Chapter X (continued, part 2)
* signifieth the removing of those things that are shaken, as of things that are made ; that those
this word, in the prophet, yet once more, says he,
things which cannot be shaken may remain. And therefore it is an undeni
able argument, that Paul s meaning was to hold forth (and that argued by him, out of the words of the prophet himself) that that promise was not yet
fully performed, but the main thing intended, namely, the removing work, remained yet to be done, and so under promise.
For it is undeniable, that upon Christ s first coming, and being upon
earth, the heavens or earth then shaken by him, whether you would under
stand the Jewish worship, expound it of what you will, what was shaken by him was not actually removed, but continued still, though loose and made weak ; and those that confine it to the first coming, and Christ s being on
HAG. II. 5-9.] CHEIST ABOVE MOSES. 447
earth, interpret the shaking the heaven, &c., of those signs in the heavens, as eclipsing the sun and moon at his passion ; in the sea, when the winds were calmed by him, &c. But still I urge, as Paul doth here, these were
not removed then. The sun is where, and as it was, &c., yea, though the
veil of the temple was rent then, to shew that in his death the Jewish
worship had its fatal blow given it virtually by his death ; yet actually it was not removed till afterwards, nay, not till after Paul s time and death, and this epistle written. And I further urge, that for the same reason
that, according to Haggai s prophecy, the Jewish worship was to be removed,
namely, because shaken by Christ at his death, by the same reason the
sun, and moon, and earth, &c., are to be removed, ere this prophecy shall
end, for these also were shaken then ; and the apostle tells us, that the
prophet intended the removing of those things that are or were shaken ;
yea, and the shaking, or putting out of course the heavens and sea then
did signify, that one day they were to be removed ; yea, the word signifies the removing of things shakeable (or as the margin varies it, which may be shaken ), that are capable of it ; and the apostle adds, as of things that are made : so then whatever things are made and^shakeable, whether
it be Jewish worship or these visible heavens or earth, made for a time, and begun to be shaken by Christ then, to shew they were shakeable, and but as it were artificial stuff made by God for a time, or whatever else was
or is to come in the world that is human, or set up by men made with
hands, is according to that prophecy to be shaken and removed, and there
fore it must still needs remain as a promise unperformed in the main part of its accomplishment.
Yea, and 4thly, it may, according to this, perhaps not be found wholly contrary to the apostle s scope, but congeniate thereunto to say, that in those words, But now he hath promised, saying (they referring to him
that speaks from heaven, ver. 25, as was said), Paul doth bring in our Lord Christ, as now since his being in heaven, anew ratifying and saying over again the same promise which had been delivered by Haggai, as that which was to receive a more full and perfect accomplishment. It is Christ whom Haggai brought in at the first speaking these words ; for in Haggai the prophecy runs thus,
* Thus saith the Lord of Hosts, I will shake, &c.
It was this Son of God, the Lord of hosts, who gave the law (for his voice then shook the earth), and who also spake this there, and promised to come
in man s nature, and become the Desire of all nations, and who, as Paul, since his going to heaven, says, now hath promised, namely, again, himself now saying, and using those his own words which, in Haggai, he had afore uttered by a prophecy foretelling it afore his first coming, only because he
speaks them now when he had begun to perform it, he alters the tense and
says, I shake. And then the result is but this, that the Desire of all nations coming according to Haggai s prophecy, and shaking all nations as he was acoming, and shaking heaven and earth, upon his being come on
earth, and he having, whilst on earth, and upon his first coming, but per formed part of what was intended, and incompletely, it became him now when gone to heaven, having apostles to utter his mind by from heaven, as
infallibly as ever by Haggai he had done ; it was but suitable, I say, to declare and utter by Paul, as also by Peter, in their doctrine, that he from heaven had ratified and confirmed that promise afresh, and that in the same words before delivered, especially there being so much of it yet behind, and so main and essential a part thereof yet left unpaid, so that he renews his bond for performance of what is behind ; his former bond in Haggai
448 SUPEREMINENCE OP [HEB. XII. 25-29.
remaining uncancelled till the whole should be fully paid in, and he only renews it for more clearness and further security. And so there are according to these two last, the third and fourth posi tions : two senses to be given that well stand together of these words, But now he hath promised, saying,
1. That now, under the gospel, the time is come of which and concerning which he hath or had thus promised in Haggai ; and this is correspondent to the third position. Or else,
2. The sense of the words refers to the time of renewing again this pro mise, that is, Now again he hath promised since he went to heaven. The
* And again, when he bringeth in the first-
like sense we find, Heb. i. 6,
begotten into the world, he saith, &c., where the word again may either be taken as referring to he saith, that is, again he saith, as a new quota tion added to two that went afore, to prove Christ the Son of God, and
very God ; or it may be taken as referring to his bringing him into the world again.
And as congruous to this last meaning given, Ambrose and Chrysostom s
gloss upon this word yet once more may fitly be taken in ; they supposing, as in this explanation I do, that Christ by his apostles from heaven now
uttered this promise after his first coming in the flesh. And if Christ be indeed thus brought in here by Paul after his being gone to heaven, as re
newing the promise afresh, and saying yet once more, then it necessarily
points out a second performance, yet under promise, that should end all, and once for all ; as not having so thoroughly performed what Haggai had prophesied of at his being on earth, and so withal it gives an account
of the reason and necessity of renewing this promise. For Paul, in his
recourse to the words of Haggai, having proved the promise to be as yet unfulfilled in a great part, when in the 27th verse he urgeth, that once more in the prophet s intention, to signify the removing of those things that were shaken, therefore hence it was that Christ had renewed or now
again promised the same since his going to heaven, that yet once more he would come and shake, so as to remove what he shook ; which was meet
for him both now to promise, and hereafter to effect. And according to
this intent, the words of the 26th verse are to be understood as a new pro mise now given forth ; yet renewed and made in Haggai s words, both for
the analogy and likeness of the things promised by the one and other to be
done, as also because he was now to do in effect but what Haggai also had
promised should be done by him. And, as conspiring with this sense, you may take in the word once more used in the 27th verse, to refer partly to
the very words of Haggai, as a proof that Haggai intended the same ; and
yet withal, that word is to be taken as an explanation of what this renewed
promise principally aimed at, as hath been explained.
Now in the fifth place, that Paul here had in his eye the second coming of Christ, or at least that effect that shall accompany it, namely, that shak
ing heaven and earth then, is evident.
