s but saving Let Heaven and Earth be shaken and it shall be shaken as once he said Let there be an Heaven and an earth and it was so Whose voice then shook the earth The word voice is applyed to things Natural as Rev. 6. 1. The voice of Thunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artificial Mat 124. 31. The voice of a Trumpet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rational 2 Pet. 2 16. The voice of a Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supernatural as here His voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His voice That is the voice of Jesus the Mediator of the new Covenant whose blood speaks better things then that of Abel His voyce who speaks from Heaven His voyce shook Will shake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jun. translates it Ego commoturus sum I am about to shake Shaking signifies a violent Motion a Motion differing from the common Motion 1. As when the wind is in the bowels of the earth and in its breaking forth makes the earth for to tremble Terrae motus that is called shaking Isa 13. 13. The earth shal move out of his place 2. Or as the wind shakes the corn to and fro or the fruit upon the trees somtimes this way then the contrary way which is not the natural motion of the corne or fruit but as it s forced by the wind Psalme 72. 16. His fruit shall shake like Libanus 3. Or as the motion of an Army Isa 30. 32. In battels of shaking will he fight with it This shaking in Heb. 12. is expressed by two words The first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie de sale vi ventorum agitato it signifies properly to shake as the Sea is shaken with a mighty wind when the wind gets into the bowels of the Sea The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a kind of shaking as tears and rends in pieces and so this phrase expresseth tearing turns and rending changes which shall befall the Nations So then shaking contains 1. A change and alteration 2 Such as is accompanied with annihilation or bringing of things to nothing 3. Annihilation in a way to execute justice 4. It denotes sometime also alteration from bad to good from good to better Shaking in a way of mercy or at least bringing good out of evil So here its shaking by way of a promise Take hence these five Observations 1. The nature of things here are liable to change God only is immutable 2. That the changes below are and may be Suddain Violent Strange 3. That yet they are righteous and shall be gracious to Gods people 4. That Jesus Christ himselfe hath the highest hand in these changes 5. That in these changes he shewes himselfe the Lord of Hosts The Heaven and Earth These four words Heaven Earth Sea and Dry Land are taken two wayes Grammatically Rhethorically 1. Grammatically for such things in Nature as the letters of the words do import as the Earth for that part of the world which we tread on and so the like of the rest 2. They are taken Rhetorically when by a fine manner of speaking an elegancy of expression they set forth some thing beside what they expresse in their Grammatical sense both wayes agree to the text we are upon Now observe in the Rhetorical way there is a double acceptation 1. By a Metonymie of the subject for the adjunct Continentis pro contento when the thing containing is put for the thing contained Heaven is put fo the inhabitants of heaven and so Earth Sea and Dry Land put for those that dwell on the Earth Sea or Dry Land 2. By a Metaphor or borrowed speech because heaven is the highest and in comparison of that earth is the lowest body they are put to declare high and low things a little more to open these words observe Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies that part of the world which is opposite to the earth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adverbe of place as some think shewing the distance of heaven as being most remote from the earth We read of the first second and third heaven The first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an expance that which is nearest the Earth and turned round about it thus we read of the windows of this heaven to be opened when the raine fell Gen. 8. of birds flying in this Heaven Deut. 4. The second Heaven is the place where the Stars are fixed and so called the starry heaven The third is the Seat of the blessed Sedes Beatorum into which the Apostle Paul was wrapped 2 Cor. 12. 2. And the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that part of the world which is distinguished from heaven some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying to run because beasts run upon it It 's the place where men dwell Gen. 18. 18. sometime it signifies one Country more then another Gen. 41. 57. And all Countries came to Egypt because the famine was sore in all Lands Sometime it signifies a feild but here I take it to denote a Continent that part of the world that is distingusht from Seas and Islands the Maine-land The Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have a plaine description of that given by Moses Gen. 1. 10. its the gathering together of the waters The dry Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arida the dry Land as distinct from Heaven Earth and Seas which I here take to be Islands Lands in the midst of Sea dry Land yet compassed about with water From the words thus opened observe Jesus Christ will make great changes in the natural bodyes of Heaven Earth Sea and dry Land This ariseth from the words taken Grammatically Jesus Christ will turne and change the inhabitants of Heaven and Earth and Sea and dry Land Even Angels and men Men that dwell on the Continent Islands and Seas and this ariseth from the Rhetorical Metonymie whereby the thing containing is put for the thing contained Jesus Christ will make great changes in the heavens and earth in the high and low things of Kingdomes and Peoples and Nations Having thus taken the words asunder and given you the meaning of them and the observations from them we will now put them together again in this short form following Hag. 2. 