the shepherd of that people during the time of Gods patience the calamity yet going on v. 4 5 6. and undertaking and executing that charge so as might reclaime them v. 7.8 yet they ingrately prove worse for which they are threatened with his displeasure v. 8. and with depriving them of the benefit of his Government and care v. 9 10 11. wherein the godly should observe his hand and justice v. 11. and further to testifie their ingratitude they not only reject but also crucifie Christ thinking him worth no more then a small summe which might betray him to the death v. 12 13. for which they are further threatened with a totall rejection from his care v. 14. and a giving them up to wicked Rulers in Church and State v. 15 16. who should come to ruine and the people and Nation with them v. 17. Vers 1. OPen thy doores O Lebanon that the fire may devour thy Cedars After all the former promises the Lord subjoynes a prediction of the destruction of Jerusalem the wasting of the land and the rejection of the body of that Nation for many generations that they should neither be a Church nor Kingdome as they were before the coming of Christ This judgement is here generally published the alarm being given by the voice of the Prophet as the Lords trumpeter and to shew the certainty of it he speaks to Lebanoâ— whereby we are not to understand so much the Temple built of the Cedars of Lebanon one gate whereof opened of its own accord before their last destruction as a presage of its future burning Nor yet that the Romanes were to cut down the trees of that forrest to imploy them in the siege against Jerusalem But this being a strong part on the border of the land by this the Lord would signifie that nothing should be so strong in Judea which was populous and flourishing like that Forrest and therefore compared to it Ezeck 17.3 as to resist the violence of the enemy making havock with fire and sword but that what was eminent persons or Cities signified by Cedars should go to ruine Doct. 1. The Lord may have great things to do for a people who yet by their own provocations may not only foreslow the performance thereof but provoke him to lay them desolate and cast them off for a time for so much deth this Chapter subjoyned to the former teach 2. The determined judgements of God against the visible Church for sinne are of good use to be known by her and are to be intimated from the Word that the wicked may not harden themselves in presumption and that the godly may be warned in time and when they see the execution of threatnings may be confirmed to expect the accomplishment of promises also for for these causes and uses is the judgement denounced so long before-hand 3. Divine vengeance pursuing sinne will make fearfull desolation of most flourshing Countreys It is a fire entering in a faire Forrest devouring and burning all to ashes 4. When God pursues a controvesie nothing will be able to stand in his way every thing will make patent doores and what is most eminent will succumb So much doth this forme of speech teach us Open thy doors O Lebanon that the fire may devour thy Cedars Vers 2. Howle Firre-tree for the Cedar is fallen because all the mighty are spoiled howle O ye Oakes of Bashan for the forrest of the vintage is come down The Prophet persists in the metaphor of a Forrest and threatens destruction to men of inferiour rank and meaner places of the Countrey who could not expect to be spared when the most eminent places are overrunne and greater persons cut off no more then Firre-trees can think to subsist when Cedars fall or Oakes in the open field of Bashan how strong soever can think to scape fire when the forrest of the vintage or flourishing vineyards which use to be well kept or as the words also will reade when defenced Forrests such as Lebanon are destroyed Doct. 1. Judgements for sinne pursuing the Church will be universall reaching the greatest and even the meaner sort who may seem to be beneath the fury of enemies are not to expect but that the stroke shall reach them one way or other for Cedars Firres Oakes and the forrest of the vintage are threatened 2. Whatever be the stupidity of men in their guilt yet God pursuing for sinne will make them sensible and to know their misery which is ordinarily all that men attaine to who feel the stroke and are not led up to see the cause this repeated command to howle is not any enjoying of it as a duty or approbation of their carnal lamentations but a prediction of the greatnesse of their calamity and what their temper under it should be Vers 3. There is a voice of the howling of the shepherds for their glory is spoiled a voice of the roaring of young lions for the pride of Jordan is spoiled A particular denunciation is sent forth against the Rulers who being shepherds in office proved ravening young lions in their practice it is foretold they shall howle and roare because their glory and splendor shall be brought down in the destruction of the people in the multitude of whom is their glory Prov. 14.28 and of that numerous and flourishing Nation of the Jewes resembled by the yearly proud overflowing of Jerdan Josh 3.15 which ranne through their land Doct. 1. In times of calamity greatest ones will not be spared and these who having authority do prove wicked and abuse their power may expect to share deep in the judgement for Shepherds shall howle and young lious shall râ—ar till their voice be heard afarre off 2. However men in power usually despise and account little of their subjects and people as if all were made for them yet strokes on people ought to affect Magistrates as being punished in their peoples calamities and wanting them they would soon finde themselves to be nothing for if this their glory and the pride of Jordan be spoiled they will howle 3. A people enjoying much prosperity and waxing wanton under it do ripen themselves for a judgement for when they resemble the pride of Jordan they are spoiled Vers 4. Thus saith the LORD my God Feed the flock of the slaughter 5. Whose possessors slay them and hold themselves not guilty and they that sell them say Blessed be the LORD for I am rich and their own shepherds pity them not This judgement is again repeated and amplified from the cause procuring the same which was their rejecting of Christ unto whom somewhat of this Prophecie is expresly applied Matth. 26. This the Prophet not only foretells but represents at large as a thing in acting making also use of some external types as appeares v. 15. to set it out to the present Jewes And first he represents a charge laid on Christ by his Father to have a care of that people during the prefixed time of
by gracious acts that he will let out proofs of his glory there accept their service as glory given to him and give them frequent occasion of glorifying him for Build the house and I will take pleasure in it and I will be glorified saith the Lord. 5. It may be a great encouragement to the Church to do service that the all-sufficient Lord should condescend to accept any service they can do or own and take pleasure in them or it for so doth the Lord encourage Build the house and I will take pleasure in it that is your service shall be owned I will dwell in that which ye build See 1 Chron. 29.14 1 Kings 8.27 Vers 9. Ye looked for much and lo it came to little and when ye brought it home I did blow upon it Why faith the Lord of 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 râ—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 better 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 that vengeance pursuing sin will cut a man short of all his contents and refuges on all hands will blast a land and all the fruits of it will sinite man and beast and all his labour v. 11. and in a word the afflicted sinner may see that it is great folly to provoke the Lord to 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 Josedeâ—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
