〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Evasions of Abarbinel Kimchi and Aben Ezra examined Their Opinion of the Glory promised to the second House Of the greatness of it Things wanting in it by their own confession The Glory of this House not in the dayes of the Hasmonaeans or Herodians Not in its continuance Circumstances proving the true Messiah to be the Glory Anomalous Construction of the Words removed Mal. 3.1 explained Confession of the antient Jews WEE shall now proceed to other Testimonies of the same evidence and importance § 1 with the foregoing The end of calling and separating the people of the Jews from the rest of the world the forming of them into a Nation and the setting up of a Political State and Rule amongst them being solely as we have declared to bring forth the promised Messiah by them and to shaddow out his Spiritual Kingdom It was necessary that he should come before their utter desolation and final rejection from that state and condition which also he did according to the promise and prediction before insisted on and explained The same was the end of their Ecclesiastical or Church-State with all the Religious Worship that was instituted therein Whilest that also therefore continued and was accepted of God in the place of his own appointment he was to be brought forth and to accomplish his work in the world This also in sundry places of the Old Testament is foretold one or two of the most eminent of them we shall consider and manifest from them that the true Messiah is long since come and exhibited unto the world according to the Promise given of old to that purpose The first we shall fix upon is that of Haggai Chap. 2. v. 3 4 6 7 8 9. whereunto we shall add Mal. 3.1 The words of the former place are Who is left among you that saw this house in her first Glory and how do you see it now Is it not in your eyes in comparison of it as nothing Thus saith the Lord of Hosts Yet once it is a little while and I will shake the Heavens and the Earth and the Sea and the dry Land 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 The Silver is mine and the Gold is mine saith the Lord of Hosts and the Glory of this latter House shall be greater then the former saith the Lord of Hosts And in this place will I give peace saith the Lord of Hosts Those of the latter are Behold I will send my Messenger and he shall prepare the way before me and the Lord whom I seek shall suddenly come to his Temple even the Messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts Both to the same purpose The occasion of the former words must be enquired after from the story of § 2 those times in Ezra and the whole Discourse of the Prophet in that place The people returning from their Captivity with Zerubbabel in the dayes of Cyrus had laid the foundation of the Temple but having begun their work great opposition was made against it and great discouragements they met withall as it will fall out with all men that engage in the work of God in any Generation The Kings of Persia who first encouraged them unto this work and countenanced them in it Ezra 1.7 8 9. being possessed with false reports and slanders as is usual also in such cases at first began to withdraw their assistance as it should seem in the dayes of Cyrus himself Ezra 4.5 And at length expresly forbad their proceedings causing the whole work to cease by force and power v. 23. Besides this outward opposition they were moreover greatly discouraged by their own poverty and disability for the carrying on their designed work in any measure so as to answer the beauty and glory of their former House builded by Solomon Hence the Elders of the people who had seen the former House in its glory wept with a loud voice when they saw the foundations of this laid Ezra 4.12 13. As fore-seeing how much the splendor and beauty of their Worship would be ecclipsed and impaired for as the measures of the Fabrick it self assigned unto it by Cyrus Ezra 6.3 did no way answer Solomons Structure so for the Ornaments of it wherein its magnificence did principally consist they had no means or ability to make any provision of them Being therefore thus hindered and discouraged the work ceased wholly from the end of Cyrus Reign unto the second year of Darius Hystiages For there is no reason to suppose that this intercision of the work continued unto the Reign of Darius Nothus Between the first year of the whole Empire of Cyrus to the second of Darius Nothus there were no less then a hundred years as we shall afterwards declare Now it is evident in Ezra that Zerubbabel and Joshuah who began the work in the Reign of Cyrus were alive and carried it on in the dayes of Darius And it is scarcely credible that they who it may be were none of the youngest men when they first returned unto Jerusalem should live there an hundred years and then return unto the work again Outward force and Opposition then they were delivered from in the second year of Darius Hystiages But their discouragements from their poverty and disability still continued This the Prophet intimates v. 4. Who is there left among you who saw this House in its first glory and what do you now see it Is it not as nothing in your eyes There is no necessity of reading the words with a supposition As Scaliger contends if there were any amongst you who had seen For it is much more likely that some who had seen the former House of Solomon and wept at the laying of the foundation of this in the dayes of Cyrus should now see the carrying of it on in the second year of Darius Hystiages that is about ten or twelve years after then that those who began the work in the Reign of Cyrus should live to perfect it in the second year of Darius Nothus an hundred years after However it is evident that the old discouragement was still pressing upon them The former House was Glorious and Magnificent Famous and Renowned in the world and full of comfort unto them from the visible pledges of the presence of God that were therein To remove this discouragement and to support them under it the Lord by this Prophet makes them a Promise that whatever the streightness and poverty of the house were which they undertook to build however short it came of the glory of that of old yet from what he himself would do he would render that House far more glorious then the former namely by doing that in it for which both it and the former were instituted and erected Saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
prove that he is come already they contend that it is said he shall be born at Bethlehem because he is to spring of David who was born there for of the Tribe of Judah and Family of David he must proceed although they have neither distinction of Tribes nor succession of Families left in the world amongst them To relieve themselves from that difficulty they feign that he shall restore unto them all their Genealogies About the time of his coming they are wofully perplexed as we shall see afterwards But many tokens they have of it when it doth come for they heap up out of some Allegorical passages in the Scripture such stupendous Prodigies as never were nor shall be in the world One of the principal of them is the sounding of the great Trumpet which all Israel shall hear and the world tremble at from Isa. 27. v. 13. The finding of the Ark and Sacred Fire which things were talked of in the late Rumours about them are indeed a part of their Creed in this matter His Office when he comes is to be a King which he shall be annointed unto by them when they are gathered together And the work he is to do is in War to fight with Armillus Gog and Magog to conquer the Edomites and Ishmaelites that is the Romish Christians and Turks or Saracens and in so doing to erect a glorious Kingdom at Jerusalem in Peace he is to Rule righteously not only over Israel but also all the Nations of the world if they have any difference amongst them shall refer all unto his determination and Vmpirage In Religion he shall build the Third Temple mentioned by Ezekiel restore the Sacrifices and cause the Law of Moses to be most strictly observed But that which is the head of all he shall free the Jews from their Captivity restore them to their own Land make Princes and Lords of them all giving them the wealth of all Nations either conquered by him or brought voluntarily unto him feast them on Behemoth Zis and the Wine of Paradise so that they shall see want and poverty no more This is the substance of their perswasion concerning his Coming Person Office and Work When he shall come whether he shall live alwayes or dye at an hundred years old whether he shall have Children and if he have whether they shall succeed him in his Throne whether all the Jews that are dead shall rise at his coming and their Galgal or rolling in the earth from all parts of the world into the Land of Canaan shall then happen or no whether the general Resurrection shall not succeed immediately upon his Reign or at least within forty years after or how long it will be to the end of the world they are not at all agreed But this as hath been declared is the substance of their perswasion and expectation that he shall be a