Church To which I answer and say that your word federately your matter intimated in it are far ferched consequences that the holiness spoken of in 1 Corinths 7. will not admit any to Baptisme the which if it would then the unbelieving Wife or Husband which is as holy as the Child ought to be Baptized and how far that is from truth I shall leave the Reader to judge but that the Text doth say that the unbeleever is Holy read it and you shall see to difference in the word Sanctification and Holiness in that place for Tindal readeth it thus Eâ—uxor infidelis sanctificata est inviso alioqui câ—rte liberi vestri improbri essent nunc autâ—m sanctisunt So that the word may be red the unbeleeving woman is Holy or hallowed to or by the man as well as sanctified but the holiness mentioned in 1 Cor. 7. is no other but a matrimonial holiness as I also have proved in my precedent treatise and so I pass and leave you to read your answer there Again you say God owned those children presented to him in Circumcision Ezek. 16.20 21. and called them his children To which I answer and say if you were demanded how you could prove that those children were Circumcised you would be much troubled to prove it for surely their Parents were not so careful to give heed to Gods Commands the which if they had they would not have offered their children to Molech which was fobidden and theresore Circumcised they were not doubtless and if they were prove it Exod. 22.39 Exod. 13.2 Nehem. 10.35 36 37. But you will say how cometh it to pass that God calleth them his children The answer is those that were offered up in the fire was the first born and the Lord before had commanded for himself all the first born and they are said to be Holy to the Lord and hence he calleth them his children yet take notice that I do not deny but God did own such as was offered to him in Circumcision but it doth not follow therefore that he will own such offered up in Baptism for he had commanded children to be Circumcised at eight dayes old and therefore good reason that he should own them but he never commanded children of eight dayes old to be Baptised and therefore it is a vaine conceit to think that God will own that which he never appointed Again you say That the premise under the Gospel is to Beleevers and their children by vertue of the Parents Faith Act. 2.39 Answer The Text doth not say that the promise under the Gospel is to beleevers and their children upon their Parents Faith surely your eyes be very dim or your understanding very shallow in looking on that place see the Text Act. 2.39 Repent and be Baptised every one of you and ye shall receive the gift of the Holy Spirit for the promise of the gift of the Holy Spirit is to you and your Children in their non-age are not heirs to the Holy Spirit and heaven by vertue of their Fathers Faith as you fondly conceit children and to all that are afar of even to so many as the Lord our God shall call Now I pray see doth this Text say that the Gospel promise belongeth to children of Beleevers upon their Parents Faith the text hath not such a consequence in it the meaning of the Text is briefly thus the Jews were pricked at the heart for Crucifying of Christ and desiring his blood to be on them their children the Apostle knowing that all sins should be forgiven unless that against the Holy Ghost saith to them not when they were beleevers but before they did beleeve Repent but as if they should say there is no hope of mercy if we should repent yet there is saith Peter for God hath promised to pour out af his Spirit in the last dayes upon all flesh and also on your children even on your sons and daughters and therefore your condition is not so bad as by you supposed nor your childrens but they shall receive the Spirit even so many of them as God shall call your wicked practice in Crucifying Christ hath not so far deprived you or them from mercy but if you or they obey the voice of Gods call he will give you or they after you the Holy Spirit therefore repent every one of you here is ground enough for you to repent and to be Baptised and gladly to walk in Christs wayes That promise Act 2.39 was the promise of the Holy Spirit and it was made to all upon condition of obedience and Faith and declared to those poor wounded Souls that they might have ground to repent and beleeve the Gospel and thus you see the Text saith the promise was to them before they did beleeve that they might have ground to beleeve and obey the Gospel and therefore this maketh not for beleeves seed being under a Gospel promise for these did not beleeve when the Apostle saith the promise is unto you but if the promise of the Spirit be made to all children upon their Parents Faith then every beleevers child most consequently have the Holy Spirit or otherwise God not so good as his promise but the promise in Acts the second is a general promise of the giving forth of the Holy Spirit to all flesh Jews and Gentilis Fathers and Children even so many as are the called ones of God but in my former Treatise I have shewed the reason why the Apostle maketh mention of their children in this Text and so refer you to that further to peruse and pass to the next thing the which is A chaâ—ge of evil on us in denying the children of Beleevers Church Priviledge To which I answer that in that particular your selves do lie under evill in denying children Church priviledges namely that priviledge of the Lords Supper the which of right belongeth to every member of Christs Church for they that were or are to be Baptised or to continue in the Doctrine of Christ in breaking of bread and prayer and Baptism is not properly a Church priviledge but that which is to be done without the Church and those priviledges that are properly accounted Church priviledges you do deprive children of and also when you write again resolve this question whether the Lords Supper of right do not belong to all that are Baptised unless they are cast out forsin and if so then clear your selves if you can of depriving children of Church priviledges but you may see this also is discoursed and answered in my former Treatise entituled Dagons Down-fall And so I come to the Examination of that cited place Mat. 28.29 Go disciple all Nations or make disciples all Nations and Baptize them to which you would have me read Iohn 4 1 2 3. the which is equivolent with the words in Mat. 28. the which is read thus When therefore the Lord knew how the Pharisees had beard that Iesus made and
Apostle which saith For the Priesthood being changed there is also a necessity of the change of the Law From whence we see that both Law and Priesthood is done away by Christ so those that do uphold it by paying or receiving of Tythes deny Christ crucified and misery will be their portion Secondly Arg. 2 if Tythes or a Tenth was a type of the first fruits of the Converts of the Seed of Abraham to Christ in the primitive time then those that pay Tythes and such as receive Tythes deny the vertue of Christs death and the work of the Spirit in the primitive time But Tythes or the Tenth was a type of the first fruits of the converts of the Seed of Abrahnm which was to be given to Christ by his death and by the work of the Spirit Ergo they that pay or receive Tithes deny Christ Crucisied and the work of his Spirit That which will be questioned is the minor how I can prove that Tithes or a Tenth were a type of a Tenth that was to be converted from amongst the Jews as a first fruits to God and the Lamb and that the converts of Israel are the Anti-type of Tithes Esa 6.8 9 10 11 12 13. and that they are called a Tenth see the Prophet Esaiah will prove it in these words Also I heard the voice of the Lord saying whom shall I send and who will go for us Then I said here am I send me And he said go and tell this people hear ye indeed and understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy least they see with their eyes and hear with their ears and understand with their heart and convert and be healed Then said I Lord how long And he answered until the Cities be wasted without Inhabitant and the houses without man and the land be utterly desolate and the Lord have removed men far away and there be a great for saking in the midst of the land But yet in it mark that shall be a Tenth and it shall return and it shall be eaten as Teyl tree and an Oak whose substance is in it when they cast their leaves so the Holy seed shall be the substance thereof From these words we may see that although God did intend to harden Israel and cast them off for their sins yet there was to be a small number one amongst ten that was to be a Holy people and return to the Lord and be eaten that is to be received as a first fruit to Him and the Lamb I could say much to this but I pass minding this discourse was but a digression from the matter in hand And whereas you ask me What command women have to eat the Paschal Lamb or the Lords Supper under the Gospel Answer That the women were to eat the Passover is very evident being part of the Family and of the Congregation of Israel and not onely so but in most places where there is mention made of men as touching gifts to be bestowed on them the women are included as you have granted from the word Anthropos and that word is not only used in the Corinths but also to the Ephesians in the * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or homo which is a woman as well as a man fourth chapter and in the eight vers and at several other places and that there is a plain precept for women to receive the Lords Supper is plain from the Text in the first of the Corinths 11 28. according to the true signification of the word and your own grant And so I am come to your last Argument as touching Infants Baptism Ephes 2 3. the which I draw from the Ephesians in these words and were by nature the children of wrath as well as others the Baptisers say you say the Text calleth them children of Wrath onely who walked in sinful and evil courses but I answer say you that that exposition giveth the Text the lye To which I answer and say you are much mistaken in what you say for nature is that which leadeth from sin not to sin those that are not lead by it and do not obey it it will plead guilty and lay them under wrath and that it leadeth from sin and not to sin see Rom. 1.26 2.14 1 Cor. 11.14 Gal 4.8 But because I have answered this Text once and again in my former Treatise I shall be brief at present and say that nature in its region as I may say is pure although it teacheth not the Mysteries of the Gospel yet it is able to teach men to live purely according to the Law as saith the Apostle The Gentiles that have not the Law do by nature the things contained in the Law these are a Law to themselves c. From whence you may see nature leadeth from sin to do things that are Holy Just and Good and not to do that which is evil but if persons that have no other Law to guide as the Ephesians had not before conversion and yet sin against it that will lay them under wrath and so it came to pass that the Apostle saith they by nature were the children of wrath as well as others and so briefly thus as a man is a Malefactor by the Law of a Nation when he hath broken the Law so were these Ephesians by nature having transgressed against it the children of wrath that is nature convicted them and lay them under wrath and this is the meaning of the Text as you may see also more at large in my Dagons Down-fal Again Where you say I father Infants Baptism upon Pope Innocent the third the which say you was an errour because it was long in practice before him To which I answer although it might possibly be practised before yet it was not enjoyned as practise but let it be Pope Innocent or Cyprius or who it will that brought that practice and established it to be sure it was not by Christ nor his Apostles but I might say as Paul saith in another case a point of your own hath confessed it And in the last place you tell me of the antiquity of this practice of Infants Baptism and withal you say He that is wise will drink near the fountain head Answer I have also read what men have said for and against the antiquity of that practise but I finde Christ and the Apostles to be the very best Authors And whereas you say It was practised near the primitive time the which is near the fountain head Answer It argueth the truth of the practise of it never the more for being near the Apostles time unless you could prove it to be practised by the Apostles for we are not ignorant of this one thing that there was false doctrines crope in to the true Church in the primitive time and therefore likely it was that false doctrine should be broached in the world and
