit of God is not here prophesying of spiritual censures, and the Churches piercing of seducers with threaten of eternal wrath, but is foretelling of civil corporal punishments, is clear from this Scripture; for, there will be wounds in the bands, which are visible, and occasion questions from others. 2. It is not the Will of God that all errors be alike severely censured, nor all seducers punished alike, but that the punishment be proportioned to the error, and to men's obstinacy in main taining, and activity in promoting them; for, of these Prophets some were not to live, v. 3. others less guilty, or more penitent are chastened only, and escape with wounds in their hands. 3. As it is a great kindness to any, to use all lawful means, how severe soever, to reclaim them from error: so themselves, whenever they find grace to repent, will account it so, whatever may be their apprehensions in the time of their wandering; for, Then shall he answer, Those with which I was wounded in the house of my friends.  Verse 7. 
Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered, and I will turn mine hand upon the little ones.  
The Lord having foretold this happiness to come upon the Church, especially on converted Israel: and lest the godly should over-rejoyce because of this dream of a constant gale of prosperity: therefore he subjoins a prophecy of the sufferings of Christ, the afflictions of the godly, and the purging of the visibie Church by judgements, ere all this Reformation, especially of Israel, were brought about. This prophecy hath its chief and first accomplishment in Christ's person, his disciples, and the visible Church of the Jews after his death, but may be extended also to point out the lot of Pastors, and particular members of the visible Church in all ages.  
In this part of the prophecy, Christ's sufferings are foretold, in a charge given to affliction or persecution, (signified by the sword) to assail and smite Christ for the sins of his people, according to the paction passed in the Covenant of Redemption. Upon which it is foretold, that the flock shall be scattered, (whereof an external symbol was the flight of his disciples, Mat. 26.31. but was more fully accomplished in the dispersion of the Jews after his death,) and that in that scattering God would have a care of his own, who are little in their own eyes, would preserve them, and change his dealing toward them, as was verified in his recollecting and strengthening his scattered disciples, and preserving of his own among the Jews. Doct. 1. The Church of Christ is not to dream of flourishing and triumphing days, but to be fitted for what is promised her by trouble, and to have them seasoned when they come with trouble; so much doth the seasoning of former promises, with these predictions of the sufferings of Christ and his servants, as if they were false teachers, import. 2. It is no sufficient argument to hinder the Church and Christian Magistrates zeal in punishing error, that the faithful servants of Christ are ofttimes under persecution for truth, the one being the Church's duty, which may not be omitted without sin; the other, her affliction only; for, it is nothing the less a mercy to have false prophets thrust through, v. 3. that sometime the sword is drawn against Christ and his followers. 3. Christ incarnate is the good and faithful shepherd of his flock, who willingly gave his life for his sheep, who was obedient to his Father unto death, served him in the work of Redemption, and who in his office is approved and accepted of him, and lost none of his Father's respects by his afflictions; for, the Father acknowledges him my shepherd. 4. Christ in one person is both God and man, being true man as incarnate, and true God in his divine nature dwelling by the personal union in the humane nature, equal with the Father, because of the same essence, though in respect of his office and voluntary dispensation, he be inferior; for, he is the man that is my fellow, equal, or companion, saith the Lord of hosts. 5. The sufferings of Christ, (and consequently of all his followers) are overruled by the effectual Providence of God, so that nothing is done to him without the Father's consent, who yet is free of the sins of all instruments employed in afflicting him, who were about another thing in that work then the Father approved of: for, it is God who commands the sword to awake, and smite the shepherd. 6. Christ is the Chieftain and Ringleader of all the Church's fuflerers, who in his own person hath paved the way to his followers, and tried the swords, and who by his interest and sympathy, chief suffers in the sufferings of his people: for, the sword assays him first, Smite the shepherd. 7. When the Lord sends troubles upon the visible Church, the Pastors and Watchmen are to resolve for hardest measure, as being Satan's greatest eyesores, and they who ought to confirm others by their sufferings; for, as this was verified in Christ, so also at other times trouble ordinarily gins at Smite the shepherd. 8. Trouble is a very terrifying thing when it comes to a pinch, and may affright those who thought themselves very stout, and make them shrink if there be any way to shun it; for, so did appear in the accomplishment of this prophecy, in the disciples flight. 9 Albeit it be Satan's policy to cause men to undervalue Pastors, and look upon them as burdens, which the Church would be the better to want; yet their trouble prognosticates trouble to come on the Church, their death, exile or imprisonment scatters the visible society of the Church; for, this is of eternal verity, as well as in the disciples flight; Smite the shepherd, and the sheep shall be scattered. 10. It is an especial presage of the Churches scattering by the loss of Pastors, when they themselves have an hand in the persecuting of Pastors; for, so was this accomplished on the Church of the Jews, they smote Christ who was their shepherd, and therefore were justly scattered themselves. 11. Saddest afflictions do not seclude the elect and faithful from Christ and his Father's care, but that he will moderate and change his dealing toward them, when afflictions are universal and sore; for, as while Christ was suffering in his humane nature, he ceased not to work in his divine nature, and to care for his own disciples and followers: so in all ages he (being raised from the dead) and his Father with him, doth turn his hand upon the little ones, or give them a renewed proof of his love, in recovering them after their scattering, and in preserving them by his tender care under common calamities, after they had been left to themselves to get a proof of their own frailty. 12. It is an evidence of Christ's flock, and of these that he cares for in trouble, that they are humble and little in their own eyes, and that their afflictions contribute to make them so more and more; for, they are the little ones.  Vers. 8. 
And it shall come to pass, that in all the land; saith the LORD, two parts therein shall be cut off and die, but the third shall be left therein.  9 
And I will bring the third part thorough the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call upon my Name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.  
In this next part of the Prophecy, we have the further exposition of the flocks scattering, in respect of the several sorts of dispositions in it, there being a generality (signified by two parts,) who are ordinarily naught, these are to be cut off and destroyed, and only a remnant, or third part left, who yet should not be free of affliction to purge away their dross, that they may be more fervent in God's service, and in getting prooss of Gods hearing their prayers, and of his love intimated unto them, they may increase in faith and confidence. This was accomplished, not only on the Nation of the Jews, but in all ages is to be seen in the visible Church, when he sets up his fire in it. Doct. 1. As the visible Church is for ordinary so mixed, as that the generality thereof is unsound, and not answerable to their obligations: so it is righteous with God, to send trials and judgements upon her, whereby he purgeth her of such dross, and cuts them off, who living in his house, will not submit to his yoke; for, in all the land, two parts shall be cut off, and die. 2. In times of God's saddest judgements upon the visible Church, as God will have a special care of his own children, so useth he to preserve a remnant toward whom to show mercy; for, the third part shall be left therein. 3. Albeit the Lord reserve a remnant to himself, yet he will not always free them from tasting of so much affliction and calamity as may exercise them; for, I will bring the third part through the fire. 4. The Lord's end in letting our affliction upon his own is not to destroy them, but to give them a proof of themselves, and to purge them from their dross, and make them better, and by this testify his estimation of them 〈◊〉 I will refine them as silver is refined, and try tham as gold is tried. The meaning of which similitude is not, that they shall be purged from all their dross, or, that they can abide such a surnace, as silver or gold Isa 4.10. but that (as these precious metals) they have some dross, which cannot be discovered or purged but by some searching trials: that they shall not prove chaffe, stubble or dross in the furnace, but have some metal, which shall be preserved and shine the brighter; and that God by taking this pains on them, declares that he accounts them his treasure, and precious metal. 5. It is a sweet evidence of a people's profiting under the rod, and being purged of dross, when their zeal in God's worship, their need of him, and delight in calling on his Name, is increased; for they shall call on my Name. 6. When the Lord blesseth his people with fruitfulness under affliction, and puts them to employ him much; it is a pledge that God will hear their prayers, and shed abroad the sense of his love in their hearts, assuring them of an interest in him; for, I will hear them, I will say, It is my people. 7. As fait, and the increase of it, enabling men boldly to profess it before God and the world, is a choice Gospel-blessing, and a rich recompense of much affliction: so Gods preventing grace and kindness toward his people when they seek him, especially under affliction, is such, as may invite them to make him their portion, and give them warrant, confidently to rest and rely on him; for, upon his hearing, and saying, It is my people, they shall say, The Lord is my God.   

CHAP. XIV.  
IN this Chapter there 〈◊〉 continuation of the prephecie beg●n, in the end of the former chapter, wherein an account is given of the case of the Church, from this Prophet's time to the end of the world, in these particulars. 1. The destruction of Jerusalem, with the judgement and mercy in that stroke, v. 1.2. 2. It is cleared, that the instruments of this stroke should not go unpunished, v. 〈◊〉 no● the Church 〈◊〉 by this stroke, for the way of salvation should be made clear unto the Gentiles, v. 4. to which the elect Jews should join, v. 5.3. It is fore●old, that the condition of the Church and Elect under the days of the Gospel, shall be unsettled and mixed of variety of dispensations, yet so as in end, and when men would least expect, it should prove better, v. 6.7. 4. It is fore-prophesied, that the doctrine of salvation, and the refreshments following thereupon, shall spread to all parts of the world, v. 8. whereby Christ shall get an universal Kingdom, wherein there shall be unity, v. 9.5. A particular promise is made of the exaltation, restitution and safety of converted Israel, v. 10, 11. 6. There is a threatening of judgement against the enemies of the Church, that they shall be cut off, as by a consumption, v. 12. by intestine discord, v. 13. by the hand of the Church, v. 14. and that the stroke shall reach all means they had employed against the Church, v. 15.7. There is a promise of the Conversion of many of these enemies who are reserved, v. 16. and if not, that visible judgement shall pursue them yet more, v. 17, 18, 19 Lastly, there is a promise of the holiness and purity of the Church, v. 20, 21.  Verse 1. 
BEhold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee.  
The chapter gins with a more clear prediction of the destruction of Jerusalem then before, wherein God being Judge and Avenger of his Son's blood which they should shed, would bring a day of special vengeance upon that city, putting it wholly in the power of enemies, who, without fear of ambush or surprisal, should divide the spoils of the city in the midst of lt: and by this doctrine he cleareth what had been said, chap. 13.8. of cutting off two parts, and leaving a third part. Doct. 1. It is the Church's advantage to be ordinarily warned of a stroke before it come, that she wisely considering God's judgement, may labour to prevent or prepare for it; that the godly be not surprised with such a judgement when it comes; and that God may be justified, if he make them feel justice, who will not believe truth speaking it; therefore are they excited to consider this approaching judgement; Behold, the day cometh. 2. The Lord is chief and supreme in all the Church's calamities, he it is who executeth his Word by them, who pleads his controversies, and who, however he be but little seen or regarded in the visible Church, yet by his judgements will be discovered to be Jehovah the Lord; for, the day of the Lord cometh. 3. It is one evidence of divine displeasure, wherein God is to be seen, when enemies get power over the substance of his people, (in pursuing after which God is ofttimes forgotten) and do without fear of any, dispose thereof at their pleasure; for, it is the day of the Lord, wherein he is seen, when the spoil shall be divided in the midst of thee.  Vers. 2. 
For I will gather all Nations against Jerusalem to battle, and the city shall be taken, and the houses rifled, and the women ravished, and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.  
This calamity is further described, from both the severity and moderation that shall be in it. The Lord was to gather the Roman army, (consisting of many Nations, subject unto them, and confederate with them) against Jerusalem; and to deliver the city into their hands, that houses might be pillaged, and women ravished; and yet he would not utterly destroy that Nation, for some of them should be preserved by going into captivity, and others should leave it before the time of the siege, (as the Christians who went to Pella) and so should not be cut off from the city, or from that Nation, whereof the city was a part. Doct. 1. There is not a motion or enterprise among men in the world, especially about the Church, but Grd hath a sovereign hand in it, and is by them carrying on purposes which they little mind; for the Roman armies coming against Jerusalem, is God's deed to avenge his Son's death; I will gather all Nations against Jerusalem to battle. 2. As the Lord hath not a few, but all Nations at his command, to put them in subjection to whom he will, and to be employed as he pleaseth: so many of them are employed against the Church, that he may bring many witnesses to the pleading of his controversy, and may discover to her her folly, in provoking him to give her into the hands of these who formerly hated her, but could not prevail because of his protection; for, all Nations are put under the Romans by him, and gathered against Jerusalem. 3. It is no strange thing to see enemies prevail against the Church, when God is pursuing a controversy with her; nor, when she rejects Christ corrupts his worship, sheds righteous blood, is given to covetousness, injustice, juxury, etc. and is obstinate in all these, to 〈◊〉 quite overthrow and overturn her, and make her a spectacle of sad judgements; for such were the sins of Jerusalem, and for these, The cities shall be taken, housesrifled, and the women ravished. Therefore other Churches may expect the same measure, if they provoke God, and being under calamity, are to be thankful in so far as they come short of this stroke. 4. Every one ought to submit and prepare for what God may carve out as their share of a common calamity, according as in his wisdom he thinks fit, without complaining of being otherwise dealt with then others: for, the city being taken, there is death (of which no mention is made here) rifling of houses, captivity, and (which is worse than death) ravishing of women, when husbands and parents are not able to defend their wives and children, of which some tasted of one, some of more, as God saw fit. 5. The Lord can so season saddest dispensations to his people, and set bounds to overflowing trouble, as even when they seem bitterest, some mercy may be in the bosom of them; for, not only was this fatal stroke a mercy, in that it was a clear demonstration that the Messiah was come, in that their Commonwealth was quite abolished, and their Ceremonial worship put to a close, the Temple being destroyed: but yet further mercy appears, in that that Nation is not quite cut off, but a part reserved for future mercy; a refidue not cut off from the city. Which as it was literally true in Antiochus' invasion before Christ, that some were left in the city, so under the Romans, some of that Nation and City escaped the siege and these calamities. 6. The Lord may convey purposes of mercy in a sad time, through very sad dispensations, which at first view would seem to promise no such thing; for, as this mercy of being preserved, was granted to some in escaping the siege, so others were reserved to be a seed of that Nation by their captivity into strange Nations: Half of the people shall go forth into captivity, is both a calamity, and yet a mercy to that Nation.  Verse 3. 
Then shall the LORD go forth, and fight against those Nations, as when he fought in the day of battle.  
In the next part of this prophecy, the Lord clears some difficulties that might arise upon the hearing of this sad judgement, And first, it might be enquired what shall become of these so cruel enemies? to which, answer is here made, that they should not escape unpunished, but God should appear and fight against them, as ever he did at any time for his Church, and his fight imports success; this the Romans and their Confederates felt in many calamities, since that time till now, Doct. 1. No affliction of the Church for her provocations, not yet Gods seeming to hid himself, will hinder him from testifying his affection to her, or from being her enemy's party in due time, and to embark in her quarrel, and engage his power for revenge; for, the Lord shall go forth and fight against these Nations. 2. Albeit the Lord by his secret Providence do so order affairs, as that the Church's enemies do nothing but execute his quarrel; yet they are to expect no thanks for their service against his Church, as minding nothing less therein then the execution of God's will, but they may rather reckon that they are permitted to go on in that service to ripen them for vengeance; for, though the Lord gathered them, v. 2. yet now, he will fight against them 3. The Churches low estate may be a time of greater mercies, at least as to his reckoning with her enemies, then when she is most flourishing; for, then, when Jerusalem is destroyed, albeit he do not yet restore them, yet he will go forth and fight against their enemies. 4. All the Church's experiences in former times, are forthcoming for the Church's comfort in after-ages, according as she shall need them, and as the Lords wisdom seethe fit to improve them; for, he shall fight as when he fought in the day of battle, which is not to be restricted to any one particular experience or time, but generally to be understood of all or any experience, which may seem most comfortable in this or that straight.  Verse 4. 
And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the East, and the Mount of Olives shall cleave in the midst thereof, toward the East, and toward the West, and there shall be a very great valley, and half of the mountain shall remove toward the North, and balfe of it toward the South.  
A second question might arise upon the hearing of this judgement; what should become of the Church, when Jerusalem is gone, the Temple burned, and that Nation cut off or scattered? To which, answer is given, that the Church should not perish, for God should reveal the doctrine of salvation, and make a plain way for the Gentiles to come unto the Church in place of the Jews, and to worship him according to his will from afar off. Thus do I take up this dark speech, without troubling myself with other expositions: for the clearing whereof, consider, that the City J●rusalem was encompassed with hills, Ps. 125.2. (whereof this Mount of Olives was one,) so that it was not seen afar off, nor the way to it easy. When eby was signified, that under the Law, the Church and way to heaven was hid up from the rest of the world, being not only dark to the Jews in respect of many ceremonies, but these ceremonies were a partition-wall, betwixt the Gentiles and the Church; so that the turning of that hill into a plain valley, imports, that God should make the Church, and way of his worship clear to them afar off, that they might look there-away, as of old they did to the Temple, 1 Kings 8. Dan. 6. (testisying their worshipping God, as he had prescribed and revealed himself,) and that he would remove impediments in the way of their Conversion, and make a plain way without ceremonies for them to come unto the Church. In this dark speech the Mount of Olives is only mentioned, though there were other hills about Jerusalem, because of an external symbol of this prophecy, accomplished on that Mount; when Christ ascending into heaven from off this Mount, gave Commission to his Apostles to carry the Gospel into all parts of the world, Acts 1.8,— 12. and upon his Ascension poured out his Spirit, and so, did make the Church notor, and the way to it conspicuous and easy through the world. As for the valleys lying Eastward and Westward, and the parts of the cloven Mount going to the North and the South, it is not curioufly to be dipped in; for the parts of it were to go somewhere, and it may be thus conceived, that through all the world, (the large extent whereof is ordinarily taken up from East to West, Psal: 103.12 and 113.3.) the Church shall be conspicuous, or rather, because the City lay to the West of the Mount, the two parts of it bendved to go that way to North and South, and not to overwhelm the city, which would overturn the scope of the figure. Doct. 1. No commotions and overturnings in the visible Church, will deprive Christ of a Church and people, he will find a way to get a people amongst these who are little thought of, when these who account themselves the children of the Kingdom are cast out, for so are we taught here. 2. The opening up of the way of salvation, is God and Christ's own work, who by his preventing power and grace, overturnes mountains of impediments, to bring the light of salvation unto men, and make it have place with them; for, His feet standing on the Mount of Olives, makes it cleave and be a valley. 3. The access and Conversion of the Gentiles unto the Church, is a work of glorious power and grace, in effectuating which, mountains were cleft, partition walls broken down, etc. and here it is prophesied of as an altering in part of the course of nature, and turning hills in valleys. 4. It takes away all ground of excuse from the children of men, that Christ hath purchased a clear right to all Nations indifferently, to whom the offer is made to come to him, and hath laid out a plain, clear, and comfortable way wherein to come; for, now the city hedged in with mountains, is made patent to all, and mountains in the way are turned in great valleys.  Verse 5. 
