Apostle which saith For the Priesthood being changed there is also a necessity of the change of the Law From whence we see that both Law and Priesthood is done away by Christ so those that do uphold it by paying or receiving of Tythes deny Christ crucified and misery will be their portion Secondly Arg. 2 if Tythes or a Tenth was a type of the first fruits of the Converts of the Seed of Abraham to Christ in the primitive time then those that pay Tythes and such as receive Tythes deny the vertue of Christs death and the work of the Spirit in the primitive time But Tythes or the Tenth was a type of the first fruits of the converts of the Seed of Abrahnm which was to be given to Christ by his death and by the work of the Spirit Ergo they that pay or receive Tithes deny Christ Crucisied and the work of his Spirit That which will be questioned is the minor how I can prove that Tithes or a Tenth were a type of a Tenth that was to be converted from amongst the Jews as a first fruits to God and the Lamb and that the converts of Israel are the Anti-type of Tithes Esa 6.8 9 10 11 12 13. and that they are called a Tenth see the Prophet Esaiah will prove it in these words Also I heard the voice of the Lord saying whom shall I send and who will go for us Then I said here am I send me And he said go and tell this people hear ye indeed and understand not and see ye indeed but perceive not Make the heart of this people fat and make their ears heavy least they see with their eyes and hear with their ears and understand with their heart and convert and be healed Then said I Lord how long And he answered until the Cities be wasted without Inhabitant and the houses without man and the land be utterly desolate and the Lord have removed men far away and there be a great for saking in the midst of the land But yet in it mark that shall be a Tenth and it shall return and it shall be eaten as Teyl tree and an Oak whose substance is in it when they cast their leaves so the Holy seed shall be the substance thereof From these words we may see that although God did intend to harden Israel and cast them off for their sins yet there was to be a small number one amongst ten that was to be a Holy people and return to the Lord and be eaten that is to be received as a first fruit to Him and the Lamb I could say much to this but I pass minding this discourse was but a digression from the matter in hand And whereas you ask me What command women have to eat the Paschal Lamb or the Lords Supper under the Gospel Answer That the women were to eat the Passover is very evident being part of the Family and of the Congregation of Israel and not onely so but in most places where there is mention made of men as touching gifts to be bestowed on them the women are included as you have granted from the word Anthropos and that word is not only used in the Corinths but also to the Ephesians in the * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or homo which is a woman as well as a man fourth chapter and in the eight vers and at several other places and that there is a plain precept for women to receive the Lords Supper is plain from the Text in the first of the Corinths 11 28. according to the true signification of the word and your own grant And so I am come to your last Argument as touching Infants Baptism Ephes 2 3. the which I draw from the Ephesians in these words and were by nature the children of wrath as well as others the Baptisers say you say the Text calleth them children of Wrath onely who walked in sinful and evil courses but I answer say you that that exposition giveth the Text the lye To which I answer and say you are much mistaken in what you say for nature is that which leadeth from sin not to sin those that are not lead by it and do not obey it it will plead guilty and lay them under wrath and that it leadeth from sin and not to sin see Rom. 1.26 2.14 1 Cor. 11.14 Gal 4.8 But because I have answered this Text once and again in my former Treatise I shall be brief at present and say that nature in its region as I may say is pure although it teacheth not the Mysteries of the Gospel yet it is able to teach men to live purely according to the Law as saith the Apostle The Gentiles that have not the Law do by nature the things contained in the Law these are a Law to themselves c. From whence you may see nature leadeth from sin to do things that are Holy Just and Good and not to do that which is evil but if persons that have no other Law to guide as the Ephesians had not before conversion and yet sin against it that will lay them under wrath and so it came to pass that the Apostle saith they by nature were the children of wrath as well as others and so briefly thus as a man is a Malefactor by the Law of a Nation when he hath broken the Law so were these Ephesians by nature having transgressed against it the children of wrath that is nature convicted them and lay them under wrath and this is the meaning of the Text as you may see also more at large in my Dagons Down-fal Again Where you say I father Infants Baptism upon Pope Innocent the third the which say you was an errour because it was long in practice before him To which I answer although it might possibly be practised before yet it was not enjoyned as practise but let it be Pope Innocent or Cyprius or who it will that brought that practice and established it to be sure it was not by Christ nor his Apostles but I might say as Paul saith in another case a point of your own hath confessed it And in the last place you tell me of the antiquity of this practice of Infants Baptism and withal you say He that is wise will drink near the fountain head Answer I have also read what men have said for and against the antiquity of that practise but I finde Christ and the Apostles to be the very best Authors And whereas you say It was practised near the primitive time the which is near the fountain head Answer It argueth the truth of the practise of it never the more for being near the Apostles time unless you could prove it to be practised by the Apostles for we are not ignorant of this one thing that there was false doctrines crope in to the true Church in the primitive time and therefore likely it was that false doctrine should be broached in the world and
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