meer man and that the Deliverance which he shall effect shall be by mighty Wars wherein the Jews shall be alwayes victorious and that in the Dominion and Rule which they shall have over all Nations the Third Temple shall be built the Law of Moses be observed by him and them and the Noachichal Precepts be imposed on all others As for any Spiritual Salvation from sin and the curse of the Law of Justification and Righteousness by him or the procurement of Grace and Glory they utterly reject all thoughts about them With these Opinions many of them have mixed prodigious fancies rendering their § 19 estate under their Messiah in this world not much inferiour unto that which Mahomet hath promised unto his followers in another And some of them on the other hand endeavour to pare off what superfluities they can spare and to render their folly as plausible as they are able Wherefore that it may appear what is the utmost height of their conceptions in this matter and that which the most contemplative persons amongst them fix upon I shall subjoyn a description of him and his Kingdom in the words of Maimonides one of the wisest and soberest persons that hath been amongst them since their last fatal dispersion This man therefore in his Exposition of the tenth Chapter of Tractat. Saned observing the fond and frivolous imaginations of their Talmudical Masters about the Messiah gives many rules and instructions about the right understanding of their sayings to free them from open impieties and contradictions And hereunto he subjoyns as he supposeth the true Notion of the Messiah and his Kingdom in the ensuing words As to the dayes of the Messiah they are the time when the Kingdom shall be restored unto Israel and they shall return unto Palestine And this King shall be Potent the Metropolis of whose Kingdom shall be Sion and his Name shall be famous unto the uttermost parts of the Earth He shall be greater and richer then Solomon and with him the Nations shall make peace and yield him obedience because of his Justice and the Miracles that he shall perform If any one shall rise against him God shall give him up into his hand to be destroyed All the Scripture declares his Happiness and the Happiness we shall have by him Howbeit nothing in the nature of things shall be changed only Israel shall have the Kingdom for so our Wise men say expresly there is no difference between these dayes and the dayes of the Messiah but only the subduing of the Nations under us So indeed sayes Rab. Samuel and others of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He goes on In those dayes Victuals shall be had at an easie rate as if the earth brought forth Cates and Cloathes And afterwards The Messiah shall dye and his Son and his Sons Son shall reign after him but his Kingdom shall endure long and men shall live long in those dayes so that some think his Kingdom shall continue a thousand years But the dayes of the Messiah are not so much to be desired that we may have store of Corn and Wealth ride on Horses and drink Wine with Musick but for the society and conversation of good men the Knowledge and Righteousness of the King and that then without wearisomness trouble or constraint the whole Law of Moses shall be observed § 20 This is the summ of the Creed of the most sober part of the Jews concerning the Messiah whom they look and long for if any are so sober as to embrace it For the same Author tells us that there were very few so minded it may be scarce anothâ—r in an Age besides himself generally they look after nothing but Rule Dominion Wealth and Pleasure But he and they all own him as a temporal King a mighty Warriour subduing the Nations unto the Jews a Furius Camillus or an Alexander or a Caesars of Redemption from sin death and Hell of Pardon of sin Justification and Righteousness of eternal Salvation by him they know they believe nothing Maimonides thinks indeed that his Kingdom shall long continue
Law on Mount Sinai to the final destruction of the City and Temple by Titus was not above sixteen hundred and thirty years or sixteen hundred and forty upon the longest account allowing all their former Captivities and intermissions of Government into the reckoning They have then continued in a state of dispersion and rejection from God as long as ever they were accepted for his Church and people what their condition hath been in the world for these sixteen Ages is known unto all and what may be thence concluded we shall distinctly consider § 4 When God took the Jews to be his people he did it by a special and solemn Covenant In this Covenant he gave them promises which were all made good unto them unto the utmost date and expiration of it in the coming of the Messiah And they principally respected these three heads First That they should possess the Land of Canaan and there enjoy that Worship which he had prescribed unto them See Exod. 6.4 Chap. 34.10 11. Levit. 26.8 9. Deut. 18.18 Chap. 29.13 Psalm 105.10 11. Secondly That he would defend them from their Adversaries or if at any time he gave them up to be punished and chastized for their sins Yet upon their repentance and supplications made unto him he would deliver them from their Oppressors Deut. 30.1 2 3 4 5. Nehem. 1.9 Deut. 32.35 36 37. 1 Kings 8.34 Thirdly That he would continue Prophets among them to instruct them in his will and to reclaim them from their miscarriage Deut. 18.18 The whole Pentateuch all their Divine Writings are full of Promises about these things And as we said untill the time limited for the expiration of that special Covenant they were all made good unto them That it was to expire themselves are forced to acknowledge because of the express promise of a new or another Covenant to be made not like unto it Jer. 32. The Land given them by inheritance and the place designed for the Worship of God therein were continued in their possession notwithstanding the mighty Attempts made by the Nations of the world for their extirpation And when at any time he gave them up for a season unto the power of their Adversaries because of their sins and provocations as unto the Babylonians in the dayes of Nebuchadnezzar and afterwards unto the Graecians or Syrians in the dayes of Antiochus Epiphanes yet still he foretold them of their condition promised them deliverance from it and in a short time accomplished it though it could not be done without the ruine of other Kingdoms and Empires The Oppression of the Babylonians continued but seventy years and the persecution of Antiochus prevailed only for three years and half Prophets also he raised up unto them in their several Generations yea in the time of their great distress as Jeremiah at the time of their desolation Ezekiel and Daniel in Babylon Haggai and Zechariah in their poverty after their reâ—â—rn which dispensation ceased not untill they pointed out unto them the end of the Covenant and told them that the Messiah should come speedily and suddenly unto his Temple Mal. 3.1 2. § 5 The present Jews I hope will not deny but that God is faithfull still and as able to accomplish his Promises as he was in the dayes of old Let us then enquire whether they enjoy any one thing promised them in the Covenant or any thing relating thereunto or have done so since the dayes wherein as we have proved the Messiah was to come 1. For the Countrey given unto them by Covenant and the place of Gods Worship therein the whole world knows and themselves continually complain that strangers possess it they being utterly extirpated and cast out of it It is with them all as it was with Abraham before the grant of the inheritance was accomplished they have not possession of one foot in it in any propriety no not for a burying place Their Temple is destroyed and all their attempts for the restauration of it which God so blessed of old frustrated yea ceased Their daily Sacrifice is ceased and whatever they substitute in the room of it is an open abomination unto the Lord. We need not insist on these things The Stories of their ruine exile vain attempts to recover their Land of their Fore-fathers of the utter pollution of the places of their Worship are known to themselves and all men that take care to know ought of these things Where is now the Covenant of the Land of Canaan Was it to be absolutely everlasting Whence comes it to pass that the great promise of it doth utterly fail Was it to expire What period can be assigned unto its duration but only that of the coming of the Messiah and the establishment of a New Covenant in him Is not the denyal hereof the ready way to make the men of the world turn Atheists and to look upon the Scriptures of the Old Testament as a meer Fable when they shall be taught that the Promises contained in it were but conjectures deceitful words that came to nothing Again How are they delivered from their Adversaries How are they defended § 6 from their Oppressors There is not a known Nation in the world wherein they live not either openly or privately in Exile and Banishment from their own Land About their oppressions and against their Oppressors they have cryed out and prayed after their manner for many Generations Where is the