Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 3 · Chapter 3
CHAP. III.
IN the firſt part of this Chapter, we have a Prophecie of Chriſts coming in the fleſh, v. 1. who would be found far otherwiſe then many of them looked for, in refining his Church, v. 2. purging of his people and Miniſters, that their worſhip may be pure and acceptable, v. 3, 4. and in manifeſting of all wickedneſſe, and taking order with it, v. 5. the reaſon of which benefits is his unchangeable grace, and the conſtancy of his promiſe toward his people, v. 6. In the ſecond part of the chapter, he accuſeth them of deſperate impenitencie in their defection, v. 7. of ſacriledge, v. 8. (which as it was a ſpecial cauſe of the judgements lying on them, v. 9 ſo upon their repentance and amendment, he undertakes remarkably to bleſſe them, v. 10, 11, 12.) and of blaſphemie and wearying in Gods ſervice, v. 13, 14, 15. In the third part of the Chapter we have the carriage of the godly in ſuch a time, and the fruit of theſe doctrines upon them, v. 16. — who are encouraged from Gods obſervation, and laying up their carriage as upon record, v. — 16. from a promiſe of being precious in Gods ſight, and graciouſly and tenderly dealt with, v. 17. and that the difference betwixt the godly and wicked in Gods eſteem, ſhall in due time be made manifeſt, v. 18.
Verſe 1.
BEhold, I will ſend my meſſenger, and he ſhall prepare the way before me: and the LORD whom ye ſeek, ſhall ſuddenly come to his Temple: even the meſſenger of the Covenant, whom ye delight in: Behold, he ſhall come, ſaith the LORD of hoſtes.
In this Prophecie of Chriſts coming; firſt Chriſt ſpeaks himſelf, and promiſeth to ſend John 'Baptiſt as his fore-runner and Harbinger, (as is exponed, Luke 1, 76, and 7.27. Mat. 11.10. Mark 1.2.) who by the doctrine of repentance and of grace to be given to the penitent through Chriſt, ſhould prepare the way for the exhibition of Chriſt: Then the Father ſpeaks, and promiſes that Chriſt the Meſſenger of the Covenant, whom the Jewes longed ſo much after, ſhould ſhortly after Johns preaching, come into his Temple (being exhibited in the fleſh,) and preach the Goſpel there. Doct. 1. The love of God in Chriſt toward the world, will not be impeded by the wickedneſſe of men, nor will he make void his promiſes of the redemption and ſalvation of his Elect, becauſe of the perverſity of many in the viſible Church; therefore, notwithſtanding their quarrelling, chap. 2.17. Chriſt is here promiſed. 2. Convincing evidences of Chriſts Godhead do appear in this Prophecie; as firſt, that he was before his Incarnation, keeping intercourſe with, and making promiſes to his Church; Behold, I will ſend, &c. Secondly, that he authorizeth and ſendeth meſſengers into his Church in his Name, and upon his errands: I will ſend my Meſſenger to prepare my way. Thirdly, that he is Lord of the Temple of Jeruſalem, and he to whom homage was payed there, It is his Temple. Fourthly, that when he appears in the forme of a ſervant, a worme and not a man, Davids ſon and a ſmall twig out of Jeſſe's root, yet he is under all that vaile, The LORD, and above all. Fifthly, that he and his Father are about one and the ſame work, ſpeaking in the ſame promiſe, as being one in eſſence, though diſtinct perſons. Doct. 3. As Chriſt when he comes to any perſon or people muſt be received as a King, (for Kings have their Harbingers going before them) ſo men are by nature unprepared for the receiving of Chriſt, having ſo many obſtructions laid in his way, being ſo unworthy of ſuch a mercy, and having (in their own conceit) ſo little employment for ſuch a Saviour: and men would ſtill continue ſo, unleſſe Chriſt who freely gives himſelf, do alſo freely prepare his own way, ſo much doth this promiſe: I will ſend my meſſenger, and he ſhall prepare the way before me, import. 4. It is a ſweet fore-runner of Chriſts coming, when he ſends a Miniſtery amongſt a people, and cauſeth the Miniſtery to take place, eſpecially in convincing of ſin, and ſhewing the neceſſity of repentance; for thus was John in his Miniſtery a fore-runner of Chriſts Incarnation. 5. Chriſts Incarnation and dwelling in our fleſh, and his preſence hereby in his Church, is the ſweet and refreſhful encouragement of his people, the riches whereof will not be ſeen at firſt view; therefore is the promiſe doubled, and men called to conſider it; The Lord ſhall come, behold, he ſhall come, ſaith the Lord of hoſtes. 