not only prefixes his Name but proves his own Omnipotency from his creating the Heavens founding the earth on nothing and creating the soul of man which may assure the Church of the certainty of what he promiseth and saith Doct. 1. As the Lord will not alwayes write bitter things against his people but in due time let out somewhat for their advantage so times of comfort and love to them will be sad times to their enemies and the promises unto them will be sad threatenings 〈◊〉 persecutors there is the burden of the Word of the Lord 〈◊〉 Israel 2. The greatest obstruction of the Churches comfort from the promises is caused by their own increduliâ—y and unbelief that will not give God the glory of truth in promising and so leaves themselves discouraged say what he will therefore is it so needful to use so many confirmations of faith when God promiseth any thing 3. Not only doth the all-sufficient Nature of God put the truth of his promises out of question but the visible effects of his Omnipotency in creating heaven and earth by his naked word and the upholding of the earth as a ball in the midst of the aire without any other foundation then a word of command may shame all flesh from suspecting his ability to make good whatever he saith from this is the ensuing doctrine confirmed Jehovah saith it who stretcheth forth the heavens and layeth the foundation of the earth 4. Albeit that the Parent produceth man in respect of his bodie and the uniting of the soul with the bodie yet the Original of the soul of every man is from God and it is immediatly created and infused into the body by him for it is here reckoned among the works of Creation and Omnipotencie that God forms the spirit of man within him 5. Every misbeleever of Gods Omnipotency to perform his promises carrieth in his own bosome a refutation of himself the very excellencie of his soul created so like God which being put into a dead lump of clay doth animate it and fit it for excellent employments may teach him what incredible things God can work and may particularly assure him that God hath power over the spirits of men which he hath made to order them so as men shall not hinder the accomplishment of his will for this is an antidote against infidelity God formes the spirit of man within him Vers 2. Behold I will make Jerusalem a cup of trembling unto all the people round about when they shall be in the siege both against Judah and against Jerusalem The substance of all this ensuing doctrine may be reduced to these three Heads that the Lord will plague the Churches persecutors and give his Church victory over them that he will defend preserve and establish his Church which followeth on the former and that he will give his Church conversion and repentance as the meanes to hasten on and perfect the other two These three are in this chapter propounded enlarged and amplified in several particular promises for their more distinct and particular information and encouragement The first promise is in summe thus that the trouble whereunto enemies shall put the Church shall be so far from ruining her that troubling of her shall be her troublers ruine as if they had drunk a cup of poison when they would swallow her which shall produce trembling by exhausting their vigour and radical heat or slumbering and astonishment and make them reele and dash like drunken men till they fall and perish Doct. 1. Even when the Lord hath done great things for his people and delivered them they are not to expect exemption from troubles and exercises for here it is supposed that rejected Israel are not utterly cast off but restored and yet are in straits and besieged All the people round about are in the siege both against Judah and against Jerusalem 2. The enemies of the Church are very cruel and earnest in their pursuit of her and it is as great delight to them to vex and devoure her as it is for a thirsty man to drink for Jerusalem is a cup which they are earnest to drink down 3. When the Lord permits his Church to be in a condition of trouble and hazard he cannot only make enemies to misse in their desire and be never a whit the nearer their point when they have as they think devoured and swallowed her down but will make their opposition and apparent successe to be their ruine and never to cease till it undo themselves for Jerusalem is a cup of trembling or poison which is most deadly when it is drunk out 4. The advantage of the Churches low estate is best seen when God and what he can make out of trouble is looked unto otherwise consulting with flesh and blood will not discover it for it is God who makes Jerusalem a cup of trembling which she could not be of her selfe Vers 3. And in that day will I make Jerusalem a burdensome stone for all people all that burden themselves with it shall be cut in pieces though all the people of the earth be gathered together against it The same promise is repeated in another similitude taken from mens trying of their strength in lifting of some great and heavy stone The summe is the Church and especially restored Israel for that is that day pointed at here v. 9 10 11. shall be so fixed that whoever would seek to remove it should but break themselves even though all the world should