Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 3
CHAP. III.
IN this Chapter we have a fourth viſion, tending to encourage Joſhua and all the Prieſts and people to go on in the work, notwithſtanding all the machinations of Satan, ſtirring up enemies and taking advantage of their ſinnes to provoke the Lord againſt them, and keep them in their low condition: wherein Satan accuſing Joſhua, v. 1. is reſiſted by Chriſt, v. 2. who takes away the ground of his accuſation, v. 3, 4. and reſtores the Prieſtly dignity, v. 5. with a renovation of the Covenant concerning his office, v. 6, 7. And becauſe Joſhua, in his building of the Temple and office, was but a type of Chriſt, therefore he and the people are comforted by a promiſe of the incarnation of Chriſt the true Prieſt, v. 8. and the foundationſtone of the ſpiritual Temple; who by his Prieſtly office ſhould perfectly expiate ſinne, v. 9. and be the author of true peace, v. 10.
Verſ. 1.
ANd he ſhewed me Joſhua the High Prieſt standing before the Angel of the LORD, and Satan ſtanding at his right hand to reſiſt him.
For our right taking up of this viſion, we are to conſider that as heretofore the Lord hath diſcovered unto the Church how he would remove great outward difficulties and oppoſition in the way of the Temple-building; ſo here they are lifted up to conſider of higher and ſtronger enemies, even Satan, who not only ſtirres up enemies to the work, but will take occaſion of their ſinne, for which they had ſmarted, to plead againſt them and the work in their hand, unleſſe Chriſt interpoſed. And as heretofore the encouragements were given generally to all, ſo here particularly to Joſhua the High Prieſt; partly becauſe he was a chief man in building the Temple, and therefore as he would be much ſet on by Satan, ſo his confirmation and ſuſtaining was needfull, that he might encourage all others; partly, as being a Prieſt and repreſenting all the inferior Prieſts, as appears from v. 8. the contemptibleneſſe of whoſe Office at that time, was a great diſcouragement to themſelves and the people, and therefore new promiſes are made of adorning the Prieſtly Office; till Chriſt the ſubſtance of that type ſhould come: together with an inſtructing of them to do their office better, and a promiſed reward to the faithfull diſcharger of his truſt; and partly, as in his office ſtanding before the Lord in name of the whole people, and therefore gets promiſes made to him common with them: This being taken alongſt will make all the purpoſe clearer. So in this verſe we have repreſented unto the Prophet, the impediment lying in the way of the work and of the inſtruments thereof, to wit, that while Joſhua is imployed in his Office, for himſelfe and the people, before the Angell, repreſenting Chriſt whoſe type and Miniſter he was; Satan, the Churches ſpeciall enemy, does what he can againſt him, by interpoſing his accuſation to hinder his acceptance, and plead him not worthy to do ſuch a work, and ſo ſets him to ſtand there as a delinquent before his Judge. Doct. 1. As the Lords people going on in his work, will ſee difficulty ariſing after difficulty to obſtruct their way; ſo is there in Chriſt ſufficiency of encouragement, againſt all of them; for ſo much doth the ſcope of this viſion teach; after all the difficulties repreſented in the former viſions, here is a new difficulty, and Chriſt alſo anſwering it. 2. The deepeſt and ſubtileſt plots of all oppoſers of the Church are moſt clearly known to Chriſt, who will either immediately cruſh them, or make them known to his Church, that ſhe may make her uſe of them; for He ſhewed me Joſhua, &c. as a caſe not unknown to him. 3. It is the duty of Gods ſervants, eſpecially in hard times, to be much with God, and found in their duty whatever may come; to make much uſe of Chriſt for coming ſpeed at Gods hand; to ſet themſelves alwayes in their duty, as in his ſight, and to ſtudy to be approven of him: All which is imported in his poſture, he was ſtanding before the Angel of the Lord, who is the ſame with Jehovah, v. 2. to wit, Chriſt called an Angel, not in regard of his nature (for he took not upon him the nature of Angels,) but in regard of his office, being ſent of the Father, (as the word ſignifies) for the redemption and ſalvation of his people 4. Such as ſee through all the oppoſition made unto the Church, and would have the right uſe of any oppoſition they ſee, would look higher then any viſible enemy, even to ſpiritual wickedneſſe in high places acting in them, who can be oppoſed only by ſpiritual weapons, and to Satan getting much advantage by their own ſinnes provoking God againſt them; for, ſo is revealed to the Prophet, Satan chief to reſiſt him. 5. Satan is a great enemy, as to every godly ſoul in particular, ſo eſpecially to the reſtoring and building of the Church, and to ſuch as are eminently inſtrumental therein, and to a Miniſtery, that ſo they may be diſcouraged and made uſeleſſe; for, he reſiſts Joſhua the High Prieſt, who was eminent in building the Temple, and repreſented all the Prieſts and people. 