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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53696	Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...	Owen, John, 1616-1683.	1668 (1668)	Wing O753; ESTC R18100	1,091,989	640

person For neither did the Church of the Jews hear the Law as it was pronounced on Horeb by Angels but had it confirmed unto them by the wayes and means of Gods appointment And he doth not say meerly that the Word was taught or preached unto us by them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was confirmed made firm and stedfast being delivered infallibly unto us by the Ministry of the Apostles There was a divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firmness certainty and infallibility in the Apostolical Declaration of the Gospel like that which was in the Writings of the Prophets which Peter comparing with Miracles calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more firm stedfast and sure Word And this Infallible certainty of their word was from their Divine Inspiration Sundry Holy and Learned men from this Expression confirmed unto us wherein they say the Writer of this Epistle placeth himself among the number of those who heard not the word from the Lord himself but only from the Apostles conclude that Paul cannot be the Penman thereof who in sundry places denyeth that he received the Gospel by Instruction from men but by immediate Revelation from God Now because this is the only Pretence which hath any Appearance of Reason for adjudging the writing of this Epistle from him I shall briefly shew the invalidity of it And 1. It is certain that this term U S comprizes and casts the whole under the condition of the generality or major part and cannot receive a particular Distribution unto all Individuals For this Epistle being written before the Destruction of the Temple as we have demonstrated it is impossible to apprehend but that some were then living at Jerusalem who attended unto the Ministry of the Lord himself in the dayes of his flesh and among them was James himself one of the Apostles as before we have made it probable so that nothing can hence be conc●●de● to every individual as though none of them might have heard the Lord 〈…〉 The Apostle hath evidently a respect unto the foundation of the Church 〈…〉 at Hierusalem by the preaching of the Apostles immediately after th● 〈…〉 of the Holy Ghost upon them Acts 2.3 4 5. which as he was not h●● 〈…〉 ●●●ed in so he was to mind it unto them as the beginning of their faith and 〈…〉 3. Paul himself did not hear the Lord Christ teaching Personally on the earth 〈◊〉 he began to reveal the great salvation 4. Nor doth he say that those of whom h●●p●●ks were originally instructed by the Hearers of Christ but only that by them the Word was confirmed unto them and so it was unto Paul himself Gal. 2.1 2. But 5. yet it is apparent that the Apostle useth an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placing himself among those unto whom he wrote though not personally concerned in every particular spoken a thing so usual with him that there is scarce any of his Epistles wherein sundry instances of it are not to be found See 1 Cor. 10.8 9. 1 Thess. 4.17 The like is done by Peter 1 Epist. 3.4 Having therefore in this place to take of all suspition of jealousie in his Exhortation to the Hebrews unto Integrity and Constancy in their profession entred his discourse in this Chapter in the same way of expression Therefore ought we as there was no need so there was no place for the change of the persons so as to say you instead of us So that on many accounts there is no ground for this Objection 4. He farther yet describes the Gospel by the Divine Attestation given unto it which also addes to the force of his Argument and Exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is of a double composition denoting a concurring testimony of God a testimony given unto or together with the testimony and witness of the Apostles Of what nature this testimony was and wherein it consisted the next words declare by Signs and Wonders Mighty works and Distributions of the Holy Ghost All which agree in the general nature of works supernatural and in the especial end of attesting to the truth of the Gospel being wrought according to the promise of Christ Matth. 16.17 18. by the ministery of the Apostles Acts 2.3 4. and in especial by that of Paul himself Rom. 15.19 2 Cor. 12.12 But as to their especial differences they are here cast under four heads The first are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signs that is miraculous works wrought to signifie the presence of God by his power with them that wrought them for the approbation and confirmation of the Doctrine which they taught The second are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prodigies Wonders works beyond the power of Nature above the Energie of natural causes wrought to fill men with wonder and admiration stirring men up unto a diligent attention to the Doctrine accompanied with them for whereas they surprize men by discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a present divine power they dispose the mind to an embracing of what is confirmed by them Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty works wherein evidently a mighty power the power of God is exerted in their operation And fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts of the Holy Ghost enumerated 1 Cor. 12. Ephes. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free gifts freely bestowed called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divisions or distributions for the reason at large declared by the Apostle 1 Cor. 12.7 8 9 10 11. All which are intimated in the following words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is indifferent whether we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refer it to the will of God or of the Holy Ghost himself his own will which the Apostle guides unto 1 Cor. 12.11 As we said before all these agree in the same general nature and kind of miraculous operations the variety of expressions whereby they are set forth relating only unto some different respects of them taken from their especial end and effects The same works were in different respects Signs Wonders Mighty works and Gifts of the Holy Ghost But being effectual unto several ends they received these various denominations In these works consisted the divine attestation of the Doctrine of the Apostles God in and by them giving testimony from heaven by the ministration of his Almighty Power unto the things which were taught and his approbation of the Persons that taught them in their work And this was of especial consideration in dealing with the Hebrews For the delivery of the Law and the ministery of Moses having been accompanied with many signs and prodigies they made great enquiry after signs for the confirmation of the Gospel 1 Cor. 1.22 which though our Lord Jesus Christ neither in his own Person nor by his Apostles would grant unto them in their time and manner to satisfie their wicked and carnal curiosity yet in his own way and season he gave them forth for their conviction or to leave them

there is some variety both in antient Copies of the Original and Translations about it the most owning and retaining of it yet it would be of no moment seeing we know not whence or from whom any of them are The Objection then is taken from the want of the wonted Apostolical Salutation which should be in and a part of the Epistle And this is the substance of what on this account is excepted against our Assertion § 16 Various Answers have been given to this Objection some of them of no more validity than its self Hierom replyes it hath no mans name prefixed therefore we may by as good Reason Say it was written by no man as not by Paul which Instance though it be approved by Beza with other learned men and not sufficiently answered by Erasmus with a contrary instance yet indeed it is of no value for being written it must be written by some body though not perhaps by St. Paul Some have thought that it may be the Inscription inquired after was at first prefixed but by some means or other hath been lost But as there are very many Arguments and Evidences to evince the weakness of this imagination so the beginning and entrance of the Epistle is such as is uncapable of any contexture with such a Salutation as that used in other Epistles as is also that of St. John so that this Conjecture can here have no place § 17 Some of the Antients and principally Theodoret insist upon the peculiar allotment of his Work unto him among the Gentiles Paul was the Apostle of the Gentiles in an especial manner and if in Writing unto the Hebrews he had prefixed his name unto his Epistle he might have seemed to transgress the Line of his Allotment And if it be not certain that the Apostles by common consent cast their Work into distinct portions which they peculiarly attended unto as the Antients generally concurr that they did and there was not reason wanting why they should do so yet it is that there was a special Convention and agreement between James Peter and John on the one side and Paul and Barnabas on the other that they should attend the Ministry of the Circumcision and these of the Gentiles Hence Paul finding it necessary for him to write unto the Hebrews would not prefix his name with an Apostolical Salutation unto his Epistle that he might not seem to have invaded the Province of others or transgressed the Line of his Allotment But I must acknowledge that notwithstanding the weight laid upon it by Theodoret and some others this reason seems not unto me cogent unto the end for which it is produced For 1. The Commission given by the Lord Christ unto his Apostles was Catholick and had no bounds but that of the whole Creation of God capable of instruction Matth. 28.19 Mark 16.15 and that Commission which was given unto them all in general was given unto every one in particular and made him in solidum possessor of all the Right and Authority conveyed by it Neither could any following arbitrary agreement pitched on for convenience and the facilitating of their Work abridge any of them from exerting their Authority and exercising their Duty towards any of the Sons of Men as occasion did require And hence it is that notwithstanding the agreement mentioned we find St. Peter teaching of the Gentiles and St. Paul labouring the Conversion of the Jews Secondly In Writing this Epistle on this Supposition St. Paul did indeed that which is pretended was not meet for him to do namely he entered on that which was the Charge of another man only he conceals his Name that he might not appear in doing of a thing unwarrantable and unjustifiable And whether it be meet to ascribe this unto the Apostle is easie to determine As then it is certain that St. Paul in the Writing of this Epistle did nothing but what in duty he ought to do and what the Authority given him by Christ extended its self unto so the concealing of his Name lest he should be thought to have done any thing irregularly is a thing that without much temerity may not be imputed unto him § 18 There is another Answer to this Objection which seemeth to