6. As it is the high priviledge of the Church to be ſingled out among all the world, to enjoy Chriſt and the fruits of his coming: ſo it behoved the true Meſſiah to be incarnate, while the ſecond Temple ſtood, and to come and preach there; for, the Lord ſhall come to his Temple, is a Prophecie of his being preſent in the material Temple, as a type of his Church, to which all his ſpecial manifeſtations are. 7. As it is a double merciemercy when the Lord makes great diſpatch in performing promiſes, conſidering the long attendance others have been put to: ſo where the Miniſtery of the Word, and repentance have place, it is a token the Lord is haſting to manifeſt more of himſelf; The Lord ſhall ſuddenly come, partly, in reſpect the time betwixt this Prophecie and his exhibition was to be ſhort, conſidering how long he had been expected before: and partly after Johns preaching, and its having place, he ſhould come upon a ſudden. 8. Albeit Chriſt be God over all, bleſſed for ever, yet he took upon him the office of Mediatour and Ambaſſadour of his Father to the Church, and having obtained of his Father, by the Covenant of Redemption, that a Covenant of reconciliation ſhould be betwixt God and man, he came into the world to make offer thereof in preaching the Goſpel, and to confirm it by his own blood: and he it is who from time to time perſwades the Elect to embrace the conditions of the Covenant, and doth make the Covenant ſure to them who flee to him as Mediatour for that end; and confirmes the faith of ſuch as reſt on the Covenant with many proofes of his love: This Lord who comes, is even the meſſenger of the Covenant, and in all theſe reſpects, he proves himſelf ſo. 9. As Chriſt ought to be, and is unto his peculiar people, their chief deſire and joy, and his preſence, or hope of future manifeſtations of him, their life: ſo many may pretend much reſpect to Chriſt at a diſtance, in hope of ſatisfaction to ſome luſts by him, and may be ſo impatient in expectation, that if God delay his coming, they will ſcarcely have hope to ſee him at all, and yet miſtake him when he comes: for, Chriſt is the Lord whom they ſought, and delighted in, who were not only the godly among them, whoſe hearts longed for his Incarnation, but even the wicked, as hoping to get temporal felicity by him, and who therefore quarrelled God for delaying to ſend him. Theſe the Lord promiſes to make liars, but little to their advantage.
Verſ. 2.
But who may abide the day of his coming? and who ſhall ſtand when he appeareth? for he is like a refiners fire, and like fullers ſope.
Followes a prediction of the effects of Chriſts coming, which was begun when he came in the fleſh to the material Temple, and is verified daily when he comes to his Church in the power of the Goſpel, to reform it, and to governe and rule in it. In general, it is declared that Chriſt will be quite another thing then hypocrites dream, he will be ſuch a winnower and purger, as it will be hard to abide his trial, which will be as fire to purge droſſe, and as ſope to waſh away filth. Thus was his fan in his hand, Mat. 3.12. and his ſcourge, John 2.14, 16, and his axe laid to the root of the tree. Doct. 1. Chriſt manifeſted in the fleſh, and coming even in his low eſtate, is a terrible ſight to his enemies, and will be a ſtone of ſtumbling and rock of offence to many; for, who may abide the day of his coming? and who may ſtand? &c. 2. Chriſts coming to his Church in the Miniſtery of his Goſpel, and to carry on a Reformation, makes a time prove very winnowing, and a trying time, and ſo hard to be endured, that it is a wonder to ſee any get through in it: and no wonder if we conſider the many hypocrites in his Church, and the great hypocriſie and droſſe of his Saints which he cannot endure; the great viciſſitudes and ſhakings that attend a time of Reformation; the many errours and deluſions that uſually are aloft then; the efficacie of the Miniſtery of the Goſpel in diſcovering of ſin, by which if men be not amended they grow worſe, the civil turne prophane, the formal looſe, and the prophane inſolent: and how ſpeedily a people under the Goſpel fill up the meaſure of their ſin, and ripen for many judgements; for theſe cauſes it is, that Chriſts coming is held out as ſo terrible a day; Who may abide? who ſhall ſtand? 3. Not only is there much unſoundneſſe to be found in Chriſts Church, but this is ill to diſcern till Chriſt diſcover it, and it cleaves cloſe to men, that it is ill to remove for, no leſſe then a refincers fire, and fullers ſope, can either diſcover this droſſe in the mettal, and filth in the cloath, or remove it away, his fan only can diſcover the chaffe, and take it away. 4. Chriſt hath power ſufficient to purge his Church, and reach the droſſe, and is ſo zealous that he will not ſpare, and will either conſume altogether, or ſeparate the droſſe away; for, He is as a refiners fire, and like fullers ſope.
