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

BY GEORGE HUTCHESON Miniſter at EDENBURGH.

EZRA 5.2.

Then roſe up Zerubbabel the ſonne of Shealtiel, and Joſhua the ſonne of Jozadak, and began to build the houſe of God which is at Jeruſalem: and with them were the Prophets of God helping them.

2 PET. 1.19.

We have alſo a more ſure Word of Prophecie, whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place, until the day dawne, and the day-ſtar ariſe in your hearts.

April the 29^th. Imprimatur, EDMUND CALAMY.

LONDON, Printed by T. R. and E. M. for Ralph Smith, at the Bible in Cornhill near the Royal Exchange. 1654.

CHRISTIAN READER,

THe former Undertaking of this Reverend and learned Author, hath found ſo much acceptance, and hath been received with ſuch a general Approbation, both by Miniſters and other godly Chriſtians, as that it hath emboldened him to make a further Eſſay in the ſame kinde. This enſuing Treatiſe preſents to thy view a brief Explication of, and choice Obſervations upon three other of the Leſſer Prophets. All that I ſhall ſay to encourage thee to reade it, is, That it is written by the ſame Maſter Hutcheſon, that it is as elaborate and as uſeful as the former, that it will fully ſatisfie expectation, and tend much to thy ſpiritual edification.

Imprimatur, EDMUND CALAMY.

〈1 page duplicate〉

To the Right Honourable JOHN EARLE of Caſſillis, LORD KENNEDY, &c. Grace, Mercy and Peace, through Jeſus Chriſt be multiplied.

Right Honourable,

SUch is the tender kindneſſe and rich bounty of our all ſufficient and gracious God to his Church and people, whom he hath choſen from among the loſt poſterity of Adam, as that in wrath he ſtill remembreth mercy; and when his diſpenſations ſeem to ſpeak greateſt diſpleaſure, and to render them moſt miſerable: yet upon ſerious conſideration they will finde cauſe to ſay, that he is good, and his mercy endureth for ever. He doth not deny to them the ſure mercies of David, when for wiſe reaſons he cuts ſhort their outward delights, and their afflictions when they need them, are taken in as Articles and Priviledges of his unchangeable Covenant with them, Pſal. 89.30, 31, 32, 33, 34.

In particular, it is a mercy never enough acknowledged, that the Lord vouchſafes upon his people his Word written in holy Scriptures, which as it was a ſpecial favour to Iſrael of old, Pſal. 147.19, 20. ſo the riches thereof, and the advantages to be had thereby are not ſoon pondered; for herein is held forth the true and ſaving knowledge of God, and an impartial diſcovery of our ſelves; herein we have the offer of the ſalvation purchaſed by Chriſt, and by it is the infallible way of attaining true happineſſe pointed out. It is to the Word we are directed by the righteouſneſſe of faith, to know the minde of God concerning loſt ſinners, Rom. 10.6, 7, 8. It is the Word the Lord employes to be the ſeed of regeneration, and which the regenerate man ſhould eſteem more then his neceſſary food, for promoving his growth: By the Word the Lord doth quicken his people when they are dead, reclaime them when they are wandring, comfort them when they are afflicted, and point out their way unto them. Hereby we are directed to try the ſpirits, when deluſions are aloft, and Satan is tranſformed into an Angel of light. By the light thereof we may infallibly know what is right, and what is wrong in the world, when all things are to ſenſe wrapped up in clouds and miſts, and may know what to think of ſad times and lots, and what iſſue to expect of them. And in a word, the Scriptures are profitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſſe, that the man of God may be perfect, throughly furniſhed unto all good works, 2 Tim. 3.16, 17.

As this great and ineſtimable favour ought to engage all Chriſtians to be much in ſearching the Scriptures, and converſant with God ſpeaking therein, (eſpecially in times when the Lord's letting out many ſtrong deluſions, proclaims our negligence, and not receiving the love of the truth; and when his chaſtiſements call on us to ſeek teaching out of his Law.) And as it doth call on Miniſters in their publick ſtations, to be inſtant in ſeaſon and out of ſeaſon, inculcating this Word of truth: ſo it hath invited me to eſſay how I might be inſtrumental, through the Lords aſſiſtance and bleſſing, in opening up ſome parts of this Charter, for the more general uſe and help of the Lords people: And having met with ſuch acceptance of my former Eſſay, as hath encouraged me to make this further progreſſe, upon theſe three laſt of the Leſſer Prophets; I do humbly crave leave to preſent it to the world under your Lordſhips Honourable name, who have obtained mercy of the Lord, to taſte that he is gracious, as is daily evidenced by your deſiring the ſincere milk of the Word, and by your cordial reſolution and ſincere endeavour to cleave to the Law and Teſtimony, and follow the revealed Will of God in your wayes. Which as it hath made your Lordſhip precious in the hearts of the godly who know you; ſo I judge my ſelf bound in a ſpecial way, to take hold of this opportunity to expreſſe my ſenſe of the ſame, who have had more frequent oceaſion for many yeares, (both during my ſervice in the Miniſtery in that part of the countrey, where your Lordſhips intereſt and reſidence is, and ſince my removal from thence) to be a witneſſe and obſerver of the grace of God in you, and have met with ſuch undeſerved reſpects, for the truthes cauſe, from your Lordſhip, as requires a more worthy teſtimony and acknowledgement of my obligations, and bound dutie to honour you, then is this piece, as to what is my part in it. Yet ſuch as it is, I make bold to offer it to your Lordſhip, and being an Expoſition of holy Scriptures, and of ſuch places, as do hold forth much of the Lords minde, concerning his publick work, and ſtate of his Church; I hope it ſhall not be unacceptable to your Lordſhip, whoſe care and diligence in ſeeking light from God, and cleaving to it, and whoſe following the publick work of God in ſingleneſſe of heart, (even to the prejudice of your particular intereſt) hath convinced and put to ſilence, even ſuch as were enemies thereunto.

I ſhall not inſiſt on this ſubject, which I know your Lordſhip takes no pleaſure to hear of, nor is it my way to dwell much upon; nor ſhall I trouble your Lordſhip with any account concerning my part in this work; only this I may ſay, that the ſubject-matter is divine; being a part of that light which ſhined in a dark place in the dayes of the Old Teſtament; many paſſages thereof need an Interpreter and threed of Expoſition as much as any, and the doctrine therein contained is uſeful for our admonition, on whom the ends of the world are come. We may reade herein the true cauſes of Judahs captivity, the ill uſe they made of deliverance, which drew new plagues upon them out of Gods hand, and their conceit of external performances, when yet they neglected the weighty matters of the Law. We will finde God ſo reproving them for ſin, as yet encouraging them to duty, and richly comforting them when they are engaged in it; we will ſee them declining after a reformation, and this to be the cauſe of the many calamities that enſued. We will alſo finde here many ſweet Predictions concerning the Meſſiah, in the accompliſhment whereof, the Goſpel-Church ought to rejoyce, and predictions concerning the various diſpenſations of God toward his ancient people the Jewes; partly, in their rejection and diſperſion after the coming of the Meſſiah, in the accompliſhment whereof, we ſhould reade the ſeverity of God; and partly, in their future converſion and recollection, which we ſhould be much in prayer to God for, that he would haſten it. Theſe and many other precious truths, are expreſſed in theſe Prophecies, and briefly hinted at in the Expoſition and Notes: Which that they may prove uſeful to the Church of God, and in parricular to your Lordſhip, is the prayer of

My Lord,

Your Lordſhips obliged Servant in the Goſpel, GEO. HUTCHESON.

TO THE Reader.

Chriſtian Reader,

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

Thine to ſerve thee in the Goſpel, GEO. HUTCHESON.

BOOKES Printed by RALPH SMITH.

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

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

Haggai.

THE ARGUMENT.

THis Prophet with the two that follow, were ſent of God unto the people of the Jewes, after their return from the captivity in Babylon. We reade not of any Prophets they had immediately after their returne, but after that they had (by reaſon of much oppoſition from without, and their own weakneſs) ſhamefully neglected the building of the Temple, Ezra 4.23, 24. The Lord, who had inflicted ſeveral plagues on them for this, did alſo ſtir up firſt this Prophet, and2 ſhortly after Zechariah, to rouze up the people, and be helpful to them in building of the Temple, Ezra 5.1, 2. And then ſent Malachi liſt of all, to reprove and correct the abuſes that fell out amongſt them, after the Temple was built. Haggai being the firſt ſent out, is employed, partly to reprove their following their own intereſts, and neglecting of the work of God, and to ſtir up that ſecure people to the work〈◊〉partly, to encourage them to go on, and to do it boneſily being ſet about it; In which Zechariah chiefly joynes with him; and enlarges that ſubject of their encouragement.

CHAP. I.

IN this Chapter, (after the Inſcription, v. 1.) we have 1. A Sermon reproving the peoples ſinful negligence, and ſtirring them up to build the Temple: wherein he reproves their ſhifting to put hand to this work, as if the time of doing it were not come, whereas they were moſt active in their own private affaires, v. 2, 3, 4. And exhorts them ſeriouſly to conſider their condition, and for what God had ſo ſmitten them, v. 5, 6. and ſo to conſider as to be ſtirred up to ſet to the work of the Temple, in which God would ſhew himſelf gracious, v 7, 8. and the neglect whereof had been the cauſe of ſo many plagues, v. 9, 10, 11. 2. We have the ſucceſſe of this doctrine, all of them fearing God who ſpake by his Word, ſet to the work, v. 12. and being encouraged by the Prophet in ſo doing, v. 13. they are ſo active, as in ſhort time they have materials ready, wherewith they begin the work, v. 14, 15.

Verſ. 1.

