particular order and first because the Text saith that the scripture saith to Pharaoh for this purpose have I raised thee up that I may shew my power in thee I shall shew the Text and the cause why the Lord raised up Pharaoh and first see the Text Exod. 9.16 17. the which is thus read And in very deed for this cause have I raised thee up for to shew in thee my power and that my name might be declared thorowout all the earth as yet thou exaltest thy self against my people that thou wilt not let them go from which word we may see that there was a cause wherefore the Lord raisedup Pharaoh and that was from these two great evils first because Pharaoh had persecuted his people by laying great burthens on them under which they grievously groaned insomuch as their sighing groans and cries went up into the ears of the LORD OF HOSTS besides his murdering their poor innocent Babes and only for this cause because he saw the Lord prospered them and they did multiply and secondly the cause why the Lord raised him up was for his contempt in saying when the Lord sent admonition to him Exod. 5.2 Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go as if he should have said in contempt of the Lord what is it to me you Moses and Aaron what the Lord saith What is he that wil assume such authority as to command me to let you go I know him not nor will I take notice what he saith by way of command neither will I let you go for this cause the Lord raised him up that Pharaoh might see him to be a God of power as if the Lord should have said will Pharaoh strive with his maker or doth he suppose that he is stronger than he for this cause I will try the title with him I will raise him up and harden him that he may try the best of his valour and in as much as he will not know me here yet I will make him to feel and know my power in the read sea and thus the Apostle makes use of this of Pharaoh as a President to Israel as if he should have said O house of Israel take heed of striving with your Maker in chusing of your own wayes and persecuting his people as you have done his Prophets and also his Son yet know that there was none that ever hardened themselves against God which went unpunished you might take notice how the Lord dealt with Pharaoh and the Lord railed him up on purpose to shew all men and more especially you O house of Israel what misery would befall such as chuse their own wayes and harden themselves against God in not hearing and obeying of his voice Obj. But peradventure some will object and say That God raised up Pharaoh and hardened his heart not for any evil he had done but because the Lord would have all men know that he would reprobate some and harden their hearts not for their personal sin but that they might do evill and so he be just in punishing of them Ans Let the Objection lye this or any way in this nature it will appear very far from truth it having neither Mercy or true Justice in it First by the way it it very strange that God should proclaim himself throughout the earth to be a God slow to anger and of great kindnesse and not willing to punish or afflict the children of men and yet would have his name known by hardening of men simply of his own will and not for any evill personally committed that they might then sin and then punish them because they do sin is this Gods doings surely no such a thing is to be found in God but this by the way but now to shew that there is no Mercy or true Justice in it and also to offer some Objections of the same nature and so pass to the next verse and first that there is no mercy in it is clear because Mercy respects and pitieth men which are in misery especially when they were made so not of their own Will but made subject to it by another the which is the very câ—se with the Sons of men if what you say be true for they were made subject to misery and that not of their own Will or personal fault but by reason of Adam that made them subject thereunto so then if the Lord leave such in misery and not put them in a state of Salvation there was never any mercy shewed them and then his mercy is not above or over all his Works for mans glory in Creation was not of Gods mercy but of his love for mercy opposeth misery but misery was not before the Fal therefore no place for mercy where there was no misery Obj. And if it should be said Gods mercy was to all men in raising them from the dead Answ I answer and say that there is as much mercy shewn to the Reprobates in raising them from the Dead if your opinion be true as there is shewn to a man that is taken from Prison where he lives at ease and carried to the Gallows and hanged secondly that there is no true Justice in it is clear for if God do proclaim mercy for every man and say it is his desire that such as perish should turn from sin and enjoy his Holy Spirit Prov. 1.22 and yet notwithstanding before they were born or have done good or evill appoint them for condemnation Ezek. 33.11 and so shut them up under unbeliefe and withhold Faith and Repentance from them and yet command them to Believe and Repent upon pain of Damnation and at last condemns them because they did not Repent and Believe the Gospel when before they were born he did appoint their Ruine and shut them up under unbelief that they might not believe how this will appear to be true or pure Justice I know not because it is just as if a man that hath a quarrel against his Servant should appoint him a great days Work beyond what he was able to do by the judgement of all men living to that end he might take an advantage against him and then punish him because he did not do it how this is pure justice I know not Again how it can be pure Justice in God to command such to Repent as he never did intend should Repent and shut them up in unbelief that they might not Repent and then punish as aforesaid because they did not Repent this seems a very strange Paradox to me but Gods Mercy is over all his works and his Justice is full of Righteousness Faithfulness and Purity therefore such things as aforesaid are not in God its only mens gross mistake in Scripture Obj. But again peradventure some will object and say doth not the Scripture say that God hath of old ordained some to condemnation Answ To which I answer
had a purpose about them before they were born was it to love him on hate him Answer Because I shall give forth the Exposition of this Chapter in its particular order I shall give a short answer to the question here and the answer is thus Israel stood much upon a fleshly account as I shall show you more at large in the discourse of the Chapter and pleaded their birth-priviledges very much and God did purpose both by Ishmael and Isaac and Esau and Jacob to take them off from that fond conceit and therefore as he purposed not to choose heirs to the heavenly Canaan by a fleshly discent or eldership according to the flesh so he purposed to discover it by these Esau and Ishmaels casting off sheweth the casting away of Israel and grafting the Gentiles in their place to type to wit Ishmael and Esau who were the eldest and so by consequence heirs to that inheritance which was but a type of Heaven the which the Lord shewed by dispriviledging of them of that earthly land and promises and giving it to the younger that also fore-seeing Israels unworthiness he would take away the Kingdom to wit the Gospel which of right did belong unto them and was first preached unto them and give it to the younger brethren to wit the Gentiles and yet notwithstanding did bestow great inheritances upon them and hated neither of them but for their sins committed personally and so I pass to the next thing which is a question also that you ask How Malachy comes to quote that place of Gen 25. and Paul to quoteÌ„ both Answer The very reason that Paul quoteth it is to prove the choice of the Gentiles as in Rom. 9.24 25 26 30 They being counted the younger people as Luke 15. And for the very same reason Malachy quoteth