flesh and the Father of the Spirits and when that which Adam begat which was dust even like himself Genes 3. did and shall return to dust then that which liveth or dwelleth in it returneuh to God the Father of Spirits who gave it but I pass to the next thing that which you say is David was conceived in sin and therefore there was Soul as well as body Answer And first you abuse the Text for it doth not read it as you have read it for it doth not say In sin was I conceived but I was shapen in iniquity and in sin did my mother conceive me This far differeth one sense implyeth as if David lay the sin in the time of conception upon his mother in whom he was shapen in and your sense would imply thus much that is that David did acknowledge sin in himself in the time of conception but the Text it self will not emply it see it and read it distinctly Behold I was shapen in iniquity and in sin did my mother conceive me Psal 51.5 The Text is thus to be understood as if David should have said O Lord it is true I have sinned against thee and dâ—ne that which is evil in thy sight but take notice or consider or behold this one thing even of the frailty and weakness and imperfection of the mould that I was shapen in meaning her which is the mother of all living and so Davids mother and therefore Lord cast away my sins from before thee David doth not confess sin in himself in the time of conception but rather doth desire God to behold the weakness of his nature from the mould in the which he was shapen and consider my frame and remember that I am but dust agreeing with the words of the Psalmist in the 103. 11 12 13 14 in these words For as the Heaven is high above the earth so great is his mercy towards them that fear him as far as the East is from the West so far he removeth our transgressions from us like as a Father pitieth his children so the Lord pitieth them that fear him for he knoweth our frame he remembreth that we are dust So that David useth his mothers frailty and the imperfection of the mould in which he was shapen an Argument to prevaile with the Lord to have his sins removed out of his sight because he knew God was a God of righteousness weighing every thing as they are and considereth that we are but dust and therefore saith David that thou maiest in mercy pass by my faults that I have committed against thee remember my subjection unto sin for behold or take notice I was shapen in a lump of iniquity and in sin did my mother conceive me take notice there is a difference in a person being sinful in the time of conception and being conceived a sinful lump or shapen in an imperfect mould But you will say Who can bring a clean thing out of unclean no not one Answer Object And where it is said who ean bring a clean thing out of unclean it speaketh of the subjection to mortality see Job 14.4 Jesus Christ was clean and yet was conceived in sinful flesh and in reference to what he was shapen or conceived in he was in a subjection not to be tempted onely but did fear death when he prayed that the cup of sufferings might pass from him if it was Gods Will although he came into the world for the same purpose and yet in respect of the matter of which Christs flesh was made of it could not be subject to the least imperfection in that nature it being the word which became flesh But my exposition of the 51 Psalm Will clear the matter more to you and by what is said there and here it standeth undenyably true and what you have said hath not so much as a good collour of an answer Again I pass to the Examination of what you say to my alledged Argument passing your other discourse that of Ezekiel which saith The Soul that sinneth shall die I have made a difference between Adams sin and ours as well as the punishment that is Adams sin as he was natural and not spiritual so his sin brought death upon the natural part but the son is not disabled in respect of the Soul by his Fathers sin but the Soul that sinneth shall die but the Argument that I did urge is this That no defiled creature is fit or can enter into the Kingdom of Heaven But children in their non-age are fit for the Kingdom of Heaven Therefore children not defiled To which you answer thus The Kingdom of Heaven say you is taken two wayes first the Kingdom of Heaven is taken for the Kingdom of Grace as Mark. 9.1 and Math. 11.12 There are some that stand here that shall not taste death till the Kingdom of God come in power till Christened Churches gathered Ordinances administred and children of beleeving Parents belong to this Kingdom though such as you barr them from the Ordinances of the Kingdom of Grace To which I answer and say in what you affirm there is these two things mainely to be considered the first is that the Kingdom mentioned Mark 9.1 in these words There be some that stand here that shall not taste of death till they have seen the Kingdom of God come with power is the Kingdom of Grace to wit the Gospel Church and Ordinances And secondly children are fit for that Kingdom as you say but the question is whether we may beleeve you or not but upon Examination I shall prove it to be a false doctrine And first to the first That the Kingdom coming in power is not meant of the Gospel Church or Ordinances but of the power and glory of the Church triumphant agreeing with or being the same with the words of Matthew Mat. 16.22 the which are thus read Verily Verily I say unto you there be some standing here which shall not taste if death till they sie the Son of man coming in his Kingdom Now that this is not a Gospel Church or Ordinances which is called the Kingdom of God coming in power or the Son of man coming in his Kingdom is evident because it is no where so called Secondly if he had meant the Gospel Church or Ordinances he need not have said Some of them that stand here shall not taste of death till the Kingdom of God come in power or more properly the Son of man coming in his Kingdom because none of them that stood there did taste of death till they saw the Gospel Church and Ordinances unless Judas Iscariot but I shall shew most evidently that it is not meant of the Gospel Church and Ordinances coming but of Christs coming in Glory But by the way it is possible you will say What then is not all the Apostles dead I might say somewhat to it but admit they were all dead many hundred years ago yet there was some that did
