Matthew Poole and continuators on Malachi 3

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 hosts .

This note in this place, and on this occasion, requires our best attention, consider it well therefore all ye that enquire with doubt, and all ye that enquire with belief, that he will come, who is God of Judgment.

Or I am sending, I will shortly send; it is Christ who here speaketh, and who sendeth.

Iohn Baptist, the forerunner of Christ▪ as evidently appears from, Mat. 11.10. Mark 1.2. and Luk. 7.27, 28. He is this messenger, whom some by mistake, have taken to be an Angel, but though the word so signifieth, it doth also signifie a Messenger, and so 'tis very fitly rendered in this place, Vid. chap. 1. ver. 1. let. c.

By Preaching Repentance, because the Kingdom of Heaven was at hand, by Baptizing, by calling them to believe on the Messiah, who should now ere long be revealed, &c. so Iohn Baptist made ready the people to entertain Christ, and to believe in him; this was he who came in the spirit and power of Elias, and such a one the Iews expected.

Messiah, who is Lord and Christ, Act. 2.36. Lord of Lords, Revel. 17.14. and 19.16.

You ungodly disputers, seek, but not aright, for you seek, i. e. enquire whether there be such a God of Judgment? beside these, there are others also, who did seek, i. e. humbly, longing and praying that he would come, and waiting, assured that he will come; 'tis these chiefly intended.

After the coming of his forerunner; this suddenly in the Text, is not very fitly interpreted of a time, so long as between this Prophesie, and the coming of Christ, but it very well suiteth to the time between Iohn Baptists appearing to prepare the way, and Christs appearing now the way was prepared.

That Temple, which was the second Temple at Ierusalem, lately built by Zerubbabel and Ioshua, into which the Messiah was to come, and so he did; There old Simeon met him, there he disputed with the Doctors, thither he went to drive out buyers and sellers, and this according to what was foretold of him; Hag. 2.7. and all the Religious Iewes, who lived and dyed before the desolation of this second Temple, did believe, and did confess that the Messiah would come, whilest that house did stand. He is then come, for that Temple hath been ruin'd long since by the Romans.

The Angel of the Covenant, not Elias, but Christ, the Messiah, in whose blood the Covenant of Grace was confirmed, for whose sake 'tis performed to us.

You Iewes, among whom, few there are, who do not please themselves to think of his coming, for the expectation of the best among the Iews, was fixt on Salvation, as that they hoped for by Christ. Others expected great, but worldly advantage by his coming, and setting up his Kingdom among them.

Behold again, saith the Prophet, consider throughly what is foretold.

At the time, to the place, in the manner foreshewed.

All confirmed by the word of the great God.

The former Chapter, as we have it cast; ended with an enquiry made by vitious and ungodly Priests and People, who either doubted, or denyed the present Government, or future Judgment of God over the World. This being reproved in the last verse of the second Chapter; Now God condescends to give a very full and particular answer to this question, for the instruction and consolation of the good; whatever use the evil will make of it.

Marginal references: Luke 1.76.

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 .

And Hebr.

Among the Iewes were two sorts of enquirers, after the day of the Messiahs coming, some enquired with doubt of the truth of the promises, that he should come to set all right like them, chap. 2. ver. 17. where is the God of Judgment? Others enquir'd, hoping for preferment in the Kingdom of the Messiah, of these, who shall be able to endure? To abide this day? When the unparallel'd afflictions of that time shall cut off so many Iewes, when the sword of the God of Judgment shall destroy the ungodly scoffers, when so many must in Zech. 13.8, 9. be cut off, and so many must pass through the fire. This will be a terrible day to these ungodly ones. Nor will it be much better with those, who disappointed of the expected Worldly Grandour of the Messiah, shall stumble and fall, and be snared and broken, who will reject that [illegible: 2 letters]ssiah, who appears in a character so extreamly different from that they had preconceived, and when God shall punish for the rejecting the Messiah, it will be a dreadful day, as 'tis describ'd, Mat 24.6, 7, 8. &c. Mark 13.2, 8, 12, 13, 14. the righteous will scarcely be saved, what then will become of the sinner?

Think of, as Vulg. Lat. the forethought of those calamities would be a burthen; who shall be able to stand under the heavy weight of those crosses which in that day will fall on all sorts of men?

