that the weak villages in the countrey should get the first proof of his protection that so God may have the glory of saving them and such as have either power or prudence as a walled town and great Rulers may have no cause to glory of any excellencie in them above others to make themselves happy Doct. 1. The safety of all the Church is a matter out of question however the Lord do not take the Churches own way meanes or method to bring it about for the Lord will save though the question be whom he will save first See Hos 1.7 2. The Lord hath and will alwayes so order as that in his Church there should be variety of conditions and estates for letting forth variety of proofs of himself toward and upon them forâ— there are tents of Judah the house of David and inhabitant of Jerusalem 3. The Lord so ordereth his gracious providences as that they who are lowest in trouble and have least wherewith to help themselves do lie nearest his help for the Lord shall save the tents of Judah first 4. The Lords way of conveying deliverance toward his people will be so ordered as that he alone will be seen to be the doer of it and he will stain the pride of all glory and take occasion of boasting from all and the more excellency that any have he will put them the more frequently to be humbled before him for he saves the tents of Judah first that the glory of the house of David and the glory of the inhabitants of Jerusalem do not magnifie themselves against Judah Verse 8. In that day shall the LORD defend the inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the LORD before them The sixth promise is of divine protection taking in the inhabitants of Jerusalem also though the tents of Judah finde the fruit of it first v. 7. and of strength wherein is held forth that as their Governours expected through faith v. 5. when that people shall come to any hazard the feeble among them shall be endued with heroick fortitude such as David had and that their Rulers and great ones shall be raised to a divine and Angelick pitch of strength which is to be understood that they shall be so through saith in Christ their Head who is the true root and off spring of David and they his familie and traine and who is true God and as he was the Angel of the Covenant who went before the people in their deliverance out of Egypt Exod. 14.19 and 23.23 so he promiseth to prove himself the same again Doct. 1. The Lord will so have a care of all his people as however he see meet to humble some of them at some times and to delay his help till they be humbled yet it is not his purpose to deny them altogether therefore is the promise made particularly to the inhabitants of Jerusalem and Davids house to shew that however he would prefer Judabâ— tents to them in the matter of speedy help yet he will not reject them In that day shall the Lord defend the inhabitants of Jerusalem c. 2. The Lords protection is the sure safe-guard of his Church beyond any thing they get strength to do themselves yea it is the strength of their strength to abide under his shadow with it therefore is the promise of defence premitted to that of their strength as being their sure refuge and that which makes them strong The Lord will defend Jerusalem he that is feeble shall be as David c. 3. However the Lord may keep his people in a low weak condition for their exercise yet he hath undertaken to let out proofes of his strength in them in a time of need in a singular way and will make their weaknesse in themselves a presage of their being strengthened in him He that is feeble among them at that day shall be as David 4. None do attaine in this life to that measure of strength and courage but they do yet stand in need of more and ought to be on the growing hand for the house of David needs a promise of this as well as the feeble 5. As Christ will be unto his Church in her need whatever he hath been unto her at any time so what Christ is that are believers in him their Head as they need it all fulnesse dwelling in him for their behoof for as Christ had been as on Angel of God before that people so will he be yet and the house of David so in him Verse 9. And it shall come to passe in that day that I will seek to destroy all the Nations that come against Jerusalem In the seventh promise Gods purpose of destroying the Churches enemies is repeared and confirmed that though they were never so many yet God will destroy them and will be serious in effectuating it seeking out secret plotters as well as open enemies or seeking them out after they are scattered and their enterprises frustrated to ruine them Doct. 1. The Lords Church hath many enemies both open and secret enemies standing yet unbroken and these who though they be broken yet remain enemies for there is an all of the Nations that come against Jerusalem 2. Albeit some who persecute and oppose the Church of God may finde mercy to come and joyne with her and be saved yet for the most part it is a token of so much displeasure and so many former controversies against men when they are leâ—t to themselves to be persecutors that their destruction only will end it I will destroy all the Nations c. is the ordinary issue of their being enemies 3. The Lord is not slack or remisse in avenging injuries done to the Church but will do it as effectually as men do their most serious affaires when they bend their wits to devise means to câ—rry it well on and do pursue it to the uttermost this is imported in that he will seek to destroy all the Nations as is before explained Verse 10. And I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only son and shall be in bitternesse for him as one that is in bitternesse for his first-borne In the eighth promise is held forth the future conversion and repentance of Israel the full accomplishment whereof was not that which we read in the primitive times Act. 2. but is yet to be accomplished when all their families shall concur in this work v. 14. which was not then fulfilled The Lord promiseth unto the body of that people that he will give unto them the Spirit of conversion and prayer to help down their enemies and repentance for their piercing of Christ by consenting to their
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