protection the deliverance promised if the time be not yet expired for the coming of the Messiah why are they not delivered What word is there in the Law or the Prophets that they shall not be delivered out of Temporal distresses any other way but by the Messiah hath it not been otherwise with them Were they not delivered from former Oppressions and Captivities by other means Could not God of old have dispossessed the Romans of the Land of Canaan and afterwards the Saracens and can he not now the Turks as easily as he did the Babylonians Persians and Graecians If the Covenant of those promises be not expired in the coming of the Messiah what account can they give of these things Further where are the Prophets promised unto them can they name one since the § 7 daies of a John Baptist whom they owned for a Prophet hath any one amongst them pretended to any such thing whom the event and themselves thereon have not discovered to be an Impostor Such was Theudas and Moses Cretensis with some few others Is it not strange that they who never long wanted a Prophet in their streights and difficulties and sometimes had many of them together should now in their utmost misery wandrings and darkness be left utterly destitute of any one for a thousand six hundred years and upwards It is the general confession of all their Masters that they have left the Holy Ghost or Spirit of Prophecy After the finishing of the second Temple they say and they say truly that Prophecy ceased
where it treats of these things in the least giving countenance thereunto or let him shew how this procedure is suitable unto the Justice of God either unto the general notion that we have of it or as unto any other instance recorded of it in the Scripture But if these men may fain what they please there is no doubt but they will justifie themselves and maintain their own cause Secondly Why did none of the latter Prophets whom God granted unto the people after their return from Captivity as Haggai Zechariah and Malachi let the people know that this was the condition of their return into their Land but only require of them to walk answerable unto the mercies they had then received Thirdly As the very nature of the dispensation did declare that God having purged out the Rebels of the people and destroyed them with his sore judgements had forgiven their sins and was returned unto them in a way of mercy and grace never to call over their forepast iniquities any more so the Prophets that treated concerning that dispensation of God do in places innumerable assert the same and plainly contradict this imagination Fourthly God punisheth not the sins of the Fathers upon their children unless the Children continue in the sins of their Fathers This he declareth at large Ezek. 18. Now what were the sins of this people under the first Temple before their captivity our Author reckons Adultery Murder and Idolatry It is no doubt but many of them were Adulterers and that sin among others was charged on them by the Prophets but it is evident that their principal ruining sins were their Idolatry and persecution or killing of the Prophets And God by Ezekiel declares that in and by their Captivity he would punish and take away all their Idolatry and Adulteries evâ—n from the Land of Aegypt or their beginning to be his people Chap. 23.11 27. Now were the Jews that is the body of the people guilty of these sins under the second House it is known that from all Idolatry they preserved themselves which was that sin that in an especial manner was their ruine before and for killing the Pophets they acknowledge that after Malachi they had none so that none could be persecuted by them but those whom they will not own to be Prophets But Fifthly Suppose that all those under the second House continued in the sins of their fore-fathers which yet is false and denyed by themselves as occasion requires yet what have the Jews done for sixteen hundred years since the destruction of that House they plead themselves to be holy and in application of the Prophecy Isa. 53. unto themselves proclaim themselves innocent and righteous at least they would not have us to think that the generality of them are Adulterers Murderers and Idolaters whence is it then that the punishment of their Fathers sins lyes so long on them What Rule of Justice is observed herein What instance of the like dispensation can they produce for our parts we affirm that they continue unto this day in the same sin for which their fore-fathers under the second House were rejected and destroyed and so know the righteousness of God in their present captivities and miseries Besides Sixthly They say they abhor the sins of their fore-fathers repent of them and do obtain Remission of sins through their observation of the Law of Moses Wherein then is the faithfulness of God in his promâ—ses unto them Why are they not delivered out of captivity Why not restored to their Land according to express Testimonies of the Covenant made with them unto that purpose There is no colour of truth nor reason therefore in this evasion which they invented to countenance themselves in their obstinate blindness and unbelief But our Author yet adds an Instance whereby he hopes to reinforce and confirm § 13 his former answer saith he Deus per manus Salamanassani decem tribus in captivitatem passus est abduci in regiones nobis incognitas sexcentis fere annis ante destructionem Templi secundi hoc â—â—t ante presentem hanc nostram captivitatem nâ—cdum in hodiernam hanc diem in terram siâ—am reversae aut dominio suo restitutae sunt quae omnia speciali Dei Providentia nobis ita evâ—nerunt ne quis causam hujus nostrae captivitatis speciali alicui peccato sub secunda domo commisso imputaret Cum decem tribus qui tum absuerunt captivitatem pati debent sexcentâ—s annis longiorem God suffered the ten Tribes to be carried captive by Salamanasser into Countreys unknown to us six hundred years before the destruction of the second Temple and our present captivity neither are they yet returned to their own Land or restored to their former rule all which things have happened unto us by the especial Providence of God That nâ—ne might impute the cause of the captivity unto any sin committed under the second Temple seeing the ten Tribes that were then absent must endure a captivity six hundred years longer Neither will this instance yield them the least relief For 1. It was before granted that the sins under the second Temple were even greater then those under the first whence the punishment of them was revived which is here denyed manifâ—sting that this is an evasion invented to serve the present turn 2. What ever is pretended no impartial man that owns the special relation of that people unto God and his Covenant with them can but grant that their present rejection is for some outragious sins breaking the Covenant under the second Temple and continued in by themselves unto this day 3. The case of the tâ—n Tribes after they had publickly rejectâ—d all that Worship of God and all that Government of the people which was appointed to Type out and to continue unto the bringing of the â—â—ssiah is different from that of the othâ—r Tribes to whom the Promises wâ—re appropriated in Judah and in the house of David so that their rejection implies no disannulling of the Covenant 4. As all of the two Tribes came not up to Jerusalem at the return from the captivity of Babylon so very great numbers of the ten Tribes appear so to have done which bâ—ing added to those multitudes of them which before that had fallen away to Judah partly upon the account of the Worship of God partly upon the account of outward peace when their own Land was wasted makes the condition of the body of the people to be one and the same and these men committed and their posterity continue in the sins on which we charge their present dispersion and captivity 5. The remant of that people dispersed amongst strange Nations seems voluntarily to have embraced their manners and customs and utterly to have forgotten their own Land whereas those with whom we have to do daily expect desire and endeavour a return thereunto so that neither doth this evasion yield our present Jews any relief and we may return to