repent and there is a sort of men that cannot or more properly a time when a sort of men cannot repent First There is a time when all men may repent if they withstand not the work of grace and there is a time when they cannot repent All men may repent if they have not withstood the day of grace because they are given up or shut up to condemnation And first to prove that there is a time wherein all may repent the wch I thus prove If God hath commanded to do no man more than he hath given him ability to do and yet command all men every where to repent upon pain of eternall destruction then God hath given every man ability so as they may repent if they withstand not the time of grace but God hath commanded no man to do more than he hath given him ability to do and yet hath commanded all men every where to repent upon pain of eternall destruct on That God doth command all men to repent is plain from there Scripturs Ezek. 14 6 18 30. Mat. 11.20 Luke 13.3 Act. 1.30 Rom. 2 4. 2 Pet 3.9 Ergo God hath given every man ability to repent this argument is nadenâ—ble because I hope no sober man will dare to say that God commandeth men upon pain of eternal death to do that which he hath not given them ability to do and yet destroyeth them because they do not that which he never meant they should do when he commanded them to do it nor gave them ability Sirs look about you how do you abuse the Aâ—ribuâ—e of Gods mercy sincerity uprightnesse and faithfulnesse the Lord will meet with you ere long and overth oâ— you he hath a controvercy to trye with you for laying the main cause of all the murder fornicatron and thest and drookenness upon his neglect in not giving the creature ability to do otherwise We as much ability to stand as Adam had Adam did sin so soon as he was tempted and we sin not before we be tempted thereunto But you will say they lost their ability in Adam Sir I tell you nay for the Scripture saith no such thing and also I pray resolve this question How Adam came to loose his ability that he withstood not the temptation in Paradice or had not God given him ability or did God intend he should eat and so fall when he forewarned him not to eat For I find that Adam had no more power to stand in Paradice than the sons of men have now for Adam did sin so soon as he was tempted thereunto and we sin not before temptation But you will say there is lust or desire in us to do evill It is true when by the temptation of Sathan set before us or suggested in us and so there was a desire in our first Parents to the fruit when it was by temptation represented unto them for as faith the Text it was fair to look on and desirable to make one wise and so forthâ— So it will appear there was lust or desire in our first Parents to the fruit before they eat it I could thorough the strength of God say more to this and the Argument before mentioned than you will be able to answer before you go to Ireland or after you come there but I spare you and passe to the second thing which is to shew there is a sort of persons that cannot repent or more properly as I have said there is a time when persons cannot repent the which I shall shew and also when the time is or the cause why they cannot repent There is a day of grace exhibited to the sons of men First That there is a time that men are so given up to a reprobate sense hat they cannot repent is clear from Heb. 6.4 5 6 and Rom. 1.24 and 1 Iohn 5.15 16. so that if Daniel Noah and Iob should pray for them they could not have such repentance to do them good but I need not trouble my self to prove this because it is your assertion But I shall shew the time or cause of this their deplorable condition and shall excuse Adam of this evill that is it came not by sin committed in him but by their own personall sins but to the cause and time of this hardnesse of heart and the time is when they have withstood the day of grace and so shall prove some had a day of grace and have out or The Spirit of God hath strived with such as are lost to repent that they might be saved withstood it and that there was a day of grace to the old world see these two places of Scripture Gen. 6 1 2 3 4. and 1 Pet. 3.19 20. Secondly that Israel had a day of grace in which they might have attained everlasting peace see Luk. 19.42 Matth. 23.37 And thirdly that the Spirit of God striveth with such to fasten grace and mercy on them that never do receive it Prov. 1.22 23 24. And fourthly the very cause why there is such a time when men cannot repent is because they do refuse grace and repentance when God offereth it for the Lord did strive by his Spirit to reclaim Israel from their sinnes that he might not cast them away and shut them up in unbelief but they refused to hearken and pulled away their shoulden Zach. 7.8 9 10 11 12 13 14 Iob. 21.12 13. Prov. 1.22 23 24 25 26 27 Esa 66.3 4 5. ch 2 3 4 5 6 7 8 9 10 11 12 13 14. and stopped their ears that they should not hear yea they made their hearts as an adamant stone least they should hear the law and the words which the Lord of Host sent in his Spirit by the former Prophets and said to God depart from us for we desire not the knowledge of thy laws THEREFORE 〈◊〉 a great wrath from the Lord of Host THEREFORE it came to passe as he cryed and they would not hear so they cryed and I would not hear saith the Lord of Host for that they have hated knowledge and did not chuse the fear of the Lord. From whence we may see there are some that although they do reprint and cry to the Lord in their 〈◊〉 it will be to no purpose the Lord will laugh at their calamity and mock when there fear cometh from these and much more that I could instance you may see the cause and time of an hardened heart that is when a soul hath means of grace and maketh not use of it but walketh in his old sinnes and is not reclaimed at last the Lord giveth them up to hardness of heart and clappeth an oath upon their head that they shall never enter into his rest Heb 3.11 now what use may we make of this even to prise opportunity of grace and not to put the evill day far from us and so fould our arms in security untill misery cometh upon us as an armed man for assuredly when