so much to be supported in this extremity as by way of violence on the band of his neighbour and his hand shall rise up against the band of his neighbour 2. Intestine dissension amongst a people is an evidence of a great judgement from the Lord upon them and of a madnesse for It is a great tumult from the Lord among them that causeth this which is the posture and carriage of mad men 3. No wisdom of men nor politick principles wherein they are united will keep them together who are not at one in God and in his way but when he hath them to ruine he can shake them asunder for when he sends a tumult the wisest and these who otherwise would think it madnesse to divide will take hold and rise up against his neighbour Vers 14. And Judah also shall fight at Jerusalem and the wealth of all the heathen round about shall be gathered together gold and silver and apparel in great abundance The third judgement upon them shall be that God shall employ his people to act for their own defence and give them so compleat a victory as that they shall gather the rich spoile of enemies to make up themselves Doct. 1. Albeit deliverance to the Church be sweet by whatever meanes God send it yet it is a special token of favour when God employes his people and makes them instrumental in their own deliverance from enemies for so it is that Judah also shall fight and consequently prevail at Jerusalem It is a publick evidence of Gods being with them and intending their good in these deliverances 2. As men that spoile all the world to enrich themselves ordinarily are never satisfied so especially enemies their coming against the Church is not so much out of poverty or want as cruelty and desire of her blood for they have wealth gold silver and apparel in abundance and yet must trouble the world more and they are not well enough unlesse they drink the Churches blood 3. When the Lord sends troubles upon his people it is his way to make them up thereby ere all be done for all this wealth is gathered that Judah haying obtained victory may be enriched by the spoile Ver. 15 And so shall be the plague of the horse of the mule of the camell and of the asse and of all the beasts that shall be in these tents as this plague The conclusion of this threatening is that not only the enemies themselves should feele this judgement but the very means employed by them in their wars whether mercenaâ—ie souldiers who employ themselves in war for gaine and so are like beasts or rather literally their beasts for carriage and service should share in the plague and especially in that consumption v 12. Doct. 1. The Lords indignation against troublers of his people is such that it will break forth not only on rational creatures but upon the very means and instruments they employ that so he may disable them from the like attempts in time coming and let it be seen how he resents his peoples wrongs in ruining them and theirs who have hand in it for horses mules c. that are in these tents are plagued as well as men 2. It is the great sin of man that being the creatures Lord he should employ them against God and so bring them under the stroak of wrath and be the cause of much misery on all things as well as himself for these enemies bring all these creatures to be plagued with themselves 3. Gods justice upon the very senselesse or irrational creatures ought to be laid to heart as well as that which cometh upon men for this plague is held out to be cousideâ—ed as well as the rest Vers 16. And it shall come to passe that every one that is left of all the Nations which came against Jerusalem shall even go up from year to year to worship the King the LORD of hostes and to keep the Jeast of Tabernacles In the seventh part of this Prophecie there is an exception made from the former sentence of judgement foretelling of the conversion of multitudes or many of every sort of the enemies of the Church when they shall see Gods judgements on the rest And that they shall joyne with the Church of Israel in acknowledging Christ and in his publick spiritual worship expressed in termes taken from the Ceremonial Law because it could not be understood in the Prophets time but in these termes Doct. 1. As after the Lord hath plowed the world by judgements he useth to make a seed-time an harvest of Conversion so he can and oft-times will bring in very enemies by sad stroaks and by mâ—king friends of them shew his kindnesse to his Church for after all these judgements every one that is left c. shall come to the Church 2. Gospel-worshippers ought to be painful and spiritual going up or ascending and constant doing this from year to year and ought to have an high estimation of God and come with reverence before him who is the King the Lord of hostes This is the substance of that type of yearly appearing before the Lord at Jerusalem the worship of God not being tied to any special place under the Gospel but the publick worship of Christians whereever they dwell makes it a Jerusalem 3. This keeping of the feast of Tabernacles is not to be understood literally in regard the Ceremonial Law is abolished by the death of Christ but the spiritual publick worship of the Church is pointed at which was signified by these solemn feasts and particularly this feast is pitched on rather then another 1. Because it was a feast of great joy Lev. 23.40 signifying that the New Testament affords not only matter of feasting but cause of exceeding joy 2. Because this feast shadowed out Christs Incarnation and dwelling in the Tabernacle of our flesh Joh. 1.14 which is the chiefe subject and matter of joy to the Church of the New Testament 3. Because it had relation to the preservation of Israel fourty yeares in the wildernesse till the Lord brought and setled them in the promised land and so it holds out that these Converts will especially observe the Providence of God toward them in preserving them till by the Gospel they were brought into the Church and generally that true Converts under the Gospel will be eying much the heavenly Canaan their rest as approaching on the back of these dayes Ver. 17. And it shall be that who so will not come up of all the families of the earth unto Jerusalem to worship the King the LORD of hostes even upon them shall be no raine Unto this petition a threatening is subjoyned against these who will not submit themselves and joyne with the Church to wit that they should want raine whereby is signified literally barrennesse of their land and famine or more generally the want of a refreshful blessing or of a testimony of favour upon them and what they have they wanting
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.