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 sinfull 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 fâ—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 immediate 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 have 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
used may be stirred up more earnestly to seek God and that Christ may have much occasion to let forth his bowels of affection and his fathers through him for here after the seventy years are over the Lord yet had not mercy on Jerusalem to wit in that measure of outward effects they had enjoyed before their captivity and was promised to them after it 14. Christ is such an Intercessor as even when he takes most desperate-like causes in hand he will be heard and must be satisfied in his desires for the Lord answered the Angel that talked with me 15. The answer which Christ the Intercessor receives will be satisfactory and comfortable it will be such as he accounts good and so should we and being good should be comfortable and will prove so in the end for he is answered with good and comfortable words 16. A Church may receive rich fruits of Christs intercession although at first they be not delivered nor get the rest which they expect to wit when they are led to spiritual things instead of temporal which they want and get promises renewed of what is in due time to be performed for Christs answer here is good and comfortable words or promises concerning spiritual things and their own enlargement after published Vers 14. So the Angel that communed with me said unto me Cry thou saying Thus saith the LORD of hosts I am jealous for Jerusalem and for Sion with a great jealousie This good answer is not kept up by Christ the Intercessor but the summe of it is presently given to the Prophet to publish unto the Church for her comfort it containeth severall particulars whereof the first is a commission to publish the Lords affection to his Church to do her good and his indignation and griefe speaking after the manner of men for the injuries sustained by her no lesse then any man hath for his married and beloved wife Doct. 1. Christs fidelity and affection to his people for whom he intercedes is such that he will not long keep up from them the fruits of his purchase and intercession in their need this is represented to us in this that a good answer and good newes being given before so to say he read the packet he posts it away to the Church by the Prophet So the Angel that communed with me said Crie thou c. 2. Good newes concerning the Church are to be expected from heaven as the fruit of Christs intercession and are to be read in the Word and messages put in the mouth of his commission-servants from day to day So here these good newes are the answer which Christ received to his prayer and are sent from Heaven to be published by the Prophet 3. It is incumbent to these who are imployed as Ambassadours betwixt Christ and his people to publish his minde with such zeal and alacrity such affection and confidence as may in some measure represent his great love who sent the message his delight to do them good and his real purpose to performe what he saith for this cause is the Prophet here commanded to cry this message 4. The Lords relation to his people is a marriage tie which is not broken by every fault nor cast off in sad dispensations for his being jealous for her importeth that she was the wife still for all she had done or had come upon her 5. Albeit the Lord will neither hold stroaks off his people when they need or deserve them nor deliver them till his time come yet his marriage-affection doth resent all their trouble and injuries done to them so that they grieve not nor are wronged but his heart bleeds as in due time will appear in effects I am saith he jealous for Jerusalem and Sion with a great jealousie Vers 15 And I am very sore displeased with the heathen that are at ease for I was but a little displeased and they helped forward the affliction A second branch of the answer given in commission to the Prophet holds forth Gods great displeasure against the enemies of the Church for all their quiet condition because that when God intended to correct his people by their meanes they had proven severe executioners Doct. 1. As it is an heathenish mark to live at ease in an uncertain world especially when the Church is in trouble so Gods displeasure against heathens or men of heathenish disposition and practises in afflicting the Church of God may be very great and ready to break forth in due time notwithstanding their easie life and quiet estate I am very sore displeased with the heathen that are at ease 2. The Lords hottest displeasure against his own people will be found very easie when it is compared with his severity against his enemies therefore however the Jewes be called to consider it in it selfe as sore displeasure v. 2. yet being thus compared with the lot of others it is said I was but a little displeased 3. Albeit none of the Churches enemies and instruments of Gods chastisements can transgresse the bounds of his purpose and permission to adde any thing to the Churches trouble yet as they go beyond his revealed will and approbation so they use to execute Gods purpose with such cruell mindes and so destructive intentions as renders them highly guilty before God thus They helped forward the affliction when God was but a little displeased they had more cruelty in their way then God determined to be executed and they intended and aimed at the utter destruction of the Church when God intended only to correct and purge them 4. As the cruell designes of the Churches enemies will faile them so their severity in executing the Lords controversie is a token of Gods sore anger against them and of their approaching ruine for the Church is now delivered in part beyond their expectations and desires and this their way speaks God very sore displeased which will not long conceale Vers 16. Therefore thus saith the LORD I am returned to Jerusalem with mercies my house shall be built in it saith the LORD of hostes and a line shall be stretched forth upon Jerusalem A third branch of this answer and message holds forth some promised effects of his declared love to his people to wit that the Lord being now reconciled with them the Temple should be built and their City and wall also in Nehemiahs time signified by the stretching out of a workmans line to square his building by when he works and so in effect promiseth to erect their publick worship and Politick State Doct. 1. The Lord who speaks comfortably of his love to the Church in her trouble will in due time let forth reall and convincing proofes and fruits thereof This promise comes in on the back of the former concerning his love to his people and hatred against her afflicters with a therefore as minding to give a reall proof of what he said 2. As the Lords presence with his people as a reconciled God is a