power over the clay it is to answer this Objection VVhy doth he yet find fault saying who hath resisted his will the which the Apostle answereth by proving that they had resisted it by being marred in his hands and that God might deal with them as Ieremies potter did with his clay and yet be just when be judged if a man therefore purge himself from these he shall be a vessel unto honour and this is the summe of the Apostles reasoning in the ninth of the Romans and moreover take notice that whereas the Apostle saith hath not the Potter power over the clay is to answer this Objection Why doth he yet find fault for who hath resisted his will Where the Apostle sheweth that they had resisted his will by being marred in his hand under the means of Grace or otherwise he saith nothing at all in answer to the Objection for if Paul had been of your opinion that is to say if he had supposed that the will of God in the tenderness of grace were irresistable so as it could not be resisted then the Apostle had no ground to make an Objection of that nature because he could never have fairly answered it and that you may see it more evident admit of this comparison for illustration suppose a man should have two Sons and it was the Fathers pleasure to educate one Son very richly and also to leave the other Son without any breeding or education at all so that he could not carry or behave himself at all sutable to his Father in-so-much that he doth bring much dishonour to his Father the which causeth his Father to be much displeased with him so far as to dis-inherit him for that dishonour that he bringeth to him by his ill manners Now if this Son should object and say Why doth my Father deal thus with me to dis-inherit me for my ill manners who hath resisted his will for was it not his will thus to educate me therefore why doth he now find fault with me it is true it was in his power to educate me as he pleased and forasmuch as it was his will and pleasure to educate me no better who canresist his will why doth he now find fault because my carriage and behaviour is no better seeing I have not resisted his will How any man can take off the objection so as to dear the Father and lay the fault on the Son I know not so in like manner if God should appoint persons vessels of wrath before they were born and so with hold the education of his Spirit from them and yet notwithstanding be offended because there behaviour to him was no better if they should say why doth he find fault with us for so doing for who hath resisted his will for it was his will and pleasure so to make us how that or such a like Objection could be answered I know not although I doubt not but I know all or in a great measure what may be said to it for if the Apostle do only plead Gods prerogative over all creatures as you say that he cannot make them what vessel he please either to honor or to dishonour and that it be his pleasure to make some dishonourable yet still the Objection lyeth unanswered Why doth he then find fault seeing he maketh them as he pleaseth who hath resisted his will But as I have said the Apostle Paul cleareth God and proveth that they were the people that had resisted his will by their putting eternal life away from them and so were marred in his hand and that God was just in making them dishonourable and casting them out as before-said and thereby cleareth Gods Justice and so I pass to the next thing considerable to wit Gods power that is Whether God want Power yea or nay because it is a question you ask To which I answer and say That if we speak only of Gods power and not consider his other Attributes then I say God hath not only power to save all Israel and compell them to turn from all their iniquities from which he often fore-warned them and dehorted them and sweareth that he hath no pleasure in their death but rather in their life and cryeth O that they would have hearkened unto my Commandâ—ments and how often would I have gathered them as a Hen doth her Chickens under herwings but they would not Now if we consider God as Power only he could have compelled them to have done what he commanded and he could have saved the whole world without shedding of his Sons blood he had power enough to have kept Adam from that sin in Paradice the which he did forbid and also to glorifie the Devils and damned spirits and in a word what could not God do if we consider him only as Power but if we consider God as consisting of many Attributes as Wisdom Power Righteousness Faithfulness Truth Purity Justice Mercy Long suffering Patience and many more that might be mentioned then there be many things that God cannot do he cannot lye he cannot respect persons he cannot do unrighteousness he cannot command persons to do that which he never gave them power to do and then punish them for not doing of it he hath power enough to save the Wicked but his Justice will not admit of it he had power enough to redeem the World without blood only his Justice must be satisfied he had power enough to have caused Israel to have dwelt safely and not to have been moved for all their sins but his Purity and Truth could not suffer it for the word was gone forth of his mouth That at what instant he spake of a Nation to build and to plant if they did evill in his sight be would repent of the good that he had said he would benefit them withall and therefore he could not prosper Israel when they lived in their sins he had power enough to save Israel without or beyond means but his wisdom and good will and pleasure would not admit of it because his wisdom and good-will and pleasure was to save all thorow meanes and he had power enough to make all their hearts of such a temper that they could not have resisted him but it was Gods wisdom so to dispose of mans heart that he had power enough to stand if he did improve it and yet notwithstanding he put him in such a capacity that he might fall if he took not good heed to that end that he might see a want of daily supplies from God and that he should not be high-minded and solâ— feed up but that he might be humble and fear also God had power enough if we consider him only as power when Adam fâ—ll either to have cast them all away or to have chosen some and to have left other some but it was inconsistent with his Attributes and therefore he could not do it First it was inconsistent with his Wisdom and Goodness and Honour that Satan through his