This day was from his Preaching, till the utter destruction of the City Ierusalem, about seventy years after the Birth of Christ; dayes they were, had they not been shortened▪ would have worn out all; but for the Elect sake they were shortened, Mat. 24.22.

An elegant ingemination to confirm the thing, and to affect us with it.

Some are like Mettals, which nothing but a fierce fire can purge, such fire shall the troubles of these dayes be.

Another allusion; Though this may express the troubles of those times somewhat more tolerable, yet troublesome enough. The boiling waters, into which spotted Cloaths are thrown, where they lie soaking ere they are taken out; the rubbing of them with the soap by which the cloaths are whitened and cleansed indeed, but withall, fretted, weakened, and in time worn out; so that day of the Lord will prove to all, a day of great Tryal, to purge and refine.

Marginal references: see Isa. 4.4. Mat. 3.10, 11, 12.

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 righteousness .

King Messiah, Christ Jesus our Lord.

As resolved to attend this work, he will set to it vigorously, and continue in it constantly, till 'tis finished.

Overlooking the Furnace, that it be hot enough to melt down the Silver and Gold, and to consume the dross, and purifie the best part of the Gold.

The effect of this fiery Tryal, of this scouring, shall be the thorough cleansing of the persons that are to pass through it: These sufferings, together with his word, shall by the power of the Spirit accompanying them, throughly purge the good, and they shall be a fire hot enough to burn up the wicked.

Either the Jewish Levites, or all Christians, who are made Priests unto God, to offer Sacrifices to him, even Prayers, Praises and Almes, &c. or such as should minister more immediately to God, in the services of the Spiritual Temple, as the Levites did in the Material Temple.

That they may be vessels of Honour, purified for holy employments.

By the Law Phrase is set forth Gospel Worship, for it cannot be meant of Legal Offerings, which the Messiah did abolish at his coming.

In right manner, purely and uprightly.

Marginal references: Isa. 1.25.

4 Then shall the offerings of Judah, and Jerusalem be pleasant unto the LORD, as in the dayes of old, and as in former years .

When the Lord, Messenger or Angel of the Covenant, the King Messiah shall be come, and set up his Kingdom, framed his Gospel Church.

The services and duties required of the Church, and performed by it; exprest here, in an allusion to the Law services; such are now fervent Prayers, Psal. 141.2. lively Praises, thankful memorials of the death of Christ in the Sacraments, attentive hearing the word, and giving up our selves, Soul and Body, a holy, living Sacrifice to God, Rom. 12.1. and Almes, Heb. 13.15, 16.

The whole Christian Church, exprest by the names of its Type.

Delightful as sweet odours to the smell, as savoury meats to the taste, as comely objects to the eye, every way acceptable to God.

This acceptance God will give, shall be as great and gracious as ever he gave to any of the Services of his Saints of old, we need not determine the precise times to which these expressions refer. It is certain, God did greatly delight in the Sacrifices and Offerings of his people, when they offered them in right manner. He will give as gracious acceptance still, which implyeth a continuance of these Sacrifices which he will accept, and inferreth that this coming of Christ is not his coming to judge the World, his last coming.

Marginal references: chap. 1.11.; Or, ancient.

5 And I will come near to you to judgment , and I will be a swift witness against the sorcerers , and against the adulterers , and against false swearers , and against those that oppress the hireling in his wages , the widow and the fatherless , and that turn aside the stranger from his right, and fear not me , saith the LORD of hosts.

Either God the Father, or Christ the Messiah, to whom the Father hath committed all Judgment, Iohn 5.22.

You have spoken as if you thought I was far off, but by what I do, you shall see, I am near to you, and you shall [illegible: 1 word] my hand, that you may believe I am a God of Judgment, and they happy who wait for him, and they miserable who fall under his Judgments.

O Jews, not those very persons Mala[illegible: 1 letter]hi preacht to, but those who should be then living, when the Messiah cometh, which was more than 400 years after Malachi's preaching, by which time his Hearers were all dead.

Against the wicked to whom he would be what fire is to the dross in the Furnace, to the Righteous what the fire is to purer parts of the Gold: He will consume the Wicked, he will refine the good, he will be terrible to both in doing this.