6. Satan hath great advantage of the Lords people, by reaſon of his ſubtilty and power, and eſpecially by reaſon of their guilt, if Chriſt did not interpoſe; for, he is ſtanding at his right hand to reſiſt him, which forme of ſpeech imports not only ability to hinder his enterpriſ… (which are done by the right hand) but as having great advantage, as ſeeming to favour a juſt cauſe, in pleading for Gods juſtice, and therefore it ſhould ſeem he ought to be ſucceſſeful: Thus the forme of ſpeech ſeems to be taken, Pſal. 109.6. 7. As the Lords people may meet with ſaddeſt aſſaults from Satan in their approaches to God; and as the ſad fruit of any challenge appears moſt in being denied acceſſe, when they come in a ſtrait, ſo it is the Churches great advantage, that the Tribunal before which Satan brings his accuſation againſt her, is that where Chriſt her Advocate and friend ſits Judge: this is imported in that Joſhua was ſtanding before the Angel of the Lord; or Chriſt, when Satan came to accuſe, and in part, appears further afterward.
Verſ. 2.
And the LORD ſaid unto Satan, The LORD rebuke thee, O Satan, even the LORD that hath choſen Ieruſalem, rebuke thee. Is not this a brand pluckt out of the fire?
In the next place is repreſented unto the Prophet, Chriſt who is the Lord, taking the defence of Joſhua, and by his interceſſion, (acting as the Angel of the Lord) pleading, that Satan may be rebuked, confounded and reſtrained in his malicious and cruel deſigne to deſtroy them whom God had choſen, and them who having been almoſt conſumed in trouble, were miraculouſly pluckt out and preſerved from total ruine. Doct. 1. Chriſt in his office of mediation and interceſſion, is the ſtrong refuge of the Church againſt Satan, who is ſufficient to oppoſe all his machinations, being himſelfe God equal with the Father, zealous for, and affectionate to his people and their weal; and the Father being engaged to help him and his, by vertue of the Covenant; for, The Lord ſaid to Satan, The Lord rebuke thee, even the Lord rebuke thee. Where Jehovah interpoſeth for Joſhua, who hath ground to call to Jehovah the Father to appear alſo, and who teſtifies his zeal by doubling his requeſt. 2. Albeit the ground of Satans accuſation of the Lords people before God, and in their own conſciences may be true and juſt: yet his inſatiable and cruel malice in proſecuting that controverſie to their deſtruction, and caſting out of Gods favour, is ſo far from being Chriſts allowance, that it is hateful unto him, and will be effectually ſuppreſſed by him; This is imported in his interceſſion; The Lord rebuke thee, or reſtrain thy malice, and make void thy intention. 3. The Lords election of, and free love toward his people, is that whereby they are allowed to anſwer Satans tentations, which otherwiſe might be heavy upon them; and where the Lord hath choſen and purpoſed to do good unto a people, he will alſo have a care of their Miniſters for their ſake. This we are taught from Chriſts firſt reaſon of interceſſion: The Lord that hath choſen Jeruſalem, rebuke thee. God having choſen them, Satans bill (how true ſoever) could not be heard to deſtroy them, or to reject Joſhua their Miniſter. 4. Though the people of God, may be caſt into painful and hard trouble, and may be kept in it till it come to ſome extremity that they may be purged, yet ſhall they certainly be reſcued and brought out again: for ſo was it with Joſhua, and this remnant, a brand pluckt out of the fire; a ſtick halſe burnt, and yet thought worth the pulling out. 5. As the former afflictions of the Lords people do ſo endear them to Chriſts heart, that he will not hear Satans accuſations; ſo his eminent appearing for them in trouble, is a pledge that he will not deſtroy them, but perfect his work notwithſtanding Satans machinations: for, this is the force of the ſecond reaſon of Chriſts interceſſion, Is not this a brand pluckt out of the fire? as if he ſaid, ſhould my anger ſmoke yet againſt my people who are already almoſt conſumed by it, and whereof they yet bear the marks? ſhould I not make an end of pleading with fraile fleſh? and ſhall I prove ſo fooliſh a builder, as when I have appeared in bringing them out of conſuming trouble, giving them a remnant to eſcape; I ſhould again forſake them, and let all my paines be in vain.