subtilty should have caused all the Workmanship of God the which he was about six dayes to have sunk and have been buried in the Grave of Oblivion Secondly If God who is no respecter of persons should have seen all men fallen alike by one and the same guilt of transgression and have saved some and left others in misery how had his mercy been above all his works it would have been a very great dishonour to almost if not all the Attributes of God to have redeemed but part first it would have argued weakness or diâ—ability in God in leaving part of the Creation at the will of the Devill or otherwise it would have destroyed the Attribute of his Mercy so that his Mercy had not been over all his Works Thirdly It would have destroyed his unsadomable and universal goodness to the Sons of men and made him a respecter of persons the which he hath declared against for consider if when God saw all men in misery and all created and fashioned alike by him and all fell equal in one and the same guilt of transgression if God should save some out of it and leave others in it when all were made alike and all had sinned alike would not God be a respecter of persons the which the Scripture plainly declareth against Finally it would preach such a Doctrine as this that although God did command the Gospel of Grace to be offered unto all ministerially yet it never was intended to the greatest part of men but to be a Gospel of misery for if it be only preached to leave men without excuse and that to take advantage of the most part of men and to communicate no good at all then the Angels did not preach truth to the Shepheards when they said It was glad tidings of great joy to all men but if your opinion be true the Gospel was so far from being glad tidings of great joy to all men that it was the worst tidings that ever came or was declared to the greatest part of men the truth hereof no rational man can deny for if God never did intend in the tenderness of the Gospel any good to those that reject it only intended it to leave them without excuse then these absurdities must follow First that God did not deal faithfully with the greatest part of men in offering that unto them that he never intended to give but I say God forbid we should be of so base an opinion yea let God be true and every man a lyar and let every Christian man say with Abraham shall the God of the whole earth do unrighteously surely such things cannot be found in him and in saying so of the Lord you make him like to hypocrites and dissemblers the which abomination is abâ—orred of the Lord I could speak much to it but I pass to the second which is If God never intended salvation to all men in the derness of the Gospel then it is impossible for men in the slighting of the Gospel to neglect their own Salvation for if God never intended Salvation thorow the Gospel to such as reject it as well as to those that receive it then those that reject it reject nothing for there was nothing intended them in it if your opinion be true and therefore could reject nothing neither could they neglect their own Salvation for if Salvation was not intended in the Gospel to such as sleep away their time in security then they could not neglect it by their security because if they had been never so much industrious yet it had added nothing unto them because Salvation was never intended them and thus you excuse men in their disobedience and resisting the Gospel and neglecting means of Grace and Salvation although in charity I judge you do it ignorantly I could say much more but I am necessitated to hasten and come to the next thing which is about Sodoms fire The which say you it will suffer much upon examination because I say it is not meant that lake of Fire and Brimstone the which is called the Second death but it is called eternal in opposition to such fire as is called temporal or may be so called because as it is kindled by man so it is put out by man the which that fire that destroyed Sodom was of another nature it was not kindled by man neither could it be extinguished by man and yet was no more hell fire than that which fell on the Captains and their Fifties for their sins I could speak much to it but it s not worth my time only this question resolve when you Write again I pray you where you learned such a Doctrine and what Reason you can give to prove it that is that after persons are sent to Hell they must be brought back again to judgement to be judged and tryed whether they deserve it yea or nay Is it legal for the Magistrates of a free Corporation to take a man and hang him and then afterward to set down and determine the case whether he have deserved it yea or nay Is this and such like dealing Gods merhod O ye blind guides did God cast Adam out of Paradice into the curse and afterwards brought him to Judgement to convince him that he deserved it It is not the way of God to cast men into Hell and afterwards â—o bring them to judgement to see whether they deserve it yea or nay or did the Lord first bring him to judgement and afterwards when the sentence was past cast him forth of the Garden but I pass you tell me I almost deny or give the Scripture the lye by saying that the Inhabitants are not now suffering in Hell-fire But before I come further to examine what you say touching Sodoms fire I take leave to inform the curteous Reader the occasion of this Discourse concerning Sodoms fire the which is My former Antagonist Mr. Rutton was pleased to say in a private conference although I made it publick at the last that there was some reprobated before they were born and that for Adams sin instanced in those of Sodom saying that there were many Children in Sodom which cannot be denyed and that they were now in Hell and yet never committed actual sin therefore were damned for Original sin and although my Antagonist hath no more charity of poor innocent Babes as in respect of their eternal Transgression to say they were all damned and are in Hell I did endeavour to prove that Sodoms suffering of eternal fire was not that lake of fire and brimstone which is called the second death and also that none are in that lake untill after Judgement The Devills time of torments are not yet come but are reserved for him till the day of judgement and then shall be cast into the lake of fire and brimstone which is the second death Rev. 20.12 13. that the Devill is not yet in it but faith to Christ why art thou come to torment us