A BRIEF EXPOSITION OF THE Prophecies OF Haggai Zechariah and Malachi BY GEORGE HUTCHESON Minister at EDENBURGH EZRA 5.2 Then rose up Zerubbabel the sonne of Shealtiel and Joshua the sonne of Jozadak and began to build the house of God which is at Jerusalem and with them were the Prophets of God helping them 2 PET. 1.19 We have also a more sure Word of Prophecie whereunto ye do well that ye take heed as unto a light that shineth in a dark place until the day dawne and the day-star arise in your hearts April the 29th Imprimatur EDMUND CALAMY LONDON Printed by T. R. and E. M. for Ralph Smith at the Bible in Cornhill near the Royal Exchange 1654. CHRISTIAN READER THe former Undertaking of this Reverend and learned Author hath found so much acceptance and hath been received with such a general Approbation both by Ministers and other godly Christians as that it hath emboldened him to make a further Essay in the same kinde This ensuing Treatise presents to thy view a brief Explication of and choice Observations upon three other of the Lesser Prophets All that I shall say to encourage thee to reade it is That it is written by the same Master Hutcheson that it is as elaborate and as useful as the former that it will fully satisfie expectation and tend much to thy spiritual edification Imprimatur EDMUND CALAMY To the Right Honourable JOHN EARLE of Cassillis LORD KENNEDY c. Grace Mercy and Peace through Jesus Christ be multiplied Right Honourable SUch is the tender kindnesse and rich bounty of our all sufficient and gracious God to his Church and people whom he hath chosen from among the lost posterity of Adam as that in wrath he still remembreth mercy and when his dispensations seem to speak greatest displeasure and to render them most miserable yet upon serious consideration they will finde cause to say that he is good and his mercy endureth for ever He doth not deny to them the sure mercies of David when for wise reasons he cuts short their outward delights and their afflictions when they need them are taken in as Articles and Priviledges of his unchangeable Covenant with them Psal 89.30 31 32 33 34. In particular it is a mercy never enough acknowledged that the Lord vouchsafes upon his people his Word written in holy Scriptures which as it was a special favour to Israel of old Psal 147.19 20. so the riches thereof and the advantages to be had thereby are not soon pondered for herein is held forth the true and saving knowledge of God and an impartial discovery of our selves herein we have the offer of the salvation purchased by Christ and by it is the infallible way of attaining true happinesse pointed out It is to the Word we are directed by the righteousnesse of faith to know the minde of God concerning lost sinners Rom. 10.6 7 8. It is the Word the Lord employes to be the seed of regeneration and which the regenerate man should esteem more then his necessary food for promoving his growth By the Word the Lord doth quicken his people when they are dead reclaime them when they are wandring comfort them when they are afflicted and point out their way unto them Hereby we are directed to try the spirits when delusions are aloft and Satan is transformed into an Angel of light By the light thereof we may infallibly know what is right and what is wrong in the world when all things are to sense wrapped up in clouds and mists and may know what to think of sad times and lots and what issue to expect of them And in a word the Scriptures are profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3.16 17. As this great and inestimable favour ought to engage all Christians to be much in searching the Scriptures and conversant with God speaking therein especially in times when the Lord 's letting out many strong delusions proclaims our negligence and not receiving the love of the truth and when his chastisements call on us to seek teaching out of his Law And as it doth call on Ministers in their publick stations to be instant in season and out of season inculcating this Word of truth so it hath invited me to essay how I might be instrumental through the Lords assistance and blessing in opening up some parts of this Charter for the more general use and help of the Lords people And having met with such acceptance of my former Essay as hath encouraged me to make this further progresse upon these three last of the Lesser Prophets I do humbly crave leave to present it to the world under your Lordships Honourable name who have obtained mercy of the Lord to taste that he is gracious as is daily evidenced by your desiring the sincere milk of the Word and by your cordial resolution and sincere endeavour to cleave to the Law and Testimony and follow the revealed Will of God in your wayes Which as it hath made your Lordship precious in the hearts of the godly who know you so I judge my self bound in a special way to take hold of this opportunity to expresse my sense of the same who have had more frequent oceasion for many yeares both during my service in the Ministery in that part of the countrey where your Lordships interest and residence is and since my removal from thence to be a witnesse and observer of the grace of God in you and have met with such undeserved respects for the truthes cause from your Lordship as requires a more worthy testimony and acknowledgement of my obligations and bound dutie to honour you then is this piece as to what is my part in it Yet such as it is I make bold to offer it to your Lordship and being an Exposition of holy Scriptures and of such places as do hold forth much of the Lords minde concerning his publick work and state of his Church I hope it shall not be unacceptable to your Lordship whose care and diligence in seeking light from God and cleaving to it and whose following the publick work of God in singlenesse of heart even to the prejudice of your particular interest hath convinced and put to silence even such as were enemies thereunto I shall not insist on this subject which I know your Lordship takes no pleasure to hear of nor is it my way to dwell much upon nor shall I trouble your Lordship with any account concerning my part in this work only this I may say that the subject-matter is divine being a part of that light which shined in a dark place in the dayes of the Old Testament many passages thereof need an Interpreter and threed of Exposition as much as any and the doctrine therein contained is useful for our admonition on whom the ends of the world are come We may reade herein the
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
