shaking of these tall Cedars is one of the greatest works in the world that which notably holds forth Jesus Christ I shall therefore indeavour to open the shaking of these earthly powers both from the consideration 〈…〉 Jesus Christ and that both 1. As King of the World 2. As King os Saints Secondly of these great persons and that both in regard of 1. Themselves 2. Their Relations All which we shall cast into several positions to be handled in the chapters following The consideration of Christ as King of the World gives you a very faire account of the turnes in these latter Ages which that you may the better understand we shall lead you on by twelve several Positions all of them contributing some thing to the right and religious understanding of these turnes Now the first Position is this All power is given to Christ in Heaven and Earth Math. 28. 18. Dan. 2. 44. The God of Heaven sets up Christs Kingdom and the Kingdome shall not be left to other people but it shall break in pieces and consume all those Kingdomes and it shall stand for ever Christs power it so resides in him that it cannot be translated It s a conquering power for it breakes in peices and it enjoyes the fruit of such conquests for it stands for ever This we shall open in five passages 1. That all power is in Christ it is in him as in the proper seat of it He is the first fountaine of all power and all the power in all the creatures flowes from him their power is but a drop of his Ocean the highest and best kinde of power dwells in him He is the first borne of every creature His power is extensive to all creatures and times all creatures are either in heaven or in earth and his power reacheth both Col. 1. 16. By him were all things created that were in Heaven and Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers And Jer. 10. 7. Who would not feare thee Oh King of Nations Psal 22. 28. The kingdome is the Lords and he is Governour among the Nations All earthly powers have their periods their rise and fall their beginning and ending but it s not so with Christs power for Heb. 1. 8. It s spoken to him Thy throne oh God is for ever and ever 2. All power was Christ his due upon the taking of our nature So much is wrapped up upon the assumption of our flesh that thereupon all created power was to be under him Suppose man had not fallen nor Christ suffered yet if he take our nature to himselfe upon this all power in all creatures must be under him Heb. 2. 6. When he bringeth in the First begotten into the world he saith and let all the Angels of God worship him Observe he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First borne Christ as taking our nature had a being in the counsel of God and was before any creature was and by that priority and firstnesse of being he hath a preeminence above all creatures whatsoever Col. 1. 18. In all things he must have the pereeminence The first begotten under the Law had a priviledge above all his brethren he had the rule and the double portion So hath Christ he hath the rule of all creatures he guides them to their end and indeed they are all his portion given unto him as the First begotten Againe observe the text mentions God the Fathers bringing Christ into the world which was when at his exhibition in the flesh he manifested it to the world that he was his onely begotten Son And observe lastly that upon this taking of our flesh the Angels which are the highest ranke of creatures are subject to him nay with the highest subjection namely that of adoration now if Angels the highest of creatures surely all other creatures much more 3. That though this power were his due yet it is rightly said to be given to him in that its a power falls on him as in our nature not considered onely as second person Now being thus in our nature the Father is greater then he Joh. 14. 28. I goe unto my Father for my Father is greater then I and he is in that regard lesse then the Father The Father gives all to Christ and Christ returnes all to the Father Dare est dominium transferre John 3. 35. The Father loveth the Sonne and hath given all things into his hand giving is a transferring out of love and the Fathers love is so great he cannot give him lesse then all v. 34. He give the spirit to him but not by measure Joh. 10. 39. God the Father gives all his elect chosen ones to Christ and he gives him worke to do for them Joh. 17. 4. I have finished the worke which thou gavest me to doe Joh. 5. 26 27. He hath given to the Sonne to have life in himselfe v. 27. and he hath given him authority to execute judgement also because he is the Son of Man In regard of all creatures He hath power given him over all flesh Joh. 17. 2. The Government is laid upon his shoulders and he rules among the Nations Dan. 4. 21. 4. Jesus Christ hath had but little glory of all his power Joh. 1. 11. He came to his own and his own received him not How many are there in the world that never heard of Jesus Christ how many that are professed enemies against him and among all that beare his Name how few live indeed by him How many thousands are there in the Synagogue of Antichrist that although they beare his Name being called Christians and make profession of him yet in workes deny him Look upon the great ones of the Earth who have that power of his derived unto them that others have not yet how great strangers are they unto him Nay looke among those who pretend to Reformation and to be adversaries to all superstitions yet how little do they take notice of his power put forth in the World or give him the praise of it 5. Christ will exalt himself in such great various turnes on Kings as shall extort acknowledgement from their consciences that he is above them and make them confesse This is the hand of Christ upon us whose Vassals we are Our Crownes and Scepters are more his then ours He He is the Lords Annointed All powers of earth are immediately and fully given to him and not to us We poor worms struggle for this earth but heaven and earth and all power are his and we are but his underlings Isa 10. 12. I will punish the fruit of the stout heart of the King of Assyria and the glory of his high looks Let us conclude this with the confession of Nebuchadnezzer Dan. 4. I Nebuchadnezzar extol the King of heaven all whose words are truth and his wayes judgement and those that walke in pride he is able to abase
He sets a Tabernacle for the Sun and gives it a race to run 2. Jesus Christ doth not onely give them a being but also maintains what he hath given gives them a constant course and maintains them in it as men and Saints have their constant work to do so likewise have other creatures and Christ upholds them and their course too Psal 75. 3. I beare up the pillars of the earth Heb. 1. 2 3. By him are the world 's made and he upholds all things by the word of his power Jer. 31. 35. He gives the Sun for a light by day and the ordinances of the Mâ—on and Stars for a light by night divideth the Sea when the waves thereof roare and to shew their constancy of operation Jer. 33. 20. there is mention made of the Covenant of the day and the Covenant of the night which none can break 3. These things thus made and maintained by him are at his beck He made three dayes together without a Sun Gen. 1. by reflecting the element of fire downward as some say and made the nights by reversing it upward Psal 136. 6. Whatsoever he pleased that did he in heaven earth in the sea in the deep places Heaven and Earth Sea and deeps are all at his pleasure V. 7. He maketh the vapour to ascend and lightnings for the raine he bringeth the winde out of his Treasuries Psal 147. 15. He sends his command forth his word runneth very swiftly His word his command is enough to make all run as he made all by his word so by his word and will he governs all Math. 8. 27. He rebukes the winde and the Sea and they obey him His rebuke and the creatures obedience fall in together 4. It s his pleasure sometime that they should step aside from their ordinary course The ordinary course of the Sun is to be running of his race But Josh 10. 12. Sun stand thou still in Gibeon and thou Moon in the vally of Ajalon The ordinary course is for the heavens to give down raine but in Ahabs time 1 Kings 17. 1 there was neither dew nor raine The ordinary course for the earth it is to bring forth corne and grasse for the food of man and beast but in Joseph's time Gen. 41. 54. The dearth was in all Lands 5. That Jesus governs them in all these turnings aside that is he acts them and orders them to his ends and interests and so there is a sweet harmony in their excentrical motion When the Sun stood still in Joshua's time it was that Israel might be avenged of the Amorites their enemies The dearth was in all Lands that so Joseph might be exalted and Israel provided for It raines or raines not that God might be honoured in the word of his Prophet Elijah the Tishbite When God takes away the power of burning from the fire it was that his servants the companions of Daniel should not be consumed but walke in the midst of the fire and have no hurt Dan. 3. 25. God will not onely shew his goodnesse to his people by the ordinary and common course of creatures but sometime he makes them step aside out of their common course to answer their prayers and help them in their streights and Now in our dayes though he workes not miracles he works wonderful things Miranda though not Micacula Though he worke not against the course of the creatures nature yet he alters it so that it gives us cause to wonder yea and withal in this way he brings vengeance on his and his peoples enemies It 's light in Goshen when darknesse is on all the Land of Egypt Isa 24. 20. The Earth reels too and fro like a Drunkard and shall be removed like a Cottage The transgression thereof shall fall heavy upon it and it shall fall and not rise again 6. That these Turnes in Heaven and Earth thus ordered by Christ carry with them the nature of signes Luke 21. 21. There shall be Signes in the Sun and in the Moon and in the Stars and upon the earth distresse of Nations and perplexity the Sea and the waves roaring Acts 2. 