Heirs of Heaven I answer and say that little ones are heirs to Heaven I shall not deny for where there is no Law there is no transgression and where there is no transgression there is no punishment yet it doth not follow that they must be Baptised because Baptisme and Repentance and Faith is to break off sins committed personally that those persons might be heirs of Heaven and so that Ordinance properly belongeth to such as are not absolute heirs to Heaven I speak after the manner of men but to such as are penetent sinners that thereby they might be made heirs to Heaven but of this you may see more at large in my other Treatise these two things take notice of and so shall pass the first is that I do not conclude that Children are ever the better or nearer to Heaven because they are Children of Believers neither that others are nearer to hell because they are unbelievers children And secondly I do not believe and I know also you can never prove that those Children were the Children of Believing Parents Again you say Children are counted Disciples from Exod. 15 5 10. Why put ye a yoak on the Disciples nick meaning say you on believers and their Children To which I answer and say that they were not children that were called Disciples but Brethren and they were such as were capable to be delivered for the Text saith There were certain that came and taught the Brethren It cannot be proved that any of those that are called Disciples in the fifteenth of the Acts were children in non-age mark that that if they were not circumcised after the manner of Moses that is to observe the law of Moses they could not be saved and these are the very persons that the Apostle calleth Disciples in the tenth verse and you may see what they are forbidden in the twentieth verse the which she weth that they were not Children but you may see this also fully answered as beforesaid only take this by the way from whence you may see that Children of seven or eight dayes old or thereabouts cannot be Christs Disciples because Christ saith That he that denyeth not himself and taketh up his Cross and followeth him cannot be his Disciple the which a Child cannot do therefore cannot be Christs Disciple see Dagons Downfal and so I pass to the next thing which is say you That which is frequenty mentioned in the Law need not to be so frequently mentioned in the Gospel and what more frequent in the Ola Testament than Gods promise to be a God to them and their Seed your instances is that of the Sabbath say you The Sabbath being moral and perpetual and frequently commanded to be kept in the law need not to be commanded to be kept in the New Testament To which I answer and say and first that how you will prove it to be moral and perpetual I know not if you seriously read Heb. 4 3 4 you may see that the Seventh dayes Sabbath as it did look at the seventh year of Jubilee and the seven thousand years to be a general rest and release so it did type out our Rest from the servilty and bondage of the Law and sheweth that our Rest is already began in Christ so saith the Author to the Hebrews 4 3 4 5 For we which have believed do enter into rest as he said as I have sworn in my wrath if they shall enter into my rest although the work was finished from the foundation of the world for he spake in a certain place of the Heavenly day on this wise and God rested the Seventh day from all his works From whence you may see that the Seventh day is typical The Seventh days Sabbath not moral but typical and he is worthy to be stoned to death who contendeth for the Sabbath day under the Gospel and yet breaketh it by doing his own works your own practice denyeth the morality of the Seventh days Sabbath and indeed the day was typical doubtless and further let me tell you that I do not observe the first day by vertue of the institution of the Seventh day but I keep that day holy to Christs service upon another account and if you keep it upon the account of a Sabbath by vertue of the old institution then for the time to come learn to keep it in every particular so or otherwise you are condemned in the things that you allow And also in the second place where you say God frequently did say in the Old Testament that he would be a God to Abraham and his Seid and therefore no need to mention children in the communion To which I answer that whereas God saith He will be 〈◊〉 God to Abraham and his Seed if that be a Gospel promise then God doth not mean the children of the flesh of Abraham or of believers but thy Seed that is Christs which is such as are of the Faith of Abraham and so they that are faithful the same are counted the Seed of Abraham for it is not the children of the flesh that are the children of God for not unto Abraham and his seed thorow the Law was the promise Rom 4 13. made that he should be heir of the world but to his Seed that is by Faith and now the children of Christ are counted the children of Abraham and none are accounted the children of Christ upon a Gospel account but such as believe in him see some few