very border as v 4. Edoms wickednesse and plagues stretched to the very border Doct. 1. It is the property of wicked men when God plagueth them to think of a change and to oppose the course of Gods justice and to think to free themselves without minding repentance for Edom saith We are impoverished but we wiâ—â— return and build the desolate places 2. As where God is a party mens endeavours to exempt themselves from trouble will not availe so an impenitent people not submitting to God in rods nor laying to heart his controversie will finde all means that may promise them deliveâ—ance prove vaine for Thus saith the Lord of hosts They shall build but I will throw down 3. It is a sad addition to plagues that the Lord thereby not only makes a people miâ—erable but to be publick spectacles and beacons hereof to others And they shall call them c. 4 Judgements ought never to be looked on nor will be rightly considered but when sense of sinne and guiltinesse procuring the same is looked on and that in all its aggravations and grossenesse for first they are called the border of wâ—ckednesse and then anger will be seen justly to follow 5. It is the sad lot of the wicked under their strokes that they are procured by grossest sinnes prosecuted by unmixed wrath of the great God and that they are without hope of restitution within time and however it go in time may expect to have their misery eternal for so is Edom the border of wickednesse and the people against whom the Lord hath indignation for ever 6. As no dispensation of God especially upon eminent enemies should passe over without the Churches observation so the Lord will in due time convince his Church of his love to her how much soever the quarrel it for Your eyes shall see and ye shall say the Lord will be magnified 7. As Gods kindnesses toward his Church are not ordinary but singular wherein God magnifies his mercy power c. so the thought thereof especially being compared with remarkable strokes on enemies ought to produce praise and acknowledgement for seeing that on Edom from their own land they shall acknowledge their own mercy and say The Lord is magnified from or upon the border of Israel Vers 6. A sonne honoureth his father and a servant his master If then I be a Father where is mine honour and if I be a Master where is my fear saith the LORD of hosts unto you O Priests that despise my Name and ye say Wherein have we despised thy Name The second fault for which the Priests especially are at large reproved is the contempt of Gods Name which the Lord may justly complaine of considering both that he was herein sleighted more then any creature calling for such respect was by another a master or father would get more respect then he who was both in an eminent way to that people and which is yet more that they did not consider this nor were convinced of it Doct. 1. The Lord doth approve of domestical and civil relations and of these duties and respects which flow therefrom he approves that a sonne honour his father and a servant his master 2. Relations to and in God are not bare titles or grounds whereupon we may expect favours from God only but do carry in their bosome obligations to duties on our parâ— for his being a Father calls for honour and his being a Master for fear 3. As the Lord hath an absolute dominion over all his creatures and especially over his Church whom he hath made and purchased to be his in a peculiar way so it hath pleased him to sweeten this with a more warme relation of fatherly affection and care to his people He is both a Master and a Father 4. The Lord allows and requires that service performed to him be seasoned both with fear and love that love and a desire to honour him as a Father be the principle of our obedience and yet that we look on our selves as servants in respect of strict obligation to duty and sear to offend for as a father he must have honour and as a master fear 5. As it is the grand delusion that blindes the visible Church that it is sufficient to give good words and faire titles to God though no care be had of answerable walking So the Lord will make use of that which every one acknowledges to be a witnesse against themselves if their carriage be not answerable for If I be a Father as ye call me where is my honour If I be a Master where is my fear saith the Lord of hosts 6. As men in performing duties to God come farre short of that which very nature will teach them is due to creatures standing in the same relation though in an inferior degree that God is so the very respect which is paid as due to such will be a ditty against sleighters of God for A sonnes honouring his father and a servant his master reproves them who neither honour nor fear God being both 7. Carnal contempt and want of reverence unto and an high estimation of God in every duty is a fountaine-cause of all miscarriage and an evidence that we behave our selves neither as sonnes nor servants for he proves want of honour and fear because ye despise my Name 8. However to sleight and disesteem of God be a general sinne in the visible Church yet ordinarily teachers of others are chiefly guilty not only in their own walking and service but also in their accession to the guilt of others while their way makes others to abhorre or contemne God and his service or hardens them in so doing and while they neither informe or reprove people in their