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
God chosen that so the wisdom of this world might come to naught 1 Cor. 1 27 28 29. and that God hath chosen the foolish things of this world to confound the wise and the despised things to bring to naught that which seemeth to be mighty in wisdom that no flesh should glory in his presence And again whereas you say That you are sure that the promise is by sprinkling and that it was a Gopspel promise Ezek. 36.25 compared with Ephesians 5.26 To which I answer briefly and say That the promise in Ezek. 36. is made to such a people as are not accounted by the Holy Spirit to be a Gospel people but as touching the Gospel they will be enemies as you may see in Rom. 11. and also you may see that the promise Ezekiel 36 doth not speak of any Gentile Church nor any Church of the Hebrews being called by a Gospel preaching but it is concerning Gods purpose as touching the whole house of Israel namely that the Spirit shall be poured out upon them when the time is accomplished that is to say after their return out of captivity and the fulness of the Gentiles and when they shall see their KING THE LORD JESUS coming in the Clouds of Heaven then will the Lord poure on them the Spirit of praise and supplication and then shall they say Loe this is our God that is the time when all tears shall be wiped from their eys and then if they search for sin in Judah they finde none But because I will hasten take notice of these Scriptures in the room of many see first the Text itself Ezek. 36 8 9 10 24 25 26 27 28 33 34 compared with Jerem 31 1 2 3 4 to the end see Ezek. 37.12 compared with 21 22 23 24 25 36 37 38. Esay 59 17 18 19 20 21 see Fsay chapters 11. and 12. Zeph. 3.11 12 13 14 15 16 17 18 19 20. Zach. 14 9. Rom 11 25 26 27 28. It would be too large to speak to these the like Scriptures but take notice that the general call of the Iews and the fulfilling of that Prophecie will not be by the ordina y preaching of the Gospel but by that extraordinary work of God the which is to be wrought on the house of Israel at that time when the Redeemer shall come to Zyon and turn transgression from Jacob and that is the time that the Lord will sprinkle clean water on them and then they shall be clean And as to that place mentioned Ephes 5.26 it hath parallel with Esay 4.3 4 and it agreeth with that of Paul to Titus 3.5 but I shall pass with these few words that is it hath not been denied but affirmed that the pouring out of the Spirit may be called sprinkling because it is dispersed here and there to some and not to other some yet to such as the Spirit is given to it is to them a river that thorowly washeth and cleanseth them and maketh them fit Temples for God to dwell in the vessels being washed and cleansed The next thing is a story you tell me of your practice of dipping sometimes if your Climate will admit of it according to that direction in the bâ—ck of Common-prayers and therefore you say your fonts were built To which I answer That to lay the practice of sprinkling upon the coldnes of the Climate as some of you do and upon a Rule of Charity appeareth to me as though you had some Charity but no Faith at all to beleeve that God is able to support persons under the right administration of Gods Ordinances God hath promised to be with his to support them both in the fire and in the water but if you should say that some children have dyed by being dipped as some of you have said I should answer it was because they were not fit subjects and if they were fit subjects that is such as God hath uppointed to be Baptised he would have carried them thorow that Ordinance as well as he did support them in circumcision and my experience doth teach me that no weather is so cold as that it bringeth the least prejudice to any although they be of a very weak constitution of body and therefore lay not the fault on the cold Climate but conclude that the subject is not fit to pass under that Ordinance Again you say You wonder how the Jaylor and his could be plounged Baptised they were and it was night and in likelyhood in Prison for although it is said be called them forth that is say you out of the Inner-Prison into which they were thrust yet are they brought into his house afterwards so that the Jaylor 's hense-hold went to the Apostle and not the Apostles into the Jaylors house to preach but be it in Jaylor house where was water enough to plounge him and his in so dry a Countrey did he venter trow to carry them to some river his fear if not his care hindred but had they a large tub of water there and were they plounged how came they being wet to sit at meat present with the Apostles To which I answer and say and first that I think it will not be worth my pains or ink and paper to answer that which hath so little weight of reason in it but because I would willingly take notice of all what you say and also because you might not think weakness to be strength I shall trace by way of answer what you have written And whereas you say you wonder how the Jaylor and his could be plounged Baptized they were it was night and in likelyhood in Prison To which I answer I might say stultos admiramini evanescite there is no great ground for you to wonder how or where the Jaylor should finde water enough to be plounged withal seeing man cannot subsist without water and also because the earth is so full of waters but it is not worth while to spend time as to this And that they were not Baptized in the prison is clear for the Iaylor called them forth that is say you from the inner prison in which they were thrust and so you conclude they might be still in the outward prison Answer It is a very likely matter that the Jaylor was not afraid to bring the Apostle into his house and to eat and drink with them and yet was afraid to bring them forth of the outward prison But whereas you say it was into the outward prison they were brought and not out of the whole Prison is but your words it is not the words of the Scripture Secondly whereas you say that the Jaylors fear if not his care would not suffer him to go to some river I pray what fear was the Jaylor in did he fear that if he should go some distance from his house that then the Apostles would have run away Surely he did not fear it for he had a proof of them before he