And ye shall flee to the valley of the mountains: for the valley of the mountains shall reach unto Azal: yea, ye shall flee like as ye fled from before the earthquake in the days of Vzziah King of Judah: and the LORD my God shall come, and all the Saints with thee.  
It is further foretold in answer to the question, that the way to the Church, and of worship and salvation being made clear without ceremonies, and patent to all, as a valley made of the divided mountain, the Elect among the Jews who should escape these calamities should seek unto the same with the Gentiles. Unto which prediction is added, that this valley shall reach unto Azal, a word which signifies any thing that is separate, or, set apart, either by election, and so it points at the Church figured by Mount Zion, which is chosen of God, or by sequestration, and putting far off, and so it points at the Gentiles, who before were separated from the Church, as by a partition-wall, unto whom this valley or way of salvation shall reach, excepting such as are yet on Azal, that is, sequestrate by God's decree of reprobation: and thus taking both together, it agrees to what is said of the Elect Jews, they shall join with the Gentiles, for then the partition-wall shall be taken down, and no difference shall be betwixt Jew and Gentile, they being cut off from the exercise of ceremonies and use of the Temple, and however they will be scattered far off from the Holy Land, yet that valley shall reach them, and at that distance they shall see Zion, and may worship God with the Gentiles that are afar off. It is further added, that they shall flee as before an earthquake, that was memorable among the Jews; (of which we hear no more, but that it is pointed at Amos 1.1. It may be it was when Uzziah presumed to offer incense,) whereby may be pointed out their fleeing out of the land, because of the judgements on them to destroy the Temple, and make way for their joining in the Christian Religion with the Gentiles; but it rather holds out their fleeing from the wrath to come, being moved by the power of the Gospel, whereby this mountain was divided, and so overturned all as an earthquake, Doct. 1. The Gospel-way of salvation, and the way of God's worship is purchased by Christ, and revealed to the Church, not for contemplation only, but for practice and usemaking; for, Ye shall flee to the valley. 2 Under the Gospel, the Jews have no special privilege of a peculiar way of worship and salvation, but are to join with the Gentiles, to walk in that new and living way; for, Ye shall flee to the valley that reacheth to Azal, or them that were separated. 3 No distinction of persons, nor distance of place doth seclude any from the offer of the Gospel, nor from communion with Christ in his Church, if they embrace it; for, the valley shall reach to Azal, or these who are separated at a great distance, and it shall reach back again to Azal, or, the chosen mountain, they shall see Zion in that valley at greatest distance, to direct their service to God dwelling there, according as they did toward the Temple. 4. Albeit the distinction of Nations be removed under the Gospel, yet grace is not universal then; insomuch as the means of grace are not offered to all, at least in one age; for, so also is there still an Azal, or some separate place where this valley ends. See, Ezech. 47.11.5. The power of the Gospel, setting forth Christ, overturning men's excellencies and prerogatives, discovering sin and wrath for sin, will let men see as much cause to flee to Christ, and to embrace the way of salvation, as for men to avoid the most terrible accidents in the world; for, when by the Gospel the mountain shall cleave, and the valley be made, and Jew and Gentile ranked as equal, notwithstanding all the Jews Prerogatives; then, Ye shall flee like as ye fled from before the earthquake, in the days of Uzziah King of Judah.  
Unto these predictions the Prophet subjoins a Conclusion, and the Lord my God shall come, etc. which may be diversely, considered, and explained with relation to the former predictions. As, 1. By way of confirmation, that these things concerning the destruction of Jerusalem, and of her enemies, and the propagation of the Gospel should come to pass, because God had undertaken to come and fulfil them, having Angels or other fitted instruments, (sanctified or set apart by him,) to effectuate his purposes; and so it teacheth, 1. It beseems the people of God to set to their seal, and believe that what he hath undertaken will be effectual, he having instruments and means at his command, and it is a part of the homage they own to him, not only not to misbelieve, but not to rest on a general assent, but to rouse up themselves to close steadfastly with the Word, and rest on it as a thing certain: for, thus doth the Prophet conclude, believing, the Lord my God shall come, and all the Saints. 2. However a believer may find little comfort of the Word, looking to probability, or to a misbelieving misregarding world, yet it will prove a rich treasure when he keeps communion with God, and hath converse with him, and studies to hold up every word (especially promises) by way of thankful acknowledgement to him: so doth the Prophet turn his speech to God, showing whence his faith got life,— and all the Saints with thee. Secondly, this Conclusion may be conceived with special relation to the last promise of enlargement of the Gospel-Chureh, and that Christ was to come in the flesh to effectuate this, and to be spiritually present in his Church, whither all his Elect should be gathered, as his Attendants to wait on him, which doth so affect the Prophet, that he speaks it over in a confident acknowledgement, as one affected in believing it. And so it teacheth, 1. The Lord bestows upon his people, not only things present that are refreshful but also the hope of future mercies unto the Church, which will comfort in present sad times; for, the Prophet here is refreshed with what was to come. 2. Of all the sweet thoughts and sights within time, the estate of the Gospel-Church is the first, especially where there is much Conversion, and Christ and his train coming to the Church, for, this ravisheth the Prophet's heart: The Lord my God shall come, and all the Saints. 3. As Saints coming in to the Church is an evidence that Christ is there, who draws, and as the Church's husband begets them; so it is an evidence of yet further manifestations of him, wherewith to entertain these his friends; for, when the Saints come, be comes also, and they with him: every Convert helps to bring yet more of Christ's presence to the whole. 4. Christ and choicest Gospel-mercies cannot relish to any, but such as have an interest themselves in them: and such as are affected with the happiness of the Church, and mercies showed to her, may take that as a mark that they have an interest, and that they may call Christ their God; so doth the Prophet's stile teach us, it would not have so warmed his heart, nor could he have discerned this glory, if he had not had warrant to say, The Lord my God shall come. 5. Christ's excellency being studied, especially by them who have interest in him, and his kind manifestations to his people, cannot but ravish hearts, and draw them to delight in conversing with him; for, the Prophet beginning to speak of him, must close with speaking to him; All the Saints with thee. Thirdly, we may yet conceive the words as looking further to the second coming of Christ, thoughts whereof being represented to the Prophet, (as being the close and consummation of these Gospel-dispensations, hastening upon the back of them, and in some measure shadowed out by them,) doth yet more refresh him in thinking upon the days of the Gospel: this interpretation is but a further enlargement of the former, and may well consist with it: And teacheth us further, 1. As the days of the Gospel are the latter days, bordering upon eternity; so whatever the godly find of Gospel-mercy within time, yet their full comfort is laid up for them in eternity; yea, the more they find here, the more will they mind that, and what is wanting here, is richly made up there: therefore the Prophet steps from the one to the consideration of the other, to make the refreshment full. 2. It is a refreshful thing for one who hath interest in Christ, to think now on his second coming, and it shall be so afterward to see it, when the excellency of Christ their Head shall be fully revealed, in his appearing as Jebovah, in his own and his Father's glory, when he shall come attended with all his glorious Angels, and all his Saints, in whom he will be admired and glorified, when he shall testify his love and rerpect in coming again the second time to fetch up his Bride, and when the poor believer shall fully find the fruit of interest in him, and his being his God, and shall for ever enjoy the company of Christ and his followers, where none but Angels and Saints are; all this is imported in this ravishing mederation, The Lord my God shall come, and all the Saints with thee.  Verse 6. 
And it shall come to pass, in that day that the light shall not be clear nor dark.  7. 
But it shall be one day, which shall be known to the LORD, not day nor night, but it shall come to pass ' that at evening-time it shall be light.  
The Lord by his Prophet having cleared these difficulties, concerning the destruction of Jerusalem, and foretold the enlargement of the Church under the Gospel, doth now more fully clear up the condition of the days of the Gospel. So the third part of the Prophecy is a prediction of the condition of the Elect and Church of the Gospel, during the whole tract of time, under the notion of one day, or tract of Providence, that it should be unsettled and mixed, as a dark day, till toward the evening of that day, or the close of time, at which time it should be light. Doct. 1. As the condition and state of the Gospel-Church, is to continue till the end of time; so are we to look on the time thereof as short, and hasting toward eternity: In both these respects, it is ealed one day, or tract of Providence, though having divers periods of morning and evening, in regard there is no change of administration of the Covenant, or way of worshipping God, to be any more expected under it, as was before, when the Ceremonial Law was abolished: and in regard of the shortness of the time, not only in respect of the life of particular persons, but of the whole time till the second coming of Christ, being compared with the time expired before, and therefore the very dawning of this day is called the last days, and end of the world. See, Heb. 1.2. 1 Pet. 1.20. 1 John 2.18. 1 Cor. 10.11. 2. Though the condition of the days of the Gospel be far above the days of the Law, yet the Church and godly are not to expect settled happiness, but to have an unsettled, uncertain, mixed condition of light and darkness, truth and error, comforts and afflictions, and discouragements, clouds and Sun-blenks, striving together and succeeding after other; for, so is imported in that the light shall-not be throughly clear, (or, precious) nor dark, or throughly mixed, where by preciousness we are not to understand scarcity, (things precious being rare,) as if the light should neither be scarce nor thick, but a bright light constantly: for, not only doth preciousness, spoken of light, signify the brightness of it, as Job 31.26. in the Original, but the seventh verse clears this to be the meaning, where in the Original, it is not, it shall not be day and night, that is, a vicissitude of day and night, but still day, but thus; not day, and not night; that is, neither a clear day, nor yet dark night. This condition of the Church may be more sensible and visible toward the end, and before the evening of this day, as is foretold, 1 Tim. 4.1. 2 Tim. 3.1. but yet it hath had its own verity in all the periods of it, since the first dawning of this day. 3. It may be an encouragement to the Church and godly, in their uncertain and unsettled condition, that they are but mixed, that heavy afflictions and discouragements want not comforts to make them tolerable, that no errors get truth banished, and that light is not wanting, wherein men may work and walk; for; as the light is not clear, so it is not thickly dark, as it is not day in regard of some darkness, so it is not night, in regard of some light and confolo●ions, which should not be small with us. And in this respect the days of the Gospel, how mixed soever, are still a day, as differing from a Sunset, and dark night of total ignorance, ceremonies, discouragement, etc. 4. As the determining of times continuance after the promulgation of the Gospel, is by the Father kept in his own hand, so it may be an encouragement, to endure the various conditions of these times, that they will be 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 Church's 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 darkness, as at evening time, when the Sun hers, and light removes; and especially this may encourage, that toward the end of the days of the Gospel, especially when all Israel and the fullness 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: half 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 Prophecy, contains a prediction of the spiritual graces of the Gospel, whereby the darkness of the times are counterbalanced; and made to shine with some light. In sum 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 Persic 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 Jews way of naming the four winds 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 behind him. Doct. 1. The pouring out of the Spirit, and the refreshments of the Gospel, are the chief means of healing the Church's distempers, and sweetening her sad times; for, this makes light in her darkness and evening, that living waters go out. 2. The Spirit of Christ and Gospel-riches are sufficient to satisfy and quench the souls thirst, to take away excessive longing after other things, to refresh the weary, 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 mouldy, rotten and formal, nor as empty clouds without rain: 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 freedom 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 satisfy all, as a river that waters a whole Kingdom, 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 a● 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 fructify the world, and bring it in subjection unto Christ, that he should be an universal King over Jews 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 rend, 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 Mediator and King of Saints, hath by right, and will have by possession, an universal Kingdom, by the spreading of the Gospel, and gathering of a Church unto himself, in one Kingdom after another, till the Kingdoms of the earth become the Lords and his Christ's: 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 Christ's Bride and Spouse, but his Kingdom, to be subject unto him in all things, to be ruled by his Word and Spirit, and aught 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 pattern. 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 endeavour it, and it would come better speed, if these who outwardly profess one Lord, would lay aside idols and interests, and not mould Christ's affairs, so as may best snit with their designs; for, here is a promise, the Lords Name shall be one, to wit, in all the earth, where he is King, and this goes on, when indeed in matters of Religion, we eye and mind but one Lord. The accomplishment of this promise, as it hath begun in some more ample measure of late then formerly, so the more full accomplishment of it, seems to be reserved for the conversion and restauration of Israel, of which in the following purpose.  Vers. 10. 
All the land shall be turned as a Plain, from Geba to Rimmen, South of Jerusalem: and it shall be lifted up, and inhabited in her place: from Benjamins' gate unto the place of the first gate, unto the corner-gate, and from the tower of Hananiel, unto the King's wine-presses.  11. 
And men shall dwell in it, and there shall be no more utter destruction, but Jerusalem shall be safely inhabited.  
In the fifth part of the Prophecy is held forth Israel's interest in these Gospel privileges, and their being a part of this universal Kingdom, (which will be a part of that light evening v. 7.) unto them is promised, 1. That the Church and people of Israel should be exalted, noble and conspicuous, as if all the hilly land of Judea, were turned in a plain, betwixt Geba or Gibea of Benjamin on the North, 1 Kings 15.22. and Rimmon on the South, Josh 15.21. with 32. and the City Jerusalem lifted up on an hill, and made conspicuous. 2. That the City Jerusalem should be built again in its old place, having the same precincts and limits, and be inhabited by them. 3. That the City being again repaired, should be no more utterly destroyed, as formerly, which cannot be understood of the City, as it was in building in Zecharies time, for it is fore-prophesied, v. 1, 2. and history and experience confirms that it was destroyed utterly, but that after the Conversion of Israel, and its reparation in its own place, (which cannot well be taken spiritually) it should not be so destroyed again. 4. That Jerusalem shall be a safe habitation for them, to wit, especially after these enemics are subdued, who shall molest them and hinder their possession of the land: of which in the following verses. Doct. 1. As the Church of converted Israel will be a noble and conspicuous part of Christ's universal Kingdom, and to whom many will look as a conspicuous pattern of the uniformity promised in the former verses so the Church, whether of Jew or Gentile, is the only noble society of the world, to which all interests ought to subordinate themselves, lest God raise his Church upon the ruins of them; for, all the tanned shall be turned as a Plain, from Ge●a to Rimmon, South of Jerusalem and it shall be lifted up 2. Long desolations of a Church, & the rubbish of countries and cities, wherein God hath an interest, will be in due time remembered, and their calamities end in a complete restitution; for so will Jerusalem and that people find, Jerusatem shall be inhabited in her place etc. and men shall dwell in it. 3. The Lord will, when he seethe it fit, and his time is come, not only restore his people, but preserve them being restored, and put an end to their calamities, in so far as whatever trouble they may have to exercise them, yet they shall not utterly be destroyed, or lie under such calamities, as may prove them devoted to a curse; for, There shill be no more utter destruction, or, no more Anathema. 4. The Lord will sometime even give his people a breathing from troubles, after long tossing, as well as exemption from ruin by their troubles when they come: and however the Church be not always so dealt with, yet she is the place of greatest security for habitation in all the world, and where the Lords people may take their hazard of any lot that may come, with greatest confidence; for, Jerusalem shall be safely inhabited, or, abide in confidence.  Vers. 12. 
And this shall be the plague wherewith the LORD will smite all the people that have fought against Jerusalem: their flesh shalt consume away, while they stand upon their feet, and their eyes shall consume away in their holes, and their tongue shall consame away in their mouth.  
In the sixth part of this prophecy, the judgements of God upon the enemies and persecutors of the Church, and especially of converted Israel, are foretold and branched out in several judgements: the first is, a sudden stroke from the Lord shall shortly consume them, and so frustrate their hopes, and silence their boasting. Doct. 1. As the Church of God will not want many enemies, so every one who engage themselves in such a course, do but seek their own ruin; for, There is a plague for all the people that have fought against Jerusalem. 2. The Lord needs neither armies nor advantages of visible help or time wherewith to plague his enemies, but as he usually reserves such for his own hand, so he can so suddenly and unexpectedly consume their strength and power, as may make their ruin a wonder to themselves and others; for, Their flesh shall consnme away while they stand upon their feet, before they get so much as leisure to sit down, and be sick, some proof whereof was given on Antiochus, 1 Mac. 6. and Herod, Act. 12. 3. As men's parts of Prudence or Eloquence will prove nothing when God is a party: so the insolency, blasphemy, and cruel hope of enemies to see the Church ruined, will be more severely avenged then their afflicting otherwise, and an end will be put to it, by Gods plaguing them; for, this consuming of their eyes and tongue, imports, not so much a consuming of these particular members, as in general, a blasting of their parts and abilities under this stroke, whether of Prudence in foreseeing and taking up of things, or Eloquence to express themselves, whereby men have sometime expede themselves out of trouble; and in particular, that their haughty eye and blasphemous tongue shall suffer especially, and that this stroke shall consume their eye which hoped first to see the destruction of the Church, and their tongue wherewith they hoped to boast of victory.  Ver. 13 
And it shall come to pass in that day, that a great tumult from the LORD shall be among them, and they shall lay hold every one on the hand of his neighbour; and his hand shall rise up against the hand of his neighbour.  