1. There is not until then a full removal of all that is made, and that is
to be removed ; and then, to be sure, it will be done, finally and once for
all. And whatever removal else of any other heavens or earth can put in
a plea to have been intended, this which I allege can and may plead the same reason to have been intended. This hath a visible earth and heaven
reserved for Christ to shew his power upon, in the removal and change of
them, 2 Peter iii. 7. The heavens and the earth which are now, are kept in store, reserved unto fire against the day of judgment, and perdition of
HAG. II. 5-9.] CHRIST ABOVE MOSES. 449
ungodly men. And if any other heavens and earth come within the verge of Paul s reason here, why they were at any time removed, as of things that are made (which is the apostle s reason ; and he speaks in the lan
guage of universality), then all things whatever, one as well as another, that were alike made to be removed at any time by God, do come within the
compass of the same pr(zm,unire and sentence, that any other particular doth,
for a quatenus ad omnia valet consequenti-a. And as it is an universal law
against all men, It is appointed for all men once to die, so is this an
universal judgment passed upon all things, which the word of God tells us, were made but to serve for a time one as well as another, and therefore
takes hold of these heavens and earth, which the word of God doth declare
to us to be kept in store for the fire, and to be in respect of the condition
they now are in, or use they now serve for, but as a stage or masque-house, which, when the story of this world is ended, is to be removed. And, 2. More particularly ; the apostle s scope is clearly to work a dread and awe in the hearts of those he wrote to, of this great person that speaks from heaven, as one that threatens and will execute vengeance on them
that will refuse to hear him : ver. 25, If they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven. And to edge and pursue this ex
hortation, thus mingled ^with threatening, he allegeth this promise of shak
ing the heavens and the earth one day, parallel to that at the giving the
law, and concludeth it with this, For our God is a consuming fire :
therein more eminently pointing at that change and removal of the earth and heavens, and the destruction of wicked men at the latter day. Even
as Peter had also spoken ; and comparing the words, we have an eviction
* But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judg ment and perdition of ungodly men.
in them : 2 Peter iii. 7,
Neither, 3, is there any other shaking the heavens and the earth which
holds so fair and clear a correspondency with that shaking the earth by Christ (which Paul here mentions as the parallel of his shaking the heavens intended by him), which was at the giving the law, as this of the latter
doth, and may therefore be supposed more intended than any other. For
then, as at the 18th verse of this chapter, he came down with fire and smoke ; the mountain burned with fire, and there was blackness, dark
ness, and tempest, the sound of a trumpet, and the voice of words uttered
by angels, chap. ii. 2, which they could not endure, verses 18, 19 : so now there is parallel with it, his coming at the latter day, as to the Thessalonians
in each epistle Paul hath set it forth : 1 Thess. iv. 16, The Lord himself from heaven with a shout, with the voice of the archangel, and the trumpet of God. And 2 Thess. i. 8, With his mighty angels, in flaming fire, taking vengeance on them that obey not the gospel of God. And Paul speaks
* See you refuse not him that speaks from heaven.
suitably, Heb. xii. 25,
(obey his gospel) ; for if his voice then shook the earth thus, it will one
day shake the heavens, and he manifest himself a consuming fire, rendering vengeance unto such.
, 4. Add to this, that Peter having treated of this great day, and burning heaven and earth by fire (as hath been cited, chap. iii. of his epistle, from the 5th to the 15th), he confirmeth the doctrine of it, and his exhortation thereon founded, from the testimony of Paul, who, as he says, had in all
his epistles, but especially now in an epistle written to the Jews (which is
this to the Hebrews, to whom also Peter, the apostle of the circumcision, VOL. V. F f
450 SUPEREMINENCE OF [HEB. XII. 25-29.
directed these of his, 1 Peter i. 1, as is generally acknowledged) inculcated the same. Now where, in all this epistle to the Hebrews, can any passages be singled forth, that hold so direct a correspondency with those in Peter, as these words do ? botji speaking so alike of the removing and burning heaven and the earth by the power of Christ, who is a consuming fire. So
then, we have Peter s testimony concurring with us in this interpretation.
And thus much for Paul s more eminent intention. I come to Haggai s.
It is, in the second place, as clear, that Haggai his scope was, to fix the
eyes of the Jews he wrote unto upon the first coming of Christ in the
flesh, and the signs and effects of that coming of his, both those which went
afore, or accompanied his presence on earth, or followed presently after.
1. He must needs intend the first coming of Christ in the flesh, when he uttered that promise, ver. 7, And I will shake all nations, and the Desire of all nations shall come : and I will fill this house with glory, saith the Lord of hosts ; not only because that was yet to come, in the days of his prophecy, and it was the first coming that was to come between his times and this second coming of Christ, but because it was next and most in the eyes and expectations of himself and these Jews he spake to. And
it was that coming, concerning which the promise of yet a little while was made, and must needs be supposed to have its first and immediate reference
unto, put in for relieving the impatiency of that people s spirits, who had waited so long. Whereas, had it only and immediately respected the second coming of Christ, it had not been yet a little while to them, but far larger,
(as now in our days it is since Haggai s time), than from their coming out of Egypt until then.
2. His scope argues it, which was to encourage them to finish the second
temple, and to comfort themselves against the outward meanness of it, in
comparison of the former built by Solomon. And he comforts them with
this, that the Messiah himself should come into this second temple ; ver.
8, 9, The silver is mine, and the gold is mine, saith the Lord of hosts. The
glory of this latter house shall be greater than of the former, saith the Lord of hosts ; and in this place will I give peace, saith the Lord of hosts. He
points to that material temple then a-building, as those words shew, ver. 8,
and so his meaning is ; whereas the temple of Solomon, destroyed by the
Babylonians, was in all outward respects far more glorious in proportion, and was filled with a glory from God at the dedication of it. Know (says the prophet) that a greater glory shall in the end fill this. And Malachi utters the very same, He whom ye delight in (their Messiah) shall come into his temple, Mai. iii. 1 ; where he so often preached and uttered his
: John xviii. 20, Jesus answered him, I spake openly to the world ; I ever taught in the synagogue, and in the temple, whither the Jews always resort ; and in secret have I said nothing. And thus the Jews generally, afore the destruction of the temple, understood the mind of this prophecy to be, that that temple should stand to the coming of Messiah ; but since, the Jews have sought evasions, because, if granted, it is an undeniable argument of our Christ being come in the flesh.
glory
3. The shaking of the heavens and the earth, Haggai himself interprets, ver. 21, 22, of throwing down kingdoms and monarchies during that space or small remnant of time left, as forerunning signs that the king and lord of all the world was acoming into it : Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth ; and I will over throw the throne of kingdoms ; and I will destroy the strength of the king-
HAG. II. 5-9.] CHRIST ABOVE MOSES. 451
doms of the heathen ; and I will overthrow the chariots, and those that ride
in them ; and the horses and their riders shall come down, every one by the sword of his brother. These stirs began a little after Haggai s time
throughout the earth ; and that the prophet had those confusions in all
other nations, which were antecedaneous to Christ s first coming, in his eye,
is eminent by this, that for the comfort of the Jews he tells them both
(ver. 9) that they in the mean time should have peace, as in comparison of
all other nations they eminently had ; as the stories of the Maccabees and
of Josephus shew. And he says that Zerubbabel and his successors should be as a signet, whom God would have a dear and special care to preserve
(ver. 23) in the midst of those general commotions. Thus far Haggai s next and more immediate meaning doth reach.