their own true good and their duty for enlargement of the Kingdome of Christ for these causes it was that the Jewes need so many calls to leave Babylon and come to Jerusalem to joyne in the work of God and enjoy the meanes of salvation 4. Albeit the commands of God seem many times unjust to our sense and obedience thereunto very prejudicial yet upon better information we will finde that our advantage lies in speedy obedience upon any hazard therefore the call to these lingring Jewes is not only to come forth but to flee and deliver thy selfe or make an escape on any termes as out of a great hazard albeit they thought it their best to abide there 5. As the Lord in shewing mercy to his people calls to minde their formes afflictions that he may be so much the more kinde so however the Lord may make the place of his peoples captivity easie to them yet it is a judgement-like disposition when a people chooses that for their rest and outgate which God hath cast them in in wrath and as a punishment for sin however it may seem to promise ease therefore the Lord himself mindes their scattering when he is to shew mercie◠and mindes them of their scattering as a fruit of his wrath that they should not think to dwell still there Ho ho come forth for I have spread you abroad as the foure windes of the heaven saith the Lord. 6. The Churches serious considering of her Profession priviledge and dignity may discover unto her how unbeseeming many of her practices are how little she adornes her profession or walks worthy of her high calling therefore doth he name her Zion that it might shame her from dwelling with the daughter of Babylon 7. Unnecessary and voluntary conversing with idolaters is an evil full of hazard to the people of God considering how much they lose by neglecting better company what danger there is of infection by them and of participating with them in their judgements therefore is Zion to deliver her selfe who dwelleth with the daughter of Babylon Vers 8. For thus saith the LORD of hostles After the glory hath he sent me unto the nations which spoiled you for he that toucheth you toucheth the apple of his eye A third reason is expresly subjoyned to the exhortation to wit that after Christ had visited and afflicted his own people and especially after he hath begun to make his glory shine in restoring them he is also sent by his Father to punish their enemies and restrain them from impeding the perfecting of the Churches glory by doing whereof he would make known his affection to the Church and his resentment of her afflictions and therefore it was not safe for them to stay in Babel nor fit to stick at impediments So that by the glory here we are to understand partly the Church which are his glory and among whom he manifests his glory Isa 4.5 and Dan. 8.9 in the Original and after whose afflictions God would out of his love to her reckon with her enemies and partly his glory manifested in her restauration as v. 5. after the breaking forth wherof God would engage against enemies that they should not hinder the perfecting of it Doct. 1. Christ is the fit and faithful Interpreter of his Fathers will the revealer of his counsel and he who seeth it executed for here he tells what the Lord of hostes saith and is sent to see the Fathers will done 2. The Church will finde it to be a very unsafe course for her to joyne and comply with her enemies even although these who do otherwise seem to expose themselves to great hazard for albeit the Jewes in Judea were environed with enemies and these in Babylon seemed secure yet wrath was to come there and therefore it was their best to flee 3. The Church of God is the society where he sets forth his glory more then among all the world beside and in doing good to whom he delights to be glorified and fetches arguments so to do from his own glory when there is no cause in her therefore she is here called the glory 4. As it is no mark of the true Church to be exempted from afflictions and as she loseth none of her splendour in his eyes by any afflictions so the Churches afflictions are fore-runners of judgement on the world and her enemies and when he begins to let forth his glory in her after a storme he will see that no enemies shall impede him in carrying it on 〈◊〉 for she hath been afflicted and is the glory for all that and after the glory he hath sent me to the nations which spoiled you 5. As Gods severity against his people takes not away his sympathie with them in their afflictions so his sympathy makes the Churches trouble go very near his heart which he will in due time prove upon the instruments thereof for this is the cause of his going unto the nations they spoiled you and the reason is brought from his sympathie for he that toucheth you toucheth the apple of mine eye a touch of them on any part is to his sympathie a touch of the apple of his eye which is a most tender part Ver. 9. Forbehold I will shake mine hand upon them and they shall be a spoile to their servants and ye shall know that the LORD of hostes hath sent me This reason is further enlarged and cleared from the manner of Christs taking order with their enemies to wit that though they be great in power and have none to oppose them yet if he do but shake his hand and give the signe or tosse them a little their very servants whom they formerly conquered and kept in slavery shall undo and lord it over them and possesse their goods wherein the Jewes were actors in part both in the dayes of Esther and at home when they brought their enemies about who had concurred in afflicting them into subjection The effect of all which shall be a confirmation of them by this new experiment that Christ is sent of the Father to declare and execute these promises as Protector of his Church Doct. 1. Albeit when we hear Gods Word speaking for the Church or against her enemies we are ready to question How can these things be yet Omnipotency will easily finde a way to fulfil promises or threatenings and can take the most contemptible and successefully employ them against most potent Conquerours who have left none as they think in the world to take order with them for behold I will shake mine hand upon them and they shall be a spoile to their servants and to confirm this he declareth himself to be the Lord of hostes 2. It is the Lords way not only to bring down oppressing enemies but so to do it as may poure most ignominie upon them and let all the world see their vanity and folly who placed their security in any thing beside God for they shall be a spoile to