Vers;. 3.
Now Joſhua was clothed with filthy garments, and ſtood before the Angel.
4.
And he anſwered, and ſpake unto thoſe that ſtood before him, ſaying, Take away the filthy garments from him. And unto him he ſaid Behold, I have cauſed thine iniquity to paſſe from thee, and I will clothe thee with change of raiment.
Chriſt having defended Joſhua againſt Satans oppoſition, doth further repreſent to the Prophet, his taking away the ground of Satans accuſation; there being many ſins both of his own, and of the Prieſts and people for whom he interceded, wherewith they were polluted, as a man with filthy garments, and whereof the badges were the baſe and low condition, both of Prieſts and people at that time; Chriſt doth take away the ſin by pardon, and with it the tokens of anger, and adornes him with his righteouſneſſe and with holineſſe in the fight of God, ſignified by the taking away of filthy garments, and putting on new raiment, and this is done by theſe who ſtood before Chriſt, that is, by his own appointed means and inſtruments, or by the Miniſtery who are employed by Chriſt in this work, as Angels were his Attendants in this viſion. Doct. 1. As ſin in it ſelf doth pollute and make vile, ſo where the pollution thereof in it ſelf and before God is not laid to heart, God is provoked to let it appear in viſible evidences, making the ſinner vile and contemptible; for, ſo is imported in that Joſhua was clothed with filthy garments. 2 As the ſenſe of ſin ought not to drive away the ſenſible ſinner from Chriſt, or from duty; ſo Chriſt will not caſt them from his preſence or care, till he help them againſt that which troubles them▪ for, Joſhua in all this ſtood before the Angel. 3. As God requires, that his people for whom he appears, and eſpecially inſtruments eminently employed, be holy and reconciled with him, that ſo Satans mouth may be ſtopped, the work may proſper in their hands, and God may bleſſe them, and take away the tokens of his anger: ſo the only way for attaining this, is by a free pardon of ſin, and the imputation of Chriſts righteouſneſſe, and by his vertue put forth for their ſanctification: for, this cloſeth the plea, when the filthy garments are taken from him, and when Chriſt cauſeth his iniquity to paſſe from him, and clotheth him with change of raiment, or new garments in place of the old. 4. As it is Chriſts office, and a peculiar fruit of his mercy, to pardon, juſtifie and ſanctifie his people; ſo hath he ſufficient meanes and wayes to apply this to his people, (eſpecially by his Meſſengers, to whom he gives the Miniſtery of reconciliation,) and to take away the tokens of his anger for ſin; for, while Chriſt ſpake to theſe that ſtood before him, to do this, it doth not import that Angels are employed about this work, though they take pleaſure in the proſpering of the Church, but that the Lord hath employed in this work a Miniſtery (repreſented by theſe Attendants,) who carry theſe glad tydings, and inſtrumentally do retain and looſe ſins, in whoſe mouth, ſpeaking from the Word, we are to finde Chriſts minde to the ſenſible ſoul, and whoſe voice they are commanded to obey, Iſa. 50.10. and that ſin being pardoned, Chriſt hath inſtruments enough to take away any bitter fruit of ſin, even Angels themſelves being willing to miniſter for their good, Heb. 1.14. 5. Whoever be the inſtruments employed, yet Chriſt is the chiefactor in the Churches reconciliation and happineſſe, who is to be eyed in what we enjoy, and who muſt ſpeak the Word to the heart, before we can be fully comforted; this is imported not only in that he ſpake to theſe that ſtood before him: but in that himſelf ſaith the Word, and expounds, and confirmes that action, Unto him he ſaid, Behold, I have cauſed thine iniquity to paſſe from thee, &c.
Verſ. 5.
And I ſaid, Let them ſet a faire mitre upon his head. So they ſet a faire mitre upon his head, and clothed hi… with garments, and the Angel of the LORD ſtood by.