of Heber keeping their first Seat not accompanying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sons of men Gen. 11.2 3 4. those wicked Apostates who went from the East to find a place to fix the Seat of their Rebellion against God Broughton contendeth that Vr was in the Vale of the Chaldaeans that is in Babylonia a very little way or some few miles from Charan averring that Stephen cannot otherwise be defended who affirms that he was in Mesopotamia before he dwelt in Charan But as this defence of Stephen is needless seeing as we have manifested he took Mesopotamia in a large sense as others did also giving the same Extent unto it with Assyria the denomination arising from the most eminent and fruitful of these Regions So the removal of a little way or a few miles answereth not that decription which the Holy Ghost gives us of journey Gen. 11.31 And Terah took Abraham his Son and Lot the Son of Haran and they went forth with them from Ur of the Chaldees to go into the Land of Canaan and they came unto Haran and dwelt there There design was to go unto Canaan And as the Vra which was in Babylonia was scituated on this side of Euphrates as Pliny testifies So that Abraham could not go from thence unto Canaan by Haran but he must twice needlesly pass with all his family over Euphrates so the expression of their journying to Haran will not suit unto any imaginary Vr within a few miles of it Nor is it any weight that it is called Vr of the Chaldees whose proper seat was in Babylonia and not extended much farther Eastward seeing if the Chaldees as is most probable were called Chasdim as they are constantly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chesed the Son of Nachor the Brother of Abraham there must of necessity be allowed an Hystorical Prolepsis in the words and that is called Vr of the Chaldees from whence the Chaldees were afterwards to have their Original who in time possessed Babylonia and the parts adjacent Whilest Abraham lived with his Progenitors in Vr there is no doubt but he § 7 was with them infected with much false Worship and Idolatry For so Joshua affirms expresly that they served 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 24.3 even those whose Worship God afterwards prohibited in the first Precept of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there shall not be unto thee other Gods those or such as those whom they served beyond the flood Other Gods are all false gods The Jews imagination about the discovery made by Abraham of the true God his renunciation of all Idolatry thereon with the breaking of his Fathers Images and his being cast for that cause by Nimrod into the fire all about the forty fourth year of his Age I have considered and exploded elsewhere And all these figments with that of Harans being consumed by fire in the sight of his Father they witedraw from the supposed signification of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they would have to signifie fire Gen. 11.28 but as where it relates unto the Chaldeans Vr of the Chaldees it is apparently the name of a place a Town or Country so it rather signifies a Valley then fire And those words Isa. 24. v. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate in the Text Wherefore glorifie ye the Lord in the fires may be better read as in the Margen in the Valleys which better answers unto the following words And the name of the Lord God of Israel in the Isles of the Sea At what year of his age he left Vr with his Father is not expressed But it is apparent that it was towards the latter end of the life of Terah Even after the death of Haran his Eldest Son and that Nahor and Abraham were married to Milcha and Isca his daughters and Sara had continued barren some remarkable space of time Gen. 11.28 29 30 31 32. From Vr therefore with his Father and the rest of their family he removed to § 8 Haran with a design for Canaan Gen. 11.31 Where this Haran was scituated we before declared Stephen calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 charran and so do the Latin Writers Assyrias Latio maculavit sanguine Charras sayes Lucan of the overthrow of Crassus's Army near that place And it may be pronounced either way in the Original from the ambiguous force of the Hebrew Cheth which seems best expressed by Charan How long he stayed here is uncertain as was said before That it was not very long appears from his marrying and the barrenness of Sarah before he came thither And yet that they abode there some years is no less evident from Chap. 12. v. 5. Abraham took Sarai his Wife and Lot his Brothers Son and all their substance that they had gathered and the souls or Servants that they had gotten in Haran and they went forth to go into the Land of Canaan It is not the work of a few dayes or moneths that is here described This gathering of substance and getting of souls was a business of some years of how many it is uncertain What was the design of Terah in his attempt to go for the Land of Canaan is not absolutely certain The especial Call of Abraham unto that Countrey could not be the bottom of it for it is most probable yea indeed undeniable that this he had not untill after the death of Terah It was therefore an act of theirs in answer to the Providence of God in a subserviency unto that future call that he might be in more readiness to yield obedience unto it then he could have been in the Land of Vr Whether Terah did meerly seek a new habitation in a Country less peopled then that of his Nativity which doubtless then was the most populous part of the world as being near the place where mankind first planted after the flood or whether he might be instructed in the antient promise that the posterity of Canaan the Son of Cham who had then possessed the Country called after his name should be servants unto the seed of Shem from whom he was a principal descendant I know not In answer to the call of Abraham it could not be for he was called to leave his Fathers House Chap. 12.1 and not to bring his Father with his houshold with him and that at the seventy fifth year of his age when Terah was dead But what ever was the occasion of it the Providence of God used in it in the serving of its designs towards Abraham And here in Haran If I may be allowed to conjecture it is probable that God gave him light into the evil of those Superstitions wherein he was educated revealed himself as the only true God and so prepared him for his Call unto the tedious journeying and long peregrination that ensued thereon § 9 When his Father Terah was dead and himself seventy five years old Chap. 12.14 God called him to himself and entred
and the performance of duties required in it yet it was greatly increased and aggravated by that multitude of commands wherein it consisted Whence our Apostle calls it the Law of Commandments contained in Ordinances Ephes. 2.15 Consisting of an endless number of commands concerning which their minds could never attain any comfortable satisfaction whether they had answered their duty aright in them or no. Exercitatio XXI The Sanction of the Law in Promises and Threatnings The Law considered several ways As the Rule of the old Covenant As having a new end put to it As it was the Instrument of the Jewish Polity The sanction of it in those senses Punishments threatned to be inflicted by God himself By others Promises of three sorts To be fulfilled by God himself By others Parents how they prolong the lives of their children Punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Providential punishments Partial Total Persons entrusted with power of punishment The original distribution of the people Task-masters and Officers in Egypt who The authority of Moses The distribution of the people in the Wilderness Institution of the Sanhedrin Judges Kings Penalties Ecclesiastical The three degrees of it explained and examined Causes of Niddui Instance Joh. 9.20 Of Cherem And Shammatha Forms of an Excommunication The Sentence Ezra 10.7 8. explained Civil Penalties and Capital The several sorts of them BY the Sanction of the Law we intend the Promises and Penalties wherewith by § 1 God the observation of it and obedience unto it was enforced This the Apostle hath respect unto in sundry places of this Epistle the principal whereof are reported in the fore-going Dissertation To represent this distinctly we may observe that the Law falls under a three-fold consideration First As it was a Repetition and Expression of the Law of Nature and the Covenant of Works established thereon Secondly as it had a new End and design put upon the Administration of it to direct the Church unto the use and benefit of the Promise given of old to Adam and renewed unto Abraham four hundred and thirty years before Thirdly As it was the Instrument of the Rule and Government of the Church and People of Israel with respect unto the Covenant made with them in and about the Land of Canaan And in this three-fold respect it had a three-fold Sanction First As considered absolutely it was attended with promises of life and threatnings § 2 of death both Eternal The original promise of life upon obedience and the curse on its transgression were inseparably annexed unto it yea were essential parts of it as it contained the Covenant between God and Man See Gen. 2. Deut. 27.26 Rom. 6.23 Rom. 4.4 Rom. 10.5 Rom. 11.6 Lev. 18.5 Ezek. 29.11 Gal. 3.12 13. Now in the Administration of the Law the Church was thus far brought under § 3 the obligation of these Promises and Threatnings of Life and Death eternal so far interested in the one and made obnoxious unto the other as that if they used not the Law according to the new dispensation of it wherein it was put into a subserviency unto the Promise as Gal. 3.19 20 21 22 23 24. that they were left to stand and fall according to the absolute tenure of that first Covenant and its ratification which by reason of the entrance of sin proved fatally ruinous unto all that cleaved unto it Rom. 8.3 chap. 9.31 Secondly The Law had in this Administration of it a new End and design put § 4 upon it and that in three things First that it was made directive