Exposition of Haggai Zechariah and Malachi, Exposition of prophecy 2 · Chapter 14 – Argument
CHAP. XIV.
IN this Chapter there … continuation of the prephecie beg…n, in the end of the former chapter, wherein an account is given of the caſe of the Church, from this Prophets time to the end of the world, in theſe particulars. 1. The deſtruction of Jeruſalem, with the judgement and mercy in that ſtroak, v. 1.2. 2. It is cleared, that the inſtruments of this ſtroak ſhould not go unpuniſhed, v. … no… the Church … by this ſtroak, for the way of ſalvation ſhould be made clear unto the Gentiles, v. 4. to which the elect Jewes ſhould joyn, v. 5.3. It is fore…old, that the condition of the Church and Elect under the dayes of the Goſpel, ſhall be unſetled and mixed of variety of diſpenſations, yet ſo as in end, and when men would leaſt expect, it ſhould prove better, v. 6.7. 4. It is fore-propheſied, that the doctrine of ſalvation, and the refreſhments following thereupon, ſhall ſpread to all parts of the world, v. 8. whereby Chriſt ſhall get an univerſal Kingdom, wherein there ſhall be unity, v. 9.5. A particular promiſe is made of the exaltation, reſtitution and ſafety of converted Iſrael, v. 10, 11. 6. There is a threatening of judgement againſt the enemies of the Church, that they ſhall be cut off, as by a conſumption, v. 12. by inteſtine diſcord, v. 13. by the hand of the Church, v. 14. and that the ſtroak ſhall reach all means they had employed againſt the Church, v. 15.7. There is a promiſe of the Converſion of many of theſe enemies who are reſerved, v. 16. and if not, that viſible judgement ſhall purſue them yet more, v. 17, 18, 19. Laſtly, there is a promiſe of the holineſſe and purity of the Church, v. 20, 21.
Verſe 1.
BEhold, the day of the LORD cometh, and thy ſpoile ſhall be divided in the midst of thee.
The chapter begins with a more clear prediction of the deſtruction of Jeruſalem then before, wherein God being Judge and Avenger of his Sons blood which they ſhould ſhed, would bring a day of ſpecial vengeance upon that city, putting it wholly in the power of enemies, who, without fear of ambuſh or ſurpriſal, ſhould divide the ſpoiles of the city in the midſt of lt: and by this doctrine he cleareth what had been ſaid, chap. 13.8. of cutting off two parts, and leaving a third part. Doct. 1. It is the Churches advantage to be ordinarily warned of a ſtroak before it come, that ſhe wiſely conſidering Gods judgement, may labour to prevent or prepare for it; that the godly be not ſurprized with ſuch a judgement when it comes; and that God may be juſtified, if he make them feel juſtice, who will not believe truth ſpeaking it; therefore are they excited to conſider this approaching judgement; Behold, the day cometh. 2. The Lord is chief and ſupreme in all the Churches calamities, he it is who executeth his Word by them, who pleads his controverſies, and who, however he be but little ſeen or regarded in the viſible Church, yet by his judgements will be diſcovered to be Jehovah the Lord; for, the day of the Lord cometh. 3. It is one evidence of divine diſpleaſure, wherein God is to be ſeen, when enemies get power over the ſubſtance of his people, (in purſuing after which God is oft-times forgotten) and do without fear of any, diſpoſe thereof at their pleaſure; for, it is the day of the Lord, wherein he is ſeen, when the ſpoil ſhall be divided in the midſt of thee.
Verſ. 2.
For I will gather all Nations against Jeruſalem to battel, and the city ſhall be taken, and the houſes rifled, and the women raviſhed, and halfe of the city ſhall go forth into captivity, and the reſidue of the people ſhall not be cut off from the city.
This calamity is further deſcribed, from both the ſeverity and moderation that ſhall be in it. The Lord was to gather the Romane army, (conſiſting of many Nations, ſubject unto them, and confederate with them) againſt Jeruſalem; and to deliver the city into their hands, that houſes might be pillaged, and women raviſhed; and yet he would not utterly deſtroy that Nation, for ſome of them ſhould be preſerved by going into captivity, and others ſhould leave it before the time of the ſiege, (as the Chriſtians who went to Pella) and ſo ſhould not be cut off from the city, or from that Nation, whereof the city was a part. Doct. 1. There is not a motion or enterpriſe among men in the world, eſpecially about the Church, but Grd hath a ſovereign hand in it, and is by them carrying on purpoſes which they little minde; for the Romane armies coming againſt Jeruſalem, is Gods deed to avenge his Sons death; I will gather all Nations againſt Jeruſalem to battel. 2. As the Lord hath not a few, but all Nations at his command, to put them in ſubjection to whom he will, and to be employed as he pleaſeth: ſo many of them are employed againſt the Church, that he may bring many witneſſes to the pleading of his controverſie, and may diſcover to her her folly, in provoking him to give her into the hands of theſe who formerly hated her, but could not prevaile becauſe of his protection; for, all Nations are put under the Romanes by him, and gathered againſt Jeruſalem. 3. It is no ſtrange thing to ſee enemies prevail againſt the Church, when God is purſuing a controverſie with her; nor, when ſhe rejects Chriſt corrupts his worſhip, ſheds righteous blood, is given to covetouſneſſe, injuſtice, Iuxury, &c. and is obſtinate in all theſe, to … quite overthrow and overturn her, and make her a ſpectacle of ſad judgements; for ſuch were the ſins of Jeruſalem, and for theſe, The cities ſhall be taken, houſesrifled, and the women raviſhed. The…fore other Churches may expect the ſame meaſure, if they provoke God, and being under calamitie, are to be thankful in ſo far as they come ſhort of this ſtroak. 4. Every one ought to ſubmit and prepare for what God may carve out as their ſhare of a common calamity, according as in his wiſdom he thinks fit, without complaining of being otherwiſe dealt with then others: for, the city being taken, there is death (of which no mention is made here) rifling of houſes, captivity, and (which is worſe then death) raviſhing of women, when husbands and parents are not able to defend their wives and children, of which ſome taſted of one, ſome of more, as God ſaw fit. 5. The Lord can ſo ſeaſon ſaddeſt diſpenſations to his people, and ſet bounds to over-flowing trouble, as even when they ſeem bittereſt, ſome mercy may be in the boſome of them; for, not only was this fatal ſtroak a mercy, in that it was a clear demonſtration that the Meſſiah was come, in that their Common-wealth was quite aboliſhed, and their Ceremonial worſhip put to a cloſe, the Temple being deſtroyed: but yet further mercy appears, in that that Nation is not quite cut off, but a part reſerved for future mercy; a refidue not cut off from the city. Which as it was literally true in Antiochus invaſion before Chriſt, that ſome were left in the city, ſo under the Romanes, ſome of that Nation and City eſcaped the ſiege and theſe calamities. 6. The Lord may conveigh purpoſes of mercy in a ſad time, through very ſad diſpenſations, which at firſt view would ſeem to promiſe no ſuch thing; for, as this mercy of being preſerved, was granted to ſome in eſcaping the ſiege, ſo others were reſerved to be a ſeed of that Nation by their captivity into ſtrange Nations: Halfe of the people ſhall go forth into captivity, is both a calamity, and yet a mercy to that Nation.