6 7 8. contains a prophetical promise wherein observe The promise is propounded wherein consider 4 things 1. The person promising The Lord of Hosts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The things promised which are three 1. The shaking twice repeated set out by its object The heavens The earth The seas The dry land The nations All nations 2. The comming of Christ called the desire of Nations All. 3. Of filling set out by 1. What. This house 2 With what with Glory 3. The persons to whom this promise is made Zorobabel Joshua All the people This is taken from v. 4. 4. The time of performance and that is a Set time once Short time
yet if you weigh things in a Sanctuary Ballance you will finde such actings and workings as faith can rise up unto although sense cannot And when God will worke more of his great works by them then he will highthen our faith to apprehend them more Doth Christ in these great turnes use the ministration of Angels then surely he himselfe is far above them the Lord is above the servant and he to whom the administration is is above them that minister above them then he is and above them in these turnes for Heb. 1. 2. He is said to make the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secula the several ages of the world Mr. Dixon in his Commentary on the place saith he calletâ— it the worlds for the variety of times and ages and fleeces of the creatures one succeeding another You wrong Jesus Christ if you converse not with him in all these inferiour motions he is the primum mobile the first mover and other things move after him The whole first Chapter to the Hebrews sets forth the excellency of Christ far above that of Angels which here I shall give you a briefe account of Take notice How he gives the full due to Angels the full due of their glory It s granted they are the sonnes of God as Adâ—m is said to be Luke 3. 38. in that they had their immediate being from him and accordinly sang unto him and shâ—uted for joy Job 38. 7. They have an excellent name which implyes an excellent nature Names are put to expresse the natures of things and excellent names to excellent things among which Angels are to be rankâ—d Thâ—y are His Angels of him and for him and therefore excellent They are spirits having a simple uncâ—mpounded being and therefore an excellent being They are as flames of fire of lightning that speedily execute his will ministring spirits as v. 14. But now Jesus Christ hath by inheritance obtained a far more excellent name then they they are made very good but he is made far better He is so a Son as they are not a Son by way of eminency he is a Son and first bâ—gotten which they are not He is appointed heir of all things which the Angels are not but even they are part of his possession given to be his servants He is the brightnesse of the Fathers glory so are not Angels Angels hold forth much of God but they are not the Character of his Person as Christ is They are used in the government of this world but he upholds all things by the word of his power Truth it is they do much service and do it cheerfully and vigorously but they can never do that service that Christ doth He by himselfe purged our sin which is a worke too great for them he takes his place where they cannot they may stand about the Throne and waite the pleasure of God but he sits down at the right hand of his glory He is God and they are but â—â—eatures and owe him for their being v. 7. as do the Heaven and Earth v. 10. In regard of his humane nature He hath the oyl of gladnesse above his fellows and so loves righteousnesse and hates iniquity more then Angels He hath a Throne and that for ever and its honour enough for Angels to waite about it Many are the enemies of this Throne and Kingdome but God will make them his footstoole Thus you see Angels are but Ministers although glorious Ministers Christ is more glorious then they Let me adde one word more to exhort you 1. To draw your eyes to behold these glorious workes It s a curious study to search into Gods providences he imprints much of himselfe upon them and that by his choice servants his Angels 2. Let no discouragement seize upon you as to the Times Measures Methods Instruments of these things God hath his own houshold servants which he can and will imploy at his pleasure 3. And shall not this afford some elevation of your hearts in love to God when he doth on your behalfe imploy his best attendance 4. Lastly let it mightily provoke all the servants of God his precious Worthies to come forth and goe on in the service of these latter times It s no worse businesse you are called forth unto then Christ puts his Angels about Oh! then let not your hands hang down nor your knees be feeble Study what worke is put into your hands and do it with all your might Are you called to counsel or to act at home or abroad by Sea or by Land Oh! lift up your heads and rejoyce that God hath counted you worthy to be under-powers in these transactions value it as your happinesse to have been in his hand Let not the thoughts of danger or difficulty discourage you you are about Angels worke and you should have Angels spirits you have their help and you shall have a reward not inferiour to their condition I should now according to the opening of the words as we have spoken of the inhabitants of heaven and their shaking so proceed to shew the shaking of the Inhabitants of that part of the earth that is called a Continent as also the shaking of the inhabitants of the Sea and the inhabitants of Islands but these things I shall not handle now but hasten to what I intend in this Book CHAP. VII Opens the shake of Kings and Princes because 1. They make the great turns in the Earth 2. They pretend exemption from mans power 3. Dealing with them is a compendious way of dealing with the Nations 4. Being decked with worldly glory they seem to be Christs match Vses of Instruction and Exhortation HEaven as you heard Cháp 3 denotes by a Metaphor the highest things Thus when the Prophet Moses speaks of the high walls of a City Dâ—ut 1. 