Verſe 3.
And he ſhall ſit as a refiner and purifier of ſilver: and he ſhall purifie the ſons of Levi, and purge them as gold and ſilver, that they may offer unto the LORD an offering in righteouſneſſe,
4.
Then ſhall the offerings of Judah and Jeruſalem be pleaſant unto the LORD, as in the dayes of old, and as informer years.
The particular effects of Chriſts coming and office in reſpect of the godly, is the purging of them, his publick worſhip and Miniſters, that ſo their worſhip may be cleanly and acceptable, all things being reſtored to their integrity. Doct. 1. The pureſt Church of Chriſt is ſo ready to contract pollution within time, that purging is needful, and the choice people of God who are not to be deſtroyed, will need purging, as having much droſſe; and it is their comfort that he intends only their purging, how hot ſoever the furnace be; for, unto his Church he is a refiner, and will purifie. 2. As Chriſts purging of his Church, by his Word, Spirit and rod, ſpeaks his love, and a purpoſe of much good; for, he ſits at it as his task that his heart is upon, and puriſies as gold and ſilver, precious mettals refined for honourable uſe: ſo muſt the godly ſubmit to his way of purging, either for the time, though he ſit at it as a work not to be ſoon done, or for the meaſure of it, though it ſeck them as ſilver and gold is ſought by the fire, as knowing that he ſits at the furnace, and that he will ſtill make it appear his refining is not with ſilver, as to the heat and extremity of the trial, Iſa. 48.10. 3. Chriſts coming under the Goſpel, tends not to the deſtruction of a Miniſtery, though they need indeed to be oft purged; for, He ſhall purifie the ſons of Levi. 4. As pure ordinances, and an offering in righteouſneſſe, according to the rule, and through the righteouſneſſe of Jeſus Chriſt, is a choice mercy of Chriſts Church: So the mercy is compleated, when that is joyned with perſonal reformation, when there are puriſied Levites, and an offering in righteouſneſſe: and it is perſonal renovation and reconciliation that ſets men on the way of pure ſervice, and right ſervice muſt begin there; He ſhall purifie the ſons of Levi, that they may offer an offering in righteouſneſſe. 5. An holy Miniſtery is an eſpecial bleſſing to the Church, for keeping Ordinances pure, and for being inſtrumental to promo…e purity among people, and ſetting them on a pure and acceptable way of worſhip; for, when the ſons of Levi are purified, they offer in righteouſneſſe, and the offerings of Judah and Jeruſalem are pleaſant to the Lord. 6. As we are not to pleaſe our ſelves with what we do in ſervice, unleſſe God accept of it; ſo the only way of acceptable worſhip is through Chriſt, when he takes any in his hand, and tranſlates them out of their polluted condition, and makes them and their ſervice (which in it ſelf is abominable) well-pleaſing through him; for, when he comes and purifieth his people, then ſhall the offerings of Judah and Jeruſalem be pleaſant unto the Lord. 7. Chriſt by his coming in the fleſh, and his death and Goſpel is the reſtorer of all things, and the ſubſtance of all excellencies unto them that cloſe with him; for, to be pleaſant as in the dayes of old, and as in former years, imports not only that their ſetvice ſhall be acceptable, as of old when moſt godly men offered; but that all the remarkable proofs of favour manifeſted toward them, and wondered at in their fathers dayes, as the free reward of their ſervice, are really to be given to the godly in and by Chriſt.