sleighting of God but applauds them in it as if it were good service therefore however all the people were guilty of these faults yet more especially ye Priests despise my Name 9. A people living under ordinances and injoying priviledges and not profiting will soon come to this not to see their sinne well not to consider on it and be hard to be convinced of it for when God challengeth they replie and ye say Wherein have we despised thy Name and so frequently through this book Verse 7. Ye offer polluted bread upon mine Altar and ye say Wherein have we polluted thee In that ye say The Table of the LORD is contemptible The Lord proves this challenge of their contemning him which they denied or considered not by their publick service offered to him Wherein they heeded not the rule but used prophane or common bread instead of shew-bread or in their sacrifices of thanksgiving Lev. 2. or generally all their sacrifices were not agreeable to the Law whereby indeed they polluted God who appointed the service and made the Lords table or Altar Ezek. 41.22 contemptible and that so much the rather as this flowed from a corrupt principle that the outward splendor of the Temple ceasing since the captivity
he had seen Christ and behold a man with a measuring line c. to wit Christ himself in humane shape who is busie measuring the city going forth to it and making to work and another Angel one of many attending him went out to meet him in this work and command is given that the Church know this Run speak c. that this man is Christ appeareth in that it is he who hath command of Angels v. 3 4. for he who spake to the Prophet v. 2. is the Angel that talked with him v. 3. 3. It is the duty of all the Lords people and particularly his commission-Commission-servants to be humbly and carefully diligent to search out the Lords minde in his actings and Providences and for that end as to search into his Word so to present many suites unto himself for here the Prophet seeing Christ at work desires to be informed Then said I Whither goest thou 4. Christ hath the bounds of his Church at his disposal and measuring he hath abounding charter granted by the Father which no opposition shall be able to retrinch for he alone hath the measuring line v. 1. He can designe the length and breadth of Jerusalem v. 2. and can irrevocably declare the enlargement thereof v 4. 5. As the Lord can easily enlarge his Church from a small beginning so it is his purpose under the New Testament not only to extend the pale of his Church further then to the Nation of the Jewes but still to enlarge and make his Kingdome come from Nation to Nation till all Israel be saved and the fulnesse of the Gentiles come in and the Kingdomes of the earth become the Kingdomes of the Lord c. for here in the letter Jerusalem now small shall be inhabited as cowne without walls for the multitude of men and cattel therein and by this type the enlargement of the Gospel-Church is held forth which we are still commanded to pray for 6. As the Lord may employ whom he pleaseth even young men and make them fit and able for his work so whosoever are employed by him ought to be nimble and active in going about his directions in their office and to be abased in their own eyes before him who employeth them for here the Prophet is called this young man either in respect of his age or because he ought to be nimble in his office as a boy or in respect of his abasing himself and being nothing in his own eyes when he saw Christ and the created Angell Vers 5. For I saith the LORD will he unto her a wall of fire round about and will be the glory in the midst of her Whereas the former promises of Jerusalems enlargement as townes without walls seemed to import that they should not be in safety the Lord prevents this and promises that his protection should make them as safe as if they were encompassed with a wall of fire as Israel was when the pillar of fire stood betwixt them and the Egyptians Ex. 14. as Elisha in Dothan 2 Kings 6.17 or as travellers in the wildernesse kept off lions and wilde beasts by building fires round about them and that they should have the comfort of his glorious presence dwelling in the midst of them making them glorious and assuring them of protection Doct. 1. One promise of Christ and proof of his love will still call for another to make that sure and so on till the Church get performance once for all therefore the former promise of enlargement calls for this new one of protection and gets it 2. When the Lord sees it fit to exempt his people from trouble he can in most unsafe times and when they are weakest safely protect them by bridling enemies by his secret hand by making the Church finde favour in their eyes or making their attempts as ineffectual as if they would essay to go through a fire and even when his Church tastes of trouble yet she is not secluded from his protection nor exposed to the will of enemies and what they do against her shall be as prejudicial to them as if they had gone through a burning fire I saith the Lord will be unto her a wall of fire round about doth import all this 3. As the Lords presence with and amongst a people is their greatest glory and makes them glorious so it is a pledge of their protection that he will secure his own habitation and put a defence on his own glory whatever they be for where he is a wall of fire there he is the