Verſe 3.
Then ſhall the LORD go forth, and fight againſt thoſe Nations, as when he fought in the day of battel.
In the next part of this prophecie, the Lord cleares ſome difficulties that might ariſe upon the hearing of this ſad judgement, And firſt, it might be enquired what ſhall become of theſe ſo cruel enemies? to which, anſwer is here made, that they ſhould not eſcape unpuniſhed, but God ſhould appear and fight againſt them, as ever he did at any time for his Church, and his fighting imports ſucceſſe; this the Romanes and their Conſederates felt in many calamities, ſince that time till now, Doct. 1. No affliction of the Church for her provocations, not yet Gods ſeeming to hide himſelf, will hinder him from teſtifying his affection to her, or from being her enemies party in due time, and to embarque in her quarrel, and engage his power for revenge; for, the Lord ſhall go forth and fight againſt theſe Nations. 2. Albeit the Lord by his ſecret Providence do ſo order affaires, as that the Churches enemies do nothing but execute his quarrel; yet they are to expect no thanks for their ſervice againſt his Church, as minding nothing leſſe therein then the execution of Gods will, but they may rather reckon that they are permitted to go on in that ſervice to ripen them for vengeance; for, though the Lord gathered them, v. 2. yet now, he will fight againſt them 3. The Churches low eſtate may be a time of greater mercies, at leaſt as to his reckoning with her enemies, then when ſhe is moſt flouriſhing; for, then, when Jeruſalem is deſtroyed, albeit he do not yet reſtore them, yet he will go forth and fight againſt their enemies. 4. All the Churches experiences in former times, are forth-coming for the Churches comfort in after-ages, according as ſhe ſhall need them, and as the Lords wiſdom ſeeth fit to improve them; for, he ſhall fight as when he fought in the day of battel, which is not to be reſtricted to any one particular experience or time, but generally to be underſtood of all or any experience, which may ſeeme moſt comfortable in this or that ſtrait.
Verſe 4.
And his fect ſhall ſtand in that day upon the Mount of Olives, which is before Jeruſalem on the Eaſt, and the Mount of Olives ſhall cleave in the midſt thereof, toward the Eaſt, and toward the Weſt, and there ſhall be a very great valley, and halfe of the mountain ſhall remove toward the North, and balfe of it toward the South.
A ſecond queſtion might ariſe upon the hearing of this judgement; what ſhould become of the Church, when Jeruſalem is gone, the Temple burnt, and that Nation cut off or ſcattered? To which, anſwer is given, that the Church ſhould not periſh, for God ſhould reveal the doctrine of ſalvation, and make a plain way for the Gentiles to come unto the Church in place of the Jewes, and to worſhip him according to his will from afar off. Thus do I take up this dark ſpeech, without troubling my ſelf with other expoſitions: for the clearing whereof, conſider, that the City J…ruſalem was encompaſſed with hills, Pſ. 125.2. (whereof this Mount of Olives was one,) ſo that it was not ſeen afar off, nor the way to it eaſie. Whe eby was ſignified, that under the Law, the Church and way to heaven was hid up from the reſt of the world, being not only dark to the Jewes in reſpect of many ceremonies, but theſe ceremonies were a partition-wall, betwixt the Gentiles and the Church; ſo that the turning of that hill into a plaine valley, imports, that God ſhould make the Church, and way of his worſhip clear to them afar off, that they might look there-away, as of old they did to the Temple, 1 Kings 8. Dan. 6. (teſtiſying their worſhipping God, as he had preſcribed and revealed himſelf,) and that he would remove impediments in the way of their Converſion, and make a plain way without ceremonies for them to come unto the Church. In this dark ſpeech the Mount of Olives is only mentioned, though there were other hills about Jeruſalem, becauſe of an external ſymbole of this prophecie, accompliſhed on that Mount; when Chriſt aſcending into heaven from off this Mount, gave Commiſſion to his Apoſtles to carry the Goſpel into all parts of the world, Acts 1.8, — 12. and upon his Aſcenſion poured out his Spirit, and ſo, did make the Church notor, and the way to it conſpicuous and eaſie through the world. As for the valleyes lying Eaſtward and Weſtward, and the parts of the cleft Mount going to the North and the South, it is not curioufly to be dipped in; for the parts of it were to go ſomewhere, and it may be thus conceived, that through all the world, (the large extent whereof is ordinarily taken up from Eaſt to Weſt, Pſal: 103.12 and 113.3.) the Church ſhall be conſpicuous, or rather, becauſe the City lay to the Weſt of the Mount, the two parts of it bendved to go that way to North and South, and not to overwhelme the city, which would overturn the ſcope of the figure. Doct. 1. No commotions and overturnings in the viſible Church, will deprive Chriſt of a Church and people, he will finde a way to get a people amongſt theſe who are little thought of, when theſe who account themſelves the children of the Kingdom are caſt out, for ſo are we taught here. 2. The opening up of the way of ſalvation, is God and Chriſts owne work, who by his preventing power and grace, overturnes mountaines of impediments, to bring the light of ſalvation unto men, and make it have place with them; for, His feet ſtanding on the Mount of Olives, makes it cleave and be a valley. 3. The acceſſe and Converſion of the Gentiles unto the Church, is a work of glorious power and grace, in effectuating which, mountaines were cleft, partition walls broken down, &c. and here it is propheſied of as an altering in part of the courſe of nature, and turning hills in valleys. 4. It takes away all ground of excuſe from the children of men, that Chriſt hath purchaſed a clear right to all Nations indifferently, to whom the offer is made to come to him, and hath laid out a plain, clear, and comfortable way wherein to come; for, now the city hedged in with mountaines, is made patent to all, and mountaines in the way are turned in great valleys.
Verſe 5.
And ye ſhall flee to the valley of the mountaines: for the valley of the mountaines ſhall reach unto Azal: yea, ye ſhall flee like as ye fled from before the earth-quake in the dayes of Ʋzziah King of Judah: and the LORD my God ſhall come, and all the Saints with thee.