The second judgement upon them shall be intestine dissensions from the Lord, so that they shall in an hostile manner lay hold on, and rise up against one another. Doct. 1. The Lord needs no more for ruining enemies, but their own swords, he can divide their tongues and hands, and make a Babel of them, every one hindering or overturning another; for, They shall lay hold every one (not so much to be supported in this extremity, as by way of violence) on the band of his neighbour, and his hand shall rise up against the band of his neighbour. 2. Intestine dissension amongst a people, is an evidence of a great judgement from the Lord upon them, and of a madness; for, It is a great tumult from the Lord among them, that causeth this, which is the posture and carriage of mad men. 3. No wisdom of men nor politic principles wherein they are united, will keep them together, who are not at one in God, and in his way, but when he hath them to ruin, he can shake them asunder; for, when he sends a tumult, the wisest, and these who otherwise would think it madness to divide, will take hold, and rise up against his neighbour.  Vers. 14. 
And Judah also shall fight at Jerusalem; and the wealth of all the heathen round about shall be gathered together, gold and silver, and apparel in great abundance.  
The third judgement upon them shall be, that God shall employ his people to act for their own defence, and give them so complete a victory, as that they shall gather the rich spoil of enemies, to make up themselves. Doct. 1. Albeit deliverance to the Church be sweet, by whatever means God send it, yet it is a special token of favour, when God employs his people, and makes them instrumental in their own deliverance from enemies; for, so it is, that Judah also shall fight, (and consequently prevail) at Jerusalem. It is a public evidence of Gods being with them, and intending their good in these deliverances. 2. As men that spoil all the world to enrich themselves, ordinarily are never satisfied, so especially enemies their coming against the Church, is not so much out of poverty or want, as cruelty and desire of her blood; for, they have wealth, gold, silver, and apparel in abundance, and yet must trouble the world more, and they are not well enough, unless they drink the Church's blood. 3. When the Lord sends troubles upon his people, it is his way to make them up thereby ere all be done; for, all this wealth is gathered, that Judah, haying obtained victory, may be enriched by the spoil.  Ver. 15 
And so shall be the plague of the horse, of the mule, of the camel and of the ass, and of all the beasts that shall be in these tents, as this plague.  
The conclusion of this threatening is, that not only the enemies themselves should feel this judgement, but the very means employed by them in their wars, whether mercenary soldiers, who employ themselves in war for gain, and so are like beasts, or rather literally their beasts for carriage and service, should share in the plague, and especially in that consumption, v 12. Doct. 1. The Lord's indignation against troublers of his people is such, that it will break forth not only on rational creatures, but upon the very means and instruments they employ, that so he may disable them from the like attempts in time coming, and let it be seen how he resents his people's wrongs, in ruining them and theirs who have hand in it: for, horses, mules, etc. that are in these tents, are plagued as well as men. 2. It is the great sin of man, that being the creatures Lord, he should employ them against God, and so bring them under the stroke of, wrath, and be the cause of much misery on all things as well as himself; for these enemies bring all these creatures to be plagued with themselves. 3. God's justice upon the very senseless or irrational creatures ought to be laid to heart, as well as that which cometh upon men; for, this plague is held out to be couside●ed as well as the rest.  Vers. 16. 
And it shall come to pass, that every one that is left of all the Nations which came against Jerusalem, shall even go up from year to year to worship the King the LORD of hosts, and to keep the Jest of Tabernacles.  
In the seventh part of this Prophecy, there is an exception made from the former sentence of judgement, foretelling of the conversion of multitudes (or many of every sort) of the enemies of the Church, when they shall see God's judgements on the rest. And that they shall join with the Church of Israel in acknowledging Christ, and in his public spiritual worship, expressed in terms taken from the Ceremonial Law, because it could not be understood in the Prophet's time, but in these terms. Doct. 1. As after the Lord hath ploughed the world by judgements, he useth to make a seedtime, an harvest of Conversion: so he can, and ofttimes will bring in very enemies, by sad strokes, and by m●king friends of them, show his kindness to his Church; for, after all these judgements, every one that is left, etc. shall come to the Church. 2. Gospel-worshippers ought to be painful and spiritual going up, or ascending, and constant, doing this from year to year, and aught to have an high estimation of God, and come with reverence before him, who is the King the Lord of hosts. This is the substance of that type of yearly appearing before the Lord at Jerusalem; the worship of God not being tied to any special place under the Gospel, but the public worship of Christians, wherever they dwell, makes it a Jerusalem. 3. This keeping of the feast of Tabernacles, is not to be understood literally, in regard the Ceremonial Law is abolished by the death of Christ, but the spiritual public worship of the Church is pointed at, which was signified by these solemn feasts, and particularly this feast is pitched on rather than another. 1. Because it was a feast of great joy, Leu. 23.40. signifying that the New Testament affords not only matter of feasting, but cause of exceeding joy. 2. Because this feast shadowed out Christ's Incarnation, and dwelling in the Tabernacle of our flesh, Joh. 1.14. which is the chief subject and matter of joy to the Church of the New Testament. 3. Because it had relation to the preservation of Israel, forty years in the wilderness, till the Lord brought and settled them in the promised land; and so it holds out that these Converts will especially observe the Providence of God toward them, in preserving them, till by the Gospel they were brought into the Church: and generally, that true Converts under the Gospel, will be eyeing much the heavenly Canaan their rest, as approaching on the back of these days.  Ver. 17. 
And it shall be, that who so will not come up of all the families of the earth unto Jerusalem, to worship the King the LORD of hosts, even upon them shall be no rain.  
Unto this petition a threatening is subjoined against these who will not submit themselves and join with the Church, to wit, that they should want rain, whereby is signified literally, barrenness of their land and famine, or more generally, the want of a refreshful blessing, or of a testimony of favour upon them and what they have, they wanting heavenly grace and influence. Doct. 1. Most fruitful and flourishing times of the Church, will not want sleighters, opposers and refusers; for, there will yet be, who will not come up, etc. 2. Judgements will be multiplied on these, who having seen the hand of the Lord upon enemies, and having been convinced by the stooping of others, do yet stand out and rebel; for, after the plague of the Nations, and others going up to Jerusalem, this plague comes on others. Clear convincing light, being disobeyed, ripens for sad strokes. 3. Where the Gospel, and Christ offered in it is not received, as it is a judgement sufficient to be deprived of the refreshful grace of God, and be left under scorching wrath: so God can easily add to this, famine of their bodies who suffer their souls to starve, and the withholding of his blessing from temporal estates; for, Even upon them shall be no rain.  Ver. 18. 
And if the family of Egypt go not up, and come not, that have no rain: there shall be the plague wherewith the LORD will smite the heathen that come not up to keep the feast of Tabernacles.  
This threatening is particularly applied to Egypt, the Churches old enemy, who by reasson of the overflowing of Nilus, seemed not to need rain, Deut. 11.10. and though they had some at sometimes, Psal. 105.32. yet they might subsist better without it than others, they are threatened with the same plague with others, and to be as much straitened as if they needed rain. Doct. 1. As such as have been greatest enemies, may yet be gained to the Gospel, so such persevering in their rebellion will be especially eyed and stricken: therefore he names Egypt the Jews ancient enemy, supposing that some of them will submit, as is promised, v. 16. and threatening the rebels that he will then pay them home, once for all. 2. The way of the wickeds temporal mercies seem to put them out of God's reverence, or at least they reckon so, whereas the excellency of any mercy the godly receives, consists in this, that it puts them yet to more dependence on God, and to need further manifestations of him; for, Egypt is a land that seems not to need rain, whereas Canaan depended on the dew of heaven, Deut. 11.10, 11, 12. 3. No outward estate or condition will put a people contemning God, without the reach of his blow; for Egypt that hath no rain shall not miss the same plague with others.  Ver. 19 
This shall be the punishment of Egypt, and the punishment of all Nations that came not up to keep the feast of Tabernacles.  
This threatening is again repeated, and generally denounced, that as all do concur in this sin, (as the word also bears,) so all such shall be punished. Hereby teaching, 1. God is an impartial Judge, and avenger of all such as continue enemies and despisers of him, be who they will; for, Egypt and all the Nations that come not up are thus plagued. 2. The wrath of God pursuing such as flee not to him to seek his face, is not easily believed, either by such despisers to make them stand in awe; or by the Church to confirm her in her way of seeking him; therefore such a doctrine needs to be repeated, and inculcate.  Ver. 20 
In that day shall there be upon the bells of the horse, HOLINESS UNTO THE LORD, and the pots in the LORDS house shall be like the bowls before the Altar.  21. 
Yea, every pot in Jerusalem and in Judah shall be holiness unto the LORD of hosts, and all they that sacrifice shall come and take of them, and seethe therein: and in that day there shall be no more the Canaanite in the house of the LORD of hosts.  
In the last part of the Prophecy we have the purity and holiness of the Gospel-Church, especially after the Conversion of Israel, and of these Gentile enemies unto the Church; this is held out in these particulars: First, that the bells or ornaments of their horses should be marked with holiness unto the ●ord, which of old was written upon the High Priests mitre. Whence learn, 1. That holiness is the sweet result of all dispensations toward the Church; for, so doth this whole promise in the general, following upon the former purpose reach. 2. Nothing is so profane, but it may be sanctified and made holy, when Christ gins to reign through the world, and it is so unto the pure; for then holiness shall not be confined to Priests and Temple-services, but bells of horses going to war, and these employments that seem most impure shall bear holiness unto the Lord. 3. Holiness doth then bear full sway, when that which was against God of a man shall be consecrated to him; for, so also the bells of these horses that had been employed against the Church, v. 15. should be consecrated to God, and employed in his service, as if pots and instruments for the Temple, (allu●ing to the legal worship) were made of them.  
Secondly, it is promised, that the pots in the Temple should be like the bowls before the Altar, not so much for number in regard of many sacrifices, v. 21. as for purity: there being degrees of holiness in the several places and instruments belonging thereunto in the Temple, these should be elevated to an higher p●g, as if the pots were scoured to shine as bowls, and employed before the Altar, whereby we are taught, not only that all the means of Religion, and parts of external worship ought to be according to the Word, as these very pots in the Temple were appointed by God: But, 1. That under the Gospel, especially holiness ought to be upon the growing hand, and increasing from degree to degree, as if pots were taken to the Altar. 2. That meanest parts of Gospel spiritual worship hath greater true splendour, than what was more glorious under the Law, pots now are like bowls then.  
Thirdly, it is promised that the pots in Jerusalem and Judah shall be consecrated to God, and employed in sacrifices. Teaching, 1. That true holiness will extend itself, and shine in a man's most common things and employments, that all these things shall be holy to the holy, and that the godly man will study holiness in all his life and actions, as if he were about immediate worship: The pots in Jerusalem and Judah shall be holiness unto the Lord, as if they were to be employed to boil sacrifices. 2. Times wherein there are many in-comers to the Church, is a time of thriving in holiness; for, these things are thus holy, when there are an all that sacrifice, and they needing to take these to make use of.  
Lastly, it is promised, that the●e shall be no mo●e the Candanite in the house of the Lord of hosts: where allusion is made to the state of Israel before Christ, and it may signify, that however at their first entry into the land, the Canaanites were not quite expelled, and after their return from Babylon, there were Samaritans and others in the land who vexed them, yet the purity of doctrine and discipline of the Gospel-Church, especially in the latter days, shall be such, as no such Canaanite shall be admitted to abide in the Church. And so it teacheth, 1. That the doctrine and discipline of the Church is then agreeable to the Scripture, when by doctrine it is declared that none are allowed or approved as members of the invisible Church in the Court of Conscience, but the elect and faithful, and the Israel of God only: and when by discipline none are admitted or continued members in the outward Court, but such as submit to the doctrine and discipline of the Church, and give up their names unto Christ; for, when this rule is followed, there is no Canaanite admitted in the house of the Lord. And who so followeth not this rule, but will follow the rules of the inward Court, in their external Ecclesiastical administrations, or will in the point of doctrine allow people to acquiesce in that as sufficient before God unto salvation, which is sufficient to the visible Church to go upon in the outward Court, these cannot but condemn the innocent, and absolve sinners. 2. The Lord may and doth at some times let out much of his Spirit upon on his Church, to make real holiness and purity abound in it and shame out what is contrary to it, or short of it, yet without any prejudice to the rules ordinarily prescribed for constitution of Churches; for, taking this Prophecy at its fullest extent, it only foretells, that in some age of the Gospel-Church, and particularly about the Conversion of Israel, real holiness and Conversion shall be very frequent, so that all who come to the Church, shall be ashamed not to look somewhat like them, yet supposing they were all to be real Saints, (which never will be within time,) it doth not follow, that it is the duty of the Church in all ages to admit none but such in the outward Court, for his dispensations are not the Church's rule, more than it will follow, that because the Lord makes in every age some real Saints more eminent than others, therefore the Church should reject all who come not to that pitch. But if we look on these words more narrowly, we may find them looking another way: for the promise is not of their being cast out of the land, but of their not being in the Temple, where Canaanites wee not admitted as such to enter or abide: sometime indeed profane Nations entered it by force, but that was the Jews affliction, not their sin, and hath nothing to do in this place, where the holiness, not the security of the Church is held out. And therefore I conceive that the place points at the practice of the Jews in their Temple, who had Gibeonites, (who were Canaanites, and were afterward from their office called Nethinims, Ezra 2.58. 1 Chro 9.2) given for the service of the Priests and Congregation, in bringing wood and water to the Altar and sacrifices, Josh 9.21, 27. and foretells that there shall be none such then in the Temple, to signify and teach, not so much that there should be no sacrifices then needing such service; as 1. That under the Gospel there is no distinction of Nations, no Canaanite in the Temple, to serve in inferior offices, and Israelite or Levite to the Minister to the Lord, for, than Priests and Levites are of remotest Nations, Isa. 66.20, 21. 2. That the truly godly will be ready to condescend to meanest service to God, and for his people, and esteen of the lowest place in the Church as too high for them; for, there shall be no more a C●naanite, there shall be no need of some base people to set apart for these services that are basest, for the greatest of these who consecrate themselves to God, will be willing to do them, and count a doorkeepers place honour enough for them, Ps. 84.10.    

Malachi.  

THE ARGUMENT.  
THis Prophet being the last of the Old Testament, is raised up of God after that the second Temple was built, when the people's zeal was decayed, purity of worship corrupted, and vices had crept in amongst them, and all things were now grown worse, and he seems to have lived toward the latter end of Ezra or Nehemiah, in whose times some of the faults taxed by him were committed. The scope of the Prophecy is, partly to reprove these gross faults, whereof (for most part) both Priests and people were guilty, such as ingratitude, contempt of God and his worship and service, unlawful marriages, polygamy, adultery, divorces, perjury, oppression, sacrilege, atheism, murmuring against Providence, etc. partly, to encourage the godly, who kept their integrity in such declining times. And partly, to foretell more distinctly of the coming of Christ in the flesh, and of his forerunner John the Baptist; and to direct the Church how to carry themselves in the mean time, and to assure both wicked and godly what they might expect by his coming.   

CHAP. I.  
IN this Chapter after the Inscription, v. 1. the Lord by the Prophet, 1. Reproves the people for their ingratitude, and light estimation of his love, which had appeared in his Election of Jacob their father, rather than Esau, v. 2, 3.— and moderating their afflictions when Esau's land was desolate, v 〈◊〉 3. and should continue so, v 4. whereby they should be convinced of God's goodness toward them, v 5. 2. He reproves their contempt of God, v. 6. which appears in their polluted service, v. 7. and faulty beasts for sacrifices, which no governor would take off their hand, v. 8. and threatens them with rejection of their prayers and intercessions, v. 9 and of their persons and sacrifices, as being greedy, and justly unacceptable, v. ●0. with transferring his worship from them to the Gentiles, v. 11. to punish their profane contempt of him and his service, and their wearying at, and slighting of it, v. 12, 13. and with a curse for their double dealing with so great a Lord, v. 14.  Ver. 1. 
THe burden of the Word of the LORD to Israel by Malachi.  
The Inscription of the Prophecy holds out, 1. The authority of this message, and the instrument that carried it, it is the Word of the Lord by Malachi, who what he was, whether Ezra, (called by this name in respect of his office) or some other, is no great matter, only his name signifieth my messenger, or, God's messenger, by whom God sent his Word, which is the chief thing to be eyed in God's servants, that we do not sleight God in slighting them, and what they say. 2. These to whom the message is directed are Israel, that is, such of all the tribes, as had come up from Babylon: for, though Judah and Benjamin were chief, yet others were joined with them; They are called Israel, that considering they were all that was now left of Israel, in any visible fellowship with God, the rest being scattered for these sins which they now committed, and considering that these courses were more like Israel, yet rejected, than Judah that had obtained so much mercy, they would hearken to the Word, and not persevere. 3. The nature of this message, (at least a great part of it, for there is somewhat beside) is a burdeu of reproofs and threaten, which were heavy for a tender Prophet to carry, and insupportable in their effects for a wicked people to endure. It teacheth, that when the Church enjoys any time of a settled Reformation, ordinarily she grows so carnal, and carrieth herself so, as provokes God to have much to say against her; for, whereas the former two Prophets were sent out with many encouragements, while the Temple was in building: now when it is built, and the people after their long tossing, settled, this Prophet is sent in a different stile, and with the burden of the Word of the Lord to Israel.  Vers. 2. 