would be seen by her that she may be stirred up to her dutie so the best sight of them and expounding of their way is had from God whereby she will see them to be under an over-ruling Providence and that God takes notice of every circumstance of her trouble therefore the Prophet is made to see these hornes and albeit their trouble from enemies was a known thing yet the Lord will discover it in vision and expound it himself upon the Prophets question to shew that God knew and had an hand in what they did 3. Albeit the Lord take notice of all the cruelties exercised upon his Church yet in a special manneâ— he resents the enemies designe to cut the face of a Church from off the earth for they scattered Judah c. as beasts tosse what they get upon their hornes into the winde and for this cause it is that the scattering of Jerusalem where the Temple stood is considered by it self though it be a part of Judah 4. Albeit the Lord do not alike soon deliver all his afflicted yea albeit these who were last afflicted be first delivered yet the sufferings of all are in his heart and not forgotten in their trouble and present sufferers have the advantage of all the Churches former trouble whose wounds do all bleed on every new stroak therefore albeit Judah get the present comfort of this vision as appears v. 21. yet the Prophet is made to see that the hornes have scattered Judah Israel and Jerusalem not only because some Israelites had cleaved unto Judah since the renting of the ten tribes from the house of David but to shew that Israels troubles were laid up in his heart to be forth-coming for their good in due time and that Judah had this advantage against her enemies that Israel had suffered by them also 5. Such as have opened eyes may discern as much for the encouragement of the Church as can be seen against her that God is powerful to crush all her enemies and hath as many effectual meanes for that end on all quarters as they have power and confederates for the Prophet is made to see foure Carpenters in opposition to the foure hornes 6. However difficulties and enemies may easily be seen yet help against them can be shewed by God only for whereas it is said of the hornes that the Prophet saw them it is said of their help expresly The Lord shewed me foure Carpenters 7. Christ the King Priest and Prophet of his Church is very God equal with his Father for here the Angel who all this while had communed with and informed the Prophet in vision and who had interceded for the Church is Jehovah The Lord shewed me 8. No successe which enemies have had against the Church during her trial and exercise will assure them against a day of vengeance or make them stand before the fitted instruments thereof for however these hornes have scattered Judah so that no man did lift up his head yet these are come to fray them and cast out the hornes of the Gentiles The instruments of vengeance will easily affright them who had been the terrour of the world and will cast them out not only from possessing the Churches inheritance which they had usurped but from their own kingdomes and power which they had employed so ill 9. Whatever other wickednesse persecutors of the Church may be guilty of or whatever quarrel the instruments of their ruine may have against them yet the Lords great controversie which fills their cup and which the Church themselves and the world about should look on as the cause of their ruine is their opposition unto and their oppressing of the people of God therefore is it the third time set down in this vision that they lift up their horne over the land of Judah to scatter it CHAP. II. IN this Chapter we have a third vision shewed unto the Prophet wherein under the type of a man measuring Jerusalem v. 1 2. and attended with Angels v. 3. is promised the future enlargement of Jerusalem v. 4. and her safety v. 5. the application and use of which vision is held forth in a threefold exhortation 1. To the Jewes who remained at Babylon that they would return to their land v. 6 7. in regard that Christ was out of his love to them to reckon with their enemies which he would easily effectuate to their satisfaction and confirmation v. 8 9. 2. To the Jewes who were returned that they would rejoyce because of his presence among them v. 10. because of the accession that should be of many Nations to the Church v. 11. and because the Lord would yet confirm their election to be his chosen people in their own land v. 12. 3. To all misbelievers of the promise and opposers of his Church that they should stand in awe and compesce their fainting or fury v. 13. Ver. 1. I Lift up mine eyes again and looked and behold a man with a measuring line in his hand 2. Then said I Whither goest thou And he said unto me To measure Jerusalem to see what is the breadth thereof and what is the length thereof 3. And behold the Angel that talked with me went forth and another Angel went out to meet him 4. And said unto him Runne speak to this young man saying Jerusalem shall be inhabited as townes without walls for the multitude of men and cattel therein Here is promised unto the Church that however they were now a few people to inhabit the city or countrey and destitute of cattel as well as men yet they should so increase as that the walls of Jerusalem should not contain them but they should dwell without the precincts thereof and spread themselves into the countrey and villages hereby prefiguring the future enlargement of the Church beyond what was under the Old Testament This is represented unto the Prophet under the type of Christ as a man with a measuring line declaring unto the Prophet his purpose to build and set bounds to his own Church and who being attended by Angels sends one of them to the Prophet with this message to be communicated unto the Church for to encourage them to go on in the work and to invite the scattered Jewes to come home and joyne with their brethren Doct. 1. Such as would see the true case and condition of the Church had need of elevated and spiritual mindes enlightened by God for Zechariah lift up his eyes and looked being enlightened of God in this vision and saw the Churches case far otherwise then the case of the city looked on by a natural eye at that time could promise 2. These who see Jerusalem and the Church well will see Christ still employed about her and careful of her well-being and that her prosperity is the great businesse of heaven about which Christ and Angels are busie and of this Christ would have his Church assured for here he looked again after the former vision wherein
thy servants 3. As it is not enough to have a braine notional knowledge of God and what he hath revealed unlesse it be experimentally engraven upon the heart so even the people of God may have their own questionings concerning Gods care of them and concerning what he hath said in his Word till by performance and experimental proofs he put it out of all controversie which in due time he will do for when this is wrought then they begin to know as they ought and by this experiment he makes them certain and ye shall know 4. As every dispensation of God ought to instruct and fixe lessons in our heart so a special lesson to be read and learned by the Church is Gods good will in employing his Son for their good and Christs being on foot to procure good tidings to her and let her see them really performed he being imployed by the omnipotent God for that effect And ye shall know that the Lord of hostes hath sent me Vers 10. Sing and rejoyce O daughter of Zion for lo I come and I will dwell in the midst of thee saith the LORD The second exhortation directed to the Jewes that were returned from captivity which may serve also as an argument to these in Babel to come and partake of their promised happinesse is that however they were in a low condition yet they should rejoyce and expresse their joy by singing This he presseth from three grounds whereof the first is that Christ would come and take up his habitation in the midst of them not only typically or in legall shadowes or by his grace and Spirit only but that in the fulnesse of time he would also come in person and become man and dwell among them Doct. 1. No difficulty or straite can take away from the Church the true cause of her joy nor excuse her for not rejoycing in it for when the Jewes are now a contemptible handfull deserted by their brethren vexed by their enemies and some of themselves conspiring with them Nehem. 