it and calleth it the burthen of the word of the Lord to Israel and sheweth them although Esau or Edom were the elder people yet for their sins the Lord cast them off and you Israel as if the Prophet should say who are accounted the eldest people to whom the service of God hath been committed yet you have broken it and done abomination before me and poluted my Ordinances and therefore as I was magnified upon Pharaoh and Edom by impoverishing them so will I be magnified by impoverishing you O house of Israel For I have no pleasure in you saith the Lord neither will accept an offering at your hands For from the rising of the Sun even to the going down of the same my Name shall be great among the Gentiles Mat. 1 11 12. and in every place Incense shall be offered unto my Name and a pure offering For my Name shall be great among the Heathens saith the Lord of Hosts but ye have prophaned it c. From whence take notice the Apostle Paul quotes his saying As it is written Esau hated for his sins which he committed in time and not for Adams Jacob have I loved but Esau have I hated For the very same cause that the Lord hated Israel and cast them out and calleth them the people of his wrath for the same cause he hated Esau And that he hated Esau for his sin and not before he was born see Amos 1.11 Obad. 6.9 10 11 15. How are the things of Esau sought out thy mighty men O Teman shall be dismayed to the end that every one of the mount of Esau might be cut off by slaughter for the violence against thy brother Jacob Shame shall cover thee and thou shalt be cut off for ever Thou shouldest not have looked upon thy brother in the day that he became a stranger as thou hast done it shall be done unto thee thy reward shall return upon thy own head From whence we may see Esau was hated for his evil and not before he was born Again there is not one Text in the whole book of God that saith Esau was hated before he was born Rom. 9. saith no such thing As God respecteth not persons but looketh upon one man in misery as well as another with the eye of pity so he wanteth not ability to do them good Again If God did hate Esau before he was born then he must be a respector of persons for illustration take this comparison If two men were in misery and a third should redeem one out of his misery and leave the other in misery he must want ability or otherwise be a respector of persons the which neither of them is in God he is no respector of persons and to say he wanteth ability is Blasphemy but God hated not Esau before he was born but all that were lost by the first Adam was redeemed by the second otherwise the free gift was not so large as the transgression For as by the offence of one Judgement came upon all men to condemnation So by the righteousness of one the free gift came upon all men to justification of life So that if Christ did redeem but a part then there was but a part lost for so many as were made sinners by the first Adam so many were made righteous by the second Adam or otherwise Christs redemption was not as large as Adams transgression and then an imperfect Saviour the which to say were Blasphemy but the Scripture saith He tasted death for every man and a Sacrifice for the whole World and gave himself a ransome for all men and the like but it no where saith that he did not die for all or that he dyed for part of the world But you will Object Object and say That his bloud is said to be shâ—d for many Answer All are not a few then they are many but no man can rationally conclude that Christ did not die for all from the Text that saith he dyed for many or this is the blood of the New Testament Sometimes the word many is to be understood all which is shed for many If they consider that all are not a few as aforesaid and if not a few then it must be many and you shall see that the word many in Scripture sometimes must be understood all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Daniel 12.1 2 3 4. Many of them that sleep in the dust shall arise some to Everlasting joy and some to Everlasting shame and contempt From 〈◊〉 if your sence be to be understood in the word many not to imply all in some places then at the general Resurrection when good and bad shall arise some to joy and some to shame all shall not rise onely some of both sorts and this is the manner of your reasoning from the word many but it cannot be proved that Esau was reprobated before he was born And although it be read in Romans the 9. That before the children wâ—re born or had done good or evil it was said uwo her the elder shall serve thâ— younger But in the 25. of Gen. it is not said children But two
secret will never intends they should do as first he commanded Pharoah to let Israel go and secondly commanded Abraham to offer up Isaac and did not intend they should do it Answer And to the first that is God did command Pharaoh to let Israel go and yet did not intend he should let them go To which I say God did intend that Pharoah should let them go although God knew that Pharoah at the first would not let them go but Gods fore knowledge that men will do evill is not the cause that they do evil God knew that Cain would stay Abel yet he was not the cause of his so doing But you will say that God hardened Pharoahs heart Answ So he might justly do as I shall shew the cause in the exposition of the Ninth of the Romans if the Lord please but that is not our question but our question is Whether God did intend Pharoah should let Israel go we argue noâ— the case whether he should have let them go-sooner or later but singly thus whether Pharoah should let Israel go the which I do affiâ—me that God did intend that Pharaoh should let Israel go and the Lord said that he knew that he would let them go although not at the first as you may see Exod. 3.19 20. and if Pharoah had let them go at the first be had not sinned in so doing yet it pleased God to shew to Moses that he would harden his heart bee use he had hardened himself against him so that Israel must not expect to go presently and yet the Lord sheweth Moses that he would so weary him with his signes that he would make him willing to let Israel go at the last these two things observe First That God intended when he had tryed Pharoah by his signes that he should let Israel go God did not harden Pharoahs heart on purpose to keep Israel from going but because Pharoah had slited the Lord in saying who is the Lord I will not obey his voice and let you go that therefore the Lord did harden Pharoah when first Pharoah had hardened The Scripture saith that Pharoah hardened his heart against the Lord. himself that he might know that the Lord was stronger than he I might spend much time in running thorow the causes of things but of that anon And Secondly take notice this was not Gods secret will namely in appointing Pharoah not to let Israel go when he had commanded him to let them go but it was his revealed will made known to Mosis and Aaron and in the next place I come to examine the matter as touching Gods commanding of Abrahams offering up Isaac and so shall pâ—ss from this particular to the second Argument I shall be very brief saying that in a sense as beforesaid Abraham did offer up Isaac and also this is not a secret thing because the Scripture saith it was but to try Abraham as I have before proved therefore I pass to the third Argument the second you grant to be true And the third is If Adam in his best condition as he stood in Paradice before the fall were but an earthly Adam In his best estate was but an earthly man man and all his enjoyments earthly then he could loose no more then what he had to loose which was but earthly but Adam in his best condition was and enjoyed but as beforesaid Ergo all that he lost was but earthly enjoyments Your answer seems very weak in my opinion which is say you All sinned in Adam to condemnation or damnation and hence Insants by nature are children of wrath or otherwise say you what is meant