the Devil was a lyer from the beginning and this Death say you was the second death and also you confess tâ—at Adam and all his Lines did not dye the second Death so that if your opinion be true the Devil spake true and not God see your self I tremble to write so of the worthy name of God as your ignorant blasphemous opinion leads me to write in reference to discover your absurdities but you say That although God threatned it yet he did not peremptorily resolve it but sent Christ To which I answer as beforesaid that is but to make the Devils words true for God had said and decreed they should dye but the Devil perswaded them to believe a lye that they should not dye that the Devil might be a true Prophet say you God sent Christ that they might not dye and as to the case of Nineveh and Hezekiah I have already answered And again whereas you would have me say Either Christ brought not justification of life by his obedience or else conclude Adam brought evernal condemnation by disobedience or say there is no sence in the Apostles arguing Rom. 5.18 To which I answer there is good reason in the Apostles reasoning and yet his words imply not that which you would infer from them for I have already proved that the condemnation there mentioned is but to the dust viz. the first death Adams sin caused God to judge and condemn him and his posterity to the dust but in a short word take this as the Apostles reasoning from Rom. 5 18. that as by the offence of the first Adam judged or condemned all to the dust and so brought them all under the power of the Grave to have lain there eternally had not mercy been provided so by the righteousness of the Second Adam the free gift came upon all men to deliver or justifie them from that power of Death viz. the sting thereof so that it might be said in the promise as in the person of Christ O Death I will be thy death and thus the free gift came upon all men to justification of life that as in or by Adam all dyed even so in or by Christ all are made alive viz. raised from the dead it being done in Gods account from the foundation of the world so then the first Adam by his sin made all men liable to the power of the first death so that the sting of death did as we may say attach them but mercy through the Righteousness of Christ stepped in and jus tified man from that attachment and destroyed the power of it and brought life and immortality to light for although God did peremptorily Decree that Adam should go to the dust for that sin Dust thou art and to dust thou shalt return yet he did not decree either in his threatning or in his sentence that he should lye there eternally yet the sting of Death viz. the power of the Grave would have seized on or surprized him had not mercy in the Promise justified man from it and thus the free gift came upon all men to justification of life I might say much more to it but I pass to that of Jude where you say They were of old ordained to Condemnation To which I answer and say that it is true that God of old did in his Decree ordain and appoint some to condemnation It is not denied that God did of old ordain ungodly men to condemnation although it be denied that God of old did ordain men to be ungodly that thereby they might come to condemnation namely such as did refuse the grace of Salvation in the tenderness of it and put away eternal life and glory and turn the grace of God into wantonness and such were they that Jude speaks of there are certain men crept in saith he who of old were ordained to this condemnation and then tels us what disposed men they are and that is saith he ungodly men turning the grace of God mark that to wantonness I could shew you what is meant by the word this Condemnation but I pass And whereas you say That Children might be made liable in Adam to eternal Death Answer If you mean eternal Death as before promised that is to lye eternally in the Grave under the sting oâ— Death as beforesaid then we differ not but if by Eternal Death you mean â—he second Death they could not be liable to that by the sin in Paradice because the punishment of the second Death must pre-suppos a second Life that is a person must be said to be twice alive before he can be said to be twice dead or in danger to be twice dead and therefore the Lord sheweth that as there was a first Death that all mâ—n must taste of for that sin in Paradice so there is a lake of fire and brimstone the which God calls the second Death and where ever the word second is used it presupposeth a first otherwise there cannot be a second but the Death spoken in Genesis could not be the second unless there had been a Death proposed before it the which was not for by one man sin entred into the world and death mark that by sin so then sin brought death into the world and secondly in Christ is hid our second life the which we loose by loosing of him and Christ and that life in him which is opposed to the second death was never ours before the Fall and I could give many sound Reasons to prove both these but I pass it may be needless because no man upon due consideration can deny it and so pass But before I shall examine or try your lawful Ministry I shall through Gods assistance unfold unto you the mystery contained in the Ninth Chapter to the Romans partly because many poor Souls stand as it were amazed to know what God means in his Word for say they God sometimes saith He would have all men come to Repentance and swears he desires not the death of him that dyes but rather that they would return and live and therefore exhorted men to strive to enter in at the strait gate and to be diligent to make their calling and election sure and to beware lest any fail of the grace of God but so to run that they may obtain and the like and yet saith It is not in him that willeth or runneth but hated Esau before he was born as some say and makes persons vessels of dishonour from a Decree before they were born or had done good or evil in a word elect some and reprobate others before born and yet saith he would not their death but would have them turn and yet appoints them to run on in evill these and many more of this nature do persons conclude is in God and stâ—â—â— when they are brought in question as touching this their conceit they fly to the Ninth of the Romans as a refuge the which thorow Gods help I shall shew will