Verſe 5.
And I will come near to you to judgement, and I will be a ſwift witneſſe againſt the ſorcerers, and againſt the adulterers, and againſt falſe ſwearers, and againſt thoſe that oppreſſe the hireling in his wages, the widow, and the fatherleſſe, and that turne aſide the ſtranger from his right, and feare not me, ſaith the LORD of hoſtes.
The effect of Chriſts coming and office, in reſpect of the wicked, (uttered here again by Chriſt himſelf, that we may remember he is the ſame God with the Father) is, that he will appear and enter in judgement with them; and for that end manifeſt all wickedneſſe againſt the firſt and ſecond Table, (whereof he names ſome moſt frequent amongſt them) that he may take order with them; and ſo by this threatening he refutes their calumnie, chap. 2.17. Doct. 1. Albeit Chriſts principal end in his Incarnation and coming in the Goſpel, be not to condemn, but to ſave; yet by reaſon of mens corruption, it proves a judgement to many in the viſible Church, and not only by the furnace of reformation caſts them out of the Church, but cuts them off by judicial puniſhments mediate or immediate, as an earneſt of their eternal judgement; and this may imbitter ſuch a caſe, that what is ordained to life ſhould be found to death; I will come near (whereas ye think I ſtand afar off, yet I will appear, and come ſo near as may reach you) to judgement. 2. However men who are deepeſt engaged in ſin, are hardeſt to convince oſt-times; yet as Chriſt ſees all ſin by his vigilant Providence, and by the Minſtery of the Word diſcovers and layes open ſin in its colours, and by the power thereof, will make corrupt men by their own practice, write their naughtineſſe upon their own forehead: ſo his Word charging home guilt, can make the conſciences of the moſt obſtinate plead againſt themſelves, frame their own proceſſe, and juſtifie his judgements threatened or inflicted on them; And I will be a witneſſe, ſaith he, which imports their blindneſſe, and what the effects of Chriſts coming ſhall be. 3. Sins do ripen quickly under the Goſpel to a meaſure of impie…y, and ſpeedily fit for judgement; I will be a ſwift witneſſe, ſaith Chriſt. 4. As the viſible Church is oft-times guilty of monſtrous abominations, both againſt the firſt and ſecond Table, (none being more corrupt then they who ought to be beſt, and will not) which call aloud for vengeance; ſo the root of all theſe is, the want of the feare of God; for, here are ſorcerers, adulterers, &c. and all ſummed up in this, and fear not me, ſaith the Lord of hoſtes.
Verſe 6.
For I am the LORD, I change not: therefore ye ſonnes of Iacob are not conſumed.
The reaſon of the preceding Prophecie is fetched from Gods unchangeableneſſe, and his immutable grace and conſtancie in his promiſe, which preſerves Iſrael, and brings about theſe mercies of ſending Chriſt unto them, and his purging and reſtoring his ordinances; and is the cauſe of conſtant kindneſſe toward the Elect, who otherwiſe do ſo often provoke him to deſtroy them; and it meets alſo with their quarrelling him, that he would not prove a God of judgement; for that would have conſumed them, (conſidering their temper, as is hinted, v. 5.) which out of his unchangeable purpoſe of love to them as his people he had hitherto forborne. Doct. 1. Men may be quarrelling a diſpenſation, which yet it is their great mercy to enjoy; and may quarrel Gods not appearing in a ſad time, whereas if he did appear, it would conſume themſelves: thus did they quarrel and complain without cauſe, as is before explained. 2. God is immutable in his nature, eſſence, properties and purpoſes, as having being from himſelf, and being independent on all other who might overſway him, and infinite in wiſdom that needs no after-thoughts; and albeit he may change his diſpenſations, yet his purpoſes ſtand firme, and are carried on unalterably by various and contrary meanes; I am Jehovah, I change not. 3. There is no Church or people of God, but in themſelves they are worthy to be conſumed, conſidering their inherent ſinfulneſſe, their daily provocations and inconſtancie in any good, and the worthleſneſſe of their beſt things: and any forbearance they enjoy is from a cauſe without them: for, if the ſonnes of Jacob are not conſumed, it is not of themſelves, but of God. 4. Such as God hath choſen to himſelf of his free grace to be his people, may in the midſt of their inconſtancy and failings, (when they are ſenſible of them, and driven to Chriſt by them) comfort themſelves in the immutability of Gods love, which alters not as their condition alters: and whatever the Lords dealing to them be, they may reckon that it flowes from no change of purpoſe in him, who is ſtill the ſame, and that he intends not to deſtroy or reject them; ſo did the Church of Iſrael, having a peculiar promiſe finde, and ſo will all the Elect finde; I am the Lord, I change not, therefore ye ſonnes of Jacob are not conſumed.