not taste of death till they saw Christ come in his Glory But that neither Mark or Matthew will carry it to the Gospel Church read that which goeth before the Text and that which followeth the Text you will finde the Text it self meaneth not the Gospel Church and Ordinances as you say see Mat 16.27 28. compared with chap. 17.1 2 3 4. compared with 1 Pet. 1.16 17 in these words For the Son of man shall come in the Glory of his Father with his Angels and then he shall reward every man according to his works Verily Verily I say unto you there be some standing here that shall not taste of death till they see the Son of man coming in his Kingdom And after six dayes Jesus took Peter James and John his brother and bringeth them into a high mountain apart and was transfigured before them and his face did shine as the Sun and his Rayment was white as the light And behold there appeared unto them Moses and Elias talking with him then answered Peter and said to Jesus Lord it is good for us to be here c. From whence we may see that it was not meant of a Gospel Church and Ordinauces coming in power and Glory when he speaketh of the Kingdom of God coming in power but the meaning ning of the place is that some of his disciples should see the manner of his coming in the Glory of his Father that you may see also more plainly manifested to be meant as before said of Christs Glory The Kingdom of God coming in power proved not to be the Gospel Church and Ordinances but to shew the manner of Christ coming in glory 〈◊〉 by transfiguration or the manner of Christs glorious coming in his Kingdom read 2 Pet. 1.11 comp with 16 17. verses In the 11 verse the Apostle exhorteth the Church to endeavour so to walk that an entrance might be administred unto them into the Everlasting Kingdom of our Lord and Saviour Jesus Christ And that our Saviour hath such a glorious Kingdom as if Peter should say is very certain for as our Lord did say that some of us should not taste of death till We see him coming in his Kingdom he also did take us apart that we might see the glorious manner of his coming and Kingdom and this we are eye-witness for we have not followed cunning divised fables when we made known to you the power and coming of our Lord Jesus Christ but were eye witnesses of his majesty for he received from God the Father honour and glory when there came such a voice to him from the excellent glory this is my beloved Son in whom I am well pleased and this voice we heard when we where with him in the Holy mount From whence we may plainly see if we compare the Scriptures together that Christ coming in glory or the Kingdom of God coming in power was not meant the Gospel Church and Ordinances for that is but in word and form but the transfiguration of Christ and the appearence of his Saints in glory with him is meant the Kingdom of God coming in power or the Son of man coming in his Kingdom thus hath the Scriptures overthrown clearly what you have said as touching the Kingdom of God coming in power and because you have inferred nothing from your Text Mat. 11.12 I shall pass saying nothing to it onely the Text in it self is true although it be not for your purpose but I commend you in that you gave no interpretation because to besure you have not abused it as you did the Text the which you did interpret And again whereas you say That children of beleeving Parents be fit for his Kingdom according to your interpretation viz. the Church To which I answer I have already proved that such are not fit members for a Gospel Church which are not lively stones Children proved not fit members of the Gospel Church although they be the children of the Faithful showing forth the praises of him that hath called them unto that state because there is to be none in Christs vine-yard viz. Church but such as are labourers the which a child of seven or eight dayes old cannot do and therefore not fit to be members of Christs Church But if the Gospel Church did onely look for a fair shâ—w in the flash as membership in the Church under the Law then children might either be Circumcised or have their bodies washed according to the carnal washings and so might be clean but membership in a Gospel Church is of another nature that requireth cleanness within the heart to be purified by Faith and the tongue speaking forth Gods praises for as with the heart man beleeveth to righteousness so as to fit them for a Gospel Church so with the tongue confession is made to Salvation Rom. 10. And whereas you repeat again of our barring children of Church priviledges I say as I have already said that it is your selves that barr children from Church priviledges for Baptism is not so properly called a Church priviledge as the Lords Supper the which you barr children from But you may see your self answered more fully as in my former Treatise But by what I have said here I have clearly took off your seeming answer to my Argument whereby it standeth undenyable that as to what you have said And again whereas you ask the question Whether children were vessels of mercy yea or no and you say you are sure that I will answer yes and then first say you they Were lost in Adam and in misery for merâ—y presupposeth misery and secondly then they must be fitted for glory therefore not naturally fit To which I answer that I have already shewed how the sons of Adam were lost and how not lost and therefore I shall wave this and come to shew how they are fitted for glory and that is the seed of the woman brake the Serpents head viz. Christ by or thorow the grace of God tasted death for every man and woman not onely to bring them to a Resurrection but he had an Heavenly inheritance to bestow on the sons of Adam which became his by purchess for he bought them when they were lost or sold by their iniquities But you will ask me Object They that are lost and die the second death are such as put away Eternal life and deny the Lord that bought them and will not have the Lord to rule over them but bid him depart and desire not the knowledge of his wayes If Christ died for to buy the whole world how cometh it to pass that the Whole world are not saved Answer There are some that put away Eternal life and tread under foot the blood of the Covenant wherewith they were sanctified but I know your old objection The blood of the Covenant wherewith he was sanctified that is wherewith Christ was sanctified say you but if your eyes be in your head and open
he did deliver them although he had said he would deliver them no more as you may read in the 32. and 33. verse of the 12. Chapter And thus for want of knowledge not ignorance in the Scriptures you may see how the eyes of your understanding are darkened so as you cannot see as it were at noon day Moreover take notice that the same Prophet Hosea whom you would if you could have proved your matter namely that Israel shall not return again fully proveth what I have affirmed as you may read in his Prophecy in these words Hos 13.9 ch 14.1 2 3 4 5 6. O Israel thou hast destroyed thy self but in me is thine help O Israel return to the Lord thy God for thou hast faln by thine iniquities I will heal their back-slidings and love them freely for mine anger is turned away from him I will be as the Jew to Israel he shall grow as the lillie and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon From whence we may see that the very same Prophet doth prophecy of Gods love to Israel and their prosperous estate after their return although you say he will love them no more But whether we may believe you or the Prophet I leave the Reader to judge because your speech is opposite one to another and so passe to the second thing which is to prove that the Lord is so far from retaining wrath and hating Israel for ever that he loveth them with an everlasting love viz. that people that came from the loins of Abraham Isaac and Jacob as will appear from the words of the Prophet Jeremiah saying The Lord hath appeared unto me of old Jer 31.3 4. saying Yea I have loved thee with an everlasting love therefore with loving kindness will I draw thee again I will build thee and thou shalt be built O Virgin of Israel thou shalt again be adorned with thy Taâ—rets and go forth in the dance of them that make merry c. Thus we see the Lords love to Israel proved to be everlasting so that what you say is found lighter than vanity And I so shall pasle to the third thing which is that Israel shall return out of their captivity into their own Land and also shall answer your grand Objection or beat down your strong hold cited by you Ezek. 16.55 in these words When thy sister Sodom and her daughters shall return to their former Page 30. estate and Samaria and her daughters shall return to their former estate then thou and thy daughters shall return to your former estate which is supposed not to be But first to prove that Israel shall return into their own land as aforesaid and that you may see it clear see what is spoken by the moâ—â—hes of the holy Prophets Jer. 33.7 8 9 10 11 12 13 14 15 16. saying I will cause the captives of Judah and the captives of Israel to return and I will build them as at the first I wil cleanse them of all their iniquitiâ—â— and thus saith the Lord again there shall be heard in this place which ye say shall be desolate without man and without beâ—st even in the Cities of Judah and in the streets of Jerusalâ—m which are desolate the voice of joy and the voice of gladnesss the voice of the BRIDEGROOM and the voice of the BRIDE the voice of them that shall say praise ye the Lord of host for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of praise unto the house of the Lord for I will cause to return the captives of the Land as at the first saith the Lord Behold the day cometh saith the Lord that I will perform that good thing which I have promised to the house of ISRAEL and to house of JVDAH in those daies and at that time will I cause the BRANCHES OF RIGHTEOVSNES to grow up unto DAVID and he shall EXECVTE JVDGEMENT AND RIGHTEOVSNES in the Land in those dayes shall JVDAH be saved and JERVSALEM There is a glorious return of Israel to their own Land proved at large from those Scriptures with several oâ—kers which are also mentioned dwell safely and this is his Name by which he shall be called the LORD OVR RIGHTEOVSNES for this saith the LORD DAVID shall never want A MAN to sit upon the THRONE of the HOVSE OF ISRAEL moreover the word of the Lord came to Jeremiah saying Considerest thou not what this people have spoken saying the two FAMILIES which the LORD hath CHOSEN he hath even cast them off thus they have despised my people that they should be no more a Nation before me thus saith the Lord if my Covenant be not with day and night and if I have not appointed the Ordinances of heaven and earth then will I cast away the seed of Jacob for I will cause them to return and have mercy upon them And that this respects the last return is very plain First because it speaks of both Families returning namely Israel meaning the ten Tribes and Judah meaning the Zionnites or the daughters of Zion And secondly because it speaks of Christ executing judgement in the Land as doth appear from the word the LORD OUR RIGHTEOUSNES and that the place is mean Jerusalem in the letter Jer. 3 25 is plain from the thirteenth verse of the three and twentieth Chapâ—er of Jeremiah which saith That the places about Jerusalem and in the Cities of Judah shâ—ll the flocks passe again and at that time they shall call Jerusalem the Throne of the LORD and all the Nations shall be gathered unto it to the name of the LORD to JERVSALEM neither shall they walk any more after the imigâ—nation of their evill hearts the which yet now they do mark that in those daies the house of Iudah shall walk with the house of Israel but yet they have not mark that and they shall come together out of the Land of the north to the Land that I have given for an inheritance unto your fathers Ezek. 37 21. and I will make them a Nation in the Land upon the mountains of Israel and one King shall be unto them all and they shall be no more two Nations neither shall they divide into two Kingdomes any more at all neither shall they defile themselves with their Idols any more at all and David viz. Christ my Servant shall be King over them according to the words of the Angel to Mary which saith For he shall be great and be called the Son of the most highest Luke 1.31 38 and the Lord God shall give unto HIM THE THRONE of his FATHER DAVID and he shall reign over the house of Jacob for ever and of his Kingdome there shall be no end for behold in those daies and in that time will I bring the captives of Judah and Jerusalem