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
tempered for to be vâ—ssâ—ls unto honour or to an honorable use and also to make of the other part of his clay vessels of dishonour or vessels for a dishonourble use even that which was stubborn and would not be yielding under his hands even so hath the Lord power to do with the lump of Israel or any other Nation or people whatsoever although never so nearly related unto him as creatures if they be stubborn and rebell against him to separate the precious from the vile and make them vessels unto honour or unto dishonour according to their severall capacities and yet to be very just It so much that neither of them can justly have cause to find fault and say why hast thou made me thus and this is the meaning of the Text that saith Hath not the Potter power over the clay of the same lump to make one vessel to honour and another to dishonour And thus God finished his work concerning Israel and made it short in Righteousnesse as is intimated in the next verse and so I shall passe this and also the following verses very briefly because my time is precious and also because there lyeth not so much weight of objection or difficulty as touching Election or Reprobation in them as doth in the precedent verses the which I have already largely discoursed of and plainly opened and so to the next verse which saith Vers 28 29. For he will finish the work and cut it short in righteousnesse because a short work will the Lord make upon the earth as Isaiah said before Except the Lord of sabbath had left us a seed we had been as Sodom and been like to Gomorah Annot. From these verses we may see these two things as in chieâ— The first is that although God had a long time bore with the ill manners of Israel under the dispensation of the Law yet when they rejected the voyce of God in the administration or dispensation of the Gospel the Lord soon rejected them so made his work short in righteousness And secondly although the Lord did soon cast them off yet he spared a smâ—ll seed which did believe and obey him of the house of â—srael which was as a tenth or a first fruits unto him and unto the Lamb or otherwise the Nation of Israel had been totally rooted up and made like unto Sodom and Gomorah whom the Lord destroyed as a forewarning to other from rebellion against him and so to the next verse which is Vers 30. What shall we say then that the Gentiles which followed not after righteousnesse have attained to righteousness even the righteousnesse which is of faith Annot. In this verse the Apostle endeavoureth to take the Jews from their conceit or confidence that they had of their righteousnesse through the Law shewing them that it would not commend them now under Gospel times unto God onely obedience unto Gods call which was better than their Sacrifice and would onely admit or in right them to blessings for saith he the Gentiles which have not followed after Righteousnesse viz the righteousnesse of the Law yet being obedient to Gods call * Act. 13.48 in the Gospel have attained a far better Righteousnes than that Legall Righteousness that is to be obtained through the Law even the evangelicall Righteousness which is by faith and this is the scope of this verse and so I passe to the next which is Vers 31. But Israel which followed after the law of righteousnesse have not attained to the law of Righteousness Annot. In this verse the Apostle reasons on this wise as if he should have said to the house of Israel You may see that all your striving and running after Justification through the Law addâ—s nothing unto you in point of Justification therefore cease from your own wisdome and righteousnesse Many poor souls do sup-Pose salvation is obe attained by some acts of hollness or righteousness although they be out of the right way of Christ this is good in its right place but out of its right place it is of no more worth than the cutting off a doggs neck in point of salvation none but Christ and Christ justifieth none but such as obey him Heb. 5.9 and also labor not to beguile the Gentiles who do believe in Christ to put that heavy yoak of the law on their necks which will not better them in point of justification and salvation for you may see and also the Gentiles may see that although you have sought for salvation that way yet you have come short of it because it was not the right way to seek it as is cleally proved in the next verse which saith Vers 32. Wherefore because they sought it no by faith but as it were by the works of the law for they stumbled at the stumbling-stone Annot. In this verse we may see that it is not in him that willeth or runneth if he will and run in a wrong way as