without the work of grace to wit faith and regeneration wrought in the soul are not the children of God upon a Gospel account to wit heirs of Gospel-priviledges for saith the Apostle the children of the flesh meaning children of believers are not the children of God from whence we may see the fond conceit of a generation of men in our dayes that plead for birth-priviledges but because I have handled them in another place I shall spare them here and come to the second thing considerable in this verse that is Who they are that are the children of God upon a Gospel account and the Apostle resolveth the question saying The children of the promise are counted for the seed and that we may also know who they are that are the children of the promise the A postle resolves us in his words written to the Galatians chap. 3. v 26 27. saying Ye are all the sons of God by faith in Christ Jesus for as many as haut been baptized unto Christ have put on Christ and if ye are Christs as aforesaid then are ye Abrahams seed and heirs according to promise so then that which this eight verse teacheth us is this first that the children of believers considered before their conversion upon a Gospel account are not the children of God and so no right to Gospel ordinances and yet if they dye in their Infancy shall be saved as I have discovered in my Treatise intituled Dagon's Down fal before the Ark of the Lord. And secondly It sheweth us that the children of promise are the true seed And thirdly I also have shewed who are the children of the promise from the words of the same Apostle and so I pass to the next verse Verse 9. For this is the word of promise At this time will I come and Sarah shall have a son Annot. Now we come near to the matter in controversie but by the way take notice of these words for this is the word of promise at this time with I come and Sarah shall have a Son mark that not Hagar shall have a son but Sarah we know Ishmael was a child of Abrahams flesh and yet not the child of promise there is a great mistery in that of Ishmael and Esau as I shall discover if the Loid assist for as the Scripture fore-seeth things so it makes ready for it for the Scriptures did fore-see that God would cast off the Jews for their slighting of Christ and chose the younger people viz. the Gentiles Gal. 3.8 and therefore no better way to convince the Jews in time thin for God to make choice of Isaac he being the younger and leave Ishmael the elder and chuse Jacob the younger and leave Esau the elder to the enjoyment of the blessings that were but types of the good things to come and also take notice in both the Parents there was great desire that the children of the flesh might enjoy the promise as first saith Abraham O that Ishmael might live in thy sight and this was the condition of Isaac as touching Esau but it might not be For the children of the flesh are not the children of God this clearly teacheth us thus much that although the Jews would strive to live in Gods sight they being children of Abrahams loins thorow the righteousness of the law yet it must not be it is the younger people even the children of the promise which are the faithful as I have shewed must live in his sight moreover mark this also that Ishmael was cast out for his scoffing or slighting Isaac and in his sliting of Isaac he also slighted his Mother the like it was with the Jews Gal. 4. for they did not only slight Christ and the believing Gentiles but also the Gospel of grace that which in a sense may be called the mother of the children of promise viz. the faithful but more of that anon and so to the 10. and 11 Verses Verse 10 11. And not onely this but when Rebecca had conceived by one even by our father Isaac For the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth Annot. In these two verses the Apostle sheweth that Gods purpose as touching his choice of people to evangelical blessing was not to be thorow the works of the law the which made not the comers thereunto perfect as touching the conscience but of his calling by his grace in the Gospel as saith the Apostle not of works viz that of the law but of him that calleth so that still we must have our eyes in our heads and our understandings exercised to discern that the whole drist of the Apostle is to take the people from confidence in the works of the law and not from Gospel works or obedience but to pass this and come to the verse in its particular order And First Whereas it is supposed that these verses pleads for Jacobs election to salvation and Esaus reprobation to the second death before born To which I say there is no such thing in it for the Apostles reasoning is on this wise as if he should have said I marvel that you do so much strive about your birth-priviledges as it was theâ—â— usual practice so to do have ye not read saith he Gal 4. that Abraham had two Sons and also that the eldest viz. Ishmael must be cast on t and not only so but also Rebecca conceiving by our Father Isaac two Nations in her womb that God did make choice of the younger viz Israel to those outward administrations of blessings namely Canaan and the Law from Mount Sinai and the like and did reject Edom as in reference to those blessings to that end that you house of Israel may see that God respecteth not birth-priviledges as to commend souls either to internal or external blessings therefore your conceit of being the Elder Brother which have had your abode alwaies in your Fathers house and have been zealous of the external parts of the Law which were but shadows of good things to come will not commend you to God only faith in Christ who you have rejected for old things are done away therefore henceforth know we no man after the Flesh moreover take notice of this that as God rejecteth none as to salvation but for personal sin committed in time although he sometimes make known before time what will be done in time he wisely understanding every thing yet he would not speak of Jacob or Esau as in respect of their choice or rejection as they were children mark that but as they were considered two Nations viz. Edom and Israel that thereby persons might know that there is not in Infancy that which is a cause of Gods rejection Obj. But peradventure some will say Did not God say in Rom. 9. 11. the children being not yet born it was said unto her the Elder shall serve the younger
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