return to their own Land onely the drying up of the River may be a little the precedent work as if time would give leave I would shew you and that the gathering of the dispersed of Israel and bringing them into their own Land will be fully effected under the sound of the seventh Trumpet which by the Prophet Isaiah is called the great Trumpet because under his sounding greater things will be effected than under any of the sounding of the other six Trumpets and therefore see what the prophet Isaiah saith Isa 27.12 13. which is as followeth And it shall come to passe in that day that the Lord will heat off from the channel of * Chap. 11.15 16. Rev. 16.12 the River to the stream of Aegypt called the tongue of the Aegyptian sea and ye shall be gathered one by one O ye children of Israel and it shall come to passe in that day that the GREAT TRVMPET shall be blown mark that and they shall come which are ready to perish in the land of Assyria and the out-cast of the land of Aegypt and shall worship the Lord in the holy mountain of Jerusalem And thus having shewed what the second thing will be that will be effected in the time of the sounding of the seventh TRUMPET I come now to shew what will be the third thing effected at that time which is The Kingdomes of this world shall become the Kingdom of Christ and he shall take his great power and Reign Rev. 11.17 Do you know what is meant in these Petitions in the Lords Prayer Thy Kingdome come Thy will be done in earth as it is in heaven surely if you did you would understand the Prophets a little better than you do So that Christ is yet to have a Kingdome in this world or that the Kingdoms of this world is to become the Kingdoms of the Lord Christ under the sounding of the seventh Trumpet as aforesaid Rev 11.15 for the proof hereof read the words of John which saith And the seventh Angel sounded and there was a GRAET voice in HEAVEN saying the KINGDOMES of this world are become the KINGDOMES of our Lord and of his Christ and he shall reign for ever and ever From hence we see that although Christ would not be King on earth before his suffering yet afterwards he is to receive a kingdome to himself even the kingdomes of this world and that he will take his great power and reign and then according to the words of the Psalmist Psal 22.27 All the ends of the world shall remember and turn to the Lord and all the kindreds of the Nations shall worship before thee for the kingdom is the Lords and he is the Governour amongst the Nations because of thy Temple at Jerusalem shall Kings bring presents unto thee Psal 68.29 and the kingdome and dominion and greatness of the kingdome under the whole heaven shall be given to the people of the Saints of the most high Dan. 7.27 whose kingdome is an everlasting kingdome and all dominions shall serve and obey him and Saviours shall come upon mount Zion and judge the mount of Esau Obed 21. and the kingdome shall be the Lords for he that overcometh will I give power over the Nations Rev. 2.26.27 and he shall rule them with a rod of iron Psal 149.8 9. and binde the Kings in chains and their Nobles in fetters if iron to execute upon them the judgment written Rev. 5.10 this honour hath all the Saints praise ye the Lord. From hence we may see the Kingdomes of this world is to become the Kingdome of Christ and his Saints and they shall reign upon earth But you say Page 36. 37. The Saints reign is to be understood spiritually as by prevailing with God in prayer and the like To which I answer and say it is as likely to be true as that the Kingdome of Syria is the fourth Monarchy or Kingdome but that it cannot be so understood is plain for as yet I never read that any one man governed or reigned over all Nations or reigned over them by his prayers although it might bring judgments on many places and people Jam. 5.17 as Elias did when he prayed and it rained not for the space of forty six months but what hurt did that do to Aegypt where it raineth not and did ever any one by his prayers binde his King or Nobles in fetters of iron but admit we might grant that there were an hundred did so yet it would not prove the matter but be too narrow unlesse you could prove every man in particular to do so for this honour shall every Stint have viz. to reign and the wicked to be as ashes under the soles of their feet there might be very much said to the confutation of this but I shall not play the coward to fight with that which is so decripped and not able to look truth or sound reason in the face but that Christ and his Saints shall reign together on earth is plain first because there is plain text of Scripture for it Rev. 21.1 2 3 4 5 6 7. as above written secondly the Tabernacle of God is to be with men mark that and the Lord Jesus is to descend Zach. 14.4 and his feet standing in that day upon the Mount of Olives Job 19.24 25 26 27. the confideration whereof did uphold Job in his troubles that he should see his Redeemer in the latter dayes upon the earth whom he should behold for himself and not another And wereas you say Page 38. Christ is gone to prepare a place for us and that we shall becaught up to meet him in the ayre and be ever with him To which I answer and say and first if we shall be caught up to meet him it argues plainly that he is coming to live or he with us otherwise we may not be properly said to meet him if he be not coming towards us Obj But if it should be said it is true The Lord will come to judgement possibly here on earth but not to reign here To which I answer and say If he do hold his judgement here that implies that he will reign here for he shall reign when he sits in judgement but we finde plainly in Scripture that there is a great work to do when Christ comes before he shall give the ultimate sentence in so much that the Apochalips saith it will be a thousand years if I should say that the new Jerusalem should for ever abide in the Land of Canaan The meek shal inherit the earth which â—s yet they do not and we ever remain in it you would not know how to disprove it for although the Text say that we shall be ever with the Lord yet it doth not say that we shall be ever in the ayre for although Christ shall be seen in the ayre with the Saints and Angels which
Branch of righteousnesse to grow unto David and he shall execute judgement and righteousnesse in the Land Jer. 33.14 15 16 17. In those daies shall Iudah be saved and Israel dwell safely and this is his name whereby he shall be called the Lord our righteousnesse For thus saith the Lord David shall never want a man to sit upon the Throne of the house of Israel For the Lord shall roar oâ—t of Zion and utter his voice from Ierusalem and the heavens and the earth shall shake but the Lord will be the hope of his people and the strength of the children of Israel So shall ye know that I am the Lord your God dwelling in Zion my holy moutain then shall Ierusalem be holy Joel 3.16 17 18 19 20 21 and there shall no stranger passe through it any more But Iudah shall dwell forever and Ierusalem from generation to generâ—tion For I will cleanse their bloud which I have not cleansed for the Lord dwelleth in Zion For the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfie her poor with bread I will cloath her Priests with salvation and her Saints shall shout aloud for joy Psal 132.13 14 15 16 17 18. There will I make the horn of David to bud I will ordain a lamb for mine anointed His enemies shall be cloathed with shame but upon himself shall his Crown flourish in that day it shall be said to Ierusalem fear not and unto Zion let not thy hands be slack the Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy Zeph 3.14 15 16 17 18 19. Sing O daughter of Zion shout O Israel be glad and rejoyce with all thy heart O daughter of Ierusalem The Lord hath taken away thy judgements he hath cast out thine enemies the King of Israel even the Lord is in the midst of thee thou shalt not see evill any more But the captives of the host of the children of Israel shall possesse that of the Canaanites even to Zarephath and the captivity of Ierusalem which is in Sepharad shall possesse the Cities of the South And Saviours shall come upon Mount Zion Obed 18.19 20 21 to judge the Mount of Esau and the Kingdomes shall be the Lords Again the word or the Lord of Host came unto me saying Thus saith the Lord of Hosts I am jealous for Zion with a great jealousie and I was jealous for her with great fury Zach. 8.1 2 3 4. thus saith the Lord I am returned unto Zion and will dwell in the midst of Ierusalem and Ierusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain And his feet shall stand in that day upon the mount of Olives which is bâ—fore Ierusalem and the Lord thy God shall come and all his Saints with him for Enoch also the seventh from Adam Enoch prophecied of Christ kingdom Judg 14 Zach 14.4 5 9. prophecied of these things saying behold the Lord cometh with ten thousands of his Saints And the Lord shall be King over all the earth in that day shall there be one Lord and his name one Repent ye therefore and be converted that your sins may be blotted out when the TIMES of refreshing shall come from the presence of the Lord for he will send Jesus Christ which before was preached unto you whom the heavens must receive untill the TIMES of restitution of all things which God Acts 3.19 Rom. 2.16 Acts 17.31 2 Tim. 4.1 hath spoken by the mouth of all his holy Prophets since the world began For he hath appointed a day in the which he will judge the world in righteousnesse by that man Christ Iesus at his appearance and Kingdome Behold upon the mountains the feet of him that bringeth good tydings that publisheth peace O Judah keep thy solemn Feasts perform thy vows Nah. 1.15 for the wicked shall no more passe through thee he is utterly cut off For thus saith the Lord of Hosts yet once is it a little while and I will shake the heavens and the earth and the sea and the dry-land And I will shake all Nations Hag. 2.6 7 8 9. Isa 61.1 2 3 Rev. 15.8.29 to 35. Psal 48.8 9. Psal 68. from Isa 66.6 Ezek. 41.14.15.20 21 23 25. and the desire of all Nations shall come and I will fill this house with glory saith the Lord of Hosts And the glory of this latter house shall be greater than of the former saith the Lord of Hosts and in this place will I give peace saith the Lord of Hosts Behold I will send my messenger and he shall prepare the way before me And the Lord whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts But who may abide the day of his coming and who shall stand when he appears For he is like a refiners fire and like fullers soap And he shall sit as a refiner and purifier of silver and he shall purge the sons of Levi Mal 3.1 2 3 4. and purge them as gold and silver that they may offer unto the Lord an offering in righteousnesâ—e Then shall the offerings of Iudah and Ierusalem be pleasant unto the Lord as in the dayes of old and as in former years and I will be as the dew unto Israel he shall grow as the lilly and cast forth his root as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon They that dwell under his shadow shall return Hos 14.5 6 7 8. they shall revive as the corn and grow as the vine the scent thereof shall be as the wine of Lebanon Ephraim shall say what have I to do any more with Idols Isa 55.11 12. who is wise and he shall understand these things For they shall be led forth with joy and the mountains shall break forth before them into singing And at that day will I raise up the Tabernacle of David Amos 9. from 11. to 16. that is fallen and close up the breaches thereof And I will raise up his ruines and will build it as in the dayes of old Balaams prophecy to Balack as touching the estate of Israel in the latter dayes Numb 24. from 14 to 20. That they may possesse the remnant of Edom. And I will plant them upon their own Land And there shall come a Star out of Jacob and a Srepter shall rise out of Israel and shall smite the corners of Moab and destroy the children of Seth and Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall do valiantly Out of Iacob shall come he that shall have dominion
and shall destroy him that remaineth of the City For unto us a child is born unto us a Son is given and the government shall be upon his shoulders and his name shall be called Wonderful Councellour the mighty God the everlasting Father the prince of Peace Of the encrease of his government and peace there shall be no end upon the Throne of David and upon his Kingdome to order it and to establish it with judgement Isa 9. 6 7 8. and with justice from hence forth even for ever the zeal of the Lord of Hosts will perform this For he shall come down like the rain upon the new mown grasse as showers that water the earth In this day shall the righteous flourish and abundance of peace so long as the Moon endureth He shall have dominion from sea to sea and from the rivers to the ends of the earth Psal 72.5 10 12. they that dwell in the wildernesse shall bow before him and his enemies shall lick the dust The Kings of Tarshish A promise of Moses as touching Christ in â—n Alâ—gory Deut. 33.13 14 15 16 Isa 53 12. Christ was delivered to death and so was for a time separated from his brethren Isa 45. and of the Isles shall bring presents the Kings of Sheba and Sebâ— shall offer gifts Yea all Kings shall fall down before him all Nations shall serve him And for the chief things of the ancient mountains and for the precious things of the â—asting hills And for the precoâ—us things of the earth and fuâ—nâ—sse hereof and for the good will of him that dwelt in the bush let the blessing come down upno the head of Ioseph and upon the top of the head of him that was separated from his brethren Therefore will I devide him a spoil amongst the great because he poured out his soul to death Therefore God hath highly exalted him and given him a name above every name that every knee should bow before him They shall come before thee in chains they shall come over and they shall fall down unto thee As saith the Angels to Mary Behold thou shalt conceive in thy womb and bring forth a Son Luke 1.31 32 33. and shalt call his name Iesus and he shall be great and shall be called the Son of the Highest and the Lord God shall give unto him the Throne of his father David and he shall reign over the house of Iacob for ever and of his kingdome there shall be no end And I saw in the night visions and behold one like the Son of man came with the clouds of heaven and came to the Ancient of dayes and they brought him near before him And there was given to him dominion Dan. 7.13 14 and 27. and glory and a kingdome that all people Nations and languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed And the kingdom and dominion and greatness of the kingdome under the whole heaven 3 John 3.2 shall be given to the people of the Saints of the most high whose kingdome is an everlasting kingdome and all dominions shall serve and obey him Now are we the sons of God but it doth not appear what we shall be Luke 22 28. but when he shall appear we shall be made like him for ye are they saith Christ that have continued with me in my temptations I appoint unto you a kingdome and I will give you power over the Nations Rev. 2.26 and you shall rule them with a rod of iron and break them like a Potters vessel Psal 149.9 even as I have received of my Father this honour haâ—h all the Saints praise ye the Lord Thou shalt bring them in and place them in the mountain of thine inheritance Eph. 15.17 18 in the place O Lord which thou hast made for thee to duell in in the Sanctuary O Lord which thy hands have established The Lord shall reign for ever and ever Much might be said by way of allusion concerning Jonahs prayer Jâ—nah 2.4 Jâ—m 5 7. 