28. He tells them of a City walled up to heaven It is the language of the Prophets to compare a Kingdome to a World and what is highest in a Kingdome to what is highest in the World Satan is called 2 Cor. 4. 4. The god of this World and when he was in the highest of his â—ffâ—ctual working in the children of disobedience when he wrought so in them that they exalted him as a God by worshipping of him when he had his heathenish Priests Altars Sacrifices Feast-dayes in the time of the Emperours as Jehovah God had his among his people Israel then is Satan said to be in Heaven because in so great hight in the World Rev. 12. 7 8. The Dragon is said to be in heaven in regard that he was exalted and observed as a God But when his Tempels Idols and Altars were demolished he is there and then said to be cast out of heaven The heathenish Kings and Princes that were most forward and shining in this hellish heaven are called Stars Isa 61. 15 16. When God brings Israel out
riches and honour Say not your enemies are many mighty crafty and malicious and you are few and weake and how shall your tranquillity be Remember Christ hath this power to change their strength into weaknesse and your weaknesse into strength Lastly let it exhort you to these four things 1. Consider Christ in all changes on the creatures and this will make natural Philosophy to become spiritual Are there Ecclipses of the Sun blazing Stars Meteors unusual Winds and Stormes Haile Snow Thunder and Lightning Then let your souls mount up in thoughts and feare of Christ while Astrologers are vexing their mindes with strained applications of these things here you are taught whether to refer them Remember Christ in the dry years we have had in the unusual high Tydes and such like Occurences 2. Feare before Christ more then men when they are angry you are troubled when they frowne you feare and is there not more cause to feare him that over-rules the constellations turnes about the winds Jer. 5. 22. Fear you not me saith the Lord and will ye not tremble at my person who have placed the sand for the bound of the Sea 3. Advance your faith to a great expectation and the expectation of great things A little faith will not suffice when God speaks and workes we must be strong in faith if we will give glory to God not considering the carnal reasons examples customes and experiences which may be produced and pressed but to goe on in our perswasion that God which hath made Heaven and Earth will compleat his work for his own and his Sons glory 4. Surely Christ is to be exalted in praise that can worke about turnes in natural things to be subservient unto spiritual Signes in heaven and earth have an aspect to the performance of promises and fulfilling of prophesies and we should be heavenly and spiritual Mathematicians and Astrologers to take the true motion and dimension of these things to the elevation of his Name and our hearts to his praise CHAP. VI. Shewes the change and the ministration of Angels in these Turnes Thus First Christ is head of Angels 2. They must serve his Saints 3. They serve in destruction of their enemies 4. They must have apparent honour for this service 5. They are in the visions and so in the execution 6. They have Kingdome-worke 7. They and Saints are joyned together 8. They are used in the last which are the best dispensations 9. Christ must have his Angels as well as the Dragon Use of Instruction and Exhortation Concerning Heaven and Earth taken properly you heard in the former Chapter Look on heaven and earth now as spoken by a figure setting down the thing containing for the thing contained and so heaven containing the Angels is put for the Angels contained in heaven but then the question will be How are these Heavens shaken or plainly thus How are these Angels in Heaven said to be changed Angels are called Heavens because they dwell there Caeli quia caelicolâ— Heavens because the inhabitants of heaven thus Job 15. 15. The Heavens are not cleane in his sight that is the Angels of heaven are not cleane Not that they have any sin to pollute them but weighing them with him who is the holy holy holy One they can beare no weight Ne ipsi quidem caeli mundi sunt cum ipso collati quantumvis a terrenis istis faecibus immunes Beza The heavens although free from earthly dregs are not cleare compared with him His eyes are more pure then to behold any iniquity his holinesse is himselfe and so unmeasurable The Angels though holy yet is their holinesse by measure their holinesse is limited they are but creatures though holy and heavenly creatures and compared with that infinite One they are said not to be cleane Job 4. 18. Behold he put no trust in his servants and his Angels he charged with folly Nullo modo conferenda est illorum justitia cum justitia Dei quae modis omnibus infinita est Their righteousnesse is no way to be compared with his which is altogether infinite and this it may be is hinted in those latter words In his sight They are cleane indeed in our sight and we can finde no impurity in them but not so in his sight Mat. 6. 