IN the ſecond yeare of Darius the King, in the ſixth moneth, in the first day of the moneth, came the Word by the LORD, by Haggai the Prophet unto Zerubbabel the ſonne of Shealtiel, Governour of Judah, and to Joſhua the ſonne of Joſedoch the High Prieſt, ſaying,

In the Inſcription we have not only the Author and Penman of this Prophecie, but the time of i•reckoned from the yeare of the Perſi•n Kings reign, under whoſe power now they were, and the moneth deſigned, which was the time of their herveſt, (the Feaſt of Tabernacles being the fifteenth day of the next moneth. See, Lev. 23.15, 33, 34.) and the perſons to whom it is directed, which were Zerubbabel, the Civil Governour, (who ſeems to have been the natural ſonne of Pedajah, 1 Chro. 3.19. and the legal ſonne of Shealtiel or Salathiel, as ſucceeding him in the Government though not now kingly; or Shealtiel was his Grandfather, and Pedajah his father,) and Joſhua the High Prieſt, whoſe father had gone into captivity, Chro. 6.15. The meſſage is directed to them, not as chief in the guilt, being godly men) but that bearing〈◊〉they might ſtir up themſelves, and help to excite others,••tting what hath been obſerved on former Inſcriptions; We may learn hence, 1. Whatever men may think of Gods threatenings when they are in proſperity, and of his promiſes when they are in adverſity, yet time will prove the truth of both in experience; as here it is ſuppoſed, notwithſtanding this peoples preſumption while they ſtood a Kingdome, and their fainting in captivity, yet they had both been ſent into captivity, as the Prophets had ſorewarned them, and were brought back again according to Gods promiſe. 2. When the Lord hath delivered his people from the outward captivity wherein they were held, he may ſee it fit to keep them yet in a low and poore eſtate, that they may yet repent of their ſins, which neither before nor in their captivity, have been ſeriouſly laid to heart, and may be kept from doating on much external glory, but be held eying that which is the true ſpiritual glory of the Church; for theſe ends are the Jewes when returned yet under Darius the King, their time reckoned by the yeares of his reigne, as a token of their ſubjection; and have only a Governour and High Prieſt of their own, in ſtead of the Kingly dignity they formerly enjoyed. 3. As the Lord in mercy toward his people, ſweeteneth their ſad times by ſending meſſengers unto them, as a meanes and token of good: ſo it is an encouragement to his ſervants to go on in their duty in moſt deſperate times, when they conſider that his bleſſing upon the endeavours of a preaching Miniſtery, may be effectual to help forward his work ſpeedily, which, without this had lien long behinde; for here the Word of the Lord4 came by Haggai to them, and that in the ſecond yeare of Darius. Now the work was finiſhed in his ſixth yeare, Ezra 6.15. which being fourty ſix yeares in building, John 2.20. gives us to underſtand that by his and Zechariahs help, (as they are called helpers, Ezra 5.2. ) the work went faſter on in ſome yeares, then in fourty two yeares before; yea, when it had been laid by ſo long before. 4. As it is the duty of faithful Watchmen, to be inſtant in ſeaſon and out of ſeaſon, ſo eſpecially to take advantage of afflictions on ſinful people, to ſee how the rod may help the Word to work: therefore came the Word of the Lord in the ſixth moneth, that their ſcarce harveſt (as is marked, v. 6.) might excite them to conſider Gods Word. 5. It is the duty of men in higheſt power to ſubmit to what God ſaith in his Word, and to be active alſo that the Word of God have place amongſt others,〈◊〉they have power; and that Rulers in Church and State concur to ſee this work carried on; for theſe cauſes, came the Word of the Lord by Haggai unto Zerubbabel and to Joſhua.

Verſ. 2.

Thus ſpeaketh the Lord of Hoſtes, ſaying, This people ſay, The time is not come, the time that the LORDS houſe ſhould be built.

Then came the Word of the LORD by Haggai the Prophet, ſaying,

Is it time for you, O ye, to dwell in your fieled houſes, and this houſe lie waſte?

That the Lord may reprove their negligence in building the Temple, he propounds their pretences whereby they thought to juſtifie them ſelves; to wit, that finding many lets and impediments from the Kings of Perſia, and many difficulties from themſelves, they neither pretend to unwillingneſſe, nor yet profeſſe misbelief but that it will be built; only (however the ſeventy yeares of their captivity were expired) they pretend that Gods time was not come, wherein they ſhould meet with no rubs, and might be able to build it more ſtately, and ſo pretended to acquieſce in Gods ſecret Will and Providence, looking for better times. This the Lord refutes from their own practice, who did admit of no ſuch excuſe in their own affaires,5 but notwithſtanding all difficulties and vexations every one builded ſtately houſes to themſelves, and how much more might all of them build an houſe unto the Lord? Doct. 1. It is a fearful, though uſual ſin in the Church, when that which is the principal fruit and end of all their deliverances, and a chief meanes of their happineſſe, and which they ſeemed to eſteem moſt of when they wanted it, is moſt neglected when they are delivered, and have occaſion to teſtifie their affection and thankfulneſſe, ſuch was the building of the Temple to this people, and yet this houſe lies waſte. 2. It is a moſt dangerous way of ſinning, when the ſinner pretends affection to God when he wrongs him and his matters moſt, and when he thinks himſelf able by faire pretences to excuſe, if not to juſtifie his way; ſo did this people ſin, alledging no diſaffection, but that the time is not come, &c. 3. As the Lord may permit very great obſtructions to be laid in the way of a work, which yet he will carry on: (as was ſeen in this Temple, which took fourty ſix yeares, ere it could be gotten perfect:) ſo a people, who do not openly diſaffect the work, may ſinfully concur in obſtructing of it, as the Jewes do here; And namely, 1. When they are not ſenſible of obſtructions in the way, but are ſoon hindered; for ſo much ſpeaks their ſenſeleſſe ſubmiſſion in this particular. 2. When they neglect or paſſe from a known duty upon any pretence of Providence, or of Gods ſecret will: as here they leave off a commanded duty, alledging that Gods time was not come. 3. When they are hindered from their duty in advancing the Work of God by any hazard whatſoever, if it were even by the command of miſinformed authority, eſpecially when they have clear law for what they do, as well as Gods command; for this was their fault, that they were hindered by Artaxerxes letter, Ezra 4.23, 24. when they had Cyrus decree ſtanding for them, which Darius ſuſtaines, Ezra 6.2, &c. when they were challenged for building without a new warrant. 4 When they look for times wherein there ſhall be no difficulties, but all advantages for doing Gods work in, and in expectation of ſuch times do lie by from preſent duty; becauſe their times were not ſuch, they ſay, The time is not come; whereas his work goeth on in the midſt of diſadvantages, Dan. 9.25. 5. When the true cauſe of mens negligence, which layeth many a lion in the way, is their love to their own things and private intereſts, carrying their ſpirits of publick matters and the things of God,6 and all that men ſay beſide, are but pretences to hide their ſhame; ſo much doth the Lord diſcover in their dwelling in ſieled houſes; when his houſe lay waſte. Doct. 4 Mens own conſciences, when they ſpeak impartially, will convince them of hainous ſin, when they ſtudy to promote their own intereſts, who are but wormes, with the neglect of the great Gods affairs, when they are ſooner laid by in his matters then their own: when they can get time for their own affairs, and will not ſtand at any difficulty, but no time for Gods work, and every more there is a mountain; when they care little how it be with Gods houſe, ſo their own houſe proſper, and when they can live in pomp and eaſe, and make a good life for themſelves in an ill time, and let Gods work lie in the duſt, as that they can do nothing for, nor are ſenſible of, nor challenged for any neglect about it; This is imported in that pinching queſtion: Is it time for you, O ye, to dwell in your ſieled houſes, and this houſe lie waſte? that is, can you finde a time and opportunity to raiſe your ſelves to ſuch ſtate, who are poor crawling wormes, and yet finde none ſo much as to raiſe the houſe of the great God out of the ruines thereof, and not be challenged? 5. A peoples ſinful negligence in Gods matters (eſpecially having received many favours from him) though times were never ſo perillous, renders them contemptible, whatever their priviledges be, and provokes God to bring them down to know themſelves better; therefore he ſtiles them, This (not my) people, and O ye, to wit, baſe worms for whom I have done ſo much. 6. As God would be ſeen the ſinners Party, in diſcovering and reproving of ſin; ſo a ſight of his Majeſty and Power, who hath all things at his command to employ as his army, may terrifie the ſecure and negligent, and promiſe ſufficient protection to the willing doers of their duty, in times of greateſt hazard, from Tyrants and Oppreſſors; Therefore is his authority prefixed, both to the challenge and diſcovery of their ſin, Thus ſpeaketh the Lord; and to the refutation, Then came the Word of the Lord, &c. and he is deſigned the Lord of Hoſtes, able to cruſh them perſiſting in their ſin, and able to protect them in their duty againſt all their ill neighbours.

Verſ. 5.

Now therefore, thus ſaith the LORD of Hoſtes, Conſider your wayes.

Ye have ſowen much, and bring in little: ye eat, but ye have not enough: ye drink, but ye are not filled with drink: ye clothe you, but there is none warme: and he that earneth wages, earneth wages to put it into a bag with holes.

Having thus reproved their ſinful negligence, he exhorts to a ſerious conſideration of their courſe, and of their ingratitude, prophanity and careleſneſſe in this matter, that it might be amended, eſpecially conſidering the hand of God upon them, and that they were lying under ſome of the viſible curſes of the Law, Deut. 28. Either the earth denied them increaſe, or God took away the bleſſing, that they were neither fed nor cloathed by it, and the fruit of their labours were put in a bottomleſſe bag, all which could not be without ſome cauſe, which they were to ſearch out, and lay to heart and amend. Doct. 1. A chief cauſe of a peoples going wrong, and continuing wrong, is the want of a ſerious examination of themſelves, to know how it is with them, and the want of a ſerious pondering and laying to heart of the ſinfulneſſe of theſe courſes, which otherwiſe they are not ſimply ignorant of; therefore here he exhorts them to this ſovereign remedy; Conſider your wayes, or, ſet your heart upon your wayes. 2. God hath the fruit of the earth, and of mens labours, and the bleſſing of what they have, ſo abſolutely in his hands, as that he can when he pleaſes take them away; can make a mans riches not to conſiſt in the abundance of what he poſſeſſeth; and will take them away when his people hunt after theſe things, neglecting better; for herein he would have his hand ſeen; Ye have ſowen much, and bring in little, ye cat, but ye have not enough, &c. 3. When the Word of the Lord doth not diſcover effectually mens ſinful wayes unto them, the Lord uſeth to ſend affliction to put them upon a ſearch, and when rods are lying on, and God is executing his threatened curſes, it calls aloud to ſecure ſinners, to make enquiry into themſelves, that they may be humbled and amend their faults; Thus ſaith the Lord of Hoſtes, conſider your wayes: ye have ſowen much, &c.

Verſ. 7.

Thus ſaith the LORD of hoſtes, Conſider your wayes.

Go up to the mountain, and bring wood and build the houſe, and I will take pleaſure in it, and I will be glorified, ſaith the LORD.