converts joy 7. As the conversion of the Gentiles to the Church and removing all obstructions out of their way is a part of the Messiahs errand to the world so also much conversion is an ample testimony to Christ that he is the appointed Mediator sent of the Father that he hath alluring beauty under seeming deformity invincible power and vertue managed by apparent weaknesse and that he hath received gifts for men even for rebells that he may dwell among them therefore by this work also Thou shalt know that the Lord of hostes hath sâ—â—t me unto thee saith he to Sion Vers 12. And the LORD shall inherit Judah his portion in the holy land and shall chuse Jerusalem again The third reason of the exhortation speaks more nearly to the present case of the Jewes for whereas they might upon the former promise concerning the Gentiles look upon themselves as rejected especially having neither the face of a Nation nor Temple since they were rejected at the Babylonish captivity therefore the Lord promiseth that he will gather them from their dispersions and set them as his peculiar heritage in their own land and that he will give new documents of their election to be his people though it seemed now to be interrupted that so they might be a peculiar habitation for him till he should come in the flesh if not also pointing at their future conversion and restitution seeing he speaks of them as an inheritance Doct. 1. As the Lords Covenant entered in with a people may meet with many interruptions in the visible effects of it without a dissolution of the bond and tie so in particular his relation to the Nation of the Jewes is such as no temporal rejection can utterly make void for here notwithstanding all that hath come upon them they keep their titles and their election stands and doth yet to this day as is expounded to us Rom. 11.28 29. 2. The Lords people may expect to be no losers by all their troubles when God comes to repaire and make them up for Judah after their captivity gets the holy land so called not only because the holy Lord dwelt there in a peculiar way of presence and because it was the habitation assigned to his people consecrated to him and so an holy Nation but because it was a type of Heaven 3. The Lords Church is his peculiar portion which he separates for himselfe from the world to deal with them singularly The Lord shall inherit Judah his portion he will take them for his heritage and portion and use them so 4. The Lords free choice and election of his people is of such consequence to them and may meet with so many assaults and dispensations seeming to brangle it that there is need of frequent confirmations and tokens for good to establish them in the faith of it for this cause is this promise And shall choose Jerusalem again Vers 13. Be silent O all flesh before the LORD for he is raised up out of his holy habitation The third exhortation is directed to all opposers of these promises whether misbelievers among the Jewes who might be reasoning against this doctrine or enemies who might boast to make them prove vaine these are compesced and commanded silence in their doublings and brags seeing God was begun to appear out of Heaven for his people as one not unmindfull of his promise Doct. 1. The promises of God may oft-times be little heard in the Church for her comfort by reason of the tumult of fightings within and of feares and opposition without for so is here imported 2. A right considering how much frailty appeares in our distrusting how weak all opposition is and how strong the Lord is and how far wronged he is in his glory by misbelieving his promises may silence and crie down our unbeliefe and compesce enemies fury for the Lord here so teaches Be silent O all flesh before the Lord the word importing such a silence as when a Master comes in among scholars or when a Prince appears 3. Albeit Gods presence in Heaven and among his people might silence unbelief and terrifie opposers considering that he is there though he appear not and that he will in due time appear yet it may much more shew the folly of these wayes when God hath appeared and begun to work for his appearing once should confirme faith and assure his people of a compleat issue and put enemies out of all hope of gaining their point yea and assure them that their begun disappointment and ruine is a pledge of more whatever strength or power they have this may silence all flesh before God For he is raised up out of his holy habitation CHAP. III. IN this Chapter we have a fourth vision tending to encourage Joshua and all the Priests and people to go on in the work notwithstanding all the machinations of Satan stirring up enemies and taking advantage of their 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 foundation-stone 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
in all the Chapter 3. The fountain of the Churches encouragement is in Gods free love and marriage-affection which as it doth not break off in affliction so will it be very severe in avenging injuries done to such as are beloved of him for so is here held forth I was jealous for Zion with great jealousie and I was jealous for her with great fury His jealousie proves he is married his fury testifies how much he resents their affliction and both these concur to comfort her 4. The Lord hath at all times prevented his Church and people with such manifestations of himself as may be abundant proof of his affection toward them and ground of encouragement for the time to come therefore he leads this people back to what had been done especially in their late deliverance to clear this truth and encourage them for the future I was jealous c. Verse 3. Thus saith the LORD I am returned unto Zion and will dwell in the midst of Jerusalem and Jerusalem shall be called a city of truth and the mountain of the LORD of hostes the holy mountaine The second ground of encouragement is that God was now reconciled to them again would dwell among them as of old and restore them to the dignity and priviledges they formerly enjoyed Doct. 1. The Lords being reconciled unto a people and their enjoying his favour is a special ground of their encouragement especially that after just wrath he will deigne them with mercy and be at paines to make up the friendship for thus he encourageth them Thus saith the Lord I am returned to Zion 2 When the Lord is reconciled unto his people he will manifest his presence unto them and be as near and careful to help every grievance as the heart is to supply every member for I will dwell in the midst of Jerusalem saith he 3. Reconciliation with God is the way to recover a peoples lost honour and priviledges and to make them enjoy them and the comfort of them for upon his returning look what made her eminent before and it shall be restored She shall be called by her old names which is not a promise of a bare tittle only but that she shall be eminent in her duty and the priviledges and mercies following thereupon shall be as visible as if they were her name 4. It is the great honour of a people to enjoy and sincerely to adhere unto and professe the truth of God as he hath revealed it in his Word to adorne that Profession with fidelity and uprighteness in matters of the second Table and to be the people to whom God verifieth the truth of his promises so are we here taught Jerusalâ—m shall be called a City of truth in place of her idolatry and corrupting the worship of God her double dealing in her conversation and her feeling the sad fruits of threatenings 5. To have relation unto God and be owned as his speaks much honour to a people that he unto whom all things belong should appropriate them unto himself as a peculiar lot to be cared for in an especial way this honour is imported in that name the mountain of the Lord of hoster 6. As holinesse beseemeth a people who are the Lords so it is their special honour and dignity to be such and a commendation to the truth they professe when they hold a good conscience with it for this mountain shall be called the holy mountaine Vers 4. Thus saith the LORD of hostes There shall yet old men and old women dwell in the streets of Jerusalem and every man with his staffe in his