be solid and satisfactory which most of the Antients rest in And it is that St. Paul had weighty Reasons not to declare his Name at the entrance of this Epistle to the Hebrews taken from the prejudices that many of them had against him This is insisted on by Clemens in Eusebius He did Wisely saith he conceal his Name because of the prejudicate Opinion that they had against him and this is at large insisted on by Chrysostom who is followed therein by Theophilact Oecumenius and others without number The persecuting Party of the Nation looked on him as an Apostate a Desertor of the Cause wherein he was once engaged and one that taught Apostasie from the Law of Moses yea as they thought that set the whole World against them and all that they gloried in Acts 21.28 and what enmity is usually stirred up on such occasions all men know and his example is a sufficient instance of it And there was added thereunto which Chrysostom and that justly layes great weight upon that he was no ordinary Person but a man of great and extraordinary abilities which mightily increased the provocation Those among them who with the profession of the Gospel had a mind to continue themselves in and to impose upon others the observance of Mosaical Institutions looked on him as the only person that had frustrated their design Acts 15.2 And this also is usually no small cause of wrath and hatred The Spirit of these men afterwards possessing the Ebonites they despised St. Paul as a Grecian and Desertor of the Law as Epiphanius testifies And even the best among them who either in the use of their liberty or upon an Indulgence given them continued in the Temple Worship had a jealous eye over him lest he had not that esteem for Moses which they imagined became them to retain Acts 21.21 how great a prejudice against his Doctrine and Reasonings these thoughts and jealousies might have created had he at the entrance of his dealing with them prefixed his Name and usi●al Salutation is not hard to conjecture This being the State and Condition of things in reference unto St. Paul and not any other known Penman of the Holy Ghost or eminent Disciple of Christ in those dayes this defect of Inscription as Beza well observes proves the Epistle rather to be his than any other Persons whatever And though I know that there may be some Reply made unto this Answer both from the Discovery which he makes of himself in the end of the Epistle and from the high probability that there is that the Hebrews upon the first receipt of it would diligently examine by whom it was written yet I judge it very sufficient to frustrate the

I will wait for him so that their words seem to be taken from this place of the Apostle as apprehending his Testimony to be cited from the Prophet which that it is not we shall prove evidently afterwards The same Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I and the children which God hath given me From Isa. 8.17 CHAP. III. § 6 VEr 7 8 9 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To day if you will hear his voice harden not your hearts as in the day of Provocation in the day of Temptation in the Wilderness when your Fathers tempted me proved me and saw my Works forty years wherefore I was grieved with that Generation and said they do alwayes err in heart and they have not known my wayes so I swore in my wrath they shall not enter into my rest From Psalm 95. v. 7 8 9 10 11. The Translation of the LXX agrees with the words of the Apostle both of them answering the Original Only the Apostle clearly to express the Reason of Gods Judgements on that people in the Wilderness distinguisheth the Words somewhat otherwise than they are in the Hebrew Text. For whereas that saith When your Fathers tempted me proved me and saw my Works Forty years long was I grieved with that Generation The Apostle adds that season of forty years to the mention of their sins and interposing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore refers his Speech unto the words foregoing as containing the cause of the ensuing Wrath and Judgement And although our present Copies of the Greek Bibles distinguish the Words according to the Hebrew Text yet Theodoret informs us that some Copies made the distinction with the Apostle and added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which also is observed by Nobilius and this could arise from no other cause but an attempt to insert the very words of the Apostle in that Text as did the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also reckoned amongst its various Sections though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remain in the vulgar Editions CHAP. IV. § 7 VEr 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God r●sted on the seventh day from all his works From Gen. 2. v. 2. The Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Text to compl●●t his Assertion and leaves out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he had made as to his purpose The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and otherwise also differing from the Apostle CHAP. V. VEr 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art a Priest for ever after § 8 the Order of Melchisedech From Psalm 110. v. 4. So also the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Jod superfluous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mos. There is nothing of Variety remaining in these words from any other Translations Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessing I will bless thee and multiplying I will multiply thee From Gen. 22. v. 17. The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will