He exhorts them yet again to conſider their wayes, and (that they might teſtifie their reality herein) to bring forth the fruit thereof, by obeying the Command of God, and going ſpeedily to provide timber from Lebanon, and materials to build the Temple: To which he ſubjoynes this encouragement, that according to his promiſe made, concerning the firſt Temple, and Solomons prayer, 1 Kings 8.28, 29. He would take pleaſure to ſhew himſelf gracious therein, as in his reſting place, and would be glorified by his peoples ſervice there, by his appearing gloriouſly for them from thence, and by getting praiſe from his people for the gracious anſwering of them in their need. Doct. 1. Self-examination is a duty from which men are naturally averſe, and a duty which is not often done to any good purpoſe, or ſo as from through conviction of conſcience they ſubſcribe themſelves guilty of what the Word challenges for, which yet is neceſſary for a right reformation of abuſes: therefore it is preſſed again and again, Conſider your wayer. 2. As the Lord doth not approve of amendment of faults, without a ſerious laying to heart of former debordings; ſo kindly convictions will not die out, nor let the convinced ſinner alone, till it appear in fruits of outward obedience: for theſe two are joyned together; Conſider your wayes, and go up to the mountain, and bring wood. 3. It is the Will of God, that his people, as they be careful to have their own ſouls, and every one within their charge in a right way, ſo eſpecially to have the publick work and ſervice of God, wherein all are concerned, ſet on foot and kept up: for this was in part, the meaning and uſe of this Ceremonial Temple, to be a place for Gods publick worſhip, concerning which all are commanded: Go up to the mountain, bring wood and build the houſe. 4. Where God evidenceth his preſence among a people, by ſetting up his Tabernacle, and publick worſhip among them, and makes them active in promoving the ſame, it is a pledge that he will not abhor them, but make his preſence knowen 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 of9 glorifying him; for, Build the houſe, and I will take pleaſure in it, and I will be glorified, ſaith the Lord. 5. It may be a great encouragement to the Church, to do ſervice, that the all-ſufficient Lord ſhould condeſcend to accept any ſervice they can do, or own and take pleaſure in them or it; for, ſo doth the Lord encourage: Build the houſe, and I will take pleaſure in it, that is, your ſervice ſhall be owned, I will dwell in that which ye build; See, 1 Chron. 29.14. 1 Kings 8.27.

Verſ. 9.

Ye looked for much, and lo, it came to little: and when ye brought it home, I did blow upon it: Why faith the Lord of Hoſtes? becauſe of mine houſe that is waſte, and ye run every man to his owne houſe.

10.

Therefore the heaven over you is stayed from dew, and the earth is ſtayed from her fruit.

11.

And I called for a drought upon the land, and upon the mountaines, and upon the corne, and upon the new wine, and upon the oile, and upon that which the ground bringeth forth, and upon men, and upon cattel, and upon all the labour of the hands.

To ſtir them up yet more effectually to the work, he again layeth before them the evidences of Gods anger againſt them, in diſappointing their hopes of the harveſt, and not bleſſing what they had gathered in, and all becauſe there was no care had of the Temple and publick worſhip of God, but all ſought their own things, v. 9. for which cauſe God had remarkably ſmitten them, making the heavens to deny dew, and the earth to deny fruit, v. 10. for the drought had not only deſtroyed the fruit of all kindes, and made all mens endeavours uſeleſſe, but he had made men and beaſts feel it alſo, by want of drink and food, and by diſeaſes which ſuch a ſeaſon occaſions, v. 11. Doct. 1. Even rods when they are ſent on do not ſoon work, nor ſpeak Gods minde to an afflicted people to any purpoſe; therefore here the obſervation and uſe of their r•d is again inculcate. 2. When the Lord is provoked, he can not only ſend an affliction, but ſo order it, by faire appearances of a better10 lot, and heightening of the ſinners expectation and deſire, as may make it moſt ſad: Ye looked for much, and lo, it came to little. 3. Sinners are never a whit the nearer contentment and happineſs, that they have theſe things which uſually men take for their portion of happineſſe; for by withdrawing a bleſſing God can make it all one, as if they had them not; And when ye brought it home, I did blow upon it. 4. Though impenitent ſinners, having felt ſome ſtroakes, may readily, becauſe of that, expect exemption for the future; yet it is righteous with God to purſue them with rod upon rod, till they be compleatly miſerable, unleſſe they return; for, it is not enough, that the great harveſt they expected came to little, but that little is blaſted: I did blow upon it. 5. As when the Lord ſtrikes his owne people, there muſt be ſome ſpecial and remarkable cauſe to be ſought out; ſo the ſtupidity of a ſtricken people, is ordinarily ſo great, that they can neither ſearch nor finde it out, till God diſcover it; this queſtion, Why, ſaith the Lord of Hoſtes? doth not import any ignorance in him, but that it was their duty to ſearch the cauſe, and yet could not finde it out without his light. 6. The true cauſe of the Church and Profeſſors, their ill thriving in the world, is, that their care of theſe things takes them up from minding Gods work and matters, and that they are taken up with the worſt things, neglecting the beſt: thus to ſeek to gaine is indeed to loſe, for zeal for the publick and work of God, is the compendious way to proſper in our private affaires: this is the true cauſe of their want; Becauſe of my houſe that is waſte, and ye run every man to his own houſe. 7. It is uſeful for ſecure ſinners, being afflicted by God, to take a ſerious view of the rods upon them, that they may ſee more of the bitter fruits of ſin, then can be diſcerned at firſt: therefore doth the Lord repeat and inlarge the ſight of their ſtroak, v. 10, 11. that therein they might ſee God provoked to be their Party in whoſe favour their life ſtood; I called for a drought: that they might ſee all the creatures armed, and ready to execute Gods quarrel for ſin: Heaven ſtayed from dew, and the earth from fruit, both conſpiring the ſinners ruine; that they might ſee mans frailty, (however he be oft-times ſtout againſt God) in that there is no need of ſtriking him immediately, but take away one of many drops from him, and he is gone, ſtay but the heavens from dew, and the earth, from raine and fruit, and man will ſmart for all; that they might ſee that11 vengeance purſuing ſin, will cut a man ſhort of all his contents and refuges on all hands, will blaſt a land and all the fruits of it, will ſinite man and beaſt, and all his labour, v. 11. and in a word, the afflicted ſinner may ſee that it is great folly to provoke the Lord to jealouſie, and that there is no ſafety, but in being reconciled with God, and ſetting about duty.

Verſ. 12.

Then Zerubbabel the ſonne of Shealtiel, and Joſhuah the ſonne of 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 feare before the LORD.

The fruit and ſucceſſe of this doctrine is recorded, that the Rulers and remnant of the Jewes, who were left of the preceding ſore judgements, or who had returned from captivity, did acknowledge the voice of God in the mouth of his ſervant, though there had been no Prophets ſent of a long time before: and out of the ſenſe of their guilt, and juſtneſſe of Gods judgements, did ſtand in awe of God ſpeaking to them, and did ſubmit to the Command, and go to work. Doct. 1. The Word of God in the mouth of his ſervants will not take effect till his authority be ſeen and acknowledged in it, and his ſervants looked on as coming in his Name; for here they look on this meſſage, as the voice of the Lord, and the words of Haggai as the Lord had ſent him, that is, that the Lords voice was in his Word whom he had ſent. 2. It will be a notable meanes to make the Word effectual, when beſide the abſolute authority of God, ſpeaking in his Word, his intereſt in his people is conſidered and believed by them, and that he who ſpeaks, and reproves, and directs, is their Confederate God, whom they ſhould be loath to offend or diſobey, ſo much the rather as his relation ſtands, notwithſtanding their faults; for, thus is the Lord named here, The Lord their God. 3. When God is ſeen ſpeaking in his Word as a Party to the ſinner, and when his love is believed for all that, even in his reproving it will make the guilty and ſmitten ſinner, to ſtand in much awe, will both break and melt him, and will make him look on his former wayes, wherein he hath lien ſecure, with much affrightment and horrour; for the12 fruit of the former is; And the people feared before the Lord. 4. When the awe of God, ſpeaking in his Word, in his Majeſty and goodneſſe, hath had place in the heart, it will put men to give obedience in ſome meaſure to what is commanded; for, the people in this temper obeyed the voice of the Lord. 5. It is a ſweet and bleſſed like caſe, when men in power are patternes and encouragements unto others, in ſubmitting to the Word of the Lord in the mouth of his ſervants, and when a peoples affliction doth not hinder their reſpect to the Commandments, as here is marked: that Zerubbabel and Joſhua firſt, and then all the remnant of the people obeyed. 6. It may encourage the ſervants of God to go on in their work, when they conſider what a great bleſſing God can, and ſometime doth give to their endeavours beyond all probability: for here, by one Sermon, all the people are ſet about a long neglected work, in the midſt of many difficulties.

Verſ. 13.

Then ſpake Haggai the LORDS Meſſenger, in the LORDS meſſage unto the people, ſaying, I am with you, ſaith the LORD.

Upon the peoples obedience, the Prophet is ſent out to teſtifie and aſſure them of Gods approbation and preſence with them: which meſſage he delivers confidently, to encourage them againſt any ſenſe of their former guilt and rods lying on, and againſt the feare of any oppoſition from enemies without, as the hiſtory tells us they met with, Ezra 5.1, 2. with 3. Doct. 1. Albeit a people formerly negligent, might in juſtice expect many bitter dayes, even after they have amended their faults; yet ſuch is the Lords tender care of his truly humbled people, that he allowes them to begin their work with encouragement; for, when they feare and obey, Then ſpake Haggai, &c. 2. As the people of God no ſooner put hand to any work of his, but they are invironed with ſo many difficulties within and without, that they will need to ſetch their encouragement from God only, ſo the Lords peace and approbation, his preſence, bleſſing and aſſiſtance, which he aſſuredly gives his own people in his way, is ſufficient to bear out in hardeſt ſervice: in oppoſition to all they could meet with, this aſſurance is given; I am with you, ſaith the Lord. 3. It helps much to lean our weight13 on promiſes, when we are much about the ſtudy of the divine authority of the Word, as alſo when we look upon the confidence of his ſervants, in carrying the meſſage, who do believe and then ſpeak; therefore is the Prophets authority again repeated, and his Commiſſion to deliver this meſſage in particular, together with his confident ſpeaking of it, as being perſwaded of the truth of what he ſaid, and now encouraged and confirmed by the ſucceſſe of his former doctrine; Then ſpake Haggai the Lords meſſenger in the Lords meſſage, ſaying, &c.

Verſ. 14.

And the LORD ſtirred up the ſpirit of Zerubbabel, the ſonne of Shealtiel, governour of Judah, and the ſpirit of Joſhuah the ſonne of Joſedech the High-Prieſt, and the spirit of all the remnant of the people, and they came and did work in the houſe of the LORD of hostes their God.

15.

In the foure and twentieth day of the ſixth moneth, in the ſecond yeare of Darius the King.