glory in the midst of her and therefore a wall Vers 6. Ho ho come forth and flee from the land of the North saith the LORD for I have spread you abroad as the foure windes of the heaven saith the LORD 7. Deliver thy self O Zion that dwellest with the daughter of Babylon This doctrine concerning Jerusalems enlargement and safety is by Christ applied to several sorts of persons for use in a threefold exhortation 1. To the Jewes who having in seventy yeares time forgotten their own countrey many of them also being borne in captivity and being taken up with the pleasures of Babylon and looking on all as desperate in their own countrey did voluntarily stay still when the rest came away these are again and again exhorted with all speed on all hazards to return and help to build the City and dwell in it that so that people might be conspicuous til Christ should come who would enlarge his Chureh and that they might share with the rest in these promises In this exhortation two reasons are couched 1. That their scattering into Babel and into all other corners of which see Ezek. 5.12 Jer. 4.11 was a judgement and therefore not to be sâ—te under especially now when God in pity to them was restoring them 2. That being Zion it was not seemly to see them in Babylon when they might be at Jerusalem Doct. 1. It may encourage every one in their station to put their hand to help forward Christs work and to come and joyne in it when they consider that he is about it in whose hand nothing will miscarry and Christs kindnesse to his Church may invite all to come and joyne with her for the scope and drift of the preceding vision is declared to be the encouragement of the Jewes to go on in the work and an invitation of their brethren to leave all and come unto them 2. The worst and bitterest of conditions may in processe of time be sate down under by unsensible souls with stupidity and such an outgate made of them as they will be quitting hope of better for these people who could not think of going to Babel have now setled themselves in it as their home and need call upon call to come out of it Ho ho flee deliver thy self 3. It is an usual sin in men through negligence love of the world prejudice at the way of God and unwillingnesse to embarque in difficulties to neglect
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
affaires neglected nor his purposes of good concerning them frustrated and doth undertake to assist and maintaine them in their duty and up-holding them against all the opposition that his employing them and doing for them may raise unto them for while they are clothing Joshuaâ—â— The Angel of the Lord stood by as it were to see it done and avow his servant whoever opposed him Vers 6. And the Angel of the LORD protested unto Joshua saying 7. Thus saith the LORD of hostes If thou wilt walk in my wayes and if thou wilt keep my charge then thou shalt also judge my house and shalt also keep my courts and I will give thee places to walk among these that stand by Unto this restoring of the Priestly dignity there is subjoyned in the vision a solemne engagement unto Joshua and in him to all the Priests that if he would be faithful in his duty he should be continued and protected in his office and after death have a place in heaven amongst these glorious Angels who stood by Christ attending on him in this vision Doct. â— Neither the duty nor the encouragements of a faithful Minister can be so seriously pondered as they ought by these who are so employed till Christ inculcate them again and again therefore the Angel of the Lord protested unto Joshua thus installed with new dignity in his office or took these present in the vision to witnesse concerning his duty and the reward of it 2. These who are employed as Christs Ministers had need to have much of his teaching that they may teach others and must look to him for encouragement and reward of their work whatever they get among men therefore the Angel here both teacheth Joshua his duâ—y and tells him his reward 3. Faithful Ministers are both to take heed to themselves and their flocks and to joyne faithful walking as religious men with fidelity in their publick charge that their conversation may commend the duties of their function and their own experience may help them to be tender zealous faithful and lively in their publick trust for both are joyned here in Joshuahs lesson If thou wite walk in my wayes as all Israel are bound to do and if thou wilt keep my charge which belongs to the Priests office 4. In all times and vicissitudes wherewith the Lords servants may be exercised fidelity in their duty is their only way of safety whatever probability or tentation say to the contrary for unto Joshua so walking is the promise made 5. It is no small reward and encouragement to the faithful servants of God while they are within time to have opportunity of a calling wherein to do service to God and to have any blessing from God upon their endeavours in it for this is the encouragement of Jashua unto fidelity Then thou shalt also judge my house that is thy service shall be a reward to it self thy continuing in it with my blessing and protection shall richly recompâ—nce thee 6. The Ministers of Gods house have not only the Ministery of holy things as Word and Sacraments committed to their charge but also the power of Ecclesiastical Government to take order with scandalous