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
repent and there is a sort of men that cannot or more properly a time when a sort of men cannot repent First There is a time when all men may repent if they withstand not the work of grace and there is a time when they cannot repent All men may repent if they have not withstood the day of grace because they are given up or shut up to condemnation And first to prove that there is a time wherein all may repent the wch I thus prove If God hath commanded to do no man more than he hath given him ability to do and yet command all men every where to repent upon pain of eternall destruction then God hath given every man ability so as they may repent if they withstand not the time of grace but God hath commanded no man to do more than he hath given him ability to do and yet hath commanded all men every where to repent upon pain of eternall destruct on That God doth command all men to repent is plain from there Scripturs Ezek. 14 6 18 30. Mat. 11.20 Luke 13.3 Act. 1.30 Rom. 2 4. 2 Pet 3.9 Ergo God hath given every man ability to repent this argument is nadenâ—ble because I hope no sober man will dare to say that God commandeth men upon pain of eternal death to do that which he hath not given them ability to do and yet destroyeth them because they do not that which he never meant they should do when he commanded them to do it nor gave them ability Sirs look about you how do you abuse the Aâ—ribuâ—e of Gods mercy sincerity uprightnesse and faithfulnesse the Lord will meet with you ere long and overth oâ— you he hath a controvercy to trye with you for laying the main cause of all the murder fornicatron and thest and drookenness upon his neglect in not giving the creature ability to do otherwise We as much ability to stand as Adam had Adam did sin so soon as he was tempted and we sin not before we be tempted thereunto But you will say they lost their ability in Adam Sir I tell you nay for the Scripture saith no such thing and also I pray resolve this question How Adam came to loose his ability that he withstood not the temptation in Paradice or had not God given him ability or did God intend he should eat and so fall when he forewarned him not to eat For I find that Adam had no more power to stand in Paradice than the sons of men have now for Adam did sin so soon as he was tempted thereunto and we sin not before temptation But you will say there is lust or desire in us to do evill It is true when by the temptation of Sathan set before us or suggested in us and so there was a desire in our first Parents to the fruit when it was by temptation represented unto them for as faith the Text it was fair to look on and desirable to make one wise and so forthâ— So it will appear there was lust or desire in our first Parents to the fruit before they eat it I could thorough the strength of God say more to this and the Argument before mentioned than you will be able to answer before you go to Ireland or after you come there but I spare you and passe to the second thing which is to shew there is a sort of persons that cannot repent or more properly as I have said there is a time when persons cannot repent the which I shall shew and also when the time is or the cause why they cannot repent There is a day of grace exhibited to the sons of men First That there is a time that men are so given up to a reprobate sense hat they cannot repent is clear from Heb. 6.4 5 6 and Rom. 1.24 and 1 Iohn 5.15 16. so that if Daniel Noah and Iob should pray for them they could not have such repentance to do them good but I need not trouble my self to prove this because it is your assertion But I shall shew the time or cause of this their deplorable condition and shall excuse Adam of this evill that is it came not by sin committed in him but by their own personall sins but to the cause and time of this hardnesse of heart and the time is when they have withstood the day of grace and so shall prove some had a day of grace and have out or The Spirit of God hath strived with such as are lost to repent that they might be saved withstood it and that there was a day of grace to the old world see these two places of Scripture Gen. 6 1 2 3 4. and 1 Pet. 3.19 20. Secondly that Israel had a day of grace in which they might have attained everlasting peace see Luk. 19.42 Matth. 