hand for very age 5. And the streets of the City shall be full of boyes and girles playing in the streets thereof The third ground of encouragement is held forth in a temporal promise of their increasing in number and enjoying of peace Whereas they were now a few of many they should again be many men and women living unto old and decrepitage and a numerous issue springing up to succeed them and whereas the sword had cut them off in their cities Lam. 2.21 and 5.11 12 13 14. and they might seare the like considering the times yet he promiseth that old men should walk and young children play in the streets as in times of great peace Doct. 1. The encrease of a people especially such as are members of the Church and peaceable times with the common refreshments thereof in living to old age want of terrour not being cut off by violent deaths childrens recreations and growing up without feare of enemies c. are in their own kinde choice mercies to be acknowledged where they are and to be a cause of humiliation where they are wanting for the promise of this is a ground of encouragement here See Ps 78.62 63 64. and 144.11 15. 2. A people reconciled to God and adhering to the true spiritual priviledges of Gods presence shall enjoy as much outward prosperity as is for their good for this promise is subjoyned to the former as a fruit of them Vers 6. Thus saith the LORD of hostes If it be marvellous in the eyes of the remnant of this people in these dayes should it also be marvellons in mine eyes saith the LORD of hostes In regard these promises might seem improbable and impossible to be performed considering that the Jewes were at that time but a despicable remnant and the times full of dangers and feares the Lord removes all difficulties by leading them to look on him to whom nothing is impossible Doct. 1. As faith is very necessary for honouring of God and our owne comfort in receiving his promises so it is no small difficulty to attain to it Things promised may seem very impossible not only to carnal men but sometimes even to the Lords people for this confirmation of the former doctrine shewes that he expects faith to close with what he saith and its being marvellous or hid a thing which they cannot see through as feasible or possible shewes their temper 2. The fountain of much unbelief is mens looking to themselves and their present hard condition and receiving no more truth then reason and probability thus pre-occupied will convince them of for this is marvellous because they looked on themselves as the remnant of the people and on these dayes as hard dayes 3. The way to attain to faith in hard and difficult times is to eye God who makes the promise and give him the glory of being God of faithfulnesse in promising and Omnipotency to perform and overcome impossibilities whatever we be for he refutes their unbelief by leading them from themselves to eye him The Lord of hostes in whose eyes it is not marvellous 4 A people taking up God rightly will themselves being Judges condescend that it is a wronging of God to lay any thing in opposition to his power as able to over-balance it or to distrust his promises whatever they see in the world or their own condition to render
there needed not such an exact care of the service or the outward service of it selfe being but base as pouring out of blood burning of fat c. therefore it was not to be stood upon any thing might suffice Doct. 1. Sleighting and prophaning of Gods worship is matter of a sad challenge it being full of hazard to practise what is not commanded in worship to do that which is commanded sleightly bringing common dispositions to his immediate service or in ordinary conversation not to walk as becomes worshippers for this is signified by this challenge ye offer polluted bread upon mine altar their sacrifices were polluted either when they were not such as the law required or when the worshippers had not Temple purifications or when having committed abominions they came and trusted to their purifications and offerings Isa 1.11 15. Jer. 7.9 10. 2. God constructs of mens prophaning of his worship any way as done against himselfe and flowing from much contempt of him who if he were reverenced his service would be more exactly attended for their offering of polluted bread proves that challenge that they despise his Name v. 6. and is a polluting of him our respect to him will appear chiefly in our immediate approaching to him 3. As it is a special and not an ordinary favour for sinners to be bettered by admonition and reproof so the more they are reproved and not bettered it hardens the more and addes to the sinne for this replie wherein have we polluted thee imports not only that they had been reproved before by the Prophets but that they were so farre from being bettered that they went on in the sinne without a challenge and were so hardened that they would not be convinced 4. It is a great aggravation of sinne when men not only go wrong and see it not but see also reason why they should do as they do and their principles lead them to sinne for it was an high polluting of God when not only the bread was polluted but they seemed to have reason for what they did and said That the table of the Lord is contemptible and therefore they might offer any thing 5. It is also an high provocation in men to bring the worship and service of God in contempt in their own or others estimation when it is not looked on as mens highest honour and advantage in the world to get leave to serve him but either outward discouragements attending it makes it to be sleighted or carnal dispositions and familiarity breeding a bold profanenesse by looking on the external means of worship nâ—t eying the end they are appointed for or the blessing that attends them makes them seem low and base and not to be regarded for this was their fault They say The table of the Lord is contemptible his worship not to be regarded considering the basenesse of the Temple or of the external Ceremonies in themselves Verse 8. And if ye offer the blinde for sacrifice is it not evil and if ye offer the lame and sick is it not evil offer it now unto thy governour will he be pleased with thee or accept thy person saith the LORD of hosts The challenge is yet further proven by instancing their faulty sacrifices prohibited by the law Lev. 22.20 2â— Deut. 15.21 which their own consciences could not justifie and it is aggravated from this that their governours who received some acknowledgements from them Nehem. 