I have loved you, saith the LORD: yet ye say, Wherein hast thou loved us? Was not Esau jacob's brother, saith the LORD? yet I loved Jacob,  3. 
And I hated Esau, and laid his mountains, and his heritage waste, for the dragons of the wilderness.  
The fi●st fault reproved in this people, is their ingratitude, and not observing nor esteeming of God's love toward them, which therefore he demonstrates, from his choosing of Jacob their father, and preferring him to Esau the elder brother: not only in the matter of Election to eternal life, but in that God had chosen Jacob to be the root out of whom the blessed seed should come, and the Church propagated in his posterity; and accordingly (as an external evidence of this rejection of Esau and his posterity) the Lord had given to him but an hilly barren country, and had now cast them out of it, and laid it desolate as an habitation for wild beasts: whereas the seed of Jacob had gotten a fruitful land, and were now restored to it again after their captivity. Doct. 1. The chief and principal study of the visible Church, and the godly in it, aught to be the love of God manifested toward them, as being that which God will not allow to be suspected, and which ought to oblige them to him▪ that which will be the sad ground of a process when it is forgotten and undervalved; and that which being looked on when God reproves, will encourage and strengthen to take with it, and make use of it. Therefore doth he begin his doctrine, and the sad challenges with this, I have loved ●on, saith the Lord, that is, all of you in general, have tasted of respects suitable, and beseeming my Bride and the visible Church: and particularly the Elect among you have tasted of my special love. 2. God's love to his Church is ofttimes met with great ingratitude, in not being seen and acknowledged as becomes, especially under cross dispenlations, in undervaluing the effects of it, when they fit not our mould, and in deeds denying it, while thoughts of it do not beget love to him again; for, Yet ye say, Wherein hast thou loved us? 3. Election unto eternal life is a sufficient testimony of God's love, to be acknowledged and commended, although all things else went cross, and seemed to speak disrespect; for, in this, the Lord loved Jacob, and hated Esau, as is exponed, Rom. 9.13. and this is sufficient to answer their quarrelling. 4 To be chosen and selected to be the Lords Church and peculiar people, speaks so much respect from God unto a Nation, as may counterbalance many other hard lots; for, thus also was Ja●ob loved, and Esau hated, and is a favour to be esteemed of. 5. The Lord's love will not be so clearly seen and acknowledged, when we compare some dispensations with the privileges bestowed upon us, but when we consider our own original, and wherein we are dealt favourably with beyond others, as good as ourselves, if not better; for, however Israel, looking on their many privileges, could not see God's love in their low condition, yet it would better appear when they looked back, that Esau was jacob's brother, (and the elder too) and yet I loved Jacob and I hated Esau. 6. The grace of God is not dispensed differently in the world, upon any difference in the point of worth among men; but grace itself makes the difference in choosing out one, and leaving another, as good in himself to his own ways, according to his pleasure, who hath mercy on whom he will have mercy; for, Jacob and Esau are equal, till love make the difference. 7. However no man can know love or hatred by outward dispensations, simply considered in themselves, yet afflictions are to wicked men, real testimonies of God's displeasure, and God's people being at peace with him, may look on external mercies, as speaking special love; for Esau's hilly land, and the desolation thereof, speaks hating of Esau, not only as rejection from Canaan, was a type of rejection from the Church and heaven, but as it was a judgement inflicted on a Nation unreconciled, whereas (at least) the godly in Israel, might look otherwise on their land and restitution.  Verse 4. 
Whereas Edom saith We are impoverished, but we will return and build the desolate places; Thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and the people against whom the LORD hath indignation for ever.  5. 
And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.  
The last evidence of a difference put betwixt Esau and Jacob, in laying Esau's land desolate, is yet further confirmed, by meeting with a great objection; for, whereas Esau might think, that as Judah and they had been both afflicted, so they should recover and return as well as Judah; The Lord threatens that their condition should be irrecoverable, and their endeavours that way to no purpose; for, however they were a people after this, yet their captivity was never recalled by any decree, only some relics of them, mingled with other Nations, remained in the land, till they were subdued by the Jews (as History records) and forced to receive circumcision, and renounce their Nation, and till at last their name utterly perished. This their condition is further amplified, that it should be conspicuous and remarkable, 1. To all beholders, who seeing God's anger against them, should account them and their land, a border of wickedness, where impiety hath come to an height and border, and overflowed to the very border, so that if any should come to their border, they would stay there, and cry, Ah wicked land! and because of this should account them hated for ever of God. 2. It should be remarked by the Jews, and they should be forced to confess his goodness to them and their land, and that he is magnified from the border of Israel, that is, from the land of Israel, from whence they might observe Gods magnifying his vengeance on Edom, while they were well dealt with; or, upon which God would magnify himself by showing mercy on it, and the inhabitants, even to the very border, as v 4. Edom's wickedness and plagues stretched to the very border. Doct. 1. It is the property of wicked men when God plagueth them, to think of a change and to oppose the course of God's justice, and to think to free themselves, without minding repentance; for, Edom saith, We are impoverished, but we wi●● return, and build the desolate places. 2. As where God is a party, men's endeavours to exempt themselves from trouble, will not avail: so an impenitent people, not submitting to God in rods, nor laying to heart his controversy, will find all means that may promise them deliverance, prove vain; for, Thus saith the Lord of hosts, They shall build, but I will throw down. 3. It is a sad addition to plagues, that the Lord thereby not only makes a people mi●erable, but to be public spectacles, and beacons hereof to others; And they shall call them, etc. 4 Judgements ought never to be looked on, nor will be rightly considered, but when sense of sin and guiltiness procuring the same, is looked on, and that in all its aggravations and grossness; for, first they are called the border of wickedness, and then anger will be seen justly to follow. 5. It is the sad lot of the wicked under their strokes, that they are procured by grossest sins, prosecuted by unmixed wrath of the great God, and that they are without hope of restitution, within time, and (however it go in time) may expect to have their misery eternal; for, so is Edom, the border of wickedness, and the people against whom the Lord hath indignation for ever. 6. As no dispensation of God, especially upon eminent enemies, should pass over without the Church's observation; so the Lord will in due time convince his Church of his love to her, how much soever the quarrel it; for, Your eyes shall see, and ye shall say, the Lord will be magnified. 7. As God's kindnesses toward his Church, are not ordinary but singular, wherein God magnifies his mercy, power, etc. so the thought thereof especially being compared with remarkable strokes on enemies, aught to produce praise and acknowledgement; for seeing that on Edom, from their own land, they shall acknowledge their own mercy and say, The Lord is magnified from (or upon) the border of Israel.  Vers. 6. 
A son honoureth his father, and a servant his master. If then I be a Father, where is mine honour? and if I be a Master, where is my fear, saith the LORD of hosts unto you, O Priests, that despise my Name? and ye say, Wherein have we despised thy Name.  
The second fault, for which the Priests especially are at large reproved, is the contempt of God's Name, which the Lord may justly complain of, considering both, that he was herein slighted more than any creature calling for such respect was by another; a master or father would get more respect than he who was both in an eminent way, to that people; and (which is yet more) that they did not consider this, nor were convinced of it. Doct. 1. The Lord doth approve of domestical and civil relations, and of these duties and respects which flow therefrom, he approves that a son honour his father, and a servant his master. 2. Relations to, and in God are not bare titles, or grounds whereupon we may expect favours from God only, but do carry in their bosom obligations to duties on our par●; for, his being a Father, calls for honour; and his being a Master, for fear. 3. As the Lord hath an absolute dominion over all his creatures, and especially over his Church, whom he hath made and purchased to be his in a peculiar way: so it hath pleased him to sweeten this with a more warm relation of fatherly affection and care, to his people; He is both a Master, and a Father. 4. The Lord allows and requires that service performed to him be seasoned both with fear and love, that love and a desire to honour him as a Father, be the principle of our obedience, and yet that we look on ourselves as servants in respect of strict obligation to duty, and sear to offend; for, as a father, he must have honour, and as a master, fear. 5. As it is the grand delusion that blinds the visible Church, that it is sufficient to give good words, and fair titles to God, though no care be had of answerable walking; So the Lord will make use of that which every one acknowledges, to be a witness against themselves, if their carriage be not answerable; for, If I be a Father, (as ye call me) where is my honour? If I be a Master, where is my fear? saith the Lord of hosts. 6. As men in performing duties to God, come fare short of that which very nature will teach them is due to creatures, standing in the same relation (though in an inferior degree) that God is; so the very respect, which is paid as due to such, will be a ditty against sleighters of God: for, A sons honouring his father, and a servant his master, reproves them, who neither honour nor fear God, being both. 7. Carnal contempt, and want of reverence unto, and an high estimation of God, in every duty, is a fountaine-cause of all miscarriage, and an evidence that we behave ourselves neither as sons nor servants; for, he proves want of honour and fear, because ye despise my Name. 8. However to sleight and disesteem of God be a general sin in the visible Church, yet ordinarily teachers of others are chief guilty, not only in their own walking and service, but also in their accession to the guilt of others, while their way makes others to abhor or contemn God and his service, or hardens them in so doing, and while they neither inform or reprove people in their slighting of God, but applauds them in it, as if it were good service; therefore, however all the people were guilty of these faults, yet more especially ye Priests despise my Name. 9 A people living under ordinances, and enjoying privileges, and not profiting, will soon come to this, not to see their sin well, not to consider on it, and be hard to be convinced of it; for, when God challengeth, they reply, and ye say, Wherein have we despised thy Name? and so frequently through this book.  Verse 7. 
Ye offer polluted bread upon mine Altar, and ye say, Wherein have we polluted thee? In that ye say, The Table of the LORD is contemptible.  
The Lord proves this challenge of their contemning him, which they denied, or considered not by their public service offered to him. Wherein they heeded not the rule, but used profane or common bread instead of shewbread, or in their sacrifices of thanksgiving, Leu. 2. or generally all their sacrifices were not agreeable to the Law, whereby indeed they polluted God who appointed the service, and made the Lords table (or Altar, Ezek. 41.22.) contemptible, and that so much the rather, as this flowed from a corrupt principle, that the outward splendour of the Temple ceasing since the captivity, there needed not such an exact care of the service, or the outward service of itself being but base, as pouring out of blood, burning of fat, etc. therefore it was not to be stood upon, any thing might suffice. Doct. 1. Slighting and profaning of God's worship is matter of a sad challenge, it being full of hazard to practise what is not commanded in worship; to do that which is commanded, slightly, bringing common dispositions to his immediate service; or, in ordinary conversation not to walk as becomes worshippers; for, this is signified by this challenge, ye offer polluted bread upon mine altar; their sacrifices were polluted, either when they were not such as the law required, or when the worshippers had not Temple purifications, or when having committed abominions, they came and trusted to their purifications and offerings, Isa. 1.11,— 15. Jer. 7.9, 10. 2. God constructs of men's profaning of his worship any way as done against himself, and flowing from much contempt of him, who if he were reverenced, his service would be more exactly attended; for, their offering of polluted bread, proves that challenge that they despise his Name, v. 6. and is a polluting of him: our respect to him will appear chief in our immediate approaching to him. 3. As it is a special, and not an ordinary favour, for sinners to be bettered by admonition, and reproof; so the more they are reproved and not bettered, it hardens the more and adds to the sin; for, this reply, wherein have we polluted thee? imports not only that they had been reproved before by the Prophets, but that they were so fare from being bettered, that they went on in the sin without a challenge, and were so hardened, that they would not be convinced. 4. It is a great aggravation of sin, when men not only go wrong and see it not, but see also reason why they should do as they do, and their principles lead them to sin; for, it was an high polluting of God, when not only the bread was polluted: but they seemed to have reason for what they did, and said, That the table of the Lord is contemptible, and therefore, they might offer any thing. 5. It is also an high provocation in men, to bring the worship and service of God in contempt, in their own or others estimation, when it is not looked on as men's highest honour, and advantage in the world, to get leave to serve him: but either outward discouragements attending it, makes it to be slighted; or carnal dispositions, and familiarity, breeding a bold profaneness, by looking on the external means of worship, n●t eyeing the end they are appointed for, or the blessing that attends them, makes them seem low, and base and not to be regarded; for, this was their fault, They say, The table of the Lord is contemptible, his worship not to be regarded, considering the baseness of the Temple, or of the external Ceremonies in themselves.  Verse 8. 
And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person, saith the LORD of hosts?  
The challenge is yet further proven by instancing their faulty sacrifices, prohibited by the law, Leu. 22.20, 2●. Deut. 15.21. which their own consciences could not justify: and it is aggravated from this, that their governor's, who received some acknowledgements from them, Nehem. 5.14, 15. would not accept them in bringing such a gift, as they offered to God to please him. Doct. 1. The best way to convince ourselves or others of sin, is to be particular in our examination, or reproof, and not to rest on generals; for, the Lord here condescends on particulars, to instruct the challenge the better. 2. It may stir up Ministers to freedom and faithfulness, and persuade others to allow them in being so that all the faults of the people which they reprove not, nor oppose, are laid to their charge; for, they are challenged for all the faulty sacrifices the people brought, in regard they did not reject them, nor reprove the bringers, but offered them up. 3. Albeit conscience doth not always get liberty to speak impartially to men, yet the consciences of the most corrupt and stupid, will plead against their way, when they are put to it, and especially for slighting of God in the matter of his worship, as if his rule were not to be followed, nor he worthy of our best things. Therefore, he appeals to themselves who for present would not be convinced, If ye offer the blind for sacrifice, is it not evil? etc. 4. These properties required in sacrifices, as they shadowed out the absolute perfections of Christ the true sacrifice for sin: so they also pointed out somewhat to be regarded by every Christian in their sacrifice or spiritual service, that they should study integrity and uprightness in them, and particularly, that God doth not approve of ignorant service, worshipping we know not what, signified by the blind sacrifice. 2. That he approves not of crooked hypocrisy, where there is not a throughnesse in our resolutions to follow God, 1 Kings 18.21. or, where there is a discord betwixt the outward and inward man, signified by the lame sacrifice 3. He dislikes also languishing service, wanting life, or vigour of affection, or cheerfulness, signified by the sick sacrifice. Doct. 5. It is the high presumption and atheism, and will be the sad challenge of men, that they please themselves in offering that unto God, and do that in his service which they durst not do unto a superior mortal man, and which they know well enough men would take off their hand, nor be pleased with them that did so; for, Offer it now to thy governor, will he be pleased with thee, or accept thy person? saith the Lord of hosts that is, he will neither please thy gift, nor accept of thee for bringing of it, but thy gift will make thyself to be rejected.  Vers. 9 
And now, I pray you, beseech God, that he will be gracious unto us: this hath been by your means: will be regard your persons, saith the LORD of hosts?  
Having thus challenged them and proven them guilty: unto the end of the Chapter, he pronounces sentence and threatens them, repeating also the causes, to evince the equity of the sentence. The first part of the sentence contains a rejection of their intercessions for themselves or the people, (as was the Priest's office,) and appealing to experience, bids them try it, and see what speed they should come; and appeals to their own conscience, whether they who were chief authors in this evil of polluting God's worship, and (as the original also reads it) by whose very hands these faulty sacrifices were offered, were fit to pray for the rest? or if God should accept their person or face, as Mediators in name of the people? Doct. 1. It is the woeful presumption and neck-break of many, that when they walk as they please, they yet think to continue in the reputation of being seekers of God, and by prayer (while yet they continue in unrepented sin) to turn away any stroke; for, this holy irony, and putting them to it, I pray you, beseech God, imports, that they thought to assey that, and to make all well. 2. It is high time for a people to pray, when guilt is contracted and wrath is threatened; mercy also must be the praying man's refuge, and all aught to be sensible of their having an hand in public provocations; for, however this exhortation be directed to them, as that which they could neither well obey, nor would their obedience be accepted, yet it contains in itself a pattern of duty, that in such a time men should beseech God, plead for graciousness to us, where the Prophet ranks himself among the rest of the people needing this grace. 3. It is a sore judgement to lie in such a condition as provokes God to reject prayer, considering how we are indigent of all good, and exposed to all danger, and that prayer is the only means to obtain the one or remove the other; and especially it is a judgement to be so, and not know it till we be put to the extremity; for, I pray you, beseech God, will he regard your persons? imports that God would sufficiently punish them in not hearing them, and that they were so stupid as not to know it, till they essayed it. 4. All who would find acceptance and audience in prayer, aught to study personal reconciliation with God; and these who are employed by Office or otherwise to intercede for others, ought to be holy themselves, that their personal wickedness wrong not themselves and others; for, will he regard your persons? imports that their persons were not reconciled, and so they could not be heard, and that they were most unfit to intercede for others. 5. As ordinarily unfaithful Ministers are chief in the guilt of the people: so such as are chief authors in an evil way, cannot but find their prayers for themselves or others rejected; for, This hath been by your means, (or, from your hand) will he regard your persons? saith the Lord of hosts. 6. Whatever may be the presumption of secure and impenitent sinners, yet God will make their own conscience, when he awakens it in straight, to pronounce their sentence; for, he appeals to themselves, will he regard your persons?  Vers. 10. 