19 I will shew wonders in heaven above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the earth beneath blood and fire and vapour of smoak A Signe is that which besides it selfe introduceth some other thing into the understanding as when you see smoak your understanding doth not terminate in the smoak but riseth higher to think of some fire that causeth that smoak So when you see these strange postures in these natural bodies your minde resteth not barely in the contemplation of them but your understanding looks on them as fore-runners of other things that shall follow after Now among signes some are Rememorative Demonstrative Prognostical Practical Rememorative signes are such which call to minde things past and so refresh the memory the Bow in the clouds tells us God did destroy the world by water though he will do so no more Demonstrative signes are such which declare a thing present as smoak is a signe of present fire fire then burning Prognostical signes are such as foretel in general things to come Thus God may and sometime doth by these changes in these natural great bodies signifie and foretel that there shall be great turns and changes in the great bodies Politique of Kingdomes and Common-wealths but what these particular turnes shall be and the several issues of them the signes in heaven and earth cannot foretel for they are not practical signes Practical signes are such as in their nature cause and produce those things whereof they are signes but such signes the heavens and earth are not they do not in their nature cause the turnes of Nations nor are the turnes of Nations their effects Now whether this position do contribute any favourable aspect to judicial Astrologie that we shall shew in the Appendix joyned to this Treatise and passe it by now onely resolve this Question Why doth Christ when he intends great turnes in States make such changes in Heaven and Earth I answer in four Reasons This is the beginning of Christ his taking to himselfe his great power Rev. 11. 17. Christ hath all power on earth as well as in heaven he is sovereigne Lord of all creatures as well as King of Saints Col. 1. He is the First borne of every creature as well as head of the Church and therefore he doth thus manifest himselfe There be many fore-runners before the King comes reckon these among the least and lowest of Christs servants yet surely what knees they have they bend to him They are ready with their motion and conjunctions to honour him and in their language to tell you of his transcendent glory that is following They are obedient and step aside out of their ordinary way to let you know of their Lords drawing nigh Christ could
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
1. Take notice of the exceeding riches of Gods love to Christ and in him to us He loves and gives and gives no lesse then all not some but all power Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power priviledged power Christ hath the highest and the sweetest Title He hath all by gift The Father gives and gives to him immediately nothing intervenes between the Father and Christ In all his giving to us Christ comes between he is the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle person but in this gift to Christ none comes between him and the Father 2. Learne hence the Father is fully satisfied in that he hath laid all power on Christ he will never question Christ his Title he is as he would have him to be All power would cracke the creatures shoulders Christ alone is able to beare it Men under a little power how do they pride pranke and wanton it But behold Jesus Christ altogether lovely and lovely in his power The power is given him not onely of heaven or over the things in heaven but it s given him in heaven The power is the most glorious power and it s given him in the most glorious place for so the words may be read not onely all power in heaven is given me but all power is given me in heaven Men receive their Commissions here on the earth Christ takes it in Heaven 3. Doubtlesse as it is Isa 53. 10. The pleasure of the Lord shall prosper in his hand he wants nothing to effect it He hookes the unruly Leviathans restrains the cruelty and oppression of their power and turnes their vanity to his Fathers glory power shall not alwayes be in the hands of the wicked the Saints shall rule for Christ is the greatest Saint 4. Christ returnes alI to the Father He receives all power from him and shall returne it all to him 1 Cor. 15. 24. He delivers up the Kingdome to God even the Father The Kingdome is Christs power in the whole frame and body of it but that he delivers up to his Father and for the present he will sacrifice all the unjust powers of the earth to his Fathers justice and cause goodnesse to arise with greatnesse and peace with power Let me adde one word to exhort you 1. To flocke about Christ in love to come where the power is and Loe here is all power were Christ powerlesse or weak I would never invite you to him Heb. 7. 25. He is able and able to save and to save to the utmost Oh why hang you backe why linger so long are you unwilling to be happy doe you love your weaknesse that you run not to his power What is scattered elsewhere is centered here It s a Christian art rightly to abstract all earthly powers all are but ciphers till Christ put a figure to them Every man is a friend to him that giveth gifts Now who can give so much as he that hath All and is it not our wisdome to have him to friend Let me bespeake you as Balak said to Balaam Num. 22. 37. Am not I able indeed to promote thee to honour So is not Christ able indeed to pay all thy debts to heale all thy diseases to protect thee from dangers and to inrich thee with fullest enjoyments Oh! come come stay no longer let that which can command invite you namely his power 2. â—â—me and wellcome but come with resolvednesse to be wholly at his disposal Ordinary and common observance will not suffice All power doth challenge all love and all subjection from all hearts Oh! let Christ have all bring your Lamb to him for he is worthy How little is your all to his your largest compasse is in your thoughts and desires Oh bring them to him let him be in all your thoughts and the onely desireable one to you He demands your hearts you have his already your hearts and therein your all what is heartlesse is nothing Let your hearts then and with your hearts your feare and hope and faith and joy attend him 3. Tremble you wicked ones though the mighty of the earth Against whom have you exalted your selves how will you deale with him that hath all power all power to punish as well as reward your power is his and he must not suffer his power in your hands to be abused Your mountains and your hills cannot cover you from the power of his wrath who makes Rivers of brimstone and everlasting burnings for you and prepares Tophet of old 4. The Lord Reigneth let the earth be glad Feare not your Summer and Winter your Seed-time and Harvest your Sun to shine and raine and dews to fall your dayes and nights provisions and protections for all power is his and honour him to whom all power is given CHAP. IX Shews Pos 2. That Kings reigne by Christ 1. They are or are not by him 2. He blesseth or blasteth them in Government 3. What wisdome or power they have they cannot put forth without him 4. Continuation and succession is from him 5. Bad Kings as well as good are from him Vses for Instruction and Exhortation CHrist hath all power as we shewed in the former Chapter and as he hath all so he gives all It s his glory to communicate he hath of the best and he giveth of the best All Kingly power is given to him and he gives all power to men whence followes this second Position The Kings of the Earth they reigne by Christ this is set down in so many words Pro. 8. 15. By me Kings reigne and Princes decree justice v. 16. By me Princes rule and Nobles even all the Judges of the earth I observe three things from those words 1. That the several ranks of Governours are from him both the supreame and the subordinate Magistrates not onely Kings but Princes also rule by him not onely Kings and Princes but Nobles and Judges 2. I observe in the highest act of power that Kings and Princes put forth that therein they are but Christs Substitutes To make Lawes and Decrees to decree that which is right and for publicke good is one of their highest and most noble acts of power but that they cannot doe without him I observe thirdly That the particular execution as well as the decree is from Christ to bring down this or that Decree or Law to this or that person or case the application of the Law to those whom it doth concerne even this is from Christ for all the Judges of the earth are by him Judices sunt qui inter litigantes jus dicunt Judges are they that declare what is Law among those that are at variance and these Judges and their sentences are here referred to Christ you will more fully apprehend this Position by the five passages following 1. That Kings are or are not by him They have not onely their being from him as they are men but as they
Isa 53. 1. Who hath believed our report The speech relates to the Prophet in his time but not onely to the Prophet for it agrees to Christ as appears John 12. 38. I shall conclude this position with what I learned many years a goe from transcribed Notes of a precious servant of Christ now at rest The least degree of the performing a promise being manifested the promise therein may be truly said to be performed although not in the highest extent of it Whereupon it is remarkable how in the Gospels and Acts of the Apostles when any personal thing or individual act is mentioned as that in Mat. 2. 17. the place above named about Rachel the holy Ghost useth a word which signifies accomplishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then was fulfilled that which was spoken But when promises are mentioned which have reference to the Church as Acts 2. 16. then it s thus expressed This is that which was spoken by the Prophet Joel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth not say it was fulfilled but it was spoken it had a true performance but not the accomplishment That under one person or thing named a whole series both of persons and things is to be understood See this plainly in the great promise Rom. 9. 7. In Isaac shall thy seed be called In the eight verse of the same Chapter The children of the promise are counted for the seed When we read of the enemies of the Church which sometimes are called Hornes by them he means all the powers that are pushing at Jesus Christ and his interest The Vial on the Throne of the Beast mentioned Rev. 16. 10. although it meane eminently the City of Rome yet withal it may take in all those places wherein the superstitions of Antichrist have been more especially exercised as Bishops Palaces Cathedrals Monasteries Priories Deanes and Chapters houses and such like places God performes his promises in these latter dayes in a way of proportion and correspondency with his former glorious workings for his people Thus most expresly Hagg. 2. 5. its said According as I covenanted with you when you came out of Egypt so my spirit remaineth among you where its plain that God engageth himselfe to them now when they were building of the Temple according to his dealing with them when they were to be delivered out of Egypt Thus in the Visions of the Prophet John Antichrist is called Egypt and their waters are turned into blood and that by the wittnesses Rev. 11. 