Thomas Manton · 55 of 67

Meat Out of the Eater. · Part 1

In that day there shall be one Lord, and his name one.—Zech. XIV. 9, latter part.

THE whole chapter, but chiefly the context immediately preceding, is spent in the description of a wonderful day, which, ver. 7, is said to be one day; that is, one entire period and joint of providence; for, in the manner of prophetical speech, days are many times put for years, or most usually for such whole entire dispensations and periods of providence as continue without interruption and eminent alteration, though perhaps for many years; for a day, being the natural distinction of time (those of years, hours, and months are artificial) most observed and used by the Hebrews in their computes, and that only space of time which continueth without visible alteration, is very properly used in this case. Thus why day. But then, ver. 9, it is called ‘the day of the Lord;’ it is called so because of the glorious appearances of Christ in his power and sovereignty, and because, I suppose, the evening of the day here spoken of will end with the coming of the Lord, and all his saints with him, in glory to judge the world. This day is described, ver. 6, 7:—

1. By its beginning and progress.

2. By its end and close.

1. Its beginning and progress for a long while is dubiously interchangeable: ‘The light shall neither be clear nor dark; it shall be neither day nor night;’ that is, there shall be a sad conflict between truth and error, misery and happiness (for they are often expressed by light and darkness in scripture), and such a mutual vicissitude and alternate succession of each to other, that a man cannot tell which shall have the upper hand. All the comfort is, this day is ‘known to the Lord;’ that is, cometh by his appointment, and hath a special mark and seal of providence upon it; and but one day, a providence of the shortest size, sad and short, an uncertain day, a day known to the Lord—and but one day.

2. For the evening and close of it, it is said, ‘in the evening it shall be light;’ that is, peaceably glorious: truth shall gain upon error, happiness upon misery, and all former distractions and miseries shall be hushed and gone, for it is light as comfortable and as much day as you would have it. The comfort and happiness of this glorious evening is set forth in three things:—

[1] The propagation of the gospel.

[2.] The reign of Christ.

[3.] The unity of the churches.

[1.] The gospel shall be propagated and the knowledge of it diffused far and near; that is implied in the 8th verse: ‘Living waters shall go out from Jerusalem towards the former and latter sea,’ &c.; that is, gospel refreshments, the doctrine and knowledge of Jesus Christ, together with plenty of gifts and graces, shall be diffused and scattered abroad among all nations, who are here hinted at in those expressions of the former and latter sea, which allude to the watery borders of Palestina, which were the Lake of Sodom and the Mediterranean. Now it is usual in the scriptures to set out the evangelical church by terms proper to the Jewish border.

[2.] The next privilege of those times is in the beginning of the 9th verse, ‘And the Lord shall be king over all the earth.’ Why! you will say, the Lord is so always; Christ was long since inaugurated into the kingdom, and hath for many ages actually administered it in the world. But the meaning is, he shall show himself to be king, he shall be known to be king; it is not spoken in regard of right or actual administration, but in regard of sense and apprehension. He will show it partly by his providence and his own dispensations, partly by doctrinal discoveries in the church; men shall more distinctly ‘hold of the head,’ Col. ii. 18; Phil. ii. 10, 11; partly in the adoration and acknowledgments of men; ‘every knee shall bow to him, and every tongue and language call him Lord;’ all shall ascribe to him sovereignty; ‘the Lord shall be king,’ and, it is added, ‘over all the earth;’ not only over a few churches, but over all nations. Christ will show himself in the largeness of his power, not only as ‘king of saints,’ Rev. xv. 3, but as ‘king of nations,’ Jer. x. 9; as ‘head to the church,’ but yet so as over all things,’ Eph. i. 22; ruling both with his golden sceptre and also his iron mace. This will be the state and happiness of those times; you will see Christ upon his throne in all his royalty and glory.

[3.] The next privilege is the unity of the churches: in the words of the text, The Lord shall be one, and his name one.

By this view we have found the words to be the third privilege of the glorious evening. Observe in them:—

(1.) The time, in that day.

(2.) The blessing, which is unity, The Lord shall be one, and his name one. Which words do hint—

(1st.) The cause of this unity, there shall be one Lord, a joint subscription and submission to Jesus Christ.

(2d.) The measure of it, one name, such a unity and conspiring together in the worship of Christ, that all names and badges of distinction shall be taken away.

This resolution of the text doth somewhat open it to you. But let us go upon the words more expressly and directly.