8 Chap. 2.5 I said that I was cast out of thy sight yet will I look towards thy holy temple Be patient therefore brethren unto the coming of the Lord behold the husband man waitâ—th for the precious fruit of the earth and hath long patience for it untill he receive the early and latter rain Be ye also patient establish your hearts for the coming of the Lord draweth near Heaâ—ken my beloved brethren God hath chosen the poor of this world rich in faith and heirs of the Kingdome For we have not followed cunning devised fables when we made known unto you the power and coming of our Lord Jesus Christ 2 Petâ— 1 from 16 to 22. For he shall come in the clouds and every eye shall see him and they that peirced him shall mourn And then they shall say lo this is our God we have waited for him blessed is he that cometh in the name of the Lord For thou Bethlehem in the Land of Judeah Isa 25.9 Mat. 23.27 28 Chap. 25.31 Mat. 2 6. Mark 13.34 Rev 22 12 art not the least of the Princes of Judah for out of thee shall come a Governour that shall rule my people Israel For the Son of man is as a man taking a far journey who lest his house and gave authority to his servants and to every man his work and commanded the Porter to watch Watch ye therefore for ye know not when the master of the house cometh Watch ye therefore for he will come and give to every one according to his works blessed is that servant when his Lord cometh finds so doing he wâ—l give them a crown of life and a place in the Paradice of God in that new heaven and new earth Luke 12.37 1 Pet 5.4 Rev 2.7 Mat 5. 5 Jer 23 5 for the meek shall inherit the earth For behold the day cometh saith the Lord that I will raise up unto David a righteous branch and a King shall reign and prosper and shall execute judgement and justice in the earth in his day Judah shall be saved and Israel dwell safely and this is his name where by he shall be called Mich 4.7 THE LORD OUR RIGHTEOUSNES And I will make her that halteth Psal 146.10 a remnant and her that was cast out a strong Nation and the Lord shall reign over them in mount Zâ—on from henceforth and for ever Psal 67. from 1 to 8 Thy Lord shall reign for ever even thy God O Zion to all generations O let the Nations be glad and sing for joy for thou shalt judge the people tighteously and govern the Nations upon the earth Selah God shall blesse us and all the ends of the earth shall fear him Psal 49.14 1 Thes 4 Psal 149.2 Clap your hands all ye people shout unto God with the voice of tryumph For the
in the Gospel by Christ It was said of old time thou shalt not commit adultery but I say saith Christ that he that looketh on a Woman to lust after her hath committed adultery already with her in his heart That which hath been often mentioned are commanded in the Old Testament if it be moral and perpetual is also mentioned and commanded in the New-Testament And what is taught more than love and holiness and righteousness in the Old Testament and yet it is also taught up frequently and the people blamed for neglect of their duty in these particulars in the New Testament these with many things of the same nature I might offer unto you they will shew thee that those things that are moral and perpetual are frequently enjoyned in the Gospel although they have been commanded in the Old Testament also and now I am come to the examination of that which you call your digression in your eighth page which is as followeth We have a former Ordinance â—or Tithes 1 Cor. 9. Even so hath God ordained that those that preach the Gospel the Apostle quoteth a former statute or ordinance for Ministers maintenance and it seemeth out of Moses Law for v. 9. the Levitical Text is alledged Thou shalt not muzzle the mouth of the Ox Now ever did God appoint any way to maintaine such as did his service but the way of Tithes which was never a tipe of any thing nor never repealed To the answer and that in its particular order and first a few words to your word digression the which I say you may properly call digression for it doth not onely digress from the matter in hand but also from the truth and I believe is the cause of your great Transgression in pervering the right way of the Lord even your greediness of gain that many of you take the Ministry for filthy lucres sake and so buy and sell the word of the Lord and live by the gain thereof and were not your eyes so full of covetousness you might come to see the truth but to pass that and come to examine more of what weight is in your matter called digression the first is We have a former Ordinance for Tithes say you and cite 1 Cor. 9. To which I answer doth the Apostle say that God hath ordained that a Gospel Minister should have Tithes for his preaching if he had said so I do assure you that my eys have been very dim when I have read that 1 Cor 9 But have you a former ordinance for Tithes I pray Sir consider did ever God ordain that any should receive Tithes or Tenths save Levites in the type God never did ordain that any should receive Tithes or a Tenth but Levy in the type and Melchizedeck viz. Christ in the Antitype and Melchizedeck viz Christ in the Antitype And are you a Levite and have you no inheritance amongst your Brethren O are you Christ If you are neither Christ nor a Leavite I pray shew where you have a former ordinance to take Tythes because I never read that any other were to take the Tenth or Tythes but you cite that Levitical â—ex spoken of by Paul 1 Cor 9.9 For thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. From whence you think you have warrant to take the Tenth of the corn but first I think you have more reason than to suppose that the Oxâ—id eat up the tenth part of the Corn although you would if you might eat up the seventh part of it and more but the Apostle reasoneth thus that it was lawful for a Preâ—cher of the Gospel or a Minister of Christ but you are none to eat and drink such things as are given them freely and that the Church ought not to muzzle their mouths if they troad out their corn that is if they did sow unto the Church spiritual things they ought to give them to eat and drink of their carnal things the which the Corinths did not for Paul did preach unto them and was fain to take of other Churches to satisfie his hunger for he was often in hunger and nakedness that is in very much want of food and cleathing the which is a vast difference between you and him for you are so far from being in hunger and nakedness to do service to the Church that some of you are often in silk and drunkennesse how beit there is a day coming that will try you in the which you shall givean account to God for your selves But you say The maintenance of the Gospel-ministry is not Tithes or a renth but such things as is freely set before them That if Tithes be not a Gospel maintenance for a Gospel Ministry then hath God appointed any other way To which I answer and that very briefly that the Gospel-maintenance is a free maintenance free from compulsion see Christ sending out his seventy commanding them to eat such things as was freely offered unto them and where ever there is a true Gospel Minister and a true Gospel people there will be no want of communicating each to other without constraint the Minister will freely communicate spirituals and the Church will freely communicate temporals Christs Ministers will labour with their hands rather than to be chargeable to the Church this will be in a true Gospel Church and also the Minister ought to labour with his hands rather than to be too chargeable to the Church and thus freely the one will do in communication to the other and so walk together in a sweet harmony of God not compelling one another but to serve each other in love And again whereas you say That Tithes are not typical nor repealed I doubt not but I shall prove them both typical and repealed and first that they are typical we may see the Apostle doth affirm to the Hebrews in these words Heb. 7.9 And as I may so say Levi also who received Tithes paid Tithes in Abraham for he was yet in the loins of Abraham when Melchizedeck met him From whence we may see that the Tenth or Tythes properly belong to Christ which was the Antitype of Melchizedeck but now to prove that Tyths are typical and that such as receive them or such as pay them deny Christ nailed to the Cross See these two Arguments briefly in the room of more that might be given First Arg. 1 if Tythes were part of the Levitical Law to be a maintenance of the Leviticall Priesthood which Law and Priesthood were to be done away by Christs nailing to the Cross then such as pay Tythes or receive them deny Christ crucified But Tyths was part of the Levitical Law to be a maintenance of the Levitical Priesthood which Law and Priesthood was to be done away by Christ nailed to the Cross Ergo those that pay or receive Tythes Heb. 7 12. are such as deny Christ crucified the minor is evidently cleared from the words of the
then secondly shall shew also in what line the decree of God runneth both as touching Election Reprobation And thirdly shall shew that Gad doth decree to change the dispensation of Mercy or Justice according to the creatures acting And first to the first that is God respecteth not the person but the quality that you may see it clearly proved weigh the Scriptures in the ballance of your understanding And Peter opened his mouth and said Act. 10.34 of a truth I perceive that God is no respecter of persons but in every Nation him that feareth God and worketh righteousness 1 Pet. 1.17 is accepted with him And therefore if ye call one Father who without respect of person judgeth every man according to his works spend your sojourny here in fear For the Lord your God Deuâ— 10.17 is God of Gods and Lord of Lords which respecteth not persons but he that doth wrong shall receive for the wrong that he hath done Col. 3.25 and there is no respect of persons Jer. 22.24 As I live saith the Lord though Coniah the son of Jeoiakim King of Judah were the signet upon my right hand yet would I pluck thee thence these Scriptures you may peruse with many more that tend to this purpose But that God respecteth the quality is clear for as saith the text Him that feareth God and worketh righteousness Gods decree unchangeable is accepted a humble heart and a broken Spirit is in the sight of God a pearle of great price and The prayers of the righteous are his delight so then God is no respecter of person but quality And secondly God hath decreed unchangeably to condemn such as die in their sins and also to save them that walk uprightly to shew also what line Gods decree runneth in both as touching Election and Reprobation God hath decreed unchangeably to save all that are in his Son namely such as walk before him in Righteousness and true Holiness and he hath also unchangeably decreed to render himself in flaming fire to the Everlasting destruction of all that walk in unrighteousness and disobey the Gospel of his Son I suppose I need not multiply words to prove this because I think none will deny it and this is Gods decree That of old he did ordain godly men to Salvation and ungodly men to Damnation and so if men walke righteously in Christ viz. Christs Commands then the decree of Salvation doth reach them or comprehend them and if they turn from righteousness to live in sinful courses then the decree of Condemnation reacheth or comprehendeth them So that God changeth not but it is man that changeth for Gods decree is to save righteous men and destroy wicked men not looking at this man or the other mans person but as he findeth them righteous or unrighteous unto which his decree hath respect I pray admit of this comparison presuppose we in this Country were all rebells to his Highness the Lord Protector and he being a man of great pitty maketh a decree although he might cut us off for our rebellion to pardon us if we cast down our armes and submit to him within twenty dayes or otherwise we shall perish by the sword or the like possibly some of us upon that account cast down our armes at ten dayes end and then we are comprehended within the decree of Absolution but possibly by reason of our companions that scoff at us and call us cowards and the like we at fifteen dayes end take up our armes again and then we are comprehended within the Decree of Death not that his Highness decree changeth but it is by our changing that we are under the decree of Absolution or Condemnation and although comparisons run not upon four wheels as we say yet this comparison reacheth the manner of Gods decree or is a plain similitude of it and that it is so read the Scriptures seriously Ezekiel the 18.21 and 26. in these words But if the wicked shall turn from all his sins that he hath committed Ezek. 18.21 24. 