texts of Scripture and so I shall pas to the third thing considerable in this particular see Rom. 9 7 8. Neither because they are the Seed of Abraham are they all Children but in Isaac shall thy seed be called that is they that are children of the flesh these are not the children of God but the children of promise are counted for the Seed and if ye are Christ then are ye Abrahams seed and heirs according to promise * Gal. 3.39 cap. 3.37 And as many as have bee Baptized unto Christ they have put on Christ * Gal. 3.39 cap. 3.37 For if they which be of the Law viz. the fleshly Seed and fleshly Covenant be Heirs Faith is made void and the promise of none effect But it is of Faith that it might be by grace Rom. 4 14. that the promise might be sure to all the seed and faithful persons are accounted he tru Seed see Gal 3 8 9. And the Scriptures foreseeing that God would justifie the Heathen thorow Faith preached before the Gospel unto Abraham saying in thee shall all Nations be blessed so then they which be of Faith the same are blessed with faithfull Abraham From whence you may see that your fleshly Covenant and your fleshly Seed is nothing but a meer scar-crow viz. a thing without life and so I pass to the third and last thing which is Although things have been frequently spoken in the Law if they are moral and perpetual they are also commanded
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
he dyed for every man But he dyed for such as are saved and such as perish Ergo he dyed for every man That he dyed for them that perish see 2 Pet. 2 2. there are some said to have swift destruction The Apostle Peter saith that such as bring on themselves swift destruction were bought by the Lord. so lowing them that deny the Lord that bought them and from thence we may see that some that were bought by Christ our LORD did deny him and that he bought or purchas'd with his blood is clear from 1 Pet. 1.18 and so I pass from this to the next which is the Text 2 Pet. 3 9. thus read But his long suffering to us-wards is not willing that any should perish but that all should come to repentance your answer is that the Apostle speaks of Saints and he loved us and tells them why God was so slack in coming to judge the wicked why so patient and that Gods long suffering to us-ward not the wicked is not willing that any to wit of us the Elect should perish To which I Reply and say and first that to say Peter wrote to Saints and beloved is true but to say where he speaketh of Gods long suffering to us not willing that any should perish me aneth Saints I deny then you will possibly ask me who then the Apostle means when he saith his long suffering to us not willing that any should perish but all should come to repentance Answer first I shall shew you who it is not and then I shall shew you who it is and first who it is not it is not the Saints there meant because in Gods for bearing or delaying his coming conduces to the Elects hurt not to their good and Christ hath said the days shal be shortned for their sakes but never saith he will forbear or be slack or defer or suffer long for their sakes for as God will hasten the time for their sakes so it cannot come too soon to them for they then shall lift up their heads from whence you may see that it is not for the Elects sake that God suffâ—reth long but for their sakes God hasteneth his coming and shorteneth the dayes I could speak much more to this first but I hasten for the Press Where the Apostle saith his long-suffering to us respect the world present in opposition to the severity of Gods justice passed And Secondly I now shall shew who is included in the word Us in the Text His long-suffering to us-ward and that is the whole world of unregenerate sinful men and that is implyed in the Text although I might cite many Scriptures to that purpose but I shall onely examine the Text it self the which will prove it clearly and first the Apostle is speaking of scoffers coming in the last dayes that should be of an Atheistical spirit supposing the Heavens and Earth to continue in their old posture for ever saying Where is the promise of his coming for since the Fathers fell asleep all things continue as from the beginning but the Apostle saith that this they are willingly ignorant of that by the Word of God the Heavens were of old and the earth standing out of the water and in the water whereby the world mark that that then was being overflowed with water perished here lyeth the dependance of the Text but the Heavens and Earth that now is by the same word are kept for fire against the day of judgement and perdition of ungodly mâ—n but be not ignorant of this one thing that one day is with the Lord as a thousand years and a thousand years as one day the Lord is not slâ—ck he will come and will not stay and the reason is as if he should say because he is not willing that any of us v z. he World thâ—t now is should perish but all viz. the World that now is should come to repentance so that the word U his long-suffering to us means the World