and instructive unto another End and not meerly preceptive as at the beginning The Authoritative Institutions that in it were super-added to the Moral commands of the Covenant of works did all of them direct and teach the Church to look for Righteousness and Salvation the original ends of the first Covenant in Another and by another way as the Apostle at large disputes in this Epistle and declares positively Gal. 3. throughout Secondly In that it had a dispensation added unto the commands of obedience and interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by condiscension given by God himself as to the perfection of its observance and manner of its performance in reference unto this new end It required not absolutely perfect obedience but perfectness of heart integrity and uprightness in them that obeyed And unto the Law thus considered the former promises and threatnings are annexed For the neglect of this use of it left the Transgressors obnoxious to the Curse denounced in general against them that continued not in the whole Law to do it Thirdly It had merciful relief provided against sin for the supportment and consolation of sinners as we shall see in the consideration of their Sacrifices § 5 Thirdly it may be considered as it was the Instrument of the Rule and Government of the People and Church of Israel according to the tenure of the Covenant made with them about the Land of Canaan and their living unto God therein And in this respect it had four things in it First That it represented unto the people the Holiness of God the Effects whereof are implanted in the Law according to its Original constitution whereupon in it they are so often called to be holy because the Lord and Law-giver was holy Secondly A Representation of his Grace and Condiscention pardoning of sin in the Covenant of mercy in as much as he allowed a Compensation by Sacrifices for so many transgressions which in their own nature were forfeitures of their interest in that Land Thirdly That it was a righteous Rule of obedience unto that People as unto their especial Covenant condition Fourthly That it fully represented the severity of God against wilful transgressors of his Covenant as now renewed in order to the Promise seeing every such transgression was attended in their Administration of Rule with death without mercy § 6 It is of the Law under this third consideration though not absolutely as the Instrument of the Government of the People in Canaan but as it had a Representation in it of that Administration of grace and mercy which was contained in the Promises whereof we treat Concerning this or the Law in this sense we may consider first the Promises then the Threatnings of it And the Promises are of two sorts First such as God took immediately upon himself the accomplishment of Secondly such as others by his institution and appointment were to communicate the benefit of unto the obedient § 7 The first are of three sorts First of Life Temporal as it was an Instrument of their Government and eternal with God as the Promise or Covenant of grace was exemplified or represented therein Levit. 18.5 Ezek. 20.11 Rom. 10.5 Gal. 3.12 Secondly Of a Spiritual Redeemer Saviour Deliverer really to effect what the Ordinances of Institution did represent so to save them eternally to be exhibited in the fulness of time as we have at large already proved Thirdly There are
be the rule of the Political Government of the People wherein many sins such as Adultery and Murder were to be punished with Death and the sinner cut off there was in such cases no Sacrifices appointed nor admitted but in the Sacrifice of Christ there is no exception made unto any sin in those that repent believe and forsake their sins not unto those in particular which were excepted in the Lâ—w of Moses Acts 13.39 So that as the Sin-offering was provided for all sin that disannulled not the Covenant made at Horeb which allowed no life or interest unto Murderers Adulterers Blasphemers and the like in the Typical Land so the Sacrifice of Christ is extended unto all sinners who transgress not the terms and tenor of the New Covenant for whom no place is allowed either in the Church here or Heaven hereafter § 38 Of the Matter of this Offering see Levit. 4.2 which because it differed very little from the Matter of the Burnt-offering I shall not particularly insist upon it As to the Persons that were to offer it there is a general distribution of them in the Text comprehensive of all sorts of Persons whatever For it is applyed to 1. The Priest 2. The whole Congregation jointly 3. The Ruler 4. Any of the People of the Land so that none were excluded from the Priviledge and Benefit of this Sacrifice The first Person mentioned is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anointed Priest Chap. 4.3 that is say the Jews generally and our Expositors also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the High Priest Aaron and his Sons that ministred in his room in their succession For those only say they were anointed But this seems not to be so For if the High Priest alone be intended there is no provision made for any other Priest to have an interest in this Sin-offering For the Priests are not comprized in any other member of the distribution before mentioned particularly not in that wherein with any colour they might be looked after namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 27. The people of the Land that is the common people from whom the Priests were alwayes distinguished Any Priest therefore is intended and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anointed is no more but dedicated separated unto the Office of the Priesthood or it respects that Original anointing which they had all in their fore-fathers the Sons of Aaron when they were first set apart to God Exod. 24. § 39 The case of the Priest wherein this Sacrifice was allowed him is expressed in the same place with words somewhat ambiguous if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he sin according to the sin of the people so we Castalio renders the passage si Sacerdos inunctus deliquerit in noxiam populi if the Anointed Priest so sin as to bring guilt upon or dammage unto the people As Achan did and David also Vulg. Lat. delinquere faciens populum causing the people to sin which is another sense of the words And this sense the Jews generally embrace For they apply this sinning of the Annointed Priest unto his teaching the people amiss causing them to err thereby so Aben Ezra and others on the place who are followed by many of ours But if this be so the Priest was not allowed the benefit of this Sacrifice of the Sin-offering for any sin of his own but only when he caused the people to sin also which would render his condition worse than theirs and is contrary unto that of our Apostle that the Priest was to offer for his own sins and then for the sins of the people I would there in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and render it with our Translators according to when he sinned as another man of the people their Place and Office not freeing them from the common sins of other men And so our Apostle seems to expound this place Heb. 5.2 3. The Priests of the Law were compassed with infirmities and by reason thereof had need to offer Sin-offerings for their own sin as well as for the sins of the people seeing he also sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the sin of the people But it is otherwise now saith he with the people of God Chap. 7. v. 26 27. Our High Priest being holy harmless undefiled and separate from sinners that is not sinning according to the sins of the people as the Priests did of old § 40 Secondly The whole Congregation jointly had an interest in this Sacrifice when any such sin was committed as might reflect guilt upon it v. 13. For the observation of the Law being committed in an especial manner unto the whole Congregation there were many Transgressions in the guilt whereof the whole Body of it might be involved Thirdly The Ruler or Rulers had this priviledge also v. 22. with respect as appears by this peculiar institution unto his miscarriages in his Office God graciously providing a relief against the sins of men in their several conditions that they might not through a consciousness of their infirmities be deterred from engaging in any necessary employment among the people when called thereunto Fourthly Any one of the common people had the same liberty and were obliged unto the same duty v. 27. And this Distribution of the people as to their interest in this Sin-offering comprizing them all even all that belonged unto the Congregation of Israel of all sorts and ranks had its accomplishment in the Sacrifice of Christ from which none is excluded that come to God by him for he will in no wise cast them out For the Time and Season of this Sacrifice it may briefly observed that there were § 41 solemn and set Occasions some Monethly some Annual wherein it was to be offered for the whole Congregation by especial Command and Institution As 1. On every New Moon 2. On the fifteenth day of the first Moneth and seven dayes together dureing the Feast of unleavened bread 3. At the Feast of First Fruits 4. At the Feast of Trumpets 5. On the Day of Expiation 6. On the fifteenth day of the seventh Moneth and for eight dayes together during the Feast of Tabernacles And the frequent Repetition of this Sacrifice was to intimate that nothing was accepted with God but on the account of what was prefigured thereby namely that Perfect Sacrifice which took away the sin of the world There were also especial Occasions of it with reference unto the persons before enumerated which have been collected by others The Principal Ceremony in the Manner of its Oblation was the disposal of the § 42 Blood For the Blood of this Sacrifice had a triple disposall The main of the Blood was poured out at the bottom of the Altar of Burnt-offerings in the Court before the door of the Tabernacle v. 7. A part of it was taken and carried by the High Priest into the Sanctuary and put upon the horns of the Altar of Incense that was