I before have shewed for in so running they may run long enough before they attain their desire but to will and run or strive in a right way is the way to be Crowned and glorified if they strive lawfully and persevere therein but if they go about to establish their own righteousnesse and depend on that which killeth or woundeth and never well cureth as was the condition of the law Christ the true balm or the Rock of salvation is to such a stone of stumbling and Rock of offence as also is implyed in the next and last verse which is as followeth Vers 33. As it is written behold I lay in Zion a stumbling-stone and a rock of offence and whosoever believeth on him shall not be ashamed 1 Pet. 2 6. Annot. In this verse we may learn that Christ was a stone of stumbling and a gin and snare to the house of Israel not that Christ was a stone of stumbling or rock of offence considered simply as of himself for so he was a rock of salvation and very precious to such as did believe but as to them that were disobedient and looked after honour and greatnesse in this world Christ coming in a mean low way riding upon a Colt the foal of an Asse and had no certain dwelling place and of mean parentage and the like to such Christ was a stumbling-stone or a stone which such men stumbled at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9 33. 1 Pet. 2.7 Isa 53.1 2 3. it being a let to them in the way of pride in which they walked for as saith the Prophet Who hath believed our report or to whom 〈…〉 of the Lord been revealed for he shall grow up before him as a tender plant and as a 〈◊〉 out of a dry ground he hath no form nor comeliness and when we shall see him there is no beauty that we should desire him he is despised and rejected of men a man of sorrow c. From whence we may see because Christ demeaned himself
spirits in prison which implies that there is a place of Purgatory that Christ went thither oâ— to hell to preach and bring them fâ—om thence and so they shall come forth when they have paid the utmost farthing and this is Romes doctrine and the article of your faith he descended into hell And again you by your Articles must believe in the Catholick Church but you were better to believe and put your trust in God and how can you have a Catholick or universal Church so as to be an over spreading Whore unlesse you uphold Infant Baptisin the which makes all persons to be of the Church and so receiving the mark of the first Beast and are a cage of all manâ—er of unclean birds for as saith the Spirit All Nations have drank of the wine of her fornication and the Kings of the earth have committed fornication with her and you Merchants have been made rich through her and therefore you uphold and plead for her But wo wo wo unto thee Virgin daughter of Babylon thy Mothers pride and uncleanness and traditions seen in thee wo unto the Cities of Nations you must fâ—ll and then your Mother MISTERY BABYLON through whose loyns ye came shall come in remembrance before God so that both she and you that have commited fornication with hâ—r shall be cast into a bed together And again wo wo unto thee thy day is coming it hastens therefore flee out of her that the day of the Lords wrath fall not on you because it will fall with a heavy consumption on all that are found out of the simplicity of the Gospel but I passe to the next thing which is say you We may be true Ministers although come from Rome as Christ was the true Christ which came from Adam which waâ— finful lines This is plainly the sense of what you say To which I answer and say That although Christ came through the womb of the holy Virgin yet he was not begotten of or by man for if he had been in Adam as we were then had he been a sinner as we were for we all sinned in him and then no Saviour Rom. 5. but I passe this advising you to learn that great mystery of godliness to wit God minifest in flesh c. And whereas you say you may be a true Ministery and yet have your Ordination in or thorow Rome because Christ came from Adam as aforesaid to which I say there is no parallell because Christ was not of Adam or by the will of Adam as your Ordination was of the Pope and by the will of the Pope through his assigns viz the Bishops and much I might say to shew that there is no fit parallel either in Christ coming through the womb of the Virgin which was Gods appointment or Aaronâ— Priesthood Christ owns not that Priesthood that comes through Roms the which was according to Gods appointment but that God hath appointed a true Ministers approbation and Ordination to be from or through Rome or that they may be accounted as true Ministers which have their Ordination that way and so come through Rome I am yet to learn for who can bring a clean thing out of an unclean no not one and also such stones as come from Babylon must not be a corner-stone in Zion Christs Priesthood came not through a false state but was to be ordained in and by a true Church and all Ministers that are otherwise Ordained are not Christs Ministers And again whereas you tell me of a great story of several that lived in England who did refuse to submit to the Popes Supremacy and that also say you Origen confesseth that Christianity was in England in his time To this and such like discourse of yours I answer and say suppose it was granted that Christianity was in England long before Origens time to which possibly I could speak somewhat but if I should when I have done all possibly as few would believe me in that as do believe you