26. chap. 33.18 19. 1 Tim. 5.12 2 Pet. 2.20 21. and keep all my Statutes and do that which is Lawful and Right he shall surely live he shall not die but When a righteous man turneth away from his righteousness and committeth iniquity all his righteousness shall not be once mentioned but in his sins that he hath committed in them shall he die I might speak much of this both from the Old Testament and the New you may look in the margen and so I pass to the third last particular the which is to prove That although God change not in what he hath absolutely decreed yet God hath decreed to change his dispensation of Mercy or Misery according to the creatures obedience or disobedience And first Jer. 18.7 8 9 10. see the words of the Prophet Jeremy which saith In what instant I shall speak concerning a Nation or a Kingdom to pluck up and pull down and destroy it If that Nation against whom I promunce turn from their evil I will repent of the evil that I thought to do unto them And it what instant I speak concerning a Nation and concerning a Kingdom to build and to plant it If it do evil in my sight that it obey not my voice then will I repent of the good that I said I would benefit them withal The very same you may see concerning the house of Eli in 1 Sam. 2.30 these words Wherefore the Lord God of Israel saith I said indeed that thy house and the house of thy Fathers should walk before me for ever but now the Lord hath said be it far from me for them that honour me I will honour and they that despise me shall be lightly esteemed And hence it came to pass Jonah 3.10 that Nineveh was not destroyed although the Lord commanded Jona to cry forty dayes and Nineveh shall be destroyed God did decree to change the dispernation of Mercy or Justice according to the creatures obedience or disobedience And God saw their works that they turned from their evil wayes and God repented viz. changed his mind of the evil that hâ— had said he would do unto them and he did it not Hence we may see that God changeth the dispensation of Mercy and Justice according to the creatures acting for he said Elies house should abide or be established before him but because Eli preferred his sons above Gods sacrifice suffering them to kick against it caused the Lord to toot him up And again whereas God did say he would destroy Nineveh they humbling themselves the Lord did not doe unto them in punishment as he said he would And thus I have proved the three particulars and fully answered what you have said namely That to love and hate Esau you dargue a change in God and so I pâ—ss to your second assertion as to this matter which is say you God
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
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
be no shelter for them and secondly I speak partly because I have found you to make it your fenced City but truth will overturn it even to the ground in shewing you that it is but a supposed fancy or conceit of you and your Predecessors but I pass to the Contents of the Chapter and so to the Chapter it self the Contents is as followeth THE Contents of the Ninth Chapter to the ROMANS PAul sheweth his great love to the Israelites v. 1 2 3. And of their great priviledges as touching the Law being of the seed of Abraham v. 4 5 6. Compare chap. 3.1 2 3. He further sheweth that it was not their being the seed of Abraham and heirs to the Covenant of the Law written in tables of stone did intitle them to Gospel promises but saith in Isaac was the Seed to be called viz. Christ in the Antitype and so sheweth that the children of Abrahams flesh not being of the same Faith were not the children of God and so no heirs to Gospel promises v. 8. And further sheweth that Gods choice as touching the Evangelical or Gospel-blesings was not to be in the line of the flesh as Eldership or the like but according to Gods choice v. 9 10. He also sheweth that as Gods choice depended not on the line of the flesh neither did it depend upon the works of the law but upon calling instancing of Jacob Esau v. 11 32 13. And also proveth his Judgements against the rebellious house of Israel just by giving up Pharaoh to hardness of heart for his rebellion v. 17. He further sheweth they cannot find fault with God although he make them dishonorable for asmuch as he had said that as the clay was marred in the Potters hand and after made a dishonourable vessel he also had power to do with them as the Potter did v. 20 21 22 23. Jer. 18.5 6 7 8. Further sheweth that his mercy was to be dispensed to called ones v 24. He further bringeth Hosea who had prophecied of their being cast off for their Rebellion and the Gentiles being grafted in Isaiah also saith the Lords work was to be made short in righteousness v. 27 28 29. And further saith that to follow the law of righteousness and yet not in a rightway is the way to stumble at the truth and perish v. 30 31 32. And thus having premised the Contents of the Chapter I now come to the Chapter it self ANNOTATIONS Upon The NINTH CHAPTER TO THE ROMANS Ver 1. I Say the truth in Christ I lie not my conscience also bearing me witnesse in the Holy Ghost Annotation From this Verse which is the Preface to the Discourse we may learn these two main things First that it is the duty of those that fear God to haâ—e to speak lies in hypocrisie whether in their exhortations or reproof for it is the custome of many when they see their Neighbors in misery or their fall into relapses they will say they are sorry when peradventure their hearts do rejoyce or at least are not grieved and sympathise with them in their sufferings this is no other but speaking lies in hypocrisie Secondly It is also the duty of such as are Gods people to have such a principle of conscience to bear witness in or with the Holy Spirit to the truth and sincerity of their words and actions this and much more this first Verse teacheth us that thereby we might be followers of the Apostles as they were followers of Christ Ver. 2. That I have great heavinese and continual sorrow in my heart Annot. From this Verse we may learn the great worth of Salvation and the doubtful condition of such as are deprived from or of communion with God in Saint Pauls having a continual sorrow and perplexity of spirit being grieved and bemoaning their condition in consideration of the misery that was to fall on them Secondly It will teach us to mourn in secret to consider how many there be that run on in security and draw sin as with cart ropes And thirdly It will teach us to be diligent in prayer for them and use all seasonable opportunities to be instrumental to teach them the way of Righteousness that if peradventure they may consider and lay it to heart and if not that we may be innocent this was the practice of Gods people in old time as Noah and Lot and Moses and Joshua and St. Paul and St. Peter with others Verse 3. For I could wish that my fell were accursed from Christ for my brethren my kinsmen according to the flesh Annot. From whence we may learn that Godly Souls look as well at the good of others as of themselves for we see the Apostle wisheth himself set apart from Christ for so the word may be read from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Brethrens sake that they might be grafted in but there are many that call themselves Ministers that care not much what become of the Flock provided they may have the Fleece they are so far from desiring to be separated from Christ for their sake that they will not admit of being separated from the Fleece of others Sheep although they seâ— their glorying in the Gospel fall to the ground thereby and wound many of their own Fould but we see the Apostles and true Ministers they ought to be grieved if any do miscarry and especially if they be the least cause thereof in laying a stumbling block in the way and in a word it teacheth us not to be a selfish people but to tender and pray for and endeavour as much as in us lyeth the good of others for we are each related unto others being Gentiles of the lines of Iaphet as Paul who was a Jew and related unto them as kindred according to the flesh Vers 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises Annot. In this Verse the Apostle comes closer to the matter in hand in shewing what people he intendeth to frame his discourse to and of the which are saith he Israelites to whom appertain the adoption and so forth hence we may understand the Apostle had a great work to do in proving that God might cast them off they being a people so nâ—ar unto him amongst whom he had placed his honour and yet to clear up Gods Justice in so doing that he might be just when he judgeth and therefore sheweth that it was no great joy to him thus to speak of Gods severity concerning them but saith he It is my continual grief and sorrow of heart as my conscience beareth me witness in the Holy Ghost insomuch as I could wish my self separated from Christ to that end they might be grafted in but however although God be merciful and flow to anger he will by no means clear the guilty and therefore as if the Apostle should say although they
be my Kinsmen and such as I dearly love yet I must needs cast the guilt on them and clear God in the dispensation of Justice towards them and also shew them that it was but a fond conceit of them to think that their being the Seed of Abraham would do them any right if they lived in sin because although Ishmael was of Abraham and Esau were from our Father Isaac in whom the Seed was to be called yet Esau being prophane and careless so as to sell his birth-right and work wickedness in the sight of the Lord as you O Israel have done the Lord hated him and cast him away and yet a child of Isaac c. but to pass to the next verse Vers 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Annot. In this Verse the Apostle speaketh further of Israels priviledges according to the flesh as if he should have said I do acknowledge that your priviledges as touching outward administrations have been very great Ps 147. in that the Lord hath given unto you his Laws and statutes he hath not dealt so with every Nation as for his judgements they have not known them yet henceforth we know no man after the flesh for although we have known Christ after the flesh viz. coming from the lines of Abraham yet henceforth we know him so no more old things are done away all things are become new that is as if the Apostle should have said Membership into Gospel-priviledges and your title of being Gods people is upon a new account namely upon account of faith by which all men Jews and Gentiles have their t◠viz Sons of God the which some of you are partakers of as appeareth in the next verse Vers 6. Not as though the word of God hath taken none affect For they are not all Israel which are of Israel Annot. From whence we may learn thus much that although the greatest part of the Jews had resisted their salvation yet the word took place on some of them even like the gleaning of the Vintage and also 〈◊〉 notice of this that the whole scope of the Apostles discourse tends to the convincing of the Jews that their being Abrahams Seed according to the flesh could do them no right as tonching the enjoyment of Heaven or Gospel administrations as saith John the Baptist when the Pharisees Sadduces came to his Baptisme upon the account barely as they were Abrahams Seed sayes O generation of vipers who hath forewarned you to flee from the wrath to come Mar. 3. Luke 3. bring forth fruit to amendment of life and do not begin to say in your hearts ye have Abraham to your Father for I say unto you that God is able of these stones to raise up children unto Abraham and now is the ax laid to the roots of the trees mark that every tree that bringeth not forth good fruit is bewn down and so forth and thus the Apostle in this Chapter and in many more endeavoureth to take off the Jews from looking in the least upon their birth-priviledges as in reference to inright them to Evangelical blessing and also saith to the Philipians as touching himself on this wise Although I might have confidence in the flesh if any man thinketh that he hath whereof he might trust in the flesh Phil. 3.3 4 5 6 7 8 9 10. I more circumcised the eight day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee concerning zeal persecuting the Church touching the righteousness of the Law blameless but those things such the Apostle are dung in comparison to Christ and the Gospel and thus the Apostle would as beforesaid take them from trusting in being children of Believers as will appear in the next verse Vers 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called Annot. From this verse I shall draw this conclusion that Gospel-priviledges are not to be enjoyed upon an account of generation but of regeneration that is not upon account of being the children of Believers but being children of the same Faith of Abraham whereunto for confirmation I shall add some few Reasons grounded from holy Scripture First because it is by or of Faith that it might be by or of grace because if we be heirs upon an account of generation that is because we are children of believers then it is not according to the choice of Gods grace but saith the Apostle it is of Faith that it might be by grace to the end that the promise might be sure to all the seed Rom. 4. 