23.37 And thirdly that the Spirit of God striveth with such to fasten grace and mercy on them that never do receive it Prov. 1.22 23 24. And fourthly the very cause why there is such a time when men cannot repent is because they do refuse grace and repentance when God offereth it for the Lord did strive by his Spirit to reclaim Israel from their sinnes that he might not cast them away and shut them up in unbelief but they refused to hearken and pulled away their shoulden Zach. 7.8 9 10 11 12 13 14 Iob. 21.12 13. Prov. 1.22 23 24 25 26 27 Esa 66.3 4 5. ch 2 3 4 5 6 7 8 9 10 11 12 13 14. and stopped their ears that they should not hear yea they made their hearts as an adamant stone least they should hear the law and the words which the Lord of Host sent in his Spirit by the former Prophets and said to God depart from us for we desire not the knowledge of thy laws THEREFORE 〈◊〉 a great wrath from the Lord of Host THEREFORE it came to passe as he cryed and they would not hear so they cryed and I would not hear saith the Lord of Host for that they have hated knowledge and did not chuse the fear of the Lord. From whence we may see there are some that although they do reprint and cry to the Lord in their 〈◊〉 it will be to no purpose the Lord will laugh at their calamity and mock when there fear cometh from these and much more that I could instance you may see the cause and time of an hardened heart that is when a soul hath means of grace and maketh not use of it but walketh in his old sinnes and is not reclaimed at last the Lord giveth them up to hardness of heart and clappeth an oath upon their head that they shall never enter into his rest Heb 3.11 now what use may we make of this even to prise opportunity of grace and not to put the evill day far from us and so fould our arms in security untill misery cometh upon us as an armed man for assuredly when
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
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
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
and say that the Scripture faith There are certain men crept in unawares who were before of old ordained to THIS Condemnation ungodly men turning the grace of God into lasciviousness the which thing is true that God before or of old did appoint ungodly men even such as abuse his Grace and turn it into lasciviousness to be condemned but God did not appoint men of old to be ungodly neither did appoint any men to condemnation but for ungodliness and this is the meaning of this Text. We may also observe that Jude speaks a prophecy of Enoch the 7 from Adam who did prophecy of the great Wickedness of the last and great Antichrist and the manner of his destruction compared with the words of Peter chap. 3.7 and the Prophet Ezekiel with many other Scriptures the which at present I shall not speak of in particular that is even as God did bring a remarkable judgement viz. the Flood on ungodly men in the old World so the Heavens that now are reserved for fire as a remarkable judgement to destroy the Wicked who then shall creep in unawares as aforesaid which is to be understood by the word THIS condemnation or THIS kind of Judgement as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it Obj. And again 1 Pet. 2 7. so me will Object and say that some are appointed to be disobedient from the words of Peter ch 2 7 8. which faith The stone that the builders disalowed is become the head of the corner a stone of stumbling and a rock of offence to them which stumble at the word being disobedient whereunto also they were appointed Answer If the Text were truly calculated from the Original as it is here read yet we must not understand that God doth appoint men to be disobedient and especially before they be born although God sometimes give men up to hardness of heart for their wickedness but if God did appoint the Jews to be disobedient to Christ they did well in being disobedient to him because to do what God hath appointed men to do is to do well and no disobedience for disobedience is to leave undone what God hath appointed and not to do it God will not condemn men for doing of that which he appoints them to do neither can God appoint men to do evill therefore God appoints not men to be disobedient but you possibly may say Is there any evil done in the City saith the Lord and I have not done it Amos 3.6 To which I answer and say that is not the evil of sin that the Lord saith he hath done out the evill of punishment for sin because punishment is frequently in Scripture called evill as the seventy years captivity was called a fore evil out of the North and the like And again peradventure some will object and say that the Lord hath made all things for himself yea even the wicked for the day of evil Prov. 16.4 To which I answer and say that God neither made evill man or evil day but when he had created and made all things so it was very good for as saith the Wise man God made man upright Eccles 7.29 but he hath found many inventions to make himself evil so then man was made upright and very good 〈◊〉 66 3 4. Prov. 1.22 25 26. Isai 1 16. and the day also was good but man making himself evill made also the day of judgement which is a good day to the Righteous become an evil day to them although the day in it self be a good day in the which the people of God shall rejoyce Obj. But it may be further objected and said that God is said to chuse mens delusions and to laugh at their calamity and mock when their fear cometh insomuch that although they make many prayers he will not hear them To these and such-like Scriptures I answer and say Answ that it is just with God so to do when they slight his counsel and chuse their own wayes and say to him depart from us we desire not the knowledge of thy wayes when he saith stand and enquire in the way