It is further foretold in anſwer to the queſtion, that the way to the Church, and of worſhip and ſalvation being made clear without ceremonies, and patent to all, as a valley made of the divided mountain, the Elect among the Jewes who ſhould eſcape theſe calamities ſhould ſeek unto the ſame with the Gentiles. Unto which prediction is added, that this valley ſhall reach unto Azal, a word which ſignifies any thing that is ſeparate, or, ſet apart, either by election, and ſo it points at the Church figured by Mount Sion, which is choſen of God, or by ſequeſtration, and putting far off, and ſo it points at the Gentiles, who before were ſeparated from the Church, as by a partition-wall, unto whom this valley or way of ſalvation ſhall reach, excepting ſuch as are yet on Azal, that is, ſequeſtrate by Gods decree of reprobation: and thus taking both together, it agrees to what is ſaid of the Elect Jewes, they ſhall joyne with the Gentiles, for then the partition-wall ſhall be taken down, and no difference ſhall be betwixt Jew and Gentile, they being cut off from the exerciſe of ceremonies and uſe of the Temple, and however they will be ſcattered far off from the Holy Land, yet that valley ſhall reach them, and at that diſtance they ſhall ſee Zion, and may worſhip God with the Gentiles that are afar off. It is further added, that they ſhall flee as before an earthquake, that was memorable among the Jewes; (of which we hear no more, but that it is pointed at Amos 1.1. It may be it was when Uzziah preſumed to offer incenſe,) whereby may be pointed out their fleeing out of the land, becauſe of the judgements on them to deſtroy the Temple, and make way for their joyning in the Chriſtian Religion with the Gentiles; but it rather holds out their fleeing from the wrath to come, being moved by the power of the Goſpel, whereby this mountaine was divided, and ſo overturned all as an earthquake, Doct. 1. The Goſpel-way of ſalvation, and the way of Gods worſhip is purchaſed by Chriſt, and revealed to the Church, not for contemplation only, but for practice and uſe-making; for, Ye ſhall flee to the valley. 2 Under the Goſpel, the Jewes have no ſpecial priviledge of a peculiar way of worſhip and ſalvation, but are to joyne with the Gentiles, to walk in that new and living way; for, Ye ſhall flee to the valley that reacheth to Azal, or them that were ſeparated. 3 No diſtinction of perſons, nor diſtance of place doth ſeclude any from the offer of the Goſpel, nor from communion with Chriſt in his Church, if they embrace it; for, the valley ſhall reach to Azal, or theſe who are ſeparated at a great diſtance, and it ſhall reach back again to Azal, or, the choſen mountain, they ſhall ſee Zion in that valley at greateſt diſtance, to direct their ſervice to God dwelling there, according as they did toward the Temple. 4. Albeit the diſtinction of Nations be removed under the Goſpel, yet grace is not univerſal then; inſomuch as the meanes of grace are not offered to all, at leaſt in one age; for, ſo alſo is there ſtill an Azal, or ſome ſeparate place where this valley ends. See, Ezech. 47.11.5. The power of the Goſpel, ſetting forth Chriſt, overturning mens excellencies and prerogatives, diſcovering ſin and wrath for ſin, will let men ſee as much cauſe to flee to Chriſt, and to embrace the way of ſalvation, as for men to avoid the moſt terrible accidents in the world; for, when by the Goſpel the mountaine ſhall cleave, and the valley be made, and Jew and Gentile ranked as equal, notwithſtanding all the Jewes Prerogatives; then, Ye ſhall flee like as ye fled from before the earthquake, in the dayes of Uzziah King of Judah.
Unto theſe predictions the Prophet ſubjoynes a Concluſion, and the Lord my God ſhall come, &c. which may be diverſly, conſidered, and explained with relation to the former predictions. As, 1. By way of confirmation, that theſe things concerning the deſtruction of Jeruſalem, and of her enemies, and the propagation of the Goſpel ſhould come to paſſe, becauſe God had undertaken to come and fulfil them, having Angels or other fitted inſtruments, (ſanctified or ſet apart by him,) to effectuate his purpoſes; and ſo it teacheth, 1. It beſeems the people of God to ſet to their ſeal, and believe that what he hath undertaken will be effectual, he having inſtruments and means at his command, and it is a part of the homage they owe to him, not only not to misbelieve, but not to reſt on a general aſſent, but to rouze up themſelves to cloſe ſtedfaſtly with the Word, and reſt on it as a thing certain: for, thus doth the Prophet conclude, believing, the Lord my God ſhall come, and all the Saints. 2. However a believer may finde little comfort of the Word, looking to probability, or to a miſ-believing miſ-regarding world, yet it will prove a rich treaſure when he keeps communion with God, and hath converſe with him, and ſtudies to hold up every word (eſpecially promiſes) by way of thankful acknowledgement to him: ſo doth the Prophet turn his ſpeech to God, ſhewing whence his faith got life, — and all the Saints with thee. Secondly, this Concluſion may be conceived with ſpecial relation to the laſt promiſe of enlargement of the Goſpel-Chureh, and that Chriſt was to come in the fleſh to effectuate this, and to be ſpiritually preſent in his Church, whither all his Elect ſhould be gathered, as his Attendants to wait on him, which doth ſo affect the Prophet, that he ſpeaks it over in a confident acknowledgement, as one affected in believing it. And ſo it teacheth, 1. The Lord beſtowes upon his people, not only things preſent that are refreſhful but alſo the hope of future mercies unto the Church, which will comfort in preſent ſad times; for, the Prophet here is refreſhed with what was to come. 2. Of all the ſweet thoughts and ſights within time, the eſtate of the Goſpel-Church is the firſt, eſpecially where there is much Converſion, and Chriſt and his traine coming to the Church, for, this raviſheth the Prophets heart: The Lord my God ſhall come, and all the Saints. 3. As Saints coming in to the Church is an evidence that Chriſt is there, who drawes, and as the Churches husband begets them; ſo it is an evidence of yet further manifeſtations of him, wherewith to entertain theſe his friends; for, when the Saints come, be comes alſo, and they with him: every Convert helps to bring yet more of Chriſts preſence to the whole. 4. Chriſt and choiceſt Goſpel-mercies cannot reliſh to any, but ſuch as have an intereſt themſelves in them: and ſuch as are affected with the happineſſe of the Church, and mercies ſhewed to her, may take that as a mark that they have an intereſt, and that they may call Chriſt their God; ſo doth the Prophets ſtile teach us, it would not have ſo warmed his heart, nor could he have diſcerned this glory, if he had not had warrant to ſay, The Lord my God ſhall come. 5. Chriſts excellency being ſtudied, eſpecially by them who have intereſt in him, and his kinde manifeſtations to his people, cannot but raviſh hearts, and draw them to delight in converſing with him; for, the Prophet beginning to ſpeak of him, muſt cloſe with ſpeaking to him; All the Saints with thee. Thirdly, we may yet conceive the words as looking further to the ſecond coming of Chriſt, thoughts whereof being repreſented to the Prophet, (as being the cloſe and conſummation of theſe Goſpel-diſpenſations, haſtening upon the back of them, and in ſome meaſure ſhadowed out by them,) doth yet more refreſh him in thinking upon the dayes of the Goſpel: this interpretation is but a further enlargement of the former, and may well conſiſt with it: And teacheth us further, 1. As the dayes of the Goſpel are the latter dayes, bordering upon eternity; ſo whatever the godly finde of Goſpel-mercy within time, yet their full comfort is laid up for them in eternity; yea, the more they finde here, the more will they minde that, and what is wanting here, is richly made up there: therefore the Prophet ſteps from the one to the conſideration of the other, to make the refreſhment full. 2. It is a refreſhful thing for one who hath intereſt in Chriſt, to think now on his ſecond coming, and it ſhall be ſo afterward to ſee it, when the excellencie of Chriſt their Head ſhall be fully revealed, in his appearing as Jebovah, in his own and his Fathers glory, when he ſhall come attended with all his glorious Angels, and all his Saints, in whom he will be admired and glorified, when he ſhall teſtifie his love and rerpect in coming again the ſecond time to fetch up his Bride, and when the poor believer ſhall fully finde the fruit of intereſt in him, and his being his God, and ſhall for ever enjoy the company of Chriſt and his followers, where none but Angels and Saints are; all this is imported in this raviſhing mederation, The Lord my God ſhall come, and all the Saints with thee.