by the Hebrew Text in dying thou shalt dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which is guilt or cause of punishment or judgment the which may be taken for the first or second death as the Scripture offereth it unto us ndifferently To which I answer and first to the first which is All sinned in Adam say you to condemnation it is very true that for Adams sin all men were condemned for saith God Dust thou art and to dust thou shall return meaning not only Adam but all his Lines and therefore it is appointed once for men to dye for we must needs dye and be like water spilt upon the ground and as I have said the word condemnation will not help you because there is the very same in Luke 23.40 and yet it is only a temporal death and so I am come to the next thing which is That Infants say you are children of wrath by nature If you mean they are children of wrath as in respect to outward punishment we differ not because Gods Justice must be satisfied for God thereupon to inflict it if he sinned but he did sin therefore it must of necessity be punished otherwise Justice not satisfied because there was no Repentance given or required as in reference to that sin but if you suppose that Infants be children of wrath as in respect of punishment to the second Death we much differ and I will give you seven years time to prove it in which time prove it if you can And whereas you ask me what is meant by the Hebrew word in dying thou shalt dye I answer as beforesaid that so soon as Adam had eaten he was in a dying condition and so are all men dying untill they be dead so that in the midst of life we are in death continuing not in one stay and so I come to examime what you say to my fifth Argument which is That opinion which in the extent of it will make the Devil to speak true and God to lye is anabsurd blasphemous opinion but such is the opinion that saith that the Death that God threatned to Adam was the second Death and yet that second Death not inflicted for that sin on Adam and all his Lines so he saith God speaketh falsely and the Devil truth Ergo that opinion an obhor'd blasphemous opinion but the minor is false as you say for say you Although God threatned Adam with eternal death yet he lyed not in inflicting it because his threatens was to dehort Adam from sin not his peremptory resolution but as to Hezekiah and Niniveh To which I answer you have said nothing at all to prove my minor false for as I have said that God did say that if Adam did eat he should dye and that eternally say you but the Devill said that he should not dye viz eternally but Adam did eat now if Adam and his Lines did nor so dye aâ— God said they should viz eternally as you say then who it was that spake true God or the Devill I leave the Reader to judge God said they should dye but the Devil said they should not surely dye All men did dye the first death or shall be changed which is as death as God did say and so its plain that
Answer There is not the word children mentioned in the 11. vers but it is mans word and not Gods that is the word children is put in by man there is not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. children in that eleventh verse of the ninth chapter to the Romans in the original but I read as beforesaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so forth the word children being not mentioned and if you take notice of the word children it is printed in a less letter than the other words are the which implyeth that it is not in the original and also observe the words of God to Rebecca he doth not say two children are in the womb and the Younger shall serve the Elder but saith thus Gen. 25.23 Two Nations are in thy womb and two manner of people shall be separated from thy bowels and the one people shall be stronger than the other people and the elder shall serve the younger From hence we see that as there is no mention made of hating one and loving the other in this Text neither is there mention made of children at all in that Text and because my time is very precious I shall in few words sum up the matter contained in these two verses and so to the next verse and the scope of the verse in short is this That God did by these two types shew his purpose concerning the Jews and Gentiles as touching their admittance into Evangelical blessings that is that it might not depend upon any fleshly account or works of the laws but might depend only upon Gods free grace thorow his call in the Gospel so that the Jews might not have admittance thorow the law the which is a way of dept but thorow Faith in Gods call which is of or by grace and so in the next verse I shall shew that God hated not Esau before he was born but rather shews Rebecca and also all those that would take notice of it that not only Edom were to be Israels servants but also that the first should be last and the last first that is that although the Jews were such as of right were and had the kingdom first tendred to them thorow the Gospel yet were the last that should enjoy it Vers 12. It was said unto her the elder shall serve the younger Annot. In this Verse we may understand Gods mind was to make either Esau subordinate to Iacobs literally or else to make Edom subordinate to Israel let it be taken either way it mattereth not how beit all that was said either of Jacob or Esau before they were born was no more but this that one should be servant to the other and this might be and yet both in a state of salvation so then what the Lord saith as touching Esau before he was born argueth not his reprobation but you will say that the Apostle saith he was hated the which brings me to the examination of the thirteenth verse which is as followeth Vers 13. As it is written Jacob have I loved but Esau have I hated Annot. From hence observe that the Apostle doth not say that Esau was hated before he was born but adds Malachies words saying as it is written mark that Jacob have I loved but Esau have I hated now that we may the better understand whether God hated Esau before he was born or afterwards for his wickedness let us take good notice what Malachy saith as touching it because Saint Paul refers us to him saying as it is written Jacob have I loved but Esau have I hated and it is not written so in Genesis 25. therefore take notice of the words of the Lord as touching Esau or Edom spoken by the mouth of Amos Obadia and Malachy and first Amos speaks of Edom which imputively is Esau they being his loâ—nes saying For three transgressions of Edom and four I will not turn away the punishment thereof because he did pursue his Brother with a sword and cast off all pitty and his anger did bear perpetually and kept his wrath for ever and Malachy joyning issue as it were with Amos saith as concerning Israel and Edom thus I have loved you saith the Lord viz. Israel yet ye say wherein hast thou loved us was not Esau Jacobs brother yet I loved Jacob and hated Esau and laid his mountains and heritage wast for the Dragons of the wilderness where as Edom saith we are impoverished but we will return and build the desolate places thus saith the Lord they shall build but I will throw down and they shall call them the borders of wickedness mark that and the people against whom the Lord hath indignation for ever and Obadiah sheweth the very cause wherefore the Lord hated Esau and that was for his wickedness committed in time as you may see if you seriously read him his words are these How are the things of Esau searched out how are his hid things sought out all the men of thy confederacy have deceived thee for thy violence against thy Brother Iacob shame shall cover thee and thou shalt be cut off for ever Obâ—d 7 8 9 10 11 12. From hence we may see the Lord did hate Esau and also the cause wherefore he so did but there is no Text that saith God hated Esau before he was born for as I have said Saint Paul doth not say that God hated him before he was born but only makes use of Gen 25. and