20. Thy will be done in earth as it is in heaven that is by the Angels in heaven Now how these heavens these Angels may be said to be shaken is the great Question We speake here of good Angels whom we look on as confirmed in their state by Christ and how then are they shaken Philip Melanchthon who was called Germaniae Luscinia Germanies Nightingale referring this prophesie of Haggai to Christ his comming in the flesh saith Movit coelos quia Deus assumpsit humanam Naturam He shooke the heavens because God assumed humane nature and there is a certain truth in that although the wordes carry more in them It was a great shake of Heaven when Christ who was higher then the heavens took our nature on him Carthusian referrs it to the appearance of Angels at the birth of Christ Movet coelos quando cives coelestes apparuerunt hominibus concinnentes Whâ—n the Multitude of the heavenly hosts appeared pâ—aysing God and saying Glory to God in 〈◊〉 highest Luke 2. 13 14. Others refer it to the great admiration that even the Angels were in at the preaching of the Gospel 1 Pet. 1. 12. which things namely the things o thâ— Gâ—â—pel the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incurvo me ut 〈◊〉 which signifies I bow down my selfe that I may see arguing an aâ—dency of affection and the undergoing as it were some difficulty to obtain a Vision They admired and looked and â—he more they looked the more they admired like those that could not satisfie themselves in what they liked and looked after Now when God reveales New things to Angels then in some regard they receive a change for they then know that which they knew not before and in that reception of new Revelations may truly be said to be under some mutation or change And who knowes but God may reveale new things to them concerning the great workes which he is about to doe in the World Angels know some things and much more then we but not all they know not so much but they may know more Angels may grow in knowledge as well as men and all growth is a change a change from a lâ—sse quantity to a greater Angels are Gods servants and his speaking to them is his illighâ—ning of them to know his will and knowing to do it Christ is said to shake the Angels in regard of that new employment he puts them to It is true Angels have a perfection et quod perfâ—ctum est non recipit mutationem in pâ—jus saith Drusius
and that which is perfect receives not a change into a worse condition So then though we ascribe a change to Angels we make not their condition worse They â—ave a stable being and so continue in their wisdome strength and happinesse buâ— yet are liable to change in regard of their ministration which may be applyed unto diverse things Angeli sunt mutabiles quoad applicationem virtuâ—um ad diversa Aquin. when that virtuous efficacious power which is in Angels is applyed to things that are diverse one from another and such things as have some opposition one against another in their nature the Angels themselves are said to be changed because there is a change in the object about which their power is conversant the object not being the same now that formerly as for example It is a cleare truth they were alway ministring spirits for the good of those who be heires of salvation Heb. 1. 14. But it hath been the condition of these heires to differ little from servants to be here lost afflicted persecuted forsaken and in these cases in this their low condition Angels have served for their good but surely their heavenly Father intends his sonnes and heires a better portion a portion better then that of affliction and tribulation and that not in heaven onely but somewhat better upon earth when as it is Rev. 21. 1 2. The holy City the New Jerusalem shall be coming down from God out of heaven prepared as a Bride adorned for her husband when the Tabernacle of God shall be with men and he shall be amongst them then Joy Peace Truâ—h and Glory shall be unto them Now while Angels are ministring to these heires these Saints thus changed in their condition May not the ministration and Angels in regard of it be said to be changed Mutatio convenit Angelis in quantum â—de novo applicantur ad aliquod ministerium change agreeth to Angels so far forth as they are applyed to some ministration anew It 's no derogation to good and holy Angels to attribute to them such a change as a new ministration inferrs When as the witnesses prophesied in sackcloth all the time of Antichrist his 1260 dayes and were slaine I question not but the Angels were in all those dayes ministring spirits for the good of these prophesying dying witnesses but when these witnesses shall have a resurrection and ascention and glory The spirit of life from God enters into them Rev. 11. 11. They ascend up to heaven in a cloud v. 12. Now I doe as little question but the Angels were ministring spirits for their good but being there was so vast a distance of the condition of these witnesses and so great a change as from death to life from slaughter to glory from earth to heaven pardon me if I conceive the Angels in this their administration to be shaken and changed I shall say no more of this but give you my farther thoughts in this following Observation Jesus Christ in the great Turning Providences of the latter Age employes the ministration of Angels It was so of Old when Israel was delivered out of Egypt Exod. 23. 20. Behold I will send an Angel before thee to keep thee in the way The giving of the Law was an eminent turne but that was ordained by Angels Gal. 5. 