6. in correspondence with what God did by Moses Exod. 7. 19. Israel in Egypt cryed Exod. 2. 23. and so do the souls under the Altar Lord Lord how long holy and true dost thou not judge and revenge our blood on them that dwell on the earth Rev. 6. 10. He drowned the Egyptians in the red Sea Exod. 14. 27. and now hath his wayes it may be Sea-fights to drown his enemies as it was in the years 1588 and 1639 and at other times since I shall conclude this position with that saying of the Prophet Micah 7. 15. where God promiseth to his Church his goodnesse in these words According to the dayes of thy coming out of the Land of Egypt will â— shew unto him marvelous things That the inflicting of judgement on the adversaries of the Church is subordinate to the performance of his promises to his people The shaking vengeance on the Nations is but to make way for the good of Gods people Gods creatures are precious to him as he is their Creator and surely he would never destroy them but in relation to a greater farther and better good then their destruction can be evil This is plain in Isa 10. 12. The visiting of the stout heart of the King of Assyria and the glory of his high looks is in a way of inflicting judgement on him but it s brought in as subservient to the performing of his whole work on Mount Sion that was the maine thing driven at That the time of fulfilling prophesies and promises and working great turnes is at or before the coming of Christ Thus in Hag. 2. 6. I will shake the heaven when is that it follows immediatly The desire of all Nations shall come The coming of Christ in the flesh was eminently the fulfilling of many prophesies and promises as you may read in the constant course of the Gospel His coming then likewise produced great turnes and changes Mat. 2. 3. Herod the King was troubled and all Jerusalem with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod and Jerusalem the King and all the people are troubled He troubles the chiefe Priests and Pharisees and Counsels John 11. 47. what doe we doe This man doth many Miracles And when Christ shall come again you shall have more turnes All the promises are in him and for him no marvel then if their performances and his appearance come together The down-fall of the Man of sin is the making good of many promises but that is said to be by the brighâ—nesse of his coming 2 Thess 2. 8. Then shall that wicked one be revealed whom the Lord shall consume with the spirit of his mouth and shall destroy with the brightnesse of his coming Chap. III. Shewing the meaning Doctrines and Method of Hag. 2. 6 7. Hag. 2. 6 7. Thus saith the Lord of Hosts Yet once and 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 â—and the desire of all Nations shall come and I will fill this house with glory saith the Lord of Hosts Heb. 12. 26 27. Whose voyce then shooke the earth but now he hath promised saying Yet once more I shake not the earth onely but also Heaven 27. And this word yet once more signifieth the removing of â—hings that are shaken as of things that are made that those things which cannot be shaken may remain HAving laid down these eight propositions in general we shall now pitch down on this Scripture to which all these propositions give light Here in these words of the Prophet Haggai you have a prophesie by way of a promise God foretells by his servant Haggai what shall come to passe namely great turnes and changes and withal engageth about them by way of a promise that he will effect them I will shake and that 's your fiâ—st rule He calls the Church-state under the Goâ—pâ—l by the name of a Temple and an house which is the language of the Old Testament to speak out Gods way of worship but here it hath a farther extent even unto Gospel-worship and administrations and that is according to the second Prop. Shaking of heaven and earth doth not onely meane the commotion in these natural bodies and the alterations therein but also these words hold out the change in the great Political bodies of Church and State and so according
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
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
friendly phrase anâ— I will shew thee things that must be hereafter Freinds unbosome secrets one to another These secrets of the Lord are with them that feare him By thus conversing with these Revelations we come to be immediatly in the Spirit Rev. 4. 2. It s a blessed preservative against the infection of sin Our mindes are apt to wantoâ—nesse and giddinesse Oh! but how doth the consideration of Jesus Christ set forth in his seven eyes and seven hornes Rev. 5. 4. his providence and his power cut off this wanton giddinesse It s a great evil to backslide in heart Oh! but eying these promises keeps the minde intent on God the minde thus set sweetly invoaks the heart and holds it to a re-ingagement of better behaviour Formality is one of the great evils that besets us which is when we act on low grounds common custome and example and with low spirits Let these promises dwell richly in you and you will be higher We are never worse then when we are earthly-minded now nothing is so proper to work off that as to be moulded by these Gospel-prophesies and promises This is a way to advance your life of faith and love God opens his bosome secrets in dearest love in these promises and this is mighty to cause a rebound of love in your souls He gives you great and precious promises and your faith receives them Oh then let your faith work by love and love by faith and both be fixed on this blessed object of God in his promises To live by faith is to have faith acted in our present lives and that according to the promises of the present age To love is actually to close with God as the cheife and most sutable good and this he appears to be in his promises Behold here a proper course to Conquer difficulties and discouragements The best of Saints have their ebbings and damps their heart-divisions and heart-contractions Turne oh turne to the promises and then it will be full Sea with you the light and heat there will easily expel your dumps and damps and at once unite and enlarge you I am sure you would be watchful and dutiful and I am sure also that this trading with promises will keep you waking and working Shall I minde you how apt you are to nod to grow secure and carelesse and is it not from hence that you forget the promises of this latter age did you weight them well you would finde how much work lyeth on you and lyeth undone It s a good thing to give thanks to praise is pleasant and comely and doth there not lie a sweet hidden vertue in Gospel-promises to promote this work The Revelations of these latter times by the Prophet John how is it interwoven with Saints praises with Church-praises Rev. 4. 8 9 10 11. Thou art worthy to receive glory and honour Rev. 7. 12. Blessing Glory and Wisdome and Thanksgiving and Honour and Power and Might be unto our God for ever and ever Rev. 11. 17. We give thanks to thee Lord God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned Rev. 15. 3 4. They sing the song of Moses and of the Lamb saying Great and marvelous are thy works Lord God Almighty just and true are thy wayes O thou King of Saints who shall not feare thee O Lord and glorifie thy Name Rev. 16. 5. Thou art righteous O Lord who art and wast and shall be because thou hast thus judged Rev. 19. 1. Alleluja Salvation Glory and Honour and Power unto the Lord our God for true and righteous are his judgements To conclude then you must be a praysing people as well as a praying people converse more with God in his promises and you cannot but be praysing of him CHAP. V. Sheweth that Christ being about to performe his promises causeth alterations in the Natural bodies of Heaven and Earth which is thus demonstrated FIrst Christ hath given a being and constant course to Heaven and Earth 2. He maintains that being 3. The creatures thus made are at his beck 4. It s his pleasure that sometime they should step aside from their ordinary constant course 5. Christ governs this turning aside 6. These Turns carry with them the nature of Signes Four Reasons added and Uses I will shake the Heavens and the Earth the Sea and the dry Land These words according as was laid down in Chapter three being taken Grammatically and properly they afford this observation That When Christ is about to performe his prophetical promises he causeth alteration in the bodies and natural courses of Heaven Earth Sea and dry Land Heaven and Earth in their prime and litteral signification hold out that great frame that God in the beginning formed out of nothing Now in this great Fabricke are the alterations we speak of I should not have pitched on this observation but that I finde the holy Ghost in all the eminent turns to make some impression and mention this way It was a great turne reduced all the world to eight persons but then you know the windows of Heaven were opened and the fountains of the great deep broken up and the raine was upon the Earth Gen. 7. 12 13. To turne Israel out of Egyptian bondage was a great turne and then the Red Sea must be dryed up Exod. 14. 16. At the giving of the Law Exod. 20. 8. there are thundrings and lightnings and the voyce of a Trumpet and the mountain smoaking Israels preservation in the Wildernesse was a whole continued series of Turnes and then we read of a Pillar of cloud and a pillar of fire Num. 14. 14. they had water out of the Rocke followed them 1 Cor. 10. 4. and Mannah rained down Exod. 16. 35. So in the New Testament at the birth of Christ there is a Star which is callep His his Star in the East Mat. 2. 2. At the death of Christ Mat. 27. 51. The earth quakes and rocks rend and the graves were opened At the sending of the Spirit Acts 2. 2. suddainly there came a sound from heaven as of a rushing mighty winde and Acts 4. 31. When they had prayed the place was shaken When Paul and Sylas must be delivered out of prison Acts 16. 26. suddainly there was a great Earthquake Now to cleare this observe 1. Jesus Christ hath given a being and a constant course of operation to Heaven and Earth Sea and dry Land John 1. 3. All things were made by him and without him was not any thing made that was made Prov. 30. 4. He ascends up to Heaven and descends he gathereth the winde in his fist he binds the waters in a garment and establisheth all the ends of the Earth Psal 104. 2. He covers himselfe with light and layes the beames of his chambers in the waters He maketh clouds hit Chariots and rides on the wings of the winde Psal 19. 4 5.