related unto him and partaker of his glory is clearely asserted in these words and more is not intended in them Sixthly These things then being premised we may discern the general importance of these expressions The words themselves as was before observed being no where else used in the Scripture we may receive a contribution of light unto them from those in other places which are of their nearest alliance Such are these and the like We have seen his glory the glory of the only Son of God Joh. 1.14 He is the Image of the invisible God Col. 1.15 The glory of God shines forth in him 2 Cor. 4.6 Now in these and the like places the glory of the Divine Nature is so intimated as that we are directed to look unto the Glory of the absolutely invisible and incomprehensible God in him Incarnate And this in general is the meaâ—â—â—g and intendment of the Apostle in these expressions the Son in whom God speaks unto us in the Revelation of the Gospel doth in his own Person so every way answer the Excellencies and Perfections of God the Father that he is in him expresly represented unto our Faith and Contemplation It remaineth then in the second place that we consider the Expressions severally with the reasons why the Apostle thus expresseth the Divine glory of Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who being the Brightness Light Lustre Majesty of Glory The Apostle in my judgment which is humbly submitted unto consideration alludes and attends unto some thing that the people were instructed by typically under the Old Testament in this great Mystery of the manifestation of the glory of God unto them in and by the Son the Second Person in the Trinity The Ark which was the most signal Representation of the presence of God amongst them was called his Glory So the Wife of Phineas upon the taking of the Ark affirmed that the Glory was departed 1 Sam. 4.22 The glory is departed from Israel for the Ark of God is taken And the Psalmist mentioning the same thing calls it his glory absolutely Psal. 78.61 He gave his glory into the hand of his enemies that is the Ark. Now on the filling of the Tabernacle with the signs of God's presence in Cloud and Fire the Jews affirm that there was a constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Majestick shining glory resting on the Ark which was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendor of the glory of God in that Typical Representation of his Presence And this was to instruct them in the way and manner whereby God would dwell amongst them The Apostle therefore calling them from the Types by which in much darkness they had been instructed in these Mysteries unto the things themselves represented obscurely by them acquaints them with what that Typical glory and splendour of it signified namely the Eternal glory of God with the Essential beaming and brightness of it in the Son in and by whom the glory of the Father shineth forth unto us So that the words seem to relate unto that way of Instruction which was of old granted unto them Besides they were wont to express their Faith in this Mystery with words unto this purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glory is sometimes put for God himself Psal. 85.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That glory may dwell in our land that is the God of glory or glorious God This glory the Targum calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Majesty of that glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Hab. 1.8 Hence Psal. 44.25 they render those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why hidest thou thy face 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why takest thou away the Majesty of thy glory as both the Venetian and Basil Bibles read the place For the Regia have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omitting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Vision of Isaiah chap. 6.1 they say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Kimchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Rashi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Targum And they affirm that it was the same which came down and appeared on Mount Sinai Exod. 19.20 where those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Lord descended on mount Sinai are rendred by Onkelos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Majesty of God was revealed which words from Psal. 68. are applied by our Apostle unto the Son Ephes. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then is nothing also but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Essential Presence or Majesty of the glorious God This saith he is Christ the Son and thus of old they expressed their faith concerning him The words as was shewed before denote the Divine Nature of Christ yet not absolutely but as God the Father in him doth manifest himself unto us Hence is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dwelt Elias in Tishbi gives us somewhat another account of the Application of that name in the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of blessed memory called the holy Ghost Shechinah because he dwelt upon the Prophets But that this is not so may be observed throughout the Targum wherein the holy Ghost is always expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Shechinah is spoken of in such places as cannot be applied unto him But as the Fulness of the Godhead is said to dwell in the Lord Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.9 and he as the only begotten Son of God to dwell amongst us Joh. 1.14 so is he said in the same sense to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Majesty Presence Splendor of the Glory or the glorious God This then is that whereof the Apostle minds the Jews God having promised to dwell amongst them by his glorious Presence from whence the very name of Jerusalem was called The Lord is there Ezek. 48.35 he who in and under that name was with them as sent by Jehovah Zech. 1.8 was the Son in whom he had now spoken unto them in these latter days And this must needs be of weight with them being instructed that he who had revealed the Will of God unto them was none other but he who had dwelt among them from the beginning representing in all things the Person of the Father being typically revealed unto them as the brightness of his glory The Apostle addes that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express figure or image of his Person that is of the Person of God the Father I shall not enter into any dispute about the meaning of the word Hypostasis or the difference between it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many controversies about these words there were of old And Hierom was very cautious about acknowledging three Hypostases in the Deity and that because he thought the word in this place to denote substantia and