13 14 and 16. but if they that be of the law be heirs Faith is made void and the promise of none effect so that if Israel or we Gentiles be innishuated into evangelical priviledges by being the children of believing Parents then there is no use for Faith as in reference to that work whereas we see it is attributed onely to Faith through Grace as beforesaid Secondly there is no coming to God in a Gospel way so as will be acceptable to him but by Faith as saith the Apostle Without faith it is impossible to please God for he that cometh Heb. 11.6 to him must believe c. Thirdly Because it is Faith only that innishuates us into Gods grace as in reference to Evangelical blessings as saith the Apostle Rom. 5.1 2. Therefore being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have excess by Faith in to this grace wherein we stand And Fourthly and lastly because I hasten there is none that seek Evangelical blessings and shall find them whether Jew or Gentile but such as seek it by Faith the other will come far short of their expectation as saith the Apostle Israel that followed after the law of righteousness attained not unto the Law of righteousness Rom. 9.31 wherefore because they sought it not by faith but by the works of the law and so stumbled c and so I shall leave this verse with this Text Know ye therefore that they which are of faith the same are the true children of Abraham Gal. 3.7 and heirs according to promise Vers 8. That is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed In this verse there are these two things that are in chief treated to the first is Who it is that are not the children of God and who that are and first to the first that is who they are that are not the children of God and that is the children of the flesh they are not the children of God as saith the Apostle from whence it is clear without controversie that the children of believers considered only as from their fleshly descent
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
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
the knowledge of his wayes and so I passe to the next verse which is Vers 24. Even us whom he hath called nâ—t of the Jews onely but also of the Gentiles Annot. In this verse we learn who it is that God fits for glory and they are the called ones even us whom he hath called saith the Apostle not onely of the Jews but also of the Gentiles Now the question will be whether God call all or but some and if God call all then who they are that we may conclude to be the true called ones and that according to his purpose and first I shall shew that God calls all men as well those that perish as those that are saved And secondly I shall shew who may be accounted the true called ones according to Gods purpose and this I shall make plain as the Lord shall assist me And first to the first To shew that God calls all men under one administration or another and that this may appear to be truth I shall prove that God calls such as reject him and so perish for the sâ—me as saith the Scriptures ' Pro. 1.21 Iob 21 13. Jer. 18.12 13. Isa 3.10 Mat. 22 3 4 5 6. Because I have called and ye refused I have stretched out my hand and no man regarded but ye have set at nought all my counsel and would have none of my reproof saying depart from us for we desire not the knowledge of thy waies for there is no hope but we will walk after our own devices and we will do every one according to the imagination of our evil hearts behold saith the Lord therefore I also I will chuse their delusion so as that they may eat the fruit of their own doings From whence we may see although very much more might be said that God calls such as do not obey his voyce and therefore perish for the same And secondly having shewed that God calls such as do perish and therefore consequently all for it is his will to have all men every where to repent Rom. 8.27 28 29. I come to the second thing which is to shew who they are that are accounted the true called ones of God even such as are the called according to his purpose the which are such as do obey the voyce of God in his call because when God calls men Such as obey Gods voyce when he calls hem and do what God purposed they should do are the called according to his purpose because they do what he purposed they should do his purpose is that they should hear and obey him because he never calls men to do that upon penalty of the losse of their souls but what he purposed they should do So then if Gods purpose be that men should do what he calls them for to do then such as do hear and obey in doing what God calls them for to do are the called according to Gods purpose for God did purpose when he called them that they should hear and obey him Therefore they in hearing and obeying do answer Gods purpose that is do what God purposed they should do and such as so do are the called according to his purpose according to the words of the Apostle Paul to the Romans which saith even us whom he hath called not out of the Jews onely but also out of the Gentiles and such vessels God hath power according to the attribute of his Justice and Mercy to make vessels unto honour and the other even such as reject him to dishonour and this is Gods way and power to separate the precious from the vile although they consist of one and the same family and this is the meaning of the Text that saith hath not the Petter power over the clay of the same lump to make one vessel to honor viz. such as hear obey the word of hâ—scal and the other to dishonour Jer. 12.7 Isa 65 12 13 14 15. Gal. 3.26 namely such as refuse to hear and obey the call of God but chuse their owne waie and thus having unfoulded the meaning of the 24. verse with its dependance I passe to the next which is Vers 25 As he saith also in Hosea I will call them my people which were not my people and her beloved which was not beloved Annot. This verse is a repetition of I prophecy of the call and choyce of the Gentiles through saith as if the Apostle should have said ye house of Israel think it not strange that the Gentiles should be heirs of the grace of life neither murmure at them for God hath shown and that by his Prophet Hosea that they were to be a loved people as will appear from the next verse which is as followeth Vers 26. And it shall come to passe that in the place where it was said unto them ye are not my people there shall they be called the children of the living God Annot. From whence we may see that the whole scope of the Apostles discourse in this Chapter is to prove that although the Jews were the elder people according to the denomination of God in reference to the Gentiles which was the younger or Prodigal son and for a time without God in the world yet God had an appointed time to call them through his grace in the Gospel unto sonship and also to cast off the Jews for their rebellion the which were accounted the elder Brother which alwaies did abide in their Fathers house the which will appear more plainly in the next verse which is thus read Vers 27. Isaiah also cryeth concerning Israel though the number of the children of Israel be as the sand on the sea a Remnant of them shall be saved Annot. From this verse we may learn that God is righteous in all his waies and will by no means clear the guilty although his mercies are extended to thousands that love him and keep his Commandements but if they forsake him although they be the dearly beloved of his soul he will give them into the hands of their enemies and call his servants by another name Hence it came to passe that God cast off the rebellious sons of the house of â—srael and chose the humble amongst them together with the penitent believing Gentiles and calls them by another name viz. the children of God by faith in Christ Jesus and this was Gods determination that in Isaac the seed should be called And thus in his wisdom and power he made some of the seed of Abraham vessels to honour even such as were obedient to the voice of his cal through Christ others of the seed of Abraham he made vessels to dishonour even such as did reject his call and say we will not come * Mat. 22.3 but we will walk every one in the imagination of our hearts and were stubborn before the Lord so then as the Potter had power to chuse out of his lump of clay that which was flexble and yielding to be
and I will gather all Nations and bring them down to the valley of Jehoshaphat and will please there for my people and for my heritage Israel whom they have scattered amongst the Nations behold I will raise them out of the place whether ye have sold them so shall ye know that I am the Lord dwelling in Zion my holy mountain then shall Jerusalem be holy The return of Judah and Israels captivity proved and there shall no stranger passe through her anymore mark that but Judah shall dwell for ever and Jerusalem from generation to generation for I will cleanse their bloud that I have not cleansed for the Lord dwelleth in Zion therefore shall the redeemed of the Lord return and come with singing to Zion and everlasting joy shall be upon their heads they shall obtain joy and gladness and sorrow and mourning shal flee away Thus we may see that Jerusalem is yet to be the praise of the whole earth and that Judah and Israel shall return and be glorious as in former time nay more glorious for the Kingdome shall be restored unto Israel and Christ shall be King over them not allegorically as some ignorantly conceit for there be multitudes of objections as to that opinion that cannot be answered but it shall be fulfilled in the letter of it But because I cannot inlarge my self upon this subject my desire is that the curteous Reader would peruse these ensuing Scriptures and do heartily desire the Lord to apply the right understanding of them to thy soul Read Ezekiel chap 37 38. 39. and Isa 11.12 and 65. and 66. read the 68. Psalm and Psal 102. and 122. read Jer. 30. and 31. read Joel chap. 2. and 3. read Zeph. 3. read Zach. 12. and 14. Mal. 3. these and many more Scriptures doth shew plainly that the people of Israel and Judah shall turn from their captivity into their own Land and also take notice that these Scriptures speak not of Judahs captivity viz. that of the seventy years and the like from which they have returned and yet for their sins are gone to captivity again but this is the return not onely of Judah but also of Israel viz. the ten Tribes the which never more shall go into captivity 2 Sâ—m 7.10 Isa 61. But In their own Land DOVBLE EVERLASTING FOR shall be upon them so shall they dwell in a place of their own and move no more neither shall the children of wickedness afflict them as beforetime for the mouth of the Lord hath spoken it Thus you see that Judah and Israel shall yet return to their own Land But say you It cannot be for Ezekiel plainly saith when I shall bring their captivity the captivity of Sodom and her daughters and the captivity of Samaria and her daughters then will I bring again the captivity of thy captives in the midst of them when thy sister Sodom and her daughters shall return to their former estate and Samaria and her daughters shall return to their former estate then thou and thy daughters viz Judah shall return to your former estate From which Text you conclude that Sodom and her daughters shall never return and so consequently Judah and her daughters shall never return To which I answer and say that this Text seems to be your strong hold yet you shall see this Text will fight against you and therefore in the first place I shall shew who they are that are called the daughters of Sodom And secondly I shall prove that Sodom and her daughters shall return to their former estate and if so then you may blush for shame to say that Judah shall never return And so to the first which is to shew what people are called the daughters of Sodom the which we finde to be the Moabites and the Ammonites Gen. 19. for when the Lord overthrew the Cities of the plain there was none did escape save Lot and his wife and two daughters and as for his wife she was turned into a pillar of Salt so that of all the Cities of the plain which is Sodom primely and the adjacent Cities there was none left to bear the name of the daughters of Sodom but Lot and his two daughters And therefore Lots daughters consulted to make their father drunk that they might bear seed by him Gen. 19.31 for say they Our Father is old and there is no man in the earth to come into us after the manner of all the earth implying that the Lord had appointed in order to distinguish the Nations one from another that they should propagate onely with their own Nation therefore saith Lots daughters There is no man in the earth to come into us c. upon which we finde they made their father drunk with wine It is proved that Sodom and her daughters shall return to their former estate and they lay with him and the first born conceived and brought forth a son and called his name Moab the same is the father of the Moabites to this day and the younger bare a son also and called his name Ben-ammi the same is the father of the children of Amon to this day So that the Moabites and the Ammonites spring from the people of Sodom viz Lot and his daughters and are called the daughters of Sodom now the circumstance of the reasons of their captivity would be too large to discourse of onely we may take notice that the Prophet Amoâ— in short sheweth us the reason for you may mind the Lord did forbid Israel from doing Moab and Ammon any wrong when they passed by to destroy the Nations for as Ezekiel saith Ezek. 16. Deut. 29 19. they were brethren to Israel and therefore the Lord suffered Israel as aforesaid to do them no hurt yet notwithstanding the Lord gave them captive into the hands of their enemies from whence also they shall return Amos 1 13. as I shall shew you and the reason that Amos rendreth why God did give them into the hands of their enemies is because saith he For three transgressions of the children of Ammon Chp. 1.2 and for four I will not turn away the punishment thereof because they have ript up the women with child of Gilead that they might enlarge their borders thus saith the Lord 2 King 3.26 27. for three transgressions and for four of Moab I will not turn away the punishment thereof because he burnt the bones of the King of Edom into lime The which cruel act is recorded in the second Book of Kings and also the reason of their captivity the Prophet Ieremiah speaks largely of But I shal come now in the second place to prove that they viz. the daughters of Sodom shall return out of captivity and that also the earth viz. the place of Sodom shall be restored and then I have fully proved the matter and that the place of Sodom shall be restored is clear because the whole Creation that was made subject to