deal with Kingdomes and Nations without these Signes But since he hath these creatures he will make use of them yea and their extravagances shall do him good service Men stop their eares at the voyce of the ordinary course of Heaven and Earth and will not hear but when he turnes their courses into Signes and wonders then they shall heare By this meanes he speakes to all the World when Christ himselfe speaks it must be with a mighty voyce We low creatures doe but mutter and whisper and few there be that heare our voyce but when he speaks heaven and earth and all the world shall heare him When he speakes by the word of his Gospel every creature must hear Mar. 16. 15. and his Apostles which were the Teachers they must have the gift of tongues and be able to speak the language of every Nation where they come that so the Parthians Medes and Elamites might heare as well as the Jewes Their line is gone out into all the earth Psal 19. 4. Christ hath another way of speaking to all the world namely by signes in heaven and earth those that will not hear his Gospel yet will listen to their language Signes have their voyce as well as men Exod. 4. 8. If they will not believe the voyce of the first signe Turkes Jewes Heathens Prophane persons which regard not the sound of the Gospel yet will now be Auriti quick of hearing as Christ in his preaching spake as one having authority So he speakes now and commands attention Prov. 18. 23. The poor useth intreaties and its the poverty of Christs messengers that they come beseeching and intreating but Christ himselfe speakes in a commanding way to let all men know bad as well as good that he is about his worke and his great work Earthly men minde the earth speak of it account it their own and Christ will meet them there and speake from and by the Earth to them This way of working Signes mindes us that the creatures are not in that state he intendes them By this change upon them he hints unto us their reâ—â—auration into the liberty of the sonnes of God Rom. 8. 21. In their ordinary course while they serve those who do disservice to Christ they groane Rom. 8. 21. and to step out of this road to subserve Christ it is a forerunner of their liberty 'T is plaine God gave man dominion over the Fish of the Sea and over the Fowls of the Aire and over the Cattel and over all the Earth Gen. 1. 26. To man that is true but to what man to man in what condition it was not given to finful man but to man after Gods Image and likenesse as it is in the same verse to man before his fall to righteous man to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to man made upright as it is Eccles 7. 29. Upright according to the rule of his Creation not to wicked and ungodly man So that the prime end of all creatures service is directed to righteous man to man after Gods Image and likenesse But to serve wicked and unrighteous man is beside their prime end and therefore according to their nature they groane that is they are not pleased because they obtain not their first end t is true they are not intelligent and so they know it not but yet it s against the first Law of their creation It s not fit they should know it for then it would grieve them and they have not sinned and so have not let in greife upon themselves The Mathematical Bee and the Artificial Spider make their combs and houses according to the rules of reason yet they know not what they do So those creatures serve but not according to their prime end though they know it not yet God knowes it and will right it and by using of them in this extraordinary way he tells us so and would not suffer them thus to groane but that he knowes how to honour himselfe and restore them By these Turnes and appearances in natural bodies Christ knowes how to draw forth spiritual actings in his people Let it thunder or lighten though his people are assured of his love and favour and that they lie in his bosome yet they entertaine him in that his voyce with an awful feare and reverence that his mighty voyce makes them in a holy way to tremble and yet to trust When signes are in Heaven and Earth Saints rest not in the admiration of what they see or hear but search into the blessed word of truth for the meaning of those signes Grace makes a servant to be divine in drudgery and not to eat and drink but to Gods glory So likewise not to see or heare the signes in heaven and earth but to eye him that works in and by them If Heathens and Strangers heare their voyce sure his own people and servants much more and more to purpose Others wonder at what they know not these know and wonder Others are afraid and troubled these feare and believe believe and waite waite and pray See hence the excellency of Christ the Gospel glories to hold out that excellency and Saints glory to see the reflection of it in the Gospel and heaven and earth here glory to trumpet it out View this excellency 1. In that he causeth these alterations in Heaven and Earth and that exalts him Men cannot make them they cannot stop nor open the bottels of the clouds or the windowes of heaven but Christ can They can neither raise nor cease the stâ—rme and tempest but Christ can 2. This tells you he that can do this can do more he can make enemies become friends and friends more friendly He can change counsels and decrees yea the thoughts and frames of our hearts Laban came with a heart boyâ—ing in passion against Jacob but God met him and suffered him not to hurt him Ravens are greedy fowles and devour their prey and yet as greedy as they are they must bring the prophet bread It s a vaine thing to set against Christ Job 9. 4. He is wise in heart and mighty in strength who hath hardned himselfe against him and hath prospered If heaven and earth cannot serve fully in their ordinary course he will change their course and serve himselfe by that change Exod. 14. 25. He takes off the Chariot wheeles and makes them drive heavily whereupon the Egyptians cry out Let us flie from the face of Israel for the Lord fighteth for them you are surely much over matched when you have heaven and earth and the God of both against you It s no hard thing to believe that the promises concerning this life should be performed while we remember what he doth in Earth as well as Heaven The meeke shall inherit the earth and obedient ones shall eat the good things of the Land Psal 37. 11. Prov. 3. 16. Length of dayes are in Wisdomes right hand and in her left hand
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
of Egypt which he did by dividing the red Sea v. 15. when he makes them a people distinct and separate from the Egyptians none in-bodyed with them he made â—hem eminently his Sion and people v. 16. This his work is expressed by two phrases Planting Heavens and laying the foundation of the Earth that is he will make them a Common-wealth a Kingdome a World Politique Isa 65. 17 18. When Jehovah erects Jerusalem a rejoycing and her people a joy which shall be in the latter age of the world it s said 17. Behold I create a new Heaven and a new Earth In like manner when the high or low things of a Nation are destroyed it is expressed by the destruction of the high or low things of the World Isa 34. 4. speaking of the destruction of Jerusalem he saith All the host of heaven shall be disolved that is all those high things of Jerusalem shall be laid low so the destruction of Samaria Hos 10. 8. and so here I will shake the Heavens that is I will sâ—ake the high things and persons of Kingdomes Nations and Common-wealths Note then Jesus Christ will shake the Kings Princes Nobles and glorious ones of the World Isa 34 5. When the sword comes down on the people of his curse to judgement it s said The Heavens shall be rowled together like a scrâ—wle that is the most high things or persons shall be contracted confused covered with shame discoloured scattered consumed as a leafe from the tree Daniel speaking of the Tyrant Antiochus Epiphanes and what he should do against the people of Israel Dan. 8. 10. its said It waxed great against the host of Heaven and it cast some of the host and the Stars to the ground So will Christ do with the high and mighty ones of the Earth He is the watcher and the holy One that numbers and weighs Kingdomes Dan. 4. 13. and 5. 26. They think themselves exempt from mans scrutiny are they therefore from Gods They make their nest in the Stars and say in their hearts Who shall plucke them down shall not Christ Let us see what grounds conclude us into this principle that Christ will thus deale with them These are the men that make the turns on Earth therefore Christ will shake them Let them be as Lucifer sons of the morning on the rising hand yet he will overturne them that make these turnes Isa 14. 