19. In the time of the Judges an Angel appeares to Gideon Judg. 6. 12. And again to Manoah Judg. 13. 2. About Ahabs time when Israel were become Idolatrous and Ahaziah fel sicke 2 Kings 1. 3. The Angel of the Lord spake to Elijah After the Captivity when the Temple was to be built Zacharies prophesies are full of the apparitions of Angels Zach. 1. 8. How great was the turne when Christ was to be borne and then Luke 1. 28. An Angel salutes Mary and it was no small turne when he came to suffer and then you finde Angels ministring In the prophesies of the time after Christ all the Visions are by Angels when the Easterne and Westerne Empires are destroyed Rev. 8. 7 8. and 9. 11. The Angels sound the Trumpets When the last plagues are to befal the Romish Antichrist the Angels pour out the Vials and when the Bride the Lambs Wife is to be seen then an Angel must shew it Rev. 21. 9. Now to cleare this observe 1. Jesus Christ God-man is head of Angels Col. 1. 16. They were all made by him and for him and so they are called Michael's Angels Rev. 12. 7. they are to serve and worship him Heb. 1. 6. being all made subject to him 1 Pet. 3. 22. They are his host and he orders and commands them Gen. 22. 1 2. Christ is the second Adam from heaven heavenly and his host must be like himselfe an heavenly host Luke 2. 13. A multitude of the heavenly host were praysing God Christ hath the great interest in Angels they are first for him and then for us Angeli non sunt facti propter hominem principaliter faith Aquinas Angels are not made for man principally They are indeed made for us but more for Christ for us subordinatly for Christ principally who must be â—iâ—st served When he was in his state of abasement he said he could pray to the Father and he would send him more then twelve Legions of Angels and hereafter when he shall come forth in state thousand thousands shall minister unto him and ten thousand times ten thousand shall stand before him when he shall be revealed from heaven with the Angels of his power 2 Thess 1. 7. Mark the power that Angels have it s his power and they being so great a body he must have preeminence above them Angels are to serve Christ not in his person alone but in his Saints his members also Heb. 1. 14. They are spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immaterial substances and ministering spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 serving in a publicke way sent forth as the Apostles were sent forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an immediate Commission from Christ To minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be heavenly Deacons for their sakes who shall be heirs of salvation Psal 91. 11. He shall give his Angels charge over thee which is extendible to the Members of Christ as well as to Christ himselfe Angels have charge of them from and under him Psal 34. 7. The Angel of the Lord encampeth round about them that feare him and delivereth them When Jacob is on his way the Angels of God met him Gen. 32. 1. When Daniel is in the Lyons Den God sends his Angel to shut the Lyons mouths Dan. 6. 12. When Peter is in prison an Angel delivers him Acts 12. 8. and though Lazarus dye a beggar yet shall he be carried by Angels into Abrahams bosome Luke 16. 22. Angels are to serve Christ and his Saints in the destruction of their enemies 2 Kings 19. 35. That night the Angel smote in the Campe of the Assyrians 185000. And
jesting you have met with a mixture of too much folly and vanity in your mirth Giving of thanks should be the language of Saints on earth as it is of Saints and Angels in heaven and then are your tongues your glory and therefore it s brought in with a sed potius but rather giving of thanks Let your speech be gracious always seasoned with salt Col. 4. 6. Mark how God comes to regulate your speech It must be gracious that is as you heard minister grace to the hearers and it must not be so for a fit or a spurt but always There are two notable arguments set down to bridle your tongue First that when your speech doth not minister grace to the hearers you grieve the Spirit of God Eph. 4. 29 30. and how sad should that fall upon us to grieve him by whom we are sealed unto the day of redemption And a second argument is in this sixth verse that you may know how to answer every man Men will be apt to object against you and to object against you from your own words and you cannot be in a capacity to answer them except your speech be gracious It peirceth a godly tender soul to heare the swearing and cursing the blasphemy and railing that your Streets swarme withal to have their eares buffered with uncleane rotten filthy communications But by how much you finde the sinfullnesse and carelessnesse of most men the more ought you to bridle your tongues and aspire to that perfection not to offend in that unruly member and so shew forth that your Religion is not in vain You must not onely be good speakers but doers of that which is good you must be hearers but not onely hearers but doers also but mark what you must be doers of not your own will or the lusts of men but doers of the word not praters but practitioners and there is a strong argument added that you may be blessed in your deed not onely after but in your deed Holinesse carrieth happinesse along with it Rom. 6. 22. they have their fruit unto holinesse and the end everlasting life they have their fruit now hereafter too now in holiness herafter in life everlasting You must deny your selves Matth. 16. 24. you must undoe as well as doe deny as well as grant deny your own carnal reasonings affections experience and conversation Tit. 2. 