5.14 15. would not accept them in bringing such a gift as they offered to God to please him Doct. 1. The best way to convince our selves or others of sinne is to be particular in our examination or reproof and not to rest on generals for the Lord here condescends on particulars to instruct the challenge the better 2. It may stirre up Ministers to freedome and faithfulnesse and perswade others to allow them in being so that all the faults of the people which they reprove not nor oppose are laid to their charge for they are challenged for all the faulty sacrifices the people brought in regard they did not reject them nor reprove the bringers but offered them up 3. Albeit conscience doth not alwayes get liberty to speak impartially to men yet the consciences of the most corrupt and stupid will plead against their way when they are put to it and especially for sleighting of God in the matter of his worship as if his rule were not to be followed nor he worthy of our best things Therefore he appeals to themselves who for present would not be convinced If ye offer the blinde for sacrifice is it not evil c. 4. These properties required in sacrifices as they shadowed out the absolute perfections of Christ the true sacrifice for sinne so they also pointed out somewhat to be regarded by every Christian in their sacrifice or spiritual service that they should study integrity and uprightnesse in them and particularly that God doth not approve of ignorant service worshipping we know not what signified by the blinde sacrifice 2. That he approves not of crooked hypocrisie where there is not a throughnesse in our resolutions to follow God 1 Kings 18.21 or where there is a discord betwixt the outward and inward man signified by the lame sacrifice 3. He dislikes also languishing service wanting life or vigor of affection or cheerfulnesse signified by the sick sacrifice Doct. 5. It is the high presumption and atheisme and will be the sad challenge of men that they please themselves in offering that unto God and do that in his service which they durst not do unto a superior mortal man and which they know well enough men would take off their hand nor be pleased with them that did so for Offer it now to thy governour will he be pleased with thee or accept thy person saith the Lord of hosts that is he will neither please thy gift nor accept of thee for bringing of it but thy gift will make thy selfe to be rejected Vers 9. And now I pray you beseech God that he will be gracious unto us this hath been by your meanes will be regard your persons saith the LORD of hosts Having thus challenged them and proven them guilty unto the end of the Chapter he pronounces sentence and threatens them repeating also the causes to evince the equity of the sentence The first part of the sentence containes a rejection of their intercessions for themselves or the people as was the Priests office and appealing to experience bids them trie it and see what speed they should come and appeales to their own conscience whether they who were chief authors in this evil of polluting Gods worship and as the original also reads it by whose very hands these faulty sacrifices were offered were fit to pray for the rest or if God should accept their person or face as Mediators in name of the people Doct. 1. It is the wofull presumption and neck-break of many that when they walk as they please they
of the Covenant by humble and quiet obedience to the rule of righteousnesse And as they endeavoured to acquit themselves so God blessed their labours in converting many Doct. 1. It concernes them who stand under any particular obligation to God to be much in studying both of the encouragements allowed upon them that they faint not in his service and of their duty that they delude not themselves expecting priviledges when they minde not their work for this end is the Covenant of Levi so clearly laid before the Priests 2. Faithful Ministers have especial need of a Covenaut of preservation from God being exposed to much hazard many times and of the hope of etrnal life being often exercised with sad times here and in outward things to have the Lord securing their portion to them And for all these may faithful Ministers trust God for My covenant was with him of life that is preservation here and hope of a better life hereafter and peace or prosperity 3. It is a special qualification of faithful Ministers and an evidence that they are to receive a blessing when much familiarity with holy things doth not breed contempt but their heart is filled with awe and reverence of God and they go about his worship with holy reverence and trembling and do testifie much tenderness and zeal against any wrong done to God for I gave them to him for the feare wherewith he feared me and was afraid before my Name And thus was it with Phinehas Numb 25.12 13. 4. The practice of these who have gone before and by walking in the wayes of God have inherited the promised blessing will be a ditty against them who decline and look upon their duty as intolerable or their encouragements as hopelesse for the practice and blessing on former Priests are recorded to condemn the present unfaithful ones 5. It is incumbent to faithful Ministers that they be neither dumb nor liars that they oppose themselves faithfully against errour and be faithful publishers of truth for the Law of truth was in his mouth 6. Albeit no mortal man can be so faithful but that if God search him he will not be able to stand yet it is not sufficient for a Minister that he do not grossely debord in his calling but he ought to carry himself so as he may abide a trial for he endeavoured holinesse singlenesse and integrity in revealing the counsel of God for Iniquity was not found in his lips 7. Albeit people are to look to the Word carried by Ministers and obey God speaking it whatever the Messenger be yet it is the duty of faithful Ministers to take heed that their carriage do not belie their doctrine or minister occasion to bring it in contempt but that their practice may prove their own believing of their doctrine and that they shine in their private conversation as well as in their publick station for therefore is the walking of honest Priests marked as well as their doctrine 8. As it is the duty of all Christians so especially of Ministers to be constant in the wayes of godlinesse and walk in them to be sincere in them as in the sight of God and to be on his side of all the controversies of their time which is to walk with him to make peace with God their great aime and for that end to be humble in their obedience and not rebellious to occasion quarrels which is to walk with him in peace and to follow the rule of righteousnesse and walk in equity or rightnesse in all their wayes 9. Albeit the Lords most faithful servants may oftentimes see cause to complain of the ill successe of their labours Isa â—9 4 partly in that they are sometimes sent out to harden the generality of a people in Gods justice Isa 6.9 partly while they see not the fruit that is as it was with Elijah 1 Kings 19.14 18. and partly because the seasons of the appearing of fruits are in Gods hand yet honest and faithful Ministers will not want such fruit of their labours as may testifie Gods approbation of them for They turned many away from iniquity Verse 7. For the Priests lips should keep knowledge and they should seek the Law at his mouth for he is the Messenger of the LORD of hostes That part of the Covenant which concernes the Priests duty is further confirmed from a general Proposition shewing that what their Progenitors did in practice is the duty of all Priests who are bound to have knowledge of the Law and to hold out the true sense thereof to the people who also are bound to employ them for that end as being Gods trench-men Doct. 1. Ignorance is a great sin in Ministers who ought to be stored with knowledge literal and experimental for the edification of others for the Priests should preserve knowledge they should not only have it but preserve it as a store-house for the Churches use 2. It is not sufficient for Ministers that they have a store of abilities and knowledge and please themselves therewith but they ought to be communicative and make what they have forth-coming for the people for the Priests lips should preseâ—ve