offences within the familie both these are here promised to Joshua and the Priests Thou shalt also judge my house and shalt also keep my Courts and this promise of government is according to the law Deut. 17.9 12. and warrantable practice 2 Chro. 19.11 wherein no shadow of a type appears for the government and kingly power of Christ was held forth in at least some of their Kings and not in the Priestly office 7. Whatever may seem to be wanting in the reward of Piety within time will be richly made up after death to the godly man in heaven therefore is that other encouragement added And I will give thee places to walk c. 8. Albeit the riches of the glory of Saints inheritance in heaven cannot be conceived while we are here yet it may refresh us to consider that in place of our bondage and restraint one way and other we shall then obtain glorious liberty and freedome signified here by places to walk or galleries alluding to these that were about the Temple wherein to expatiate at freedome that whereas here we may be in low esteem are vile and base in our selves and oft-times vexed with ill company we shall there be far otherwise and have places amongst these that stand by that is Angels whom we shall be like and converse with them and that in place of much distance and many desertions we shall then enjoy and attend upon Christ for ever signified by a place amongst these that stand by which points at the Angels happinesse wherein Joshua was to participate that they stood constantly by as pages attending on Christ whereever he appeared Vers 8. Heare now O Joshua the High Priest thou and thy fellows that sit before thee for they are men wondred at for behold I will bring forth my servant the BRANCH In the second part of the chapter Joshua is led up to see the Author and Purchaser of all these benefits promised to him and what is the substance and thing signified by his office and the Temple which he was building and to encourage him and stir up all to build the Temple and to make much of the Priesthood he leads them to Christ the true Temple in whom incarnate dwells the fulnesse of the Godhead bodily who is the builder of his Church and ground-stone of the building and the true Priest who by his sacrifice sanctifies all believers In this verse Joshua and the inferiour Priests are called to give attention as being wondered at for their bold enterprises and as being also in their office and way of life types of Christ and a promise is made to them that Christ should come in the flesh as a contemptible branch of Jesse's dry root who in his estate of humiliation should perfect the truth of the Priesthood as his Fathers obedient servant Doct. 1. Christ is the substance and kernel of all the Churches encouragements the procurer of them and in whom is supplied all that is found wanting in other meanes of comfort he is the restorer of his Church the absolver of his people the substance of the Priesthood and the Upholder of the Ministery and true worship therefore is the promise concerning him subjoyned to make up all the rest by 2. There is need of special up-stirring and attention for the taking up of Christ and the comforts allowed in him considering our carnal dispositions and how little may be discerned in Christ by them till we get new senses and how the noise of discouragements and tentations may keep out the sound of comfort Hear now saith the Lord. 3. Christ is the substance of all the ceremonies of the law and of higher and lower offices in the Temple who compleatly answers and fulfils that whereof they were a shadow in him alone is to be found
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
thereof upon these grounds is this charge given Remember ye the Law of Moses 2. The doctrine revealed by God to Moses and by him to the Church containes the substance of all that is necessary to salvation and is the foundation of all the rest of the Scriptures which are as a Commentary and particular application of it upon this ground it is that they are remitted to the Law of Moses not to seek justification by the works of the Law nor yet only to be led by the Law to Christ but as containing the summe of all the doctrine of the Prophets which they would not neglect who made conscience of Moses law as being Gods own Commentarie upon it enjoyned as an appendicle to it 3. That the Word may have place and be entertained with due reverence and respect we are seriously to consider the authority of God enjoyning it I commanded our obligation to it and our honour in enjoying it I commanded for all Israel and only Israel secluding other Nations the Majestie of God at any time appearing in or about that Word how dreadful he was in publishing it at first what of God hath appeared in refreshments by or judgements and mercies according to that Word I commanded it him in Horeb with great glory and what authority his servants have to inculcate that Word upon us and how much their fidelity in duty will condemn our contempt Remember the Law of Moses my servant which I commanded him 4. Such as make conscience of submitting to and walking by the rule of Gods Word will be far from allowing to themselves or others a liberty in some points of truth and practice to believe or do as they please providing they keep right in some chief and fundamental things but will be tender of the whole Will of God of lesser and greater