is the power of God to salvation to Iews and Gentiles Rom. 1.16 To which I answer and say and first I hope no man will deny what the Gospel saith to be true I ever did affirm that the Gospel was the power of God to salvation to all that did believe it both of Iew and Gentile is it therefore of necessity that the whole house of Israel must believe and be converted by it I am sure the first chapter of the Romanes cited by you proves it not But secondly we konw that for Israels rebellion God gave them up to unbelief 1 Pet. 2.7 8 9 Mat 23 37 38. so that Christ and the Gospell was a stone of stumbling unto them and they not to see Christ viz believe in him untill the time mark that that they shall say blessed is he that cometh in the name of the Lord Mich. 5.1 2 3 4. and till she that travelleth bringeth forth then shall the remnant of his brethren return to the children of Israel and not the children of Israel to them but they shall remain in their unbelief untill they shall see him come in the clouds of heaven with power and great glory at that time saith the Lord I will pour out upon the house of David Zach. 12.8 9 10 11 12 13. and upon the inhabitants of Hierusalem the spirit of grace and supplication and they shall look upon him whom they have peirced and they shall mourn every family apart and the Apostle Paul is more plain Rom. 11.25 26 27 28 29. saying As touching the Gospel they are enemies implying that they would never believe in Christ through the means afforded them in the Gospel The house of Israel not converted by a Gospel-preaching but by the glorious appearance of the Lord Christ but their gifts and calling was to be as aforesaid without repentance and therefore Paul reasons on this wise as if he should have said you Gentiles be not ignorant of this that the Iews shall again be a glorious people and then sheweth them which way this great work should be brought to passe that is saith he although they be enemies and also will be as touching the Gospel yet saith he when Christ shall come in his glory to Hierusalem to plead for the disperced of Judah he will pour on them of his Spirit when they shall see him in his glory and they shall then say This is our God Isa 25.8 9. we have waited for him and then will he cleanse Iudah and Hierusalem from all their transgressions and this is the manner of the Iews conversion as is fully implyed by Pauls words to the Romanes which saith The Redeemer shall come to Zion and turn transgressions from Iacob for this is my Covenant when I take away their sinnes as for the Gospel they are enemies for your sake but touching election they are beloved for the fathers sake for the gifts and calling of God is without repentance From whence we may see that the house of Israel shall not be converted by a Gospel-preaching but by the glorious appearance of Christ the redeemer of Israel not that I deny that any of the Iews shall be converted by a Gospel preaching for there was some converted in the primitive time and possibly there may by some means some few be converted that way but that conversion that the Scripture makes mention of which is universal to the whole house of Israel shall not be a Goâ—â—el-preaching and so I passe to your second reason that you gave why the Iews shall be converted by a Gospel-preaching which is say you There is no other name given by which men may be saved but Iesus now the name Christ is conveyed to men in a Gospel Way To which I answer and say that it is true that there is no OTHER name given by which men may be saved but are â—one saved but such as know him through preaching and what if it be so that the wrath of God doth lye heavy upon the stubborn Iews I could say much to these things but I suppose any man may see that hath his eyes open that there is no strength of reason in this to prove that of necessity the Iews must be converted by a Gospel-preaching whom God hath appointed to be converted another way as I have proved namely by the Redeemers coming to Zion and restoring the kindome of Israel and raigning over the house of David upon his Throne in Hierusalem but I passe to your thâ—d and last reason to prove that they shall be converted by a Gospel-preaching for say you The Iews shall through our mercy obtain mercy Rom. 11.25 26 27 28. 29. This Scrpture calls the manner of the Jews conversion a mystery and saith that his Covenant is to take away their sins by Christs coming to Zion and turning transgression from Jacob and therefore not by Gospel preaching Rom. 11 31. To which I answer and say that to say the Iews shall obtain mercy is the truth but to say that that mercy is conversion by a Gospel preaching cannot be proved because God hath not promised to convert them that way but this is his way that he hath covenanted to take away their sins the Redeemer shall come to Zion as aforesaid and turn transgression from Iacob But a word or two to the Text it self which saith Thorough your mercy Isa 59.15 16 17 18 19 20 21. they shall obtain mercy This Text is expounded more plainer in the prophecy of Isaiah which sheweth that in the last daies godly men viz. believing Gentiles will become a prey to their enemies and that justice shall not be executed but the wicked mens will shall be their law and that violence and wickedness shall be committed by them towards the godly and also the Lord saw that the godly had no interceder or none to plead their cause at which he wondered for which cause he put on the garment of vengeance for cloathing and was clad with zeal as with a cloak and saith according to their deeds will I repay them and thus in our mercy they shal obtain mercy for when the Lord cometh thus forth of his holy habitation Every eye shall see him and they that peirced him shall admire and mourn at which time the spirit of prayer and supplication shall be poured upon them and they made a very glorious people and this is the way by which they shall come to believe and so through our mercy obtain mercy Read Rom. 11. Esa 59. 60. chap. and compare them And I passe to the next thing and by the way whereas you go about by way of argument to convince me Page 32. that it is lawful for the Jews to be tollerated to live in England I say in answer to it The Jews may be tolerated to live in England for ought I have against it but your tribe likes it not and I also think it will not conduce to