the good old way vâ—z the Law of Moses and walk therein but they said we will not walk therein but we will walk after the imagination of our hearts Prov. 1.24 Isa 65.12 ch 66.4 Ier. 7.13 Ezek. 8.17 18. Iob. 27 8 9. Isa 1.15 Ier. 11 11 ch 14 12 Mich. 3.4 I say it is just with God to chuse such mens delusion that is to give them up to the wiles of the Devil to be led captive by him at his will and then when misery falls on them and they cry unto the Lord he may justly reject them and laugh at their calamity that as he called and they would not hear him so they should call to him he not hear them and yet his mercy will plainly appear to be over all his works And for this cause God raised up Pharaoh to make his Name and power known thoroughout all the earth that all the world might know that all such as refused to hear and obey the Lord should be destroyed and that without remedy and so I shall pasle from the objections to the next verse which is Vers 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Annot. This verse is but a repetition of the fifteenth verse which saith For he said unto Moses I will have mercy in whom I will have mercy and I will have compassion on whom I will have compassion the which verse I have explained or opened at large shewing the occasion of the Lords discourse to Moses and also who it is that God will have mercy and compassion on and therefore shall passe this briefly and say that the Apostle in this verse reasons on this wise as if he should have said although it be so that you O house of Israel be all branches from one and the same stock and root yet by reason of your being degenerate plants and not being fruitfull the Lord may cut you off and yet notwithstanding may spare part of the branches although of the same stock or root they being fruitfull and may cut off and reject you that are unbelieving and unfruitfull and this is the sum and scope of the Apostles discourse in this whole Chapter as if he should say you house of Israel think it no strange thing that God should save some of you and reject other some and yet you being children of one father according to the flesh viz. Abraham for God looks upon no such thing for if you were of a nearer relation to him than of being Abrahams seed even as a signet on his right hand yet if you sin he will reject you for all that near relation for he will have mercy on whom he will have mercy and whom he will he hardeneth that is he will have mercy on humble penitent repenting souls and he will give up stubborn
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
so as to come in the forme of a servant Christ and his waies was ever so mean and low and base in carnal mens account that they in all ages stumbled at it in a low mean way he became an offence to many or a stone that many stumbled at and so is called a stone of stumbling and a rock of offence not that he is so in himself as I have said but he is become so being in a mean low estate as to outward appearance that men which look for honour and greatnesse in this would stumble at him saying is not this the Carpenters Son We will not have this man to reign over us but we will reject him and his doctrine and yet saith the Lord I will set my King upon my holy hill of Zion and thus Christ is laid a chief corner stone in Zion at which stone men stumble for the cause as a foresaid and yet he is such a precious tryed corner stone and such a sure foundation that the gates of hell cannot prevail against it so that whosoever believeth on him shall never be ashamed or confounded he being the rock of their salvation But peradventure some will object and say Obj. That the eyes of the people were to be made dim and their ears dull and their hearts grosse lest they should see with their eyes and hear with their ears and understand with their hearts and turn and he healed Answ To which I answer and say That it is just with God to give such men up to hardnesse of heart who will chuse their own wayes and reject the counsel of God against themselves as this people did as I have at large before proved unto you and whereas Christ saith Obj. Unto you is given to understand the mystery of the kingdome but to other in parables that seeing they might see and not perceive c. Answ The answer is thus Such as seek to know the mysteries of the kingdome and follow him that is able to make it known as Christs Disciples did to such it is given to know the mysteries of the kingdome for then shall we know him if we follow on to know him for his secrets are with them that fear him but such as seek not after him nor fear his name his counsel is far from them and as for his judgements they know them not but their feet shall stumble upon the dark mountains and thus having given you the meaning or mystery contained in this ninth Chapter to the Romans I shall passe to the examination of your lawful Ministery but by the way curteous Reader take this use of information exhortation and comfort and first be informed that God hath not appointed any souls to be damned before they are born but from preconsideration