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
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
the younger as in respect of Adam and therefore be contented and do not hate your brethren for you also may have salvation if you fâ—ll it not by your sins the which if you do by hating and casting out your brethren know it was written for your admonition that for Esaus violence against his Brother Jacob the Lord haâ—ed him at the last Deut. 2.5 although he loved him at first when he was courteous to Jacob and you Mount Seir unto him so that Israel must not meddle with it but when Esaus cruelty began against his Brother then the Lord hated him and at last laid his mountains and heritage the which he gave him waste for the Dragons of the Wilderness and this was the Apostles reasoning to Israel to admon sh them from their murmuring and cruelty and the like against the Gentiles but God hated not Esau before borne and yet afterwards did hate him for his wickedness and that God may love and hate one and the same creature and not change in his Decree I have already proved by Gods loving and hating the Angels and I have also shewed how the execution of his Decree depends on his two Attributes viz. Mercy and Justice and where the Apostle speaks of children he means the Nation as aforesaid or otherwise saith nothing to the matter to wit of the controversie between Jew and Gentile which is the sum of his discourse in Romans 9. and that you may see that which is spoke in Scripture as of Esau means the Nation of the Adamites read Gen. 36 8. in these words Thus dwelt Esau in Mount Seir Esauis Edom from whence we may learn that when the Lord speaks of hating of Esau he means Edom because Esau is Edom. Objection But you will say that Esau could not repent and therefore reprobated before he was born Answ To which I answer Heb. 12 27. the meaning of the Text is this that when Esau had sold his birth-right and neglected the time and opportunity of his blessing by his being abroad a hunting in the field that then there was no seasorable time neither was there room or plice for repentance so as to be accepted in reference to the obtaining of that which he before had despised â—ould and neglected although be might repent or cry or tear his heart for it is a true maxime that the last of time is without recovery and therefore saith Christ to Jerusalem If thou hadst known even thou at least in this thy day but now is it hid from thine eyes and so forth Luke 19.42 But take this in short that Esau having despised his birth right and sold it that then there was no reason that he should enjoy the blessing which depended on the birth-right and was to be given as a consequence of this and much more I might say but I pass and leave you to examine what I have said as to this in my former discourse and by the way take notice that this was but an external blessing and also that he had sold it and therefore no room or place for him to regain it again after he had despised it although he might seek it with tears and this is set out for our warning that we might not despise or neglect or ell for this Worlds enjoyment our inheritance which is not the mount that might not be touched but mount Zion the City of the living God and the heavenly Ierusalem and the innumerable company of Angels and so forth and so I pass to the fourteenth verse Verse 14. What shall we say then Is there unrighteousnesse with God God forbid Annot. This verse we may see implies an objection in these words Is there unrighteousnese with God to which the Apostle answereth nay God forbid as if he should have said there is no injustice with God for he doth every thing very justly for he might hate Esau or Edom for their wickedness although they were from Isaacs loins and also the elder people too were of right external blessings did belong by vertue of the fleshly line but Gods choice and blessing depends not on Nations or Generations upon a fleshly account but every Nation that feareth him and worketh righteousness shall be accepted of him and this the Apostle further clears in the fifteenth verse which is the reason that the Apostle urges from Gods words to Moses Vers 15. For he saith to Moses I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion Annot. In this verse we may see Paul clears up Gods Justice in casting off the people of Israel for their sins in shewing that God is not so ingaged to any people upon a fleshly account or upon an account of choosing them to bear his name so as if they rebel against him not to punish them and cast them out of his sight and therefore repeateth what the discourse was between Moses and the Lord as touching Israel and saith the Lord said to Moses that he would have mercy on whom he would have mercy that is as if the Lord should have said to Moses trouble not thy self so much about this people as to wish thy self blotted out of my Book that I may have mercy on this people for they are a rebellious stiff necked people therefore pray not nor intercede for them for I will have mercy on whom I will have mercy thou shalt not appoint me whom I shall have mercy on for I will have mercy on whom I please that is I will have mercy on humble obedient souls and such as sin will I blot out of my book and this is meant by the words of the Apostles saying He will have mercy on whom he will have mercy and that you may more clearly know what is meant by these words premised consider these two things First the occasion of Gods saying to Moses I will have mercy on whom I will have mercy and that was Israel had grievously sinned against the Lord by making them gods to go before them Moses undertook to intercede for them to the Lord and in his intercession useth many motives to move God to have mercy on them Exod. 32.1 2 3 4 5 6 7 8 9 10 11 12 13. as first he beseecheth the Lord to spare them because saith he the Egyptians will speak and say for mischief did he bring them out that he might slay them in the mountains Secondly Moses desires the Lord to remember Abraham Isaac and Israel viz Jacob thy servant to whom thou swarest by thy own self and saidst unto them I will multiply your seed as the starrs of Heaven these and such like motives Moses useth to prevail with the Lord to turn away his anger but the Lords answer is that Israel was a stiff-necked people and therefore saith he Let me alone that I may consume them and I will make of thee a great Nation Nevertheless Moses was not satisfied but did go on to