6.17 18. and 13.4 yet she is called to this duty Sing and rejoyce O daughter of Zion 2. The Lords own presence in and with his people is his choice and matchlesse gift which he is willing to give before any other thing and which as he will not disdain to bestow in his peoples lowest condition So it is a gift that should occasion much joy and refreshment to them for when they want many accommodations the Ark and the cloud and the company of their brethren yet this is his great gift wherein they should rejoyce Sing and rejoyce O daughter of Zion for lo I come and will dwell in the midst of thee 3. As the Lords presence with his own chosen people is perpetual and will bring intimate familiarity and love so himselfe will be at all the paines to make up this union he will not by sinne putting him as it were away for a time be provoked to stay away and will have this communion still upon the growing hand till they come to full fruition for he will dwell constantly and that familiarly in the midst of thee and for this end I come saith he or am at the paines I will not be kept away from coming again and though they had his presence in some measure before yet it is still I come 4. It is the great ground of the Churches encouragement and the fountaine of all other manifestations of God that the Sonne of God became man that her Redeemer is God that he came and dwelt in our nature and was like us in all things without sin and that we may tryst with God in the man Christ and know our tender-hearted surety to be also God over all blessed for ever and able to save to the uttermost this incarnation of Christ is it which this promise ultimately points at as the ground of their joy Sing for I come and I will dwell in the midst of thee saith Jehovah Vers 11. And many Nations shall be joyned to the LORD in that day and shall be my people and I will dwell in the midst of thee and thou shalt know that the LORD of hostes hath sent me unto thee The second reason of the exhortation is because many Nations shall joyne to the Lord and become one Church with them when he is incarnate by which they should yet further be confirmed that Christ is sent of the Father to be the Mediatour and Redeemer of his Church Doct. 1. Whatever encouragement the Lord withholds from his people in following their duty it is because he purposeth richly to make it up another way for if the Jewes were discouraged in building the Temple by their brethrens staying behinde here is a promise of an accession to make that up And many Nations shall be joyned to the Lord in that day 2. It is the matter of great joy that by the incarnation of Christ the partition-wall betwixt Jew and Gentile is cast down that all Nations without any difference or distinction have accesse and do come to him and that he makes many to be willing in the day of his power for this is a new cause of their song Many Nations shall be joyned to the Lord. 3. It doth contribute to set out the glory of Christs Kingdome under the Gospel that not only he hath elect and converted members of all Nations without distinction but that he brings whole Nations in visible Covenant with him and maketh a whole Nation to become a National visible Church for so is here prophesied of these dayes Many Nations and not some of a Nation only shall be joyned to the Lord at least by visible Covenant in that day 4. Most glorious promises may be mistaken in their performance by carnall hearts and not prove so comfortable as indeed they are for the conversion of the Gentiles is promised here as the matter of the Jewes joy and yet it proved a stumbling block to the body of the Nation when it was performed and will do till the conversion of the Gentiles provoke them to jealousie Rom. 11.11 5. A people do then indeed come unto God when beside their being visibly in Covenant with him they seek also union with him through saith in his Sonne and do give themselves up to his obedience and that they may become his which the sensible and humble soul ought to look upon not only as their duty but as Gods promise so much doth this Prophecie ultimately point at They shall be joyned to the Lord and shall be my people 6. As the Lords presence is that which makes the society of Saints comfortable were they increasing never so fast so the more the Church encreaseth he will let out the more of his presence with her for in that day of this accession it is added againe And I will dwell in the midst of thee Much conversion proves him to be present will draw forth more of his presence and that will be all the
his trust and partly as in his office standing before the Lord in name of the whole people and therefore gets promises made to him common with them This being taken alongst will make all the purpose clearer So in this verse we have represented unto the Prophet the impediment lying in the way of the work and of the instruments thereof to wit that while Joshua is imployed in his Office for himselfe and the people before the Angell representing Christ whose type and Minister he was Satan the Churches speciall enemy does what he can against him by interposing his accusation to hinder his acceptance and plead him not worthy to do such a work and so sets him to stand there as a delinquent before his Judge Doct. 1. As the Lords people going on in his work will see difficulty arising after difficulty to obstruct their way so is there in Christ sufficiency of encouragement against all of them for so much doth the scope of this vision teach after all the difficulties represented in the former visions here is a new difficulty and Christ also answering it 2. The deepest and subtilest plots of all opposers of the Church are most clearly known to Christ who will either immediately crush them or make them known to his Church that she may make her use of them for He shewed me Joshua c. as a case not unknown to him 3. It is the duty of Gods servants especially in hard times to be much with God and found in their duty whatever may come to make much use of Christ for coming speed at Gods hand to set themselves alwayes in their duty as in his sight and to study to be approven of him All which is imported in his posture he was standing before the Angel of the Lord who is the same with Jehovah v. 2. to wit Christ called an Angel not in regard of his nature for he took not upon him the nature of Angels but in regard of his office being sent of the Father as the word signifies for the redemption and salvation of his people 4. Such as see through all the opposition made unto the Church and would have the right use of any opposition they see would look higher then any visible enemy even to spiritual wickednesse in high places acting in them who can be opposed only by spiritual weapons and to Satan getting much advantage by their own sinnes provoking God against them for so is revealed to the Prophet Satan chief to resist him 5. Satan is a great enemy as to every godly soul in particular so especially to the restoring and building of the Church and to such as are eminently instrumental therein and to a Ministery that so they may be discouraged and made uselesse for he resists Joshua the High Priest who was eminent in building the Temple and represented all the Priests and people 6. Satan hath great advantage of the Lords people by reason of his subtilty and power and especially by reason of their guilt if Christ did not interpose for he is standing at his right hand to resist him which forme of speech imports not only ability to hinder his enterprisâ—â— which are done by the right hand but as having great advantage as seeming to favour a just cause in pleading for Gods justice and therefore it should seem he ought to be successeful Thus the forme of speech seems to be taken Psal 109.6 7. As the Lords people may meet with saddest assaults from Satan in their approaches to God and as the sad fruit of any challenge appears most in being denied accesse when they come in a strait so it is the Churches