Chriſt having promiſed remiſſion of ſin and ſanctification, common to the Prieſts and people, here is further repreſented the reſtoring of the Prieſtly dignity, the baſeneſſe whereof was a great diſcouragement to that people in their work: the Prophet in viſion ſeeing what was done, interpoſes that what was wanting of the Prieſtly dignity might be ſupplied, which is granted, and a promiſe is made of fitting Joſhua with ſuch graces and abilities as were ſuitable for his Prieſtly office, ſignified by the Prieſtly mitre and garments put upon him; Chriſt ſtanding by to ratifie the act, and aſſiſt his ſervants. Doct. 1. Chriſt takes pleaſure to have his gracious purpoſes carried on by the interceſſion and prayers of his people, who ought to ſtir up themſelves to take hold of the opportunity of a time of love, to repreſent ſuch things to Chriſt, as grieves and are a burden to them; for, the want of the former dignity of the Prieſthood being an affliction of that time, and the Prophet ſeeing Chriſt at work to do good to that people, interpoſeth for this, And I ſaid, &c. and gets a good anſwer: the prayer put in his heart, being as a pledge that Chriſt would do the thing. 2. As the true grace of God, and reconciliation with him is an excellent qualification for any vocation to which the Lord calls a man, eſpecially for, the holy Miniſtery; ſo theſe who are called to that charge, do ſtand in need of a peculiar diſpenſation of the Spirit in abilities and graces requiſite for their employment, which is alſo to be…ſought from Chriſt, not only by themſelves, but by all the members of the Church; for, here Joſhua, gets reconciliation, and the robes of righteouſneſſe firſt on, v 4. and then more is ſought from Chriſt in reference to his office; And I ſaid, Let them ſet a faire mitre on his head. 3. As Chriſt will have a peculiar care to keep up a Miniſtery in his Church, and to furniſh them with the gifts of his Spirit; ſo Chriſt being reconciled with and about to do good unto a land, his Miniſters may expect peculiar diſpenſations of his Spirit, and to be kindly dealt with for that end; for ſo are we taught by ſetting of a faire mitre upon his head, and clothing him with garments, albeit now theſe ornaments were all loſt; yet the type ſheweth, that when the Lord is taking away the ſins of the people, the Prieſthood and Miniſtery ſhould not faile, and that in ſuch a time it ſhould be well with them. 4 Chriſt is the Church and his ſervants faſt friend, who will not ſee their affaires neglected, nor his purpoſes of good concerning them fruſtrated, and doth undertake to aſſiſt and maintaine them in their duty, and up-holding them againſt all the oppoſition, that his employing them, and doing for them, may raiſe unto them; for while they are clothing Joſhua… The Angel of the Lord ſtood by, as it were, to ſee it done, and avow his ſervant whoever oppoſed him.
Verſ. 6.
And the Angel of the LORD proteſted unto Joſhua, ſaying,
7.
Thus ſaith the LORD of hostes, If thou wilt walk in my wayes, and if thou wilt keep my charge, then thou ſhalt alſo judge my houſe, and ſhalt alſo keep my courts, and I will give thee places to walk among theſe that ſtand by.