12 13. It s spoken of Babylon How art thou cut down that didst weaken the Nations Verse 16. Is this the man that made the Earth to tremble that did shake kingdomes verse 17. That made the world as a Wildernesse and destroyed the Cities thereof that open'd not the house of his prisoner Take notice of five passages there 1. They change governments and Christ will change them They shake the Kingdomes v. 16. and Christ will shake them 2. They weaken the Nations v. 12. and Christ will weaken them 3. They destroy Cities and make the world as a Wildernesse v. 17. for their lust and pleasure and God will destroy them and leave their habitations desolate 4. They hold the people in a flavish feare They v. 16. make the earth to tremble Christ will amaze and terrifie them 5. They did not let the prisoner loose homeward v. 17. Christ will imprison them at home and make his people insult over them Is this the man or these the Kings that made the earth to tremble that did Tyrant it over my people that took them prisoners and kâ—pt them prisoners for their sakes I will arise They pretend to be exempt from mans power Mr. Hugh Broughton observes from Nebuchadnezzar his golden Image that Christ in profane eyes is a base stone and heathen Kings goodly mettal Who is the Lord was Pharaohs proud question that I should obey his voyce and it was as wicked a conclusion of his I know not the Lord neither will I let Israel go What infectious acclamation was that which flye-blowed Herod Acts 12. 12. The voâ—ce of God and not of man and is it not now grown into a position Qui summum in civitate imperium habet quicquid is fecerit impune â—sse Whosoever hath the supreame power whatsoever he doth is not to be punished Now it s most proper for Christ to deale with them to shake them thorowly whom men either dare not cannot or will not meddle with Dealing with them is a compendious way of dealing with the Nations they relate unto the ready way to shake Nations is to shake their Kings They are the Shepherds and if you strike them the sheepe will be scattered when God was angry with Israel the ready way was to move David against them 2 Sam. 24. 1. Thou art worth ten thousand of us 2 Sam. 18. 5. Kings are the light of their people the way to darken them is to put out their light Lam. 4. 20. people breath much in their Kings stop his breath and you stop theirs They are decked with all worldly pompe and glory and therefore in the judgement of flesh and blood the fittest match for Christ Eccl. 2. 8. I gat me Silver and Gold the peculiar Treasures of Kings I gat me Men-singers and Maid-singers the delight of the sonnes of men Psal 82. 6. Ye are Gods and all of you the children of the most high Acts 25. 23. King Agrippa comes with great pompe and Nebuchadnezzar Dan. 5. 19. Whom he would he slew and whom he would he kept alive whom he would he set up or plucked down their excellent majesty dazles us poor low ones Dan. 4. 36. But it s not so with Christ who comes against these Goliahs these Champions and Cheiftains of the world and tumbles them down First will Christ shake Kings and Princes then let us see a meanesse in their majesty and lownesse in their highnesse They are above other men but under Christ others account to them and they must account to him Sensual men see nothing in them but pompe and power but men that live by faith and weigh them in the ballance of the Sanctuary see Christ shaking of them see them falling down and Christ mounting up Christ alone is Rex Catholicus the Catholique King to whom that King that assumes that name and all others must be accomptable 2. Learne also that management of particular places and powers must be reckoned for when Christ comes to shake them he shakes them not considered simply as Men but as men in Office as men dignified with place and power as Kings and Princes Oh! how great will that day and worke be when the Emperour must answer for his Provinces and the extreame cruelty and oppression of the Protestant party what a hideous cry of blood in so many years War will be heard against him when Germanies teares and desolations shall be turned into a vial of wrath upon him How much hath the King of Spain to answer for the blood of
Indians and English in the West-India All his golden Mines will never be so sweet as the vengeance will be bitter Let his cursed cruel Inquisition be as precious to him as his right eye yet God will plucke it out God will cast it down He will no more beare with an Inquisition in Spain then with an High-Commission Court in England I wish that France and Savoy would consider of their Massacres and if they do not all the world shall acknowledge Christ his just shaking-devastations in many years war and other wayes of vengeance on them 3. Will Christ account with Princes and shake them then surely meaner men shall not escape Magistrates Ministers Counsellers Captains Parents Masters look about you Christ is on his circuit hath began his Audit look well to your accounts Princes are not too great nor you too little for him to account withal he will deale punctually he will not shuffle over things with you Hearken he calls venite ad judicium Come to judgement what can you answer for your times and talents your meanes and mercies your deliverances and salvations your covenants and engagements Are you yet more holy heavenly watchful faithful fruitful will your relations blesse God for you for your counsel instruction reprehension exhortations prayers and examples Can you say you are free from the blood of your people children souldiers and servants If they perish is it on their own account you having freed your souls in the faithful discharge of your duty 4. In all oppression from powers its a just ground for people to appeale to Christ whose Office it is to supervise their actings and to shake them Exod. 2. 23. Israel sighed by reason of their bondage and their cry came up to God we tread on wormes and goe over where the hedge is lowest It s no new thing for might to oppresse right but if men cannot have right on earth there is none can hinder a man from looking to heaven it was a notable appeale of David from King Saul to Jehovah 1 Sam. 24. 15. The Lord be judge and judge between me and thee and plead my cause and judge me on thee its emphatical that thrice he repeats the word judge The Lord be judge and judge between me and thee and judge me out of thy hand How pathetically doth the same David addresse himselfe to God Psalm 35. 23. Stir up thy selfe and awake to my judgement unto my cause my God and my Lord. Evigila expergiscere watch and arise and surely he will do so I remember what Mr. Henry Burton a late Martyr told me that being in trouble before the highest powers and having appealed to the King and finding no redresse he expressed himselfe thus Well I appeale to the King of Kings and so may we in like cases Learne farther that judicial proceedings against Princes is stamped with remarkable Characters of Christ on them for he shakes them Thus in the prophesies of John Revel 6. The sixe Seales containe the several steps of plaguing the heathenish Roman Empire At the opening of the first Seale v. 2. there appears a white Horse Christ riding on the word of truth and going on Conquering and to Conquer heathenisme The second Seale and red Horse shews the bloody wars that Christ raiseth against them The third Seale and black Horse denotes scarcity of bread by which Christ afflicts them The fourth Seale and pale Horse includes warres famine plague and all which Christ brought in upon them Upon opening the fifth Seale you have the cry of the Saints under their persecutions which Christ heares attentively The sixth Seale utterly ruines the heathenish Empire the great day of Christ his wrath being come upon it so that it was not able to stand The opening of the seventh Seale presents you with a Vision of seven Angels with seven Trumpets and they relate Christs his shaking and ruinating the Empire while Christian and no marvel seeing it became Arrian and persecuting Totus Mundus Arrianus The foure first Trumpets sound the fatal ruine of the Westerne Empire when Christ stirred up the Goths and Vandals in four incursions upon it The fifth and sixth Trumpet which are two of the Vae Tubae the woe Trumpets they sound out Christ his shaking of the Easterne Empire in that he gives passage to Mahomet and his company in the fifth Trumpet and in the sixth Trumpet to the Turkes We read in Rev. 16. 1. of seven Vials which contain Christ his shaking the Kingdome of Antichrist for they are the last plagues on the Beast Thus you see eminent Characters of Christ his judging all his adversaries even from Johns time to this very day both his Heathenish and Antichristian enemies To those who are in high place of power I beseech them to suffer a word of exhortation from one who daily prays for them Oh! how good is it for men to meditate on Christ and his shaking on Christ and his accounting with them think not because you have Sword and Counsel Armies and Navies that now your mountaine is so strong it shall never be moved They once thought so who are now shaken out and the entertainment of such thoughts again will be the ready way to a repeated shaking T is true God hath blessed you with a series of good successes and by them turned others out of their seats and placed you in I hope and heartily wish that their sinnes their crying sinnes may never be found among you for if they be Christ can raise up others to shake you out as he raised up you to shake others The good God forbid that ever that day should arise among us But rather of the riches of his mercy grant your establishment by Judgement and Righteousnesse that so you may be called repairers of our breaches the restorers of paths to dwell in Much of the impetuous violence of the streames of wickednesse would be dryed up by the due consideration of Christ his coming to shake Princes are great Masters and subjects are their servants and Col. 4. 