The fruit of all his doctrine, eſpecially of the laſt encouragement, is again recorded, to wit, that the Lord effectually ſtirred up, by the Miniſtery of his ſervant, both the Rulers and People, ſo that within twenty three dayes after his beginning to preach, (as may be ſeen from v. 15. compared with v. 1.) every one in his ſtation is about the work, having not only provided materials, but are at work in the houſe, at leaſt making ready for building, as we gather from ch. 2.10, 15, 18. Doct. 1. Albeit obedience unto God will not want its own commendation, and reward in the obeyer, yet the glory of our obedience is due to God only, who is the firſt mover in it; therefore to clear how they came to obey his voice, it is ſaid, the Lord ſtirred up their ſpirits. 2. However choiceſt of men or people conſidered in themſelves, or being left of God, will prove baſe and unable, and unwilling for any good work; yet when the meaneſt are ſet on work by God, they will be couragious to undertake, and able to effectuate great things; for when God ſtirred up the ſpirits, of that ſeemingly deſpicable people; They came and did work in the houſe of the Lord, which was an enterpriſe full of hazard. 3. At it is the honour of the greateſt to be employed14 in Gods work; ſo, however all cannot attain to like eminencie in it, yet the meaneſt endeavour of the meaneſt perſon, will be marked and taken notice of by God: therefore are Zerubbabel and Joſhua about the work, and yet not only they, but all the remnents coming and working, is remarked. 4. It is neceſſary for our enabling to duty, to joyne encouragement with convictions, and eſpecially to have aſſurance of our intereſt in God, and faith in his Power and Omnipotencie; therefore upon the encouragement, v. 13. Their ſpirits were ſtirred up, and it is ſaid, they did work in the houſe of the Lord of hoſtes their God. 5. This ſpeedy ſucceſſe of the Prophe•s Miniſtery in a work of ſo great difficultie, and which had lien ſo long neglected, as it teſtifies how willing the Lord can make his people in the day of his power, ſo it may leave fad convictions upon many, who have been dealt with by the Word for more yeares, then Haggai had dayes to dealt with this people, and yet were never ſtirred up to any good, or acceptable work, tending to Gods honour, or advancement of their owne ſalvation.

CHAP. II.

THe people being ſet on work at Gods Command to build the Temple, the Prophet is ſent forth to declare further of Gods minde unto them in a threefold Sermon. The ſcope of the firſt Sermon is to be an antidote againſt the peoples diſcouragement, taken from the meanneſſe of the work they were about, v. 1, 2, 3. and to encourage them notwithſtanding to go on with it, by arguments taken from his preſence, according to the ſtanding Covenant, v. 4, 5. and by a promiſe of Chriſts coming in the fleſh, to fill that houſe with glory, v. 6, 7. which ſhould make up the want of any outward ſplendor which God could eaſily furniſh, v. 8. yea, and ſhould make it to tranſcend the firſt Temple in glory, v. 9. The ſcope of the ſecond Sermon is, 1. 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 encourage15 them yet to do the work in expectation of a bleſſing, and of Gods 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 Kingdome, v. 20, 21, 22, 23.

Verſ. 1.

IN the ſeventh moneth, in the one and twentieth day of the moneth, came the Word of the LORD by the Prophet Haggai, ſaying;

Speak now to Zerubbabel the ſonne of Shealtiel, governour of Judah, and to Joſhua the ſonne of Joſedech the High-Prieſt, and to the reſidue of the people, ſaying;

Who is left among you that ſaw this houſe in her firſt glory: and how do you ſee it now? Is it not in your eyes, in compariſon of it, as nothing?

Theſe verſes hold forth the time of this Sermon; the perſons to whom it was directed, and the occaſion of it, which was their diſcouragement; conſidering the meanneſſe of this Temple, being compared with Solomons, which now appeares to them by the materials they had provided, and by their taking the rubbiſh off the old fouudation, which had been laid in Cyrus time, Ezra. 3.12. for as yet they had built none themſelves, v. 10, 15. and ſo they were diſcouraged, conſideriog that Ezekiel propheſied of other things. Here two things would be cleared, 1. How it can be ſuppoſed that any then alive ſhould have ſeen the firſt Temple, for many yeares before this, they are called ancient men who remembred it, Ezra 3.12? Anſw. This place ſpeaks only by way of ſuppoſition, if there were any ſuch, and to ſuch as kept on foot that complaint which they had heard from others, at the firſt laying of the foundation, Ezra 3. 2. It would be cleared upon what ground, the ſecond Temple is thus ex•en••••, for Cyrus his decree, Ezra 6.3. compared16 with Solomons fabrick, 1 Kings 6.2. ſeems to make it larger? Anſw. 1. We are to ſuppoſe that Solomous building was meaſured by ſacred cubits, (called the firſt meaſure, 2 Chro. 3.3) and that Cyrus decree mentions common cubits, which were by one half leſſe, and ſo the difficultie is in part removed. 2. We are not to conceive that Cyrus allowed to double the height of the Temple, but that the porch which was before one hundred and twenty, 2 Chron. 3.4. was to be now ſixty cubits, and that the ſixty cubits in breadth, comprehended alſo the length of it, which therefore ſeemeth to be omitted in that decree, becauſe theſe cubits expreſſed both theſe dimenſions. 3. There were many other things which might make this Temple as nothing in their eyes, as the loſſe of many things which had been in the firſt Temple, and their baſe materials, having but rolling ſtones, Ezra 5.8. and 6.4. in ſtead of poliſhed ſtones, 1 King. 5.18. and 6, 7. and wanting gold ſuch as David and Solomon had prepared to adorn it withal, which is a part of their trouble removed by God, v. 8. Doct. 1. As they who are about the Lords work will need to be frequently encouraged, ſo when the Lord hath engaged a people in a work, he will not faile to obviate all their tentations by comfortable meſſages; therefore ſhortly after they had begun, even in the ſeventh moneth, &c. came the Word of the Lord, &c. 2. As all are bound to ſubmit to the Word, ſo the Lord hath an eſpecial eye upon the difficulties of every one employed in his work, to encourage them; therefore are all ranks (even to the meaneſt) ſpoken to again, v. 2. that they may be ſtrong. 3. As a people ſleighting the Lords work, are juſtly contemptible in his ſight, ſo when they fall to duty, they become precious in his ſight, and he is tender of their afflictions: for now they are not this people, as chap. 1, 2. but the reſidue of the people. 4. Satan is ſo violent and ſo active an enemie to a work of Reformation, and our hearts ſo unfit for going about it, that when other impediments faile, he will fetch diſcouragements from mens own carnal mindes, and the work it ſelf, as nothing anſwerable to their expectation, and ſo be in peril to make it be laid aſide when none other would hinder it: for this is a new impediment laid in the way, that the houſe was nothing like the former. 5. Our judging of Gods work by outward appearances, and looking upon it with a carnal eye, is a great enemie to reformation, while we conſider not that the more ſpiritual glory Chriſt is about to manifeſt17 in his Church, the leſſe viſible glory will he let appear, becauſe it would take out heart off the other: this was their tentation; Is it not in our eyes in compariſon of it as nothing? as judging of prophecies according to ſenſe, whereas Chriſt by taking away of ſome of the outward glory, was making way for the greater ſpiritual glory of the Temple.

Verſ. 4.

Yet now be ſtrong, O Zerubbabel, ſaith the LORD, and be ſtrong, O Joſhua ſonne of Joſedech the High Prieſt, and be ſtrong all ye people of the land, ſaith the LORD; and work: (for I am with you, ſaith the LORD of hoſtes.

Notwithſtanding any alleadged cauſe of fainting, the Lord exhorts all of them to be encouraged and go on with the work, and gives the firſt ground of encouragement from his preſence with them. Doct. 1. Diſcouragement in any of the Lords people, is a diſpoſition ill pleaſing to him, and which they ſhould oppoſe in themſelves, whatever reaſon ſay to the contrary, and when their tentations are at the height; therefore in oppoſition unto, and in the midſt of all their fainting thoughts, Yet now be ſtrong, O Zerubbabel, &c. ſaith the Lord. 2. Whatever debates and fainting thoughts of heart, the Lords people may meet and be exerciſed with, yet they would guard againſt ſlackening of diligence, and weakening of hands from duty by them; which will be the reſult of entertained diſcouragement, whatever preſent exerciſe it may ſeem to put men to; therefore ſaith the Lord, be ſtrong and work. 3. The Lords work is ſo honourable an employment for any to be put to, and his preſence and approbation ſo ſweet a cordial, that it will be found a great wrong for ſuch as are ſo employed and rewarded, not to be encouraged: Be ſtrong (ſaith the Lord) and work: for I am with you, ſaith the Lord of hoſtes.

Verſ. 5.

According to the Word that I covenanted with you, when ye came out of Egypt, ſo my Spirit remaineth among you: Fear ye not.

The exhortation is yet preſſed, and this firſt ground of encouragement confirmed: The Covenant made with them when they came out of Egypt, ſtood yet in force to aſſure them of his preſence; and as they had ſeen in the deliverance from Egypt, what God would and could do for his confederate people; ſo the ſame God was by his Spirit and power preſent with them: or ſtanding (as the word is) ready for employment, whereof ſome evidences were given in the ſending out a Spirit of prophecie, and conſequently they needed not feare. Doct. 1. Faithleſſe and ſlaviſh feare is a principal cauſe of much miſcarriage, and will muſter up many diſcouragements and lions in the way of our duty, to hinder us from it, and therefore is to be ſet againſt; Feare ye not. 2. It may guard the heart of the Lords people againſt ſinful feare, to conſider that their mercies are not left in uncertainty, but are made ſure to them by a Covenant, which ſtands firme, notwithſtanding ſad dayes, and will be forth-coming for them in due effects; ſo doth the Lord here ſpeak of their mercie and the Covenant; According to the Word that I covenanted with you, when ye came out of Egypt, ſo my Spirit remaineth among you. 3. The former experiences of Gods appearing for his confederate people, do ſtand firme as a ground of comfort to them, in following exigents; (however their caſe and temper may alter) conſidering his covenanted immutability, and that theſe things were done not for their worth, but becauſe of his free love: therefore doth the Lord hold forth what was done, when they came out of Egypt, as a ground for their preſent expectations. 4. As it is a ſweet ſigne of Gods preſence with a people, where there is a Spirit of prophecie, or (that failing) meſſages, put in the mouths of his ſervants to them; or where his Spirit is putting forth his ſanctifying vertue, and is a Spirit of grace and ſupplications; ſo where the Lord is preſent according to his Covenant, there his own immediate power and vertue is forth-coming, and ready to effectuate what they cannot carry through, even that power which needs not, yea, will not have (and therefore layes by) our help: in the confidence whereof his people may boaſt much; all this is imported in that promiſe; My Spirit remains among you.

Verſ. 6.

For thus ſaith the LORD of hoſtes, Yet once, it is a little while, and I will ſhake the heavens, and the earth, and the ſea, and the dry land.

And I will ſhake all nations, and the deſire of all nations ſhall come, and I will fill this houſe with glory, ſaith the LORD of hostes.