Advantage of them for whom he hath undertaken and whom he designed to bring again into favour and communion with God Hence Believers do no more consider the Properties of God in the Person of the Son absolutely but as engaged in a way of Covenant for their Good and as proposed unto them for an everlasting satisfactory Reward This is the ground of his calling upon them so often to behold see and consider him and thereby to be refreshed They consider his Power as he is mighty to save His Eternity as he is an everlasting Reward his Righteousness as faithful to justifie them All his Properties as engaged in Covenant for their Good and Advantage What ever he is in himself that he will be to them in a way of Mercy Thus do the holy Properties of the Divine Nature become a means of supportment unto us as considered in the Person of the Son of God And this is 1. A great encouragement unto Believing The Lord Christ as the Wisdom of God inviting sinners to come in unto him and to be made partakers of him layes down all his Divine Excellencies as a motive thereunto Prov. 8.14 15 c. For on the account of them he assures us that we may find Rest Satisfaction and an abundant Reward in him And the like invitation doth he give to poor sinners Isa. 45.22 Look unto me and be saved all the ends of the Earth for I am God and there is none else They may justly expect Salvation in him who is God and in whom all Divine Attributes are proposed to their Benefit as they find who come unto him v. 24.25 The consideration hereof prevents all the Fears and answers all the Doubts of them that look up unto him 2. An instruction how to consider the Properties of God by faith for our Advantage that is as engaged in the Person of the Son of God for our Good Absolutely considered they may fill us with dread and terror as they did them of old who concluded when they thought they had seen God or heard his voyce that they should dye Considered as his Properties who is our Redeemer they are alwayes relieying and comforting Isa. 54.4 5. II. The whole Old Creation even the most glorious parts of it hastening unto its period at least of our present interest in it and use of it calls upon us not to fix our hearts on the small perishing shares which we have therein especially since we have him who is Omnipotent and Eternal for our Inheritance The Figure or fashion of this world the Apostle tells us is passing away that lovely Appearance which it hath at present unto us it is hastening unto its period it is a fading dying thing that can yield us no true satisfaction III. The Lord Christ the Mediator the Head and Spouse of the Church is infinitely exalted above all creatures whatever in that he is God over all Omnipotent and Eternal IV. The whole World the Heavens and Earth being made by the Lord Christ and being to be dissolved by him is wholly at his disposal to be ordered for the good of them that do believe And therefore V. There is no just cause of fear unto Believers from any thing in Heaven or Earth seeing they are all of the making and at the disposal of Jesus Christ. VI. Whatever our changes may be inward or outward yet Christ changing not our eternal condition is secured and relief provided against all present troubles and miseries The Immutability and Eternity of Christ is the spring of our consolation and security in every condition The summ of all is that VII Such is the frailty of the nature of man and such the perishing condition of all created things that none can ever obtain the least stable consolation but what ariseth from an interest in the Omnipotency Soveraignty and Eternity of the Lord Christ. This I say is that which the words insisted on as they are used in the Psalm do instruct us in and this therefore we may a little farther improve This is that which we are instructed in by the Ministry of John Baptist Isa. 40.6 7 8. The voyce cryed all flesh is grass and all the goodliness thereof is as the flower of the field the grass withereth and the flower fadeth because the Spirit of God bloweth upon it surely the People is grass The grass withereth the flower fadeth but the word of our God shall stand for ever All is grass fading grass though it bloom and appear goodly for a little season yet there is no continuance no consistency in it Every Wind that passeth over it causeth it to wither This is the best of flesh of all that in and by our selves we are we do we enjoy or hope for The Crown of the Pride of man and his glorious Beauty is but a fading flower Isa. 28.1 What Joy what Peace what Rest can be taken in things that are dying away in our hands that perish before every breath of Wind that passeth over them Where then shall this poor Creature so frail in its self in its Actings in its Enjoyments seek for Rest Consolation and satisfaction in this alone that the Word of the Lord abides for ever in the eternally abiding Word of God that is the Lord Jesus Christ as preached in the Gospel so Peter applyes these words 1 Ep. 1.25 By an Interest in him alone his Eternity and Unchangeableness may relief be obtained against the consideration of this perishing dying state and condition of all things Thus the Psalmist tells us that verily every man living in his best estate is altogether vanity Psal. 39.5 and thence takes the Conclusion now insisted on v. 7. And now Lord seeing it is thus Seeing this is the condition of mankind what is thence to be looked after What is to be expected nothing at all not the least of use or comfort What wait I for My hope is in thee from thee alone as a God Eternal pardoning and saving do I look for Relief Man indeed in this Condition seeks oftentimes for satisfaction from himself from what he is and doth and enjoyes and what he shall leave after him comforting himself against his own frailty with an Eternity that he fancieth to himself in his Posterity and their Enjoyment of his Goods and Inheritance So the Psalmist tells us Psal. 49.11 Their inward thought is that their Houses shall continue for ever and their dwelling places unto all generations and they call their Lands after their own names They see indeed that all men dye Wise men and Fools v. 10. and cannot but from thence observe their own frailty Wherefore they are resolved to make provision against it they will perpetuate their Posterity and their Inheritance This they make use of to relieve them in their inmost Imaginations But what censure doth the Holy Ghost pass upon this Contrivance v. 12. Nevertheless saith he notwithstanding all these imaginations Man being in honour abideth not he is like the
their hand With this Resolution they come upon the breadth of the earth and compass the Camp of the Saints and the beloved City Rev. 20.9 They go about their work with Glory and Terror as if they would do it in a day So they have done in all Ages so they continue to do to this day and what is the issue This City which they look on as an unwalled Town no way defensible or tenable is not yet taken by them nor ever shall be but there they fall before it one after another and their bones lye under the walls of the City they oppose They fall upon the Mountains of Israel and leave a stink behind them the shame and reproach of their Names unto Eternity Sometimes they seem to have prevailed and to have done their work but still the issue is that they dye or are destroyed and go down to the Pit and come under the feet of Christ leaving the City untaken Disappointment shame and everlasting punishment is their Portion And they find at last by experience that this feeble folk whom they so despise are Wise and have their Habitation in a Rock This pledge we have already of the Truth proposed that all who have formerly risen up in Enmity to the Kingdom of Christ are dead gone perished under his feet and have left their work undone as far from Accomplishment as the first day they undertook it The same shall be the Lot of those that are and those that follâ—w to the end of the world And when they have all done their utmost then shall the end be Then shall all their misery be compleated the Joy of the Saints filled and the Glory of Christ exalted For the Enemies themselves What can be more shameful unto them than to be so stupid as not to learn from the Experience of so many hundred of years to give over a work wherein never any prospered more miserable than to engage in that design wherein they must necessarily fall and be ruined More woful than to work out their own Eternal Destruction under the Wrath of Christ in a business wherein they had no success And what profit is it if for the present they grow a little rich with the gain of Oppression if there be a Worm in it that will devour both it and them What Advantage if they drink a little precious blood and find sweetness in it if it make them sick and swell and dye The beloved City still abides and their misery shall never end For the Saints what more joyful thing can there be than for them to take a view of these things to look backwards and see all the Nimrods of the earth that have opposed the Kingdom of Christ lying in shame and misery with their necks under the footstool of his feet There they may see Pharaoh lie and Nebuchadnezzar Nero Domitian Dioclesian with all their multitudes and all that have walked in their steps brought down to the sides of the Pit in shame and Eternal Misery for their Opposition to the Kingdom of Christ There are they fallen and perished all of them who laid their swordâ— under heads and caused terror in the Land of the living And the like Prospect may they take of what is to come They may by faith see Babylon fallen the whole Conspiracy that is in the world against them and their Lord disappointed and all his Enemies that shall arise even to the Consummation of all things brought to ruine How may they triumph in a glorious Prospect of this certain and unavoidable Issue of the Opposition that is made to the Kingdom of their Redeemer And this must be the issue of these things For 1. God hath promised unto the Lord Christ from the foundation of the world that so it should be It was part of his Eternal Covenant and Compact with him as hath been declared And after the first promise of breaking the Serpents head and prevailing therein against the Enmity of his seed no season of the Church passed wherein the promises of the same success and issue were not renewed and hereunto do the Writings of Moses the Psalms and the Prophets bear witness And hereof it was that Enoch the seventh from Adam prophesied so expresly unto