In that day; that is, the day spoken of ver. 1, described ver. 6, 7. What this day is, is somewhat doubted. Most grant it cannot be taken properly, as if all these things could be transacted in the space of twenty-four hours, though indeed some be so fond as to interpret all these things in the rigour of the letter; but what is intended then? I shall only mention the most probable opinions. Some refer it to the first times of Christianity and the dawnings of the gospel in the world; but sure that is a mistake, for it must be such a day whose morning is miserably troublous, whose evening is eminently glorious, which will hardly agree to those times. Others refer it to the day of judgment; but though the evening of this day hath no end till then, yet I conceive that is not intended, for these happinesses here mentioned—of the propagation of the gospel, the acknowledgment of Christ’s sovereignty, and the peace of the churches, &c. though rare and high privileges, yet are somewhat lower than those dispensations which Christ will give out at the day of judgment. Others refer them to the times of the calling of the Jews, and the church’s recovery from the apostasy and defection of Antichrist; some more yet more particularly to the destruction of the last enemies, and those secrets about Gog and Magog. For the present, because I drive at other things, I shall forbear the thorough disquisition of this matter, and shall only generally and safely refer the words to some latter providences, probably the times most nearly preceding the day of judgment; for I conceive this text is exactly parallel to those promises that are everywhere in scripture said to be fulfilled in the latter days, and speak of so much glory and sweetness as then shall be exhibited and dispensed to the world; therefore, if we will know what this day is, let us know what is intended in that expression, ‘the latter days.’ It is used either:—

1. More largely, for all that efflux of time and succession of ages between Christ’s ascension and his second coming to judge the world. All that time in scripture is looked upon as the latter days, for so the times immediately after Christ are expressly called, Acts ii. 15; and I remember the apostle Paul calleth his times ‘the ends of the world,’ 1 Cor. x. 11; the reason of which expressions is, because after Christ’s ascension there is no change of dispensations, as there was before, from the law natural to the law of tables, and from the law of tables to the gospel; but now beyond this time there is nothing but the everlasting state: ‘There remaineth no more sacrifice for sin,’ Heb. x. 26, no other ways of salvation to be expected beyond the gospel; this is the largest sense, which not being noted, hath occasioned some mistakes.

2. More strictly for that space of time that immediately precedeth the world’s ruin, and that is to be considered in its morning and evening.

[1.] In its morning or former part, which is everywhere in scripture made to be of a dismal and doubtful appearance, and therefore do we so often hear of the evil of the latter times—days full of delusion and desolation, a world of delusion and error there is then: 1 Tim. iv. 1, ‘The Spirit speaketh expressly that, in the latter days, men shall depart from the faith, and give heed to seducing spirits.’ God hath expressly foretold what will be the fate of those times. So for desolation, 2 Tim. iii. 1 ‘In the latter times there shall come hard or perilous times,’ καῖροι χάλεποι, times of great difficulty and distress.

[2.] In its evening or latter part, which is bright and glorious, and therefore do we so much hear of the goodness of the latter days; as Hosea iii. 5, ‘They shall make haste to fear the Lord and his goodness in the latter days.’ So of safety;’ no provoking briar,’ ‘no pricking thorn,’ Ezek. xxviii. 24. So also Isa. ii. 1, ‘The mountain of God, above all mountains, in the latter days;’ that is, above the reach of opposition and violence. Look, as there is a morning light that goeth before the sunshine, so there are some streaks of glory, and times grow better and better as they draw nearer and nearer to the great day of the Lord. I have done with that expression, in that day.

2. The next is there shall be one Lord. Hitherto there have been divers lords. The heathens had their several deities, the Turks their Mahomet, the Jews their imaginary Messiah, the Papists their lord the Pope. Many nations do not as yet call Christ Lord: ‘Other lords have dominion over them,’ Isa. xxvi. 13. But then Jesus Christ shall be the person acknowledged; he shall be acknowledged alone, he shall be acknowledged as Lord. All this is included in the expression, that Christ alone shall be spoken of, invocated, and adored in all the churches; they shall be subjected to him as the only king, and guided by him as the ‘only shepherd,’ Ezek. xxxiv. 23; hold of him as the only head, and stand to his appointment as the only lawgiver, James iv. 12. And, indeed, here is the ground of all; for it is unity of religion that begetteth unity of affection; the one Lord causeth the one name. When men have one king, give themselves up to the will of Christ, and have one shepherd, guided by the spirit of Christ, and have one lawgiver, are willing their opinions should stand or fall at the appointments of Christ, then will there be a sweet and happy agreement.