In that he will be a Witness, they may be assured, that they should not be quitted in Judgment for want of Evidence, and in that a swift Witness they may be sure he will come in timely enough against them. And farther yet, he that comes near as Judge to call them to an account, was alwaies near them to observe all they did, all they spake, or thought, and he will be near, as Witness against them.

Sorcery was forbidden, and God testifies his detestation of the sin, and such as practice it, Deut. 18.10, 11, 12, 13, 14. the people of God who may consult with their God, his Word, and Prophets, do very abominably if they consult with the Devil; a sin their Fathers learnt among the Egyptians, a sin they had learnt among the Chaldeans during the Captivity, and practised under the second Temple.

Who transgressed the Law of Nature, and of God, Exod. 20.14. Deut. 5.18. and 22.22. and were by the Law to dy for it.

Perjury, against which Zech. 5.3, 4. and God hateth this sin, Zech. 8.17.

Either detaining it, or lessening it, Ier. 22.13. Iames 5.4.

Who should be relieved, Deut. 24.19, 20, 21. not oppressed, Isa. 1.17.

Such are not only those who have lost their Fathers by Death, but all friendless ones, God requires us to assist, and help such, not oppress them, Psal. 82.1, 2, 3, 4.

Pervert Judgment, or wrest the Law, or admit false Witness against a stranger. Not doing right is ill, though to an Enemy, but 'tis a crying sin to do wrong to a Stranger, and God will punish it when it cryeth, as he did upon your Fathers, Ezek. 22.7. with 13, 14, 15, 16.

Neither reverence my precepts to keep them, nor tremble at my threats to prevent the execution of them by declining the sins I threaten. Irreligion is root of all these oppressions, and God will punish them.

Marginal references: Or, defraud.

6 For I am the LORD, I change not , therefore ye sons of Jacob are not consumed .

This introduceth the final, and full confirmation of what hath been foretold in the verses before, the God of Judgment will come, &c.

As he loved Righteousness, and hath purposed to defend and reward it, yea, hath promised, it shall be well with the Righteous, so he now loveth Righteousness, and purposeth to deal well with them that love, and practice it, these may rejoice, I change not. And so on the other hand I do as I ever have hated wickedness, and will as I have threatned, punish it, I change not, my mind toward the things or persons that are wicked, is the same.

Either taken for all the natural branches of Iacob, or taken for such as are the Sons of Iacob according to the Faith, who did indeed fear God.

Since the same hatred of sin, and resolution to punish i[illegible: 1 letter] accompanied with the same long suffering, and patience, that you Sons of Iacob by Nature (but not by imitation) who have provoked me, and deserve to be destroyed, might yet have time to repent, and amend, since my long suffering changeth not, you are not yet consumed in your sins. So for the good, though they are opprest, and suffer, yet not consumed, for God changeth not, he now doth love as he ever hath loved them, and preserveth them. In brief God is the same in his Wisdom to order the rewards of good and bad in fittest season, and therefore neither the one or other are consumed, but both preserved to the season appointed of God, the just Judge, and then each shall be dealt with according to what they are.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

7 ¶ Even from the dayes of your fathers ye are gone away from mine ordinances , and have not kept them : Return unto me g, and I will return unto you , saith the LORD of hosts: But ye said, Wherein shall we return ?

We need not fix a particular time, or age wherein this Apostacy began; It is an old Apostacy that is here charged on them, and they were notoriously guilty of it.

Are turned away by the Examples, and by the corrupt Doctrines of your Fathers, and false Teachers; yea, you have voluntarily and of choice gone away.

Which either directed my worship, or your dealings one with another, so that you have sinned greatly by polluting my Temple with your own Additions, or diminutions, with Idolatry, or, corrupt manner of performing my Service, and you have sinned against one another by Injustice, Unfaithfulness, and Cruelty, since you have gone away from my Laws, which direct the way of Righteousness and Equity.

It is a farther asseveration confirming the Truth of the charge, and added to make them more sensible of their sin. Some tell us that this chargeth on them their sins against Negative precepts, as the other charged them with sins against Positive precepts, so the whole Law was now, and had long been broken by their Fathers, and themselves.

I will yet pardon, accept you, establish, and bless you; amend your wayes and doings, and I will soon amend the state of your Affairs.

As to other, so now to this advice, they return a proud, shameless, and self-justifying Question, wherein, or what is the evil from which we should return to thee? What is our sin?