the Lord Jesus THE GREAT KING shal take the KINGDOMS of the whol WORLD into his hands and 〈…〉 KINGS in his wrath and break them like a Potters vessell when he shall sit KING upon his holy hill of SYON and so I passe to a conclusion as briefly as may be not taking notice of every truffle yet I shall not let any thing that hath a colour of reason or strength go unexamined and unanswered as the Lord shall assist me But again whereas in your 34. page you say The Pope is Antichrist because he is against Christ and prayes to Saints To which I answer briefly and say that if all those may be fitly called Antichrist which sin against Christ or break his laws then he that goes to the Ale house and is drunk or he that covets that which is his neighbours is an Antichrist which if so I fear there is few of your tribe will misse that title Antichrist it s well if you do I could shew you your vain reasoning at large but I spare you but you tell me the Pope prayes to Saints The Pope praying to Saints proves him not to be the Antichrist but rather proves that he is not and therefore is Antichrist pray did you ever dream that such as pray to Saints are the Antichrist I am certain you never read it in the Scriptures but rather that proves him not to be Antichrist because he that is the Antichrist will be so far from praying to Saints that he will neither acknowledge God nor Saints but will oppose himself above God or Saints as I already have proved As for your other two reasons are triflles for in your second reason you tell me how The Latteran Council applauded the Pope saying That he was another God on earth To which I answer If you had added such a Letter as was sent from the Samaritanes to Antiochus Epiphanes Read Josephus p. 303. yet it would not have helpt you to prove the Pope to be Antichrist for what and if the Latteran Council did applaud the Pope and call him a God on earth will it therefore follow that either Council or Pope did affirm that they were above the God of heaven or spake as the Man of sin did marvelous things against the God of Gods 1 Cor. 8.5 We know there are gods many as saith the Apostle and so they might peradventure call him a God on earth but this proves him not to be the Antichrist so your second reason falls to the ground And thirdly you say The seven hills are the seat of Antichrist Rev. 17.9 and the Popes sits there and therefore the Pope is Antichrist Answer The text doth say Rev. 17.9 The seven heads are seven mountains on which the WOMAN mark that sitteth But I have shewed that the WOMAN there spoken of is the same WOMAN that is spoken of in the 18. verse which is to be destroyed by the Antichrist and therefore not Antichrist but the seven hills was never called the seat of Antichrist Dan. 11 45. neither shall it ever be his seat but his seat shall be in the glorious holy mountain Jâ—rusalem as I before have shewed And thus all your three reasons to prove the Pope to be Antichrist is chased and vanished away as a vision of the night and so I passe to the next thing considerable which is the examination of what you say to the Reign of Christ after the destructâ—on of the great Antichrist because the other intervening discourse of yours is but a story of the family of Gog and Magog the which peradventure I know near so well as your self what Historians say of the family of Gog and Gomâ—r and Tubal and Togamâ—r and the like and also possibly I might prove that some of all these families will be of that multitude that shall cover the mountains of Israel like a cloud but I have said enough to prove that the Pope is not THE Antichrist and so I come to examin your examinitâ—on of Christs reign on earth the which upon examinition I do marvel you would strain your reputation if you ever had any in bringing into a publick view that which hath so little reason or strength of argument in it but I pass briefly to the matter which is Page 36. Christ shall not reign upon earth say you because Christ tells Pilate that his kingdom is not of this world To which I answer and say when Christ tells Pilate his KINGDOME was not of this world at that time it was not of this world considered as it stands in the state of corruption and the government upon many mens shoulders for upon this account Christ speaks to Pilate but there is a time coming that the Kingdomes of this world shall become the Kingdomes of the LORD CHRIST The time is coming that Christ will have and hold a Kingdome on earth and the GOVERNMENT shall be upon his shoulders and he shall reign for ever and ever that is so long as there are KING-DOMES to reign over for this saith the Lord in several places of Scripture as I shall hint at some few of them and also shew you when the time will begin and that will be at the sounding of the seventh Trumpet that shall accomplish these three excellent things or these three excellent things shall be accomplished at that time first the dead Saints raised and secondly the Jews called home and thirdly the KINGDOMS of this world at that time shall become the KINGDOMS of our Lord and of his Christ and he shall reign and govern it in righteousness These three things I shall prove in order as God shall assist through whose strength I could be very large in this matter A discovery of the excellent effects of the 7th trumpet in the time of his sounding 1 Thes 4.16 but I shall be brief And first to the first What is the first thing that will be effected by the sound of the seventh Trumpet which is the dead Saints raised as will appear from the holy Scripture which saith For the Lord himself shall descend from heaven with a shout with the voice of the Archangel with the trump of God and the dead in Christ shall rise first and that this is the seventh or last Trumpet is more plainly discovered by Paul to the Corinthians 1 Cor. 15.51 52. which saith Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in the twinckling of an eye at the LAST TRVMP for the TRVMPET shall sound and the dead shall be raised incorruptable and we shall be changed From whence we may see that this will be effected in the sounding of the seventh TRUMPET namely that the dead Saints shall be raised and the living Saints changed and so I passe to hint at the second thing that will be effected in that time which is The drying up of the River Euphrates that the children of Israel may
confusion of thy face therefore depart depart make hast to flee from out of her all ye that would save your souls alive in the great day of wrath for the Lord will be a sw ft witnesse against her and all that be found in her shall be partakers of her plagues so then England or the Church of England properly so called is tryed and found to be converted or turned from nothing because all sorts of sins are found in both her people and Priests that they have an historical knowledge of Christ and the Scriptures will not be denyed but that they are Christians by having the Christian faith wrought in their souls they may be ashamed to affirm but I might easily shew how these came to a verbal knowledge of the Gospel if we consider that Rome was once a true Church and also to this day do own Christ to be the Son of God and that he ought to be worshipped although they bring in their own traditions with part of the Gospel in Christs worship and hence by reason of Schism in the Church of Rome in and since Luthers time England somewhat differs from Rome and yet is from Rome as a Schismatick as you confessed saying You were in Rome or came through it And hence you have an historical knowledge of Christ and the Gospel by reason that the Apostle once planted the Gospel in Rome from whence you came And again whereas you say that Such Teachers as I was not then in being In answer to it I say be it known unto you I do not think my self worthy to loose their shoâ—e latchets as in reference to gifts which did at first plant the Gospel and make disciples in Nations yet they were my brethren and fellow labourers and that very Gospel Which they preached I do preach and contend for the truth thereof And whereas you say It is well if I were not born too soon I answer that I know full well that if you had the power my condition might be worse as in reference to the flesh than an untimely birth But thanks be given to our good God that hath not given us into the hands of the Wicked whose tender mercy is cruelty And thus I have examined your Book and answered it although I do acknowledge my time and â—nk and paper might have been to more profit if your Book had been fuller of weighty arguments but they being but trifles as for the greatest part of them hath caused me to tâ—â—fle away some time in speaking to that wilâ—h indeed hath not been worth an answer lest you should have said in your heart it is unanswerable Finally I cannot say and speak truely as from my conscience that your Book is like the fruit that groweth near the Asphaltite Lake which hath a lovely colour and yet without substance for I do assore you that to my best descerning there is neither lovely colour or substance contained in it but that I may not be judge in mine own cause I shall leave the Reader to judge what is said and so at present shall cease as to this and shall adde a brief word as touching Christs Kingdome to come or his Reign upon earth together with the glorious estate of Israels Return and the first dominions given to the daughters of Zion and this for the Curteous Readers sake that it may be as the clouds of the latter rain unto thee which may chear up thy heart and comfort thee in thy pilgrimage towards thy heavenly Canaan whereby thou mayest be alwayes waiting for Christ in his wayes that he at that day may cause thee to sit down and eat and drink at his Table in his Kingdome where thou shalt for ever remain in his presence and have fulnesse of joy and at his right hand have pleasures for evermore The cettainty of the Seed of Iacobs return to their own Land and the glorious Reign of Christ in Ierusalem discovered and proved THat the Jews shall return and enjoy their own Land and possesse the holy Mountain Jerusalem and the LORD JESVS to be their KING and have his THRONE there I have already briefly hinted at in my precedent discourse but because it is a very large subject I thought good further to enlarge my self upon it partly because of a rumour that was amongst some men as to â—hing my former Book as though I did deny what I had Written as touching Christs personal Râ—ign in Jerusalem and partly because that possibly I may make use of some Scriptures in this place that may be fastned upon the affections of some that may read it the which at yet they have not so well and duely weighed my method in this place shall not be to give you the exposition of Scripture but shal compare Scripture With Scripture and thereby shall leave them to give their own meaning and interpretation and this is Gods way to compare spirituals with spirituals although it be not unlawfull to give interpretations to or to paraphrase upon some text of Scripture But I pass this too and come to the matter and that is The Seed of Jacob viz. the Jeâ—s shall return to their own Land and possesse the glorious hâ—ly Mountain Jerusalem For Zach 8.7 8. Thus faith the Lord of hosts behold I will save my people from the East Countrey and from the West Countrey and I wil bring them and they shall dwell in the midst of Jerusalem Ver. 13. And it shall come to passe that as ye were a curse amongst the Heathen Isa 43.5 O house of Judah and house of Israel so will I save you and ye shall be a blessing fear not for I am with thee Ver. 6. and will bring thy Seed from the East and gather thee from the West and I will say to the North give up and to the South keep not back bring my sons from far and my daughters from the ends of the earth Psal 69 35 and 36. For God will save Zion and build the Cities of Judah that they may dwell there and have it in possession The seed also of his servants shall inherit it and they that love his Name shall dwell therein for thy Maker is thy huâ—band the Lord of Host is his Name and thy Redeemer the Holy One of Israel the God of the whole earth shall 〈◊〉 be called for the Lord hath called thee as a woman forsaken and grieved in spirit and a wife of youth when thou waâ—â— refused saith thy God for a small moment have I forsaken thee but with everlasting mercy will I gather thee in a little wrath have I had my face from thee for a 〈◊〉 but with ever lasting kindnesse will I have mercy on thee saith the Lord thy Redeener for this is as the waters of 〈◊〉 unto me 〈…〉 9. for aâ—l I have scorn that the waters of Noah shall no more go over the earth so have I sworn that would not be wrath with thee nor rebuke thee