12. You must deny not some but all ungodlinesse all beginnings thoughts occasions meanes signes and measures of ungodlinesse and though the world should make large proffers to you of pleasure or profit yet you must deny your worldly lust your lust and desire after those worldly things and Moses like refuse the pleasures of sin which are but for a season and account suffering affliction with the people of God greater riches then the treasures of Egypt and as Moses saw him by faith that was invisible so you must deny ungodlinesse and worldly lusts upon a ground of faith and hope for so it follows looking for the blessed hope The blessednesse hoped for being duely looked on by an eye of faith is the ready way to deny ungodlinesse and worldly lusts How contemptible will the world seeme to us when we consider the glorious appearance of the Great God and our Saviour Jesus Christ Oh then look on Christ as appearing and on his appearing as glorious look on Jesus Christ as the Great God and the Great God as your Saviour and then you will abominate ungodlinesse and worldly lusts and say to them Get you hence what have I any more to doe with you V. 14. Christ gave himselfe that he might redeeme us from all iniquity How free full is that gift who is able to express the greatness of it He gave himselfe laid aside his own glory and excellency and though he were God equal with the Father was content to be in the form of a servant and though he were the Lord of glory to become of no reputation and why all this to redeeme us from all iniquity It s much according to the heart of Christ that you and your iniquity should be parted and that sin should have no more dominion over you that you should no more be to your own lust or to the lusts of men but a peculiar people to himselfe living soberly righteously and godly in this present world and not onely working what is good but continually zealous of good works working good although evil oppose you Being Saints the Promises are yours and you are the dearely beloved ones and therefore 2 Cor. 7. 1. You must cleanse your selves from all filthinesse of flesh and spirit The love of God and the Promises are all so cleansing Gods love cannot indure to see the spots in his Spouse and therefore stricks at all filthinesse filthinesse of flesh and filthinesse of spirit observe its cleansing not onely forbearing your lust for a while but taking away the defilement of it How ever men may conceit of their sins they come to pollute and defile them Now it s the imployment of a Saint to be purging and purging upon spiritual grounds upon the ground of having the Promises and being the dearely beloved ones The being of a Saint lieth in holinesse no holinesse and no Saint and a Saints duty it is to be serious and constant in the perfecting of holinesse and that in the feare of God You must be obedient Phil. 2. 12. and worke out your salvation with feare and trembling V. 13. Doe all things without murmuring V. 14. That you may be the sons of God V. 15. that is that you may appeare to be the sons of God Blameless not onely free from fault but as he said of Caesars wife Oportet uxorem Caesaris non modo a culpa liberam esse sed a suspitione culpae you must be free from the very suspition of fault not onely abstaining from evil but all appearance of evil You must be harmelesse or else you cannot be blamelesse if you be fighting and quarrelling snarling and wrangling you are as the men of the world and not as the sons of God How ready will those men be to reproach you without a cause but if you give a cause oh then what vaunting and triumphing is there whereas it lies on you to walke so as to put to silence the carpings of malicious men You are in the midst of a crooked and perverse generation in the midst of a darke world and God hath made you as so many Stars to have light and to give light Oh let not any league with any sinful lust darken your souls If the light in you be darknesse how great is that darknesse You must like John be burning and shining lights not onely have the light of grace within you to guide you to happinesse but this light must be burning and shining in clearnesse of knowledge and warmness of affection so as to help others when
to the third proposition are to be taken in the largest extent Again observe this promise and prophesie of Haggai receives according to what is laid down in the fourth proposition sundry degrees of fulfilling It was truly performed when Christ was born into the world then Angels and Men Heaven and Earth were moved but this is not all for the Author to the Hebrews tells us of another shaking at another coming of Christ when we shall receive a Kingdome that cannot be moved Heb. 12. 26. Besides when the Prophet Haggai names the Temple and the House he meanes all the frame of worship and not barely the Fabrick and building that was reared up When he names Zorobabel and Joshua he meanes not onely those two particular persons but all governours and deliverers of Gods people in several places and ages are included which is the direction that the fifth proposition gives us Moreover the great and glorious alterations that God will make in these last dayes is here expressed by a phrase relating to Gods wonderful dealing with his people Israel we finde Exod. 19. 18. at the appearance of God on Mount Sinai it s said the whâ—le mount quaked greatly and when God appears to make these turnes he is said by the Prophet here to shake heaven and earth which agrees fully with the sixth proposition The shaking of all Nations here what doth it meane else but the execution of vengeance on the Nations thus plainly in v. 21. 