then and now in being this only may be worth a question What you say bringeth the certainty of your Election in question how it can be proved that the word Us and We when it is spoken by the Apostle can mean the World and that I could give you many Texts but I shall onely cite those mentioned in Acts 17.27 28 29. and shall pass only shewing you how you bring the certainty of your Election in question implying a possibility that some of the Elect may perish that is if he should not suffer long then they would perish but that they may not perish God deferreth his coming and suffereth long with the wicked in their wicked practises But you will say that Gods long suffering is salvation Answer it is true it is salvation which sheweth plainly that the long-suffering of God respecteth not the Elect but the Wicked for the Elect cannot be in a better estate than in Gods favour and in a state of Salvation in which they are already as you say and therefore it cannot do them any good or be Salvation to them but rather hurt for if the dayes of his coming should not be shortned no flesh should be saved but for the Elects sake those dayes shall be shortened as if Peter should have said comfort your selves it is not long before the day of Christ will come and you enjoy your Inheritance namely the new Heaven and the new Earth and therefore be patient establish your hearts for the Day of the Lord draweth near remember the Husbandman waiteth for the precious fruit of the Earth and also remember God hath a good end in his forbearing to hasten his coming that it might be salvation to poor souls that if peradventure some of them would be provoked to return from their wickedness and live for so Gods long suffering waited in the dayes of Noah in the old world and The long-suffering of God ha hoften waited upon wicked men and the Spirit of God strived with them to reclaim them from their sins But for whose sake was the long-suffering of God waited with whom did Gods Spirit strive with the righteous or the wicked it was with the disobedient that he might bring them to God and the very word long suffering respects not the Elect but the Wicked and that Gods long-suffering waiteth upon the Wicked to be salvation to them and not to the Elect see what the Apostle saith Rom. 2.4 Or despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to Repentance or is appointed to lead thee to Repentance but after thy hardness and impenitent heart measureth up unto thy self wrath against the day of wrath From whence we may see that what you have said falleth to the ground and also you do contradict your own opinion in implying that such as are elected from the foundation of the World so as Devils or Men cannot do them hurt
before the time and we never read of any cast into that lake before the judgement day but I pass to the examination of what is said in way of contradiction the which is say you Sodom are new suffering the vengeance of eternal fire from Jude 7. your words are these Iude telleth us say you that Sodom and Gomorrah are suffering the vengeance of eternal fire that is now in misery now the former fire is out which destroyed their bodie Because I have not found you deal fairly with the Scriptures but have wrested them and said that which they say not I shall examine whether Jude 7. say as you say that Sodom and Gomorrah are suffering the vengeance of eternal fire and upon examination I do not find the word ARE in the Verse to that purpose for which ye bring it the Text doth not say they ARE suffering the vengeance of Eternal fire but the Text faith thus Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to Fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire Now you may see the Text doth not say they ARE suffering of eternal fire but the strength of you reason why they ARE now suffering in Hell is because it faith they ARE 〈◊〉 forth for an example Sâ—V FFERING the vengeance of Eternal fire and because the Text faith Sâ—V FFERING the vengeance that therefore they are now Sâ—V FFERING and in order to a clear answer consider these few things First whether the word Sâ—V FFERING in Scripture may not respect 〈◊〉 the preterperfecttence and not the present 〈◊〉 some place And Secondly whether it was the suffering of the Sodomites in the destroying of their bodies by that fire and brimstone that God rained on them from Heaven be that which is called the example And Thirdly Where you can find any other suffering mentioned that the Sodomites were under save that suffering mentioned in Gen. 19. and Recorded for an example Iude 7. And first to clear this thing see the word SUFFERING in some places of scripture respecteth the Preterfecttence Heb. 2.9 and not the Presenttence James 5.10 for Christs death is said to be a suffering of death a long time after he was dead and alive again and glorified at the right hand of the Father The word suffering sometimes respects not the presenttence but the preterimperfecttence the Prophets are said to be set out for an example of SUFFERING and of pâ—tience