As the firſt ground of encouragement ſpeaks chiefly to the exhortation, and that they ſhould go on; ſo this ſecond directly meets with their tentation, ariſing from the meanneſſe of the work, which he undertakes to make up with the glory of Chriſts coming in the fleſh, and the ſpiritual things of his Kingdome, which ſhould begin in and under the time of that ſecond Temple: and promiſeth, that as of old when he gave the Law, he ſhook the earth, Exod. 19.18. ſo now again, within a-ſhort time, he would ſhake both heaven and earth, and all Nations, to make way for the coming of Chriſt, who is the light, and life, and deſire of all the Elect among the Nations, and for their bringing unto him, who promiſeth here to fill the ſecond Temple with glory, by his being preſented there unto the Lord at his birth, by his publick teaching there, and by the promulgation of the Goſpel in his Church, prefigured by that Temple, and in part during the ſtanding thereof. This promiſed ſhaking hath relation not only to the great commotions and alterations, (uſually repreſented in the Old Teſtament as a day of diſſolution of heaven and earth, Iſa. 13.13. and 34.4. every ſtate having ſomewhat eminent, reſembling an heaven: and ſomewhat inferiour reſembling an earth in it,) that befell that people and other ſtates about, to make way for Chriſts coming, according to the foregoing prophecies: or to the ſhaking of heaven by his deſcenſion and aſcenſion, and by the joy and admiration of Angels, and the commotion of the Jewes on earth, at the report of his birth; or to the fignes in heaven and earth (ſuch as darkneſſe, earth-quakes, &c.) at his death and reſurrection: but alſo to the great change wrought by the preaching of the Goſpel, ſhaking looſe and annulling the alterable eſtate, and ceremonies of the Jewiſh Church, repreſented here by heaven, that room may be made for a20 new ſtate of the Church, or Kingdome of Heaven, wherein all Nations might have intereſt, and which ſhould not be altered: and ſhaking the world in all the parts of it ſucceſſively, both Iſlands and Continents, by the preaching of the Goſpel, crying down idols, and (as men interpreted) turning the world up-ſide down, and ſhaking the Elects hearts throughout the world, making them to flee in to Chriſt, as the Hebrew reading of v. 7. will bear; I will ſhake all Nations, and they ſhall come to the deſire of all Nations, who is to be manifeſted in that Temple, and bring themſelves and their deſirable things with them according to the prophecies, Iſa. 60. and elſewhere, which will be ſtill in doing from age to age, and Nation to Nation, till once for all, God ſhake and remove theſe viſible heavens and earth, as ſome expound that of the Apoſtle, Heb. 12.26, 27. which is indeed the full accompliſhment of the prediction, but the place doth alſo include theſe other ſhakings, to bring in a Goſpel-ſtate and worſhip into the world, as previous to that. Doct. 1. As Chriſt manifeſted in the fleſh, is in himſelf the only deſirable and lovely one; ſo it is he in whom all Nations, as well as Jewes, have a right; who if he were knowen, would be ſeen deſirable, and the only choice of all; and whom his own in all Nations ſhall be made to deſire and flee unto, till the fulneſſe of the Gentiles be all brought in: ſo is he here deſcribed, the deſire of all Nations, as well as the Lord whom the Jewes ſought, Mal. 3.1. not with relation to any deſire of him, any Nation beſide the Jewes actually had before he came, but with relation to his excellencie, to his purpoſes concerning them, and to what the event of his manifeſtation ſhould be, according to that prophecie, Gen. 49.10. 2. The promiſed Meſſiah and Saviour of the world, his coming in our fleſh to perfect the work of our Redemption, was to be performed during the ſtanding of the ſecond Temple, and within a ſhort while after their captivity, being compared with the time that had paſt ſince he was promiſed to their fathers, till that time; for, it is a little while, and the deſire of all Nations ſhall come, and I will fill the houſe, &c. The time being now confined to Daniels ſeventy weeks: ſo that the Jewes who underſtand this place of the Meſſiah, and yet deny that he is yet come, after ſo many hundreds of yeares, do bewray the blindneſſe and hardneſſe of their hearts. 3. The way of Gods worſhip and of the Church, eſtabliſhed by Chriſt at his coming in the fleſh,21 is ſuch, as however there may be many commotions even until the end of the world, for its getting footing where it had none, and its reſtoring where it hath been diſpoſſeſſed; yet in its own nature is unalterable, and is to continue without any new formes or wayes, till God once for all ſhake and diſſolve heaven and earth: for, however after that ſhaking at Sinai in giving the Law, there was to be a new ſhaking of the ceremonial Law, to make room for the Goſpel-way: yet it was to be but yet once, and no alteration after that. 4. As the Lord will ſhake and overturn all things before his Word faile, and his people want promiſed help, and as all Nations have their owne time of ſhaking and commotions: ſo every ſuch caſe doth not ſpeak ruine, but ſometime is the fore-runner of Chriſts coming in a Goſpel-reformation, eſpecially where Chriſt becomes precious and deſirable unto a people; therefore to confirme the Jewes, doth he hold forth his power employed for fulfilling his promiſes, and that in this order, as to ſhake heaven and earth, &c. and then the deſire of all Nations ſhall come. 5. As there is much oppoſition lying in Chriſt his Kingdom and Goſpels way in the world, and eſpecially in mens own ſtubborn hearts, which he both can and will remove, where he hath a purpoſe of good to any: ſo there muſt be ſtrange ſhakings of Nations and perſons, before Chriſt and the Goſpel can have their due place or employment: therefore he ſhakes heaven and earth, and all Nations, ere this great mercy can have place, or they be fit for it, that the deſire of all Nations come. 6. Chriſt manifeſted in the fleſh, and his preſence in his Goſpel, makes up the want of all outward viſible glory amongſt a people, and the want of external pompe in worſhip: for, in oppoſition to their mean thoughts of their work, it is promiſed: the deſire of all Nations ſhall come, and I will fill this houſe with glory; yea, the adminiſtration of the Goſpel is more glorious then that of the Law, in regard that in giving the Law he only ſhook the earth, but now both heavek and earth, as it is expounded, Heb. 12.26. 7. Chriſt the promiſed Meſſiah, as he was to be true man, bone of our bone; ſo was he alſo from eternity very God Jehovah, equal in power and glory with the Father, who was converſant by his Spirit with his own people, and had a care of them before his incarnation: for he, whoſe preſence was to make up the glory of the Temple is Jehovah, and here himſelf promiſeth, I will fill this houſe with glory, ſaith the Lord of hoſtes, which22 is Chriſts ſpeech, to whom we come in the Goſpel, as is cleared further, Heb. 12.24, 25, 26.

Verſ. 8.

The ſilver is mine, and the gold is mine, ſaith the LORD of hoſtes.

The glory of this latter houſe ſhall be greater then of the former, ſaith the LORD of hoſtes: and in this place will I give peace, ſaith the LORD of hoſtes.

The third ground of encouragement raiſeth the promiſe of glory mentioned, v. 7. yet higher, and meets with a particular rcaſon of their tentation; for whereas they complained of the want of gold and ſilver wherewith to adorn the Temple, and make it ſtately, as in Solomons dayes; the Lord declares, that if he accounted that to be the true glory of his Church, and took pleaſure in that carnal ſplendor, he could eaſily be at the expences, having as much at his command, as in Solomous dayes; but did refrain from that now, as purpoſing to traine them up for a greater glory of the ſecond Temple, by Chriſts preſence and ſpiritual gifts poured out, (of which all the glory of the firſt Temple was but a ſhadow,) and particularly, by the preaching of the doctrine of reconciliation and ſpiritual peace by the death of Jeſus Chriſt which ſhould begin there, and from thence go through the world. Doct. 1. The abſolute dominion of the riches and ſplendor of the world belongs unto the Lord, who hath all theſe things in his power to diſpoſe of as he pleaſes, and who is to be eyed, acknowledged and ſubmitted unto by every man in his portion and lot, according as he diſpenſeth it: for, the ſilver is mine and the gold is mine, ſaith the Lord of hoſtes. 2. It may ſatisfie the people of God in their wants, to conſider that God hath all they want at his command, and would not withhold it, unleſſe he ſaw ſuch a diſpenſation tending to their good; to meet with the Jewes tentation of poverty; the ſilver is mine, &c. ſaith the Lord of hoſtes. 3. When the Lord withholds any glory or ſplendor, from his people and work, it is for their advantage, and flowes from a purpoſe to give what is better, if they had eyes to ſee it; for when he withholds ſilver and gold which they ſo much deſired,23 he purpoſeth that the glory of this latter houſe ſhall be greater then of the former. 4. The ſpiritual things of Chriſts Kingdom do far ſurpaſſe all the legal adminiſtrations in glory, and do put more real ſplendor on any place where they are adminiſtred, then all the pomp of the world beſide can do: the glory of this latter houſe ſhall be greater then of the former, ſaith the Lord of hoſts: for there, there was but a Solomon, here a greater then Solomon: there was gold and worldly ſplendour, here heavenly treaſures ſhined: there was the miniſtration of the letter, here of the Spirit; there a precious ointment, here the oile of gladneſſe; there God dwelt in thick darkneſſe, here the light of the world ſhined; and in a word, there were the dark ſhadowes, here the true ſubſtance. 5. As peace and reconciliation with God, is the allowance of Chriſts ſubjects, which out-ſhines all the ſplendour and glory of the world; ſo it is the great glory of the Goſpel-adminiſtrations, that by them peace may be had through Jeſus Chriſt, which was attainable by none of the works and ceremonies of the Law being reſted on; therefore in ſtead of their wonted ſplendour, and in oppoſition to former adminiſtrations, it is promiſed, that by Chriſts coming, his death and doctrine; In this place will I give peace, ſaith the Lord of hoſtes.

Verſ. 10.

In the foure and twentieth day of the nineth moneth in the ſecond year of Darius, came the Word of the LORD by Haggai the Prophet, ſaying;

11.

Thus ſaith the LORD of hoſtes, Ask now the Prieſts concerning the Law, ſaying;

12.

If one bear holy fleſh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oile, or any meat, ſhall it be holy? and the Prieſts anſwered, and ſaid, No.

13.

Then ſaid Haggai, If one that is unclean by a dead body touch any of theſe, ſhall it be unclean? and the Prieſt anſwered, and ſaid, It ſhall be unclean.

14.

Then anſwered Haggai, and ſaid, So is this people, and ſo is this nation before me, ſaith the LORD, and ſo is every work of their hands, and that which they offer there is unclean.