conspire to effectuate it Doct. 1. The promises of God concerning the welfare of his Church are neither easily taken up in their fulnesse nor believed and therefore are to be studied over and over again so much doth this repetition of the promise teach us 2. The Church is looked on by enemies in the world as a troublesome neighbour whom they would gladly remove and be rid of and they will not spare to prove their utmost strength nor care to take on heavie burdens so it may effectuate their purpose for Jerusalem is a stone for all people which they would have unfixed and removed and would burden themselves for that end 3. The Church is so established by divine power and by vertue of Christs charter and the indignation of God against all such as seek to molest her is so heavie and insupportable that all who essay to shake her come to seek and do finde their own ruine while as she remains established for God will make Jerusalem a burdensom stone for all people all that burden themselves with it shall be cut in pieces 4. As it is the Churches lot to finde fewest friends in the world of any society so the multitude and strength of opposers can contribute nothing for carrying on the designe of ruining the Church all the world will effectuate as little and be as unable to resist the deserved vengeance as the â—â—eanest man in it for God will do this though all the people of the
of their sin till vengeance be executed Vers 9. Then lift I up mine eyes and looked and behold there came out two women and the winde was in their wings for they had wings like the wings of astork and they lift up the Ephah between the earth and the heaven 10. Then said I to the Angel that talked with me Whither doe these beare the Ephah 11. And he said unto me To build it an house in the land of Shinar and it shall be established and set there upon her owne base The last part of the vision is of two women carrying away the Ephah and the woman therein to the land of Shinar to abide and dwell there Whereby is signified that when their cup was full they should speedily be carried into captivity out of their own land where they should long abide as in a dwelling place They are said to be carried captives into the land of Shinar or Babylon Gen. 11.2 3 c. partly to expresse their future captivity by the Romanes in such a way as might be most sensible to them who had been captives in Babel before and partly because in their second captivity many of them were scattered in these parts because of the many Jewes who abode still there As for the other circumstance of the vision concerning the two women who had the winde in their wings or were helped to flee by the winde it were curiosity to determine of them further then as pointing out the vanity of that peoples wayes which should drive them out of their land or rather the instruments of their captivity who are resembled to women only to agree with the rest of the vision wherein the sinful Nation is resembled to a woman and to two women as being a competent number for his work as the disciples went out by paires Doct. 1. A people abusing afflictions and marvellous deliverances from it by their sinning yet more may expect their afflictions will be returned upon them in harder measure for a new and sorer captivity and longer dwelling under it is here threatened upon their renewed provocations 2. The Lord hath sufficiency of instruments at his command to execute his determined judgements who being employed by him against his sinful people shall finde all things concurring with them to carry on that work this is signified by two women enough to carry the Ephah and by their wings like the wings of a storke enabling them to flee and do the work violently and swiftly and to flee high betwixt the heaven and the earth above the reach of any opposition made unto them by men and by the winde in their wings providence as it were concurring to help them forward 3. Captivity and exile among prophane Nations and from enjoying the face of God or the society one of another in his Ordinances is one of the Lords sore judgements whereby he plagueth the sins of his own Church for Wickednesse is carried to the land of Shinar 4. As the Church is no place wherein reigning sin will get a biding habitation so a people that are enemies to the Church are accounted in Gods sight as the common sink of all wickednesse whom therefore he will certainly punish this is signified by the carrying of wickednesse out of the holy land to the land of Shinar as its own place where all wickednesse dwelt from which also the Jewes might assuredly gather that as he had punished them so he would not spare their enemies CHAP. VI. IN the first part of the Chapter we have the eighth vision wherein under the type of four charets with horses of severall colours v. 1 2 3. is represented Gods effectual providence in guiding the world by fit instruments for variety of dispensations v. 4 5 6 7. whereof in part an account is given to the Prophet v. 8. In the second part of the Chapter under the type of two Crownes made of some silver and gold offered by strangers and set upon the head of Joshua v. 9 10 11. is represented Christ to be incarnate the builder of his Church and the King and