Mal. 1. to shew the house of Israel that although Edom from Esau was of right the people that should have enjoyed Canaan and those outward administrations by vertue of the fleshly descent if God did chuse only according to that way as Israel supposed was Gods way in his choice but God had another way to chuse viz. thorow Faith in calling and therefore sheweth Rebecca that the elder People or Nation viz Edom should be subordinate to the younger people or Nation viz. Israel and when Esau and Edom had done wickedly then the Lord saith by his Prophet Malachy that therefore he hated them and this is the sum of what Paul saith Rom 9. v. 13. and now for brevity and memories sake I shall sum up the matter contained in this verse in short and so pass to the next the words are these As it is written Jacob have I loved but Esau have I hated Annot. The scope of the verse is this for asmuch as Israel did murmur against the Gentiles for Christs sake and the Gospels because Christ would eat and be familiar with them and also that they were admitted to Gospel priviledges by faith thorough the preaching of the Apostles and therefore would persecute them the Apostle reasoneth with them on this wise as if he should say take heed you house of Israel how you murmur and persecute your younger brethren the Gentiles for you may know that God may chuse them who are the younger people to the administrations of the Gospel as well as he did chuse you that were
is the power of God to salvation to Iews and Gentiles Rom. 1.16 To which I answer and say and first I hope no man will deny what the Gospel saith to be true I ever did affirm that the Gospel was the power of God to salvation to all that did believe it both of Iew and Gentile is it therefore of necessity that the whole house of Israel must believe and be converted by it I am sure the first chapter of the Romanes cited by you proves it not But secondly we konw that for Israels rebellion God gave them up to unbelief 1 Pet. 2.7 8 9 Mat 23 37 38. so that Christ and the Gospell was a stone of stumbling unto them and they not to see Christ viz believe in him untill the time mark that that they shall say blessed is he that cometh in the name of the Lord Mich. 5.1 2 3 4. and till she that travelleth bringeth forth then shall the remnant of his brethren return to the children of Israel and not the children of Israel to them but they shall remain in their unbelief untill they shall see him come in the clouds of heaven with power and great glory at that time saith the Lord I will pour out upon the house of David Zach. 12.8 9 10 11 12 13. and upon the inhabitants of Hierusalem the spirit of grace and supplication and they shall look upon him whom they have peirced and they shall mourn every family apart and the Apostle Paul is more plain Rom. 11.25 26 27 28 29. saying As touching the Gospel they are enemies implying that they would never believe in Christ through the means afforded them in the Gospel The house of Israel not converted by a Gospel-preaching but by the glorious appearance of the Lord Christ but their gifts and calling was to be as aforesaid without repentance and therefore Paul reasons on this wise as if he should have said you Gentiles be not ignorant of this that the Iews shall again be a glorious people and then sheweth them which way this great work should be brought to passe that is saith he although they be enemies and also will be as touching the Gospel yet saith he when Christ shall come in his glory to Hierusalem to plead for the disperced of Judah he will pour on them of his Spirit when they shall see him in his glory and they shall then say This is our God Isa 25.8 9. we have waited for him and then will he cleanse Iudah and Hierusalem from all their transgressions and this is the manner of the Iews conversion as is fully implyed by Pauls words to the Romanes which saith The Redeemer shall come to Zion and turn transgressions from Iacob for this is my Covenant when I take away their sinnes as for the Gospel they are enemies for your sake but touching election they are beloved for the fathers sake for the gifts and calling of God is without repentance From whence we may see that the house of Israel shall not be converted by a Gospel-preaching but by the glorious appearance of Christ the redeemer of Israel not that I deny that any of the Iews shall be converted by a Gospel preaching for there was some converted in the primitive time and possibly there may by some means some few be converted that way but that conversion that the Scripture makes mention of which is universal to the whole house of Israel shall not be a Goâ—â—el-preaching and so I passe to your second reason that you gave why the Iews shall be converted by a Gospel-preaching which is say you There is no other name given by which men may be saved but Iesus now the name Christ is conveyed to men in a Gospel Way To which I answer and say that it is true that there is no OTHER name given by which men may be saved but are â—one saved but such as know him through preaching and what if it be so that the wrath of God doth lye heavy upon the stubborn Iews I could say much to these things but I suppose any man may see that hath his eyes open that there is no strength of reason in this to prove that of necessity the Iews must be converted by a Gospel-preaching whom God hath appointed to be converted another way as I have proved namely by the Redeemers coming to Zion and restoring the kindome of Israel and raigning over the house of David upon his Throne in Hierusalem but I passe to your thâ—d and last reason to prove that they shall be converted by a Gospel-preaching for say you The Iews shall through our mercy obtain mercy Rom. 11.25 26 27 28. 29. This Scrpture calls the manner of the Jews conversion a mystery and saith that his Covenant is to take away their sins by Christs coming to Zion and turning transgression from Jacob and therefore not by Gospel preaching Rom. 11 31. To which I answer and say that to say the Iews shall obtain mercy is the truth but to say that that mercy is conversion by a Gospel preaching cannot be proved because God hath not promised to convert them that way but this is his way that he hath covenanted to take away their sins the Redeemer shall come to Zion as aforesaid and turn transgression from Iacob But a word or two to the Text it self which saith Thorough your mercy Isa 59.15 16 17 18 19 20 21. they shall obtain mercy This Text is expounded more plainer in the prophecy of Isaiah which sheweth that in the last daies godly men viz. believing Gentiles will become a prey to their enemies and that justice shall not be executed but the wicked mens will shall be their law and that violence and wickedness shall be committed by them towards the godly and also the Lord saw that the godly had no interceder or none to plead their cause at which he wondered for which cause he put on the garment of vengeance for cloathing and was clad with zeal as with a cloak and saith according to their deeds will I repay them and thus in our mercy they shal obtain mercy for when the Lord cometh thus forth of his holy habitation Every eye shall see him and they that peirced him shall admire and mourn at which time the spirit of prayer and supplication shall be poured upon them and they made a very glorious people and this is the way by which they shall come to believe and so through our mercy obtain mercy Read Rom. 11. Esa 59. 60. chap. and compare them And I passe to the next thing and by the way whereas you go about by way of argument to convince me Page 32. that it is lawful for the Jews to be tollerated to live in England I say in answer to it The Jews may be tolerated to live in England for ought I have against it but your tribe likes it not and I also think it will not conduce to