Unto this reſtoring of the Prieſtly dignity, there is ſubjoyned in the viſion a ſolemne engagement unto Joſhua, and in him to all the Prieſts, that if he would be faithful in his duty, he ſhould be continued and protected in his office, and after death have a place in heaven amongſt theſe glorious Angels, who ſtood by Chriſt attending on him in this viſion. Doct. …. Neither the duty nor the encouragements of a faithful Miniſter can be ſo ſeriouſly pondered, as they ought by theſe who are ſo employed, till Chriſt inculcate them again and again; therefore the Angel of the Lord proteſted unto Joſhua, thus inſtalled with new dignity in his office, or took theſe preſent in the viſion, to witneſſe concerning his duty and the reward of it. 2. Theſe who are employed as Chriſts Miniſters, had need to have much of his teaching that they may teach others, and muſt look to him for encouragement and reward of their work, whatever they get among men; therefore the Angel here both teacheth Joſhua his du…y, and tells him his reward. 3. Faithful Miniſters are both to take heed to themſelves and their flocks, and to joyne faithful walking as religious men with fidelity in their publick charge, that their converſation may commend the duties of their function, and their own experience may help them to be tender, zealous, faithful and lively in their publick truſt; for, both are joyned here in Joſhuahs leſſon; If thou wite walk in my wayes, as all Iſrael are bound to do, and if thou wilt keep my charge, which belongs to the Prieſts office. 4. In all times and viciſſitudes wherewith the Lords ſervants may be exerciſed, fidelity in their duty is their only way of ſafety, whatever probability or tentation ſay to the contrary; for, unto Joſhua ſo walking is the promiſe made. 5. It is no ſmall reward and encouragement to the faithful ſervants of God, while they are within time, to have opportunity of a calling, wherein to do ſervice to God, and to have any bleſſing from God upon their endeavours in it; for, this is the encouragement of Jaſhua unto fidelity, Then thou ſhalt alſo judge my houſe, that is, thy ſervice ſhall be a reward to it ſelf, thy continuing in it with my bleſſing and protection, ſhall richly recomp…nce thee. 6. The Miniſters of Gods houſe have not only the Miniſtery of holy things, as Word and Sacraments committed to their charge, but alſo the power of Eccleſiaſtical Government, to take order with ſcandalous offences within the familie; both theſe are here promiſed to Joſhua and the Prieſts; Thou ſhalt alſo judge my houſe, and ſhalt alſo keep my Courts; and this promiſe of government is according to the law, Deut. 17.9, 12. and warrantable practice, 2 Chro. 19.11. wherein no ſhadow of a type appears: for the government and kingly power of Chriſt was held forth in (at leaſt) ſome of their Kings, and not in the Prieſtly office. 7. Whatever may ſeem to be wanting in the reward of Piety within time, will be richly made up after death, to the godly man in heaven, therefore is that other encouragement added; And I will give thee places to walk, &c. 8. Albeit the riches of the glory of Saints inheritance in heaven, cannot be conceived while we are here, yet it may refreſh us, to conſider that in place of our bondage and reſtraint one way and other, we ſhall then obtain glorious liberty and freedome, ſignified here by places to walk, or galleries, (alluding to theſe that were about the Temple) wherein to expatiate at freedome: that whereas here we may be in low eſteem, are vile and baſe in our ſelves, and oft-times vexed with ill company, we ſhall there be far otherwiſe, and have places amongſt theſe that ſtand by, that is, Angels whom we ſhall be like and converſe with them▪ and that in place of much diſtance and many deſertions, we ſhall then enjoy and attend upon Chriſt for ever, ſignified by a place amongſt theſe that ſtand by, which points at the Angels happineſſe, wherein Joſhua was to participate, that they ſtood conſtantly by, as pages attending on Chriſt, whereever he appeared.
Verſ. 8.
Heare now, O Joſhua the High Prieſt, thou and thy fellows that ſit before thee, for they are men wondred at: for behold, I will bring forth my ſervant the BRANCH,
In the ſecond part of the chapter, Joſhua is led up to ſee the Author and Purchaſer of all theſe benefits promiſed to him, and what is the ſubſtance and thing ſignified by his office, and the Temple which he was building, and to encourage him and ſtir up all to build the Temple, and to make much of the Prieſthood he leads them to Chriſt the true Temple, in whom incarnate, dwells the fulneſſe of the Godhead bodily, who is the builder of his Church, and ground-ſtone of the building, and the true Prieſt who by his ſacrifice ſanctifies all believers.