Priest thereof v. 12 13. under whom strangers should come and joyne with the Jewes in building the spiritual Church v. 14 15. which Doctrine is closed with assuring this people that experience should prove the truth of his authority in Prophesying and with a declaration that obedience was the only way for them to finde the comfortable fruit of these promises v. 15. Vers 1. ANd I turned and lift up mine eyes and looked and behold there came four charets out from between two mountaines and the mountaines were mountaines of brasse 2. In the first charet were red horses and in the second charet black horses 3. And in the third charet white horses and in the fourth charet grizled and bay horses 4. Then I answered and said unto the Angel that talked with me What are these my LORD 5. And the Angel answered and said unto me These are the four spirits of the heavens which go forth from standing before the Lord of all the earth In the vision there are four warlike charets which are expounded at the Prophets desire to signifie the four spirits or windes of the heavens whereby we may understand either bands of Angels who are spirits and as windes Psal 104.4 and are represented by charets Ps 68.17 imployed at Gods direction to all the quarters of the world and therefore called four or generally all instruments acted by the Spirit or motion of God to do his will every where The variety of colours of the charet-horses signifieth variety of dispensations whether joyfull sad or mixed which are in Gods hands the red portending calamities of warre and bloodshed the black calamitie or destruction coming any other way then by the sword and the white peace and prosperity and the grizled and bay a mixed dispensation of mercy and justice though the bay may be rendered strong as a common property of all the charet-horses These charets come forth from between two mountaines of brasse signifying the unchangeable decrees of God which these instruments execute and his firme providence by which they are ruled Doct. 1. It is an useful imployment for the Church of God to be much in studying the Lords sovereignty over the world whereby it is subject to his government and administrations and that he hath competency of fit instruments whereby to execute his purposes and to exerce his providence and sovereignty in the earth for so much is represented to the Church in this vision wherein God is Lord of all the earth hath instruments sufficient for al the parts of the world and these instruments obsequious to receive directions as standing before the Lord and nimble as spirit or windes and strong as warlike charets to execute them By studying whereof the Church is taught to exalt God to stoop to him to cleave to her duty having such a Protector and to be comforted in such a portion as he is whose
by gracious acts that he will let out proofs of his glory there accept their service as glory given to him and give them frequent occasion of glorifying him for Build the house and I will take pleasure in it and I will be glorified saith the Lord. 5. It may be a great encouragement to the Church to do service that the all-sufficient Lord should condescend to accept any service they can do or own and take pleasure in them or it for so doth the Lord encourage Build the house and I will take pleasure in it that is your service shall be owned I will dwell in that which ye build See 1 Chron. 29.14 1 Kings 8.27 Vers 9. Ye looked for much and lo it came to little and when ye brought it home I did blow upon it Why faith the Lord of Hostes because of mine house that is waste and ye run every man to his owne house 10. Therefore the heaven over you is stayed from dew and the earth is stayed from her fruit 11. And I called for a drought upon the land and upon the mountaines and upon the corne and upon the new wine and upon the oile and upon that which the ground bringeth forth and upon men and upon cattel and upon all the labour of the hands To stir them up yet more effectually to the work he again layeth before them the evidences of Gods anger against them in disappointing their hopes of the harvest and not blessing what they had gathered in and all because there was no care had of the Temple and publick worship of God but all sought their own things v. 9. for which cause God had remarkably smitten them making the heavens to deny dew and the earth to deny fruit v. 10. for the drought had not only destroyed the fruit of all kindes and made all mens endeavours uselesse but he had made men and beasts feel it also by want of drink and food and by diseases which such a season occasions v. 11. Doct. 1. Even rods when they are sent on do not soon work nor speak Gods minde to an afflicted people to any purpose therefore here the observation and use of their râ—d is again inculcate 2. When the Lord is provoked he can not only send an affliction but so order it by faire appearances of a better lot and heightening of the sinners expectation and desire as may make it most sad Ye looked for much and lo it came to little 3. Sinners are never a whit the nearer contentment and happiness that they have these things which usually men take for their portion of happinesse for by withdrawing a blessing God can make it