long after their Sâ—V FFERING was over so that the word Sâ—V FFERING is of no strength for you to build your conceit on and the Text in Iude doth not say as you said that they ARE suffering that word you put in to help you but it will not cover you And Secondly that it was the sufferings of the Sodomites bodies by that fire that came down from Heaven is evident because Iude faith that they are set forth for an example now if it be meant of the suffering of the Soulin Hell as you say then I pray what example is it for unusuall judgements are alwayes used for examples but it is no unusuall thing for the souls of ungodly to suffer in Hell now or hereafter according to both our opinions but to see God rain down Fire and Brimstone to destroy a Nation or City that is not usual but a remarkable judgement and therefore set forth for an example and such was that of Sodoms SUFFERING And Thirdly You can never prove any other suffering that was inflicted on Sodom but that on their bodies the which if you can I shall wait on you to see it and so shall pass taking no notice of your Authors supposing that they may possibly be as ignorant as your self And whereas you say in your twentieth page that Jude tells us that they are now suffering I say you do not almost but altogether give the Scripture the lye for the Text doth not say that they ARE now suffering but you say that if the Devills now suffer in hell then it is also plain that Sodom suffereth in hell but you would prove one if you could and include the other that the Devil is not in torments is plain Why art thou come to torment us before the time peradventure you will say that they were not in the depth of torments but you will say they were in some the which I deny that they were in any torments onely cast out of Heaven First The Devil not in Hell viz. the lake which is the second death for then they could nor compass the earth and come before the Lord the which they did because if they had been in hell viz. the lake that they shall in future be put in then they could not have walked to and sâ—o in the earth nor appeared before God when the Sons of God met together for there is such a gulf that they that are there cannot come before God and when once they come there they shall not have their liberty to walk to and fro but shall be tormented day and night in the lake of Fire and Brimstone and as yet they are called the Prince of the aire and the god of this World but they shall be cast down into the earth and also bound a thousand years and afterwards loosed again before they be cast into that Lake and whereas Peter faith that they were cast down into hell and reserved unto the judgement of the great day I Answer Psal 16.10 Exod. 2.27 and 3.1 Jona 2.2 Isa 5.14 Hell in Scripture is taken several wayes sometimes for the Earth and sometimes for the Sea as Ionah cryed to the Lord out of the belly of Hell the which is meant the sea or the Whale take it which way you please and sometimes it is taken for captivity and whereas you cite the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hell is variously â—aken see Mat. 5.29 and ca. 10.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be read hill or valley or dale it will not so fully prove the matter as you seem to suppose because if we consider that high place that they did enjoy and the place in which they were cast that is to say without the gate it might fitly be called a deep place or hell and yet not be in that Lake which is the second death no they were reserved in chains to receive their torments at the great day of judgement that is their time as they well know and not before therefore they believe and tremble to consider of their day that is coming and again you conclude that children are guilty of the second death because that Iohn saw small and great stand before God to be judged a very poor reason are all that stand before God to be judged guilty of the second death then all the godly are guilty of the second death for we must all appear before the judgement seat to give an
Branch of righteousnesse to grow unto David and he shall execute judgement and righteousnesse in the Land Jer. 33.14 15 16 17. In those daies shall Iudah be saved and Israel dwell safely and this is his name whereby he shall be called the Lord our righteousnesse For thus saith the Lord David shall never want a man to sit upon the Throne of the house of Israel For the Lord shall roar oâ—t of Zion and utter his voice from Ierusalem and the heavens and the earth shall shake but the Lord will be the hope of his people and the strength of the children of Israel So shall ye know that I am the Lord your God dwelling in Zion my holy moutain then shall Ierusalem be holy Joel 3.16 17 18 19 20 21 and there shall no stranger passe through it any more But Iudah shall dwell forever and Ierusalem from generation to generâ—tion For I will cleanse their bloud which I have not cleansed for the Lord dwelleth in Zion For the Lord hath chosen Zion he hath desired it for his habitation This is my