This ſecond Sermon was delivered two moneths after the former, when now having prepared materials, as ch. 1.8. and fitted all things in the ſpace of three moneths, ch. 1.14, 15. they are ready to lay the foundations of the Temple, or at leaſt to build on the old foundations that had been laid at their firſt returning, Ezra 3. in ſo far as they were not demoliſhed, as appears here from v. 15. and 18. and the ſcope of this part of the Sermon is, from ruled and clear caſes in the law, which the Prieſts could reſolve unto them, to diſcover their former ſin for which God had puniſhed them, while they reſted upon their building the Altar, Ezra 3.2. and offering ſacrifice on it, and yet in the mean time did follow their own intereſts, neglecting the Temple of the Lord, and to ſtir them up to do the work they were now about purely, and to joyne perſonal reformation with it. In ſumme, it is as if Haggai had ſaid, As your ordinary Prieſts will out of the Law reſolve you, that however the ſacrifices being conſecrate to God, and now holy, put ſome ceremonial holineſſe on the garments, which immediately touch them, Lev. 6.27. yet that holineſſe cannot be extended to any thing which the garment toucheth, either of purpoſe or by chance, and not the fleſh immediately, v, 11, 12. and on the contrary, that ceremonial pollution doth make, not only a mans garment unclean, but whatſoever alſo, whether common or ſacred, it toucheth, v. 13. (which is clear from the Law, Lev. 11.24. and 15.4. Numb. 9.10. and 19.11, 13.) So on the ſame grounds do I in the Name of the Lord aſſure all of you, who deſerve not the name of my people, that your former negligence could not be cleanſed by your ſacrifices, but it rather polluted them as well as your ſelves, and your other works: and that a preſent holy work will not ſanctifie prophane workers, but your prophanity will rather pollute it, as to you, v. 14. Doct. 1. All that is written in the Law concerning ceremonial pollution, is but a ſhadow and repreſentation of the moral uncleanneſſe of men; which the ſenſible ſoul wil finde as difficult, (if not more) to avoid, as the Jewes found that, while it put them to a perpetual affrightment and caution: therefore Haggai by the one, points at the other as the ſubſtance, and ſheweth that the ſame proportion holds in both. 2. It is a profitable way for effectual convincing of ſin, to make uſe of any principles of light that are in men, and by them to draw concluſions upon the conſcience; ſo doth Haggai make uſe of acknowledged25 and ruled caſes, from which he inferres a guilt upon them, which they did not ſo clearly ſee. 3. As the lips of the ſervants of God are to preſerve knowledge, and they are to be made uſe of by his people, in reſolution of difficulties; ſo they are not to be looked on as infallible guides, as if every thing they ſay, they could not erre in it, but they are to ſpeak from the Word, and their Doctrine to be examined by it; for this is the will of the Lord of hoſtes, that we aske the Prieſts concerning the Law. 4. Such as rightly examine themſelves will eaſily perceive the great difficulty there is of good, in compariſon of ill, and how they are farre more eaſily polluted then ſanctified: ſo much do both caſes hold out, that holineſſe extended no further at beſt then the garment which immediately touched the holy thing, but pollution reached further. 5. External performances, whether of Gods worſhip or in his publick work, will not of it ſelf make a man acceptable; but on the contrary, want of perſonal reconciliation and purity will pollute beſt works will render the workers contemptible, and all they do vile; ſo doth the Lord teach us, that by reaſon of former and preſent pollution, So (to wit unclean) is this Nation before me, ſaith the Lord, and ſo is every work of their hands, and that which they offer there is unclean. 6 It is a profitable ſtudy when people are about works that are in themſelves right, to be ſenſible not only of former failings and neglects, but of preſent uncleanneſſe which they may contract in them; and for this end to ſearch what they are in the ſight of God, that they may be humbled, and not delude nor pleaſe themſelves with the bare work; for this end comes this Sermon out that ſame day they were ready to build, that they might not ſo ſoon forget their former way, nor be unmindfull that there was more required for approbation, then being imployed in an holy work.

Verſ. 15

And now I pray you conſider from this day and upward, from before a stone was laid upon a ſtone in the temple of the LORD.

16.

Since thoſe dayes were, when one came to an heap of twenty meaſures, there were but ten: when one came to the preſſe-fat for to draw out fifty veſſels, out of the preſſe, there were but twenty.

17.

I ſmote you with blaſting, and with mildew, and with 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 moneth, even from the day that the foundation of the LORDS Temple was laid, conſider it.

19.

Is the ſeed yet in the barne? yea, as yet the vine and the fig-tree, and the pomgranate, and the Olivetree hath not brought forth: from this day will I bleſſe you.

The ſcope of the ſecond part of this Sermon, is to ſhew that however God will put difference betwixt workers; and knoweth who are ſincere, and who not, yet to encourage them to be diligent in it, as being a work which he approves in it ſelf, and which he will reward with temporal bleſſing and a change of his former diſpenſations. And therefore he ſtirres them up to remarke the tokens of Gods anger on them while they neglected the Temple, v. 15. that their expectations of the harveſt, and what they had gathered, were much diſappointed, v. 16. and the Lord, with the drought, Chap. 1.11. had otherwayes alſo ſmitten the fruits of the ground, whereof they had made no good uſe, v. 17. but now having begun the work, v. 18. he promiſeth to ſend a bleſſing on the fruits of the ground, and this he doth in the midſt of winter when their ſeed was ſown and nothing had budded, and conſeqently nothing could be foretold of the enſuing harveſt, but by God only; that ſo by obſerving the ſubſequent ſeaſons and the harveſt it ſelfe, they might be confirmed in the faith of Gods approving their work, and be encouraged in it, v. 19. Doct. 1. Though the Lords diſpenſations be viſible and felt by all, yet the right conſidering and underſtanding of them is a work of much difficulty, and to which men need ſerious ſtirring up, eſpecially to take up the right cauſe of them; therefore after all the pointing out of their former condition in the former Sermons, they are again invited to conſider it, I pray you conſider, &c. 2. Famine and ſcarcity is one of the publick ſcourges whereby the Lord chaſtiſeth the ſinfull27 contempt and negligence of his people in his work and ſervice; and he will be conſpicuous in inflicting of it; for, Before a ſtone was laid on a ſtone in the Temple of the Lord, when one cams to an heap of twenty meaſures, there were but ten, &c. I ſmote you with blaſting, &c. 3. As it is the uſual plague accompanying common judgements that they do not work upon the hearts of men, to draw them nearer God, but rather harden them: ſo ſuch an impenitent diſpoſition when God ſtrikes, is a ground of further controverſie; therfore he marks by the way their ſtupidity, Yet ye turned not to me, ſaith the Lord, 4. However temporal things are not to be looked on as the chief reward of ſerving God, nor as abſolutely promiſed, nor yet are they to be ſo much looked to under the Goſpel, as the Church of the Jewes might under their pedagogy; yet in this the promiſe, even concerning theſe things, holds good, that following of God hath the promiſe of this life, in ſo 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 Gods work, as if it had been the cauſe of her wo; that as neglecters of Gods work are reall loſers in their own affaires, and will prove ſo in the end; ſo followers of his work, have a reall advantage in it; and in a word, that Gods work is never followed without a bleſſing evidenced ſome way or other to the godlies ſatisfaction; This much we may learn from this particular promiſe made to the Church of the Jewes, whereas they had been formerly much afflicted, now, from this day will I bleſſe you. 5. It is a profitable ſtudy, to remark the advantages of following God, and to ſtudy encouragement in that duty; ſo much are we taught by the Lords exciting them to conſider the change of his dealing, as tryſting with the very day of their amending their fault. 6. God is ſo ſovereigne and abſolute a Lord of all things, and hath times and ſeaſons, bleſſings and curſings ſo in his hand, as he may undertake to do things, whereof there is no viſible probability or certainty in the ſecond cauſes, and can certainly perform them; therefore doth he undertake to bleſſe them, when ſecond cauſes and the ſeaſon could ſpeak no ſuch thing. 7. It is the prerogative of God only to know future contingent events, which depend on times and ſeaſons and uncertaine ſecond cauſes; and are known by men by no ſtudy of ſecond cauſes, and their influences, but only by immediate28 revelation; this is held forth as Gods prerogative by his extraordinary Prophet, to foretell in the midſt of winter, what the ſucceeding harveſt ſhould produce.

Ver. 20

And again the Word of the LORD came unto Haggai in the foure and twentieth day of the moneth, ſaying,

21.

Speak to Zerubbabel, governour of Iudah, ſaying, I will ſhake the heavens and the earth.

22.

And I will overthrow the throne of kingdomes, and I will deſtroy the ſtrength of the Kingdomes of the heathen, and I will overthrow the charets, and thoſe that ride in them, and the horſes and their riders ſhall come down, every one by the ſword of his brother.

23.

In that day, ſaith the LORD of hoſtes, will I take thee, O Zerubbabel, my ſervant, the ſonne of Shealtiel, ſaith the LORD, and will make thee as a ſignet: for I have choſen thee, ſaith the LORD of hoſtes.

The laſt Sermon, delivered on the ſame day with the former, may be underſtood of Zerubbabel the type, unto whom is promiſed for the behoofe of his ſucceſſors and that people, that whereas God was about to ſend great commotions, and was about to overthrow Kingdomes of the world and their power, ſetting them by the eares among themſelves; yet he would preſerve him, and that people governed by him, as his precious jewels, and as his choſen people, eſpecially becauſe Chriſt the ſubſtance of this type, was to come of them. And ſo we learn, 1. It is the duty of the Lords watchmen to approve themſelves before him in their diligent and active going about their calling, and preaching the Word of the Lord inſtantly; for Haggai is here ſent out again upon the ſame day he had the former Sermon. 2. As the office of Magiſtracy, eſpecially over the Lords people, is no eaſie work; ſo honeſt Magiſtrates ſhall have29 their own peculiar encouragements from God; Therefore is Haggai commanded to ſpeak to Zerubbabel governour of Judah. 3. Honeſt Magiſtrates will be ſelfe-denied, and will look on their publick charge as if it were their own particular, ſo that favours promiſed and conferred on the people they govern, are matter of encouragement to them; for this promiſe made to Zerubbabel was not accompliſhed to himſelfe nor in his time, but to the people under his ſucceſſors, when the Perſian and Grecian Monarchies were overturned, and all the Kingdomes on every hand were reeling, and threatening ruine to the Church amongſt the reſt; and yet this is his encouragement, as if all had tended to his own particular behoofe. 4. As the Kingdomes of the children of men, even of very Pagans, are at Gods diſpoſal to lettle or remove them as he pleaſes; ſo theſe moſt eminent dignities, are but uncertaine things, obnoxious to many alterations, wherein neither authority nor power will hinder Gods purpoſe, nor will meanes be wanting, ſo long as there is one Nation to daſh upon another: ſo much is held out in this promiſe, I will ſhake heaven and earth, and I will overthrow the threne of Kingdomes, &c. 5. Albeit the Church may ſeem to have reaſon to fear her enemies, when they are in power, and to fear the great commotions that are in the world about her, leſt ſhe being a weak party, come down with the reſt, yet in her weakeſt condition ſhe may expect preſervation in the midſt of combuſtions, eſpecially where God hath any further work to do in her; for as the Church of the Jewes, lying in the midſt of tottering Kingdomes, eſpecially of Syria and Egypt, (which ſeemed moſt to threaten her ruine) gets a promiſe that in that day of common combuſtion, ſhe ſhall be as a ſignet; becauſe Chriſt was to be born in her: ſo may every particular viſible Church expect, who hath Chriſt myſtical in his members to bring forth to God. 6. The Church is to confirm her own faith in the truth of promiſes, by conſidering not what ſhe is in her ſelfe, or what her condition can promiſe, but by looking to what Gods power, and providence can make her, and do for her; for ſo the promiſe runnes, I will take thee, and make thee as a ſignet, be what thou will in thy ſelfe. The fountaine of all the Churches happineſſe, lies in her having a room in the Lords intimate affection, making her precious in his ſight, and being forth-coming for what is good to hen; of which the Church is to take faſt hold, and read every diſpenſation by; for all the favours intended30 to Zerubbabel, and in him to the people, is ſummed up in this, I will make thee as a ſignet; which imports great reſpect and affection as to a ring and jewel, which being on the finger, is ſtill in the poſſeſſors ſight and kept diligently, ſee Jer. 22.24. Cant. 8.6. 8. As obedience is the way of obtaining favour, ſo the ground of all reſpects and favours flowing from it to the Church, is Gods free chooſing of her, according to the good pleaſure of his will, to be the object of his tender love; and of the mercies which love allowes on her, which the Church is to look unto and not to any thing in her ſelfe, therefore is the promiſe made to Zerubbabel my ſervant and the reaſon given, For I have choſen thee, ſaith the Lord of hoſtes.