3. The last clause to be examined is that, his name one. At first I conceived the meaning to be that men should look only at one power and dignity whereby to endear themselves to the respects of God, and thought the expression parallel to these scriptures: Acts iv. 12, ‘That there is no other name given under heaven whereby we must be saved,’ but only by Jesus Christ, this is the one name; or that, Phil. ii. 10, ‘That at the name of Jesus every knee shall bow.’ But considering it more seriously, I saw the necessity of another sense, for this is but the result and effect of the former phrase. Now it seems to be added for the greater emphasis and aggravation of the mercy, that there should be not only one Lord, but one name; therefore, what is in tended? There are divers acceptions of the name of God in scripture. That which I conceive most proper is, when it is taken for worship, the way of our religion and profession; as Micah iv. 5, ‘All people will walk every one in the name of his God, but we will walk in the name of the Lord our God for ever and ever;’ that is, several people have their several distinct ways of worship and profession, and the reason why the scripture useth this word in this matter is because men are called and named after the way of their worship and profession; thus the holy worshippers are called Christians from Christ, and Mahometans from Mahomet, &c.; and, among Christians, men are called according to their distinct way and chief opinion, as Papists, Socinians, Arminians, &c. Well, then, it is promised here that there shall be one name; that is, as one Lord, so one way of worship and badge of distinction. We see now, and we may bewail it; that among the holy people there are distinct names, as Lutherans, Calvinists, Presbyterians, Independents; but then all these shall vanish and be no more heard of; the whole family shall be named Christians from Christ. And, indeed, this is no mean blessing; the devil gets great advantage by names, and, therefore, his instruments are busy this way, inventing such as may either tend to contempt and derision, as Chrestians of old, Puritans of late; or to tumult and division, as those names amongst us under which the members of Christ sadly gather into bodies and parties.

I have done with the explication; I come to the points, they are two:—

Doct. 1. That in the latter days there shall be great unity in the church of God.

Doct. 2. That this unity shall spring from their acknowledging of the right Lord and the right way.

Purity is the ground of this unity. I shall at this time discuss the first point, that in the latter days there shall be great unity and agreement. The main confirmation of the point lieth in promises, for that is the assurance we have of it; however, I shall forbear to heap up scriptures together. You will find many in this discussion reduced to their proper place and heads.

The reasons are these:—

1. Because this will suit best with the quiet and happy estate of those times; God will usher in the glorious and everlasting estate by some preparative degrees; the latter times are more blessed times, ‘former things are to be done away,’ Rev. xxi. That is, the former kind of dispensations and providences. Many promises there are which hint the great peace and rest that shall then be in the church. Now that could not be if there were divisions and distinctions; they would produce factions, and factions wars and contentions, and the contentions desolations: Amos vii. 4, ‘The fire devoured the great deep;’ that is, contention brought desolation upon places and countries that are most populous. Public differences will end in public disturbances; this is all we can look for in such cases; and therefore, if there were not unity, how could the other promises be fulfilled?—such as these: Isa. xxxiii. 20, ‘Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that Cannot be taken down; the stakes thereof shall not be removed, nor the cords broken.’ It is spoken of the church in the times of the gospel, whose state hitherto hath been most disturbed and perplexed, like the ark upon the waves. It may be there hath been some relaxation and short breathing time, as it is said, Rev. viii. 1, ‘There was silence in heaven for the space of half an hour;’ a little respite given to the church in Constantine’s beginning, till Licinius (because not equally prayed for and honoured by the Christians with Constantine) raised a new persecution then; and so at other times there hath been silence for the space of half an hour, but then the miseries returned again with violence enough. Only in the latter days is Jerusalem a quiet habitation, a fixed tent; then there are not such uncertain happiness, and such interchangeable removes. So Ezek. xxviii. 24, ‘And there shall be no more any pricking thorn, nor any provoking briar of all that are round about her.’ God hath promised to take away all provocation and molestation, and whatever is grievous; therefore all the cause of its difference and disagreement. Differences in religion stir up the greatest violences and most deadly hatred; that which should restrain and bridle our passions is the fuel of them. As long as there is difference in religion and worship there will be disturbances, and there cannot be that quiet and happy security which the promises do generally annex to those times.