Who is there even among you that would shut the doors for nought? neither do you kindle fire on mine altar for naught. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.  
The second branch of the sentence is, the rejection of their persons and of all their sacrifices, and services performed in the Temple, which is amplified from a question in the beginning of the verse; the meaning whereof, as it is translated, is, as if he said, All of you Porters, Priests, and others, have been well rewarded by tithes and other casualties, for your meanest service, and yet ye have proven evil servants, ye have been more greedy of gain then duty, ye have been careful for yourselves, and would do nothing for me or any of the people for nought, and yet ye have been negligent, and did not your duty faithfully, nor watched over the sacrifices to try them exactly; and therefore I reject you and your service both. The words in the Original will also bear this reading, Who among you would shut the doors, and not kindle a fire on my altar in vain? etc. as if he said, Is there none among you that hath so much zeal as rather to shut the doors of the Temple, and so hinder these offerings which are in vain, for I approve not of you, nor will receive them? Both these come to one purpose, that God abhorred and would reject the service of these ingrate servants, it being (in some sort) better they offered none at all. Doct. 1. It is a sad judgement when a people are put altogether out of service, that God will have no more from them, or not accept them in it: as importing that God is angry at them, that he will put such away altogether from him at last, and will deprive them of the free reward which is bestowed on his servants; for, this is their doom, I will not accept an offering at your hand. Whereas a people getting leave to offer service, and God accepting it at their hand, speaks mercy in saddest times, Judg. 13.23. 2. The worth and excellency of our service depends upon God's free favour, and his acceptation in Christ of our persons and worship, which when we provoke him to take away or withhold, no worth in us or it will avail, whatever we may conceit or dream; for, where he hath no pleasure he will not accept an offering. 3. The meanest service performed to God, wants not a reward, yea, even the superficial service he gets, hath its outward reward, during the time of his patience; for, Priests and Porters did not shut the doors, or, kindle the fire for nought, they were well paid. 4. It is the Lords allowance, that these whom he sets apart for his public service in his Church, do live and be maintained thereby; for, Priests and Porters had their allowance. 5. It is the sin, and a token of unfaithfulness in Ministers, when they become covetous, and eye the reward more than the work; for, this challenge imports also their covetousness, and that as they had allowance, so they minded it much, and were sure to do nothing without that, and having gotten that, they regarded not much God's part. 6. The more kind God hath been to any in serving him, if yet they prove unfaithful, the greater will their sin be; for, thus is their sin aggravated, they did nothing for nought, and yet did it not well. 7. However it be still a sin to neglect altogether commanded duties, yet in some respect slighted service, and resting upon external performances, is more heinous than if men altogether let it alone, as being an open proclamation of contempt of God, and that to his face; for, so much doth the other reading of the words import. See, Isa. 1.12, 12. and 66.3.  Verse 11. 
For from the rising of the Sun, even unto the going down of the same, my Name shall be great among the Gentiles, and in every place incense shall be offered unto my Name, and a pure offering: for my Name shall be great among the heathen, saith the LORD of hosts.  
The third branch of the sentence is, that he will transfer the Priesthood from their order, and his worship from that people, and get among the Gentiles (whom they despise) people and Ministers, who will worship him more purely through the world than they do, when he shall magnify his grace, and manifest his majesty among them; this is subjoined as a reason to the former sentence, v. 10. he will reject them, for he will get better service elsewhere. Doct. 1. The Lord is no loser by any who slight him: all the advantage or loss of men's service is their own; and though God reject a visible Church for sin, yet he will not want enough to serve him; for, so doth he threaten the Jews and Priests, that he would fill up their room with Gentiles. 2. The glory of God, and of his Kingdom in his Church, doth shine more conspicuously under the Gospel then under the Law; for, than his service was restricted to one Nation, now enlarged to all Nations of the Gentiles; then his worship was shut up in Judea, and their solemn worship was only in one place, Now from the rising of the Sun to the going down of the same, and in every place, he may be worshipped; then their service, however pure in respect of institution, yet was carnal and full of shadows, and was at this time profaned by them: But the Gospel-service is not only pure in respect of institution, but more perspicuous and spiritual; and however many do yet pollute it, yet many perform it more purely than they did, and there are far more spiritual and pure worshippers in the Church of the Gospel, than was in the Church of the Jews: It shall be incense and a pure offering, speaking of Gospel worship in the language of these times. 3. As God is great in himself, so an high estimation of him, (which only himself, who doth reveal himself, can work in hearts,) in his majesty and graciousness, is a means to produce reverend and pure worship; for, My Name shall be great among the Gentiles, saith he, twice over, as undertaking it, when incense and a pure offering is offered.  Verse 12. 
But ye have profaned it, in that ye say, The Table of the LORD is polluted, and the fruit thereof, even his meat is contemptible.  
The equity of this sentence, of rejecting them and choosing others, is confirmed from their (especially the Priests) profaning of God's Name, which the heathen would magnify when it should be made known unto them. This he proves by their deeds and expressions accounting of the Altar and Temple, as polluted in respect of what it was, and all the oblations or any thing they had for their share as contemptible, and therefore any thing might suffice to be offered. Doct. 1. The equity and justice of God's sentence against sinners, especially in the visible Church, is not soon seen or laid to heart by them, nor the causes procuring it, considered; therefore is it so needful to press it, as here. 2. Necessary truths and instructions are ofttimes so ill heard, that they must be again and again pressed, therefore is that same doctrine repeated here from v. 7. 3 Contempt of God and his service is no where more rife, then where there is most frequent occasion of service, and it is superficially performed; for, the Priests being still before God, and still about service, they profane his Name, and say, The Table of the Lord is polluted, etc. 4 Hypocritical and formal worship is a profanation, and taking the Name of God in vain, and in its own kind an hainons' breach of the command, for which God will not hold men guiltless; for, Ye have profaned my Name, in that ye say, The Table of the Lord it polluted, etc.  Verse 13. 
Ye said also, Behold, what a weariness is it? and ye have snuffed at it, saith the LORD of hastes, and ye brought that which was torn, and the lame, and the sick: thus ye brought an offering: should I accept this of your hand, saith the LORD?  
A further evidence of their profaning his Name, (which yet confirms the sentence) is, that they served God with weariness, and snuffed at the frequency of sacrifices, and multitude of ceremonial observations. Whence it came to pass, that they made no conscience of sacrifices, but the people brought, and they accepted what came to hand, or could do no good otherwise, which their own conscience might tell them could not be accepted. Doct. 1. Wearying and repining at God's service, as it is the ordinary sin of all within the visible Church who are earnal, and see not the Majesty of God, nor feel sweetness in worship; and especially is the ftuit of contempt of him: So it is enough to make service abominable before God, seeing he loves and requires a willing people; Ye said also, What a weariness is it? and ye snuffed at it. 2. They who weary in God's service, if they do not quite abandon it, will soon slight it, and mind nothing more when they come about it, then how to get it over any way; for, Ye brought that which was torn, and the lame, and the sick for an offering. 3. When men have bred themselves to weary and sleight God in his service, it is no wonder to see clear light and their conscience prove no aw-band or tie unto them, they will soon either silence or slight its voice; for, God appeals to their own consciences, Should I accept this of your band? as pleading for him against themselves, and yet they went on.  Verse 14. 
But cursed be the deceiver, which hath in his flock a male, and voweth and sacrificeth unto the LORD a corrupt thing; for I am a great King, saith the LORD of hosts, and my Name is dreadful among the heathen.  
Followeth upon these sins the last part of the sentence, wherein a curse is pronounced upon them, for their great hypocrisy, in pretending too much forwardness, and yet (out of diffidence, that if they gave their beasts, they would be poor, and out of their contempt of God, as if any thing might suffice him,) they offered but the refuse of what they had to God: the sinfulness whereof might appear, by considering the greatness of God, which calls for other service; and from the respect he hath among heathens, by reason of common Providences, whereof some proofs appeared, when God shown forth himself in delivering them from Babylon. Doct. 1. As to be under a curse from God is the saddest of judgements, though no present outward affliction should follow thereupon; so it is the portion of obstinate sleighters of God's worship: Cursed be the deceiver, etc. 2. The Lord abhors the wrongs that are done under fairest pretences of zeal and piety, more than these that appear in their own colours, as being twice an injury; for, The deceiver is cursed, who doth all under colour of zeal and forwardness, making vows which are a testimony of singular affection; and performing them, which seems to speak integrity, He vows and sacrifices, and yet it is but a corrupt thing, when he hath better. 3. Albeit the Lord can get nothing of itself perfect from his people, yet it is their duty not to give him the refuse of what they have, as if all were lost that is employed in this service, but to spend and employ the best of their strength, time, parts and affections in his service; and albeit our obligation go far beyond our ability, yet it cannot but procure a curse, when willingly we lie by, and emprove not all received ability; for, He is cursed, who hath in his flock a male, and voweth and sacrificeth to the Lord a corrupt thing. 4. As double and superficial dealing in God's service, floweth from mean thoughts of him; so his greatness is such, as will not sit with affronts, especially under pretence of doing him honour; for, this is one reason of the curse; For I am a great King, saith the Lord of hosts. 5. The estimation that very Pagans are forced to have of a Deity, by reason of common Providences, and of the true God from what they see of him at any time in doing for his people, and against their enemies, may condemn the contempt of him that is among his seeming friends, and show the equity of his plaguing them, that he may set forth his glory to the world, upon them who would not honour him, It is another reason of the curse, My Name it dreadful among the heathen.   

CHAP. II.  
IN the first part of this chapter the Lord prosecutes the controversy with the Priests, showing that the former doctrine concerned them specially, v. 1. which if they neglected, he threatens to plague them and the people, v. 2, 3. and clears, that this should be no breach of Covenant on his part, v. 4. for he had indeed made a Covenant with that tribe, to do them good while they walked with him in their office, v. 5, 6. as was their duty, v. 7 but they transgressing, v. 8. it was just with him to plague them, v. 9 In the second part of the chapter, he accuseth Priests and people of other faults. Such as, 1. Injustice and deceit, v. 10 2. Marriage with idolaters, v. 11, 12. whereupon followed afflicting of their lawful wives, contrary to their obligation, v. 13, 14. by Polygamy, v. 15. and injust divorce, v. 16. 3. Impatiency under afflictions, and murmuring against the Providence of God, v. 17.  Vers. 1. 
ANd now, O ye Priests, this Commandment is for you.  
The Lord having sharply reproved and threatened for the sin of slighted worship in the former chapter, doth apply that general charge more particularly to the Priests, whom it concerned to see that the public worship were not profaned. Doct. 1. Particular application of general truths, i● the only way to make the Word effectual, that which is spoken generally toal, being ordinarily looked on as spoken to none: therefore doth the Lord here apply it. 2. However men may shift and guard themselves from the challenges of the Word, as thinking themselves not chief in any guilt reproved: yet the impartial Word of God will find out the guilty, and charge that upon the conniver or flatterer, which another acteth; for, however the Priests might have laid the blame on the people that brought no other sacrifices, and allege that if they offered not these, they should offer none at all, and so public worship should cease, yet he chargeth it on them who did not their duty to have it otherwise 3 Ministers had need to have much spoken to them from God concerning their duty, they having so few beside to speak to them; therefore doth he here take them in teaching, O ye Priests, etc. 4 Albeit an obligation lie on every public worshipper, to carry himself so as he may be approved of God; and albeit Civil Magistrates ought in their Sphere to protect the true worship of God, and hold off disturbers; yet the care of Christ's affairs in his Church, belongs peculiarly to his own Church-officers, who by doctrine are to reveal his will, and by discipline to censure, and (in an Ecclesiastical way) restrain the violation of the rule; for, O ye Priests, this Commandment is for you. 5. Every reproof and threatening for sin, carrieth in the bosom of it a command to amend the fault, and the mind of God in them is then rightly seen, when we neither stand out, nor (taking with it) are discouraged or hopeless; but when, taking with the fault, we endeavour to get out of anger's way, by repentance and reformation: for, in this respect all the reproofs and threaten in the former chapter are a Commandment, to wit, to return and reform the abuse.  Verse 2. 
If ye will not hear, and if ye will not lay it to heart, to give glory unto my Name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart.  
The use of this application is, that yet they would lay the challenge and their sin to heart, and glorify God in their office, by seeing that God be sanctified in his worship, and by acknowledging their former negligence, as Josh. 7.19. upon the neglect whereof, the Lord threatens to curse them and the people, and that in their very outward enjoyments, which are in themselves blessings, or in sending curses in stead of the blessings, which they pronounced should come on the people, whereof they had some experience already. Doct. 1. The first step unto well-doing is, when people get an attentive ear, to attend unto the Word, and do not profanely contemn so much as to hear; If ye will not hear. 2. When the Word is harkened unto it will not yet avail, till what we hear, be seriously meditated upon, and pondered, and the authority of God speaking in it, be laid to heart, and our carriage contrary thereunto, become grievous unto us: and in this duty much unsanctified light makes little seriousness; for, this is required of these Priests who knew more than others, and it is supposed they will prove negligent; If ye will not lay it to heart. 3. Every one who seriously considers their condition, and what the Word saith unto them, will be careful to honour God by taking with their faults, and aim at his glory in their stations. And especially Ministers being sensible of their duty, will make it their chief care, to see God exalted in his own ordinances, rather than how to advantage or set out themselves; for, this followeth on the other two, to give glory unto my Name. 4. Albeit the curse of God, (which is the saddest of judgements) be due for every transgression of his Law; yet it is for the sin of impenitency chief, that the Lord lets out any visible evidences thereof, for, it is when they will not hear, etc. that he sends a curse upon them. 5. Curses are most sad curses when they are inflicted on blessings, either in removing of them, or in depriving of the comfort and blessing of them, or in making them snares to the enjoyers, I will curse your blessings. 6. It is also a sad evidence of a curse upon Ministers and people, when the blessings allowed upon, or promised to the Church take not effect, and when Ministers are left to themselves to promise and pronounce good things, when in the mean time God is sending on judgements: Thus also are blessings cursed, when they (pretending to their office, Numb. 6.23.) flattered the people with promised blessings, and God did contrary, and sent a curse instead thereof. 7. It is a sad judgement when a people are under a curse, and are insensible, and not stirred up to repent; but need to have their case being so, and the cause thereof, pressed upon them; for, they know not till God tell them; I have cursed them already, because ye do not lay it to heart.  Verse;. 3. 
Behold, I will corrupt your seed, and spread dung up●n your faces, even the doing of your solemn feasts, and one shall take you away with it.  
He threatens further upon their disobedience, that he will take away their maintenance, by hindering their seed cast into the ground to grow; and will deny his blessing to their preaching, and that as they slighted God and his service, so he will make them and their artificer as contemptible, as the dung of the sacrifices, and cast them out of his sight, as the dung is carried from the Temple. He alludes to the Law, of carrying the dung of sacrifices out without the Camp, Leu. 4.11, 12. and showeth, that they should be as if it were all cast on their face, so that these who corried away the dung, might offer to carry them with it. Doct. 1. It is righteous with God, that such as lay not sin to heart, nor are sensible of spiritual judgements, be stricken in that which they will feel more sensibly, and that they who care not how they serve God, or how his work prosper, so they have a maintenance, be made to know, that he hath their daily bread in his hand, and that the best way to have that insured, is fidelity in his service; for, saith he, Behold, I will corrupt your seed. 2. The Lord needs no more for blasting of all second causes, and making them disappoint the expectations of men, but a word in anger from his mouth, who gave them a being and preserves them, and makes them answer the creatures necessities; for, so it is in the Original, I will reprove, or rebuke your seed, and that will corrupt it. 3. As a fruitless Ministry is a sad affliction, if not a judgement both on Ministers and people: so it is just with God to make the Word ineffectual in their mouths, who contemn it in their own practice: for, this threatening may also relate to their sowing the seed of the Word in preaching the Law, that it should be corrupted, and do no good to people. 4 Nothing is more vile in God's sight, and which he will less endure, than men whom he honours to have eminent opportunity to serve him, and who yet slight him, and then the service which they so slightly perform, I will spread dung upon your faces, even the dung of your solemn feasts, and one shall take you away with it. 5. There is no sure● way for men's keeping in honour and reputation than fidelity, and not dallying with God in his matters or service; for, when men neglect this, they become as dung to be carried away.  Vers. 4. 
And ye shall know that I have sent this Commandment unto you, that my Covenant might be with Levi, saith the LORD of hosts.  
Whereas the Priests looked much to the Covenant made with the tribe of Levi, especially with Aaron's family, whereof an illustrious instance was given to Phinebas and his posterity, Numb. 25, 11, 12, 13. as if that might exempt them from threatened judgements; therefore the Lord clears, that all this might consist with that Covenant, that his smiting of them who had not done their duty, was no breach of Covenant on his part, and that they shall be convinced by his sending of this reproof and warning, that any breach that should follow lay not at his door, this warning testifying that he had no delight to strike, were it not for their unanswerableness. Doct. 1. As the Lord hath always set some apart in his Church, to minister unto him in holy things, so hath he allowed upon such peculiar encouragements made sure by paction: for, the●e is a Covenant with Levi. 2. As the Lord hath given peculiar encouragements unto them to whom he gives eminent employment in his service, so are they tied by peculiar obligations to their duty, how high soever they be; the neglect whereof is so much the more justly punished, as encouragements are singular, and the punishing of transgressors is without any violation of Covenant on God's part, the Covenant importing that they should do their duty, or else be punished as Covenant-breakers, and the correcting of them being a means to restore the Covenant, by bringing them to obedience, that they may enjoy the privileges of it; for, there is not only a promise to, but a Covenant or mutual stipulation with Levi, and all these threaten and judgements consists with that Covenant with Levi: and tends to this, that it may be with him, if they make use of it. 3. It will be an aggravation of men's misery under judgements, when their conscience shall convince them, that God takes no pleasure in giving up with them, but that they have extorted and wrung strokes from his hand: Ye shall know that I have sent this, Commandment unto you, that my Covenant might be with Levi, is as much as to say, your consciences shall bear me witness in your straits, that by these warnings I have used means to make the comforts of that Covenant forthcoming to you. 4. Every warning given to sinners from the Word, concerning their way and the issue of it, will be sufficient to evidence that their destruction is of themselves, and that God hath no pleasure in their death: for, the sending of this Commandment, will convince that he would have his Covenant with Levi.  Verse 5. 