The promiſe may alſo more fitly be underſtood of Chriſt the ſubſtance, who was in Zerubbabels loines, and whoſe type Zerubbabel was in his Government; and ſo the promiſe holds out the ſame in ſubſtance with what we heard, v. 6, 7. to wit, that God was about to work great alterations in the heaven, or religious external forme of the Jewiſh Church: and in the earth and kingdomes of men, ſetting them one againſt another, breaking their power, and bringing them down, and all for Chriſts behoofe, that he as the choſen ſervant of the Father, and his Church may be ſeen to be precious, and become glorious by ſtability and enlargement. Hence learn, 1. Chriſt the promiſed Meſſiah is the true Sonne and ſucceſſor of David according to the fleſh, the ſweet Governour and King of his Church, and he who is the conductor of his people out of their ſpiritual bondage and captivity; for theſe cauſes is he ſpoken to under the name of Zerubbabel Governour of Judah. 2. The promiſes concerning the Churches happineſſe are made unto Chriſt as the Fathers party, who having purchaſed them by his obedience unto death, is alſo able to ſecure them to his people; therefore this promiſe is made to Zerubbabel in the type. 3. Albeit the Lord was author and enjoyner of the external forme of the Jewiſh worſhip, and the Covenant made with them is the ſame in ſubſtance with the Covenant of the New Teſtament; yet it was not the will of God that the externall way of adminiſtration of the Convenant among them ſhould endure under the Kingdome of the Meſſiah, who was by his death to put an end to theſe ſhadowes; for, I will ſhake the heavens, ſaith the Lord. 4. Although there be many toſſings in the world where Chriſt comes with his Goſpel, yet his Kingdome will be no loſer by them,31 but will be the Lords delight, which he will adorne with theſe ruines, by making it to ſtand while others fall, by bringing down oppoſition and enemies, and dantoning and breaking men, that they may more eaſily embrace the Goſpel, and he may make conqueſts upon them; therefore when he makes all theſe overturnings, v. 22. In that day I will make thee as a ſignet, v. 23. glorious, precious, and ſafely kept. 5. The foundation of the Churches happineſs ſtands on Chriſts having been obedient to his Father as her ſurety, on his intereſt in the Fathers affection, and that he is the only choſen way of her ſafety, which the Father hath found out, and wherein he acquieſceth, and in all theſe that Hee to be hid in him; therefore is all the happineſs of the Goſpel-Church ſummed up in this, I will take thee, O Zerubbabel, and make thee as a ſignet, for I have choſen thee, ſaith the Lord of hoſtes.

Zechariah.

THE ARGUMENT.

THe Prophet Haggai, having ſpent ſome time in preaching to theſe who had returned from the captivity of Babylon; the Lord ſends forth this Prophet Zechariah to aſſiſt him in the work, and to declare further of his minde to the Church; partly in viſions, partly in doctrinal Sermons, and partly in prophetical predictions; who having exhorted the people unto repentance, propounds divers viſions for the encouragement of that people in their low condition, and to go on in the work they had begun, withal declaring that he was ill pleaſed with their ſins, and would puniſh the guilty, however the Church and his work proſpered, chap. 1, 2, 3, 4, 5, 6. Then he reſolves their caſe of conſcience concerning their former faſtings, ſhewing unto them what had been their failings hitherto, and what their duty is, if they would enjoy the great things be intended for them, chap. 7, 8. Laſtly, be comes to prophefie of the ruine of all their enemies round about, of the coming of Chriſt, his death and paſſion, the pouring out of his Spirit, and ſpreading of the Goſpel, with the rejection of the Nation of32 the Jewes, till the time appointed for their Converſion, chap. 9.10, 11, 12, 13, 14.

CHAP. I.

IN this Chapter, (after the Inſcription, v. 1.) the Lord exhorts them to repentance, from the conſideration of Gods diſpleaſure againſt their fathers, v. 2. and from the hope of his favour, v. 3. and that they ſhould not imitate their fathers in contemning of the Word, v. 4. conſidering that though their fathers, and the Prophets alſo who had admoniſhed them, were dead: yet the Word is permanent in all ages, and the truth of it appeared in the effects upon their fathers, which were yet to be ſeen, v. 5, 6. Next, he propounds two comfortable viſions for their encouragement, in the firſt whereof is held forth Chriſt in his Kingly office, attended on by Angels, v. 7, 8. perfectly knowing and obſerving the quiet eſtate of enemies, while the Church was afflicted, v. 9, 10, 11. interceding thereupon for the Church, v. 12. and getting a good anſwer, v. 13. which by the Prophet he communicates to the Church, v. 14, 15, 16, 17. In the ſecond viſion, the enemies who had moleſted the Church; are repreſented to the Prophet, v. 18, 19. together with inſtruments prepared of God to cruſh their power, v. 20, 21.

Verſ. 1.

JN the eighth moneth, in the ſecond yeare of Darius, came the Word of the LORD, unto Zechariah the ſonne of Barachiah, the ſonne of Iddo the Prophet, ſaying.

This Inſcription is the ſame in ſubſtance with that of Haggai, only he comes out two moneths later, and hath been a man whoſe anceſtors have been of note among that people, and of the Prieſts lineage, as appeares, Nehem. 12.12. with 16. Concerning whom I ſhall not determine whether this be he of whom mention is made, Mat. 23.35. or if it be the ſon of Jehoiadah, (who it may be had two names) of whom, 2 Chro. 24.21. though both the name and times reckoned by Chriſt, ſeem rather to plead that it was this Prophet. Doct. As it is33 a mercie unto faithful Miniſters, when the Lord raiſeth up helpers unto them, to ſtrengthen their hands, and joyne with them in their painful ſervices; ſo it is a token that God hath ſome great work amongſt a people, when he raiſeth up many faithful inſtruments, as on the contrary, it is a ſad token when their number decreaſeth; therefore Haggai being imbarqued in that work, and the Temple-work being to proſper; In the eighth moneth, (two moneths after the former,) came the Word of the Lord to Zechariah.

Verſ. 2.

The LORD hath been ſore diſpleaſed with your fathers.

The Prophet being to carry comfortable tidings to this people, begins-with the doctrine of repentance, inviting them not to obſtruct their own mercie by impenitencie: and to make way for this doctrine, he points out to them the greatneſſe of Gods diſpleaſure againſt their fathers for their ſin, as might be ſeen in the horrible calamities that did come upon them, which might teach their children not to expect exemption if they followed their way. Doct. 1. A people are prepared and fitted for favourable manifeſtations of God, by repentance; and mercies are ſweeteſt and moſt comfortable unto penitents, therfore the Lord premits this doctrine to the following viſions, as the only way to fit people for them, and make them truly comfortable to them. 2. No priviledge beſtowed upon any people, will exempt them from ſharp corrections when they ſin; for, albeit the Jewes were the only people of God at that time, yet the Lord hath been ſore diſpleaſed with your fathers, which is alſo a warning to them. 3 Though the Lord do not chaſtiſe any of his choſen and regenerate people in pure wrath, or beyond the bounds of moderation; yet his fatherly diſpleaſure may be very hot and ſad in its effects, and his diſpleaſure againſt a viſible Church, which hath abuſed mercy very grievous, and therefore ought to be ſeriouſly laid to heart; therefore he calls them to conſider how the Lord hath been ſore diſpleaſed, or had diſpleaſure on diſpleaſure. 4. Albeit examples of Gods anger, eſpecially when they are near, ought to be effectual documents to others, exciting to tremble and repent, yet ſuch is the ſtupidity of men, that notwithſtanding any ſuch warming, they34 will be ready to adventure on the ſame ſins, which God hath ſo remarkably puniſhed; therefore they need ſtirring up to ſee and make uſe of Gods anger againſt their fathers, the effects whereof were very viſible to them.

Vers;. 3.

Therefore ſay thou unto them, Thus ſaith the LORD of hoſtes, Turne ye unto me, ſaith the LORD of hoſtes, and I will turne unto you, ſaith the LORD of hoſtes.

The Lord ſubjoynes the uſe of the former example, in an exhortation to repentance, to which he encourages them by his own invitation, and promiſe of being reconciled to them, and of dealing favourably with them. Doct. 1. Judgements rightly ſtudied, do call for repentance as the only remedy, and ought not to harden, ſtupifie, or provoke to murmuring, which aggredges ſin, and ripens for more judgements; upon the former doctrine in v. 2. is inferred, therefore turn ye unto me, ſaith the Lord of hoſtes. 2. It may be a great encouragement to the guilty ſinner to repent, to conſider, that the Lord not only allowes, but calls him to it; and that he is moſt excellent to whom the penitent ſinner comes; therefore God interpoſes in this, Say unto them, Thus ſaith the Lord, turne ye, and thrice deſignes himſelf the Lord of hoſtes. 3. True penitents, and ſouls indeed ſenſible of ſin, will diſcern, that ſin hath not only cauſed a diſtance betwixt God and them, but an alienation of affection in them, and that their back is turned on God, and will not only loath, but renounce their ſinful way, not reſting on any thing, till they attain to communion and reconciliation with God: ſo much is imported in this deſcription of repentance; Turn ye unto me. 4. The Lord, in letting out his diſpleaſure againſt his people, doth not caſt off thoughts of mercy, but chaſtiſeth them, that he may drive them to his mercy, which upon repentance he is ready to manifeſt: Turn ye unto me, and I will turn unto you. 5. The Lord in ſuſpending his turning unto us till we repent, doth not import that we can repent of our ſelves: but his ſcope is to convince us of our duty, and make us ſenſible of our inability, that we may flee to him, and then he will both turn us and turn to us; thus are we to underſtand this order of his command and promiſe; Turn ye and I will turn: See, Jer. 31.18, 19. 6. No outward diſpenſation or token of favour can be comfortable, or promiſe that things ſhall35 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 repented.

