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A36731 Remarks on several late writings publish'd in English by the Socinians wherein is show'd the insufficiency and weakness of their answers to the texts brought against them by the orthodox : in four letters, written at the request of a Socinian gentleman / by H. de Luzancy ... De Luzancy, H. C. (Hippolyte du Chastelet), d. 1713. 1696 (1696) Wing D2420; ESTC R14044 134,077 200

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7. are a repeated assurance that God will put an end to their Captivity The 8. is a solemn Declaration that he is resolv'd to protect them The Lord of Hosts assures them that he is sent to revenge their quarrel and v. 9. that he will certainly do it and that they shall evidently see that he is sent by the Lord of Hosts For thus says the Lord of Hosts After the Glory has he sent me to the Nations which spoil'd you For behold I will shake my hand upon them and they shall be a spoil to their servants and you shall know that the Lord of Hosts has sent me That the Lord of Hosts is the Almighty That he and none but he assumes that name is granted of all sides It is also granted that God is one and that besides him There is no God And yet this Text represents The Lord of Hosts sending The Lord of Hosts An expression parallel to that of Ps 110.1 The Lord said to my Lord. It must be said then that though a plurality of Gods is inconsistent yet certainly the Divine Nature admits of more than one Divine Person It must be confest that The Lord of Hosts who sends is the Father That The Lord of Hosts who is sent is the Eternal Word the Son and that though there is but one God yet that Revelation which he has made of himself tells us that there is several Persons in that one God The Author of the Brief Hist pag 22. answers 1st That these words as they are in the Latin and English are hardly sense 2ly That neither of these words thus says the Lord of Hosts are words of the Lord of Hosts himself but of the second Angel who at v. 3 4. spoke to the first Angel and to Zechariah 3ly That the verses should have been thus render'd from the Hebrew Thus says the Lord of Hosts afterwards shall be Glory instead of after the Glory i. e. after you are departed out of Babylon v. 7. you shall have honour and peace and you shall know that the Lord of Hosts has sent me i. e. to punish them and give you peace and glory To the 1st and 3d It is hard to accuse Translations exactly agreeable to the Original of Hardly being sence when they cannot be made to bear with our opinions In this the Author is unhappy that the letter of this Text is plain and has scarce any difficulty What he says afterwards shall be glory may be a sort of a Paraphrase but is certainly no Translation But the weakness of this will be evident by the reply To the 2d He insists that Thus says the Lord Hosts are not the words of the Lord of Hosts himself but of the second Angel who speaks to the first I beg to know whether it is the Lord of Hosts who says v. 10.11 Sing and rejoice O Daughter of Sion for lo I come and I will dwell in the midst of thee says the Lord. Can any one who is not obstinately resolv'd to contradict all mankind say that it is an Angel speaking to another And many Nations shall be join'd to the Lord in that day and shall be my people and I will dwell in the inidst of thee and thou shall know that the Lord of Hosts has sent me Is it not he who is sent by the Lord of Hosts whose people they shall be who will dwell in the midst of them Once more is it an Angel to whom many Nations shall be join'd and who will take them for his people He that speaks is without any evasion the Lord of Hosts and He plainly and positively declares that the Lord of Hosts has sent him This Author did catch at a kind of a Notion which he thought to find in the Verses before but is so absolutely overthrown by these last that no rational solution can be offer'd to them This is one of the Hammering Texts urg'd by the Fathers against the Arrians and understood by the Jews of the Messiah The 12th of Zechariah not only represents Christ as God but even God suffering for us It supposes his Incarnation and consequently the union of the two natures and the Divinity being impassible it shews palpably that he has assum'd a body to suffer in It is one of those Texts which prove themselves and are plainer than any sort of Explication v. 10. The Almighty speaks thus I will pour upon the House of David and upon the Inhabitants of Jerusalem the spirit of Grace and supplications and they shall look upon me whom they have pierc't That none but the only true God pours the spirit of Grace and supplications is indisputably true It is the act of an infinite power and mercy which can be in none but him and yet that very God says that they have pierc't him To prevent the understanding of this Allegorically piercing him with our sins as the Jews did of old and of late in the person of Christ which is the poor shift of the Author of the Brief Hist pag. 22. of Grotius before him and of the Blasphemous Theodore of Mopswest before Grotius St. John tells us who is he that has been and shall be seen thus pierc't Rev. 1.7 Behold he comes with Clouds and every eye shall see him and they also which pierc't him A description of Christ coming to judge the World It is to give God the lye to say that he has not been pierc't since he does so positively assure it They shall look on me whom they have pierc't But the Scripture shews this to have been done in Christ Therefore Christ is that God who has been pierc't These Gentlemen will say No Because God may say that he has been pierc'd and Christ too may have been pierc'd and yet be no God But if it can be prov'd that this is a direct Prophecy of Christ that the Me where lyes the stress of the argument is spoken of Christ and of none else it must be litterally true that he has been pierc'd and that he is God The famous passage of Joh. 19.37 is express to this The Evangelist having shew'd all along the accomplishment of Prophecies in Christ fixes to him the sence of this place And again another Scripture says they shall look on him whom they have pierc'd This is so decisive of the question that the Author of the Brief Hist pag 22. reduces himself to this miserable shift that this is appli'd to but not interpreted of Christ These Gentlemen who pretend so much to reason are now and then unreasonable Can any thing be appli'd to Christ and not interpreted of him or interpreted and not appli'd to him They complain that we talk gibbrish and have a jargon of our own Pray what is this Or will they say that it is only to allude at the place of the Prophet and not to interpret who can advance this with any candor that reads the place cited St. John has prov'd all along that Christ is the Messias