In this verſe, Joſhua and the inferiour Prieſts are called to give attention, as being wondered at for their bold enterpriſes, and as being alſo in their office and way of life, types of Chriſt: and a promiſe is made to them that Chriſt ſhould come in the fleſh, as a contemptible branch of Jeſſe's dry root, who in his eſtate of humiliation ſhould perfect the truth of the Prieſthood, as his Fathers obedient ſervant. Doct. 1. Chriſt is the ſubſtance and kernel of all the Churches encouragements, the procurer of them, and in whom is ſupplied all that is found wanting in other meanes of comfort; he is the reſtorer of his Church, the abſolver of his people, the ſubſtance of the Prieſthood, and the Upholder of the Miniſtery and true worſhip: therefore is the promiſe concerning him ſubjoyned, to make up all the reſt by. 2. There is need of ſpecial up-ſtirring and attention, for the taking up of Chriſt, and the comforts allowed in him, conſidering our carnal diſpoſitions, and how little may be diſcerned in Chriſt by them, till we get new ſenſes, and how the noiſe of diſcouragements and tentations may keep out the ſound of comfort; Hear now, ſaith the Lord. 3. Chriſt is the ſubſtance of all the ceremonies of the law, and of higher and lower offices in the Temple, who compleatly anſwers and fulfils, that whereof they were a ſhadow: in him alone is to be found in reality all that they prefigured: therefore Joſhua the High Prieſt, and his fellowes that ſit before him, are all called to hear, Chriſt being the ſubſtance of all their miniſtration, not only employed in the Churches eminent affaires as the High Prieſt was, but one who condeſcends to meaneſt employments about her, and the naile upon whom the meaneſt veſſel hangs. 4. As the Lords ſervants muſt not conſult with fleſh and blood, but undertake ſervices to which God calls them, though they ſhould be admired as monſters in ſo doing; ſo it is the ſpecial encouragement of ſuch, that they have Chriſt to look to, to whom they have relation in that work, and to whom the promiſe is made, and who will have the honour of doing that wherein they are inſtruments. Thus may we joyne a twofold interpretation of theſe words, They are men wondered at, to wit, admired in being chief in undertaking the work of the Temple: and that for their encouragement they were to look on themſelves, as types of Chriſt, who indeed carried on the work of that Temple, and who would build his own Church, and therefore they behoved to continue and the work go on, not only becauſe Chriſt had chief hand in it, but that the type might reſemble the thing typified. 5. It is the Scripture-character of the true Meſſiah, that according to the fleſh he is to ſpring out of obſcure and contemptible beginnings, and to execute his offices, (eſpecially his Prieſthood,) and accompliſh the work of Redemption in the forme of a ſervant, coming humbly to ſerve, and not to be ſerved, and becoming obedient to his Father, till having finiſhed his work, he aſcend to glory, and then the branch will ſpring out and flouriſh beyond all probabilitie, and fill the earth with fruit and glory: all which is the comfort of the Church, that ſhe hath ſuch a lowly Saviour, in whoſe abaſement and obedient ſufferings ſhe is exalted and ſaved, and in whoſe ſympathie, flowing from the experimental eſſaying of her caſe, ſhe findes a ſhelter in trouble; for, here it is both a character of him, and a comfortable promiſe to the Church concerning him; Behold, I will bring forth my ſervant the BRANCH.
Verſ. 9.
For behold, the ſtone that I have laid before Joſhua: upon one ſtone ſhall be ſeven eyes, behold, I will engrave the graving thereof, ſaith the LORD of hoſtes, and I will remove the iniquity of that land in one day.
In the next place, Chriſt is promiſed as he who is repreſented by the Temple, and who is the ground and corner, ſtone of his own Church, and the Rock on which ſhe is built, bearing all the burden of the fabrick, (which is ſignified by ſome ſtone ſolemnly laid in the building, by the Prieſts, or in their ſight,) concerning whom is promiſed, that Gods infinite providence ſhall be about him and his Church, himſelf endued with perfect wiſdom to ſee to, and care for all his members, and that by the effects and rayes of the glory of God ſhining in him, he ſhall draw all eyes to him, and keep them on him: as alſo that he ſhall be ſo poliſhed and adorned by God, as ſhall be marvellous to the world. Doct. 1. Chriſt the Mediatour is not only a part of the ſpiritual building, making up one Chriſt myſtical with all his members, and the eminent and moſt excellent part of it: but the very foundation of his Churches being, upon whom all the Church, and every particular member thereof is and muſt be built, and without whom they cannot ſubſiſt; for, he is the ſtone laid before Joſhua. 2. As Chriſt in his office of Mediation, is a meanes of the Fathers appointment, by him to derive happineſſe to the Church, and eſtabliſh her in it; ſo whoever deſpiſe and reject him, yet the Father will have him high and eminent in that building; for, I have laid the ſtone before Joſhua, ſaith the Lord; See, Matth. 21.42. 3. As Chriſt hath all the treaſures of wiſdome and knowledge, employed for ſeeing to the condition, and finding out the way of happineſſe for his people, in every caſe and exigent; ſignified by ſeven eyes (which is a number of perfection) engraven on that one ſtone; and as the vigilant Providence of God is alwayes intent upon Chriſt as Mediatour, and for his ſake upon the welfare of his Church and Kingdome, as being his chief delight, ſignified alſo by ſeven eyes over that one ſtone: ſo alſo is Chriſt as Mediatour, God-man, revealing the Father in himſelf, and as the ſupport and upholder of his Church, ſo glorious and excellent as may draw all to admire him, and to fix their expectation on him, as the only choice and reſuge of loſt ſinners, and will do ſo to all the elect: which is alſo ſignified by ſeven (or, many) eyes fixed on that one ſtone, admiring him, and having all their expectation from him. 4. The beauty, excellency and furniture of Chriſt the Mediatour, is divine and rare, and he is the ornament, glory and ſtore-houſe of all the ſpiritual building, being as God the brightneſſe of his Fathers glory, and the expreſſe image of his perſon, Heb. 1.3. his Humanity alſo being adorned with the gifts of the Spirit without meaſure for his calling, and with all divine perſections in ſo far as the humane nature is capable, John 1.14. withal his ſufferings for his people, (as ſo many curious engravings) ſpeak not a little his beauty to theſe who have intereſt therein. This is ſignified by the Lords engraving the graving: of this ſtone, poliſhing it as a precious jewel, and adorning it by his Art.