22. of this 2. Chap. where the shaking of heaven and earâ—h is repeated v. 21. and expounded v. 22. by this phrase I will overthrow the throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen but for what end v. 23. It was to exalt Zorobabel to be as a Signet it was to make way for his Churches good which was the lesson taught in the eight proposition Lastly the time of these great turnes is plainly expressed to be at the coming of Christ Christ is yet to come in the judgement of all one way or another and all his comings produce notable changes as the eight proposition shewed And thus having brought down what was spoken in general in the propositions to this particular prophesie of Haggai I shall onely adde one word about the coherence of these two verses with the former part of the Chapter and then descend to the explication of the words It 's plain v. 2. and 3. that Zorobabel Joshua and the people were under discouragement about building of the Temple we build a Temple say they but what is it a poor meane frame Solomons Temple was a stately Edifice but this is nothing to that were it not better for us to give over then to goe forward with such a work Now in the fourth and fifth verse God calls upon them 1. To be strong be strong be strong 2. To worke and not give over 3. To be confident and not feare Now the Arguments are three 1. I am with you v. four 2. My Spirit shall remain among you v. five 3. I will shake Heaven and earth for you and the desire of all Nations shall come and fill this house with glory v. 6. 7. So then these words are brought in as an argument to take off their feare and render them confident to strengthen them in the work God called them unto Thus they cohere with the former words let us now proceed to explication of them we shall begin with those words Thus sayth the Lord of Hosts Thus sayth The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Sayeth it denotes in Scripture phrase five things 1. To declare the minde by speaking Dixit 1. locuâ—us est to expresse our thoughts or motions of heart by words so Gen. 20. 5. speaking of Sarah she even she her selfe said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is my Brother that is she uttered so much in speech or words that another might understand and thus God spake by his Prophet 2. It 's put to hold out a speaking before hand what shall come to passe afterward Dixit 1. prophetavit He said that is he prophesied and a word so spoken is a prophetical word thus Gen. 41. 54. the seven yeares of dearth began according as Joseph had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerat that is according as he had prophesied 3. It signifies a speaking to ones selfe a speaking in a way of thought or meditation Dixit 1. cogitavit He saith that is he thought he sayth in himselfe Our thoughts are our communication with our selves when we are serious in meditation of our own hearts or wayes we are said to return to our hearts and to speak in our hearts thus 2 Sam. 21. 16. Goliah the Giant thought to kill David the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et dicebat percutere He said he would kill him that is he spake so to himselfe it was the language of his thoughts 4. To say is to speak with authority to speak by way of command Dixit 1. imperavit He said that is as much as he commanded so Jonah 2. 11. The Lord spake to the Fish that is he commanded it 5. And lastly to speake is not barely to declare ones minde to think or to command but it holds out such a speaking wherein the speaker engageth himselfe dixit 1. promisit he said that is he promised it and so it 's taken here Thus saith the Lord of hosts that is Thus promiseth the Lord of Hosts that phrase viz. the Lord of Hosts we shall not open here onely now draw these 2. Observations That the Lord in all ages dispenseth himselfe to his people by way of a promise so here That when his people are under discouragement and feare he strengthens them by holding forth himselfe to be the Lord of Hosts I will shake I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I Jehovah who have my being of my selfe and give being to my word of promise I who have all creatures and times in my power and disposal I even I will shake All refer this shaking to God but some refer this to God in the person of the Father as Hierom. Gâ—oâ—g Eden and so they make the meaning to be I that am the Father of Jesus Chrisâ— and in him your Father and the Father of mercies I will shake the Heavens But the Author to the Hebrews refers it to Christ and so I that is I that am Emanuel King of Kings and Lord of Lords who was dead but am alive and now live for evermore I who am the brightnesse of my Fathers glory and the expresse image of his person who have seven eyes and seven hornes all-seeing and all-working power I that have made and hold up the pillars of the world I will shake The Author to the Hebrews adds an expression shewing that this shaking was done suddainly and with ease It s but a word speaking it