The next thing is, to make the reconciliation of these two, Paul and
Haggai. We must hold this fast as a most certain truth, that Paul here
quotes that place of Haggai according to the true aim that the Holy Ghost intended ; for he setting himself in this epistle all along to prove what he
asserts out of the Old Testament, his scope therein being to confirm the Jews he wrote to in the great points of Christian religion, they would
expect (being many of them unsettled) that the proofs which he should
allege should be punctual and convictive ; and in that he so expressly termeth that shaking a promise in his time, and yet to be fulfilled, it
necessarily argues it so intended by the Holy Ghost, as a thing then pro mised and prophesied of by Haggai. For the reconciliation and demon
stration thereof, I shall lay down these four general assertions.
1st. General position is, that the scope of Haggai, as well as Paul, is to
comprehend and sum up all the proceedings and transactions of Christ under the gospel, throughout his whole reign, in shaking and removing what is heterogeneal or opposite to his kingdom, and advancing thereof to
its perfect glory. And this position alone, if cleared, will sufficiently re
concile both, and justify Paul s quotation as pertinent. I shall clear this
assertion in such a manner as at once to prevent objections, as well as
establish the truth of it by degrees.
1. I observe in Haggai two things distinctly prophesied of: the one, the
* I will shake the heavens and the
coming of Christ the Messiah ; the other,
earth, &c., and all nations. And then take this along with you, to prevent a great mistake, that the Holy Ghost s intention, in his mention of the latter,
is not only or barely of them as signs and tokens that should fore -run or
accompany that his coming the restraining it unto which alone hath caused a narrowing of the prophet s scope but it is withal to be under stood as the great design and consequent or business of the coming of the
Messiah, as Lord of the world, into the world. He speaks of the work which he should effect, and came for, and is therefore one distinct part of
this prophecy, and as eminent as the other of his coming. And to put such an eminent observancy of it, he mentions it first in order, I will shake,
&c., and the Desire of all nations shall come. Which order of the words hath occasioned some to confine this shaking to what passed afore Christ s
coming, and so only to the forerunning signs thereof, which must be
acknowledged, is to be taken into the prophet s scope. But to the full com
prehension of his meaning, or the Holy Ghost s rather, this shaking is to be understood of a great design God had, farther than Christ s first com
ing ; and so to hold forth one great part of the counsel of God towards this
world, in the changes and alterations thereof, as the main errand of the Messiah s coming. And indeed, even those that most restrain it to the
452 SUPEBEMINENCE OF [HJEB. XII. 25-29.
first coming of Christ, as prodigies and signs, &c., of it, do yet contradict themselves in this ; that they interpret,
(1.) This shaking the heavens, not only of what went afore his coming, but of what also after his coming whilst upon earth. And,
(2.) That the shaking of all nations, they interpret the conversion of the Gentiles to the Christian faith, which was after to be* Christ s being gone to heaven. And so according even to their interpretation, it is not to be understood in this sense only of fore-running signs, as to this sense, I will do all these things afore, and then the Desire of all nations shall come. And you may observe, that Paul here mentions not at all that part of the prophecy of the Messiah s coming, nor did he cite it as a proof or evidence of the Messiah s being come (though it served most fitly thereto), but takes that for granted, and chiefly singleth out that part of it which was the de
signed work of his coming when come, as that which is to be the demonstra tion of his power and glory, thereby to work a dread in the hearts of those he wrote unto, and all men to whom the sound thereof should come, how
great a person he was that now spake from heaven, evidenced from the
greatness of the work which was the design of his coming, even to shake and remove the heavens and earth itself, as was here prophesied of him, and who therefore would be to the refusers of him a consuming fire.
2. The word once more, or yet once, is in the prophet not to be joined or
put in construction with this part of the prophecy, the Desire of all nations shall come, as to this sense, that yet once, and he shall come, and come but once. That were an evident falsehood to have spoken in Haggai s
days ; for Messiah had in the days of his prophecy both a first and second
coming, as in distinction from the first it is called, chap. ix. 28, You may therefore observe the apostle applying an.d conjoining the word once more
only unto this other part, Yet once more, and I will shake heaven and
earth, leaving that other particle it is a little while to be applied to that other of his coming by the prophet spoken of, taking and urging this yet once as properly belonging to his work of shaking. And, 3. As this word yet once is to be understood as relating to this work or business to be done, so it was put in to signify and import the thorough and
effectual performance of that work, as the greatest and last that God hath a purpose to do ; that it shall not cease when begun, till he hath thoroughly shaken, and removed, and settled once for ever that which shall never be shaken ; and so that it is the utmost and last that shall be done. God hath but this one work to do, to remove all that is made, and to set up a king dom which cannot be moved ; so that the expression once imports he will make but one work of it. And in this sense Paul urgeth the import and
signification of the word yet once more. And this also discovers another mistake that diverts the interpretation ; for the word once sounds (at the
first hearing of it) as if it noted out only some point of one time, wherein
all that is to de done shall be at once done, or mainly some one special instant of time allotted for what is to be done, and that done in a trice (as we say), once, so as not be done again a second time. But if it be so
understood, it cannot be applied to that part of the prophecy concerning the coming of Christ, for so it were a manifest falsehood ; and to say in that sense, he shall come, were a contradiction to that which Haggai asserts, that he should come, not only a first, but a second time. But to
apply it to this work of shaking and removing all things, as noting forth the thorough and effectual doing of it, a doing it to purpose, this sense will
* Qu. to be after ? ED.