all one as if they had them not And when ye brought it home I did blow upon it 4. Though impenitent sinners having felt some stroakes may readily because of that expect exemption for the future yet it is righteous with God to pursue them with rod upon rod till they be compleatly miserable unlesse they return for it is not enough that the great harvest they expected came to little but that little is blasted I did blow upon it 5. As when the Lord strikes his owne people there must be some special and remarkable cause to be sought out so the stupidity of a stricken people is ordinarily so great that they can neither search nor finde it out till God discover it this question Why saith the Lord of Hostes doth not import any ignorance in him but that it was their duty to search the cause and yet could not finde it out without his light 6. The true cause of the Church and Professors their ill thriving in the world is that their care of these things takes them up from minding Gods work and matters and that they are taken up with the worst things neglecting the best thus to seek to gaine is indeed to lose for zeal for the publick and work of God is the compendious way to prosper in our private affaires this is the true cause of their want Because of my house that is waste and ye run every man to his own house 7. It is useful for secure sinners being afflicted by God to take a serious view of the rods upon them that they may see more of the bitter fruits of sin then can be discerned at first therefore doth the Lord repeat and inlarge the sight of their stroak v. 10 11. that therein they might see God provoked to be their Party in whose favour their life stood I called for a drought that they might see all the creatures armed and ready to execute Gods quarrel for sin Heaven stayed from dew and the earth from fruit both conspiring the sinners ruine that they might see mans frailty however he be oft-times stout against God in that there is no need of striking him immediately but take away one of many drops from him and he is gone stay but the heavens from dew and the earth from raine and fruit and man will smart for all that they might see that vengeance pursuing sin will cut a man short of all his contents and refuges on all hands will blast a land and all the fruits of it will sinite man and beast and all his labour v. 11. and in a word the afflicted sinner may see that it is great folly to provoke the Lord to jealousie and that there is no safety but in being reconciled with God and setting about duty Vers 12. Then Zerubbabel the sonne of Shealtiel and Joshuah the sonne of Josedeâ—h the High Priest with all the remnant of the people obeyed the voice of the LORD their God and the words of Haggai the Prophet as the LORD their God had sent him and the people did feare before the LORD The fruit and successe of this doctrine is recorded that the Rulers and remnant of the Jewes who were left of the preceding sore judgements or who had returned from captivity did acknowledge the voice of God in the mouth of his servant though there had been no Prophets sent of a long time before and out of the sense of their guilt and justnesse of Gods judgements did stand in awe of God speaking to them and did submit to the Command and go to work Doct. 1. The Word of God in the mouth of his servants will not take effect till his authority be seen and acknowledged in it and his servants looked on as coming in his Name for here they look on this message as the voice of the Lord and the words of Haggai as the Lord had sent him that is that the Lords voice was in his Word whom he had sent 2. It will be a notable meanes to make the Word effectual when beside the absolute authority of God speaking in his Word his interest in his people is considered and believed by them and that he who speaks and reproves and directs is their Confederate God whom they should be loath to offend or disobey so much the rather as his relation stands
made with them when they came out of Egypt stood yet in force to assure them of his presence and as they had seen in the deliverance from Egypt what God would and could do for his confederate people so the same God was by his Spirit and power present with them or standing as the word is ready for employment whereof some evidences were given in the sending out a Spirit of prophecie and consequently they needed not feare Doct. 1. Faithlesse and slavish feare is a principal cause of much miscarriage and will muster up many discouragements and lions in the way of our duty to hinder us from it and therefore is to be set against Feare ye not 2. It may guard the heart of the Lords people against sinful feare to consider that their mercies are not left in uncertainty but are made sure to them by a Covenant which stands firme notwithstanding sad dayes and will be forth-coming for them in due effects so doth the Lord here speak of their mercie and the Covenant According to the Word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you 3. The former experiences of Gods appearing for his confederate people do stand firme as a ground of comfort to them in following exigents however their case and temper may alter considering his covenanted immutability and that these