for the Mâ—untains shall depart and the Hâ—llâ— be removed but my kindnesse shall not depart 〈…〉 â—hee neither shall the Covenant 〈◊〉 Jer 〈◊〉 22 23 24 2â— peace be removed saith the Lord that hath me cyon th 〈◊〉 turn again O Virgin Israel turn again 〈…〉 Corts and I will cause the Captivity of 〈…〉 Captivity of Israel to return and I will build them 〈…〉 first Jer◠〈◊〉 For 〈◊〉 set mine eyes upon them for good and will 〈◊〉 theâ— again to this Land and I 〈…〉 do 〈◊〉 and I will plant then 〈…〉 nor throw them doâ—nany 〈…〉 〈…〉 of Israel ye shall shoot 〈…〉 your fruit to say people Israel 〈…〉 For behold I am for 〈…〉 be alled and sown 〈…〉 the jouse of Isreal 〈…〉 be inhibited and the 〈…〉 upon you man 〈…〉 and bring fruit and I will 〈…〉 and I will do better unto you than at your beginning and ye shall know that I am the Lord. Thus faith the Lord of Hosts in those dayes it shall come to passe Zach. 8.22 23 that ten men shall take hold out of all languages of the Nations even shall take hold of the skirt of him that is a Jew saying we will go with you for we have heard that God is with you And it shall come to passe in the last daies Isa 2.2 3 4 5 that the Mountain of the house of the Lord shall be established in the top of the monntains and many people shall go and say come ye and let us go up to the Mountian of the Lord and to the house of the God of Jacob Mich. 4.1 2 3 4. and he will teach us of his wayes for the Law shall go forth of Zion and the Word of the Lord from Jerusalem For Zions sake will I not hold my peace and for Jerusalems sake will I not rest untill the righteousnesse thereof go forth as brightnesse and the salvation as a lamp that burneth Is 62.1 2 3 4 The Gentiles shall see thy righteousnesse and all Kings thy glory and thou shalt be called a new name which the mouth of the Lord shall name Thou shalt also be a crown of glory in the hand of the Lord and a royal Diadem in the hand of thy God Thou shalt be no more termed forsaken Isa 51.3 neither shall thy Land be termed desolate any more but thou shalt be called Hephzibah and thy Land Beulah Isa 35.10 Chap. 51.11 for the Lord delighteth in thee For the Lord will comfort Zion and he will comfort all her wast places and he will make her wildernesse like Eden and her desâ—rt like the garden of the Lord joy and gladnesse shall be found therein thanksgiving and the voice of melody For the Ransomed of the Lord shall come to Zion with songs and everlasting joy shall be upon their heads They shall obtain joy and gladdesse and sighing and sorrow shall flee away Zeph. 3.19 For he will gather them out of all places where they have been driven and get them fame in every place where they have been put to shame and for their shame they shall have double and for their confusion they shall rejoyce in their portion Isa 61.7 For in their Land double everlasting joy shall be upon them and they shall be put into a place of their own and move no more neither shall the wicked afflict them as aforetime But the sons also of them that afflicted thee shall come bending unto thee and all that despised thee shall bow themselves down at the soles of thy feet and shall call thee the City of the Lord the Zion of the holy one of Israel Isa 60.14 Ver. 18 21. Violence shall no more be heard in thy Land wasting nor destruction within thy borders but thou shalt call thy walls salvation and thy gates praise thy people also shall be all righteous they shall inherit the Land for ever and thine eyes shall see Jerusalem a peaceable habitation Isa 66.10 11 12 13. rejoyce you with Jerusalem and be glad with her all ye that love her rejoice for joy with her all ye that mourn for her that ye may suck and be satisfied with the breast of her consolation that ye may milk out and be delighted with the abundance of her glory for thus saith the Lord behold I will extend peace to her like a river and the glory of the Gentiles like a flowing stream then shall ye suck ye shall be born upon her sides and dandled upon her knees as one whom his mother comforteth so will I comfort you Chap. 65.18 Isa 30.19 and you shall be comforted in Ierusalem For behold I create Ierusalem a rejoycing and her people a joy for the people shall dwell in Zion at Ierusalem thou shalt weep no more He will be very gratious to thee at the voice of thy cry when he shall hear it he will answer thee Psal 102.13 14 15 16. For the Lord shall arise and have mercy upon Zion for the time to favour her yea the set time is come so the heathen shall fear the name of the Lord and all the Kings of the earth thy glory When the Lord shall build up Zion Ver. 21 22. he shall appear in his glory when the people are gathered together and the Kingdomes to serve the Lord to declare the name of the Lord in Zion and his praises in Ierusalem Look upon Zion the City of our solemnity thine eyes shall see Ierusalem a peaceable habitation a Tabernacle that shall not be taken down Isa 33.20 21 22 24. But there the glorious Lord will be to them a place of broad rivers And the inhabitants shall not say I am sick the people that dwell therein shall be forgiven their iniquities the Lord hath sworn by his right hand and by the arm of his strength surely I will no more give thy corn to be meat for thine enemies and the sons of strangers shall no more drink thy wine for which thou hast laboured but they that have gathered it shall eat it and praise the Lord and they that have brought it together shall drink it in the Courts of my holinesse Isa 62.8 9 10 11 12. Go through go through the gates prepare ye the way of the Lord cast up cast up the high-way gather out the stones lift up a standard for the people Behold the Lord hath proclaimed unto the end of the world say ye to the daughter of Zion behold thy salvation cometh behold his reward is with him and his work before him And they shall call them the holy people Ezek. 34.12 13 28. the redeemed of the Lord and thou shalt be called sought out a City not forsaken As the Shepheard seeketh out his flock in the day when he is amongst his sheep that are scattered so will I seek out my sheep and deliver them out of all places where they have been scattered in the cloudy and dark day and I
and his Disciples should be for signs and wonders in Israel it was so and as it was prophesied that the Jews should smite him on the cheek it was so and as it was prophesied that they would give him vineger to drink it was so and as it was prophesied that one should betray him for thirty pieces of silver by which the Potters field should be bought it was so and as it was prophesied that they should cast lots for his vesture it was so and that a bone of him should not be broken but that he should be peirced it was so done to him These and many such like things as touching Christ and also concerning Israels Captivity by the Bibylonians which was foretold by the Prophets was fulfilled in the letter multitudes of such like things as I could speak of but the time fails me which was fulfilled in the very letter Therefore let us believe that what the Prophets as touching Christs glorified condition in Jerusalem and Peter knew well what he said when he speaks of Christs Kingdome saying We have not followed cunning devised fables when we made known unto you the power and coming of our Lord Jesus but we were eye-witnesses of his glory and we have a more sure word of prophesie to which you do well if you give heed mark that knowing first that no prophesie of Scripture was of any private interpretation neither came it by the will of man but holy men of God spake as they were moved by the Holy Ghost Hence we see the Prophets words are of great weight and also take notice that all the Prophets bare witnesse to the truth of what I have asserted and this intervening discourse I thought good to adde to that end that the courteous Reader might take notice that what the Prophets had foretold was and is to be fulfilled in the letter of the Scriptures unlesse they are proverbs or parables or the like and therefore I shall desire thee to read them the more diligently and distinctly they want not an interpretor but are very plain to him that hath any discerning spirit onely take notice of this that whereas the Prophet Ezekiel speaks of David he means the Son of David viz. Christ which is to sit upon his Throne for ever as the discourse of the Chapter will clearly shew as possibly I may give an hint of it in the marginal â—oat and these few things premised I come to the second part of the assertion which is That Christ shall Reign in Jerusalem And in order to the making of it appear to be truth I shall shew you that the Prophets have foretold it viz. that the Lord shall make Ierusalem or Zion at or in Jerusalem his seat and reign there before whom Kings shall fall down and shall worship before him therefore mark well the words of the Lord spoken by the mouth of his holy Prophets Psal 2.6 Zach. 2.10 11 12 13. which saith Yet have I set my King upon his holy hill of Zion Sing and rejoyce O Daughter of Zion for lo I will come and dwell in the midst of thee saith the Lord And many Nations shall be joyned unto the Lord in that day and shall be my people and I will dwell in the midst of thee Isa 31.4,5 6. and thou shalt know that the Lord of Host hath sent me unto thee And the Lord shall inherit Judah his portion in the holy Land Jer. 13.7 and shall chuse Jerusalem again Be silent O all flesh before the Lord Isa 24.23 for he is raised up out of his holy habitation So will the Lord of Hosts defend Jerusalem and in defending of it he will deliver it Ezek. 34.23 24. Then shall the Sun be ashamed and the Moon confounded when the Lord of Hosts shall Reign in Mount Zion and in Jerusalem David being prophesied to be a Shepherd and Prince in Jerusalem and so to remain for ever is to be understood Christ before his Ancients gloriously At that time they shall call Jerusalem the THRONE of the Lord and all the Nations shall be gathered unto it to the name of the Lord to Jerusalem neither shall they walk any more after the imaginations of their evill heart And I will set up one Shepheard over them and he shall feed them even my Servant David he shall feed them and he shall be their Shepheard And I the Lord will be their God and my Servant David viz. Christ a Prince a-amongst them I the Lord have spoken it Behold I will take the children of Israel from amongst the heathen whither they be gone Ezek. 37.21 10 29. and I will gather them on every side and will bring them into their own Land And I will make them a Nation in the Land upon the mountains of Israel and one King shall be King to them all and they shall be no more two Nations neither shall they be devided into two Kingdomes any more at all Neither shall they defile themselves with any of their transgressions but I will cleanse them so shall they be my people and I will be their God And David my servant viz. Christ shall be King over them It cannot be meant that David in the letter shall be their Prince for ever but Christ that is called the Son of David and is to sit upon his Throne for ever and they shall have one Shepheard and they also shall walk in my judgements and observe my statutes and do them And they shall dwell in the Land that I gave to Jacob my servant and they shall dwell therein even they and their children and their childrens children for ever and my servant David viz. Christ shall be their Prince for ever Moreover I will make a Covenant of peace with them and it shall be an everlasting Covenant and I will place them and multiply them and will set my Sanctuary in the midst of them for evermore My Tabernacle also shall be with them and I will be their God and they shall be my people The heathen shall know that I the Lord do sanctifie Israel when my Sanctuary shall be in the midst of them for evermore Rev. 21.3 4. And I heard a great voice from heaven saying the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself will be their God And God shall wipe away all tears from their eyes Rev. 5.9 10. And they sung a new song saying thou art worthy to take the Book and lose the seals thereof for thou wast slain and hast redeemed us to God by thy bloud out of every kindred tongue and Nation And hath made us unto our God Kings and Priests and we shall reign on the earth Behold the dayes come saith the Lord that I will perform that good thing that I promised to the house of Israel and to the house of Judah In those daies and at that time will I cause a