tion of this second temple. In those divine prophetic visions which precede and belong to our text, the first is that of a man riding on a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were three red horses speckled and white. The mystical signification of which is this: that Christ is the head of the church, the helper and defender of it, who is present with his people in their low estate and circumstances: that the angels are the executioners of his providential dispensations of justice and judgments on the enemies of his church, to whom they render an account: telling him that while the church was miserably afflicted, remaining in very low and mean circumstances, all the earth, or nations of the world round about her, were still and at rest. Upon which, Christ, as Mediator, is set forth as graciously interceding with his Father on the behalf of his church. The acceptableness and prevalency of which is manifested in the gracious answer returned. In which the Father's love to the church, his indignation against

her enemies, his reconciliation to her, with his promise concerning the rebuilding the city and temple, and giving them prosperity and increase, are fully declared. See chap. i. His suppressing the enemies of his church is set forth by the vision of the four horns, and four carpenters. Which horns figured the Samaritans, Ammonites, Arabians, and Syrians, who harrassed the Jews, who were frayed away by Zerrubbabel, Nehemiah, and other rulers and helpers of the Jews.

In the second chapter, by the vision of the man with the measuring line in his hand, who being demanded of the prophet whither he was going, said, To measure Jerusalem, is shewed how Jerusalem should be replenished with men and cattle, that God would be her protection and glory that Christ would be sent by the Father to the Gentiles to restrain them from offering violence to his people who yet remained amongst them: that he would add elect Gentiles to his church, and dwell in the midst of it for ever: upon which the people are called to re

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joice and believe the sure performance of all this.

In the vision given in the chapter before us, the continuance of the priesthood amongst them, representing the eternal priesthood of Christ, is shewed. "And he shewed me Joshua, the high priest, standing before the angel of the Lord, and Satan standing at his right hand to accuse, or resist him." Joshua, which signifies, says Cruden, the Lord the Saviour, was as the high priest, a type of Christ; and also the representative of the church. He is here represented as acting in the discharge of his sacred office, standing before the Sent of Jehovah, the glorious Mediator; and is confronted by Satan, the adversary, which shews how the devil seeks to distress, accuse, and oppose the servants of God, when they are most immediately engaged in seeking him. Upon which, Christ the advocate speaks to Satan, who had taken the right hand of Joshua, as the accuser used to do of the accused, and says, "The Lord rebuke thee, O Satan, even the Lord, that hath chosen

Jerusalem, rebuke thee: is not this a a brand plucked out of the fire ?" This passage is referred to by Jude, in his most excellent epistle, speaking of Michael, which signifies, who is as God. Whom he styles the arch-angel. Who contending with the devil about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee. The substance of which seems to be this. The law of Moses was restored in the time of Joshua the high priest, by Ezra and Nehemiah: Joshua breaks some of these laws, by conniving at, or not restraining his sons from marrying strange wives. (See Ezra x. 18.) For which cause, it seems probable, he is represented in filthy garments. In the verse which succeeds our text, Satan charges him as guilty, contending and insisting on it that he ought to suffer. This accuser comes before Christ, who is both the judge and advocate of his people; who rebukes him, giving his reason for it, and honours Joshua, commanding that his filthy garments be taken from him; to whom he says, "I have clothed thee

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with change of raiment." The words in part being thus opened and explained, I proceed to give you my design from them; which is this: to shew and declare how Satan resists and withstands, interrupts and condemns the people of God. Also, how Christ as their advocate casts out his accusations, and silences and confounds him. I will, as the Lord shall enable me, cast the whole into the following division. Shewing, first, how Satan, the adversary, assaults, withstands, accuses, and brings his charges against the believing people of God, with the grounds and reasons thereof, and his own design. therein.

Secondly, how the Lord Christ, both as the judge and advocate of his people, casts out the suit, repels the accusations, and silences Satan.

Thirdly, that the Father's election and grace, shewn already towards his called ones, are considered and made use of by Christ, as motives and reasons for him to rebuke Satan, and defend them.

I begin first with shewing, how Satan the adversary assaults, withstands, accuses