2. Because God will then make some visible provision against the scandal of dissensions: the glory of Christ hath been mightily darkened by them; no such stone of stumbling and rock of offence to the world as the contrariety of opinions and great differences that have been among Christians. Observe and you will find it always to be the great prejudice against Christianity in the primitive times. Sozomen saith, many would turn Christians, but they were always discouraged by that dissonancy of doctrines and opinions that were amongst them. And so Chrysostom speaketh of a certain Ethnick that came unto him and told him, I would become a Christian, but there is such variety of sects among you that I cannot anchor upon anything as certain in your religion. Certainly nothing begets atheism so much as this. Men have suspected the gospel because there hath been such differences and strife about it, it makes them doubt of all to see distinct factions making the word of God ductile and pliable to so many several purposes. Therefore now a universal unity would much vindicate and recover the glory of Christ out of the hands of such a scandal, and be an excellent provision for the credit of Christianity. To this end ‘Christ prayeth and urgeth this very argument to his Father: John xvii. 23, ‘Let them, all be one;’ and again, ‘Let them be made perfect in one, that the world may know that thou hast sent me;’ as if he had said, Father! thou knowest how easily the world do take up any prejudice against my doctrine; now, if there should be division among my worshippers, they will think the gospel. a fable, religion but a device. Oh! let them be perfect in one, that the world may know and own me for the true Messiah. Should we go to our own experiences, this we find amongst ourselves, that religion never lost its awe so much as now. God was terrible in his holy places, in the assemblies of his saints, and in the lives of his holy people, the gravity and the strictness of their conversation had a majesty with it, and did dart reverence and awe into the hearts of men; but now all this glory and power is lost, and religion is looked upon but as an empty pretence and covert to some designs. It is said, Acts iv. 32, 33, ‘The multitude of believers were of one heart and one soul,’ and then the truths of Christ ‘had power,’ and ‘great grace fell upon them.’ Christianity hath more lustre when there is such a common consent and sweet brotherly accord. The truths of God have their power, and the servants of God their grace with them. Well, then, the scandal being so great, the prayer of Christ so urgent, God will at one time or another do somewhat eminently and visibly to right the honour of Jesus Christ, and to recover the lustre of Christianity and our glorious profession; for I take this for granted, that, at some special times, God will roll away the reproach of every imminent scandal that hath been cast upon Christ and religion. And because God loveth, like the good householder, to bring forth the best wine at last, it hath not been done hitherto, but is reserved for the latter days; for, indeed, you shall find that all the latter providences are but so many vindications and clearings of Christ from the former scandals of the world; as for the scandal of meanness hitherto, ‘not many noble, not many wise men after the flesh, not many mighty are called.’ Christ’s company hath been despicable and poor, but now, in the latter days, it is everywhere promised that ‘kings shall bring their glory into the church,’ that they ‘shall hold their mouths’ at Christ, Isa. lii. 15; that is, with silence and reverence receive his commands; and the like everywhere. So for the scandal of persecution, it is everywhere declared that in the latter days the enemies shall be the subjected party, glad to ‘take hold of the skirt of a Jew,’ Zech. viii.;’ Bow to the soles of their feet,’ Isa. lx.; the magistrates shall call the inhabitants of Jerusalem their strength; and the like elsewhere. So, again, the church hath been under the abasure of reproaches; but God hath promised a vindication in the latter days, that he will ‘establish Zion a praise throughout the earth,’ ‘set it as a royal diadem,’ Isa. lxii. 3, with the 7th; that ‘he will give them praise in the land of their shame,’ Zeph. iii., proportionably to their abasures that they shall have glory. So for paucity and fewness, which is another scandal, there are promises of the gospel’s being propagated, of the flowing out of living waters, of the flying in of converts like ‘doves to the windows,’ Isa. lx., and the like. So in this present case, because of the variance of the people of Christ under former dispensations, there are promises of special unity and sweet accord in the latter days, of one Lord and one King, of one Shepherd, ‘one Head,’ Hosea i. 11; ‘of one shoulder,’ Zeph. iii. 9; and that God will make Jew and Gentile, and all that fear him, to lie down together in peace and safety, and to be all called by one name.

3. The misery of these times doth seem to enforce the greater unity. I take this for the mariner and course of heaven, to work one contrary out of another, by the greatest distractions to make way for unity and order. It is said, Ps. xviii, 11, ‘He hath made darkness his secret place.’ God’s counsels are always carried under the covert of darkness; usually, when he intendeth the greatest flourishing, he worketh the greatest desolation in the earth; and when unity, he suffereth the greatest distraction (for what grounds I shall tell you by and by); hence is it that we do so often hear of the misery of the latter times, and yet again of the blessedness of the latter times; hard times, and happy times, miserable in the beginning, happy in the end and issue. Hell is let loose in the latter times: ‘they shall give heed to seducing spirits;’ and heaven is opened in the latter times: there shall be great light and rare love. When there is such a conflict and contestation between light and darkness, the light will be the clearer afterwards, and the more doubtful the day is, the more glorious will the evening be; for this, I say, is the law and the course of divine dispensations, after the greatest distractions to bring forth the greatest harmony, and the most blessed sweetness and accord; therefore, there being in the latter days such eminent and visible distraction, by the proportions of heaven there will be eminent and visible unity. Of this, more by and by.