multiply thy seed CHAP. VIII VEr 9 10 11 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 9 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold the dayes come saith the Lord when I will make a new Covenant with the House of Israel and with the House of Judah Not according to the Covenant that I made with their Fathers when I took them by the hand to lead them out of the Land of Aegypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws in their minds and write them in their hearts and I will be to them a God and they shall be to me a people And they shall not teach every man his neighbour and every man his Brother saying know the Lord for all shall know me from the least of them to the greatest of them For I will be mercifull to their unrighteousness and their sins and their iniquity will I remember no more From Jer. 31. v. 32 33 34 35. Instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his neighbor ver 11. the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow Citizen But some Copies of the LXX read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of this Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which makes it evident that there hath been tampering to bring them to Vniformity But the greatest difficulty of this Quotation ariseth from the Agreement of the Apostles words and the Translation of the LXX where both of them seem to depart from the Original For those words in the Hebrew Text v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which my Covenant they made void and I was an Husband unto them or ruled over them are rendered by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they continued not in my Covenant and I regarded them not The Reason of the Apostles Translation of those words we shall manifest and vindicate in our Exposition of the Context At present the coincidence of it with that of the LXX and that wherein they both seem to differ from the Original and all Translations besides the Syriack and the Arabick which are made out of it though the Syriack follow it not in the confused transpositions that are made of Jeremiah's Prophesies from Chap. 25. to Chap. 40. as the Arabick doth is only to be considered which shall be done so soon as we have recounted the remaining Testimonies whereof some are attended with the same difficulty CHAP. IX § 10 VEr 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the blood of the Covenant which God hath enjoyned unto you From Exod. 24.8 The sense of the Hebrew Text is alluded unto not the words absolutely The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much difference from the words of the Apostle CHAP. X. § 11 VEr 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifice and Offering thou wouldst not have a Body thou hast prepared me From Psalm 40. v. 6. So also the LXX both with great difference from the Original For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my ears hast thou digged or bored is rendered a Body thou hast prepared me Of the Reason of which difference and agreement we shall treat afterwards Ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Burnt-Offerings and Sacrifices for sin thou hast had no pleasure Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast not required the Apostle expresseth exactly the sense of the Holy Ghost but observes not the first exact signification of the word The LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soughtest not Ver. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I come in the Head or beginning of the Book it is written of me to do thy will O God That is Gen. 3. v. 15. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the roll of the Book Symmachus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

doth strongly confirm the truth of our faith that he only was so indeed § 56 Unto these Characters given of the Messiah we may also subjoyn sundry invincible Arguments proving our Lord Jesus Christ to be he that was promised I shall add only some few of them and that very briefly because they have been by others in an especial manner at large insisted on First Then he testified of himself that he was the Messiah and that those who believed not that he was so should perish in their sins Now because according unto a general Rule he granted that although the Testimony which he gave concerning himself being the Testimony of the Son of God was true yet that it might be justly liable to exception amongst them for the confirmation of his Assertion he appeals to the works that he wrought issuing the difference and question about his Testimony in this that if his works were not such as never any other man wrought or ever could work but the Messiah only that they should be at liberty as to their believing in him The works saith he that my Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me Joh. 5.36 that is to be the Messiah His own Record he asserts to be true appeals also to the Testimony of John but shews it withall inferiour to those other witnesses which he had namely the Scripture and his own works And so also chap. 10.37 If I do not the works of my Father believe me not § 57 Many things might be insisted on for the confirmation of this Argument I shall only point at the Heads of them nor is there more necessary unto our present purpose First All true real Miracles are effects of divine Power Many things prodigious marvelous or monstrous besides the common and ordinary productions of nature may be asserted and brought forth by an extraordinary concurrence of Causes not usually falling in such a juncture and coincidence many may be wrought by