1. Masters give unto your servants that which is just and equal knowing that ye also have a Master in Heaven Let all that know and feare God give unto Christ the honour due unto his Name In that he shakes Kings and Princes he is decked with glory and sets up his Throne for vengeance Thus the Church doth Rev. 5. 12. Worthy is the Lamb to receive power and riches and wisdome and strength and honour and glory and blessing CHAP. VIII Shewes 1. That All power is in Christ 2. It s his due upon taking our nature 3. Though it be his due yet is it given to him 4. Though it be his due and given him yet he hath little glory of it 5. He will exalt himselfe in great Turnes to take up his glory by them Vses of Instruction and Exhortation KIngs and Princes are the greatest persons and the
shall make no League with the inhabitants of this land ye shall throw down their Altars The Psalmist gives the reason Psal 106. 35. They were mingled among the Heathen and learned their works God likes not league with Idolaters and why should we But if wisdome and necessities of State urge a Peace for a season yet why oh why should the subjects of this Nation while they are conversant about their lawful occasions be liable to that bloody cursed Inquisition they are hindred to declare what God hath taught them of his truth and exposed to exceeding cruel dealing It is one of the plots of Antichrist to continue their Subjects in superstitious darknesse and to shut out all light they can I am confident that God will pluck it down although all the craft and interest of Jesuites be put forth to maintain it 4. Islands have more liberty of choyce as to their confederates then they that live in a Continent They are immediately bounded by the Sea others by Frontier Towns It may be God hath separated us in this Island of Great Britâ—aine from all the World Toto divisos orbâ— Britannos that so we of this Nation might not be unduely fettered by confederacy but act more freely for him I finde in â—ambden that Regnum Angliae Regnum Dei the Kingdome of England is called Gods Kingdome because none seeme to care for it but God And doth God take care for us Surely we should then care for him and his interest and we need not care or feare what men can do against us 5. It s possible we may have cause to break with those with whom we have been confederate as we did with Scotland and this will produce great change How neer were we and the Scots in League We were Brethren that covenanted fasted and prayed together engaged and fought together but if they will be our Lords which were our friends if they endeavonr to beare rule over our Land and Consciences too and if we cannot bow down and let them tread upon us they will then by an Army seek to force it Wonder not if we endeavour to defend our selves and so break from them 6. It s possible some may break unjustly from us as our Brethren of Scotland did and not they alone but others also The Lord forgive our Brethren of Holland and lay not their unkinde dealing to their charge They gained mnch by our losses many of our ships which should have come to our Ports were consigned to theirs but this contents them not they thought to have been our Masters I shall never forget their vaunting appearance in Dover Road and withal Gods goodnesse in lowing and scattering of them then and there 7. Those with whom you are in league may be devoured by their adversaries and then so much of your hedge is broken I wish our friends so well that I would never have them fall out among themselves and so make themselves a prey to their adversaries But such a thing may be and if it should would it not produce new Counsels and Actions new Turnes and Changes among us 8. It s possible notwithstanding all your Unitings and Leagues abroad you may be disjoynt at home We had peace with France Spain and Holland when we had War in England and how little could their interposition effect our agreement Nay our Union remotely did occasion our dissention while those in power plotted to be like those with whom they were in league to be as absolute over us as they over their Subjects did not their actings to this end produce their Tyranny and our Misery Little may we expect 〈◊〉 strangers when we are not wise for our own good is peace good abroad and is it not better at home and yet how little had we of that better peace 9. This distraction tempts your friends to shake you off Nullus ad amissas ibit Amicus opes When wealth is gone friends are gone too Now danger is at the door of our neighbours Damnum immane They think it possible a prevailing party among us may turne against them and it concerns them to look to that how ever it brings them to a Neutrality and that increaseth and lengtheneth our divisions as we found in the temper of the Dutch before the last War and Peace There is not onely danger likely but there is lucrum cessans a stop of the hope of gain our neighbours rightly judge that they can expect little help from us so long as our troubles among our selves continue our own condition gives us so full an imployment for our selves that we cannot attend their interest and their good 10. Lastly it opportunes your confederates to become your enemies Accipe dum dolet take your fee while the patient is sick is the Physitians maxime it will come shorter and more heavily afterward Simeon and Levi came on the Sechemâ—es when they were sore and when you are weak your confederates will strengthen themselves they hope for a party within you when you fall out among your selves they expect not onely your weakenesse but their own strength by it Divide et impera your divisions will make them reigne Me thinks I heare them cry On On take persue for they are divided and sometimes God gives one Nation a Commission against another Isa 7. 18. I will hisse for the flie of Egypt and for the bee that is in the land of Assyria God can as easily destroy a Nation as a person He needs but hisse and the Flie and the Bee come God may have a controversie against you and plead it out with you by your enemies Peace and War are not made so much on earth by Kinâ—s and Councils as by God in Heaven 1. Let us see how little hope or help there is in men You associate with neighbour Nations and expect help and friendship from them but no sooner are we fallen out among our selves but they keep at a distance from us send to them and you shall have crafty dilatory answers the truth is they are waiting which party will get the better that if they joyne with any they may joyne with the strongest side It may be you expect Men or Money or Ammunition from them but a few faire words is the most you shall get These prove like Jobs friends like winter brooks or land floods Job 6. 15. which overflow when you have no need but when the time waxeth warms they vanish when its hot they are consumed out of their place Thus much Rabshekah could tell Isa 36. 6. Egypt was a broken staffe and a reed which if a man leane on will run into his hand And the Lord himselfe saith Isa 30. 3. The strength of Pharoah shall be your shame and the trust in the shadow of Egypt your confusion and this we finde verified v. 5. They were all ashamed of a people that could not profit nor be an help but be a shame and also a