My Covenant was with him of life and peace, and I gave them to him, for the fear wherewith he feared me, and was afraid before my Name.  6. 
The Law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and d●d turn many away from iniquity.  
To clear the matter further, and show where the fault lay, and the breach was, the Lord repea●s the tenor of the Covenant, and shows the carriage of their Ancestors, that it might be seen how far they had swerved from the rule of the Covenant, and from the example of their Progenitors. In this Covenant, the Lord not only promised long li●e to some of them, but generally all welfare and preservation of them in soul and body, together with such a measure of prosperity, as was meet for them, to be forthcoming for them upon their fear and reverence of God, in their person and worship, and their trembling with fear and zeal at the contempt of God's Name in others, which was the practice of Phinehas, Numb. 25. (to which here he points) occasioning that Covenant. And in this, their Progenitors studied to walk in some measure answerably, in teaching the Law holily and purely, and studying to please God, and enjoy the promised peace of the Covenant, by humble and quiet obedience to the rule of righteousness. And as they endeavoured to acquit themselves, so God blessed their labours in converting many. Doct. 1. It concerns them who stand under any particular obligation to God, to be much in studying both of the encouragements allowed upon them, that they faint not in his service, and of their duty, that they delude not themselves, expecting privileges when they mind not their work: for this end is the Covenant of Levi, so clearly laid before the Priests. 2. Faithful Ministers have especial need of a Covenaut of preservation from God, being exposed to much hazard many times: and of the hope of etrnal life, being often exercised with sad times here; and in outward things, to have the Lord securing their portion to them. And for all these may faithful Ministers trust God; for, My covenant was with him of life, (that is, preservation here, and hope of a better life hereafter) and peace or prosperity. 3. It is a special qualification of faithful Ministers, and an evidence that they are to receive a blessing, when much familiarity with holy things doth not breed contempt, but their heart is filled with awe and reverence of God, and they go about his worship with holy reverence and trembling, and do testify much tenderness and zeal against any wrong done to God; for, I gave them to him for the fear wherewith he feared me and was afraid before my Name. And thus was it with Phinehas, Numb. 25.12, 13. 4. The practice of these who have gone before, and by walking in the ways of God, have inherited the promised blessing, will be a ditty against them who decline, and look upon their duty as intolerable, or their encouragements as hopeless; for, the practice and blessing on former Priests are recorded, to condemn the present unfaithful ones. 5. It is incumbent to faithful Ministers, that they be neither dumb nor liars, that they oppose themselves faithfully against error, and be faithful publishers of truth; for, the Law of truth was in his mouth. 6. Albeit no mortal man can be so faithful, but that if God search him, he will not be able to stand: yet it is not sufficient for a Minister, that he do not grossly debord in his calling, but he ought to carry himself so as he may abide a trial, for, he endeavoured holiness, singleness and integrity in revealing the counsel of God; for, Iniquity was not found in his lips. 7. Albeit people are to look to the Word carried by Ministers, and obey God speaking it, whatever the Messenger be: yet it is the duty of faithful Ministers, to take heed that their carriage do not belie their doctrine, or minister occasion to bring it in contempt; but that their practice may prove their own believing of their doctrine, and that they shine in their private conversation, as well as in their public station; for, therefore is the walking of honest Priests marked as well as their doctrine. 8. As it is the duty of all Christians, so especially of Ministers, to be constant in the ways of godliness, and walk in them, to be sincere in them, as in the sight of God, and to be on his side of all the controversies of their time, which is to walk with him, to make peace with God their great aim, and for that end to be humble in their obedience, and not rebellious to occasion quarrels, which is to walk with him in peace, and to follow the rule of righteousness, and walk in equity, or rightness in all their ways. 9 Albeit the Lords most faithful servants, may oftentimes see cause to complain of the ill success of their labours, Isa. ●9. 4. partly, in that they are sometimes sent out to harden the generality of a people in God's justice, Isa. 6.9. partly, while they see not the fruit that is, as it was with Elijah, 1 Kings 19.14, 18. and partly, because the seasons of the appearing of fruits are in God's hand: yet honest and faithful Ministers will not want such fruit of their labours, as may testify God's approbation of them; for, They turned many away from iniquity.  Verse 7. 
For the Priests lips should keep knowledge, and they should seek the Law at his mouth. for he is the Messenger of the LORD of hosts.  
That part of the Covenant which concerns the Priest's duty, is further confirmed from a general Proposition, showing that what their Progenitors did in practice, is the duty of all Priests, who are bound to have knowledge of the Law, and to hold out the true sense thereof to the people, who also are bound to employ them for that end, as being God's trench-men. Doct. 1. Ignorance is a great sin in Ministers, who ought to be stored with knowledge literal and experimental, for the edification of others; for, the Priests should preserve knowledge, they should not only have it, but preserve it as a store-house for the Church's use. 2. It is not sufficient for Ministers, that they have a store of abilities and knowledge, and please themselves therewith: but they ought to be communicative, and make what they have forthcoming for the people; for, the Priests lips should preserve knowledge. He should so preserve it, as that it be still in his lips, bringing it forth in season and out of season as need requireth. 3. Albeit all men be liars, and people are not to follow Pastors in an implicit way, but only in so far as they bring the Word of God with them: yet it is the Will of God that there be an Ordinance of Ministry, and a distinction betwixt teachers and these that are taught in the Church, and that people not only receive the Word, when it is inculcate on them, but seek to know the mind of God in his Word from them, on particular exigents; for, They should seek the Law at his mouth. 4. The Authority and Commission wherewith God hath clothed his Ministers, as it is an obligation upon them to adorn their station, and faithfully discharge their trust from so great a Master, without adding or diminishing: so it is an argument to persuade people to submit to the Ordinance, and reverence what they say from so absolute and great a Lord, how far soever it cross their humours; therefore, it is subjoined as a reason to both the Priests and people's duty, For he is the Messenger of the Lord of hosts.  Vers. 8. 
But ye are departed out of the way: ye have caused many to stumble at the Law; ye have corrupted the Covenant of Levi, saith the LORD of hosts.  
Having repeated the Covenant, and declared what was the carriage of the former Priests; the Lord subjoins a challenge for their degenerating from the rule, and from such examples: they had in effect ●enounced their duty, and gone out of the right way, they had not turned many from iniquity, but by their practice or false glosses, had stumbled others, and made them mistake and break their neck: and whereas others had kept the Covenant, they had violated it, and made it void on their part. Doct. 1. It is certain that Ministers may, and many times do err both in doctrine and practice; and albeit it be great folly, and a snare of Satan, when people because of this will heed and regard them in nothing: yet it is high presumption in any man to pin people's faith on his slieve, as if he were infallible; for, saith the Lord of these Priest's, who had as fair promises as any, But ye are departed out of the way, etc. 2. It is the fearful guilt of unfaithful Ministers for which they must answer to God if they do not repent and amend, that where they do no good, they do much ill, and are neck-breaks to many▪ their scandalous life confirming others in their impiety, their negligence, connivance and countenancing of sinners, letting them sleep to the pit, their perverting of the Word of God, poisoning souls with errors and delusions, and their whole way making many contemn God's Word, Ordinances and Religion, about which they are employed; Ye have caused many to stumble at (or, in) the Law. 3. As men's unfaithfulness is the greater, that their encouragements are singular and sure, and their obligation strict: so by proving unfaithful, they forfeit their claim to all their privileges; for, Ye have corrupted the Covenant of Levi, imports, that they had sinned notwithstanding their obligation, by Covenant, and that the Covenant sufficiently encouraged them to duty; and that now they had made the Covenant void for their part. 4. It is a great aggravation of men's sins, when they degenerate from the holy example and copy that is cast by these who have gone before them; for, this challenge comes in opposition to what was said of their Progenitors, The ●aw of truth was in his mouth, etc. but ye have departed out of the way, etc.  Ver. 9 
Therefore have I also made you contemptible, and base before all the people, according as ye have not kept my ways, but have been partial in the Law.  
Hence follows their sentence and punishment, notwithstanding their pretences to the Covenant; as they had not kept God's path, but partially wrested the Law, out of respect to men: so God had made them contemptible, and diminished their estimation among men. Doct. 1. Contempt is in itself a sore scourge and trial, wherewith God (as by other rods) useth to punish sin; and therefore they are not to count light of it, who inflict that rod unjustly; I have made you contemptible, is a sufficient scourge for wicked Priests. 2. Albeit it was the lot of Christ, the Prophets and Apostles, to be disrespected in a wicked world, and albeit such a trial may be useful to faithful Ministers, to purge out ambition and self-conceit (the weed that grows among greatest excellencies, and is an enemy to sincerity) and to make them die more to the world and study to approve themselves to God; and that by this trial, God may breed them for enduring harder sufferings (the great sting whereof is shame and reproach) when he shall give a calling to them; yet unfaithful Ministers are the most contemptible crew in all the world, in God's estimation, and ignominy, and contempt, is the just fruit of their unfaithfulness, their lot being made like their service, and such a lot is then a plague and judgement, when it is the fruit of such carriage; for therefore have I also made you contemptible, and base before all the people, according as ye have not kept my ways. 3. As it is a fearful sin to pervert the Word of God, whereof men are but dispensers, and may well testify their own presumption, and delude others, but cannot alter one tittle of the Word in its effects, God being no respecter of persons; so it is righteous with God, that Ministers hunting after honour, applause and estimation, by partiality and pleasing of men, do by that very mean come in contempt, whereas faithful Ministers may have a testimony and respect in the consciences of these who hate them most; for, I have made you contemptible, according as ye have been partial in my Law.  Verse 10. 
Have we not all one Father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the Covenant of our fathers?  
In the rest of the chapter, other faults common to Priests and people are reproved. And first, the Lord challenges their treacherous dealing one with another, which may indeed be well applied to the partiality of the Priests, profaning their Covenant as an aggravation thereof, considering that whatever difference they make amongst men in their doctrine, for outward respects, yet in God's account all these by-respects will vanish, and he will look on them as equal, James 2.1, 2, etc. And that their partiality is treacherous and perfidious dealing to these whom they spare, however they think it to be savour. It may also be applied to that which follows, of their breach of the Covenant of marriage made amongst themselves, who were of one stock and Religion, and their marrying with idolaters. But it is more clear to understand it generally of unjust and fraudulent dealing in men's affairs, which is a violation of many bonds and relations, being all Abraham's children, created and made a peculiar people to himself by the same God, having spiritual relations in following the same true Religion, making them brethren one to another, and being bound by a Covenant, (derived to them from, and oft renewed with their fathers,) to God and among themselves, to the duties both of piety and justice, Doct. 1. Profaned and slighted worship is ofttimes accompanied with gross faults against the second Table, that in these men may read their transgression of the first, and their little considering of it; for so much doth its challenge, and the rest that ensue, following upon the former, of neglected worship, teach us. 2. Injustice in Civil affairs, especially where it is conveyed under fraudulent pretexts, is an evil which the Lord will not bear, nor will a wakened conscience bear within itself: for, Why do we deal treacherously, & c? saith he, pofing themselves about it. 3. As we are bound to deal justly with all, so especially it is an abomination to deal perfidiously with these to whom we are tied by many bonds of Nature and Religion; for, Why deal we treacherously, every man against his brother, having one Father, and one God having created us? 4. God's entering in a Covenant with a people and Church, and continuing the privileges thereof long with them, and making it to stand, when their provocations might justly have broken it off, is an aggravation, not only of impiety, and corrupting of worship, but even of injustice among men; for, Why deal we treacherously in profaning the Covenant of our fathers? walking as profanely as if they were not tied by Covenant, and as if a Covenant were a profane, not a sacred thing, and as if the privileges thereof, continued from their fathers to them, were but small things, and not obliging favours. 5. Such is the slavery that men, devoted to their lusts and idols, are brought under, that no relations or obligations will bind them up from debording; for, notwithstanding all these ties, there are who deal treacherously. 6. If men's consciences were acting their parts, the Lords servants might have less toil in discharging their duty; men would not only see their sin, but would aggrege it in its sinfulness; for, these many questions shows, that tender consciences would plead this cause for him.  Verse 11. 
Judah hath dealt treacherously, and an abomination is committed in Israel, and in Jerusalem: for Judah hath profaned the holiness of the LORD, which he loved, and hath married the daughter of a strange god.  
The second fault whereof both Priests and people were guilty, as the history of these times cleareth, is in the matter of marriage, wherein the chief guilt and fountain of all the rest is their marriage with idolatrous women, occasioned as appears, in that their lawful wives being outwearied with travel, they loathed them, and fell in love with the women of the country. This is aggravated from the nature of the sin, the persons committing it, the place where they did it, and that it tended to a prostituting, (as a profane thing) of their peculiar dignity, to be the Lords holy, or separated and set-apart people, and of that holiness which God required in them, and they professed to approve. Doct. 1. As marriage is a comfortable Ordinance of God, so especial care is to be had by the people of God, of being equally yoked, and to avoid the sin and snare of marriage with idolaters, and these of a false Religion; for, however under the Gospel, the partition-wall that was betwixt the Church, and all other Nations under the Old Testament, be pulled down; and albeit difference of Religion be no cause of dissolving a marriage under the Gospel, which is consummate, especially being made up before the Conversion of any of the parties, 1 Cor. 7.12, 13. yet it is still a blot and guilt for a member of the Church, to marry the daughter of a strange god, so called because of her Profession. See, 2 Cor. 6.14. 1 Cor. 7.39. and before the Law it was the sin of the old world, that the sons of God came in to the daughters of men, Gen. 6.2. 2. Such as would see sin in its colours, would take it up in its aggravation, both in respect of God and men, and how abominable and perfidious it is so to do; for, so is this sin aggravated, as treacherous dealing, both against God, and their lawful wives to whom they were tied, and as abomination in the sight of God, making them abominable to whom this was forbidden. 3. The consideration of the person sinning, adds much to the aggravation of sin, and the place and time wherein they do sin, when it is done by members of the Church, as it were in God's view in his Church, and after God hath been kind to them; for, if Judah and all that now remained of Israel do thus, who shall serve him beside? and if they do it in Israel and Jerusalem, where God dwells in the midst of them, and to which they are restored after their captivity, when and where will they think it needful to omit it? 4. Scandalous and gross sin is not acted in the visible Church, without profaning of eminent privileges, violating of equitable obligations, and belying of many professions, all which doth aggravate it; for, all these aggravations are in this sin, as the words are before explained; Judah hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange God.  Verse 12. 
The LORD will cut off the man that doth this: the Master and the Scholar out of the Tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.  
The Lord threatens for this sin, that he will cut off the guilty and impenitent from among his people and worshippers, either by excommunication or extraordinary judgements, whether they be Nobles o● Commons, Teachers or Scholars, Masters or Servants, (the one of which hath power to awaken, and the other is bound to answer, as it is in the Original) or Priests, who stood in God's Courts to do him service, or people who thought all well if they performed outward Ceremonial worship: This threatening seems in part to relate to a faction of Priests and others, who for these marriages were separated from the Church of the Jews, and went among the Samaritans, and built a Temple on Mount Gerizim, of whom some hint is given, Nehem. 13.28. Doct. 1. To be upon just grounds cut off from the society of God's Church and people, is a sad judgement; for so it is threatened, They shall be cut off from the tabernacles of Jacob. 2. Just excommunication is in effect but a judicial giving up of men to the way which they have chosen, and a declaration of what they were in effect, while they lurked within the visible Church; for, Cutting off from the Tabernacles of Jacob, is but a leaving of them to the way wherein they walked, when they married the daughter of a strange god. 3. As God is the Author of every just censure inflicted by his Church, and doth ratify it in heaven, so where other punishments are necessary, and men either lie by, or are not able, God will take the punishment in his own hand; for, in excommunication God cuts off, and in other judgements the Lord will cut off, etc. 4. God will punish sin impartially, without respect to persons or dignities, and will not be turned away by outward performances of worship, while there is not repentance and reformation; for, The Lord will cut off the Master and the Scholar, and him that offereth an offering, who doth this.  Vers. 13. 
And this have ye done again, covering the Altar of the LORD with tears, with weeping and with crying out, insomuch that he regardeth not the offering any more, or receiveth it with good will at your hand.  