great advantage that the Tribunal before which Satan brings his accusation against her is that where Christ her Advocate and friend sits Judge this is imported in that Joshua was standing before the Angel of the Lord or Christ when Satan came to accuse and in part appears further afterward Vers 2. And the LORD said unto Satan The LORD rebuke thee O Satan even the LORD that hath chosen Ierusalem rebuke thee Is not this a brand pluckt out of the fire In the next place is represented unto the Prophet Christ who is the Lord taking the defence of Joshua and by his intercession acting as the Angel of the Lord pleading that Satan may be rebuked confounded and restrained in his malicious and cruel designe to destroy them whom God had chosen and them who having been almost consumed in trouble were miraculously pluckt out and preserved from total ruine Doct. 1. Christ in his office of mediation and intercession is the strong refuge of the Church against Satan who is sufficient to oppose all his machinations being himselfe God equal with the Father zealous for and affectionate to his people and their weal and the Father being engaged to help him and his by vertue of the Covenant for The Lord said to Satan The Lord rebuke thee even the Lord rebuke thee Where Jehovah interposeth for Joshua who hath ground to call to Jehovah the Father to appear also and who testifies his zeal by doubling his request 2. Albeit the ground of Satans accusation of the Lords people before God and in their own consciences may be true and just yet his insatiable and cruel malice in prosecuting that controversie to their destruction and casting out of Gods favour is so far from being Christs allowance that it is hateful unto him and will be effectually suppressed by him This is imported in his intercession The Lord rebuke thee or restrain thy malice and make void thy intention 3. The Lords election of and free love toward his people is that whereby they are allowed to answer Satans tentations which otherwise might be heavy upon them and where the Lord hath chosen and purposed to do good unto a people he will also have a care of their Ministers for their sake This we are taught from Christs first reason of intercession The Lord that hath chosen Jerusalem rebuke thee God having chosen them Satans bill how true soever could not be heard to destroy them or to reject Joshua their Minister 4. Though the people of God may be cast into painful and hard trouble and may be kept in it till it come to some extremity that they may be purged yet shall they certainly be rescued and brought out again for so was it with Joshua and this remnant a brand pluckt out of the fire a stick halse burnt and yet thought worth the pulling out 5. As the former afflictions of the Lords people do so endear them to Christs heart that he will not hear Satans accusations so his eminent appearing for them in trouble is a pledge that he will not destroy them but perfect his work notwithstanding Satans machinations for this is the force of the second reason of Christs intercession Is not this a brand pluckt out of the fire as if he said should my anger smoke yet against my people who are already almost consumed
as come to joyne with Gods people are not to be idle and uselesse but to study in their stations to contribute somewhat for edifying and building up the body for they that come must build in the Temple of the Lord. Unto this doctrine two things are subjoyned by way of Conclusion 1. That their own experience should prove that Christ the Mediator was sent to reveal these prophecies and that the Prophet had authority to publish them which was in part verified unto them by their getting help to the work from these they little expected it of and is now fully verified to the Church in after-ages as their successors 2. That it was requifite on their part to be diligent in obedience to Gods commaods if they would not be hinderers of the performance of promises so far as they could and would not deprive themselves of benefit by their accomplishment Doct. 1. Whatever debates may arise in the mindes of Gods people concerning the truth of promises yet experience and the event will put it out of all controversie that God is true for Ye shall know that the Lord of hostes hath sent me which may be understood of Christ sent to reveal these things to the Prophet or rather of the Prophet sent to publish them to the Church in the Lords Name as v. 9. 2. The Lords accomplishing and performing what he hath foretold in his Word should lead his people back to a new and serious consideration of the truth of it that their confidence may rest on it in new exigents without hesitation for this is the use of what God doth that we may know God hath sent his Word by his servants and learne to magnifie it as true 3. Albeit the performance of the Lords absolute promises be not suspended upon mens doing of duty yet neglect of duty may keep back the performance of many particular conditional promises may justly be charged with impeding the performance of all promises to mens power and doth alwayes hinder the comfort and fruit of performed promises from coming to the guilty man for saith he This shall come to passe if ye will diligently obey c. Not that the promise of Christs coming and Conversion of the Gentiles depended on the Jewes obedience but that their neglect of duty would hinder mens present favouring of the work of the Temple whom their sins had made enemies of a long time and that they did what they could if they finned to obstruct all and should certainly have no comfort by these spiritual promises 4. The people of God are then accounted to make conscience of their duty when they submit to what God injoynes in his Word however it suit with their inclinations when they are careful to hear and seek out Gods minde in his Word not shifting light when they are diligent and active in endeavouring obedience as becomes so great a Lord to be obeyed by his creatures trembling lest they be found out of the way in a course of disobedience or sleighting convictions and contemning the light of information and when all this obedience is performed not as a cause of righteousnesse and justification but as a fruit of faith closing with God reconciled in Christ and as a testimony of thankfulnesse for so is duty here described If ye will diligently obey or hearken to the voice of the Lord your God which includes their absolute subjection to the Word their enquiring and hearkening to its directions and both these with great diligence and as a fruit of their being in Covenant with God CHAP. VII IN this Chapter occasion of a case of conscience propounded by some from Babylon concerning their fasting in remembrance of their desolations v. 1 2 3. The Lord sends out his Prophet to condemn all these their fastings and their feastings also v. 4 5 6. and their neglect of obedience which if it had been studied might have prevented their exile and such questions v. 7. And to clear up their duty and the right way of composing all differences betwixt God and that Nation the Prophet at Gods command repeats the whole procedure betwixt God and them to wit that God had given faithful warning to them and laid their duty before them v. 8 9 10. that they had been rebellious and disobedient v. 11 12. and that therefore God in his justice had let forth his displeasure neglected them in their trouble and brought that on them and their land which their sins had deserved v. 12 13 14. Vers 1. ANd it came to passe in the fourth yeare of King Darius that the Word of the LORD came unto Zechariah in the fourth day of the ninth moneth even in Chisâ—eu 2. When they had sent unto