It is the only course you can take, repent e're 'tis too late, return whilest there is hope.

Marginal references: [illegible: 1 paragraph]

8 ¶ Will a man rob God ? yet ye have robbed me : but ye say, Wherein have we rob bed thee ? In tithes and offerings .

Among the many deviations from Gods Law (which they do not, because they will not, see) the Prophet chargeth them with this kind of Sacrilegious Theft, they had detained his Tithes, shortned him in that portion which he had reserved to himself, and for his Service, which is as our Version expresseth it a Robbing of God. And as the words lie in the original, they do by arguing from the less to the greater aggravate this sin; as they may be read, will a man rob a great man? or, a Judge? for the word us'd will bear these Notions. Or, will a man rob the Gods? i. e. do not Heathens abhor the foulness of such a fault, and fear the punishment of Sacriledge, and therefore would not rob their Idols? as an other Prophet ask'd once the question, have any of the nations changed their Gods, which yet are no Gods? Ier. 2.11. so now, have the Nations rob'd their Gods?

But, blush ye shameless Priests! and Jewes! you have rob'd not a great man, but the great God; not Judges, but the Judge of Judges; not an Idol, but the Living God. How great is your crime!

A question just like those chap. 1.7. and 2.17. and 3.7. which see.

The People rob'd God not paying the full Tenth, which God appointed should be paid to him. The Priests rob'd God in Tithes while they took too much, or it may be all for their own particular, and family use, and did not distribute them to all that by Gods Law had a right to a proportion of them.

Either first fruits, or other oblations and gifts, which were appointed to be brought to the Temple for the service of God; in all which the People, and Priests had given him less then his due.

Marginal references: Neh. 13.10.

9 Ye are cursed with a curse : for ye have robbed me , even this whole nation .

O Priests, your sin, your Sacriledge, of which you are guilty hath provoked me.

Are greatly cursed, and are likely still to be cursed, the curse shall continue whilest you continue in this your sinful course.

This brought, increas'd and multiplied your curse. Or as some, yet ye do rob me! Strange that you dare sin, whilest I am punishing for this very sin! Or by way of question, and do ye rob me? will you go on thus to sin when you are under the curse for it? will you as Ahaz, sin when in distress? or Pharaoh-like, harden under the Judgment?

Like Priest like people, the priests and Livites did unduly imploy the tithes, and offerings, and the people did unduly pay, 'tis like the people observed how much of the Tithes were laid out otherwise than the Law directed, and they were ready to think they might do well enough to keep that for a use better (as they did think) than the use the Priests and Levites put it to, they thought 'twas ill spent by the Priests, and well saved by them, but this however seemingly excuse them to themselves, it leaves them guilty before God, the whole Nation is sacrilegious, and the whole Nation curs'd for it.

10 Bring ye all the tithes into the storehouse , that there may be meat in mine house , and prove me now herewith , saith the LORD of hosts, if I will not open you the windows of heaven , and pour you out a blessing , that there shall not be room enough to receive it.

If these persons spoken of, be the priests, then they are required not to detain the Tithes in their own hands, but as was their duty, to bring them into the publick storehouse. If the people are the persons, ye, people, it requires them to make a punctual and full payment of all tithes of corn, wine, oyl, &c. about this did Nehemiah contend with the Rulers, and made them honester, and all Judah obeyed and did the like, Neh. 13.10, 11, 12, 13.

Which was one or more large Rooms built on purpose for this use, to lay up the tithes, and to keep them for holy uses. It was some large and stately chamber, for we find that Eliashib had befriended Tobiah, letting him have it for an apartment to dwell in, Neh. 13.5, 6, 7, &c.

For the Priests and Levites to live upon, that they fly not, as many had done, from the service of God in the Temple, to take care of their countrey affairs, and by their industry provide maintenance for themselves and theirs, Neh. 13.10.

Make the experiment, the prophet doth in the name of God offer to put it to a short Trial.

By doing your duty try whether I will not make good my promise and give you a blessing instead of a curse.

This form of Speech is used Gen. 7.11. when those mighty rains that help'd to drown the world were poured forth, and now here plentiful and fruitful rains are promised in the same phrase, in a kind of proverbial speech, to express great abundance of the thing intended.