This fault is further aggreaged from a sinful effect following upon it, to wit, their afflicting of their lawful wives, by taking in other wives in their time, to afflict them, Leu. 18.18. by their slighting of them in respect of the strange women, and by divorces, (as is after cleared) who being thus oppressed did run to God, and because it was not regarded and amended, therefore God did not regard their service, as if the Altar were covered with the tears and cries of their oppressed wives to hinder their acceptance; otherwise it is not properly to be conceived that they got liberty to come to the Altar, or to pour out their tears upon it. And that it is to be understood of this mourning of their wives, hindering their acceptance, is clear from the following verse, where the reason of Gods rejecting them is held forth. Doct. 1. As ordinarily one sin draws on another till there be no end; so addition of sin to sin, is a great aggravation thereof; And this ye have done again. 2. It is a man's saddest disadvantage, when he gives to any just occasion to cry 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 tears, with weeping, and with crying. This was their afflicted wives refuge, and their husbands did it against themselves, when they gave their wives just occasion. 3. As family-discord is a great hindrance to worship, and to access 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 cry 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 witness 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 lays forth the sin of their carriage toward their wives, and aggreges it as a wrong against God, who was precedent and witness 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 man's first love from his youth, who hath right to him by Covenant and sworn promise, and being by the tie of marriage the companion and half 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 lawful paction, which is confirmed by an oath, and especially in the Covenant of marriage, wherein he observes wrongs, who are chief guilty, and will accordingly punish; The Lord hath been witness 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 contemn her, when age and infirmity altars her. 4. As marriage makes man and woman no more two but one flesh, so it is the duty of wives to prove comfortable yokefellowes and helpers, not hinderers of their husband's good; and husbands are to entreat them as companions and not slaves: Yet she is thy companion. 5. Marriage duties are not left arbitrary to parties, whether they will perform them or nor, but by the mutual Covenant, they have given power of their bodies each to other, and are strictly tied to perform 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 deal treacherously against the wife of his youth.  
The Lord confirms the challenge yet further, and shows particularly the sin of their carriage: And first, concerning polygamy, or taking more wives at once, and bringing in of strange women upon their lawful 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 lawful issue procreated in lawful 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 persuade them to this duty. Doct. 1. In all things wherein a controversy occurs about what is sin or duty, right or wrong, we are not to dwell on custom, practice or pretences, but to recur to God's institution and appointment, to which all reasonings must submit; for, thus is the controversy of marriage decided. 2. Whatever have been, or may be the customs of men, yet by God's 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 always 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 excellency, which others begotten in uncleanness want; for however grace be free to the one as well as the other; yet it is in itself a dignity and privilege 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 excellency 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, etc. 6. If men's 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 business. 7. Men who would keep from sinful out-breaking, 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 men's 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 hosts; 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 means 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 hardness of Israel's heart, yet divorce and losing 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 groundless divorces, but his own carriage toward his confederate and married people, in not giving up with them for every fault; shows 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, shows 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 form of speech covering with a garment, or (as some read 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 guiltiness to sin after admonition: and such as would reform 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 impatiency under afflictions, breaking forth into murmuring and blasphemy against God and his Providence, as judging, that because enemies and wicked men prospered more than 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 God's Spirit, albeit they either denied the fact, or that it was such a sin to complain. Doct. 1. Hard times drive on tentations unto Atheism, and may prevail with many in the visible Church, as this example teacheth. 2. Tentations unto Atheism begin ordinarily at the matter of God's Providence in the world; and first, it carves out a Providence to men's own mind, 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 cross 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 express denying of providence, and consequently of God, Where is the God of judgement? 3. Tentations of impatiency and Atheism, arising from cross dispensations, do flow from too much conceit of men's selves and their deservings, and prove them not mean 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. Impatiency and quarrelling of God's Providence is a vexing evil, which the Lord will not endure, especially when men are not wrestling against it in their bosoms, but let it break out in expression without controlment; Ye have wearied the Lord with your words, Isa. 40.27. He cannot properly weary, 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 tenderness, and in an ill frame of spirit, in that they can neither discern what they are doing, nor be sensible of the heinousness of such an evil, which a tender heart would tremble at; for, these murmurers have the boldness 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 Prophecy of Christ's 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 wickedness, 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 impenitency in their defection, v. 7. of sacrilege, 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 bless them, v. 10, 11, 12.) and of blasphemy and wearying in God's 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 God's observation, and laying up their carriage as upon record, v.— 16. from a promise of being precious in God's sight, and graciously and tenderly dealt with, v. 17. and that the difference betwixt the godly and wicked in God's 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 hosts.  
In this Prophecy of Christ's coming; first Christ speaks himself, and promiseth to send John' Baptist as his forerunner 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 Jews longed so much after, should shortly after John's 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 wickedness of men, nor will he make void his promises of the redemption and salvation of his Elect, because of the perversity of many in the visible Church; therefore, notwithstanding their quarrelling, chap. 2.17. Christ is here promised. 2. Convincing evidences of Christ's Godhead do appear in this Prophecy; as first, that he was before his Incarnation, keeping intercourse with, and making promises to his Church; Behold, I will send, etc. Secondly, that he authorizeth and sendeth messengers into his Church in his Name, and upon his errands: I will send my Messenger to prepare my way. Thirdly, that he is Lord of the Temple of Jerusalem, and he to whom homage was paid there, It is his Temple. Fourthly, that when he appears in the form of a servant, a worm and not a man, David's son and a small twig out of Jesse's root, yet he is under all that veil, The LORD, and above all. Fifthly, that he and his Father are about one and the same work, speaking in the same promise, as being one in essence, though distinct persons. Doct. 3. As Christ when he comes to any person or people must be received as a King, (for Kings have their Harbingers going before them) so men are by nature unprepared for the receiving of Christ, having so many obstructions laid in his way, being so unworthy of such a mercy, and having (in their own conceit) so little employment for such a Saviour: and men would still continue so, unless Christ who freely gives himself, do also freely prepare his own way, so much doth this promise: I will send my messenger, and he shall prepare the way before me, import. 4. It is a sweet forerunner of Christ's coming, when he sends a Ministry amongst a people, and causeth the Ministry to take place, especially in convincing of sin, and showing the necessity of repentance; for thus was John in his Ministry a forerunner of Christ's Incarnation. 5. Christ's Incarnation and dwelling in our flesh, and his presence hereby in his Church, is the sweet and refreshful encouragement of his people, the riches whereof will not be seen at first view; therefore is the promise doubled, and men called to consider it; The Lord shall come, behold, he shall come, saith the Lord of hosts. 6. As it is the high privilege of the Church to be singled out among all the world, to enjoy Christ and the fruits of his coming: so it behoved the true Messiah to be incarnate, while the second Temple stood, and to come and preach there; for, the Lord shall come to his Temple, is a Prophecy of his being present in the material Temple, as a type of his Church, to which all his special manifestations are. 7. As it is a double mercy when the Lord makes great dispatch in performing promises, considering the long attendance others have been put to: so where the Ministry of the Word, and repentance have place, it is a token the Lord is hasting to manifest more of himself; The Lord shall suddenly come, partly, in respect the time betwixt this Prophecy and his exhibition was to be short, considering how long he had been expected before: and partly after John's preaching, and its having place, he should come upon a sudden. 8. Albeit Christ be God over all, blessed for ever, yet he took upon him the office of Mediator and Ambassador of his Father to the Church, and having obtained of his Father, by the Covenant of Redemption, that a Covenant of reconciliation should be betwixt God and man, he came into the world to make offer thereof in preaching the Gospel, and to confirm it by his own blood: and he it is who from time to time persuades the Elect to embrace the conditions of the Covenant, and doth make the Covenant sure to them who flee to him as Mediator for that end; and confirms the faith of such as rest on the Covenant with many proofs of his love: This Lord who comes, is even the messenger of the Covenant, and in all these respects, he proves himself so. 9 As Christ ought to be, and is unto his peculiar people, their chief desire and joy, and his presence, or hope of future manifestations of him, their life: so many may pretend much respect to Christ at a distance, in hope of satisfaction to some lusts by him, and may be so impatient in expectation, that if God delay his coming, they will scarcely have hope to see him at all, and yet mistake him when he comes: for, Christ is the Lord whom they sought, and delighted in, who were not only the godly among them, whose hearts longed for his Incarnation, but even the wicked, as hoping to get temporal felicity by him, and who therefore quarrelled God for delaying to send him. These the Lord promises to make liars, but little to their advantage.  Vers. 2. 
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and like fullers soap.  
Follows a prediction of the effects of Christ's coming, which was begun when he came in the flesh to the material Temple, and is verified daily when he comes to his Church in the power of the Gospel, to reform it, and to govern and rule in it. In general, it is declared that Christ will be quite another thing than hypocrites dream, he will be such a winnower and purger, as it will be hard to abide his trial, which will be as fire to purge dross, and as soap to wash away filth. Thus was his fan in his hand, Mat. 3.12. and his scourge, John 2.14, 16, and his axe laid to the root of the tree. Doct. 1. Christ manifested in the flesh, and coming even in his low estate, is a terrible sight to his enemies, and will be a stone of stumbling and rock of offence to many; for, who may abide the day of his coming? and who may stand? etc. 2. Christ's coming to his Church in the Ministry of his Gospel, and to carry on a Reformation, makes a time prove very winnowing, and a trying time, and so hard to be endured, that it is a wonder to see any get through in it: and no wonder if we consider the many hypocrites in his Church, and the great hypocrisy and dross of his Saints which he cannot endure; the great vicissitudes and shake that attend a time of Reformation; the many errors and delusions that usually are aloft then; the efficacy of the Ministry of the Gospel in discovering of sin, by which if mwn be not amended they grow worse, the civil turn profane, the formal lose, and the profane insolent: and how speedily a people under the Gospel fill up the measure of their sin, and ripen for many judgements; for these causes it is, that Christ's coming is held out as so terrible a day; Who may abide? who shall stand? 3. Not only is there much unsoundness to be found in Christ's Church, but this is ill to discern till Christ discover it, and it cleaves close to men, that it is ill to remove for, no less than a refincers fire, and fullers soap, can either discover this dross in the metal, and filth in the cloth, or remove it away, his fan only can discover the chaff, and take it away. 4. Christ hath power sufficient to purge his Church, and reach the dross, and is so zealous that he will not spare, and will either consume altogether, or separate the dross away; for, He is as a refiners fire, and like fullers soap.  Verse 3. 
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness,  4. 
Then shall the offerings of Judah and Jerusalem be pleasant unto the LORD, as in the days of old, and as informer years.  
The particular effects of Christ's coming and office in respect of the godly, is the purging of them, his public 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 dross; 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 purify. 2. As Christ's 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 metals 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 sack 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. Christ's coming under the Gospel, tends not to the destruction of a Ministry, though they need indeed to be oft purged; for, He shall purify the sons of Levi. 4. As pure ordinances, and an offering in righteousness, according to the rule, and through the righteousness of Jesus Christ, is a choice mercy of Christ's Church: So the mercy is completed, when that is joined with personal reformation, when there are purified Levites, and an offering in righteousness: and it is personal renovation and reconciliation that sets men on the way of pure service, and right service must begin there; He shall purify the sons of Levi, that they may offer an offering in righteousness. 5. An holy Ministry is an especial blessing to the Church, for keeping Ordinances pure, and for being instrumental to promo●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 righteousness, and the offerings of Judah and Jerusalem are pleasant to the Lord. 6. As we are not to please ourselves with what we do in service, unless 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 itself is abominable) wellpleasing 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 days 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 father's days, 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 witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the LORD of hosts.  
The effect of Christ's 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 wickedness 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 calumny, chap. 2.17. Doct. 1. Albeit Christ's principal end in his Incarnation and coming in the Gospel, be not to condemn, but to save; yet by reason of men's 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 embitter 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 lays open sin in its colours, and by the power thereof, will make corrupt men by their own practice, writ their naughtiness upon their own forehead: so his Word charging home guilt, can make the consciences of the most obstinate plead against themselves, frame their own process, and justify his judgements threatened or inflicted on them; And I will be a witness, saith he, which imports their blindness, and what the effects of Christ's coming shall be. 3. Sins do ripen quickly under the Gospel to a measure of impiety, and speedily fit for judgement; I will be a swift witness, saith Christ. 4. As the visible Church is ofttimes guilty of monstrous abominations, both against the first and second Table, (none being more corrupt than 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 fear of God; for, here are sorcerers, adulterers, etc. and all summed up in this, and fear not me, saith the Lord of hosts.  Verse 6. 
For I am the LORD, I change not: therefore ye sons of jacob are not consumed.  
The reason of the preceding Prophecy is fetched from God's unchangeableness, and his immutable grace and constancy in his promise, which preserves Israel, and brings about these mercies of sending Christ unto them, and his purging and restoring his ordinances; and is the cause of constant kindness toward the Elect, who otherwise do so often provoke him to destroy them; and it meets also with their quarrelling him, that he would not prove a God of judgement; for that would have consumed them, (considering their temper, as is hinted, v. 5.) which out of his unchangeable purpose of love to them as his people he had hitherto forborn. Doct. 1. Men may be quarrelling a dispensation, which yet it is their great mercy to enjoy; and may quarrel Gods not appearing in a sad time, whereas if he did appear, it would consume themselves: thus did they quarrel and complain without cause, as is before explained. 2. God is immutable in his nature, essence, properties and purposes, as having being from himself, and being independent on all other who might oversway him, and infinite in wisdom that needs no after-thoughts; and albeit he may change his dispensations, yet his purposes stand firm, and are carried on unalterably by various and contrary means; I am Jehovah, I change not. 3. There is no Church or people of God, but in themselves they are worthy to be consumed, considering their inherent sinfulness, their daily provocations and inconstancy in any good, and the worthlessness of their best things: and any forbearance they enjoy is from a cause without them: for, if the sons of Jacob are not consumed, it is not of themselves, but of God. 4. Such as God hath chosen to himself of his free grace to be his people, may in the midst of their inconstancy and failings, (when they are sensible of them, and driven to Christ by them) comfort themselves in the immutability of God's love, which altars not as their condition altars: and whatever the Lords dealing to them be, they may reckon that it flows from no change of purpose in him, who is still the same, and that he intends not to destroy or reject them; so did the Church of Israel, having a peculiar promise find, and so will all the Elect find; I am the Lord, I change not, therefore ye sons of Jacob are not consumed.  Verse 7. 
Even from the days of your fathers, ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the LORD of hosts: But ye said, Wherein shall we return?  
In the second part of the chapter, the Lord challenges them, and contests with them for several faults, which may prove that it came of him that they were not consumed. The first salt challenged is their defection, and their rebellion and impenitency in it. However that Nation had continued in a long trade of sin, the posterity subscribing to their father's sins, by following their footsteps; yet the Lord offered upon their repentance, to be reconciled unto them, and to grant them the wont signs of his favour, taking away the tokens of his anger; but they would not be convinced of any need of repentance, and so denied the accusation, and rejected the exhortation and encouragement. Doct. 1. New defections do justly bring former iniquities, and a trade of sin to remembrance, that men may see the sad fruit of giving once way to sin, and what a judgement is on them who think little of all these sins, and that they may be an aggravation of present sins, as filling up the measure of former iniquities: Even from the days of your fathers, ye are gone away from my Ordinances. 2. As Apostasy from former professions and engagements by new sin, doth add much to the sin; so Apostasy from the ways of God will easity follow on, not serious walking in them, as being near a kin to it; Ye have gone away by apostasy, from mine Ordinances; and have not kept them. 3. It sets out the great mercy of God, that after much apostasy, he offers reconciliation upon repentance, and this offer doth highly aggravate impenitency: Return to me, and I will returue to you, saith the Lord of hosts. 4. It is an ordinary plague and judgement upon them who are deepest engaged in sin, that the custom of sin makes them that they consider not that they do evil, that they see least need of repentance, and are most hardly convinced; But ye said, Wherein shall we return?  Verse 8. 
Will a man rob God? yet ye have rob me: But ye say, Wherein have we rob thee? In tithes and offerings.  
The second fault challenged, (which proves the general challenge, and answers their reply, v. 7.) is their sacrilege in withholding tithes from the Priests, and offerings from the Temple, whereof the Priests had a share for their maintenance. This the Lord accounts robbing of him, which no Pagan would do to his idol. Doct. 1. It is the Will of God, that his public worship be upheld, and that these who are set apart for the public worship of God, be maintained thereby: and who so do withhold that are guilty of grossest defection, as overturning the whole public worship and Ordinances of God at one stroke; for, he proves that challenge, v. 7. of going away from his Ordinances, by withholding tithes and offerings. 2. To withhold maintenance from the Ministers of the Word, is a robbing of God; for, not only where that is withheld, his service is slighted also, tithes and offerings go together; but it is an affronting of God, who hath commanded the contrary, a depriving him of that which is consecrated to him, and dedicated to his public worship, and an affronting of his service, as if it were not worth any expense, and so making men to faint in it; Ye have rob me in tithes and offerings. 3. Men may be doing great injuries to God, when yet they will not see it, nor apprehend how much God is reflected on by their way, or how deep their iniquity draweth; for, so doth their exception to the challenge import; Yet ye say, Wherein have we rob thee? 4. The respect that Pagans have to their idols, and their care to uphold service unto them, will condemn many who profess to serve the true and living God, and yet neither have respect nor love to him, nor have any care to maintain and uphold his worship: Will a man rob God? any thing he counts a god; and yet ye have rob me.  Verse 9 
Ye are cursed with a curse, for ye have rob me, even this whole Nation.  10. 
Bring ye all the tithes into the store-house, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.  11. 
And I will rebuke the devourer for your sakes: and he shall not destroy the fruits of your ground, neither shall your vine cast her fruit before her time in the field, saith the LORD of hosts.  12. 
And all Nations shall call you blessed: for ye shall be a delightsome land, saith the LORD of hosts.  