HAG. II. 5-9.] CHEIST ABOVE MOSES. 453
admit a continuation of that work for a long while ; yea, and therein a
reiteration of doing the same thing towards it again and again (when but
imperfectly at first), until it be done thoroughly and to purpose, and hath
attained its full intended perfection at last. A man may be said to intend
to write but one book or treatise once for all, and after it no other (as the utmost sum of his thoughts), and yet be a-writing it by pieces for many
years, yea, over and over, till he hath completed and perfected it. So here
to say, yet once more I will shake, so as to remove, and then no more, will bear and admit a shaking, and shaking again over and over ; first, one
piece or part of an old building, suppose, and then another, till he hath
perfectly renewed it, and set up another once for all in the room thereof. For all is but one and the same work, though necessarily reiterated until
perfected ; and that perfection at last is the once that was intended. Or
look, as that may be said to be but one earthquake, which continuing for many days, hath yet many throbs, and shakes down first one house, then another ; or that travail but one birth that yet hath many throes ;, so here, the word yet once more will, without any such contradiction, admit and
take into its comprehension the whole work of Christ s shaking and remov
ing, from first to last, and every part and parcel thereof, as belonging and
appertaining to all and every piece thereof, unto one perfect complete work, which when done is done once for ever. Now then, to restrain it unto
those first times of the gospel, and the shakings that first accompanied Christ s first coming, is to restrain it from the attainment of its full end, and limit it unto what is imperfect, and but the least piece of this work. So then, though this word yet once being applied unto Christ s coming, or
to those words, the Desire of all nations shall come, would exclude a second meaning ; yet being thus understood and applied (as it ought) to
the work and business itself, as the intent of his coming, then it will also admit a first and second coming, or a third (if a third were to come), and
all of them prophesied of, whenas all of them are in order to effect and
complete the business that is at length to be fully done.
4. I observe, the apostle doth indeed draw and interpret Haggai s shaking heavens and earth, &c., to this, that God s great design and TO tgyov, or that one work (as we say), is to remove what is made, diverse from, or not be
longing to a kingdom, which he means to set up as his utmost master-piece,
once for all ; and then he hath done for ever, and will do no more. This is
expressed, ver. 27, 28, And this word, Yet once more, signifieth the remov
ing of those things that are shaken, as of things that are made, that those
things which cannot be shaken may remain. Wherefore, we receiving a
kingdom which cannot be moved, let us have grace whereby we may serve God acceptably. It is evident by the contexture of Paul s speech, that he doth collect or infer from this prophetic speech of Haggai this kingdom of
Christ, which cannot be moved, as intended and prophesied of by Haggai, as well as the removal of things that were made to be preludiums or ante-
masques to it. That same wherefore, ver. 23, sounds forth this a reference
to, with an inference from the prophet s speech ; he strongly enforcing both from that one word of the prophet, yet once more. For as Beza glosseth on it from the word yet, sri, he infers the moveable condition of all other
things that are not ingredients into Christ s kingdom. And from the word
once more (as we use to speak) he argues something that shall succeed it, and be in the room of it, when the other is removed, that shall remain, and
so shall become a work of God s once for ever. And both these, I say,
equally and alike are inferred from the prophet s words.
454 SUPEREMINENCE OF [HEB. XII. 25-29.
Now there is nothing more consonant to reason than that the prophet s
scope should be to prophesy of Christ s kingdom, under those expressions of shaking heaven and earth, &c., as signifying thereby the removal and
throwing down all high and potent oppositions thereunto, or possessing the
room thereof. Yea, and it became him as well to insert the prophecy of
this then, when he spake of his coming in the flesh, as conjoined therewith, and the designed work thereof. For,
(1.) The setting up this immoveable kingdom of Christ was the issue and mark of all the prophets that have been since the world began, as old Zechariah in his song tells us ; of which David speaks (upon whose throne he knew Messiah was to sit, Acts ii. 30), and others also in many psalms, Ps. Ixxxii., andxciii., xciv., xcv., xcvi., xcvii., xcviii., &c.; and Daniel also speaks to the same purpose, Dan. viii. 2, 24, and chap. vii. 9, 27 : in all which, when you read, you will find the throwing down of all other kingdoms and
worldly excellencies that have, or should have, never so firm a rooting in the
world, are still prophesied of, in order to the erecting this kingdom of
Christ. And so whilst many of the prophets prophesied of the one, they
necessarily intended the other. To express this out of Daniel once for all,
chap. ii. 44, 45, The God of heaven shall set up a kingdom which shall never be destroyed ; but it shall break in pieces the iron, the brass, the
clay, and the gold, and consume all these kingdoms, and it shall stand for
ever. Or, if you will have it in the Psalmist s words (reiterated again and
again) sounding nearer to the apostle s here, The Lord reigneth ; the world
also (that new world he brings in) shall be established, that it shall not be moved. Now then Haggai prophesying, though under another meteor,
namely, the shaking of the heavens and earth, the sea, and the dry land
(which phrases, how they serve to express the removing all these, or what
ever else can be supposed made, or heterogeneal to it, I shall hereafter
shew), the prophet doing this together and with the same breath when he
prophesies of Messiah s coming ; this must needs be acknowledged with
the rest of its fellow-prophecies, to point at and intend the bringing in the
kingdom of Christ, where, in order to the erection of it, he foretells the
removing of all else, even from the heights above to the depths below ; all
else that possessed the room of it ; especially, considering that the erecting this kingdom is made by all the holy prophets and apostles, the end, or
errand, or business of Christ s coming into the world, whereof, together with
it, this our prophet here speaketh. And further,
(2.) He that shall duly weigh the prophet s inserting this royal title of
his, The Desire of all nations, whilst he prophesies this of him, that he should shake all nations, may perhaps easily be persuaded to judge this to be the most genuine and natural import thereof ; even prophetically to shew what he should be unto all nations, when shaken and converted to him, even their
Lord and king. Then, when he hath by shaking all nations converted them, and brought them under his subjection, and so taken, the words are found
expressly to prophesy of this his kingdom, to be set over all nations, and
not over the Jews only ; for we all know, that desire to another (which is
all one, as to call that other one s desire) is put to express subjection to him
* Thy desire shall be
as a lord or superior ; that of the wife to the husband,
* and he shall rule over thee, Gen.
to thy husband, which is explained,
iii. 16. And again, chap. iv. 7, the subjection of Abel as the younger brother (by the law of nature then) is likewise thus expressed,
* Unto thee
(speaking to Cain) shall be his desire, and thou shalt rule over him. And more .pertinently, in the same language, did Samuel prophesy to Saul,
HAG. II. 5-9.] CHRIST ABOVE MOSES. 458
that he should be chosen, and set up as king by all the tribes of Israel : he
thus expresseth it, On whom is all the desire of Israel ? Is it not on thee ?