simply in it self as a hand-maid as I may say to a Minister but I ever spake against it so as to deny it to be the efficient or suparlative cause of a Minister and do say that Christ ascending up on high and leading captivity captive and giving gifts to men is that which makes a Minister although learning may not be denyed to be a useful hand-maid neither may such be denyed to be Ministers whom Christ hath gifted to preach the Gospel to edification exhortation and comfort although they be altogether ignorant of that humane edification of Oxford and Cambridge and let me tell you without offence that I know none more ignorant in the mysteries of the Gospel than those of your stamp for the greatest part of them but I suppose the reason is because they ascribe preheminence to that which should be subordinate Finally Sir this is my advice to you and despise it not be more frequent in reading the Scriptures and compare them together trust not too much to this or the other mans opinion for if they were zealous yet they lived but as it were in the twilight and know that near the time of the end 1. 12.14 * men are to run to and fro and knowledge to encrease Whoso is wise and will observe these things even they shall understand the loving kindnesse of the Lord and that you may partake of the benefit of an understanding heart search after it as for hidden treasure and then shall ye finde it and have the closet of your heart filled with all precious and pleasant riches the which is the desire of him that desireth the welfare of your soul and all mens who am your and their servant for Christs sake George Hammon The Epistle to the Reader CHristian Brethren and friends and to whom soever feareth the Lord and especially you the Inhabitants of Sutton-valence and Boughton Munchalse and Maidstone together with the places there abouts the Authors desire is that grace and peace might be multiplied unto you through the knowledge of our Lord Jesus Christ My dear friends the knowledge of the truth is of such great worth that it calls for our earnest endeavour after it to seek it and not silver and to search after it rather than fine gold and therefore for thy further understanding in the mysteries of God I have added this small pains of mine contained in the following Treatise in bringing to a publick view such objections as stand like a cloud to ecclipse or hinder the light of Christs doctrine from shining into the understandings of the sons of men and have answered them although I should have been more at large upon it if time would have given leave in reference to other occasions that daily called me from it when it was in hand the which also was the cause that it was brought to a publick view no sooner and therefore excuse its long absence I pray you and now my desire is that thou wouldst read it diligently and weigh what is written with an unbyassed affection and in so doing thou mayest come to see those things that happily thou hast not yet seen and know those things that yet now thou hast not known for how ready have we been to receive mens doctrine without tryall especially when they have had a name to be great learned men never considering the words of the Lord which saith Not many wise or learned men hath he chosen to reveal his hidden wisdome to but hath hid it from them and revealed it to Babes and sucklings and was it not Gods way to chuse Heardsmen to be his Prophets and Fishermen to be his Apostles and in a word such as were accounted ignorant men such as knew little of the law even such God did chuse to reveal his Son in that none might glory in men therefore take heed of being deceived upon such account but now prove thy self to be like the men of Berea the which were more noble than the men of Thessalonica because they searched the Scriptures to see whether those things that was preached to them were truth yea or nay therefore be exhorted for the time to come to give all diligence in cases of weight to try it by the Scriptures and seek to the Lord to give thee understanding therein and then doubtless thou shalt do well I have opened the ninth Chapter to the Romans and when thou readest it consider that it is a discourse touching the house of Israel that God was just in casting them off for their sins although they were the seed of Abraham shewing that Israel was also of Abrahams lines and Esau of the lines of Isaac and yet for their wickedness were rejected and also Pharaoh that hardened himself against the Lord and his people as Israel did the Lord chose his delusion by giving him up to hardness of heart to make his Name known throughout all the earth that all men might take warning by him And as to that which is spoken concerning the return of the house of Israel and the house of Judah out of their captivity and the Reign of Christ in Jerusalem I desire thee to weigh seriously because if thou understand it aright it will help thee much in the understanding of all the Scriptures in a great measure as Daniel Zachary and the Book of the Revelations when others will be found to turn the Scriptures into allegories not knowing what they say nor whereof they do affirm being never able to keep the Scriptures in a harmony it will also strengthen thee to stand fast in these times when the mystery of iniquity is geting up apace where there is no other Mount Zion taught up as Christs seat but what is in us and ere long in giving heed thereunto we shall not think our selves onely Mount Zion viz. Christs seat but will also think that we are the Christ to wit God manifest in our flesh for the mother of Harlots and her daughters viz. Rome and the rest of the Nations which have been upon her sides and suck of her breast have taught up such a kind of doctrine as a spiritual Reign of Christ to be understood in such Scriptures as speak of Christs Reign on earth the which is as a footing for the mystery of iniquity to work but thanks be given to our good God that hath given some to understand the mystery of the kingdome who will travel to bring forth the man child as I comparatively may say that shall rule all Nations with a rod of iron namely Christ upon his holy hill of Zion therefore read the Prophets diligently the which I have cited thou mayest also at thy leasure peruse Esdras which I have not cited in my discourse because some doubt whether it be Canonicall yea or nay the which I shall not trouble my self to prove it holy writ because there be Prophets enough that prove the same thing besides Esdras although he speak very fully to it as in many Chapters
we shall stand before the Tribunal of the Lord Jesus Christ Esa 55.6 7. we shall assuredly know to our everlasting woe and misery if we look not to it in time that our condemnation is not because the Lord never gave us means of grace and ability to make use of it but because we have not made use of what means of grace and ability that God hath bestowed on us and thereby our mouthes shall be stopped The Lord wil not condemn men because they have wanted ability to do what he commanded them to do but because they have not improved their ability that God hath given them and we become guilty before God Therefore Christian Reader be carefull to seek the Lord while he may be found call upon God while he is near lit the wicked forsake his wayes and the unrighteous man his thoughts and turn unto the Lord before the decree passe and he will have mercy on you and to our God for he is abundant in pardon but if your refuse and rebell ye shall be destroyed the mouth of the Lord hath spoken it And having shewed when the soul is hardened that is after it suffereth not grace to take place in it and the cause why it is thus hardened because it will not entertain the motions of Gods Spirit as you may see Iâ—b 21 13. Cant. 5.2 3. Rev. 3.20 I come now to take notice of the reason why such as do not or cannot believe the Gospell have it preached unto them and that is say you because they may believe without excuse Answ I do understand your minde in it which is that although God in his secret will never intendeth to save Israel or any that are lost but say you