of sin committed in time neither doth God harden men or give them up to hardness of heart but for their personall sin committed in time Secondly be exhorted then to seek the Lord while he may be found and neglect not the precious time and opportunity of grace but seek him and he will be found of thee because he hath sworn that he desireth not the death of him that dieth Thirdly for comfort with God there is mercy and forgivenesse our God will abundantly pardon insomuch that the Spirit and Bridegroom saith come and let him that heareth say come and let him that is a thirst come and who ever will let him take of the water of life freely and in so doing they shall finde rest to their souls even so be it The lawful Ministery falsely so called examined and disproved IN this subject of discourse I shall be very brief Read Sam. Fisher p. 553. to 588. first because it is but as it were to strip a naked man that is your Ordination hath been very largely disproved already and you shewn that your calling is from Rome by one which once was one of your own tribe and therefore the better able to discover you also once made dispute in my hearing when one of your tribe was tryed as in respect of his Ordination to the Ministerial function At a dipute at Headcorn in Kont Mr. Gotheredge did so affirm and shewn that his Ordination was from his Grandmother although father in God Pope Joan his answer was what though they did come through Rome yet they might be true Ministers for saith he Christ came through the liner of whores and yet was the true Christ but I suppose he was made ashamed so as to blush at the reply thereof but however I dwell not or dedend not on what this man or the other Author saith but do say that every man ought to walk in his own line or measure And secondly I shall be brief because I suppose that there be but few men but do or may know if they search the Scriptures that your kinde of Election and ordination is not of God First in respect of your Presbytery Secondly in respect of your charge or Office which is to absolve or remit sins like your Grandfather the Pope and so there came to be a pope in every Parish And thirdly in respect of your qualifications These I shall speak to briefly and also shew what the true Presbyters are and secondly the qualifications of such as are to be Ordained and thirdly what their work or Office is to do These in order but first I shall examine what you say and give a brief answer unto it And in the first place you tell me It would be too great an honour for you to answer me at large in this particular No great honour to prove the ministry of the Nation false because there by very few but know it already or may know it if they search the Scriptures and also that It would have argued some guilt in your call To which I answer and say It would not have conduced much to my honour before men to prove your Calling and Ordination not to be of God because there be very few but know it or may know it if they search the Scriptures and therefore no great piece of work so as to be admired at when all men may easily see it if they shut not their eyes against the light But I passe this and say I find that in this particular viz. the Characters of the false Ministery the burden lyeth very heavy upon you and pincheth very sorely and that causeth you to use such kicking expressions as followeth which is say you A fools bolt is soon shot and if an asse kick us we must not put him in the Court. To which I answer and say I do not envy the expression for these three reasons the first is because sometimes a patient beast will kick when his burden pincheth And secondly it troubleth me not to be called a fool because he that will be wise must become a fool that he may be wise and also we have a Proverb which in this is verified that children and fools
From whence we may see that when God hath given any man his Spirit so as to qualifie him for the work of the Ministery and the Church Elected him for the same then according to the practice of the Church of Antioch and others also they ought to keep a day solemnly unto the Lord by fasting and prayer Act. 3.1 2 3. at which time the Eldership ought to lay their hands upon the person or persons so Elected and approved of as aforesaid and give them their charge in the presence of all the Congregation and this is Gods method and our practice in Ordaining of Ministers And again their charge is mainly to preach the Gospel instant in season and to study that they may divide the word of truth aright that their profiting may appear to all men that behold them and several other thing of this nature that might be added as matter of their charge but I shall passe both from this particular and this subject and come to the vindication of Zions Redemption Zions Redemption Redeemed IN the answer of this discourse viz. Zions Redemption your ignorance as I suppose is very much discovered As first say you The ten Tribes are threatned never to be a people more and Hose a tells us say you God will love them no more Isa 7.8 Hosea 9.15 16 17. God will cast them