1 Sam. ix. 20. It is as much as to say, that their desire is to make thee
their king and ruler. And thus Haggai here says of all the nations of the
world, receiving Christ for their king, The Desire of all nations shall come, and shake all nations ; so expressly prophesying of his kingdom, and con
verting all nations to him, and removing what is opposite to that his
kingdom among them.
5. Now from hence, in the first place, it will easily follow, that this work and design is such as the proceedings of it do take up and run along through the whole time of the New Testament, the space of Christ s reign, and is
not to be limited to any particular, as the removal of Moses s law, or the
like. Yea, and indeed that was the prophet s intendment, to include all as
well as any one ; both which are evident if we consider,
(1.) That the whole time of the New Testament is allotted to this work,
that is, the removal of what is opposite, and the advancement of his king dom. Christ hath both set that whole time to effect it in, and is continually
a-doing of it one way or other ; He must reign (that is, continue to reign,
having then begun to reign) until he hath put all things under his feet, and subdued all things under him ; which therefore, while he reigns, he
goes on to do age after age. And though some one age may bring forth a
full birth of some eminent shaking of what had been long and fixedly rooted
in the world before, yet the occurrence of those many ages afore had
wrought together to the ripening of it ; and when some one such piece is
completed, then a new design is set on foot to shake some other thing that
riseth up, or which was left in opposition to his kingdom one way or other, so as this work is perpetrated throughout that whole time. And this agrees with Daniel s prophecy, which, as you heard, in the matter prophesied of
agrees with Haggai, who sets out the whole time of the New Testament, as
the space allotted for this work ; whilst he foretelleth, that in the days of
the fourth monarchy a kingdom should be set up, which, after the setting
it up, should by degrees break in pieces all those kingdoms, to advance its own throne and dominion for ever : Dan. ii. 44,
* And in the days of these
kings shall the God of heaven set up a kingdom, which shall never be de
: and the kingdom shall not be left to other people, but it shall
stroyed
break in pieces, and consume all these kingdoms, and it shall stand for
ever ; so that all the time, from the days when it first began, which was
upon Christ s first coming and ascending to heaven in the days of the Eoman empire, to its attainment of the full sole dominion, is allotted for
* re
* breaking in pieces, or in Haggai s phrase shaking, in Paul s,
the
moving and subduing, all things else that stand in the way of it. And
because this kingdom was, when Paul wrote this, in existence, and actually
begun, therefore Paul said, de prmenti, we receiving a kingdom, which must shake and remove all things else. And thus Paul s now, Haggai s
yet once more, Daniel s days of the kingdoms of this world, are one and the same space of time set out, though a long one, for this great work of shak
ing, that was to continue during that time. And,
(2.) It will hence follow, that Haggai, thus prophesying of the work of
Christ s reign and kingdom, must be understood to have intended all such
shakings, one as well as another, that are in order thereunto ; for the same
reason why any one shaking of one sort or kind, in order to advance Christ s
kingdom, should and doth hold as well, and carry us on to any and to all
other that tend alike to the same end. For though the things shaken may
456 SUPEREMINENCE OF [HJEB. XII. 25-29.
be diverse, yet the work of shaking them is all of one and the same sort. But especially because Haggai, by his shaking, manifestly intended a re
moval, and a thorough removal of all, as of one work, once for all, therefore no other than the total removal of all things ; and so of one as well as an
other, though one after another, must be alike intended by him. His once more extends itself to all that Christ himself (in whose name he spake) in tended to do of this kind of work. I will do it once, that is, thoroughly, and so rest and cease from all such kind of work for ever. Now, therefore, whoever should confine the prophet s aim and speech to any one kind of
shaking, in some one age (as suppose that of the Jewish fabric in the pri mitive times), when yet Christ had designed divers as great works of re moval of other things afterwards, would thereby, though unwarily, make
the prophet to speak an untruth. For after he had in Christ s name said, once more I shake, and but once more I will shake, and then no more, but end and cease that kind of work, as that word once imports ; and Christ should yet afterwards shake other things as great, yea, greater than the first
that were shaken, even the gospel worship and administrations themselves, that came in the room of the Jewish by Christ s institution, and last of all
these heavens and earth, this would be untrue. Therefore this word once
more, being thus put in, signifies both a total removal and a thorough shak
ing, as one entire, complete work, of all but Christ s kingdom, and what in
it was for ever to remain. Hence therefore necessarily it must take into
the compass of it all and every shaking of Christ s, in their successions, in
after ages, from first to last, and bind and grasp them all into one bundle. For if any were left out, and were after to be done, Haggai s once more
having put a period to that kind of work, had precluded and fore-spoken their being never to be done. For why, God had by the prophet set his
finis to that sort of work, and engaged himself hereby to do no more the
like. On the other side, whilst any one piece of this work were yet left to be done, it might not only be said the whole work was imperfect, but that
Haggai s prophecy was not yet fulfilled and accomplished ; for he prophesied of a full, final, and total removal, in saying, but once more I will shake, and yet still something was left and remained behind ; it must necessarily therefore take in all.
4. This will more clearly appear, if we bring all or any such particular instances of shakings, which any have gone about to determine the date of
this prophecy withal, and to circumscribe its meaning in the circle of it, to
a due trial and examination. The issue of which trial will be found this, that no man will know where rationally to fix the non ultra of it in any
particular accomplishments, and to stay the waves of it, but so as the like reason will break in upon him, and carry him on to take in still more and more to the end of the world ; or else some defect, or absurdity or other,
will appear in such a confinement. Which will appear by bringing each in
their order to their trial, and let them each put in their plea.