he calleth them or offereth means to them that there by they might be without excuse at the last day it s a very pretty assertion as though a man should appoint his servant to labour in his Viâ—yard God doth not command men to do that which he hath not given them power to do and then punisheth them for not doing of it and yet locks him out and never means that he should come there and yet at night beats his servant because he did not as he bad him and yet his servant must be left without excuse such a kind of modell is your discourse concerning God and the Creature that is God commandeth men to labour in his Vinyard and saith if they will not he will punish them and yet never means they shall come there but hath appointed them for damnation before they were born and yet he would hare the creatures think themselves in a fault because they do not do that which God never gave them ability to do nor never meant they should do so that upon your account God commands men upon pain of damnation to do that which they are altogether unable to do and also what he never meant they should do But happily you may say Object That God doth command men to do that which he never meaneth they should do for he commanded Abraham to offer up Isaac for a burnt offering and yet never meant he should slay him Answ This is not to your purpose and first because the Lord did declare it was but to try Abraham the case is not ours in this our contreversie for if it were said that God did command men to repent and believe onely to try them as it was said he did bid Abraham offer his Son up to try him then there were some colour for what you say but one is a publick command to all men generally and indefinitely Gen. 22.1 and the other a particular command to one person and that to try him as saith the Spirit of God in the Scriptures I might say more to this Objection but it reacheth not our case for as we say although a generall includeth or comprehendeth particulars The thing representing is sometimes called by the name of the thing represented yet every particular doth not include a general Therefore this instance not worth speaking to and yet I may say that in Cods account he was really offered up in a burnt offering for God gave some what in his room to be a sacrifice when he saw Abrahams willingnesse to obey his voyce and it might be as well called Isaac as the Bread and Wine is called Christs Body and blood because God sometimes calls the thing that representeth by the name of the thing represented but the Lamb did represent Isaac sacrificed and so might bear the name there is several instances that might be further to the answer of this but as I studdy brevity so it s not worth my paines and therefore I pass to the next thing which is You say That all though God would have all men to be saved the which you conclude is but all sorts and so pass only with a small glance to it I answer and say that you are as much mistaken in that as in the rest of what you have said and therefore I shall briefly prove that it is every person that God would have saved The Argument is If God would not have his Ministers preach a lye in his Name to any man and yet must preach Remission of sins and Gods love to all men thorow Christ then God would have every man to be saved God would not have his Ministers preach a lye to any man yet he would have them preach love and remission of sins to all men But God would not have his Ministers preach a Lye to no man and yet must preach Remission of sins and Gods love to every man thorow Christ Ergo God would have every man to be saved To prove this Argument first that he would have his Ministers preach truth and not a lye I suppose none will deny and secondly it is plain that the Gospel must be preached to every Creature namely the Creature Man and I also am perswaded that no man will deny the Gospel to be Remission of sins and Gods love in Christ to wit God reconciled to sinners not imputing their sins now if God did not intend to save all men then in commanding the Gospel to be preached to every man commandeth a lye to be preached to the greatest part of men the which were blasphemy to say if God would have all saved that Christ dyed for and Christ dyed for every man then God would have every man to be saved But God would have all saved that Christ dyed for and Christ dyed for every man Ergo God would have every man to be saved and that God would have all that Christ dyed for to be saved you will not deny and that Christ dyed for every man I prove these two wayes First by a plain Text without controversie which saith that he by the grace of God tasted death for every Man and Woman Secondly I shall urge this argument If Christ dyed for such is are saved and such as perish then
neither is there any doubt of their Election and yet you say that the Apostle Peter when he saith he is not willing that any should perish but all to come to Repentance means the Elect the which implyeth a possibility of some of the Elect to perish although he be not willing they should but it is meant that Gods grace is such to the whole lump of Mankind the work-manship of his hands that he is not willing that any of them should perish some of them will perish but God is not willing they should so do for he sweareth by himself that he hath no pleasure in the death of him that dyeth and if he have no pleasure in their death he is not willing they should dye but rather that all might come to Repentance and so I pass from this Text of Scripture And whereas you tell me of Mr. Ruttons ability in the Scripture to expound them beyond thousands of us Answer It is not my business in this place or elsewhere to commend my self or others with me because I know that as of our selves we are not able to speak a good word or think a good thought for all our sufficiencie is of God and therefore having nothing but what we have received I dare not boast but this I say as in respect to Mr. Rutton or your self if your ability be such in the Scripture as you seem to boast of it is hid from me although I have heard you declare your selves in preaching and praying and conference but I pass and examine your answer as touching the potter and the clay Ier. 18. and Rom. 9. Which Texts are not alike for say you that Text of Ieremy either means first that the Potters work was Adam and we in him Secondly Adams marring and we in him or else it means 1. Gods work in making of Israel a people Church or State Secondly they marred by disobedience but coâ—ldought be marred in his hands against his will was it want of power and doth God lack power to save those that are lost could he have done no more to Israel then must he cease to be omnipotent and cease to be God he did enough to Israel to make them inexcusable To which I answer and that in particular and first you say the Text in Ier. 18. and Romans 9. are not alike and yet you confess that the Text in Ieremy may mean that God There is great correspondency between the Text Ieremy 18. and Rom. 9. made Israel a State and Church and they marred themselves in his hand by their disobedience and that it is the same people and cause that Paul speaks to in the 9. of the Romans is very plain to any man that hath not his understanding darkened and that it was the State of Israel that the Apostle speaks to read the fore-going verses and you shall see that Paul tells us that they were Israelites to whom did appertain the adoption and the glory and the Covenants and the giving of the Law and the service of God and the promise and also saith they were a disobedient people and so by their disobedience they were marred in his hand for God did strive with them by his Prophets rising early and lying down late saying O that they would hearken to my Commandements then should their peace have been like a River and their Righteousness like unto the waves of the sea but as saith the Apostle in the ninth of the Romans that although the number of the children of