the house of God Sherezer and Regem-melech and their men to pray before the LORD 3. And to speak unto the Priests which were in the house of the LORD of hostes and to the Prophets saying Should I weep in the fifth moneth separating my selfe as I have done these so many yeares Hitherto this Prophet hath been for most part employed in receiving and communicating to the Church several visions Now there followes a doctrinal Sermon occasioned by a case of conscience propounded whereof the rise was thus the people of the Jewes during their captivity observed divers yearly Fasts in remembrance of their many desolations of which chap. 8.19 one in the renth moneth in remembrance of the besieging of the city which began in that moneth 2 Kings 25.1 one in the fourth because the city was then taken 2 Kings 25.3 Jer. 52.6 one in the seventh moneth because of the scattering of the remnant of the Jewes when Gedaliah was slain 2 Kings 25.25 and one in the fifth moneth in remembrance of the burning of the Temple and City in that moneth 2 Kings 25.8 9. Now the City being again inhabited and the work of the Temple far advanced being two yeares since they had gone to work again comparing v. 1. with Hag. 1.15 two chief Ambassadours with their traine are sent belike from these in Babylon to worship God and to propound the case to the Lords ordinary or extraordinary Ministers whether it were needful to continue that Fast or not Doct. 1. However the Lord in his wisdom may when he pleases forbear to employ extraordinary meanes and dispensations even in the time when such are in use and leave his people to the use of ordinary meanes yet upon new emergents he will not faile to appear as formerly for here after Zecharies first Sermon containing the former visions which was in the second yeare of Darius chap. 1.7 we finde no more revelations till the fourth yeare of King Darius yet when this new case comes to be solved the Word of the Lord came unto him 2. To know the minde of God in our duty is worthy of much pains and matters of Religion should be looked upon as of very particular concernment to every one therefore they think a solemne ambassage little enough
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
a sore partie to the stoutest for Asâ—kelon shall see it and feare 2. It is a judgement on wicked men that they get not the right use of calamities on others for when they should repent and turne to God they feare 3. Whatever it be beside God that men in an ill time put confidence in it will produce nothing but feare sorrow and confusion for so was Tyrus to the Philistines they see and feare and be very sorrowfull and their expectation is ashamed 4. Gods having a controversy against a people how flourishing soever is sufficient to overturne their government dispeople their Countrey and put it in the possession of forreigners for the burden some word makes that The King or government which was managed in every city by a supream Lord 1 Saw 5.11 and elsewhere shall perish from Gaza and Ashkelon shall not be inhabited and a bastard shall dwell in Ashdod This judgement on the Philistines is amplified from two effects that by this calamity the Lord should revenge and lay their pride and should punish their cruel and abominable oppression and preying on his people Whence learn 1. Pride and insolency in prosperity is a certaine presage of ruine and an evil which God will be seen in bringing down and stripping the sinners of all wherein they gloried for by thus ruining them I will cut off the pride of the Philistimes saith the Lord. 2. As oppression is the fruit of pride so it is so beastly like and abominable a sinne before the Lord that he will manifest himselfe eminently before it be not punished and hindred of its course therefore the Lord speaks of it as a beastly sinne which himselfe will punish I will take away his blood out of his mouth and his abomination from between his teeth 3. It is a token of very great perversnesse in a people and of very great displeasure from the Lord when there is no end put to their sinning but by their destruction for thus is it with the Philistines it is by their ruine that their pride is cut off and their blood taken away Unto this threatened judgement on enemies round about a twofold encouragement to the Church is subjoyned whereof the first in the end of v. 7. is that she should increase by the ruine of her enemies the remainders of whom should be converted and entered into Covenant with God and be as carefull of the Churches affaires and eminent in her as if they were governours of Judah and particularly the Philistines and Ekronites should be converted and dwell in the midst of Jerusalem as the Jebusites did of old who had a Fort in it till Davids dayes 2 Sam. 5. or as Araunab the Jebusite 2 Sam. 24.16 Doct. 1. The Church of God is no loser by all the commotions of the world he mindes her profit and rising in the ruine of others for he will ruine many Nations if it were but to gather a few precious stones to advance her structure But he that remaineth shall be for our God 2. As these who are reserved in judgements ought to be drawn to God especially so preservation may give ground of hope that God intends much good to them who improve it well for He that remaineth even he how low soever or how great an enemy soever he hath been shall be for our God 3. It is a great token of Gods favour toward afflicted remnants when they are driven to close with him in a Covenant of grace and when in faith thereof they consecrate themselves to him to be for him and at his disposal for He shall be for our God 4. These who really turne unto God and labour to be usefull and comfortable to the Church in their stations may expect to be truly honourable in the eyes of God and of his people how many blots soever have been upon them before for He shall be as a governour in Judah both for tendernesse in duty and eminency for reputation 5. Even the most inveterate enemies to the Church may be gained by grace and coming sincerely will be welcome for such were the Philistines of whom it is promised Ekron shall be as a Jebusite 6. Testimonies of Gods prevailing with and receiving such as had been enemies and came to him are not wanting in the Church to encourage the Church to waite on him and to encourage others to come and make proof of his goodnesse for here there is an instance of Jebusites who not only dwelt long in Jerusalem but were some of them eminent in piety as Araunah to be a confirmation of this promise concerning the Philistines Ekron shall be as a Jebusite Vers 8. And I will encamp about mine house because of the army because of him that passeth by and because of him that returneth and no oppressor shall passe through them any more for now have I seen with mine eyes The second ground of encouragement unto the Church is Gods preservation of her in the midst of calamities upon all round about her Whereas they might be in danger by incursions of enemies coming again and again upon them and by armies ranging up and down in the Countreys about the Lord promiseth to guard his Church signified by the Temple that she should not be troubled with these tumults and incursions and particularly that no oppressor should passe through her and that because he had taken a sufficient proof and experience had sufficiently shewed the sinfulnesse and misery of his people and their inability to expede themselves by themselves out of their misery and had shewed also what their enemies cruelty was This being a promise peculiar to the Jewes or Israel however it was this farre verified before Christ that when enemies came against these Cities before mentioned or against themselves or were ranging to and again through their land betwixt Syria and Egypt they did not so go through as formerly to burn the Temple and carry them captives Yet the promise was not then fully accomplished for not only did oppressors go through the land and make it tributary yea and many times profane the very Temple but in processe of time they were carried into captivity and the Temple made a desolation whereas here it is said They shall not passe through them any more And therefore it seemeth we must expect a more full accomplishment of this to converted Israel in Gods preserving his Church and their possession of their land in peace to them Doct. 1. The Church may have many and great causes of fear when God is about to do great things for her for she hath armies and passers by and returners sometime coming to destroy others and sometime to infest her selfe which are a triall to her 2. Where the Lord hath his house and Church set up amongst a people and they look on that as their chief glory he will protect it and the State for the Churches sake for I will encamp about my house saith the Lord and that is a safeguard