Verſe 6.
And it ſhall come to paſſe, in that day that the light ſhall not be clear nor dark.
7.
But it ſhall be one day, which ſhall be known to the LORD, not day nor night, but it ſhall come to paſſe' that at evening-time it ſhall be light.
The Lord by his Prophet having cleared theſe difficulties, concerning the deſtruction of Jeruſalem, and foretold the enlargement of the Church under the Goſpel, doth now more fully clear up the condition of the dayes of the Goſpel. So the third part of the Prophecie is a prediction of the condition of the Elect and Church of the Goſpel, during the whole tract of time, under the notion of one day, or tract of Providence, that it ſhould be unſetled and mixed, as a dark day, till toward the evening of that day, or the cloſe of time, at which time it ſhould be light. Doct. 1. As the condition and ſtate of the Goſpel-Church, is to continue till the end of time; ſo are we to look on the time thereof as ſhort, and haſting toward eternity: In both theſe reſpects, it is ealled one day, or tract of Providence, though having divers periods of morning and evening, in regard there is no change of adminiſtration of the Covenant, or way of worſhipping God, to be any more expected under it, as was before, when the Ceremonial Law was aboliſhed: and in regard of the ſhortneſſe of the time, not only in reſpect of the life of particular perſons, but of the whole time till the ſecond coming of Chriſt, being compared with the time expired before, and therefore the very dawning of this day is called the laſt dayes, and end of the world. See, Heb. 1.2. 1 Pet. 1.20. 1 John 2.18. 1 Cor. 10.11. 2. Though the condition of the dayes of the Goſpel be far above the dayes of the Law, yet the Church and godly are not to expect ſetled happineſſe, but to have an unſetled, uncertain, mixt condition of light and darkneſſe, truth and errour, comforts and afflictions, and diſcouragements, clouds and Sunblenks, ſtriving together and ſucceeding after other; for, ſo is imported in that the light ſhall-not be throughly clear, (or, precious) nor dark, or throughly mixed, where by preciouſneſs we are not to underſtand ſcarcity, (things precious being rare,) as if the light ſhould neither be ſcarce nor thick, but a bright light conſtantly: for, not only doth preciouſneſſe, ſpoken of light, ſignifie the brightneſſe of it, as Job 31.26. in the Original, but the ſeventh verſe clears this to be the meaning, where in the Original, it is not, it ſhall not be day and night, that is, a viciſſitude of day and night, but ſtill day, but thus; not day, and not night; that is, neither a clear day, nor yet dark night. This condition of the Church may be more ſenſible and viſible toward the end, and before the evening of this day, as is foretold, 1 Tim. 4.1. 2 Tim. 3.1. but yet it hath had its own verity in all the periods of it, ſince the firſt dawning of this day. 3. It may be an encouragement to the Church and godly, in their uncertain and unſetled condition, that they are but mixed, that heavie afflictions and diſcouragements want not comforts to make them tolerable, that no errours get truth baniſhed, and that light is not wanting, wherein men may work and walk; for; as the light is not clear, ſo it is not thickly dark, as it is not day in regard of ſome darkneſſe, ſo it is not night, in regard of ſome light and confolo…ions, which ſhould not be ſmall with us. And in this reſpect the dayes of the Goſpel, how mixed ſoever, are ſtill a day, as differing from a Sun-ſet, and dark night of total ignorance, ceremonies, diſcouragement, &c. 4. As the determining of times continuance after the promulgation of the Goſpel, is by the Father kept in his own hand, ſo it may be an encouragement, to endure the various conditions of theſe times, that they will be but ſhort, be what they will; for, It is one day known to the Lord, that is, known to him, how long it ſhall continue, Mat. 24.36. yet this is known to all, that it ſhall be (at leaſt to every one in particular) but ſhort as one day. 5. It is a further encouragement to the Goſpel-Church, that all her lots are of Gods carving out, and that he hath an eſpecial eye and providence upon her dark times for her good; for, thus alſo is the day known to the Lord, carved out and cared for, and ſeen to by him. 6. It may yet further encourage, that the Churches ſaddeſt times ſhall end in light and comfort; It ſhall he light: that this light ſhall come, when looking to all probability, we might expect more darkneſſe, as at evening time, when the Sun hers, and light removes; and eſpecially this may encourage, that toward the end of the dayes of the Goſpel, eſpecially when all Iſrael and the fulneſſe of the Gentiles ſhall be converted, there will be a time of light, comfort and eaſe; for, at the evening-time of this day, it ſhall be light, which is not to be underſtood abſolutely, that there ſhould be no mixture then, but comparatively, in reſpect of former times; for, tribulations ſhall be immediately before his ſecond coming, Mat. 24.29.
Ver. 8
And it ſhall be in that day, that living waters ſhall go out from Jeruſalem: halfe of them toward the former ſea, and half of them toward the hinder ſea: in Summer and in Winter ſhall it be.