in this which you have said Therefore our businesse is not to shew how long ago it was that Christianity was believed or practised in England but our businesse is to shew whether the Ministery or our Nation had their Ordination by a true Church or Presbyter or whether it were from the salse Church and Presbyter as the Lord Bâ—shop and so consequently from the Pope for what if the Gospel were preached and believed in England and so we may comparatively say that one of the Beasts heads was wounded yet there hath been time for his deadly wound to be healed and all the world to wander after him bence it comes to passe that we have in England a worldly Sanctuary and a worldly Ministery the which is not of God or by his appointment and therefore must fall and so I come to shew these two things First That the Ministery of the Nation as they now stand and have for a long time so stood are not Christs Ministers First in respect of the persons qualification ordaining And secondly the persons qualification ordained And thirdly their Office or work what they are appointed to and these in order And first to the first which is The persons qualification ordaining and the first is whether the Lord Bishop was a lawful Presbyter yea or nay the which if not then it wil appear plainly that the Ministery of the Nation is not a lawfull Ministery being not lawfully Ordained to the work of the Ministery The Ministry of the Nation no true Ministers of Christs appointment And fiâ—st we may consider his ordination or appointment whence it was whether by a true Presbyter or whether it were from a false to which I say of necessity it must be a false for whether it were the Pope Gregory the great or the like it is plain it was not from a true Presbyter because your own grant is that your Ordination came from Rome in the 27 page say you We were in Rome or came through Rome therefore I shall not trouble my self about the succession of your Ministery because it is affirmed by you and readily believed by me that it came from Rome But Secondly To his qualification as touching his good manners in life and conversation all England knowes that knows any thing that he was of such an evill conversation that he did not onely tollerate sin in himself but also in others 2 Tim. 4.2 so far he was from charging the Ministers â— as Paul did Timothy to preach the word instant in season and out of season that he in Pâ—int gave liberty to prophaâ—ation and to lay aside the preaching or Gods word for a season and to interpose Romes inventions together with dancing and laciviousness upon the first day when persons ought to be imployed in holy duties these things together with imprisoning men that were conscientious was the practice of him from whom as under the Pope you Ministers of the Nation were assigned and appointed
what had he to do to meddle with Gods word or ordinances 〈◊〉 16. seeâ—he hated to be reformed and Siâ—s this was your Reverend Father in God and hence the Pope and you come to be so near kin that he hath given each of you a Livery that you might remember him this was your Lord Bishop and Reverend Father in God and your head Presbyter from whom you received your Ministerial Function and therefore no doubt as you think but your Ministery is likely to be very good But I remember that 〈◊〉 of yâ—u have changed your vizzard and are gotten into another shape of Ordination and instead of being made Ministers under or by authority of the Pope you now becove Ministers by authority of Parliament they O 〈◊〉 you or by authorizing some to do the work for them but know the Lord will try you ere long and sweep away your refuge and hiding place for he knoweth full wel that you are a time-serving people and seek honour of men and that his love is not in you But I passe this and come to the second thing which is your Office or work that you are given in change to do namely your forgiving men their sins the which you know is a great work enjoyned on you to do as in your charge and also I have heard your tribe contending for it and I do assure you it giveth such a sound or eccho as if it came frome the bottome of the Popes belly 〈…〉 person and therefore hath raught you in the Articles of the Creed to believe in the Church not in the Pope for the Romane Chatholick himself is scarce so had because although he doth say that the Pope may forgive sins and that his words are of great authority yet it is not impossibe for hâ—m to erre say they as he is a single person but he and his Council or Church considered together cannot erre So that infalibility is not concluded by them at all times to be in the Pope considered as a single person but considered as with the Church And therefore the Article of your Creed doth not teach you to believe in the Pope as a single person but doth teach you to believe in the Catholick Church that is the Church and Pope as considered together Therefore he that appropriates all to the Ministery is worse than a Papist except he believe none be of the Church but the Ministery And now to shew you that the power of Remission or retaining of sins lies in the Church and not in the Ministery singly considered as such And first I shall begin with your own cited text as by some of you which is read thus Joh. 20.19 20 21 22 23. Whosesoever sin ye remit they are remitted and whosesoever sins ye retain they are retained In this Text we are to consider who the void YE respects whether the Church or Ministery the which is pain that the word YE respect the