To application.

Use 1, of consolation. For consolation to all them that wait or care for the consolation of Israel. Many are ready to faint and stagger at the distractions of the times: Judges v. 15, ‘For the divisions or breaches of Reuben there were great thoughts of heart,’ or, as the original will bear it, ‘great impressions.’ These things, indeed, do sadly work with a gracious spirit; the enemies warm themselves by these sparkles, and rejoice over the tire that devoureth the great deep; others, whose hearts are bathed and steeped in pleasures, or cumbered with worldly cares, have not a due sense of the times, and are not enough affected with them; but now, for the people of God, external miseries are not so bad to them, and do not so nearly reach a gospel spirit as differences in religion. Oh! it is very sad to see the roses of the valleys become pricking thorns, and saints in pretence to be devils in practice to one another, the sheep of Christ’s own fold to be like the bulls of Bashan, goring and wounding each other; and would our hearts were more affected with it! But here is comfort; God foresaw how troublous and distracted the morning of the latter days would be, and therefore, that we might not be dismayed, hath given us many a comfortable promise to support our hearts under such providences. When God framed the world there was nothing but confusion; you do not know what God can extract out of a chaos. Two things I shall urge upon you to set home this comfort:—

1. Consider your hopes.

2. Know the reason of such providences.

1. Consider your hopes; your times are not to be measured and valued by appearances; it least of all becometh a Christian to observe the clouds: Rom. viii. 24, ‘Hope that is seen is not hope;’ that is, those that would hope are not to judge by the present face of things, but by the promises. Teach your faith to see things that cannot be seen, beauty in distractions, unity and order in violence and division: faith is exercised not when you get water out of the fountain, but out of the rock; when you make the eater give you meat, devouring differences yield comfort and hope. It is better to look to a sure word than to an uncertain providence. See what a promise you have, Isa. xi. 6-8, ‘The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw with the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den,’ &c. I will not undertake to assign a sense to every particular expression; only in the general note, God will effect it, though there be no more hopes than to see lion and lamb, leopard and kid come together, and to persuade natures that are most fierce and contrary unto a peaceable and friendly cohabitation.

2. Know the reason of such providences. Men are perplexed when they do not know the reason of things; fear seizes upon us in the dark: Judges vi. 13, ‘If the Lord be with us, why is all this evil befallen us?’ They did not know the reason of the matter, and therefore were troubled at it. If there be such promises of unity, why are there such sad things befallen us? such great breaches and distractions, the ball of contention bandied from one to another, clouds gathering every day thicker and blacker? You will think this is but an ill time to look for unity, such general consent and agreement. Alas! you err, not knowing the reason of your providences; God useth to bring in unity and order by confusions. There are divers reasons for it: I shall name three, which may encourage hope in the saddest times:—

[1.] God doth not love to let the creature look to the end of his designs, and skill the way of his providences; therefore, he will try them by casting a veil upon his work, and hiding his glory in a cloud: Isa. xlv. 15, ‘Verily, thou art a God that hidest thyself, O God of Israel the Saviour.’ He meant to be a Saviour, but they should know no such thing, a Saviour under a veil, a hidden Saviour. Providences are so disposed as if he meant to do quite otherwise; so Isa. xlviii. 7, ‘They are created now, not from the beginning, lest thou shouldst say, I knew them.’ God speaketh concerning the matter of Babylon and the ruin of that empire, which should be effected so strangely that none should see which way providence tended, or say, Now I know what God will do. God loveth to hide the particular way and path of his providence, so that your times shall seem not to have the least connection or respect to your hopes; it is so in all his dealings; see John xi. 6. Jesus loved Lazarus, and when he heard he was sick, he abode two days; little love in that, to stand still when there was need of help; yet that stay was for the advantage of the miracle and commendation of his love. So John ii.; when Christ meant to give them wine he calleth for water-pots; for God will not have you look to the way and end of his counsels; Deus sum non sequax, as Luther seemed to hear God speak to him when he complained of some cross providences. The creatures are not to teach God how to effectuate his promises; there is encouragement enough to wait, even when the face of things doth most lour upon your expectations.