The fourth part of this Prophecie, containes a prediction of the ſpiritual graces of the Goſpel, whereby the darkneſſe of the times are counterbalanced; and made to ſhine with ſome light. In ſumme thus, the doctrine of ſalvation, containing all Goſpel refreſhments, and holding forth, and inſtrumentally communicating all gifts and graces acted and applied by the Spirit, (for ſo are living waters to be underſtood, John 4 14. and 7.38, 39.) ſhall by the Apoſtles be derived from Jeruſalem ere it be deſtroyed, to all parts of the world, figured out by the bounds of the land of Canaan, from the lake of Sodom on the Eaſt, (or further to the Perſick ſea, Ezech. 47.8.) and the Mediterranean ſea on the Weſt, and ſhall be as a Spring-well, which ſhall continue both Summer and Winter. That on the Eaſt is called the former, and that on the Weſt the hinder ſea, according to the Jewes way of naming the foure windes of heaven, from the poſture of a man with his face to the Eaſt, where the South is on his right hand, the North on his left, and the Weſt behinde him. Doct. 1. The pouring out of the Spirit, and the refreſhments of the Goſpel, are the chief meanes of healing the Churches diſtempers, and ſweetening her ſad times; for, this makes light in her darkneſſe and evening, that living waters go out. 2. The Spirit of Chriſt and Goſpel-riches are ſufficient to ſatisfie and quench the ſouls thirſt, to take away exceſſive longing after other things, to refreſh the wearie, purge the unclean, and make the barren fruitful; for, in theſe reſpects are the treaſures conveyed in and by the doctrine of the Goſpel, compared to waters. 3. It is the character of theſe who enjoy the Spirit of Chriſt, and feed indeed upon the treaſures of the Goſpel, that they are lively and freſh, not mouldie, rotten and formal, nor as emptie clouds without raine: for, theſe waters are living waters, not only themſelves ſpringing and conſtant, but in theſe who drink them, lively in their effects. 4. It ſpeaks much of the freedome and riches of grace offered in the Goſpel, that they are not confined to any one Nation or People, but ſent abroad unto all (or many) Nations, and that they are ſufficient to refreſh and ſatisfie all, as a river that waters a whole Kingdome, or whole city, every one receiving, as if there were no more to receive; for, They ſhall go forth from Jeruſalem to the former and the hinder ſea. 5. The doctrine of the Goſpel is permanent, and to endure for ever, ſo as neither heat of perſecution, nor decay of zeal in the Church, ſhall be able to overthrow it, or hinder it from ſpreading where Chriſt pleaſeth, and from triumphing over errout. It is alſo permanent in its effects in believers, in whom grace once received ſhall never be totally extinct, and it ſhall be to them enough for all conditions, to refreſh them in the heat of perſecution, and quicken them in their dead and frozen condition. In Summer and in Winter it ſhall be, as a Spring, that is, neither exhauſted with Summer-heat, nor made inacceſſible, or dried up with Winter-froſt.
Ver. 9.
And the LORD ſhall be King over a… the earth: in that day ſhall there be one LORD, and his Name one.
The communicating of theſe Goſpel-bleſſings unto the world, is amplified from an effect, that they ſhould ſo water and fructifie the world, and bring it in ſubjection unto Chriſt, that he ſhould be an univerſal King over Jewes and Gentiles, and that this Kingdom ſhould be an united Kingdom, being in ſubjection to one Lord, and his ſpiritual regiment, idols being renounced, and following one way of truth, profeſſion and worſhip (which are his Name whereby he is known) falſe doctrine and corruption in worſhip and government, and badges of diſtinction being taken away. Doct. 1. It is the work of the Goſpel to bring in our Lords rent, as King of the earth, which otherwiſe he gets not; for, however Chriſt as God be King of all the earth, in all ages, yet he is not acknowledged to be ſo, but by them who receive the Goſpel. 2. Chriſt as Mediatour and King of Saints, hath by right, and will have by poſſeſſion, an univerſal Kingdome, by the ſpreading of the Goſpel, and gathering of a Church unto himſelf, in one Kingdom after another, till the Kingdomes of the earth become the Lords and his Chriſts: for, The Lord ſhall be King over all the earth; wherein yet there may be a limitation of ſome Azal, or ſome place ſequeſtrate. 3. The Church is not only Chriſts Bride and Spouſe, but his Kingdom, to be ſubject unto him in all things, to be ruled by his Word and Spirit, and ought to acknowledge that ſpiritual order and government, eſtabliſhed by him in his own houſe; for, The Lord ſhall be King. 4. Whatever difference there be in the world about a Deity, and about the doctrine and way of worſhip of the true God, yet as there is but one true God, ſo there is but one way of faith, of worſhip and Government eſtabliſhed and approved by him; for, when the Church comes to be right indeed, then there is but one Lord, and his Name one, which is agreeable to the paterne. 5 As unity in the faith, and uniformity in Religion and worſhip, is a deſirable bleſſing among them who acknowledge Chriſt: ſo it is a mercy to be expected under the New Teſtament, ſo that they are undoubtedly in the way of God, who in their ſtation endeavour it, and it would come better ſpeed, if theſe who outwardly profeſſe one Lord, would lay aſide idols and intereſts, and not mould Chriſts affaires, ſo as may beſt ſnit with their deſignes; for, here is a promiſe, the Lords Name ſhall be one, to wit, in all the earth, where he is King, and this goes on, when indeed in matters of Religion, we eye and minde but one Lord. The accompliſhment of this promiſe, as it hath begun in ſome more ample meaſure of late then formerly, ſo the more full accompliſhment of it, ſeems to be reſerved for the converſion and reſtauration of Iſrael, of which in the following purpoſe.
Verſ. 10.
All the land ſhall be turned as a Plaine, from Geba to Rimmen, South of Jeruſalem: and it ſhall be lifted up, and inhabited in her place: from Benjamins gate unto the place of the firſt gate, unto the corner-gate, and from the tower of Hananiel, unto the Kings wine-preſſes.
11.
And men ſhall dwell in it, and there ſhall be no more utter deſtruction, but Jeruſalem ſhall be ſafely inhabited.
In the fifth part of the Prophecie is held forth Iſraels intereſt in theſe Goſpel priviledges, and their being a part of this univerſal Kingdom, (which will be a part of that light evening v. 7.) unto them is promiſed, 1. That the Church and people of Iſrael ſhould be exal…ed, noble and conſpicuous, as if all the hillie land of Judea, were turned in a plain, betwixt Geba or Gibea of Benjamin on the North, 1 Kings 15.22. and Rimmon on the South, Joſh 15.21. with 32. and the City Jeruſalem lifted up on an hill, and made conſpicuous. 2. That the City Jeruſalem ſhould be built again in its old place, having the ſame precincts and limits, and be inhabited by them. 3. That the City being again repaired, ſhould be no more utterly deſtroyed, as formerly, which cannot be underſtood of the City, as it was in building in Zecharies time, for it is fore-propheſied, v. 1, 2. and hiſtory and experience confirmes that it was deſtroyed utterly, but that after the Converſion of Iſrael, and its reparation in its own place, (which cannot well be taken ſpirit…ally) it ſhould not be ſo deſtroyed again. 4. That Jeruſalem ſhall be a ſafe habitation for them, to wit, eſpecially after theſe enemics are ſubdued, who ſhall moleſt them and hinder their poſſeſſion of the land: of which in the following verſes. Doct. 1. As the Church of converted Iſrael will be a noble and conſpicuous part of Chriſts univerſal Kingdome, and to whom many will look as a conſpicuous patern of the uniformity promiſed in the former verſes ſo the Church, whether of Jew or Gentile, is the only noble ſociety of the world, to which all intereſts ought to ſubordinate themſelves, leſt God raiſe his Church upon the ruines of them; for, all the tand ſhall be turned as a Plain, from Ge…a to Rimmon, South of Jeruſalem and it ſhal be lifted up 2. Long deſolations of a Church, & the rubbiſh of countreys and cities, wherin God hath an intereſt, wil be in due time remembred, and their calamities end in a compleat reſtitution; for ſo will Jeruſalem and that people finde, Jeruſatem ſhal be inhabited in her place &c. and men ſhall dwell in it. 3. The Lord will, when he ſeeth it fit, and his time is come, not only reſtore his people, but preſerve them being reſtored, and put an end to their calamities, in ſo far as whatever trouble they may have to exerciſe them, yet they ſhall not utterly be deſtroyed, or lie under ſuch calamities, as may prove them devoted to a curſe; for, There ſhill be no more utter deſtruction, or, no more Anathema. 4. The Lord will ſometime even give his people a breathing from troubles, after long toſſing, as well as exemption from ruine by their troubles when they come: and however the Church be not always ſo dealt with, yet ſhe is the place of greateſt ſecurity for habitation in all the world, and where the Lords people may take their hazard of any lot that may come, with greateſt confidence; for, Jeruſalem ſhall be ſafely inhabited, or, abide in confidence.