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
Baptized more Disciples than Iohn and so forth from whence you would conclude that Disciples were made by Baptisme as you make children Disciples by Baptisme as you say Now this Text proveth not your matter but it fully proveth my affirmation the which is that persons ought to be made Disciples first and then Baptised so saith both these Texts see Mat. 28. Go preach the Gospel or as the word properly rendreth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go make Disciples or Scholars in all Nations and baptize them which she weth that they are made to be Disciples before they were to be baptised and also all that came to Iohns Baptism before they were admitted came and confessed their sins and so was Baptised for Iohns baptisme is called the Baptisme of Repentance and Christ did not baptise or make Disciples that way for he would not manifest himself to some that did believe because they wanted humble repenting hearts without which they were not admitted to Baptisme from whence we may see that such persons as are admitted to Baptism ought to be Disciples first go make Disciples and Baptise them saith Christ and so saith the Text in Iohn The Lord made and Baptized he first made them Disciples and then baptized them and the very same is out practise as we are followers of Christ And if it should be objected Object That the Text speaketh of teaching after baptism I answer that also is our practise for otherwise persons would not very well know how to behave themselves in the Church of God and so I pass to the next thing in order The which is a Text you cite Mark 6.10 To such belongeth the kingdom of Heaven it must not be understood or interpreted of all Children say you but of Children whose Parents were in Covenant as these were and brought by parents or by near friends to Christ To which I answer and first you are as much mistaken in the place cited by you as in the matter for the Text is in Mat. 19.13 and in Luke 18.16 but if you were onely mistaken in the citing of the place it might be borne with but you are much mistaken in the matter and first you say their Parents were in covenant with God how you will prove it The Jews had broke Covenant with God and so instead of being a sree pecple wereunder the Romans and were counted lost sheep I know not they once were in covenant and should have enjoyed the Land of Canaan and God presence in making good his promises in giving such blessings as I have already mentioned but now they by their sins had broken the Covenant that Christ calleth them the lost sheep of the house of Israel and how such can be said to be in covenant with God which Curist calleth the lost sheep I know not Secondly and that these were not his Disciples is plaine because his Disciples forâ—ad them that brought their children and if not his Disciples then no in covenant with him But you will object Obj. and say They had a good opinion of our Saviour and also our Saviour had a good opinion of them for first they had a good opinion of our Saviour as appeareth in their bringing their children that he should touch them or put his hands on them and pray To which I answer and say that their experience taught them that Christ was able to cure their children of what disease soever because he made it his practise to cure all manner of sickness and diseases insomuch as a great multitude of sick folk followed him and he cured them of what disease soever they had and such an opinion they had of Christ as some of our Nation have of skilful Physitians and that was all the good opinion they had of our Saviour that I can find But our Saviour had a good opinion of them in that he said suffer them to come and bring their children and did for them as their Friends desired him to do To which I answer I never or seldom find in Scripture that Christ did deny to do good to any but did go about doing good and hence it came to pass that he had compassion on the multitude and fed them and upon that account he had custom enough and had many followers it was not because they had a good opinion of Christ as touching spiritual vertue in him but that they might have their bellies filled Ye follow me not saith Christ because of the miracles but because ye eat of the loaves and were filled Iohn 6.26 So then there be many had a good opinion of Christ and followed him so long as he gave them food and health And whereas you suppose that I think that the blessing that Christ did bestow on the children was a spiritual blessing â— shall shew you what blessing I think it was and so shall examine the Text see Mat. 19.13 Then were their little Children brought unto him that he should put his hands on them and pray and his Disciples rebuked them and Iesus said suffer little Children to come unto me and forbid them not for of such is the kingdom of God And now that you may see what blessing this was we may consider the dependance of the Text with some other Texts of Scripture the which will shew us what blessing it was that Christ did bestow on them And first to the dependence of the Texâ— which is in the second verse in these words And a great multitude followed him and he healed them there and all the intervening discourse between this v. 2. and v. 13. is no other but an answer to the Pharisees when they came and tempted him and therefore when you read the Text compare the second verse with the thirteenth and account of the other as a sentence in a parenthesis the which you may fiâ—ly do fâ—râ— it is and then you shall read the Text thus And great multitudes followed him and be healed them there then there were brought unto him little children that he should put his hands on them and pray and his Disciples rebuked them and so forth So then in the first plâ—ce you see Christ was a curing of sick persons at that time Christ did visibly cure by putting his hands on sick felk And secondly his waâ— in curing â—as by putting his hands on them that he cured as you may see from these Scriptures Mark 6.5 Luke 4.40 chap. 13.13 And thirdly that being his way to cure by putting his hands on them these also brought their children that he might put his hands on them from whence it is plain that they brought such children to Christ as were sick or had some infirmity that he might lay his hands on them and cure them and that was the blessing doubtless that Christ did bestow upon them And whereas the Text saith Of such is the kingdom of Heaven and you say deny not Baptism to the