Verſe 7.
Even from the dayes of your fathers, ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, ſaith the LORD of hoſtes: But ye ſaid, Wherein ſhall we return?
In the ſecond part of the chapter, the Lord challenges them, and conteſts with them for ſeveral faults, which may prove that it came of him that they were not conſumed. The firſt ſault challenged is their defection, and their rebellion and impenitency in it. However that Nation had continued in a long trade of ſin, the poſterity ſubſcribing to their fathers ſins, by following their footſteps; yet the Lord offered upon their repentance, to be reconciled unto them, and to grant them the wonted ſignes of his favour, taking away the tokens of his anger; but they would not be convinced of any need of repentance, and ſo denied the accuſation, and rejected the exhortation and encouragement. Doct. 1. New defections do juſtly bring former iniquities, and a trade of ſin to remembrance, that men may ſee the ſad fruit of giving once way to ſin, and what a judgement is on them who think little of all theſe ſins, and that they may be an aggravation of preſent ſins, as filling up the meaſure of former iniquities: Even from the dayes of your fathers, ye are gone away from my Ordinances. 2. As Apoſtaſie from former profeſſions and engagements by new ſin, doth adde much to the ſin; ſo Apoſtaſie from the wayes of God will eaſity follow on, not ſerious walking in them, as being near a kin to it; Ye have gone away by apoſtaſie, from mine Ordinances; and have not kept them. 3. It ſets out the great mercy of God, that after much apoſtaſie, he offers reconciliation upon repentance, and this offer doth highly aggravate impenitency: Return to me, and I will returue to you, ſaith the Lord of hoſtes. 4. It is an ordinary plague and judgement upon them who are deepeſt engaged in ſin, that the cuſtome of ſin makes them that they conſider not that they do evil, that they ſee leaſt need of repentance, and are moſt hardly convinced; But ye ſaid, Wherein ſhall we return?
Verſe 8.
Will a man rob God? yet ye have robbed me: But ye ſay, Wherein have we robbed thee? In tithes and offerings.
The ſecond fault challenged, (which proves the general challenge, and anſwers their reply, v. 7.) is their ſacriledge in withholding tithes from the Prieſts, and offerings from the Temple, whereof the Prieſts had a ſhare for their maintenance. This the Lord accounts robbing of him, which no Pagan would do to his idol. Doct. 1. It is the Will of God, that his publick worſhip be upheld, and that theſe who are ſet apart for the publick worſhip of God, be maintained thereby: and who ſo do withhold that are guilty of groſſeſt defection, as overturning the whole publick worſhip and Ordinances of God at one ſtroak; for, he proves that challenge, v. 7. of going away from his Ordinances, by withholding tithes and offerings. 2. To withhold maintenance from the Miniſters of the Word, is a robbing of God; for, not only where that is withheld, his ſervice is ſleighted alſo, tithes and offerings go together; but it is an affronting of God, who hath commanded the contrary, a depriving him of that which is conſecrated to him, and dedicated to his publick worſhip, and an affronting of his ſervice, as if it were not worth any expence, and ſo making men to faint in it; Ye have robbed me in tithes and offerings. 3. Men may be doing great injuries to God, when yet they will not ſee it, nor apprehend how much God is reflected on by their way, or how deep their iniquity draweth; for, ſo doth their exception to the challenge import; Yet ye ſay, Wherein have we robbed thee? 4. The reſpect that Pagans have to their idols, and their care to uphold ſervice unto them, will condemn many who profeſſe to ſerve the true and living God, and yet neither have reſpect nor love to him, nor have any care to maintain and uphold his worſhip: Will a man rob God? any thing he counts a god; and yet ye have robbed me.