Verſ. 12.
And this ſhall be the plague wherewith the LORD will ſmite all the people that have fought against Jeruſalem: their fleſh ſhalt conſume away, while they ſtand upon their feet, and their eyes ſhall conſume away in their holes, and their tongue ſhall conſame away in their mouth.
In the ſixth part of this prophecie, the judgements of God upon the enemies and perſecutors of the Church, and eſpecially of converted Iſrael, are foretold and branched out in ſeveral judgements: the firſt is, a ſudden ſtroak from the Lord ſhall ſhortly conſume them, and ſo fruſtrate their hopes, and ſilence their boaſting. Doct. 1. As the Church of God will not want many enemies, ſo every one who engage themſelves in ſuch a courſe, do but ſeek their own ruine; for, There is a plague for all the people that have fought againſt Jeruſalem. 2. The Lord needs neither armies nor advantages of viſible help or time wherewith to plague his enemies, but as he uſually reſerves ſuch for his own hand, ſo he can ſo ſuddenly and unexpectedly conſume their ſtrength and power, as may make their ruine a wonder to themſelves and others; for, Their fleſh ſhall conſnme away while they ſtand upon their feet, before they get ſo much as leaſure to ſit down, and be ſick, ſome proof whereof was given on Antiochus, 1 Mac. 6. and Herod, Act. 12. 3. As mens parts of Prudence or Eloquence will prove nothing when God is a partie: ſo the inſolencie, blaſphemie, and cruel hope of enemies to ſee the Church ruined, will be more ſeverely avenged then their afflicting otherwiſe, and an end will be put to it, by Gods plaguing them; for, this conſumi…g of their eyes and tongue, imports, not ſo much a conſuming of theſe particular members, as in general, a blaſting of their parts and abilities under this ſtroak, whether of Prudence in foreſeeing and taking up of things, or Eloquence to expreſſe themſelves, whereby men have ſometime expede themſelves out of trouble; and in particular, that their haughtie eye and blaſphemous tongue ſhall ſuffer eſpecially, and that this ſtroak ſhall conſume their eye which hoped firſt to ſee the deſtruction of the Church, and their tongue wherewith they hoped to boaſt of victory.
Ver. 13
And it ſhall come to paſſe in that day, that a great tumult from the LORD ſhall be among them, and they ſhall lay hold every one on the hand of his neighbour; and his hand ſhall riſe up againſt the hand of his neighbour.
The ſecond judgement upon them ſhall be inteſtine diſſenſions from the Lord, ſo that they ſhall in an hoſtile manner lay hold on, and riſe up againſt one another. Doct. 1. The Lord needs no more for ruining enemies, but their own ſwords, he can divide their tongues and hands, and make a Babel of them, every one hindering or overturning another; for, They ſhall lay hold every one (not ſo much to be ſupported in this extremity, as by way of violence) on the band of his neighbour, and his hand ſhall riſe up againſt the band of his neighbour. 2. Inteſtine diſſenſion amongſt a people, is an evidence of a great judgement from the Lord upon them, and of a madneſſe; for, It is a great tumult from the Lord among them, that cauſeth this, which is the poſture and carriage of mad men. 3. No wiſdom of men nor politick principles wherein they are united, will keep them together, who are not at one in God, and in his way, but when he hath them to ruine, he can ſhake them aſunder; for, when he ſends a tumult, the wiſeſt, and theſe who otherwiſe would think it madneſſe to divide, will take hold, and riſe up againſt his neighbour.
Verſ. 14.
And Judah alſo ſhall fight at Jeruſalem; and the wealth of all the heathen round about ſhall be gathered together, gold and ſilver, and apparel in great abundance.
The third judgement upon them ſhall be, that God ſhall employ his people to act for their own defence, and give them ſo compleat a victory, as that they ſhall gather the rich ſpoile of enemies, to make up themſelves. Doct. 1. Albeit deliverance to the Church be ſweet, by whatever meanes God ſend it, yet it is a ſpecial token of favour, when God employes his people, and makes them inſtrumental in their own deliverance from enemies; for, ſo it is, that Judah alſo ſhall fight, (and conſequently prevail) at Jeruſalem. It is a publick evidence of Gods being with them, and intending their good in theſe deliverances. 2. As men that ſpoile all the world to enrich themſelves, ordinarily are never ſatisfied, ſo eſpecially enemies their coming againſt the Church, is not ſo much out of poverty or want, as cruelty and deſire of her blood; for, they have wealth, gold, ſilver, and apparel in abundance, and yet muſt trouble the world more, and they are not well enough, unleſſe they drink the Churches blood. 3. When the Lord ſends troubles upon his people, it is his way to make them up thereby ere all be done; for, all this wealth is gathered, that Judah, haying obtained victory, may be enriched by the ſpoile.
Ver. 15
And ſo ſhall be the plague of the horſe, of the mule, of the camell and of the aſſe, and of all the beaſts that ſhall be in theſe tents, as this plague.
The concluſion of this threatening is, that not only the enemies themſelves ſhould feele this judgement, but the very means employed by them in their wars, whether mercena…ie ſouldiers, who employ themſelves in war for gaine, and ſo are like beaſts, or rather literally their beaſts for carriage and ſervice, ſhould ſhare in the plague, and eſpecially in that conſumption, v 12. Doct. 1. The Lords indignation againſt troublers of his people is ſuch, that it will break forth not only on rational creatures, but upon the very means and inſtruments they employ, that ſo he may diſable them from the like attempts in time coming, and let it be ſeen how he reſents his peoples wrongs, in ruining them and theirs who have hand in it: for, horſes, mules, &c. that are in theſe tents, are plagued as well as men. 2. It is the great ſin of man, that being the creatures Lord, he ſhould employ them againſt God, and ſo bring them under the ſtroak of, wrath, and be the cauſe of much miſery on all things as well as himſelf; for theſe enemies bring all theſe creatures to be plagued with themſelves. 3. Gods juſtice upon the very ſenſeleſſe or irrational creatures ought to be laid to heart, as well as that which cometh upon men; for, this plague is held out to be couſide…ed as well as the reſt.
Verſ. 16.
And it ſhall come to paſſe, that every one that is left of all the Nations which came againſt Jeruſalem, ſhall even go up from year to year to worſhip the King the LORD of hoſtes, and to keep the Jeaſt of Tabernacles.