Church and not the Ministery unlesse we consider the among ther as the Church the first reason why I believe it 〈◊〉 the Church and not the Ministery is because there is no mention of the Ministery or Ministers but it is given to Disciples as such and therefore you have not the wâ—rd Ministery or Ministers read in the Original The power of binding and loosing is in the Church considered as such and not in the Ministery singly considered as such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Disciples as such and not Elders or Paltors or Apostles as such not that say that it is spoke to the Church exclusively so as to exclude the Ministery when they are considered together as a part of the Church neither do I say that there was not Ministers an ongst the Disciples at that time for I do believe that there was some of the eleaven but this is that which I say it was not given to them considered as Ministers or Apostles but that power of remitting or retaining of sins was given to them as considered a Congregation or Church of Disciples met or gathered together as such mark that and as it will appear in this Text considering the presidence so it will appear fully in my second Reason Mat. 18.1 18 19. which is gathered from the words of Christ in the Gospel of St. Matthew which saith Tell it to the Church and if they neglect to bear the Church let him be to thee as an heathen or publicane for whosoever YE viz. the Church binde on earth shall be bound in heaven Therefore faith the Apostle to the Corinthians 1 Cor. When YE viz the Church come together with my spirit and the power of the Lord Jesus deliver such an one to Satan shewing that the Church ought and had power to bind together with the Minister as considered a Church in order and as they had power to binde so they had power also to loose for saith Paul 2 Cot. 2.7 Sufficient is his sorrow Wherefore YE viz. the Church ought rather to forgive him and comfort him lest peradventure such an one should be swallowed up with overmuch sorrow From whence we may see that the power of binding and loosing lyeth originally in the Church as such and not in the Ministery singly as such bâ—â— being considered together they are an intire Church or a Church in intire order and so the power is committed to them and therefore God will not have any to be Lords over his heritage for he hath overthrown sâ—me of them already and ere long will trise and mightily shâ—ke the earth and then the Lord â—ill overturn overturn overturn the râ—sidue of them and make them as the chaff of the summer thrâ—shing floor and the whirl-wind of his wrath small scatter them so as their place shall not be found Obj. But if it should be objected and said That Christ gave the keyes of the kingdome to Peter Mat. 16.18 to binde and loose whom he pleased and therefore the power is committed to Ministers as such and not to the Church Ans To which I answer and say that where it is said Thou art Peter and upon this rock viz. the Son of God will I build my Church and the gates of hell shall not prevail against it viz the Son of God which was IT the rock and I will give unto thee viz the Church that is built on ME the rock the keyes of the Kingdom and whosoever thou viz the Church that is so bâ—â—t bind on earth shall he bound in heaven So then where the word is rendred thee and thou as if it were to Peter as a single person may respect the Church which is built upon that rock which indeed is considered but as one single Woman or Spouse they being but one body of whom Chist is the head And therefore in the metaphorical discourse of Christ and his Church in the Canticles he speaks to her as a single
person Cant. 3.1 saying Behold THOU art fair my love behold THOU art fair c. and also the Lord speaking to the Church of Judea and Jerusalem speaks often as to a single person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter which is by interpretation a stone might significantly be called the Church because the Church is called the pillar or ground of Truth Read 1 Tim. 3.15 compared with Mat. 18 17 18. and also calls the Virgin daughter of Babylon as a single person in many places so in this metaphor Christ calls the Church as a single person as though he spake prâ—raâ—â—ly to Peter but consider that Christ spake not to Peter barely considered as a Minister but speaks to him as considered one in whom the truth was settled as a Pillar and considered so the power is committed to him not as a Minister but as the Church which is called The ground and pillar of truth and this will plainly appear if we consider Christs following discourse as in this Evangelist where he saith to the Church Whosoever ye binde on earth shall be bound in heaven c. so then the power lyeth in the Church as aforesaid and so having spoken somewhat as to your Office although I might be larger in it I shall passe to the next and last subject which is the qualifications of the National Ministery to which I say That there is not one in England fitly qualified to be a Minister according to the rule of Scripture not that I say that it is impossible to find a man zealous according to his light although there be very few such to be found yet I say in my understanding it is impossible to find a man in the way of the National Ministery as they now stand and have stood for ages and generations fitly qualified either in respect of their Ordination or Doctrine as for their Ordination it is already proved to be from Rome and that by your own grant and