be that then in the Messias whom we all acknowledge to be the Holy Jesus which makes the Glory of this latter Temple to exceed that of the former I take this to be the stress of the Question To think that the difference lies in the Building and Architecture as some have fansied of the Temple built afterwards by Herod or even of the duration of this which is the Opinion of some Jews does not deserve any consideration It is said then of the former Temple that the Almighty did appear by a Cloud That he sent a Fire to consume the Sacrifices and this with so great a sence of his Presence that 2 Chron. 5 7. Chapters it is repeated four times that the Glory of the Lord fill'd the House An Argument not only of his approving what they did but even of being himself amongst them How could then the Glory of the second Temple be made greater by the Coming of the Messias For granting that the Spirit of God did inhabit in Christ in a vast measure That he wrought Miracles and pleas'd God by the great Holiness of his Life yet this at most but equals the frequent and glorious appearing of God himself Nothing can justifie the Assertion of the Prophet but this That God in the second Temple is become visible appearing to men in their own Nature That having sent his only Son in the likeness of sinful flesh he has consecrated this second House with his Blood That by assuming our Nature he has made good his Promises and shew'd himself glorious not only in a small corner of the Earth and for a short time but establish'd an endless Kingdom and procur'd ro men an incomprehensible Glory Hence Christ is call'd by David Psal 23.7 The King and by the Apostle 1 Cor. 2.8 The Lord of Glory two of the most High God's Qualifications The Author of the Brief Hist has taken no notice of this place but the Lord Bishop of Sarum having made use of it in a Book or Sermon which I have not seen I find that what they say to it Considerat on the Explicat of the Doctr. of the Holy Trin. pag. 24 25. amounts to this 1st That my Lord is mistaken to think the word Glory in the second Temple alludes to the Cloud of Glory in the first 2ly that My Lord has added His to the Text led to it by that chimerical mistake 3ly That the meaning is plain They have built as well as they could considering the streight they were in But that God in due time will cause this house to be more magnificent even then that built by Solomon 4ly That admitting My Lord's opinion that God has appear'd in the Person of our Saviour in whom the Majesty of God dwelt Bodily the Temple would not be more glorious than any other place where Christ resorted But particularly because Christ never enter'd into the Temple 5ly That this Prophecy was fullfill'd in the rebuilding of the second Temple by Herod To the 1st I say that the sacred writer in speaking of the Glory of the second Temple must allude to the cloud of Glory of the first or else he is not intelligible This is evident if the Glory of the first Temple has no other foundation then the appearing of God in the cloud of Glory But that it is so is undenyable since all the excellence of a building of that nature consists neither in the magnificence of the structure nor the rarity and beauty of the pieces of which it is made But only in God's acceptation The burning bush was certainly more glorious then the palace of the Pharao's The cloud of Glory was a sign that God was pleas'd with the erecting of a House which himself had required Therefore the cloud of Glory was the true and principal Glory of the first House That it is so of the second appears from that magnificent preface of shaking the Heavens and the earth and of bringing in the desire of the Nations and then the promise of filling the House with Glory This proves invincibly that as God appearing in the cloud of Glory was the Glory of the first so the appearing of the Messias the desire of the Nations was the Glory of this second House To the 2d then The Bishop did not undeservedly add the word His but follow'd the sence of the words For if God's appearing in the Cloud made it His Glory His appearing in the Messias must make it His Glory too To the 3d. It is altogether wide of the question 1st The Glory of the Lord was not only visible to the Priests and Ministers of the Altar but to all the Children of Israel 2. Chr. 7.3 2ly It was not only in the Holy of Holies or where the Priests Minister'd but it was upon the house Thus Christ the Glory of the second house appear'd to all the people and did those Miracles which no Man can do except God be with him Joh. 2.3 3ly It is visible that the Glory promis'd to the Temple is not so much to the Temple it self as to the time of its standing since the Temple it self was to be destroy'd A substantial observation and strangely overlook'd by these Gentlemen That time was to be more glorious by bringing in a dispensation of Eternal righteousness By putting an end to all Types and Figures By fullfilling of God's Promises by introducing into the World the desire of the Nations Heb. 12.27 And this word once more signifies the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remain To the 4th It deserves no answer These Gentlemen are positive in things which are really very disputable The modern Jews may be of their opinion The Ancient were not That Herod the Great rebuilt the second Temple is assur'd by them but flatly deny'd by Josephus Ant. Jud. lib. 15. c. 14. They say that it is confess 't by all to have excell'd that of Solomon But this is flatly contradicted by several learned Men and I think to the purpose by Villapandus Tom. 3. in Ezech. In a word These Gentlemen imagine in the place before cited that this noble Prophecy amounts to no more than this ..... We have not so much Money as Solomon but we have done what we can God will provide us more and then we shall do better Consid pag. 24. How can Men of sence and learning espouse such comical Interpretations If they are in earnest what must we think of them And if they are not let them consider that God is not to be mock't The whole Prophecy of Zechariah seems to have no other end but to discover the Messiah to the World His Divine nature is so fully express't in the second Chapter that it is above the reach of any little Criticisms or evasions whatsoever The four first verses announce to Jerusalem that it shall be built again and to its people that they shall inhabit it The 6