In the ſeventh part of this Prophecie, there is an exception made from the former ſentence of judgement, foretelling of the converſion of multitudes (or many of every ſort) of the enemies of the Church, when they ſhall ſee Gods judgements on the reſt. And that they ſhall joyne with the Church of Iſrael in acknowledging Chriſt, and in his publick ſpiritual worſhip, expreſſed in termes taken from the Ceremonial Law, becauſe it could not be underſtood in the Prophets time, but in theſe termes. Doct. 1. As after the Lord hath plowed the world by judgements, he uſeth to make a ſeed-time, an harveſt of Converſion: ſo he can, and oft-times will bring in very enemies, by ſad ſtroaks, and by m…king friends of them, ſhew his kindneſſe to his Church; for, after all theſe judgements, every one that is left, &c. ſhall come to the Church. 2. Goſpel-worſhippers ought to be painful and ſpiritual going up, or aſcending, and conſtant, doing this from year to year, and ought to have an high eſtimation of God, and come with reverence before him, who is the King the Lord of hoſtes. This is the ſubſtance of that type of yearly appearing before the Lord at Jeruſalem; the worſhip of God not being tied to any ſpecial place under the Goſpel, but the publick worſhip of Chriſtians, whereever they dwell, makes it a Jeruſalem. 3. This keeping of the feaſt of Tabernacles, is not to be underſtood literally, in regard the Ceremonial Law is aboliſhed by the death of Chriſt, but the ſpiritual publick worſhip of the Church is pointed at, which was ſignified by theſe ſolemn feaſts, and particularly this feaſt is pitched on rather then another. 1. Becauſe it was a feaſt of great joy, Lev. 23.40. ſignifying that the New Teſtament affords not only matter of feaſting, but cauſe of exceeding joy. 2. Becauſe this feaſt ſhadowed out Chriſts Incarnation, and dwelling in the Tabernacle of our fleſh, Joh. 1.14. which is the chiefe ſubject and matter of joy to the Church of the New Teſtament. 3. Becauſe it had relation to the preſervation of Iſrael, fourty yeares in the wilderneſſe, till the Lord brought and ſetled them in the promiſed land; and ſo it holds out that theſe Converts will eſpecially obſerve the Providence of God toward them, in preſerving them, till by the Goſpel they were brought into the Church: and generally, that true Converts under the Goſpel, will be eying much the heavenly Canaan their reſt, as approaching on the back of theſe dayes.
Ver. 17.
And it ſhall be, that who ſo will not come up of all the families of the earth unto Jeruſalem, to worſhip the King the LORD of hoſtes, even upon them ſhall be no raine.
Unto this petition a threatening is ſubjoyned againſt theſe who will not ſubmit themſelves and joyne with the Church, to wit, that they ſhould want raine, whereby is ſignified literally, barrenneſſe of their land and famine, or more generally, the want of a refreſhful bleſſing, or of a teſtimony of favour upon them and what they have, they wanting heavenly grace and influence. Doct. 1. Moſt fruitful and flouriſhing times of the Church, will not want ſleighters, oppoſers and refuſers; for, there will yet be, who will not come up, &c. 2. Judgements will be multiplied on theſe, who having ſeen the hand of the Lord upon enemies, and having been convinced by the ſtooping of others, do yet ſtand out and rebel; for, after the plague of the Nations, and others going up to Jeruſalem, this plague comes on others. Clear convincing light, being diſobeyed, ripens for ſad ſtroaks. 3. Where the Goſpel, and Chriſt offered in it is not received, as it is a judgement ſufficient to be deprived of the refreſhful grace of God, and be left under ſcorching wrath: ſo God can eaſily adde to this, famine of their bodies who ſuffer their ſoules to ſtarve, and the withholding of his bleſſing from temporal eſtates; for, Even upon them ſhall be no raine.
Ver. 18.
And if the family of Egypt go not up, and come not, that have no raine: there ſhall be the plague wherewith the LORD will ſmite the heathen that come not up to keep the feaſt of Tabernacles.
This threatening is particularly applied to Egypt, the Churches old enemie, who by reaſſon of the overflowing of Nilus, ſeemed not to need raine, Deut. 11.10. and though they had ſome at ſometimes, Pſal. 105.32. yet they might ſubſiſt better without it then others, they are threatened with the ſame plague with others, and to be as much ſtraitened as if they needed raine. Doct. 1. As ſuch as have been greateſt enemies, may yet be gained to the Goſpel, ſo ſuch perſevering in their rebellion will be eſpecially eyed and ſtricken: therefore he names Egypt the Jewes ancient enemie, ſuppoſing that ſome of them will ſubmit, as is promiſed, v. 16. and threatening the rebels that he will then pay them home, once for all. 2. The way of the wickeds temporal mercies ſeem to put them out of Gods reverence, or at leaſt they reckon ſo, whereas the excellencie of any merciemercy the godly receives, conſiſts in this, that it puts them yet to more dependance on God, and to need further manifeſtations of him; for, Egypt is a land that ſeems not to need rain, whereas Canaan depended on the dew of heaven, Deut. 11.10, 11, 12. 3. No outward eſtate or condition will put a people contemning God, without the reach of his blow; for Egypt that hath no raine ſhall not miſſe the ſame plague with others.
Ver. 19.
This ſhall be the puniſhment of Egypt, and the puniſhment of all Nations that came not up to keep the feaſt of Tabernacles.
This threatening is again repeated, and generally denounced, that as all do concur in this ſin, (as the word alſo bears,) ſo all ſuch ſhall be puniſhed. Hereby teaching, 1. God is an impartial Judge, and avenger of all ſuch as continue enemies and deſpiſers of him, be who they will; for, Egypt and all the Nations that come not up are thus plagued. 2. The wrath of God purſuing ſuch as flee not to him to ſeek his face, is not eaſily believed, either by ſuch deſpiſers to make them ſtand in awe; or by the Church to confirme her in her way of ſeeking him; therefore ſuch a doctrine needs to be repeated, and inculcate.
Ver. 20
In that day ſhall there be upon the bells of the horſe, HOLINES VNTOUNTO THE LORD, and the pots in the LORDS houſe ſhall be like the bowles before the Altar.
21.
Yea, every pot in Jeruſalem and in Judah ſhall be holineſſe unto the LORD of hoſtes, and all they that ſacrifice ſhall come and take of them, and ſeeth therein: and in that day there ſhall be no more the Canaanite in the houſe of the LORD of hoſtes.
In the laſt part of the Prophecie we have the purity and holineſſe of the Goſpel-Church, eſpecially after the Converſion of Iſrael, and of theſe Gentile enemies unto the Church; this is held out in theſe particulars: Firſt, that the bells or ornaments of their horſes ſhould be marked with holineſſe unto the …ord, which of old was written upon the High Prieſts mitre. Whence learn, 1. That holineſſe is the ſweet reſult of all diſpenſations toward the Church; for, ſo doth this whole promiſe in the general, following upon the former purpoſe reach. 2. Nothing is ſo prophane, but it may be ſanctified and made holy, when Chriſt begins to reigne through the world, and it is ſo unto the pure; for then holineſſe ſhall not be confined to Prieſts and Temple-ſervices, but bells of horſes going to war, and theſe employments that ſeem moſt impure ſhall bear holineſſe unto the Lord. 3. Holineſſe doth then bear full ſway, when that which was againſt God of a man ſhall be conſecrated to him; for, ſo alſo the bells of theſe horſes that had been employed againſt the Church, v. 15. ſhould be conſecrated to God, and employed in his ſervice, as if pots and inſtruments for the Temple, (allu…ing to the legal worſhip) were made of them.