knowledge He should so preserve it as that it be still in his lips bringing it forth in season and out of season as need requireth 3. Albeit all men be liars and people are not to follow Pastors in an implicit way but only in so far as they bring the Word of God with them yet it is the Will of God that there be an Ordinance of Ministery and a distinction betwixt teachers and these that are taught in the Church and that people not only receive the Word when it is inculcate on them but seek to know the minde of God in his Word from them on particular exigents for They should seek the Law at his mouth 4. The Authority and Commission wherewith God hath cloâ—hed his Ministers as it is an obligation upon them to adorn their station and faâ—thfully discharge their trust from so great a Master without adding or diminishing so it is an argument to perswade people to submit to the Ordinance and reverence what they say from so absolute and great a Lord how far soever it crosse their humours therefore it is subjoyned as a reason to both the Priests and peoples duty For he is the Messenger of the Lord of hostes Vers 8. But ye are departed out of the way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the LORD of hostes Having repeated the Covenant and declared what was the carriage of the former Priests the Lord subjoynes a challenge for their degenerating from the rule and from such examples they had in effect â—enounced their duty and gone out of the right way they had not turned many from iniquity but by their practice or false glosses had stumbled others and made them mistake and break their neck and whereas others had kept the Covenant they
unto them and his purging and restoring his ordinances and is the cause of constant kindnesse toward the Elect who otherwise do so often provoke him to destroy them and it meets also with their quarrelling him that he would not prove a God of judgement for that would have consumed them considering their temper as is hinted v. 5. which out of his unchangeable purpose of love to them as his people he had hitherto forborne Doct. 1. Men may be quarrelling a dispensation which yet it is their great mercy to enjoy and may quarrel Gods not appearing in a sad time whereas if he did appear it would consume themselves thus did they quarrel and complain without cause as is before explained 2. God is immutable in his nature essence properties and purposes as having being from himself and being independent on all other who might oversway him and infinite in wisdom that needs no after-thoughts and albeit he may change his dispensations yet his purposes stand firme and are carried on unalterably by various and contrary meanes I am Jehovah I change not 3. There is no Church or people of God but in themselves they are worthy to be consumed considering their inherent sinfulnesse their daily provocations and inconstancie in any good and the worthlesnesse of their best things and any forbearance they enjoy is from a cause without them for if the sonnes of Jacob are not consumed it is not of themselves but of God 4. Such as God hath chosen to himself of his free grace to be his people may in the midst of their inconstancy and failings when they are sensible of them and driven to Christ by them comfort themselves in the immutability of Gods love which alters not as their condition alters and whatever the Lords dealing to them be they may reckon that it flowes from no change of purpose in him who is still the same and that he intends not to destroy or reject them so did the Church of Israel having a peculiar promise finde and so will all the Elect finde I am the Lord I change not therefore ye sonnes of Jacob are not consumed Verse 7. Even from the dayes of your fathers ye are gone away from mine ordinances and have not kept them Return unto me and I will return unto you saith the LORD of hostes But ye said Wherein shall we return In the second part of the chapter the Lord challenges them and contests with them for several faults which may prove that it came of him that they were not consumed The first sault challenged is their defection and their rebellion and impenitency in it However that Nation had continued in a long trade of sin the posterity subscribing to their fathers sins by following their footsteps yet the Lord offered upon their repentance to be reconciled unto them and to grant them the wonted signes of his favour taking away the tokens of his anger but they would not be convinced of any need of repentance and so denied the accusation and rejected the exhortation and encouragement Doct. 1. New defections do justly bring former iniquities and a trade of sin to remembrance that men may see the sad fruit of giving once way to sin and what a judgement is on them who think little of all these sins and that they may be an aggravation of present sins as filling up the measure of former iniquities Even from the dayes of your fathers ye are gone away from my Ordinances 2. As Apostasie from former professions and engagements by new sin doth adde much to the sin so Apostasie from the wayes of God will easity follow on not serious walking in them as being near a kin to it Ye have gone away by apostasie from mine Ordinances and have not kept them 3. It sets out the great mercy of God that after much apostasie he offers reconciliation upon repentance and this offer doth highly aggravate impenitency Return to me and I will returue to you saith the Lord of hostes 4. It is an ordinary plague and judgement upon them who are deepest engaged in sin that the custome of sin makes them that they consider not that they do evil that they see least need of repentance and are most hardly convinced But ye said Wherein shall we return Verse 8. Will a man rob God yet ye have robbed me But ye say Wherein have we robbed thee In tithes and offerings The second fault challenged which proves the general challenge and answers their reply v. 7. is their sacriledge in withholding tithes from the Priests and offerings from the Temple whereof the Priests had a share for their maintenance This the Lord accounts robbing of him which no Pagan would do to his idol Doct. 1. It is the Will of God that his publick worship be upheld and that these who are set apart for the publick worship of God be maintained thereby and who so do withhold that are guilty of grossest defection as overturning the whole publick worship and Ordinances of God at one stroak for he proves that challenge v. 7. of going away from his Ordinances by withholding tithes and offerings 2. To withhold maintenance from the Ministers of the Word is a robbing of God for not only where that is withheld his service is sleighted also tithes and offerings go together but it is an affronting of God who hath commanded the contrary a depriving him of that which is consecrated to him and dedicated to his publick worship and an affronting of his service as if it were not worth any expence and so making men to faint in it Ye have robbed me in tithes and offerings 3. Men may be doing great injuries to God when yet they will not see it nor apprehend how much God is reflected on by their way or how deep their iniquity draweth for so doth their exception to the challenge import Yet ye say Wherein have we robbed thee 4. The respect that Pagans have to their idols and their care to uphold service unto them will condemn many who professe to serve the true and living God and yet neither have respect nor love to him nor have any care to maintain and uphold his worship Will a man rob God any thing he counts a god and yet ye have robbed me Verse 9. Ye are cursed with a curse for ye have robbed me even this whole Nation 10. Bring ye all the tithes into the store-house that there may be meat in mine house and prove me now herewith saith the LORD of hostes if I will not open you the windowes of heaven and poure you out a blessing that there shall not be room enough to receive it 11. And I will rebuke the devourer for your sakes and he shall not destroy the fruits of your ground neither shall your vine cast her fruit before her time in the field saith the LORD of hostes 12. And all Nations shall call you blessed for ye shall be a delightsome land saith the LORD of hostes He declares that