Verſe 9.
Ye are curſed with a curſe, for ye have robbed me, even this whole Nation.
10.
Bring ye all the tithes into the ſtore-houſe, that there may be meat in mine houſe, and prove me now herewith, ſaith the LORD of hoſtes, if I will not open you the windowes of heaven, and poure you out a bleſſing, that there ſhall not be room enough to receive it.
11.
And I will rebuke the devourer for your ſakes: and he ſhall not deſtroy the fruits of your ground, neither ſhall your vine caſt her fruit before her time in the field, ſaith the LORD of hoſtes.
12.
And all Nations ſhall call you bleſſed: for ye ſhall be a delightſome land, ſaith the LORD of hoſtes.
He declares that becauſe of this ſin, God had curſed them with a general want, and exhorts them to amend this fault, promiſing to give a proof that his accuſation hath been juſt and that their repentance and amending their fault ſhould be acceptable, by giving them raine and the influences of heaven, to cauſe the earth to bring forth in abundance: and by removing impediments of a fruitful harveſt, by keeping off deſtroying creatures, and preventing their trees from untimely caſting their fruit. So that Gods bleſſing ſhould be ſo conſpicuous upon them, as ſhould take away their reproach of being a Nation plagued of God. Doct. 1. People never thrive the better, that they neglect Gods ſervice, and think to increaſe their ſtock by withholding what is due from Gods ſervants, but are ordinarily ſerved in their own coyne, and plagued with as much want as they drive his ſervants to; and however, they are certainly purſued with a curſe in all that they have, which can ſoon overſpread a whole Kingdome; Ye are curſed with a curſe, for ye have robbed me, even this whole Nation. 2. It is the duty of theſe who would uphold Gods ſervice, not only to give what is requiſite for maintenance of the Miniſters thereof, but to do it voluntarily, and ſo as Miniſters may be free of diſtractions from their great work; Bring, ſaith he, the tithes into the ſtore-houſe. 3. If men would repent and amend their ſinful courſes, they might meet with ſuch proofes of Gods favour, as would convince them that they had forſaken their own mercy formerly, though they would not ſee it; and that much of God is to be found of theſe who wait on him in his own way for it: for, the Lord ſubmits to a trial from experience, if theſe quarrellers would leave their debates, and put him to it; Let there be meat in my houſe, and prove me now herewith, if I will not open upon you the windowes of heaven, &c. 4. Many ſteps of divine Providence and care, may be read in our very daily bread and plentiful proviſion; The opening of the windowes of heaven, and pouring out of a bleſſing, the rebuking of the devourer from deſtroying fruits, when the influences of heaven have produced them, and keeping of trees from caſting fruit before the time, ſhewes how many wayes an angry God can reach ſinners in theſe things, how richly he can provide for his creatures, and how ſufficiently ſecure it to them. 5. As Gods bleſſing upon his reconciled people, will be conſpicuous and remarkable; ſo the very reproach of being under Gods judgements, ought to affect the ſinner, and be a motive to repentance and reformation, that God may roll away that reproach as he is ready to do; for, it is an argument to invite them who are under a curſe, to turn from their evil wayes: All Nations ſhall call you bleſſed, for ye ſhall be a delightſome land.
Verſe 13.
Your words have been ſtout againſt me, ſaith the LORD: yet ye ſay, What have we ſpoken ſo much against thee?
14.
Ye have ſaid, It is vaine to ſerve God: and what profit is it, that we have kept his Ordinance, and that we have walked mournfully before the LORD of hoſtes?
15.
And now we call the proud happy: yea, they that work wickedneſſe are ſet up, yea, they that tempt God, are even delivered.