1. Will any pitch upon these great alterations in states and kingdoms, which did forerun his coming, and took up the space between Haggai s and
Christ s time, and those prodigies in the heavens, which are usually cited
by interpreters, that fell out before Christ ? If he will therewith shut up the extent of the prophecy, he will not only, (1.) much eclipse the spreading
glorious beams of this prophecy; but, (2.) exclude thereby these prodigies and miracles in the heavens and the earth that were wrought when Christ was in the flesh, and afore he went to heaven. And, 2. Those that will further extend it to that date of Christ s ascension, and
HAG. n. 5-9.] CHRIST ABOVE MOSES. 457
so take in the signs that accompany his being come, as well as those that
forewent it, still will find they leave out that glorious shaking of all in the
conversion of the Gentiles and nations, which Haggai here and all the pro
phets spake of; and which is the greatest evidence that Christ is not come
only, but is ascended, and hath erected that kingdom in all nations which
shall never be removed. For Christ was but new gone to heaven, the
apostles found the house at Jerusalem only shaking under them, and three thousand converted, whenas afterwards the whole world was. He, upon his ascension, receiving all power in heaven and earth to shake both; there
upon the gathering of the people was to him, and all nations began to
desire him, and stand astonished at him. And so therewith we must admit
the alterations of the primitive times, wherein Paul and other apostles saw
this effected, and so Paul s now, to be that present age. And,
3. Having gone so far, we shall be tolled on to comprehend in the aim of
the prophecy, that great and eminent change, above all other, of Moses his
ceremonial law, which the apostle so much inculcates in this epistle, that
* with the change of the high priest, there must needs be a change of the law ; and herewith most interpreters do bound it, as having received a
fair and full accomplishment, this change being, as they allege, but once
for all. For the gospel, or kingdom of heaven, that comes in the room of
: and the word we preach to you, saith Peter, abides for ever. This change indeed, because it fell out first, interpreters have rested on, and thought it enough ; yet to set up the rest here, and
it, is an everlasting gospel
stretch it no further, is evidently short and defective, and hath its absurdi
ties. For,
(1.) In this very comparison which the apostle here useth, Moses his law,
worship, &c., doth bear but the proportion of the earth ; and therefore Moses is said to speak on earth (ver. 25) in comparison of what Christ
brought in, the ordinances, institutions, and administrations of which are
called heavenly in opposition to them (Heb. ix. 23), as being given by him
that was from heaven. Now, the change that Paul brings the prophet to
foretell, is expressly said to be not only the removal of the earth, but of
the heavens also. And so the prophet s scope is not accomplished in the
abolition of the Jewish, but even the heavenly ordinances, which had been
brought in in their stead, must one day be removed by virtue of it ; and to
fulfil it, the sun, and the moon, and the stars, the ordinances that rule and
govern the times of the gospel, must also he shaken and dissolved ; so as
that change of the Jewish state is but a mean and a low one in comparison of what Haggai meant and intended. Yea, and the gospel ordinances
being removed as well as the Jewish was, the prophecy is to cease ; the Lord s supper, &c., to continue but till Christ comes. Nor Paul nor Haggai could have said that God would shake but once, and mean the Jewish earth
only, when after that these heavens were to be removed also ; he thereby
endeavouring to reach the highest and utmost change, whatever that could
or ever should be. And,
(2.) Though the Jewish fabric was in Paul s time shaken, when he wrote
this, yet it was not removed till after ; for the temple worship stood some
years after this epistle. And the apostle speaks of a removal of what is
shaken, not a shaking only ; and so the prophet also. And so it must yet be stretched to the destruction of Jerusalem, after the apostle s death. And if intended thus of the Mosaical rites, then as yet it is not fully accomplished ; for the Jews to this day stick to and uphold those observa
tions of the ceremonial law, even all which their exile out of their country
458 SUPEREMINENCE OF [HEB. XII. 25-29.
will permit them. And our apostle tells us that Moses s veil is still upon their hearts, but when converted it shall be taken away (2 Cor. iii.) ; so as
it may be truly said that it is removed, as here. And therefore till then
there is not (no, not in that respect) a full accomplishment of Haggai s
prophecy so understood. So, then, still we are under this promise unto the Jews conversion ; and the prophet s intention having gone these many miles with us, we may easily persuade ourselves it will go throughout to
the world s end, and reach the day of judgment, as by this invincible reason
it doth. For till then the ordinances of heaven, the gospel institutions, will not be removed.
(3.) And it having stretched its line over all time, to such changes yet to
come, we may as well enclose within the compass of it all other alterations
of religions, false and supposititious, that are and have been found in the world during all this space of time, or shall fall out ; and bring them in to
pay contribution unto Haggai s prophecy ; as that change of the whole Roman world from heathenish religion to embrace Christianity, and from
popish idolatry to the purity of worship, and the alterations of states and
kingdoms together herewith ; and all these may be inferred by as good warrant out of the prophet, as that change made of the Jewish religion and
kingdom, not only because these are all in Scripture language denominated heavens and earth, as well as any of the former, but further, because,
[l.J The shaking which Haggai prophesied of, was a shaking in all nations, and so is not only, much less principally, meant of the Jews or Jews re
ligion only, whose law was given only unto that nation, and not the Gentiles, though converted unto Christ. It imports therefore, that Christ would make some work in all the nations, as he did in the Jewish. That look, what was done to the green tree of the Jewish religion, &c., should be done
to the dry ; the same elsewhere. And,
[2.] It is not a shaking of persons only in conversion, but of things that
are to be removed, they are the subjects of this abolition, which is evident from the interpreting it of that judicial remove, which was not only effected
by the conversion of many of that nation to Christ, which was but common
to them with all other nations ; but chiefly it is to be understood of the
abolition of the temple sacrifices, &c. And by the like proportion of reason
(this being a shaking of all nations, not the Jewish only, as that which is more express!}
7 and literally spoken than that of the Jews), the shaking and removal of all things in all nations, and not of the conversion only of per sons in all nations that are opposite to, or possess the room of Christ s king dom, will come in to have been intended, and as eminently. And therefore,
[3.] The apostle interprets it of the shaking of all things made, not persons
only, as the principal subjects of this vengeance. And there are and have been in all nations things made, and so made to be destroyed. All
things that are human in religion, whether false religions themselves, or what is superstition in the true, comes under the same pramunire of Haggai s
prophecy that the Jewish religion did, and by juster sentence ; for that had a better plea for itself, having been made by God. And to be sure, they are much rather to be removed than the ordinances of the gospel, which were made by Christ himself, which yet must submit to this general law, and suffer this fall in the end, by virtue of this writ of prophecy that comes
to us by Haggai s commission. And,
[4.J If it be thus extended to changes in religion in all nations, diverse from the gospel, and removing all such things that stand in a nearer com
petition with the things belonging to Christ s kingdom, then truly we may
HAG. II. 5-9.] CHEIST ABOVE MOSES. 459
without much difficulty be persuaded to take in all the alterations, shakings, and removals civil that have been in states for religion sake, and in the
quarrel of Christ and his truth, which have at any time since fallen out in
the world. For, First; If those alterations in kingdoms, which foreran the coming of Christ, as signs of it, are taken in by Haggai, and so interpreted by Haggai him
self, ver. 20 of this chapter (of which more anon), then much more these commotions in all nations that have followed upon his going to heaven
(seeing those in religion since Christ s ascension are entertained into it), not only because they are of the same rank and sort, and so may as aptly come into this catalogue and account as their fellows afore Christ did ; but
further, because they are proper and immediate effects of his being come,
yea, demonstrations and puttings forth of his power and rule, that was given when he went to heaven. Whereas those other were but signs of his com
ing to come, and so warnings to the world that when he should come, he would do the same, and far greater. And,
Secondly ; The powers and dominions in all are and have been the great up holders of those things in religion that were made to be destroyed, and so, hav
ing still cast their lot with them, will alike perish together. Yea, the powers of this world have been the great opposers of the interest of Christ in all
ages, and are therefore more particularly set out as Christ s mark to re move and subdue :
* He must rule, till he hath put down all rule and dominion. And,
Thirdly; The Jewish state ; the sceptre or government of it was broken, as
well as their religion abrogated ; and so shall all other, so far as they stick
to what is false. And, Fourthly ; States and kingdoms, and the governments, and powers, and ranks
in them, are as ordinarily set forth by this metaphor of heaven and earth ; and the changes therein, by the shaking of heaven or earth, as any other. And the shaking of all conditions of persons in them, when opposite to the
gospel, is more properly a shaking the nations themselves (which is the
letter of the prophecy) than any other accomplishment.