Two benefits are promiſed to flow from Chriſt the Prieſt to his people; the firſt whereof is, remiſſion and purging away of fins by the ſacrifice upon the croſſe, once for all, which needs not to be repeated as the Jewiſh ſacrifices were, Heb. 9.12. and 10.12, 14. This is promiſed to the whole elect and myſtical body of Chriſt, figured by the Jewes and their promiſed land, beſide what peculiar relation it may have to them and their land, that their ſins, being taken away by Chriſt, ſhould not hinder him to ſavour them, nor the land for their ſake; but ſhould be looked on in due time, not as polluted and ſpewing them out for ſin, not poſſeſſed and over-run by enemies. Doct. 1. Remiſſion and removall of ſinne is the choice mercy of Chriſts people, and the riſe of other mercies, I will remove iniquity, is the fruit of Chriſts coming to the world and of his glory as Mediator. 2. Sinne is pardoned and removed onelyonly by the merit and vertue of Chriſts one ſacrifice, only once offered and not to be repeated on what pretext ſoever, for, iniquity is removed in one day. 3. Chriſts own peculiar and given people of the Father, are they upon whom the priviledge of pardon and ſanctification is conferred, and on whoſe behalfe Chriſt offered up himſelfe to procure theſe benefits; for it is the iniquity of that land (a type of the elect Church,) that is removed.
Verſ. 10.
In that day, ſaith the LORD of hoſtes, ſhall ye call every man his neighbour under the vine, and under the fig-tree.
A ſecond benefit flowing from the former, is the taking away of all trouble, and the fear of trouble, which ſinne procures; and the giving of peace, repreſented by peoples walking abroad, and daring, in the open fields under ſhades, to invite and call one another to feaſts and enjoyment of the fruits of peace; which promiſe is ſpiritually performed to all the elect when they are aſſured that God is at peace with them; and is ſometimes outwardly performed to the Church, when it is for her good, beſide what Iſrael may expect when they ſhall turne to Chriſt. Doct. 1. True and ſound peace comes only from Chriſt, and from the ſenſe of the pardon of ſinne through his blood, which theſe who have fled to Chriſt, ought to take as their allowance to reſt confidently upon, whatever danger there be, and feed upon as the choiceſt of dainties and feaſts; for, when iniquity is removed, In that day, ſaith the Lord of hoſtes, ſhall ye call every man his neighbour, under the vine and under the fig-tree. 2. As outward peace and tranquillity in the viſible Church and Nation where it is, is a great mercy if it be well improven; ſo it ſhall not be wanting when it is for her good: for this promiſe is put in her charter for that alſo, and left in the hand of her wiſe and tender guide, to diſpenſe it as he ſees may be for her profit, being the Lord of hoſtes to make it forth-coming for her, when he pleaſeth. 3. As it is a token of a bleſſed and through peace, when with outward and forreigne enemies▪ God removes inteſtine diſſenſions; and as amity among the inhabitants of a Nation, eſpecially in the Church, is a bleſſing and favour in its own kinde; So true ſpiritual peace ought to be entertained and improven by mutual godly Society, and communication of conditions and experiences for common edification: This is ſignified unto us, in that peace whether inward or outward is deſcribed, by calling every man his neighbour, living in amity; and inviting to mutual feaſts and banquets.