his patience while this calamity was going on and that people were used as sheep appointed for the slaughter by all these whether Natives or Forreigners that had any power over them who using them severely at their pleasure as men either slay or sell their flocks as being their own were so farre from thinking they did wrong that they thought it a blessing from God to be made rich though it were by the misery of the people In this time Christ gets a charge by his Prophets and especially by his own coming in the flesh to be a shepherd to the Jewes chiefly for the elects sake among them Doct. 1. Christ is the great shepherd and overseer of his Church who not only went about that office in his own person but in all ages provides his Church of leaders by whom he feeds and hath a care of her and he it is through whom any of these meanes do her good for unto him it is said Feed the flock 1. The benefit and comfort of Christs office and relation to his Church is best seen when the rise of it is seen to be not only from his own tender heart but from a command laid upon him by his Father to take charge of the Church and elect in it as one that must be accountable and from a Covenant of Redemption whereby the Father hath engaged himselfe to be a God unto his Sonne as Mediator and to these that flee to him and to save all these whom he should redeem Thus is Christs Office held out unto us here Thus saith the Lord my God Feed the flock 3. Herein doth the Lords indulgence and long-suffering toward his Church appear that he doth not inflict saddest strokes nor totally ruine till it be seen that Christ and an offer of mercy is rejected and that calamities come to an height only when the matter is otherwise past remedy for here before this growing calamity come to an height Christ is sent out to feed the flock 4. It may commend Christ to the Churches choice that much trouble will endear her to his care if she embrace him and his people who make use of him shall finde that no afflictions shall estrange him from them but rather make them the more capable of his feeding and him the more tender of them and that the more they are wronged by others who should guide and be Pastors to them he will see the more to their wel-being and that he will be near at hand under calamities to welcome any who flee to him to be freed from them or from the curse of them for he will feed the flock of the slaughter whose possessors slay them 5. As corrupt Rulers are oftentimes made the scourge and plague of a sinfull people so it is great cruelty in men to imploy their power given them for the good of a people to their ruine for it is marked as the way of the peoples calamity and the Rulers sinne Their possessors slay them and their own shepherds pity them not 6. It is a great snare upon oppressors not only to be given up to that sinne but partly through their consciences being deaded and blinded with such a grosse iniquity and partly through their looking on the oppresseds guiltinesse or that themselves are spared and not punished when they do evil not to be convinced and challenged for it but rather to think sinne a duty this is the snare and judgement of Rulers here Their possessors slay them and hold themselves not guilty 7. Prosperity and advantage by an evill course is a great snare and a chiefe cause why men will not be convinced of the evill of it for I am rich takes their mindes much up 8. Sinne is most wickedly and dangerously committed and defended when men colour all with a pretence of piety pretending to observe and acknowledge providence when in the mean time they make providence and successe a mark of Divine approbation how contrary soever to the revealed will of God their course be for thus do these oppressors They say Blessed be the Lord for I am rich They take their enriching by oppression for a token of Gods approbation and cover all with a pretence of acknowledging of God Vers 6. For I will no more pity the inhabitants of the land saith the LORD but lo I will deliver the men every one into his neighbours hand and into the hand of his King and they shall smite the land and out of their hand I will not deliver them The Lord expounds his minde further concerning this going on calamity of the Jewes when Christ was sent unto them and declares himselfe to be the author of it and that he had determined after they had rejected this offer of Christ as is after cleared to cast off all pity and give them up to intestine divisions and to be cut off and their land laid waste by the Romane Emperour whom they chused to be their King rejecting Christ Joh. 19.15 In all which there should be no such moderation or delivery as they had found in former troubles And therefore Christ is sent unto them as to have a care of the elect in these calamities so in Gods righteous judgement to fill up their cup that the calamity may come to an height Doct. 1. Whatever be Christs errand to the elect in a land yet his coming to a people with his offer of mercy may oft-times be the forerunner of saddest calamities by reason of their sinfulnesse which by despising of mercy ripens fast for a stroke therefore this is subjoyned when Christ is sent to food the flock For I will no more pity c. 2. It is necessary to see God to be the Author of calamities whether for humiliation under them or comfort by them therefore doth the Lord own all the oppression done or to be done to them I will no more pity 3. The Lorâ—s pity and compassion is the fountaine of the Churches happinesse which being taken away as it hath its period toward the visible Church opens the door to all misery for their calamity begins I will no more pity the inhabitants of the land saith the Lord. 4. As seditious and intestine divisions are a sore rod and a token of Gods laying aside pity toward a people so are they ordinarily the fore-runner of judgements from forreigners for I will deliver every man into his neighbours band is a fruit of his not pitying and a fore-runner of falling in the hands of their king 5. Whatever it be that men chuse as a happinesse in opposition unto Christ shall turne to be their plague for the Jewes chused Cesar when they rejected Christ and here is the issue I will deliver every man into the hand of his king and they shall smite the land 6. Albeit the Lord do oft-times in love to his people moderate their procured judgements and speedily deliver them yet he will not alwayes do so but when provocation is given and severity breaks
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