Lord against the mighty Sect. X. The great worke of the latter dayes shall be to exalt holinesse and righteousnesse in Kingdomes and Common-wealths Ezek. 37. 23. They shall not defile themselves any more with their Idols nor with their detestable things nor with any of their transgressions But I will save them out of all their dwelling places wherein they have sinned and will cleanse them so shall they be my people and I will be their God This blessed Covenant shall be made good both to Jews and Gentiles Joel 3. 17. So shall ye know that I am the Lord your God dwelling in Sion my holy mountaine Then shall Jerusalem be holy and there shall no strangers passe thorow her any more These Promises have not received their full accomplishment I say their full accomplishment but remaine yet to be fulfilled according to what was laid down in the second Chapter The holinesse and purging spokâ—n of in these Promises shall not be the portion of Jerusalem onely she alone is not to obtain this holinesse and righteousnesse and others left out But it shall be the portion of other people the Gentiles also according to the Prophesie of John in Rev. 22. 3. There shall be no more Curse then surely there will not be that that causeth the curse which is sin so far as the curse shall not be sin shall not be But the Throne of God and the Lamb shall be in it Now the Thrones of men and of the Beast the Thrones of prophanesse and Idolatry are set up but it shall not be so then but his servants shall serve him Now they serve their own lusts and the wills of men too much but then they shall serve the Lamb Christ and how and wherein Psal 45. 6. The Scepter of his Kingdome is a right Scepter v. 7. Thou lovest righteousnesse and hatest wickednesse and as Christ loves and hates so shall his servants then eminently they shall have his minde and heart 2 Pet. 3. 13. We according to his promise look for new heavens and a new earth wherein dwelleth righteousnesse When the new heavens and the new earth shall be righteousnesse then shall be no stranger there but a home dweller it shall abide there as in the proper seat of it Sect. XI Saints shall have notable conquests over their adversaries Nnmb. 24. 17 18. The Star out of Jacob and the Scepter that shall rise out of Israel shall smite the corners of Moab Edom shall be a possession and Israel shall do valiantly out of Jacob shall come he that shall have dominion and shall destroy him that remaineth of the City The names of Moab and Edom and the City hold out the enemies of the Church Israel and Jacob are to be referred to the Israel of God in the Gospel and his people now as well as then and pardon me if I conceive our late domestick Wars and Triumphant Victories to look this way Joel 3. 19. Egypt and Edom shall be a desolation for the violence against the children of Judah because they have shed innocent blood in the land Egypt and Edom comprehend the enemies of Gods people now as well as formerly and precious in the sight of the Lord is the blood of his Saints Tremble and be horribly afraid France Spain Savoy Germany England yea all Nations on whom lieth the heavy guilt of Saints blood he that hath a bottle for their teares will certainly account for their blood and who knows but he may now be upon his Circuit and beginning to repay and to require blood for blood Obad. v. 18. The house of Jacob shall be a fire and the house of Joseph a flame and the house of Esau for stuble and they shall kindle in them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Psal 149. 6 7 8 9. The praises of God shall be in the mouthes of Saints and a two-edged sword in their hands to execute on them the judgement written To execute vengeance on the Heathen and punishment on the people To binde their Kings in chains and their Nobles in links of Iron This honour have all his Saints and this ruine shall all his adversaries have Hag. 2. 22. I will overthrow the Throne of Kingdomes and I will destroy the strength of the Kingdomes of the Heathen and I will overthrow the Charriots and those that ride in them and the horses and their riders shall come down every one by the sword of his Brother Sect. XII This Holinesse and Righteousnesse these glorious Conquests and these great Changes shall not be all at once but be brought on by degrees Thus Moses carries Israel through the Wildernesse but Joshua brings them into Canaan Moses must not do all nor Joshua both have their proper works David provides for the Temple but Solomon he must build it Deut. 7. 22. I will put out these Nations before thee by little and little thou mayst not consume them at once God works and performes his promises now in proportion to what he did formerly and as it was by degrees then so now though its possible God may make more haste God builds up his people as he destroyes his enemies and that is by degrees By the seven Seals he destroyes Heathenish Rome Rev. 6. By the seven Vials successively the Antichristian Romish party Rev. 17. So by degrees he will raise his Church CHAP. XXII Contains the Vses of the former Doctrine namely That Christ is King of Saints HAving declared Christ in the former twelve Sections to be King of Saints Give me leave now to adde a word of application and that 1. By way of an inviting Instruction 2. By way of Exhortation The inviting Instruction you shall finde in these three passages discovering 1. Christs excellency 2. The properties of his Kingdome 3. The glory of his Saints 1. To shew you Christ's excellency in that he is King of Saints None so glorious and therefore none so desirable as Jesus Christ Rev. 15. 3. where he hath that high and mighty Title of King of Saints ascribed to him he is also called Lord God Almighty whose workes are great and marvelous and his wayes just and true Now to elevate your thoughts to his Excellency let me set before you these four things 1. His right and Title 2. His Qualifications 3. His Administrations 4. His Communications 1. His â—ight and Title which you shall finde the justest and highest Title He is no usurper of his Kingdome for he hath it by a fivefold right 1. Of Election 2. Of Donation 3. Of Birth 4. Of Purchase 5. Of Conquest 1. His right is by Election for He is chosen to it by God the Father Isa 42. 1. Behold my servant whom I uphold mine elect in whom my soul delighteth Gods everlasting love is on him and on him for the great work and service of the Mediatorship he hath passed by all in Heaven and Earth and
Kingdome is spiritual Rom. 14. 17 Not in meat and drinke but righteousnesse and peace and joy in the holy Ghost Princes may beare rule over mens persons and estates but Jesus Christ over mens consciences He imprints his Law upon them and gives them power to reflect both on that Law and their own wayes by it he accuseth or excuseth lets terrour or peace into the conscience as seemeth good to him His Commands and Promises carry a blessed spiritualnesse with them and so do his Rewards When you serve him it must be in spirit and truth when you pray it must be in the spirit Jude v. 20. and when you heare it must be what the spirit sayeth to the Churches Rev. 3. 6. If you take on you to preach it must not be with the entising words of mans wisdome but in demonstration of the spirit and with power Col. 2. 4. and if you sing it must be spiritual Songs making melody with grace in the heart to the Lord Col. 3 16. In a word you are as lively stones built up a spiritual house an holy priesthood to offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2. 5. and verse 9. Ye are a chosen generation a royal priesthood an holy nation a peculiar people that ye should shew forth the praises of him that hath called you out of darknesse into his marvellous light I beseech you therefore Brethren by the mercyes of God that ye present your bodies a lively Sacrifice holy acceptable unto God which is your reasonable service Rom. 12. 1. 2. His Kingdome is Vniversal over all Saints in all places and ages He is yesterday and to day and the same for ever he ruled Israel of old and he rules his people now his administration was unto them outward and visible and shall it not be so again in the latter dayes Amos 2. 9 10 11. I destroyed the Amorite before them I brought them up from the land of Egypt and led them forty years through the Wildernesse to possesse the land of the Amorits and I raised up of your sons for Prophets and of your young men for Nazarites saith the Lord. He brought up he led he destroyed he raised he did all then and will do all hereafter Rev. 11. 15. The Kingdomes of the world are become the Kingdomes of our Lord and his Christ not now one Kingdome or Nation as then not this or that Kingdome and no more but the Kingdomes of the world are become his he shall not alwayes be crouded into a corner of the world but as it is v. 1. 7. He shall take unto himselfe his great power and reigne and reward his servants the Prophets and the Saints that feare his Name both small and great here and there and everywhere 3. Thy Throne oh God is for ever and ever Heb. 1. 8. the heavens perish and waxe old as a garment and as a vesture shalt thou fold them up and they shall be changed but thou art the same and thy years shall not faile His Kingdome then is Eternal Dan. 2. 44. The God of heaven hath set up a Kingdome which shall never be destroyed and the Kingdome shall not be left to other people but it shall break in pieces and consume all these Kingdomes and it shall stand for ever It shall not be destroyed by any adverse power nor shall it decay of it selfe but it shall break all adverse power and it shall stand for ever and as it is an eternal Kingdome so it determineth men to an eternal state Rev. 1. 18. I live for evermore Amen and have the keyes of Hell and Death wherefore Feare not them which kill the body but are not able to kill the soul but rather feare him which is able to destroy both soul and body in hell Math. 10. 28. 4. Lastly his Kingdome brings in perfect peace and liberty Isa 9. 6. He is the everlasting father and Prince of peace Isa 24. 23. The Lord shall reigne in mount Sion and in Jerusalem before the Ancients gloriously not onely reigne in heaven but in Sion and that gloriously Isa 25. 