First of rain to water the Earth, and to make it fruitful, next a blessing of corn, wine and oyl, and all other products of the Earth, for the use of man and beast.

Your b[illegible: 1 letter]rns and storehouses shall not be large enough to receive it all. Your Fats shall overflow, Joel 2.23, 24. Or as 'tis Amos 9.13. you shall have Harvest work, and Vintage work, and Sowing work, as much, or more, than your Labourers can well finish in their Seasons.

Marginal references: [illegible: 1 word] 7.11. [illegible: 1 word] 7.2.; [illegible: 1 word] [illegible: 2 letters]pty out.; [illegible: 1 letter]hron. 31.

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 the time in the field , saith the LORD of hosts.

Lay a restraint upon, or prohibit, and the prohibition shall be effectual, if God so check, no Creature is or dares be deaf to it; such a check not only quiets the unruly Sea, but can dry it up.

All kind of devourers, the Locust, the Canker-worm, Caterpillar, &c. pests of those Countreys very often, though they are in mighty Armies and incredible multitudes, yet a rebuke from God will check them all at once as if they were but one.

Not for Merit in you, but for Good to you.

Consume and eat up, as those Vermin alwayes did whereever they came.

Corn sown by your hand, and Grass springing up of it's own nature, both which these Locusts devour wheresoever they come, and leave penury or famine behind them.

No blasting or burning Winds shall make them drop, no Frosts or Hailes shall destroy your Vines. This was once the Plague of Egypt, Psal. 105.33, 34, 35, 36.

Your Vines shall carry their fruit till they are fully ripe.

Where they had large Vineyards and Oliveyards planted, and God will make them prosper if this People will return to him.

Marginal references: Heb. corrupt.

12 And all nations shall call you blessed : for ye shall be a delightsome land , saith the LORD of hosts ,

All, that are about you that know you, and see Gods dealings with you.

Praise the state and condition you are in, and pronounce you to be a very happy People, whose God is the Lord, and whose Mercies come thus from God.

Of delights, or desires able for its pleasantness; a Land so good man would desire it, and when purged, 'twill be a land the Lord will delight in, and give it the name Hephtsibah;

Added as an assurance that it shall be according to this promise, for so much as he who is Lord of hosts hath engaged his word to do it, and his word will do it, can make all Creatures cooperate for that purpose.

13 ¶ Your words have been stout against me, saith the LORD: yet ye say , What have we spoken so much against thee?

Your discourses concerning my Providences over you and others, your reasonings, censures, and verdicts, passed on your own wayes, and on the wayes of your God.

Proudly justifying your selves as deserving better usage from God, or insolently arraigning God for his kindness to others, who in your Judgment are worse than your selves, by such words as those chap. 2.17.

You think you have spoken nothing so proudly and stoutly, and challenge me to tell you wherein, or with what words you have shew'd such insolence.

Marginal references: Job 21.14, 15.

14 Ye have said , It is vain to serve God : and what profit is it, that we have kept his ordinances , and that we have walked mournfully before the LORD of hosts?

Ye that are the children of forefathers, who had this good land given to them, and ever made fruitful while they feared and obeyed their God, you that have been well rewarded for your obedience, or you Priests who have Tithes, Sacrifices, Offerings, and First Fruits given you for your Services.

Have thought first, and next have discoursed it, unthankful to your God, you have Atheist like maintained it in disputes,

That all is lost Labour, no profit to God, nor any to your selves; therefore better sit still, and do nothing, than to no purpose.

While what they have before their eyes, is the fruit of Gods goodness, and what they want is punishment of their not doing it better; whilest a very unsuitable observing the ordinances of God, hath so much profit for you, dare you say there is no profit? Sottish Atheists! who will not try what a more agreeable Service would do!

So the Hypocrites and Ungodly object against God, Isa. 58.3. Yet their's, as Ahab's, dissembled Mournings had their reward, and infinitely better than they deserved.

Marginal references: Heb. observation.; Heb. in black.

15 And now we call the proud happy : yea, they that work wickedness are set up ; yea, they that tempt God are even delivered .

Or now therefore, on these false reasonings of these deceived ones, they proceed to further impiety, and audacious blasphemy.

We, (say they) see before our Eyes, and must pronounce what we see; that the proud contemners of God and his Law, are the flourishing ones; they are at present happiest, and there appears no sign of any change of affairs to them. They do boldly and despitefully oppose God and yet prosper. And could this be, say they, if there were a God of Judgment to call men to account, and to deal with them according to their wayes?