things were done not for their worth but because of his free love therefore doth the Lord hold forth what was done when they came out of Egypt as a ground for their present expectations 4. As it is a sweet signe of Gods presence with a people where there is a Spirit of prophecie or that failing messages put in the mouths of his servants to them or where his Spirit is putting forth his sanctifying vertue and is a Spirit of grace and supplications so where the Lord is present according to his Covenant there his own immediate power and vertue is forth-coming and ready to effectuate what they cannot carry through even that power which needs not yea will not have and therefore layes by our help in the confidence whereof his people may boast much all this is imported in that promise My Spirit remains among you Vers 6. For thus saith the LORD of hostes Yet once it is a little while and I will shake the heavens and the earth and the sea and the dry land 7. And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the LORD of hostes As the first ground of encouragement speaks chiefly to the exhortation and that they should go on so this second directly meets with their tentation arising from the meannesse of the work which he undertakes to make up with the glory of Christs coming in the flesh and the spiritual things of his Kingdome which should begin in and under the time of that second Temple and promiseth that as of old when he gave the Law he shook the earth Exod. 19.18 so now again within a-short time he would shake both heaven and earth and all Nations to make way for the coming of Christ who is the light and life and desire of all the Elect among the Nations and for their bringing unto him who promiseth here to fill the second Temple with glory by his being presented there unto the Lord at his birth by his publick teaching there and by the promulgation of the Gospel in his Church prefigured by that Temple and in part during the standing thereof This promised shaking hath relation not only to the great commotions and alterations usually represented in the Old Testament as a day of dissolution of heaven and earth Isa 13.13 and 34.4 every state having somewhat eminent resembling an heaven and somewhat inferiour resembling an earth in it that befell that people and other states about to make way for Christs coming according to the foregoing prophecies or to the shaking of heaven by his descension and ascension and by the joy and admiration of Angels and the commotion of the Jewes on earth at the report of his birth or to the fignes in heaven and earth such as darknesse earth-quakes c. at his death and resurrection but also to the great change wrought by the preaching of the Gospel shaking loose and annulling the alterable estate and ceremonies of the Jewish Church represented here by heaven that room may be made for a new state of the Church or Kingdome of Heaven wherein all Nations might have interest and which should not be altered and shaking the world in all the parts of it successively both Islands and Continents by the preaching of the Gospel crying down idols and as men interpreted turning the world up-side down and shaking the Elects hearts throughout the world making them to flee in to Christ as the Hebrew reading of v. 7. will bear I will shake all Nations and they shall come to the desire of all Nations who is to be manifested in that Temple and bring themselves and their desirable things with them according to the prophecies Isa 60. and elsewhere which will be still in doing from age to age and Nation to Nation till once for all God shake and remove these visible heavens and earth as some expound that of the Apostle Heb. 12.26 27. which is indeed the full accomplishment of the prediction but the place doth also include these other shakings to bring in a Gospel-state and worship into the world as previous to that Doct. 1. As Christ manifested in the flesh is in himself the only desirable and lovely one so it is he in whom all Nations as well as Jewes have a right who if he were knowen would be seen desirable and the only choice of all and whom his own in all Nations shall be made to desire and flee unto till the fulnesse of the Gentiles be all brought in so is he here described the desire of all Nations as well as the Lord whom the Jewes sought Mal. 3.1 not with relation to any desire of him any Nation beside the Jewes actually had before he came but with relation to his excellencie to his purposes concerning them and to what the event of his manifestation should be according to that prophecie Gen. 49.10 2. The promised Messiah and Saviour of the world his coming in our flesh to perfect the work of our Redemption was to be performed during the standing of the second Temple and within a short while after their captivity being compared with the time that had past since he was promised to their fathers till that time for it is a little while and the desire of all Nations shall come and I will fill the house c. The time being now confined to Daniels seventy weeks so that the Jewes who understand this place of the Messiah and yet deny that he is yet come after so many hundreds of yeares do bewray the blindnesse and hardnesse of their hearts 3.