so as to come in the forme of a servant Christ and his waies was ever so mean and low and base in carnal mens account that they in all ages stumbled at it in a low mean way he became an offence to many or a stone that many stumbled at and so is called a stone of stumbling and a rock of offence not that he is so in himself as I have said but he is become so being in a mean low estate as to outward appearance that men which look for honour and greatnesse in this would stumble at him saying is not this the Carpenters Son We will not have this man to reign over us but we will reject him and his doctrine and yet saith the Lord I will set my King upon my holy hill of Zion and thus Christ is laid a chief corner stone in Zion at which stone men stumble for the cause as a foresaid and yet he is such a precious tryed corner stone and such a sure foundation that the gates of hell cannot prevail against it so that whosoever believeth on him shall never be ashamed or confounded he being the rock of their salvation But peradventure some will object and say Obj. That the eyes of the people were to be made dim and their ears dull and their hearts grosse lest they should see with their eyes and hear with their ears and understand with their hearts and turn and he healed Answ To which I answer and say That it is just with God to give such men up to hardnesse of heart who will chuse their own wayes and reject the counsel of God against themselves as this people did as I have at large before proved unto you and whereas Christ saith Obj. Unto you is given to understand the mystery of the kingdome but to other in parables that seeing they might see and not perceive c. Answ The answer is thus Such as seek to know the mysteries of the kingdome and follow him that is able to make it known as Christs Disciples did to such it is given to know the mysteries of the kingdome for then shall we know him if we follow on to know him for his secrets are with them that fear him but such as seek not after him nor fear his name his counsel is far from them and as for his judgements they know them not but their feet shall stumble upon the dark mountains and thus having given you the meaning or mystery contained in this ninth Chapter to the Romans I shall passe to the examination of your lawful Ministery but by the way curteous Reader take this use of information exhortation and comfort and first be informed that God hath not appointed any souls to be damned before they are born but from preconsideration of sin committed in time neither doth God harden men or give them up to hardness of heart but for their personall sin committed in time Secondly be exhorted then to seek the Lord while he may be found and neglect not the precious time and opportunity of grace but seek him and he will be found of thee because he hath sworn that he desireth not the death of him that dieth Thirdly for comfort with God there is mercy and forgivenesse our God will abundantly pardon insomuch that the Spirit and Bridegroom saith come and let him that heareth say come and let him that is a thirst come and who ever will let him take of the water of life freely and in so doing they shall finde rest to their souls even so be it The lawful Ministery falsely so called examined and disproved IN this subject of discourse I shall be very brief Read Sam. Fisher p. 553. to 588. first because it is but as it were to strip a naked man that is your Ordination hath been very largely disproved already and you shewn that your calling is from Rome by one which once was one of your own tribe and therefore the better able to discover you also once made dispute in my hearing when one of your tribe was tryed as in respect of his Ordination to the Ministerial function At a dipute at Headcorn in Kont Mr. Gotheredge did so affirm and shewn that his Ordination was from his Grandmother although father in God Pope Joan his answer was what though they did come through Rome yet they might be true Ministers for saith he Christ came through the liner of whores and yet was the true Christ but I suppose he was made ashamed so as to blush at the reply thereof but however I dwell not or dedend not on what this man or the other Author saith but do say that every man ought to walk in his own line or measure And secondly I shall be brief because I suppose that there be but few men but do or may know if they search the Scriptures that your kinde of Election and ordination is not of God First in respect of your Presbytery Secondly in respect of your charge or Office which is to absolve or remit sins like your Grandfather the Pope and so there came to be a pope in every Parish And thirdly in respect of your qualifications These I shall speak to briefly and also shew what the true Presbyters are and secondly the qualifications of such as are to be Ordained and thirdly what their work or Office is to do These in order but first I shall examine what you say and give a brief answer unto it And in the first place you tell me It would be too great an honour for you to answer me at large in this particular No great honour to prove the ministry of the Nation false because there by very few but know it already or may know it if they search the Scriptures and also that It would have argued some guilt in your call To which I answer and say It would not have conduced much to my honour before men to prove your Calling and Ordination not to be of God because there be very few but know it or may know it if they search the Scriptures and therefore no great piece of work so as to be admired at when all men may easily see it if they shut not their eyes against the light But I passe this and say I find that in this particular viz. the Characters of the false Ministery the burden lyeth very heavy upon you and pincheth very sorely and that causeth you to use such kicking expressions as followeth which is say you A fools bolt is soon shot and if an asse kick us we must not put him in the Court. To which I answer and say I do not envy the expression for these three reasons the first is because sometimes a patient beast will kick when his burden pincheth And secondly it troubleth me not to be called a fool because he that will be wise must become a fool that he may be wise and also we have a Proverb which in this is verified that children and fools