The third fault reproved, (wherein they ſhewed much preſumption) is their murmuring and wicked blaſphemie, accounting it a vaine thing to ſerve God, becauſe they who pretended to obey God, and walk humbly under ſin or judgements in ſome ceremonial performances, were not anſwered according to their luſts; and bleſſing the groſſely wicked, becauſe when they went the very length of tempting God in their wickedneſs, yet they eſcaped trouble and were exalted. Doct. 1. It is a preſumptuous and bold courſe, when men dare not only ſecretly murmur againſt God, his Providence and their duty, but dare openly publiſh and avowſuch miſtakes, and reject conviction for it as a ſin; Your words have been ſtout: yet ye ſay, What have we ſpoken ſo much againſt thee? 2. As it is deſperate preſumption for men to caſt out with pietie: ſo the Lord will have every one that ſerves him tried in their ſincerity, and whether or not any thing will drive them on ſuch a ſnare; for here, theſe who pretended to much ſervice, ſpake ſtoutly and ſaid, It is vaine to ſerve God. 3. It is a character of true pietie, when men do indeed cleave cloſe to the revealed Will of God, and yet are humble for all they do, when they are humbled for their ſhort-comings, and do ſtoop and mourne under any corrections, conſidering the greatneſſe and power of God with whom they have to do; for, this is true pietie which they pretend to, to keep his ordinance, and walk mournfully before the Lord of hoſtes. 4. It is a great evidence of unfoundneſſe when men deſpiſe pietie and the way of God, becauſe of the want of outward ſucceſſe, as if pietie and a good conſcience were not a reward to it ſelf, and as if it were not fit that God purged his own people, that they might bring forth more fruit: They accounted it vaine to ſerve God, for, what profit is it that we have kept his ordinance? &c. 5. It is alſo a great evidence of unfoundneſſe, when men ſee too well their own performances, and are proud of them: and this conceit is the cauſe of mens quarrelling when their lots pleaſe them not; for, theſe complainers ſee their own worth, and what they did, and becauſe of this complaine, whereas mens humility loſeth the luſtre where they ſee it, and ſwell with it. 6. It may pleaſe the Lord for a ſnare to ſinners, and a trial to others, and that none may doat on outward things, not only to deliver ſinners out of troubles, but when they come to the height of impiety, as not to own God, or tempt and put him to it, to make that a meanes of advancement; for, They that work wickedneſſe are ſet up, and they that tempt God are even delivered. 7. The proſperity of wicked men in wicked courſes is a trial of ſincerity, and will readily draw unfound hypocrites not only to be diſcouraged in what of Religion they pretend to, but openly to ſide with impiety as the only bleſſed way; We call the proud happy, &c.
Verſe 16.
Then they that feared the LORD ſpak often one to another, and the LORD hearkened and heard it, and a book of remembrance was written before him, for them that feared the LORD, and that thought upon his Name.
Followeth the carriage of the truly godly in that time, and the fruit theſe reproofs had on them, together with the encouragements allowed upon them, wherby theſe hypocritical boaſters are refuted, in that there are truly godly beſide them, who finde profit by it indeed. Their carriage is mutual conference and exhortations to repentance, which the Lord for their encouragement took pleaſure to obſerve, and to put upon record for their behoof. Doct. 1. True pietie will keep its feet in worſt times, and when Atheiſm moſt abounds, and in times of greateſt reeling the Lord will ſtill have a remnant to cleave to him; for, even then there are who fear the Lord. 2. Communion of Saints in mutual conference and admonition, being held within the bounds of mens ſtation, and tending to ſtrengthen againſt the tentations of the time, and not made an engine to enſnare and draw men to them, is a neceſſary duty, and an eſpecial meanes of life in a declining time; They that feared the Lord, ſpake often one to another. 3. Albeit the Lord do not alwayes openly reward piety, yet he takes eſpecial notice of his Saints way, yea, even of every word they ſpeak for him, eſpecially in an evil time, and layeth it up to be forth-coming for them: and it may be encouragement ſufficient to the godly man, that the Lord takes ſo much pleaſure in it, and will not forget it; The Lord hearkened and heard, as one taking pleaſure) and a book of remembrance was written before him for them. 4. Such as would fear God indeed, and be uſeful in the duties of mutual edification, ought to have frequent and high thoughes of God in their hearts, according as he hath revealed himſelf, without which piety will ſoon become cold, and reſolve in formality; for, They that feared the Lord, thought upon his Name.