the great hidden and to us unknown power of wicked spirits many things may have an appearance of prodigie and wonder by the force of some deceit pretence or delusion that attend the manner of their declaration But real Miracles are effects so above besides or contrary to the nature and efficacy of any or all natural Causes that by no application or disposition of them though never so uncouth or unusual they can be produced and therefore must of necessity be the effects of an Almighty Creating Power causing somewhat to exist in matter or manner out of nothing or out of that which is more adverse unto the being or manner of existence given unto it then nothing its self Such are the works of raising the dead opening the eyes of men born blind c. And this Position the Jews will not deny seeing they make it the foundation of their adherence unto the Law of Moses § 58 Secondly When God puts forth his Miracle-working Power in the confirmation of any word or Doctrine he avows it to be of and from himself to be absolutely and infallibly true setting the fullest and openest seal unto it which men who cannot discern his Essence or Being are capable of receiving or discerning And therefore when any Doctrine which in its self is such as becometh the Holiness and Righteousness of God is confirmed by the emanation of his divine Power in the working of Miracles there can no greater Assurance even by God himself be given of the Truth of it Thirdly The Lord Jesus in the daies of his flesh wrought many great real Miracles in the confirmation of the Testimony that he gave concerning himself that § 59 he was the Christ the Son of God So Joh. 5.20 chap. 7.31 chap. 10.25 chap. 12.37 Greater confirmation it could not have Now that the Lord Jesus wrought the Miracles recorded by the Evangelists with others innumerable that are not recorded Joh. 20.30 chap. 21.25 We have in general all the Testimony Evidence and certainty that any man can possibly have of things which he saw not done with his own eyes and to suppose that a man can have no assurance of any thing but what he sees or feels himself as it overthrows all the foundations of knowledge in the world and of all humane society yea of every thing that as men we either do or know so being once granted it will necessarily follow that we know not the things that we see any longer then whilst we see them no nor perhaps then neither seeing the evidence we have of knowing any thing by our senses proceeds from principles and presumptions which we never saw nor can ever so do And as for the Jews we have all the advantage for the confirmation of what we affirm that either we are capable of or need to desire First We plead our own Records that are written by the Evangelists And herein we have but one request to make unto the Jews namely that they would lay no Exceptions § 60 against them which they know to be of equal force against the writings of Moses and all the Prophets If they declare themselves to be such Bedlams as to set their own houses on fire for no other end but to endanger their neighbours if they will destroy the principles of their own Faith and Religion to cast the broken pieces of them at the heads of Christians if they cry pereant amici dummodo pereant inimici they are not fit to be any longer contended withall I desire then to know what one Exception the Jews can lay against this Record which mutatis mutandis may not be laid against the Mosaical Writings And if they have alwaies concluded all such Exceptions to be invalid as to an opposition unto those grounds and evidences on which they believe those Writings why will they not give us leave to affirm the same of them in reference unto those which we receive and believe on no less certain Testimonies and Evidencies Unless then they can except any thing to the credit of our Writers or disprove that which is written by them from Records of equal weight with them which they can never do nor do attempt it they have nothing reasonable to plead in this Cause To tell us that they do not believe what is written by them neither did their forefathers is as to themselves no more then we know and as to their forefathers nothing but what those very Writers testifie concerning them and to look for their consent unto that in any Record which that Record witnesseth that they dissented from is to overthrow the Record it self and all that is contained in it The Jews then have nothing to oppose unto this Testimony but only their own unbelief which for all the Reasons that have been insisted on cannot be admitted as any just Exception story or circumstance they have none to oppose unto it Secondly We plead the Notoriety of the Miracles

and on whom it is incumbent totake vengeance on them that n●glect the Gospel will not be able so to do or at least not to such a degree as to render it so fearful as is pretended This need not much to be insisted on It is God with whom men have to do in this matter And they who allow his Being cannot deny him to be Omnipotent and Eternal Now what cannot he do who is so It will at length be found to be a fearful thing to fall into the hands of the living God There is unto wicked men the same everlasting cause of Being and Punishment The same hand that upholds them shall afflict them and that for ever What his Righteousness requires his Power and Wrath shall execute unto the uttermost so that there will be no escaping And th●se are the holy foundations on which all Gospel Threatnings and Comminations are built which will all of of them take place and be accomplished with no less certainty than the Promises themselves Now from all