as for matter of Doctrine there is not one as aforesaid that holds the mystery of Faith in a pure conscience as I doubt not but 〈◊〉 make good what I say if any shall call me thereunto and indeed 〈◊〉 is a very rare thing to finde any crime qualifications in Ministers of that stamp but because I study brevity I shall leave as to the qualification of the falâ—e Ministery as in reference to Ordination and speak somewhat to the qualifications of the true as in reference to Ordination and that very briefly And 1. As to the persons Ordaining 2. As to the persons Ordained And 3. As to the formallity or method of their Election and Ordination together with their charge in reference to their Office and how they are to demean themselves in the Church of God And first as to the persons Ordaining the Ministery they must be sober holy temperate and faithful in all things such as have been baptized according to Christs appointment after they have learned him or been made disciples for our blessed Saviour himself was baptized about thirty years of age who was to be a leading pattern to us who also never made or appointed any Minister before that time neither did he * I speak not of Christ here but considered as he was man Luke 3.21 22 23. ch 4.15 Mat. 3.16 ch 4.17 18 19 20 21. preach that I can find although dispute before his Baptism but presently afterwards did preach and called the Twelve and made them Ministers as you may read in the Gospel of St. Matthew and also in Luke so was Paul also and in a word none are fit to Ordain Ministers but such as have been followers of Christ as he hath lead them an example who have been first made Disciples and afterwards baptâ—zed and also have been an example or pattern of good works to others for such were all the Persbyâ—res of old as lat large could prove for from being such as your Presbyters were viz the Lord Bishop although he were your Reverend Father in God And secondly as to the qualification of the persons Ordained to be Ministers 1. They must be such as are gifted from God to preach the word instant in season or out of season that is to say at all times they must not be such as want a Library tyed to their back nor a three penny Sermon book to preach from but must be such as are acquainted with the mind and will of God as it is revealed in Scripture as saith the Apostle A Bishop must be blameless as the sleward of God not self-willed not soon angry not given to wine mark that nor fibby luore but vigilent apt to teach a lover of hospitality a lover of good men sober just holy temperate holding fast the faithfull word c. Thus must a true Minister be qualified and more also the which would be too large for me at present as in reference to my occasion to mention in particular and therefore shall passe to the third and last thing which is the formality or method of Election and Ordination together with the work contained in the Office and because I have hinted at is already I shall be brief and say that a Minister that is truly made ought to be chosen by a joynt consent of the Church and to be a man of their own coast that is of the same Church and his gifts tryed and approved therefore we never read that there was ever any Minister Ordained or appointed to this or that Church unlesse he first had been a member with them and Ordained amongst them and therefore Titus was left in Crete to Ordain Elders If there were found any amongst them fitly qualified from whence we may see that the true Ministery have not so large a license as you travelling Ministers have unlesse is were the Apostles they went from place to place to plant Churches but not to look for the biggest livings but where the Lord had any work to do they did it and yet did not bargain before hand what wages they should have for so doing neither did they covet any mans gold or silver or the like but you may see more of this in my former Treatise intituled Zions Redemption and Original Sin Again as a true Minister must be a member of the same Church over whom he is appointed and his gifts approved by them so the same Church over whom he is to be a watchman or to be present to hear the charge each over other when it is solemnly given by the Eldership for that end Titus was to abide in Crete amongst the Churches and also the Lord commanded Moses to do so concerning Joshua as you may read in the Book of Numbers saying And the Lord said unto Moses Numb 27.18 19. take thee Joshua the son of Nun a man in whom is the Spirit and lay thy hands upon him and set him before Eliazer the Priest and before all the Congregation and give him a charge in their sight
From whence we may see that when God hath given any man his Spirit so as to qualifie him for the work of the Ministery and the Church Elected him for the same then according to the practice of the Church of Antioch and others also they ought to keep a day solemnly unto the Lord by fasting and prayer Act. 3.1 2 3. at which time the Eldership ought to lay their hands upon the person or persons so Elected and approved of as aforesaid and give them their charge in the presence of all the Congregation and this is Gods method and our practice in Ordaining of Ministers And again their charge is mainly to preach the Gospel instant in season and to study that they may divide the word of truth aright that their profiting may appear to all men that behold them and several other thing of this nature that might be added as matter of their charge but I shall passe both from this particular