because of this sin God had cursed them with a general want and exhorts them to amend this fault promising to give a proof that his accusation hath been just and that their repentance and amending their fault should be acceptable by giving them raine and the influences of heaven to cause the earth to bring forth in abundance and by removing impediments of a fruitful harvest by keeping off destroying creatures and preventing their trees from untimely casting their fruit So that Gods blessing should be so conspicuous upon them as should take away their reproach of being a Nation plagued of God Doct. 1. People never thrive the better that they neglect Gods service and think to increase their stock by withholding what is due from Gods servants but are ordinarily served in their own coyne and plagued with as much want as they drive his servants to and however they are certainly pursued with a curse in all that they have which can soon overspread a whole Kingdome Ye are cursed with a curse for ye have robbed me even this whole Nation 2. It is the duty of these who would uphold Gods service not only to give what is requisite for maintenance of the Ministers thereof but to do it voluntarily and so as Ministers may be free of distractions from their great work Bring saith he the tithes into the store-house 3. If men would repent and amend their sinful courses they might meet with such proofes of Gods favour as would convince them that they had forsaken their own mercy formerly though they would not see it and that much of God is to be found of these who wait on him in his own way for it for the Lord submits to a trial from experience if these quarrellers would leave their debates and put him to it Let there be meat in my house and prove me now herewith if I will not open upon you the windowes of heaven c. 4. Many steps of divine Providence and care may be read in our very daily bread and plentiful provision The opening of the windowes of heaven and pouring out of a blessing the rebuking of the devourer from destroying fruits when the influences of heaven have produced them and keeping of trees from casting fruit before the time shewes how many wayes an angry God can reach sinners in these things how richly he can provide for his creatures and how sufficiently secure it to them 5. As Gods blessing upon his reconciled people will be conspicuous and remarkable so the very reproach of being under Gods judgements ought to affect the sinner and be a motive to repentance and reformation that God may roll away that reproach as he is ready to do for it is an argument to invite them who are under a curse to turn from their evil wayes All Nations shall call you blessed for ye shall be a delightsome land Verse 13. Your words have been stout against me saith the LORD yet ye say What have we spoken so much against thee 14. Ye have said It is vaine to serve God and what profit is it that we have kept his Ordinance and that we have walked mournfully before the LORD of hostes 15. And now we call the proud happy yea they that work wickednesse are set up yea they that tempt God are even delivered The third fault reproved wherein they shewed much presumption is their murmuring and wicked blasphemie accounting it a vaine thing to serve God because they who pretended to obey God and walk humbly under sin or judgements in some ceremonial performances were not answered according to their lusts and blessing the grossely wicked because when they went the very length of tempting God in their wickedness yet they escaped trouble and were exalted Doct. 1. It is a presumptuous and bold course when men dare not only secretly murmur against God his Providence and their duty but dare openly publish and avowsuch mistakes and reject conviction for it as a sin Your words have been stout yet ye say What have we spoken so much against thee 2. As it is desperate presumption for men to cast out with pietie so the Lord will have every one that serves him tried in their sincerity and whether or not any thing will drive them on such a snare for here these who pretended to much service spake stoutly and said It is vaine to serve God 3. It is a character of true pietie when men do indeed cleave close to the revealed Will of God and yet are humble for all they do when they are humbled for their short-comings and do stoop and mourne under any corrections considering the greatnesse and power of God with whom they have to do for this is true pietie which they pretend to to keep his ordinance and walk mournfully before the Lord of hostes 4. It is a great evidence of unfoundnesse when men despise pietie and the way of God because of the want of outward successe as if pietie and a good conscience were not a reward to it self and as if it were not fit that God purged his own people that they might bring forth more fruit They accounted it vaine to serve God for what profit is it that we have kept his ordinance c. 5. It is also a great evidence of unfoundnesse when men see too well their own performances and are proud of them and this conceit is the cause of mens quarrelling when their lots please them not for these complainers see their own worth and what they did and because of this complaine whereas mens humility loseth the lustre where they see it and swell with it 6. It may please the Lord for a snare to sinners and a trial to others and that none may doat on outward things not only to deliver sinners out of troubles but when they come to the height of impiety as not to own God or tempt and put him to it to make that a meanes of advancement for They that work wickednesse are set up and they that tempt God are even delivered 7. The prosperity of wicked men in wicked courses is a trial of sincerity and will readily draw unfound hypocrites not only to be discouraged in what of Religion they pretend to but openly to side with impiety as the only blessed way We call the proud happy c. Verse 16. Then they that feared the LORD spak often one to another and the LORD hearkened and heard it and a book of remembrance was written before him for them that feared the LORD and that thought upon his Name Followeth the carriage of the truly godly in that time and the fruit these reproofs had on them together with the encouragements allowed upon them wherby these hypocritical boasters are refuted in that there are truly godly beside them who finde profit by it indeed Their carriage is mutual conference and exhortations to repentance which the Lord for their encouragement took pleasure to observe and to put upon record for their behoof Doct.