dispenseth himselfe by the way of a promise Gen. 9. 13. Gen. 17. 4. Reas 1. This holds out God as a Father Reas 2. Exalts the honour of Christ the Son Reas 3. Honour God in the person of he spirit Joel 2. 28. Reas 4. Makes for the advantage of Gods people 2 Cor. 7. 1. Reas 5. confounds the men of the world Reas 6. greatens our estate Use 1. of Instruction Great turnes have great wants That God then withers the arme of flesh Psal 76. 5. Gods wayes are in the deep Use 2. To search the promises Dan. 2. 28. Moti 1. This renders you children of wisdome Mot. 2. Preserves against sin Mot. 3. Advanceth your faith and love Mot. 4. Conquers difficulties Mot. 5. Makes us watchful and dutiful Mot. 6. Promotes the praise of God Doct. Christ workes alterations in the natural bodies of heaven earth Christ gives a being to all creatures Maintains what he hath given They are at his beck They sometime step aside from their ordinary course Chirst guides those steppings These turnes have the nature of signes Signes Rememorative Demonstrative Prognostical Practical Reas 1. Christ begins to take his power Reas 2. Speakes to all the world Reas 3. Creatures are not in that estate he intends Rom. 8. 22. The creatures groaning opened Gen. 1. 26. Reas 4. Christ draws out spiritual actings Use 1. See Christs excellency It s vain to oppose Christ It s easie to believe promises of this life shall be performed Use 2. of Exhortation 1. Consider Christ in all the creatures Fear before Christ Expect great things Rom. 4. Praise Christ Angels called Heavens Job 15. 15. How Angels are changed Heaven shaken when Christ takes our nature At Christs birth At Gospel preaching 1 Pet. 1. 12. Angels changed when God reveals new things to them Omnis locutio Dei ad angelos est illumiâ—atio When they have new imployment Doct. Angels minister in these Turnes For 1. Christ is head of Angels Math. 26. 43. Dan. 7. 10. Angels are to serve Christ in â— members Heb. 1. 14. Psal 91. 11. In destruction of enemies Angels are to have honour of their service Angels are in the vision and so in the execution Angels have kingdome worke They shall be coâ—joyn'd with Saints hereafter and so Now. Christ being upon his greatest worke useth his best servants Christ must have his Angels as well as Satan hath his Object Sol. 1. Use of Instruction Use 1. Christ is far above Angels Heb. 1. opened V. 4. V. 6. V. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. 2. V. 6. V. 2. V. 3. V. 8. 7. and 10. V. 8. V. 13. Use of Exhortation 1. To behold these works 2 Not to be discouraged 3. Rise in love 4. Come forth to be fellow servants with these Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven meanes hâ—gh things Rev. 12. 7 8. Isa 61. 15 16. Isa 65. 17 18. Isa 34. 4. Doctr. Christ shakes Kings and Princes Reas 1. Kings make great turnes Isa 14 12. 13. Reas 2. They seeme exempt from mans power Reas 3. Dealing with them is a way to deale with Nations Reas 4. Kings seeme to be Christs match Use 1. 1. There is a meanesse in their majesty 2. Management of particular places must be reckoned for 3. Christ will surely account with meaner men 4. We may appeale to Christ 5. Judgements on Kings have characters of Christ on them Rev. 6. 2 3 4 5. V. 2. V. 3. 4. V. 5. 6. V. 7. 8. V. 9. V. 12. Rev. 8. 2. Rev. 16. 1. Use 1. of Exhortation To meditate on Christ and his shaking 2. Give Christ the honour due to him Pos 1. All power is given to Christ 1. All power is in Christ 2. His due upon the taking of our nature 3. All power is rightly said to be given Christ 4. Christ hath had little glory of all his power 5. Christ will exalt himselfe so as Kings shal confesse his power Dan. 4. 37. Use of Instruction See Gods love to Christ 2. The Father is fully satisfied that all is in him 3. The pleasure of the Lord shall prosper Use 2. Exhort 1. To invite to love Christ 2. To be at his disposal 3. Let wicked ones tremble 4. Let the Earth be glad Psal 97. 1. Pos 2. Kings reigne by Christ Prov. 8 16. For 1. They are or are not by him 2. Christ blesseth or blasteth in goverment 3. Kings cannot put forth their power without him 4. Continuation and succession is from him Bad Kings as well as good reigne by Christ Good men may be bad Kings 2. The badnesse of Kings is not from Christ 3. Yet he suffers them to be 4. Christ is righteous in thus suffering them Hos 13. 11. 5. Christ â—s gracious as well as righteous 6. Christ reigns more in those who are good then in those who are bad Use 1. For Instruction Christ stamps a majesty on them 2. To rise against them is to rise against Christ Rom. 13. 2. 3. Ascribe the good of government to Christ 4 A ground of patience under bad Rulers 5. Christ is more glorious then all Kings Use 1. of Exhortation Psal 2. 10. 1. To be wise 2. To be instructed 3. To feare 4. To serve 1 Pet. 2. 14. Prov. 20. 26. 5. To rejoyce with trembling 6. To kisse the Son Pos 3. Government is for the Worlds good 1 Pet. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. It keeps the world in order Persons so kept enjoy propriety 3. Government promotes increase 4. Protects our peace 1 Tim. 2. 2. 5. When God fits some and makes others consenting 6. This is for the good of all ranks of men 7. In their whole lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2. 2. 8. Honour due to governours Use 1. for Instruct 1. God is a faithful Creator 2. Governours need wâ—ldome and publick spirits Use 2. Exhort 1 To esteeme them highly 2. Make honourable mention of them Gen. 42. 10. 3. To speak to God for them 1 Tim. 2. 1 2. 4. To submit to every ordinance of man 5. To serve in person purse Pos 4. Government is apt to change 1. Governours change 2. Forms of government change 3. People change 4. Laws change 5. Leagues and Trade change 6. Christ changes them by his judgements on them Use of Instruction 1. Surely lesse bodies will change 2. See the creatures vanity Psal 118. 8 9. Use 2. of Exhort 1. To governours to look after true wisdome and righteousnesse 2. To be little in their own eyes 3. To have our Treasures in Heaven 4. Cast off quarrelling passions at these Turns 5. Contend that the change may be for the better Pos 5. Kings abuse their Power Gen. 10 10. 1. They serve themselvs more then others 2. They turn their power to the hurt of others 3. The Powers were against Christ in his person 4. They have been enemies to Christ his people 5. They give up their power to the beast Use of Instruction 1. See