Israel be as the sand of the Sea-shore yet a Remnant shall be saved because saith he all the day long have I stretched forth my hands to a disobedient and gain-saying people but my people would not hearken to my voice Israel would have none of me O that my people had hearkend and Israel had walked in my waies Isa 63.9 For in all their afflictions he was afflicted and the Angel of his presence saved them and in his love and pity he bare them all the dayes of old but they rebelled viz. were marred in his hands and vexed his Holy Spirit therefore he turned to be their enemy and fought against them and thus God rejected them and made them another vessel being marred in his hands by their sins But here lyeth the Objection He made them another vessel faith Jeremy 18. but the Apostle in Rom. 9. speaketh of making of the same lump or vessel to honour and another to dishonour Answer It is evident that the Apostle reasoneth Gods power from his derree or determination concerning Israel because it is in answer to this Objection Obj. Why doth he yet find fault who hath resisted his will the answer is thus Nay O man who art thou that replyeth against God shall the thing formed say unto him that formed it why hast thou made me thus hath not the Potter power over the Clay to make of the same lump one vessel to honour and another to dishonour As if the Apostle should have said unto them do you ask why God doth find fault and who it is that hath resisted his will are you ignorant that you have alwayes resisted the Holy Ghost as did your Fathers surely you may remember that you are such as have stoned the Prophets and also crucified the Lord Jesus and yet do you say why doth he yet find fault who hath resisted his will nay O man remember who thou art that replyest against God canst thou have ought against him for scattering of thee into all parts of the earth as the chaffe is dispersed before the wind for hath not the Potter power over the clay to make it a dishonourable Vessel when it is marred in his God hath power according to his justice and mercy to save some of the lump of Israel even such as did humble themselves and cast away others that were stiff-necked 2 Tim. 2.20 hand and you are the clay and the Lord is the potter and ye have been marred and tempered by the Lord that is he hath sent his former Prophets and also his latter Prophets crying out unto you to return that sin might not be your ruine but you have resisted the Word of the Lord and put it far from you therefore the Lord hath power to deal with you as Jeremies potter did with his clay nay God hath power of the same lump to make one vessel to honour and another to dishonour that is God hath power to save some of the lump of Israel even such as did believe and obey the Gospel and also to cast away others of the same lump of the house of Israel which did refuse and rebell against him and yet be just when he judgeth and this is agreeable with the words of Paul to Timothy which saith But in a great house there are not only vessels of gold and silver but also of wood and of earth and some to honour and some to dishonour And whereas the Apostle saith hath not the Potter
without the work of grace to wit faith and regeneration wrought in the soul are not the children of God upon a Gospel account to wit heirs of Gospel-priviledges for saith the Apostle the children of the flesh meaning children of believers are not the children of God from whence we may see the fond conceit of a generation of men in our dayes that plead for birth-priviledges but because I have handled them in another place I shall spare them here and come to the second thing considerable in this verse that is Who they are that are the children of God upon a Gospel account and the Apostle resolveth the question saying The children of the promise are counted for the seed and that we may also know who they are that are the children of the promise the A postle resolves us in his words written to the Galatians chap. 3. v 26 27. saying Ye are all the sons of God by faith in Christ Jesus for as many as haut been baptized unto Christ have put on Christ and if ye are Christs as aforesaid then are ye Abrahams seed and heirs according to promise so then that which this eight verse teacheth us is this first that the children of believers considered before their conversion upon a Gospel account are not the children of God and so no right to Gospel ordinances and yet if they dye in their Infancy shall be saved as I have discovered in my Treatise intituled Dagon's Down fal before the Ark of the Lord. And secondly It sheweth us that the children of promise are the true seed And thirdly I also have shewed who are the children of the promise from the words of the same Apostle and so I pass to the next verse Verse 9. For this is the word of promise At this time will I come and Sarah shall have a son Annot. Now we come near to the matter in controversie but by the way take notice of these words for this is the word of promise at this time with I come and Sarah shall have a Son mark that not Hagar shall have a son but Sarah we know Ishmael was a child of Abrahams flesh and yet not the child of promise there is a great mistery in that of Ishmael and Esau as I shall discover if the Loid assist for as the Scripture fore-seeth things so it makes ready for it for the Scriptures did fore-see that God would cast off the Jews for their slighting of Christ and chose the younger people viz. the Gentiles Gal. 3.8 and therefore no better way to convince the Jews in time thin for God to make choice of Isaac he being the younger and leave Ishmael the elder and chuse Jacob the younger and leave Esau the elder to the enjoyment of the blessings that were but types of the good things to come and also take notice in both the Parents there was great desire that the children of the flesh might enjoy the promise as first saith Abraham O that Ishmael might live in thy sight and this was the condition of Isaac as touching Esau but it might not be For the children of the flesh are not the children of God this clearly teacheth us thus much that although the Jews would strive to live in Gods sight they being children of Abrahams loins thorow the righteousness of the law yet it must not be it is the younger people even the children of the promise which are the faithful as I have shewed must live in his sight moreover mark this also that Ishmael was cast out for his scoffing or slighting Isaac and in his sliting of Isaac he also slighted his Mother the like it was with the Jews Gal. 4. for they did not only slight Christ and the believing Gentiles but also the Gospel of grace that which in a sense may be called the mother of the children of promise viz. the faithful but more of that anon and so to the 10. and 11 Verses Verse 10 11. And not onely this but when Rebecca had conceived by one even by our father Isaac For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth Annot. In these two verses the Apostle sheweth that Gods purpose as touching his choice of people to evangelical blessing was not to be thorow the works of the law the which made not the comers thereunto perfect as touching the conscience but of his calling by his grace in the Gospel as saith the Apostle not of works viz that of the law but of him that calleth so that still we must have our eyes in our heads and our understandings exercised to discern that the whole drist of the Apostle is to take the people from confidence in the works of the law and not from Gospel works or obedience but to pass this and come to the verse in its particular order And First Whereas it is supposed that these verses pleads for Jacobs election to salvation and Esaus reprobation to the second death before born To which I say there is no such thing in it for the Apostles reasoning is on this wise as if he should have said I marvel that you do so much strive about your birth-priviledges as it was theâ—â— usual practice so to