Who contrive, and then work wickedness; who choose it, study it, and glory in it, as the whole of their life; are built up, are advanced to honours, and filled with Riches, and have fair probability that all this will last to them, and theirs. And could this be, say these Priests and Iewes, under the eye of a just and Sovereign Judge? where is the God of Judgment when such disorders are every where seen?

They that dare him to his very face, that do the highest affronts to God, purposely to prove whether he would or could punish the sinners amongst men. Those escape punishment though the Law and Prophets threaten them, and would you have us (say these men) believe there is such a God of Judgment, when all is so disorderly carried in the World? Thus far the proud behaviour of these against God.

Marginal references: chap. 2.17.; Heb. built.; Psal. 95.9.

16 ¶ Then they that feared the LORD , spake often one to another , and the LORD hearkned , and heard it , and a book of remembrance was written before him for them that feared the LORD , and that thought upon his name .

When Atheism and bold contempt of God was grown so high, and was so plainly and smartly reproved by the Prophet.

Those that were truly Religious that knew Gods Judgments were a great deep, and that his wayes were as high above our wayes as Heaven above the Earth.

Discoursed aright of Gods Mercy, Justice, Patience, Holiness and Wisdom in his Government, and manage of the Sons of Men; establish'd one another against the assaults of such proud contemptuous disputers; encouraged each other to wait for God in the way of his Judgments. Though 'tis not said what they spake, we have reason to believe it was as good of God and his proceedings as the discourse of the wicked was evil. The godly spake things that did as much become the wayes of God, as what the wicked spake did disparage the wayes of an omniscient, holy, patient and just God.

After the manner of man, the Lord is represented as if he did listen to hear more distinctly, and as if he did incline his Ear.

Clearly, perfectly, and fully understood and observed, and what the godly spake of him and for him.

A Registry was made of the persons and their discourses. This is after the manner of men▪ spoken of God whose omniscience seeth, knoweth, and remembreth all, but this Book is written before the Lord, he will have every good man, every good word of such, and every good thought such have for him, entred under his eye, that they may be assured of a comfortable reward for it.

On their behalf,

See let. o.

With love, esteem and holy admiration.

17 And they shall be mine , saith the LORD of hosts, in that day when I make up my jewels ; and I will spare them as a man spareth his own son that serveth him .

Though now they seem to lie unregarded; as if they were not worth the owning, they shall appear to be mine.

The day wherein God will sever between Men and Men, and between Actions and Actions, which day, though ye know it not, is well known to the Lord, and beside, the great day of final discrimination, God hath several other dayes of Visitation, which are times wherein he will own his, as the good Figs, &c. Ier. 24. The day that God hath appointed, and will and did bring upon this people in the destruction of Ierusalem by Titus Vespasianus.

Or peculiar Treasure, that which I highly value and keep most safely, now they are packt up among things of no great value, but when the Casket is opened, these Jewels shall be laid up among the richest Treasures, as when they were all sent to Pella, not one Christian left in Ierusalem, and which shall be fully made good in the last great day of final Judgment, and in Heaven to Eternal Ages.

In the mean time they shall be spared, pitied, preserved, and loved. Now their weaknesses covered and pardoned, their good will approved and accepted, then their worth own'd, published, and rewarded.

As a tender Father doth with his Son, his own Son, that serveth him, so will God spare such, as in an Atheistical world do speak for God, do fear God, and highly value both his Law and Government, and so obey him.

Marginal references: Exod. 19.5. Psal. 135.4. Tit. 2.14.; Or, special treasure.; Isa. 62.3.

18 Then shall ye return f, and discern between the righteous and the wicked: between him that serveth GOD, and him that serveth him not.

When that day of the Lord punishing the Jews by the Romans shall come, and he shall do thus for his Jewels.

The blasphemous Scoffers, proud Contemners of God and Religion,

Return to your Reason, enforced by the convincing power of Gods Judgments to come to your selves, or to change your opinion, of God and his Government.

Clearly see with envy towards them, with horrour and grief in your selves; the unexpected escape and happiness of the righteous who served God, and your misery that served him not, but were wicked, and perish now in your wickedness.