8. He shall swallow up Death in Victory and the Lord will wipe away teares from all faces and the rebuke of the people shall he take away from all the earth for the Lord hath spoken it Death teares rebuke shall be taken away what safety and hapinesse must then follow Isa 52. 13. Behold my servant shall dwell confidently he shall be exalted and extolled and be very high Isa 60. 19. 20. The Sun shall be no more thy light by day neither for brightnesse shall the Moon give light unto thee but the Lord shall be unto thee an everlasting light and thy God thy glory and the dayes of thy mourning shall be ended Rev. 21. 4. There shall be no more death neither sorrow nor crying neiiher shall there be any more paine for the former things are passed away 3. The third and last thing that we learne from hence that Christ is King of Saints is the excellency of his Subjects and the glory of his holy ones 1. Christ is King and the holy One of God and his Saints shall be more Saints shall appear to be his holy ones Sanctity shall be more exalted in them then ever yet our eyes have seen Joel 3. 17. Then shall Jerusalem be holy and there shall no strangers passe thorow her any more Zach. 14. 20. In that day shall there be upon the bels of the horses Holinesse to the Lord yea every pot in Jerusalem and Judah shall be holinesse to the Lord of Hosts and there shall be no more the Canaanite in the house of the Lord of Hosts 2. They shall live in safety Isa 60. 18. Violence shall no more be heard in thy Land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise Joel 2. 18. In that day will I make a covenant for them with the beasts of the feild and with the fowles of heaven and I will breake the Bow and the Battel ouâ— of the earth and will make them to lie down safely 3. Saints enemies shall be brought to ruine Zach. 10. 11. The pride of Assyria shall be brought down and the Scepter of Egypt shall depart away It is usual to expresse the enemies of the Church by the names of the old grand enemies Assyria and Egypt and you see what shall become of them they shall be brought down and depart away Isa 14. 2. The house of Israel shall possesse strangers in the land of the Lord for servants and for handmaids and they shall take them captive whose captives they were and they shall rule over their oppressors Rev. 20. 7 8 9. Satan shall goe out to deceive the Nations which are in the four quarters of the Earth Gog and Magog to gather them together to battel But fire shall come down from God out of heaven 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
a spiritual instinct and inward inclination so as not to be satisfied without you taste the sweetnesse of it desire it in the sincerity of it and with the sincerity of desire that ye may grow thereby Accretio est mutatio minoris quantitatis in majorem usque ad terminum praefinitum a naturâ Growth is the change of a lesse quantity and degree of grace into a greater when you passe from your little knowledge faith and love to a greater measure then you grow God hath given his word for to strengthen as well as to beget us and the sincere word is the word that makes you grow and that word for that end should have our strong first born desires The noble Bereans Acts 17. 11. received the word with all readinesse of minde and searched the Scriptures daily whether those things were so And it will be no lesse noblenesse in you to receive and search to receive with readinesse and retaine with gladnesse the word of truth This will argue the honesty and goodnesse of your hearts Luk. 8. 15. thus to heare and keep and bring â—orth fruit with patience You must like Mary ponder Christs sayings in your hearts giving more earnest heed to the things which you have heard lest at any time you should let them slip Heb. 2. 1. Coming to the Lords Table you must examine your selves and so eate of that bread and drink of that cup which is no lesse th en the Communion of the body and blood of the Lord and thus judging your selves you are discerning the Lords body and are not condemned with the world you being thus entertained in Christs bosome as guests at his Table you must not forget your poor Brethren that be in want This communicating is doing good and a Gospel Sacrifice wherewith God is well pleased it is extensive to all but especially to those who are of the houshold of faith The blessed Gospel teacheth us not onely to do but suffer This is a special gift Phil. 1. 29. To you its given on the behalfe of Christ not onely to believe but suffer Suffering makes way for patience and patience must not onely work but have a perfect worke Jam. 1. 4. You must not onely be patient but glory in tribulation knowing that our patience worketh experience and experience hope What although men should revile you and say all manner of evil against you let it be falslely and for Christs sake and then rejoyce and be exceeding glad for great is your reward in heaven who are now strengthened with all might according to his glorious power unto all patience and long-suffering with joyfullnesse So that if you suffer as Christians for Christs cause and with the spirit of Christ you should not be ashamed but glorifie God on that behalfe counting your selves happy to be reproached for the Name of Christ for the spirit of glory and of God resteth upon you Here followeth the Appendix mentioned in the Fifth Chapter of this Book IT was laid down in the fifth Chapter That when Christ works great changes in Kingdomes and Common-wealths he sheweth signes in the heaven above and in the earth beneath and that occasioned this Question Quest Whether those signes in heaven which Christ sheweth do not favour or countenance Astrological Predictions Ans To which I answer negatively Those Signes that Christ sheweth do not in the least favour their Predictions Now that you may more fully take in the compasse and meaning of this answer we shall first shew you what we grant concerning the Stars and then what we deny Now we grant these five things 1. That the Stars have a powerful ruling excellency by their light heat and motion They are not like the paints in a Chamber which we look on but they work not on us The seat and station of the Stars tell us that they are not placed there to disgrace the Heavens but that they have that in their being which answers so high a place and work to their ends So Job 38. 31. Canst thou binde the sweet influences of the Pleiades Stars have their influences that is their virtue and power extended to others Psal 8. 3. When I consider the Heavens the work of thy fingers the Moon and the Stars which thou hast ordained The Stars then are Gods Ordinances creatures ordained by him and by him for us to consider of Luke 21. 26. The powers of heaven shall be shaken The powers of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sure such as are not weake but strong in their operation therefore Psal 136. 9. The Moon and the Stars are said to rule the night 2. We grant that the Stars by their light heat and motion do work great alteration in the Aire the first heaven as being neerest to it God hath placed the creatures neer one another that they might act conjoynedly The clearnesse or cloudinesse of the Aire may relate to the Stars the Stars also are considerable in the moisture or drynesse of the Aire If the wind be Aer motus the Aire moved I know not but that motion may some what relate to the virtue of the Stars 3. We deny not but that the Stars having this power over the Aire they do by the aire diversly affect compound bodies that breath in this aire This our experience teacheth us In faire weather we are more Frollick our spirits are up we are more apt to sing to move cheerfully our phantasies are more busie and our motion more pleasant whereas in thick foggy weather our brains are clouded and we are heavy and dull of Action Heat cold moysture and drynesse are the four principal qualities of compounded bodies and surely the temperature of the Aire works much on these as is observable when we are sick 4. Scripture speakes plainly That they are for times and for seasons for days and for years Gen. 1. 14. The lights in the firmament are to divide the day from the night and to be for seasons for days and years Seasons are such times as are proper and peculiar to some actions and bodies He appointeth the Moon for seasons and the Sun knoweth his going down Psal 104. 19. Seasons are such portions of time as if a man come forth to act in he shall finde an advantage to his work from the time which advantage he will misse if he go not forth then Thus in sowing the growth and fruit depends not onely on the commiting of the seed to the ground but committing it to the ground in a certaine time which is therefore called sowing Season sow before or after that time and your labour will not thrive and this sheweth the goodnesse of that promise Gen. 8. 22. While the earth remaineth Seed-time and Harvest and Cold and Heat Summer and Winter Day and Night shall not cease Thus learned Mr. Aynsworth explaines Job 9. 9. concerning the four Seasons of the year Which maketh Arcturus Orion