Vers;. 4.

Be ye not as your fathers unto whom the former Prophets have cried, ſaying, Thus ſaith the LORD of hoſtes, Turn ye now from your evil wayes, and from your evil doings: but they did not heare nor hearken unto me, ſaith the LORD.

A ſecond exhortation is, that they would not imitate their perverſe fathers, of whom they were deſcended, in contemning the admonitions to repentance given them by the Lords Prophets, which is alſo an argument inviting them to repent, who were come of ſuch Progenitors. Doct. 1. Cuſtome and example in a ſinful way, is ſo far from being a warrant to others to imitate it; that on the contrary, when men conſider the ill diſpoſition they have from their Progenitors, the power of inveterate ſinful cuſtome, and how much old debt is lying upon them, who walk in ſuch pathes, it may be a ſpecial motive to repentance, and getting out of ſuch a courſe: therefore ſaith he to the Jewes who gloried of their fathers, Be not as your fathers, &c. 2. It is an uſual lot of the Lords faithful ſervants to labour in vaine in outward appearance, and it is an old ſin of the viſible Church, to contemn the Word of God in their mouth, of which poſterity is to be aware: therefore he inſtances this ſin of their fathers which they are to avoid: that the Prophets cried, but they did not heare. 3 As it ſpeaks much patience and long-ſuffering in God, to warne a ſinful people of their danger; ſo theſe who are ſent out in that employment, ought to be faithful, bold and free, enforcing their doctrine from the divine authority of the Word; for as their ſinful fathers had the former Prophets, ſo they cried, ſaying, Thus ſaith the Lord of hoſtes. 4. The Lord requires of ſuch as would approve themſelves true penitents, that their turning to God, and reformation, flow from a ſerious conviction of the ſinfulneſſe of their debordings; the Prophets doctrine was not only to turne, but turne ye from your evil wayes, and from your evil,36 doings, that is, their courſes which they ought to look upon as groſſe. 5. As ſome may come to that height of ſin in the Church, as not to give an care to the Lords meſſage; and as none can prove themſelves hearers, who make not ſome conſcience of giving obedience; ſo inadvertency, and not conſidering who ſpeaks, and what is ſpoken, is a cauſe why the Word hath ſo ill ſucceſſe; They did not hear, (either would not give an eare, or did not obey) nor hearken (to wit, attentively) unto me. 6. The contempt and ſleighting of the Word of God in the mouth of his ſervants, will be reckoned as a contempt and injurie done to God; the deſpiſers of the former Prophets, did not hear nor hearken unto me, ſaith the Lord.

Verſ. 5.

Your fathers: where are they? and the Prophets, do they live for ever?

But my words and my ſtatutes, which I commanded my ſervants the Prophets, did they not take hold of your fathers? and they returned and ſaid, Like as the LORD of hoſtes thought to do unto us, according to our wayes, and according to our doings; ſo hath he dealt with us.

He ſubjoynes a reaſon why they ſhould not imitate their fathers, taken from the fruits of their contempt, they who would not hearken to the Word, were now not to be found, but conſumed with judgements, according as had been threatened: and albeit the Prophets died as well as their fathers, and that it may be before what they threatened was executed, yet their fathers had found that the Word they ſpake died not with them, but was effectually executed, inſomuch that they were made to confeſſe that threatenings had not been pronounced in vain, but were accompliſhed as was foretold, and according to their works; and therefore, however their fathers who had been warned, and the Prophets who ſpake unto them, were dead, yet they ought to look on the Word as a perpetual rule of righteouſneſſe, which is ſtill alive to have alike execution in all ages: and this example of their fathers diſobedience, and the ſad fruits of it ſhould be freſh in their memory, and alive to inſtruct and invite them to repentance, ſo much the rather as ſome of theſe fruits, were yet to be ſeen in their low and afflicted37 condition. Doct. 1. When the Lord honours a people by ſending his Word unto them, it is their part ſerionſly to conſider and lay to heart, the authority and certainty thereof, that they may take heed that they dallie not with God ſpeaking therein, and ſo deceive themſelves; for this end doth the Prophet, in the beginning of his Miniſtery, ſo ſeriouſly inculcate the truth and certainty of the Word from former experience. 2. Contemners and fleighters of the Word will not alwayes continue to mintain their oppoſition and rebellion, but will at laſt ſuccumbe in their cauſe, and be a miſſing; for, your fathers (who did not hearken) where are they? what is become of their oppoſition? how have they gained their point? ſo he interrogates their children, that they may conſider on this. 3. Whatever encouragement to ſin, men gather from the evil example of others, yet a right view of the iſſue of their way, may convince them of follie who follow it: for, your fathers, (of whom ye boaſt, and whom ye will imitate) where are they? 4. The divine authority and certainty of the Word doth not depend upon, nor is to be judged by the condition of the men who are employed to carry it: their frailty doth not diminiſh its perfection, their baſeneſſe doth not take away its authority, their outward hard lots will not hinder it from having effect, and their mortality and death will not hinder it to be immortal, and take effect in all ages; for, though the Prophets do not live for ever, yet my Word did take hold, &c. when they were gone it lived. 5. Every man by nature is a fugitive from the convictions or directions of the Word, and a defender of himſelf from the rod following thereupon, ſo long as he is able, ſo much is implied in the 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 Gods Word tells, and that juſtly: for their ſtiffenecked fathers returned and ſaid, Like as the Lord of hoſtes thought to do unto us, according to our wayes, and according to38 our doings, ſo hath he dealt with us. 8. Examples of Gods judgements are not to be looked on as ſingular things, concerning only theſe on whom they are inflicted: but as executed according to a rule of righteouſneſſe revealed in the Word, which is ſtill the ſame in all ages, and therefore to be a document to others, when they who ſmarted are gone: therefore when their fathers and the Prophets are dead, the Lord ſets this example before them to excite them to repentance, conſidering that the Word lived and was ſtill the ſame, and that the ruines of their fathers calamity were left amongſt them to preach to the living.

Verſ. 7.

Ʋpon the foure and twentieth day of the eleventh moneth, which is the moneth Sebat, in the ſecond year of Darius came the Word of the LORD unto Zechariah, the ſonne of Barachiah, the ſonne of Iddo the Prophet, ſaying;

I ſaw by night, and behold, a man riding upon a red horſe, and he ſtood among the myrtle-trees that were in the bottome, and behinde him were there red horſes, ſpeckled and white.

Followes a comfortable viſion, wherein is repreſented Chriſt on foot in his Church, taking notice of the caſe of all people for her good, and drawing the condition of all enemies to the Churches uſe, by interceding for her, and getting good anſwers, which he communicates. In theſe verſes, after the deſignation of the time, and declaration of the authority of this viſion, v. 7. we have Chriſt repreſented in his Kingly office, caring for the things of the Church, under the type of a man riding on a red horſe, among the myrtle-trees in the bottome or valley, by which we may underſtand, partly the low and obſcure condition of his Church at that time, and partly, the way of Chriſts reigning in the world, which as in it ſelf it ſeemes humble and low, as being in a valley, and covered with the ſhadow of black and thick trees, ſuch as the myrtles are, ſo is it not alwayes ſeen by the Church for her comfort, till her eyes be enlightened as the Prophets were. This Kingly ſtate of〈◊〉Chriſt further deſcribed from his Attendants; for, under39 the type of red horſes ſpeckled and white behinde him, is repreſented his having Angels for Miniſters, and all creatures ready for every diſpenſation, whether ſad, repreſented by red; or comfortable, repreſented by white; or mixed of mercy and judgement, repreſented by ſpeckled horſes, v. 8. Doct. 1. It concernes theſe who are invited to repentance by the Lord, to be real in hearkening to that invitation, and real in that duty; therefore after the former Sermon, there is no further meſſage for three moneths at leaſt, till it were ſeen what fruit that Sermon had, and how real they were in any thing they profeſſed; the former was in the eighth moneth, and this upon the foure and twentieth day of the eleventh moneth. 2. The Lord doth teach his Church, and they are to receive inſtruction, not only by his Word, but by ſignes appointed by him joyned therewith, whereby alſo the Church is informed, that the reality of what God ſaith is ſuch, as if the thing ſaid were exhibited; for, this whole viſion as well as the doctrinal part of it, is called the Word of the Lord unto Zechariah, ſaying, intimating that theſe types were appointed to reach, and that Gods words are not empty words, but real things, exhibiting to view promiſed mercies. 3. Things ſpiritual cannot be ſeen of us while we are within time, but darkly, and as through a glaſſe; ſo much doth this way of repreſenting things ſpiritual by things bodily teach us. 4. As the eternal Son of God had his delights among the children of men, before the earth was made; ſo from age to age before his Incarnation, he gave proof unto his Church, what pleaſure he had in her, and to become a man, and be found in the forme of a ſervant for her ſake: as appears from this, that he who is the Angel of the Lord, and Interceſſor for his Church, v. 12. who hath Angels attending him, and at his command, v. 8, 11. yea, who is Jehovah, v. 20. (and therefore is no other then the Son of God) appears here for his Church, and that as a man appearing in bodily ſhape, and (as it were) eſſaying before-hand, how it would fit him to be bone of our bone indeed. 5. Chriſts reſidence and abode in an eſpecial way is in his Church, and as her low condition will not baniſh him, or make him ſeek another lodging; ſo his preſence is matter of her comfort, how little ſoever it ſeem to promiſe: ſo much may be gathered from his being among the myrtle trees in the bottome, pointing out his Church in a low condition, and this as a matter comfortable, though40 his preſence and way ſeem as little conſpicuous, as a man under a dark ſhade. 6. Though Chriſts 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 houre: this is held out to us in that the Prophet even by night ſaw a man among the myrtle trees: neither the night (taking it figuratively for their dark condition) nor the dark ſhadow, could hide him from the men illuminate by God. 7. Chriſt in his Church is not aſleep in her danger, but ready and watching a fit opportunity to let forth that zeale and vengeance, wherewith he is cloathed againſt her enemies: therefore is he riding, and that on a red horſe, ſignifying vengeance and ſeverity, and he ſtood among he myrtle-trees as watching his opportunity to prove that it was ſo. 8. Chriſt the King, Head and Protector of his Church, hath all power in heaven<