He declares that because of this sin, God had cursed them with a general want, and exhorts them to amend this fault, promising to give a proof that his accusation hath been just and that their repentance and amending their fault should be acceptable, by giving them rain and the influences of heaven, to cause the earth to bring forth in abundance: and by removing impediments of a fruitful harvest, by keeping off destroying creatures, and preventing their trees from untimely casting their fruit. So that God's blessing should be so conspicuous upon them, as should take away their reproach of being a Nation plagued of God. Doct. 1. People never thrive the better, that they neglect God's service, and think to increase their stock by withholding what is due from God's servants, but are ordinarily served in their own coin, and plagued with as much want as they drive his servants to; and however, they are certainly pursued with a curse in all that they have, which can soon overspread a whole Kingdom; Ye are cursed with a curse, for ye have rob me, even this whole Nation. 2. It is the duty of these who would uphold God's service, not only to give what is requisite for maintenance of the Ministers thereof, but to do it voluntarily, and so as Ministers may be free of distractions from their great work; Bring, saith he, the tithes into the store-house. 3. If men would repent and amend their sinful courses, they might meet with such proofs of God's favour, as would convince them that they had forsaken their own mercy formerly, though they would not see it; and that much of God is to be found of these who wait on him in his own way for it: for, the Lord submits to a trial from experience, if these quarrellers would leave their debates, and put him to it; Let there be meat in my house, and prove me now herewith, if I will not open upon you the windows of heaven, etc. 4. Many steps of divine Providence and care, may be read in our very daily bread and plentiful provision; The opening of the windows of heaven, and pouring out of a blessing, the rebuking of the devourer from destroying fruits, when the influences of heaven have produced them, and keeping of trees from casting fruit before the time, shows how many ways an angry God can reach sinners in these things, how richly he can provide for his creatures, and how sufficiently secure it to them. 5. As God's blessing upon his reconciled people, will be conspicuous and remarkable; so the very reproach of being under God's judgements, aught to affect the sinner, and be a motive to repentance and reformation, that God may roll away that reproach as he is ready to do; for, it is an argument to invite them who are under a curse, to turn from their evil ways: All Nations shall call you blessed, for ye shall be a delightsome land.  Verse 13. 
Your words have been stout against me, saith the LORD: yet ye say, What have we spoken so much against thee?  14. 
Ye have said, It is vain to serve God: and what profit is it, that we have kept his Ordinance, and that we have walked mournfully before the LORD of hosts?  15. 
And now we call the proud happy: yea, they that work wickedness are set up, yea, they that tempt God, are even delivered.  
The third fault reproved, (wherein they shown much presumption) is their murmuring and wicked blasphemy, accounting it a vain thing to serve God, because they who pretended to obey God, and walk humbly under sin or judgements in some ceremonial performances, were not answered according to their lusts; and blessing the grossly wicked, because when they went the very length of tempting God in their wickedness, yet they escaped trouble and were exalted. Doct. 1. It is a presumptuous and bold course, when men dare not only secretly murmur against God, his Providence and their duty, but dare openly publish and avowsuch mistakes, and reject conviction for it as a sin; Your words have been stout: yet ye say, What have we spoken so much against thee? 2. As it is desperate presumption for men to cast out with piety: so the Lord will have every one that serves him tried in their sincerity, and whether or not any thing will drive them on such a snare; for here, these who pretended to much service, spoke stoutly and said, It is vain to serve God. 3. It is a character of true piety, when men do indeed cleave close to the revealed Will of God, and yet are humble for all they do, when they are humbled for their short-coming, and do stoop and mourn under any corrections, considering the greatness and power of God with whom they have to do; for, this is true piety which they pretend to, to keep his ordinance, and walk mournfully before the Lord of hosts. 4. It is a great evidence of unsoundness when men despise piety and the way of God, because of the want of outward success, as if piety and a good conscience were not a reward to itself, and as if it were not fit that God purged his own people, that they might bring forth more fruit: They accounted it vain to serve God, for, what profit is it that we have kept his ordinance? etc. 5. It is also a great evidence of unsoundness, when men see too well their own performances, and are proud of them: and this conceit is the cause of men's quarrelling when their lots please them not; for, these complainers see their own worth, and what they did, and because of this complaine, whereas men's humility loseth the lustre where they see it, and swell with it. 6. It may please the Lord for a snare to sinners, and a trial to others, and that none may dote on outward things, not only to deliver sinners out of troubles, but when they come to the height of impiety, as not to own God, or tempt and put him to it, to make that a means of advancement; for, They that work wickedness are set up, and they that tempt God are even delivered. 7. The prosperity of wicked men in wicked courses is a trial of sincerity, and will readily draw unfound hypocrites not only to be discouraged in what of Religion they pretend to, but openly to side with impiety as the only blessed way; We call the proud happy, etc.  Verse 16. 
Then they that feared the LORD spoke often one to another, and the LORD harkened and heard it, and a book of remembrance was written before him, for them that feared the LORD, and that thought upon his Name.  
Followeth the carriage of the truly godly in that time, and the fruit these reproofs had on them, together with the encouragements allowed upon them, whereby these hypocritical boasters are refuted, in that there are truly godly beside them, who find profit by it indeed. Their carriage is mutual conference and exhortations to repentance, which the Lord for their encouragement took pleasure to observe, and to put upon record for their behoof. Doct. 1. True piety 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 men's 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 means of life in a declining time; They that feared the Lord, spoke often one to another. 3. Albeit the Lord do not always openly reward piety, yet he takes especial notice of his Saint's way, yea, even of every word they speak for him, especially in an evil time, and layeth it up to be forthcoming 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 harkened 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, aught 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 hosts, in that day when I make up my jewels, and I will spare him, as a man spareth his own son that serveth him:  
The godly are further encouraged from a promise, that they shall be precious in God's sight, and shall find 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 judgement; 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 happiness; 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 Lord's sight, and that all will end in a public testimony of God's favour; They shall be mine, saith the Lord of hosts, 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 man's choice privilege, 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 God's 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 discern 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 God's 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 ofttimes their own fears 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 hid 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 godliness, and discover the seen advantage of piety: and the bitter fruit of ungodliness: 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 righteousness, and study righteousness 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 righteousness, 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. IU.  
IN this Chapter, 1. The Lord confirms yet further, the difference to be betwixt the godly and the wicked, by showing 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 Prophecy is closed with an admonition to adhere to the written Word, prophecy being now to cease, v. 4. and to expect for, and mark the coming of the Messiah, which should be known 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 burn as an Oven, and the proud, yea, and all that do wickedly shall be stubble, and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.  
The particle for shows 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 burns 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 city burnt; and is also of verity in the particular judgement of every wicked man; and in the second coming of Christ, when the whole Word hath its full and final accomplishment. Doct. 1. Man by nature is a proud creature, and retains a stamp of Adam, and the devil's sin, that would be as God; Humility is no native plant in fallen man: they are the proud whom God hath to do with. 2. A man's daring to hazard on wicked ways, which the most high God hath prohibited, and guarded with sad threaten, is a clear evidence of pride, let him otherwise appear never so humble; the proud, and all that do wickedly, are conjoined, as being the same, and the latter an evidence of the former, as chap. 3.15. See, Psal. 119.21. 3. The stoutest of creatures will prove but weak, when God reveals his justice, and deals with them in wrath; The proud, and all that do wickedly, shall be stubble to the fire, in the day of the Lord that cometh. 4. The pure wrath of the living God is a dreadful thing, leaving neither hope of out-gate, nor present mitigation, but violently consumes all without recovery; The day shall burn us an Oven, (where the heat is closed in, and all that is put in it shut up from coming out,) and shall burn them up, and leave them neither root nor branch.  Ver. 2. 
But unto you that fear my Name, shall the Sun of righteousness arise with healing in his wings, and ye shall go forth and grow up as Calves of the stall.  
As for the godly, he promises to send Christ unto them, bringing illumination, righteousness, healing, protection, and increase of grace, and joy in the Holy Ghost. Doct. 1. An infallible character of the truly godly, is their reverence and holy fear, (presumption being very contrary unto piety,) and that not only of God's justice and terrible judgements, which the wicked may tremble at, but also of his Name, and whatsoever he reveals himself by, his Word being enough to make them tremble, Isa 66.2. and his goodness to make them fear, Hos. 3.5. ye that fear my Name, get the promise, 2. Christ is the substance of the godlies encouragement, as being unto his Church and children in a superexcellent manner, what the Sun is to this inferior world, in enlightening all their darkness, illuminating all the inferior lights that shine in any measure, making all hid things patent, rejoicing, warming, cherishing, and ripening all fruits; Unto you that fear my Name, shall the Sun arise. 3. Not only is every man by nature and without Christ, in a dark, disconsolate condition till he come unto them; but his manifestation of himself under the Law, was far inferior to that under the Gospel, which is far more clear, glorious and comfortable, than the legal shadows were: for, where Christ comes, the Sunariseth after a dark night; and this especially relates to his Incarnation, which is Sun-light in comparison of the Old Testament, which had but, as it were, Moonlight. 4. That which makes Christ especially comfortable to the godly is, that he brings glorious righteousness to them, whereby they who durst not appear before God, and are vile and menstruous; become glorious and beautiful in the eyes of the Lord; he is not only righteousness, but the Sun of righteousness, glorious righteousness unto them. 5. As these who get good of Christ, will have many sores, and be made to feel the deadly wounds and diseases which every one by nature hath: so Christ is the only Physician to cure such sores, and deliver his people from all sickness of sin and misery: He arises with healing. 6. Christ's merit, and his love and providence is the sweet shelter of sinners, when pursued by their enemies; and these who would taste of his healing virtue, are to lie near this Sun, and get in under his beams and rays, which embrace and cherish the sick till they be healed; He hath warm wings to hid us under, and this healing is under his wings. 7. As every man by nature is but a prisoner, and a slave to Satan and his own lusts: and lying under the power of a hard heart and spirit of bondage, and their souls are also wasted with leanness, and feeding upon the husks: so Christ being fled unto, and enjoyed, and made use of, as the soul's shepherd, brings spiritual liberty, and increase of grace to make fat and flourishing, and of joy and gladness in the Lord; Ye shall go forth and grow up as Calves of the stall; who being well fed and set at liberty, do skip for joy.  Verse 3. 
And ye shall tread down the wicked: for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the LORD of hosts.  
To make this difference yet more conspicuous, he not only threatens judgements against the wicked, and promises spiritual comforts to the godly, but promises to bring the wicked under the godlies feet, and to make them triumph solidly over all their enemies. Doct. 1. Whatever external excellency be permitted to the wicked, yet they are, in comparison of the godly, but vile and contemptible, and will in due time appear so; they are but ashes to be tread upon by the godly. 2. Albeit the godly are ofttimes lying under the feet of wicked enemies, yet not only are they even then Conquerors over all their enemies in Christ their Head, and by faith which keeps them from hurt, and brings them advantage from their troubles, and makes them boast in God over all of them, and sometime get their hand over enemies even in this world, either by themselves or by others: But in due time their victory shall be complete and visible, when they shall be set with Christ on his throne, and all the wicked made his and their footstool; Ye shall tread down the wicked, for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts.  Verse 4. 
Remember the Law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgements.  
This Prophecy, (as also the rest, he being the last) is closed with some directions to the Church, whereof the first is, that since there was no other extraordinary Prophet to succeed him, till Christ and his forerunner should come, and there being terrible schisms and commotions to ensue amongst them, therefore they would have recourse to the written Word, therein to seek eternal life, and instruction how to walk in God's way, till they come to the actual possession of salvation. Doct. 1. The written Word of God is to be closely adhered unto, as that which will direct our course in dark times, which ought to be the rule of our faith, worship and manners, which will supply the defect of extraordinary revelations, and to which all extraordinary revelations agree, and bear witness, and will afford matter of comfort in saddest times, and for attaining these ends, the Church is to be much in the study thereof; upon these grounds is this charge given, Remember ye the Law of Moses. 2. The doctrine revealed by God to Moses, and by him to the Church, contains the substance of all that is necessary to salvation, and is the foundation of all the rest of the Scriptures, which are as a Commentary and particular application of it: upon this ground it is that they are remitted to the Law of Moses, not to seek justification by the works of the Law, nor yet only to be led by the Law to Christ, but as containing the sum of all the doctrine of the Prophets, which they would not neglect who made conscience of Moses law, as being Gods own Commentary upon it, enjoined as an appendicle to it. 3. That the Word may have place, and be entertained with due reverence and respect, we are seriously to consider the authority of God enjoining it, I commanded: our obligation to it, and our honour in enjoying it, I commanded for all Israel, and only Israel, secluding other Nations: the Majesty of God at any time appearing in or about that Word, how dreadful he was in publishing it at first, what of God hath appeared in refreshments by, or judgements and mercies according to that Word, I commanded it him in Horeb with great glory: and what authority his servants have to inculcate that Word upon us, and how much their fidelity in duty will condemn our contempt, Remember the Law of Moses my servant which I commanded him. 4. Such as make conscience of submitting to, and walking by the rule of God's Word, will be far from allowing to themselves or others, a liberty in some points of truth and practice, to believe or do as they please, providing they keep right in some chief and fundamental things, but will be tender of the whole Will of God, of lesser and greater Commandments, they are enjoined to remember the ceremonial statutes and political judgements, as well as the moral Law, and in a word, his whole doctrine.  Vers. 5. 
Behold, I will send you Elijah the Prophet, before the coming of the great and dreadful day of the LORD.  
A second direction is, earnestly to expect Christ's coming, and to prevent any mistake about it, he premonishes them, that he would send John Baptist in the spirit and power of Elias, immediately before his coming. This is so clearly expounded in the New Testament, Luks 1.17. Mar. 11.14. and 17.11, 12. that it is high presumption to contradict it. Doct. 1. Christ's coming in the flesh, and as a Prophet to his Church, is not only greatly to be reverenced by the godly, (as when Jacob had the vision, Gen. 28.17.) but indeed terrible unto the wicked, and may be the occasion of terrible judgements to corrupt visible Churches, whose measure of sin will be filled up by contempt of such an offer: It is the great and dreadful day of the Lord. And so the Nation of the Jews found it. 2. Christ is not easily discerned when he comes to his Church, as not appearing in such a way as carnal men imagine, but may be mistaken and rejected, or another taken for him, which because it is the hinge whereupon our happiness turns, that we have Christ indeed, and mistake him not in his manifestations, nor embrace a delusion in his stead, therefore we would study sure and clear light in this truth: Hence it is that the Lord so much guards this, by showing the marks of the Messiahs coming, and the Evangelist Mark gins where Malachi leaves off, Mark 1.3. Ministers who would preach repentance unto a people, and fit them for the Kingdom of Christ, aught to be men of Elijahs temper, for through zeal and integrity, for courage and fidelity, to resist a declining generation, to contend with the greatest decliners, and freely to reprove the sins of the time; such a one was Christ's forerunner, he was Elijah the Prophet, as coming in his Spirit and power, Luke 1.17.  Verse 6. 
And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.  
John's doctrine is commended from the end of it, which is to convert the people to prevent the curse; and from the efficacy of it, that by his preaching for reformation of the Church, he shall either be instrumental to convert both elder and younger, and make an harmony in faith amongst themselves, and with the Patriarches their Ancestors, from whom they had so far degenerated, as that they might justly renounce them, Isa. 63.16. and to beget mutual love amongst them, as a sure fruit of faith; or else they, being unfit to receive and embrace Christ, the whole Nation should be ripened for the ensuing curse, and withal, that his Ministry should be blessed to convert some of all ranks, and bring them to unity in the truth and love, that the Nation be not totally rejected and destroyed, but a remnant saved. Doct. 1. As the Lord in mercy sends his Ministry with the doctrine of repentance, to prevent sadder messengers and messages: so a Ministry will either be effectual to convert, or ripen for ruin: It is the Lords last Word to his Church, that the lively Ministry of the Word, will either ruin the corruptions of men, or occasion men's own ruin, on whom it hath no saving effect, as here we may see. 2. True Conversion, and the fruit of the Ministry of the Word, will show itself in making all ranks, (both the old that have lived long in a good conceit of themselves, and the young who may seem not to have gone far astray,) see need of repentance and reformation, and making use of Christ, in discovering unto men how far they have degenerated from the rule, and from the piety of Ancestors, of whom they are ready to glory in a carnal way; and will unite men in adhering to the truth of Religion, and in the bond of love: He shall turn the heart of the fathers to the children, and the heart of the children to their fathers, doth import all these. 3. The great love of Christ toward the world appears, in that no provocation would hinder him to come and perfect the work of Redemption, however his coming was occasion of ruin to many; I come, is an absolute promise made by Christ as God. 4. Such as embrace not the Word of God to fit them for Christ, nor will admit of the grace offered by Christ and his servants, are lying under the curse, from which Christ alone can free men: and do provoke him to let that curse break forth, to the utter ruin of Nations and visible Churches; for, such is the certification, if John's Ministry had no place, and consequently Christ's, whose way he prepared, Lest I come and smite the earth with a curse. 5. As the Lord is always effectual in some measure, by them whom he calls and sends forth about his work: so faithful Ministers, (however looked on as turners of the world up-side down) are as pillars to uphold a Nation, and according to the measure of their being fruitful among a people, shall the moderation of a judgement on a people be; for, John shall turn some, his zealous Ministry was a means, if it had been received, to prevent that curse on Judea, which after followed: and his turning of some, as also Christ's success, (whose way he prepared) and the Apostles, was a means of preserving a remnant of that Nation from the curse, as a seed and first fruit, till the increase and lump of that Nation be saved and turned to the Lord; Even so come, LORD JESUS. Amen.    
FINIS.