do have ye not read saith he Gal 4. that Abraham had two Sons and also that the eldest viz. Ishmael must be cast on t and not only so but also Rebecca conceiving by our Father Isaac two Nations in her womb that God did make choice of the younger viz Israel to those outward administrations of blessings namely Canaan and the Law from Mount Sinai and the like and did reject Edom as in reference to those blessings to that end that you house of Israel may see that God respecteth not birth-priviledges as to commend souls either to internal or external blessings therefore your conceit of being the Elder Brother which have had your abode alwaies in your Fathers house and have been zealous of the external parts of the Law which were but shadows of good things to come will not commend you to God only faith in Christ who you have rejected for old things are done away therefore henceforth know we no man after the Flesh moreover take notice of this that as God rejecteth none as to salvation but for personal sin committed in time although he sometimes make known before time what will be done in time he wisely understanding every thing yet he would not speak of Jacob or Esau as in respect of their choice or rejection as they were children mark that but as they were considered two Nations viz. Edom and Israel that thereby persons might know that there is not in Infancy that which is a cause of Gods rejection Obj. But peradventure some will say Did not God say in Rom. 9. 11. the children being not yet born it was said unto her the Elder shall serve the younger
sinners to hardnesse of heart although they be the children of a father beloved of God and also if Daniel Noah and Job should intreat for them as Moses did saying have mercy on these people and remember their fathers viz. Abraham Isaac and Jacob yet they should deliver but their own souls for he will have mercy on whom he will have mercy that is on the penitent as afore said for he will by no means clear the guilty but such as sin will be blot out of his book and so I passe to the next verse which saith Vers 19. Thou wilt say then unto me why doth he yet finde fault for who hath resisted his will Annot. In this verse we may clearly see the Apostle raiseth an octjection the which he answereth in the following verses the objection lyes in these words why doth he yet finde fault for who hath resisted his will As if the Apostle should have said peradventure you house of Israel may say to the Lord for what cause dost thou finde fault with us who of us have resisted thy will why wilt thou or for what cause wilt thou reject us But the Apostles answer to them in order to clear God in his justice saith Vers 20. Nay but O man who art thou that replyest against God shall the thing formed say unto him that formed it why hast thou made me thus Annot. In this verse the Apostle doth as it were preface to the answer of the objection but his full answer lyeth in the following verse but in this verse he reasons on this wise as if he should have said dost thou ask why God finds fault with thee and punishes thee who it is that hath resisted his will as though thou was clear and innocent and knew not why God had made thee a dishonourable vessel and therefore saith the Apostle who art thou or how canst reply against God and say why hast thou made me thus a dishonourable vessel for saith he God did before appoint that although he did intend to make you an honourable people that if you did harden your selves against your Maker and sin against him that then he would make you another vessel as pleas'd him best which without doubt would be a dishonourable one of this the Lord hath before preached to you by the Prophet Jeremy when he made him go down to the Potters house see the work upon the wheel and the clay marred in the Potters hands Jer. 18 2 3 4 5 6 7 8. and him making of it another vessel as seemed good to the Potter at which time the word of the Lord came to Jeremiah saying As the Clay is in the Potters hands so are ye O house of Israel in my hands therefore in what instant I speak of a Nation or Kingdom to build and to plant if they do evill in my sight I will repent of the good that I said I would benefit them withall and therefore saith the Apostle do you ask why he doth finde fault with you and make you thus a dishonourable vessell hath he not power so to do and that according to true justice you being made in the hands of his mercy by your disobedâ—ence as the clay was in the Potters hand and he made it another vessel as seemed him good and cannot God do so with yon and yet be just and thus the Apostle answereth the objection in the next verse saying Vers 21. Hath not the Potter power over the Clay of the same lump to make one vessel unto honour and another unto dishonour Annot. In this verse the Apostle answereth the objection as if he should have said O house of Israel take notice of this as the Potter had power over his clay that is when it was marred in his hand otherwise to dispose of it although at the first he did intend to make it an honourable vessell yet afterwards he had power and wisdome otherwise to dispose of it that is to say to convert that which was stubborn and brittle to a dishonourable vessel and that which was flexible and yielding to an honourable vessell and this is Gods power and priviledge over you even you O ye house of Israel you being marred in Gods hand he may disappoint you of that glory which he did intend to bestow upon you as you were a Nation whom once the Lord loved and called his peculiar people and yet might have mercy upon a small remnant of that lump or Nation who did believe and were humble yielding and penitent before the Lord. And thus the Apostle clears up Gods Justice and thus I passe to the next verse because those things that might be offered as objections to some particulars in this verse I have already answered in my precedent discourse in this Treatise and also the necessity of my present occasion causeth me to study brevity Vers 22. What if God willing to shew his wrath and to make his power known indured with much long suffering the vessels of wrath fitted to destruction Annot. In this verse we may understand the Apostle sheweth that God had been just if he had destroyed the Nation of the Jews long before for their rebellion but for these two causes God did suffer long The first is because he would make his power and wrath appear the more severe toward that rebellious people for our admonition and forewarning unto us And secondly that he might make known his mercy in a more larger manner and measure on that part of the house of Israel who did believe and fear before the Lord that they might say it was of his mercy that we were not consumed Obj. But if it be objected and said that the Text saith The vessels of wrath are fitted to destrustion Answ To which I answer and say That as the receiving and cherishing of the gracious motions of Gods Spirit it sits us or prepares us for glory even so the receiving of the motions of sin and cherishing of it fits us for destruction and thus one part of Israel was fitted for destruction by their receiving sin and Satan so as to be guided thereby and secondly so was the other part or remnant fitted or prepared for glory thorough the receiving the motions of the Spirit of Christ and being guided thereby the which as it sits for glory so at last it brings us to glory and so I passe to the next verse which is as followeth Vers 23. And that he might make known the riches of his glory on the vessels of mercy which he had before prepared unto glory Annot. I having opened this verse before I shall passe it briefly saying that there is no soul that ever shall enjoy glory but such as are fitted for it in this life and that by the Lord. And secondly I say that such as perish have been strived with by the Spirit of God that thereby they might have been fit for glory but they would have none of his counsell for they desired not