Verſe 17.
And they ſhall be mine, ſaith the LORD of hostes, in that day when I make up my jewels, and I will ſpare him, as a man ſpareth his own ſonne that ſerveth him:
The godly are further encouraged from a promiſe, that they ſhall be precious in Gods ſight, and ſhall finde the fruit of their piety, and his affection, in the day of his appearing to ſet things in order, either within time, or at the laſt judgment; and that they ſhall be tenderly dealt with, and their failings paſſed over, as a Parent paſſeth over an eſcape in an obedient ſon. Doct. 1. As the Lord hath a peculiar people in the world, who are precious and dear to him; ſo he hath his appointed time wherein he will viſibly manifeſt this, and prove his affection by aſſerting them out of miſery, and ſetting them in a ſtate of happineſſe; for, he hath jewels, and a day to make them up. 2. It doth richly make up a godly man in hard times, that he hath a peculiar intereſt in God in his heart and affection, that whatever become of him, he is ſtill precious in the Lords ſight, and that all will end in a publick teſtimony of Gods favour; They ſhall be mine, ſaith the Lord of hoſtes, in that day when I make up my jewels. 3. Increaſe of the grace and Spirit of adoption, to ſerve God ſincerely, is a ſweet reward of piety and encouragement to a godly man; for, they ſhall be ſons that ſerve him. 4. Remiſſion and forbearance is the moſt godly mans choice priviledge, without which he could not ſtand, conſidering his manifold infirmities: I will ſpare them, is their encouragement. 5. Such as ſtudy to walk ſincerely and tenderly, may expect (not becauſe of their merit, but becauſe of Gods love through Chriſt) to be graciouſly dealt with, their iniquities not being imputed but blotted out, and their infirmities paſſed by, that what remains of their ſervice may be accepted; I will ſpare them as a man ſpareth his own ſon that ſerveth him.
Verſe 18.
Then ſhall ye return, and diſcerne between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not.
It is further promiſed, for the encouragement of the godly, and conviction of the murmurers, that both of them ſhall know by experience what difference there is in Gods account, betwixt the godly and the wicked: partly, when the Lord, within time, ſhall be pleaſed to put viſible marks of his favour upon the one, and of his diſpleaſure upon the other, as Pſal. 58.11. Exod. 14.30. but eſpecially when the eternal felicity of the one, and torments of the other ſhall be made manifeſt. Doct. 1. Albeit the godly may have oft-times their own feares and miſtakes of God and his way, and the wicked their deluſions and falſe confidences; yet the Lord hath a time wherein to bring them to themſelves, and preſent things in their right colours, and cauſe the greateſt miſtaker and ſtrongeſt preſumer change his judgement of things; Then ſhall ye return and diſcern. 2. However there be great miſtakes in the viſible Church, concerning true piety, many pretending to it. boaſting of it, and quarrelling God becauſe he takes not notice of them as ſuch, who are indeed but proud hypocrites: and however God hide his true Saints in reſpect of outward diſpenſations, that they cannot be diſcerned from others in the world, but many a time are moſt hardly dealt with, whom he loves beſt; yet in due time the Lord will diſtinguiſh betwixt true and counterfeit godlineſſe, and diſcover the ſeen advantage of pietie: and the bitter fruit of ungodlineſſe: Ye ſhall diſcern between the righteous and the wicked. 3. The godly, whom the Lord will own for ſuch, and put marks of his favour upon, are ſuch as have fled to Chriſt, to be righteous by imputation of his righteouſneſſe, and ſtudy righteouſneſſe in their converſation, and give themſelves up to God, to be employed at his command, as not being their own; They are the righteous and ſerve God. And theſe whom he will plague are ſuch, as rejecting Chriſt and his righteouſneſſe, continue in their wicked eſtate by nature, and are given up to bring forth that wickedneſs upon all occaſions, and do in effect live as if there were not a Lord over them, whatever they pretend to the contrary; They are the wicked, and ſerve not God.