the Old world before the flood Jude v. 14 15. other Prophecies and Promises to the same purpose occurr every wherein the Scripture And this God also in several Ages for the greater pledge of his veracity typed out as in the Victory of Abraham over the four Kings representing the great Monarchies of the world wherein he had a pledge that he should be Heir of the World in his seed in the Conquest of Canaan the seat and inheritance of the Church by Joshua in the Successes and Victories of David and by many signal Instances given in the Visible ruine of the most potent Opposers of his interest in the world And it cannot be that this Word of God should be of none effect 2. The Lord Christ expects this Issue and Event of all things and shall not be frustrated in his Expectation Having received the Ingagement and faithful Promises of his Father he rests in the foresight of its accomplishment And thence it is that he bears all the Affronts that are put upon him all the Opposition that is made unto him and his Kingdom with Patience Long-suffering and Forbearance When we consider the injuries reproaches oppressions persecutions blasphemies that he is exposed unto in his Wayes his Servants his Spirit and Worship we are ready to admire at his patience as we ought to do that he breaks not forth against his enemies as a consuming fire But he knows the time and season that is allotted for the Execution of Vengeance upon them and nothing of their Pride Rage boasting or triumphing against him shall ever provoke him to anticipate their ruine so secure he is of their Destruction in the appointed season and so certain of their Day that is coming 3. He is himself furnished with Authority and Power for the accomplishment of this Work when and how he pleaseth He hath not only Assurance of the Fathers Concurrence but is himself also throughly armed and furnished with Power to destroy all his Enemies even in a moment And he will not fail to put forth his power in the appointed season he will bruise them all with a rod of Iron and dash them in pieces like a Potters vessel If all his Enemies should at once combine themselves against him should the world receive the utmost contribution of craft subtilty and strength that Hell is able to afford unto it what is it all to stand before the incomprehensible power of Jesus Christ See Rev. 6.16 4. His Glory and Honour require that it should be so This is a thing that he is very tender in God hath raised him up and given him Glory and Honour and care must be taken that it be not lost or impaired Now if his Enemies should go free if
account of the End of it or that which it brings Believers unto The deliverance of the People of Israel of old out of Egypt was great salvation so doth God every where set it forth and so did the people esteem it and that justly They who murmured under it they who despised the pleasant land fell all of them under the sore displeasure of God But yet as this deliverance was but from temporal outward bondage so that which it brought them unto was but outward rest for a few days in a plentiful country it gave them an inheritance of Houses and Lands and Vineyards in the Land of Canaan but yet there also they quickly died and many of them perished in their sins But as we have seen what we are delivered from by this salvation so the Excellency of the Inheritance which we obtain thereby is such as no heart can conceive no tongue can express It brings us into the favour and love of God unto the Adoption of children into durable rest and peace in a word unto the enjoyment of God in glory eternal Oh the Blessedness of this Rest the Glory of this Inheritance the Excellency of this Crown the Eternity and unchangeableness of this Condition the Greatness of this Salvation how mean how weak how low how unworthy are our apprehensions of it yet surely through the blessed Revelation of the Spirit of Grace by the word of the Gospel we see we feel we experience so much of it as is sufficient to keep us up unto an holy Admiration and longing after it all the days of our pilgrimage here on earth It remaineth now that we declare the unavoidableness of their destruction who neglect this so great salvation There are three things that make the punishment or destruction of any person to be unavoidable 1. That it be just and equal 2. That there be no relief nor remedy provided for him And 3. That he to whom it belongs to inflict punishment be able and resolved so to do and they all concur to the height in this case For 1. It is just and equal that such persons should be destroyed whence the sentence concerning them is so decretory and absolute He that believeth not shall be damned Matth. 16.16 And the Holy Ghost supposeth this case so clear evident and undeniable that he refers the proceedings of God therein unto the judgmentof sinners themselves Heb. 10.29 And they who are judged on this account at the last day will be speechless have nothing to reply nothing to complainof And the sentence denounced against them will appearunto all to be righteous 1. Because they despise an overture of a treaty about Peace and Reconciliation between God and their souls There is by nature an enmity between God and them a state and condition whereby themselves alone would be losers and that for ever God who hath no need of them nor their obedience or friendship tenders them a Treaty upon terms of peace What greater condescension love or grace could be conceived or desired This is tendred in the Gospel 2 Cor. 5.19 Now what greater indignity can be offered unto him than to reject his tenders without so much as an enquiry after what his terms are as the most do to whom the Gospel is preached Is not this plainly to tell him that they despise his love scorn his offers of Reconciliation and fear not in the least what he can do unto them And is it not just that such persons should be filled with the fruit of their own ways Let men deal thus with their Rulers whom they have provoked that have power over them and see how it will fare with them Neither will God be mocked nor shall his grace always be despised When men shall see and learn by woful experience what pitiful poor worms they are and have some beams of the Greatness Majesty and Glory of God shining upon them how will they be filled with shame and forced to subscribe to the righteousness of their own Condemnation for refusing his treaty and terms of Peace 2. These terms contain salvation Men in the neglect of them neglect and refuse their own salvation and can any man perish more justly than they who refuse to be saved If God's Terms had been great hard and difficult yet considering by whom they were proposed and to whom there was all the reason in the world why they should be accepted and their destruction would be just thatshould not endeavour to preserve them unto the utmost But now itis life and salvation that he tenders on whose neglect he complains that men will not come unto him that they might have life Certainly there can be no want of righteousness in the ruine of such persons But 3. That which the Apostle principally builds the Righteousness and inevitableness of the destruction of Gospel neglecters upon is the greatness of the salvation tendered unto them How shall we escape if we neglect so great salvation How it is so and wherein the greatness and excellency of it doth consist hath been be fore declared Such and so great it is that there is nothing which as inner can fear or suffer but it will deliver him from it nothing that a creature can desire but it will bring him to the possession of it And if this be despised is it not righteous that men should perish If we know not yet God knows how to set a value upon this great Effect of his Love Wisdom and Grace and how to proportion punishment unto its contempt The truth is God alone is able sufficiently to revenge the greatness of this sin and indignity done unto him We have before shewed how meet it was that the transgression of the Law should be punished with punishment eternal and yet the Law had provided no relief for any in distress or misery only taking men as it found them in the first place it required obedience of them and then promised a reward And a good holy and righteous Law it was both in its Commands and in its Promises and Threatnings It found men in a good estate and promised them a better on their obedience wherein if they failed it threatned them with the loss of their present condition and also with the superaddition of eternal ruine And in all this it was a clear effect of the righteousness holiness and faithfulness of God But the Gospel finds men in quite another state and condition in a condition of misery and ruine helpless and hopeless and is provided on purpose both for their present relief and future everlasting happiness And shall they escape by whom it is despised Is it not just and equal that it should prove a savour of death unto death unto them Is it meet that God should be mocked his Grace be despised his Justice violated his Glory lost all that sinners may go unpunished Let them think so whilst they please God thinketh otherwise all the Angels in Heaven think otherwise all the Saints