Secondly, it is promiſed, that the pots in the Temple ſhould be like the bowles before the Altar, not ſo much for number in regard of many ſacrifices, v. 21. as for purity: there being degrees of holineſſe in the ſeveral places and inſtruments belonging thereunto in the Temple, theſe ſhould be elevated to an higher p…g, as if the pots were ſcoured to ſhine as bowles, and employed before the Altar, whereby we are taught, not only that all the meanes of Religion, and parts of external worſhip ought to be according to the Word, as theſe very pots in the Temple were appointed by God: But, 1. That under the Goſpel, eſpecially holineſſe ought to be upon the growing hand, and encreaſing from degree to degree, as if pots were taken to the Altar. 2. That meaneſt parts of Goſpel ſpiritual worſhip hath greater true ſplendour, then what was more glorious under the Law, pots now are like bowles then.
Thirdly, it is promiſed that the pots in Jeruſalem and Judah ſhall be conſecrated to God, and emplo…ed in ſacrifices. Teaching, 1. That true holineſſe will extend it ſelf, and ſhine in a mans moſt common things and employments, that all theſe things ſhall be holy to the holy, and that the godly man will ſtudy holineſſe in all his life and actions, as if he were about immediate worſhip: The pots in Jeruſalem and Judah ſhall be holineſſe unto the Lord, as if they were to be employed to boile ſacrifices. 2. Times wherein there are many in-comers to the Church, is a time of thriving in holineſſe; for, theſe things are thus holy, when there are an all that ſacrifice, and they needing to take theſe to make uſe of.
Laſtly, it is promiſed, that the…e ſhall be no mo…e the Candanite in the houſe of the Lord of hoſtes: where alluſion is made to the ſtate of Iſrael before Chriſt, and it may ſignifie, that however at their firſt entrie into the land, the Canaanites were not quite expelled, and after their return from Babylon, there were Samaritanes and others in the land who vexed them, yet the purity of doctrine and diſcipline of the Goſpel-Church, eſpecially in the latter dayes, ſhall be ſuch, as no ſuch Canaanite ſhall be admitted to abide in the Church. And ſo it teacheth, 1. That the doctrine and diſcipline of the Church is then agreeable to the Scripture, when by doctrine it is declared that none are allowed or approved as members of the inviſible Church in the Court of Conſcience, but the elect and faithful, and the Iſrael of God only: and when by diſcipline none are admitted or continued members in the outward Court, but ſuch as ſubmit to the doctrine and diſcipline of the Church, and give up their names unto Chriſt; for, when this rule is followed, there is no Canaanite admitted in the houſe of the Lord. And who ſo followeth not this rule, but will follow the rules of the inward Court, in their external Eccleſiaſtical adminiſtrations, or will in the point of doctrine allow people to acquieſce in that as ſufficient before God unto ſalvation, which is ſufficient to the viſible Church to go upon in the outward Court, theſe cannot but condemn the innocent, and abſolve ſinners. 2. The Lord may and doth at ſome times let out much of his Spirit upon on his Church, to make real holineſſe and purity abound in it and ſhame out what is contrary to it, or ſhort of it, yet without any prejudice to the rules ordinarily preſcribed for conſtitution of Churches; for, taking this Prophecie at its fulleſt extent, it only foretels, that in ſome age of the Goſpel-Church, and particularly about the Converſion of Iſrael, real holineſſe and Converſion ſhall be very frequent, ſo that all who come to the Church, ſhall be aſhamed not to look ſomewhat like them, yet ſuppoſing they were all to be real Saints, (which never will be within time,) it doth not follow, that it is the duty of the Church in all ages to admit none but ſuch in the outward Court, for his diſpenſations are not the Churches rule, more then it will follow, that becauſe the Lord makes in every age ſome real Saints more eminent then others, therefore the Church ſhould reject all who come not to that pitch. But if we look on theſe words more narrowly, we may finde them looking another way: for the promiſe is not of their being caſt out of the land, but of their not being in the Temple, where Canaanites weee not admitted as ſuch to enter or abide: ſometime indeed pr…phane Nations entered it by force, but that was the Jewes affliction, not their ſin, and hath nothing to do in this place, where the holineſſe, not the ſecurity of the Church is held out. And therefore I conceive that the place points at the practice of the Jewes in their Temple, who had Gibeonites, (who were Canaanites, and were afterward from their office called Nethinims, Ezra 2.58. 1 Chro 9.2) given for the ſervice of the Prieſts and Congregation, in bringing wood and water to the Altar and ſacrifices, Joſh 9.21, 27. and foretels that there ſhall be none ſuch then in the Temple, to ſignifie and teach, not ſo much that there ſhould be no ſacrifices then needing ſuch ſervice; as 1. That under the Goſpel there is no diſtinction of Nations, no Canaanite in the Temple, to ſerve in inferiour offices, and Iſraelite or Levite to the Miniſter to the Lord, for, then Prieſts and Levites are of remoteſt Nations, Iſa. 66.20, 21. 2. That the truly godly will be ready to condeſcend to meaneſt ſervice to God, and for his people, and eſteen of the loweſt place in the Church as too high for them; for, there ſhall be no more a C…naanite, there ſhall be no need of ſome baſer people to ſet apart for theſe ſervices that are baſeſt, for the greateſt of theſe who conſecrate themſelves to God, will be willing to do them, and count a doo…-ke…pers place honour enough for them, Pſ. 84.10.
Malachi.
THE ARGUMENT.
THis Prophet being the laſt of the Old Teſtament, is raiſed up of God after that the ſecond Temple was built, when the peoples zeale was decayed, purity of worſhip corrupted, and vices had crept in amongſt them, and all things were now growen worſe, and he ſeems to have lived toward the latter end of Ezra or Nehemiah, in whoſe times ſome of the faults taxed by him were committed. The ſcope of the Prophecie is, partly to reprove theſe groſſe faults, whereof (for moſt part) both Prieſts and people were guilty, ſuch as ingratitude, contempt of God and his worſhip and ſervice, unlawful marriages, polygamie, adultery, divorces, perjury, oppreſſion, ſacriledge, atheiſme, murmuring againſt Providence, &c. partly, to encourage the godly, who kept their integrity in ſuch declining times. And partly, to foretel more diſtinctly of the coming of Chriſt in the fleſh, and of his fore-runner John the Baptiſt; and to direct the Church how to carry themſelves in the mean time, and to aſſure both wicked and godly what they might expect by his coming.