Commandments they are enjoyned to remember the ceremonial statutes and political judgements as well as the moral Law and in a word his whole doctrine Vers 5. Behold I will send you Elijah the Prophet before the coming of the great and dreadful day of the LORD A second direction is earnestly to expect Christs coming and to prevent any mistake about it he premonishes them that he would send John Baptist in the spirit and power of Elias immediately before his coming This is so clearly expounded in the New Testament Luks 1.17 Mar. 11.14 and 17.11 12. that it is high presumption to contradict it Doct. 1. Christs coming in the flesh and as a Prophet to his Church is not only greatly to be reverenced by the godly as when Jacob had the vision Gen. 28.17 but indeed terrible unto the wicked and may be the occasion of terrible judgements to corrupt visible Churches whose measure of sin will be filled up by contempt of such an offer It is the great and dreadful day of the Lord. And so the Nation of the Jewes found it 2. Christ is not easily discerned when he comes to his Church as not appearing in such a way as carnal men imagine but may be mistaken and rejected or another taken for him which because it is the hinge whereupon our happinesse turnes that we have Christ indeed and mistake him not in his manifestations nor embrace a delusion in his stead therefore we would studie sure and cleare light in this truth Hence it is that the Lord so much guards this by shewing the marks of the Messiahs coming and the Evangelist Mark begins where Malachi leaves off Mark 1.3 Ministers who would preach repentance unto a people and fit them for the Kingdom of Christ ought to be men of Elijahs temper for through zeal and integrity for courage and fidelity to resist a declining generation to contend with the greatest decliners and freely to reprove the sins of the time such a one was Christs fore-runner he was Elijah the Prophet as coming in his Spirit and power Luke 1.17 Verse 6. And he shall turne the heart of the fathers to the children and the heart of the children to their fathers lest I come and smite the earth with a curse Johns doctrine is commended from the end of it which is to convert the people to prevent the curse and from the efficacie of it that by his preaching for reformation of the Church he shall either be instrumental to convert both elder and younger and make an harmonie in faith amongst themselves and with the Patriarchs their Ancestors from whom they had so far degenerated as that they might justly renounce them Isa 63.16 and to beget mutual love amongst them as a sure fruit of faith or else they being unfit to receive and embrace Christ the whole Nation should be ripened for the ensuing curse and withal that his Ministery should be blessed to convert some of all ranks and bring them to unity in the truth and love that the Nation be not totally rejected and destroyed but a remnant saved Doct. 1. As the Lord in mercy sends his Ministery with the doctrine of repentance to prevent sadder messengers and messages so a Ministery will either be effectual to convert or ripen for ruine It is the Lords last Word to his Church that the lively Ministery of the Word will either ruine the corruptions of men or occasion mens own ruine on whom it hath no saving effect as here we may see 2. True Conversion and the fruit of the Ministery of the Word will shew it self in making all ranks both the old that have lived long in a good conceit of themselves and the young who may seem not to have gone far astray see need of repentance and reformation and making use of Christ in discovering unto men how far they have degenerated from the rule and from the piety of Ancestors of whom they are ready to glory in a carnal way and will unite men in adhering to the truth of Religion and in the bond of love He shall turne the heart of the fathers to the children and the heart of the children to their fathers doth import all these 3. The great love of Christ toward the world appears in that no provocation would hinder him to come and perfect the work of Redemption however his coming was occasion of ruine to many I come is an absolute promise made by Christ as God 4. Such as embrace not the Word of God to fit them for Christ nor will admit of the grace offered by Christ and his servants are lying under the curse from which Christ alone can free men and do provoke him to let that curse break forth to the utter ruine of Nations and visible Churches for such is the certification if Johns Ministery had no place and consequently Christs whose way he prepared Lest I come and smite the earth with a curse 5. As the Lord is alwayes effectual in some measure by them whom he calls and sends forth about his work so faithful Ministers however looked on as turners of the world up-side down are as pillars to uphold a Nation and according to the measure of their being fruitful among a people shall the moderation of a judgement on a people be for John shall turne some his zealous Ministery was a means if it had been received to prevent that curse on Judea which after followed and his turning of some as also Christs successe whose way he prepared and the Apostles was a means of preserving a remnant of that Nation from the curse as a seed and first fruit till the encrease and lump of that Nation be saved and turned to the Lord Even so come LORD JESUS Amen FINIS