and this subject and come to the vindication of Zions Redemption Zions Redemption Redeemed IN the answer of this discourse viz. Zions Redemption your ignorance as I suppose is very much discovered As first say you The ten Tribes are threatned never to be a people more and Hose a tells us say you God will love them no more Isa 7.8 Hosea 9.15 16 17. God will cast them away and they shall be wanderers amongst the Nations and yet say you I believe there is hope of their call for they are elected and beloved page 31. To which I answer and say That although you know not the mystery of God in the prophets yet you might have learned to lay your contradictions farther asunder for say you in page the 29 that God saith by the Prophet Hosea He will love them no more and yet in your page 31. you say They are elected and a beloved people as in Rom. 11. Gould discover your ignorance at large but because time is precious I shall onely disprove what you say and not so much paraphrase on your words to shew the contradistions as possibly I might do if I had time But say you Israel shall not return again into their own land for God will love them no more Therefore it will be necessary for me to open your Text of Scripture cited by you and secondly to prove that God had an everlasting love to the house of Israel as in reference to the manifestation thereof in time And thirdly to prove that the ten Tribes viz. Israel shall return and also Judea into their own Land and these in their particular order And first to the first Isa 7.8 which is to open these two Texts of Scripture Hos 9.15 16.17 namely Isaiah and Hosea which saith the Prophet Isaiah 7.8 For the head of Syria is Damascus and the head of Damascus is Reazin and within threescore and five years shall Ephraim be broken that it be not a people Ans To which I answer and say 2 King 17.1 2 3 4 5 6 7 8 That this Text is a Prophecy of Ephraims extirpation from being a Nation in their own Land so that Israel for their sins was to be carried away captive as was done according to Gods word as is recorded in the Book of the Kings yet not such caprives as that they never were to return For the very same Prophet that prophecies of their Captivity also prophecies of their return as you may read in the eleventh Chapter of his Prophecy saying And he shall set up an ensign for the Nations Isa 11 12 13 14 15. and shall assemble the out-cast of Israel and gather the diâ—persed of Judah from the four quarters of the earth and the envy of Ephraim shall depart and the adversaries of Judah shall be cut off and the Lord shall utterly destroyâ—th tongue of the Aegyptian Sea and with his mighty wind shall he shake his hand over the River viz Euphrates as Rev. 16 12 and shall smite it in the seven streams and make men go over dry-shod and there shall be an high-way for the Remnant of his people which shall be left from Assyria like as it was to Israel in the day when that he came up out of the land of Aegypt From whence we may see that although Israel must be broken from being a Nation for a time yet there is a Remnant which spring from their loins which shall return again and enjoy their own Land But I shall passe at present to your next proof of Scripture which is the words of Hosea saying All their wickedness is in Gâ—lgal Hos 9. for there I hated them for the wickedness of their doings I will drive them out of mine house I will love them no more all their Princes are revolters my God shall cast them away because they did not hearken unto him and they shall be wanderers among the Nations From these words you conclude that they shall never return because the Prophet saith That he will love them no more but his God will cast them out and make them wanderers among the Nations In these words we may learn these two things First the prophets zeal for the Lord that he doth not onely pray to the Lord to bring judgements upon them Jers 14. as in the foregoing ver but also saith that he wil love them no more also saith he My God will cast them out and make them wanderers amongst the Nations And secondly he giveth the reason why he thus spake and that was saith he Because they did not hearken unto the Lord but were revolters from him Now let the Reader judge whether you understood what you printed for doth this Text imply that Israel shall never return because the Prophet saith That HE will love them no more But admit the Prophet speaks as in the person as we may say of God yet the reason why he would love them no more was because of their sins now if they had repented God could not but have loved them according to the property of his mercy Do you not know what is the property of the Attribute of Gods Mercy Did you never read what the Lord said unto Israel in the tenth Chapter of the Book of Judges Judg. 10.12 13 14 15 16. In these words Ye have for saken me and served other gods wherefore I will deliver you NO MORE Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation From whence we may see that God useth the word NO MORE in this place saying I will deliver you no more and also we see the cause was for their sins yet when they humbled themselves and said We have sinned do thou unto us whatsoever seemeth good unto thee Judg. 12 32 33. deliver us only we pray thee this day and they put away their strange gods from among them and served the Lord and his soul was grieved for the misery of Israel And
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 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