Fifthly; By the conduct of these threads that have carried us to this length of time, the end of the world, to this extent of things, to all that is made in
religion, to all powers that oppose and stand in the way of Christ s king dom, we may now be brought to think that nothing is to be left out of the reach of Haggai s net, but that it is cast over all that is any way or ever to be removed ; and so throw this line of desolation over the visible heaven and earth we see, which we know one day will be removed.
Sixthly, and lastly, We may also think the last days of the gospel the
special times intended for the perfecting these works of Christ. For,
1st, Though it be true that Haggai doth explicitly in his words and intendment fix his eye upon that first coming of Christ in the flesh, as that which he eminently points, A little while, and the Desire of all nations
shall come ; yet this hinders not, but that his intendment was to pro phesy of that kingdom he should come to set up in shaking all nations, and
removing in all nations what was opposite thereto during his whole reign.
For all and every of such changes he should make, from his first coming to the end, were alike the end of that his coming and taking man s nature, and their original, their motion and influence were from thence. This was the spring did from that time set all the wheels a-going, which have never since ceased ; wheel moving within wheel (as Ezekiel), until this engine brought then into the world hath forced down all the old frame of things
460 SUPEREMINENCE OF [HEB. XII. 25-29.
whatever, and set up a new, which work hath in every age gone on, more
secretly or openly, to this day. And therefore it were derogatory to the honour of Christ to limit the prophet s intent unto the occurrences that
fell out at his first coming, or in that age. And if there had been no other
dependence between this great design and his first coming, than simply that
the putting it in execution beareth date from thence, and it had its rise and
beginning therefrom, it were sufficient reason that first coming alone should be so eminently mentioned above any other, though the whole of what fol lowed thereon were intended. But further, it was causal, and set it all
a-foot. Nor was it needful in that respect explicitly to mention his second
coming, though that should be for the complete accomplishment of the work. Besides, 2nd. No wonder if the prophet in his times, primarily, and in the first
place, and explicitly did foretell his first coming ; because the time he lived
in was that in which the Jews had their eminent, and in some respect their
only, expectation of the promised Messiah : the next great thing to be done, which their eyes and hearts were intent upon. And it is as little a wonder,
if the apostle in his time (after that coming was past), carries on the eyes and hearts of these Jews he wrote to, to all that yet remained to be accom
plished of this work, and was yet behind (whereof the greatest part by far was to come), and more especially to a second coming, which should accom
plish it ; which brings me to the second part of this assoilment or recon
ciliation of Haggai and Paul, to be added to the former, to make the answer
full ; namely, that one and the same prophecy had often such a comprehen siveness in it, as it may involve and take into itself many accomplishments, and so be fulfilled over and over. Instances of this in scriptures, we
find many. That voice in Kamah, of Kachel weeping for her children, which were Ephraim and Benjamin, Jer. xxxi. 15, foretold the destruction of some, and leading others into the captivity of Babylon ; from whence the promise is, they should be brought again into their own border, and was then fulfilled. And yet this was verified in the slaughter of those in
fants in and about Bethlehem, by Herod, in our Saviour s time, where Rachel was buried. Yea, and there shall be a like ground for this lamen
tation a third time, at the calling of the Jews, which is yet to come ; for even unto that doth the promise made then, reach. If Rachel were now
alive, she could not but lament for her son Ephraim and all his posterity as utterly lost ; for they themselves know not themselves, nor none other
in the world, where the ten tribes are, or what nation they are. She would
cry out, Ephraim is not, he is a lost child ; yet they shall be converted, and owned by God for his pleasant child. There is hope, says God, in
thine end, speaking of the latter day ; Thy sons shall come into their former border, verses 17, 18, 19, 20. Thus the destruction of Jerusalem,
prophesied of by Isaiah, chap. xxix. from ver. 1 to the 13th, for the cause
there specified verses 13, 14, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their
hearts far from me, and their fear towards me is taught by the precept of men : therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder ; for the wisdom of their
wise men shall perish, and the understanding of their prudent men shall be hid is applied by Christ, as a prophecy of the like superstitions and
temper of the Jews spirit in his time ; so as the cause of that second
* Ye hypo
destruction of Jerusalem that followed, by Titus, Mat. xv. 7, 8,
crites, well did Esaias prophesy of you, saying, This people draweth nigh
HAG. II. 5-9. [ CHRIST ABOVE MOSES. 461
unto me with their mouth, and honoureth me with their lips ; but their
heart is far from me. Both which destructions of that city, did (God s
providence thereby shewing the parallel that held between them), as Josephus records, fall out on the same day of the month. Thus also that prophecy of Jeremiah, chap. xvi. ver. 14, 15, and chap, xxiii. ver. 8, Behold, the
days come, that it shall be no more said, The Lord liveth, that brought up the children of Israel out of the land of Egypt ; but, the Lord liveth, that
brought up the children of Israel from the land of the north, and from
all the lands whither he had driven them : and I will bring them again into
their land that I gave unto their fathers ; this was manifestly intended of, and fulfilled in, their deliverance out of Babylon ; and as manifestly the same is intended of their conversion and deliverance yet to come, in the
days of the gospel, out of all lands, as chap, xxiii. verses 6, 7, 8, where the same prophecy is in the same words repeated, and there undeniably applied to the times of Christ, and remains yet to be fulfilled : In his days Judah
shall be saved, and Israel shall dwell safely ; and this is his name whereby he shall be called, The LORD OUE RIGHTEOUSNESS. Therefore, behold, the
days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of Egypt ; but, The Lord liveth, which brought up, and which led the seed of the house of Israel out of the north country, and from all countries whither I have driven them ; and they shall dwell in their own land. I say, it is to be fulfilled (to use Isaiah s
words) a second time, Isa. xi. 11. To instance in no more examples
foreign to the thing in hand, but in such as are more parallel unto that which in Haggai we have in hand (it being a prophecy of Christ s coming as a redeemer), as this also is. There is none that reads those words, Isa.