that hath been spoken unto this Proposition we may learn 1. To admire the Riches of the Grace of God which hath provided so great salvation for poor sinners Such and so great as it is we stood in need of it Nothing could be abated without our eternal ruine But when Divine Wisdom Goodness Love Grace and Mercy shall set themselves at work what will they not accomplish And the effect of them doth the Scripture set forth in those expressions So God loved theworld God commendeth his love unto us Greater love hath nonethan this Riches of grace Treasures of wisdom Exceeding greatness of Power and the like In this will God be glorified and admired unto all Eternity And in the contemplation hereof are we to be exercised here and hereafter and thereby may we grow up into the image of God in Christ 2 Cor. 3.18 Which way soever we look what ever we consider in it here is that which will entertain our souls withdelight and satisfaction The Eternal Counsel of God the Person of Christ his Mediation and Grace the Promises of the Gospel the evil and wrath we are freed from the Redemption and Glory purchased for us the Priviledges we are admitted unto a participation of the Consolations and Joys of the Spirit the Communion with God that we are called unto how glorious are they in the eyes of Believers or assuredly at all times ought they so to be How can we enough bewail that vanity whence it is that the mind suffereth it self to be possessed and filled with other things Alas what are they if compared to the excellency of this Love of God in Christ Jesus Here lies our treasure here lies our inheritance why should not our hearts be here also Were our minds fixed on these things as they ought how would the glory of them cast out our cares subdue our fears sweeten our afflictions and persecutions and take off our affections from the fading perishing things of this world and make us in every condition rejoyce in the hopes of the glory that shall be revealed And indeed we lose the sweetness of the life of faith the benefit of our profession the reward that is in believing and are made a scorn to the world and a prey unto temptations because we dwell not enough in the contemplation of this great salvation To stir us up then hereunto we may consider 1. The excellency of the things themselves that are proposed unto our meditations they are the Great the Deep the hidden things of the Wisdom and Grace of God Men justifie themselves in spending their time and speculations about the things of Nature and indeed the employment is better and more noble than what the generality of men do exercise themselves about For some seldom raise their thoughts above the dunghills whereon they live and some stuff their minds with such filthy imaginations as make them an Abomination to God Mich. 2.1 2. They are conversant only about their own Lusts and making Provision to fulfill and satisfie them But yet what are these things which the better and more refined part of mankind doth search and enquire into things that came out of nothing and are returning thitherward apace things which when they are known do not much inrich the mind nor better it at all as to its eternal condition nor contribute any thing to the Advantage of their souls But these things are eternal glorious mysterious that have the characters of all Gods Excellencies enstamped upon them whose knowledge gives the mind its perfection and the soul its blessedness John 17.3 This made Paul cry out that he accounted all things to be but loss and dung in comparison of an acquaintance with them Phil. 3.8 And the Prophets of old to search diligently into the nature of them 1 Pet. 1.11 12. as the things which alone deserved to be enquired after and which enquiry renders them noble in whom it is Acts 17.11 and that which alone differenceth men in the sight of God Jer. 9.23 24. 2. Our Interest and Propriety in them If we are believers these are our things The Rich man is much in the contemplation of his Riches because they are his own and the Great man of his Power because of his propriety in it Men take little delight in being conversant in their minds about things that are not their own Now all these things are ours if we are Christs 1 Cor. 3.22 This salvation was prepared for us from all Eternity and we are the heirs of it Heb. 1.13 It was purchased for us by Jesus Christ we have redemption and salvation by his blood It is made over unto us by the promise of the Gospel and conferred upon us by the Spirit of Grace Are these things to be despised Are they to be cast aside among the things wherein we are least concerned Or can there be any greater evidence that we have no Propriety in them than that would be if our hearts should not be set upon them What all these Riches ours all these Treasures this goodly Inheritance this Kingdom this Glory and yet we not be constant in thoughts and meditations about them It is doubtless a sign at least that we question our Title unto them and that the Evidences we have of them will not endure the tryall But wo unto us if that should be the end of our profession and if it be otherwise why are not our minds fixed on that which is our own and which no man can take from us 3. The Profit and Advantage which we shall have hereby which will be much every way for 1. By this means we shall grow up into a likeness and conformity unto these things in our inward man Spiritual Meditation will assimulate our minds and souls unto that which is the object of it So the Apostle tells the Romans that they were delivered into the form of the Doctrine preached unto them Chap. 6.17 obeying it by faith the