away and they shall be wanderers amongst the Nations and yet say you I believe there is hope of their call for they are elected and beloved page 31. To which I answer and say That although you know not the mystery of God in the prophets yet you might have learned to lay your contradictions farther asunder for say you in page the 29 that God saith by the Prophet Hosea He will love them no more and yet in your page 31. you say They are elected and a beloved people as in Rom. 11. Gould discover your ignorance at large but because time is precious I shall onely disprove what you say and not so much paraphrase on your words to shew the contradistions as possibly I might do if I had time But say you Israel shall not return again into their own land for God will love them no more Therefore it will be necessary for me to open your Text of Scripture cited by you and secondly to prove that God had an everlasting love to the house of Israel as in reference to the manifestation thereof in time And thirdly to prove that the ten Tribes viz. Israel shall return and also Judea into their own Land and these in their particular order And first to the first Isa 7.8 which is to open these two Texts of Scripture Hos 9.15 16.17 namely Isaiah and Hosea which saith the Prophet Isaiah 7.8 For the head of Syria is Damascus and the head of Damascus is Reazin and within threescore and five years shall Ephraim be broken that it be not a people Ans To which I answer and say 2 King 17.1 2 3 4 5 6 7 8 That this Text is a Prophecy of Ephraims extirpation from being a Nation in their own Land so that Israel for their sins was to be carried away captive as was done according to Gods word as is recorded in the Book of the Kings yet not such caprives as that they never were to return For the very same Prophet that prophecies of their Captivity also prophecies of their return as you may read in the eleventh Chapter of his Prophecy saying And he shall set up an ensign for the Nations Isa 11 12 13 14 15. and shall assemble the out-cast of Israel and gather the diâ—persed of Judah from the four quarters of the earth and the envy of Ephraim shall depart and the adversaries of Judah shall be cut off and the Lord shall utterly destroyâ—th tongue of the Aegyptian Sea and with his mighty wind shall he shake his hand over the River viz Euphrates as Rev. 16 12 and shall smite it in the seven streams and make men go over dry-shod and there shall be an high-way for the Remnant of his people which shall be left from Assyria like as it was to Israel in the day when that he came up out of the land of Aegypt From whence we may see that although Israel must be broken from being a Nation for a time yet there is a Remnant which spring from their loins which shall return again and enjoy their own Land But I shall passe at present to your next proof of Scripture which is the words of Hosea saying All their wickedness is in Gâ—lgal Hos 9. for there I hated them for the wickedness of their doings I will drive them out of mine house I will love them no more all their Princes are revolters my God shall cast them away because they did not hearken unto him and they shall be wanderers among the Nations From these words you conclude that they shall never return because the Prophet saith That he will love them no more but his God will cast them out and make them wanderers among the Nations In these words we may learn these two things First the prophets zeal for the Lord that he doth not onely pray to the Lord to bring judgements upon them Jers 14. as in the foregoing ver but also saith that he wil love them no more also saith he My God will cast them out and make them wanderers amongst the Nations And secondly he giveth the reason why he thus spake and that was saith he Because they did not hearken unto the Lord but were revolters from him Now let the Reader judge whether you understood what you printed for doth this Text imply that Israel shall never return because the Prophet saith That HE will love them no more But admit the Prophet speaks as in the person as we may say of God yet the reason why he would love them no more was because of their sins now if they had repented God could not but have loved them according to the property of his mercy Do you not know what is the property of the Attribute of Gods Mercy Did you never read what the Lord said unto Israel in the tenth Chapter of the Book of Judges Judg. 10.12 13 14 15 16. In these words Ye have for saken me and served other gods wherefore I will deliver you NO MORE Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation From whence we may see that God useth the word NO MORE in this place saying I will deliver you no more and also we see the cause was for their sins yet when they humbled themselves and said We have sinned do thou unto us whatsoever seemeth good unto thee Judg. 12 32 33. deliver us only we pray thee this day and they put away their strange gods from among them and served the Lord and his soul was grieved for the misery of Israel And
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