* And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord, but will presently have his
lix. 28,
eyes upon Christ s first coming in the flesh to preach unto the Jews, which he did ; especially, if he shall withal read Peter s sermon to the Jews of
that age, speaking in the very words of that prophecy, Acts iii. 26, God hath sent Jesus to bless you, by turning every one of you from his ini
quities. Yea, and Jeremiah certainly, and the Jews in his da}
s, had this
first coming of the Messiah in their eye, and perhaps it only ; and yet the
Holy Ghost, in penning this, had a further eye upon his coming to them, as a redeemer, to convert them, in the last days. Therefore Paul guided by that Spirit, is bold to apply this as a proof of Christ s coming in his
Spirit (or perhaps visible appearance, such as made to himself when con verted to Christ), to convert the nation of the Jews, after their rejection, under these times of the gospel, which is yet to come ; Rom. xi. ver 26, All Israel shall be saved, as it is written, There shall come out of Zion the
deliverer, and shall turn away ungodliness from Jacob.
And why should not the like hold here in the prophecy of Haggai ? That
although the prophet himself, and the Jews he spake it unto, had their
eyes only fixed upon the first coming of Christ, and the alterations and
shakings then made, yet the Holy Ghost had a further eye upon a second
coming, accompanied with greater shakings both afore and after. And, 3rd. This rule must needs be acknowledged in a special manner to hold
true, when there are many and several gradual accomplishments of one and the same kind of work done by degrees and parts, which are all of one sort
or kind, and all at last to be cast up in one total sum, and which may be reduced to one general head that comprehends them all. In this case a
prophecy may be applied to each of those performances, and may be said to
462 SUPEREMINENCE OF CHRIST ABOVE MOSES.
be fulfilled in the first, and yet remain to be fulfilled, and still under promise in respect of a future accomplishment. And such indeed is that instance ast given, which upon Christ s first coming in the flesh, had an imperfect handsel, and first fruits of performance, in converting multitudes of Jews in that age ; but so as to have a more full harvest in the conversion of all Israel at the last. This is undeniable in other instances ; for that promise, Old things are passed away, behold all things are become new, given forth by Isaiah at twice, chap. viii. 43, and chap. Ixv., hath a just accomplish ment in the conversion of every sinner, as the apostle affirms, 2 Cor. v. 17,
1 Therefore if any man be in Christ, he is a new creature : old things are
passed away ; behold, all things are become new ; and so is every day ful
filled in the world. And when whole nations renounce their false worship, and entertain the worship and profession of Christ, it hath a more ample degree, but yet still it remains at the end, to be fulfilled in his creating the New Jerusalem, Rev. xxi. 3, When the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself
shall be with them, and be their God. And God shall wipe away all tears from their eyes ; and there shall be no more death, neither sorrow, nor
crying, neither shall there be any more pain
: for the former things are
passed away. And he that sat upon the throne said, Behold, I make all
things new. And he said unto me, Write : for these words are true and faith
* For, behold, I create new heavens and a new earth : and the former shall not be remem
ful. And Isaiah manifestly aimed at it, Isa. Ixv. 17, 18, 19,
bered, nor come into mind. But be you glad and rejoice for ever in that which I create : for, behold, I create Jerusalem a rejoicing, and her people a joy. And I will rejoice in Jerusalem, and joy in my people
: and the voice of weeping shall be no more heard in her, nor the voice of crying. And this, though it had an imperfect accomplishment in Paul s time, in
every true Israelite that was converted to God, who had a new heaven in
the renewal of his mind, and a new earth created in his affections and out ward man ; yet Peter tells us, that still, in respect of the ultimate accom
plishment of it, it still continues under a promise to be fulfilled : 2 Peter
* Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. And thus here, as to
iii. 13,
the point in hand, the shaking of the old heavens and earth to bring in this
new, being a work that hath many parts, and pieces, and degrees, that go to make up the total of it ; it comprehending the whole work of Christ s
kingdom during his whole reign, from his first coming to the end ; it had an accomplishment in what was done in the world in those primitive times, upon Christ s first coming. But he that should determine and end it there, in his removal of the Jewish worship, converting the nations, or the like
great alterations thereupon made, should narrow that prophecy of Haggai, as much as he that should confine Isaiah s intent to be meant only of each
particular believer s conversion, when it is so evidently to be enlarged to the creating of a new world, in which righteousness shall dwell, that is, rule and reign, which we look for, even that world to come, as in this epistle to
the Hebrews the apostle tenneth it.
A DISCOURSE OF THE RECONCILIATION OF
ALL THE PEOPLE OF GOD,
(NOTWITHSTANDING ALL THEIR DIFFERENCES AND ENMITIES)
DESIGNED AND EFFECTED BY CHRIST S DEATH.
RECONCILIATION OF THE PEOPLE OF GOD BY CHEIST S DEATH.
For he is our peace, who hath made both one, and hath broken down the middle wall of partition between m ; having abolished in his flesh the
enmity, even the law of commandments contained in ordinances ; for to make in himself of twain one new man, so making peace ; and that he
might reconcile both unto God in one body by the cross, having slain the
enmity thereby. EPH. ii. 14-16.
* between the Jew and the Gentile, how great and lasting it had been. You have also seen what Christ in his own person did work for the staying of it, both meritoriously and repre
You have heard the story of the enmity
sentatively on the cross, in the sacrifice of himself, and what force and
efficacy that must needs have in the issue, to bring about their actual
reconciliation, and to smother all enmity.
I come now to the actual accord, that the virtue of Christ s death did
effect between those Jews and Gentiles in those primitive times, in the view of the apostles and Christians of that age, and which the apostle Paul