rest for ever here will I dwell for I have desired it I will abundantly blesse her provision I will satisfie her poor with bread I will cloath her Priests with salvation and her Saints shall shout aloud for joy Psal 132.13 14 15 16 17 18. There will I make the horn of David to bud I will ordain a lamb for mine anointed His enemies shall be cloathed with shame but upon himself shall his Crown flourish in that day it shall be said to Ierusalem fear not and unto Zion let not thy hands be slack the Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy Zeph 3.14 15 16 17 18 19. Sing O daughter of Zion shout O Israel be glad and rejoyce with all thy heart O daughter of Ierusalem The Lord hath taken away thy judgements he hath cast out thine enemies the King of Israel even the Lord is in the midst of thee thou shalt not see evill any more But the captives of the host of the children of Israel shall possesse that of the Canaanites even to Zarephath and the captivity of Ierusalem which is in Sepharad shall possesse the Cities of the South And Saviours shall come upon Mount Zion Obed 18.19 20 21 to judge the Mount of Esau and the Kingdomes shall be the Lords Again the word or the Lord of Host came unto me saying Thus saith the Lord of Hosts I am jealous for Zion with a great jealousie and I was jealous for her with great fury Zach. 8.1 2 3 4. thus saith the Lord I am returned unto Zion and will dwell in the midst of Ierusalem and Ierusalem shall be called a City of truth and the mountain of the Lord of Hosts the holy mountain And his feet shall stand in that day upon the mount of Olives which is bâ—fore Ierusalem and the Lord thy God shall come and all his Saints with him for Enoch also the seventh from Adam Enoch prophecied of Christ kingdom Judg 14 Zach 14.4 5 9. prophecied of these things saying behold the Lord cometh with ten thousands of his Saints And the Lord shall be King over all the earth in that day shall there be one Lord and his name one Repent ye therefore and be converted that your sins may be blotted out when the TIMES of refreshing shall come from the presence of the Lord for he will send Jesus Christ which before was preached unto you whom the heavens must receive untill the TIMES of restitution of all things which God Acts 3.19 Rom. 2.16 Acts 17.31 2 Tim. 4.1 hath spoken by the mouth of all his holy Prophets since the world began For he hath appointed a day in the which he will judge the world in righteousnesse by that man Christ Iesus at his appearance and Kingdome Behold upon the mountains the feet of him that bringeth good tydings that publisheth peace O Judah keep thy solemn Feasts perform thy vows Nah. 1.15 for the wicked shall no more passe through thee he is utterly cut off For thus saith the Lord of Hosts yet once is it a little while and I will shake the heavens and the earth and the sea and the dry-land And I will shake all Nations Hag. 2.6 7 8 9. Isa 61.1 2 3 Rev. 15.8.29 to 35. Psal 48.8 9. Psal 68. from Isa 66.6 Ezek. 41.14.15.20 21 23 25. and the desire of all Nations shall come and I will fill this house with glory saith the Lord of Hosts And the glory of this latter house shall be greater than of the former saith the Lord of Hosts and in this place will I give peace saith the Lord of Hosts Behold I will send my messenger and he shall prepare the way before me And the Lord whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in Behold he shall come saith the Lord of Hosts But who may abide the day of his coming and who shall stand when he appears For he is like a refiners fire and like fullers soap And he shall sit as a refiner and purifier of silver and he shall purge the sons of Levi Mal 3.1 2 3 4. and purge them as gold and silver that they may offer unto the Lord an offering in righteousnesâ—e Then shall the offerings of Iudah and Ierusalem be pleasant unto the Lord as in the dayes of old and as in former years and I will be as the dew unto Israel he shall grow as the lilly and cast forth his root as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon They that dwell under his shadow shall return Hos 14.5 6 7 8. they shall revive as the corn and grow as the vine the scent thereof shall be as the wine of Lebanon Ephraim shall say what have I to do any more with Idols Isa 55.11 12. who is wise and he shall understand these things For they shall be led forth with joy and the mountains shall break forth before them into singing And at that day will I raise up the Tabernacle of David Amos 9. from 11. to 16. that is fallen and close up the breaches thereof And I will raise up his ruines and will build it as in the dayes of old Balaams prophecy to Balack as touching the estate of Israel in the latter dayes Numb 24. from 14 to 20. That they may possesse the remnant of Edom. And I will plant them upon their own Land And there shall come a Star out of Jacob and a Srepter shall rise out of Israel and shall smite the corners of Moab and destroy the children of Seth and Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall do valiantly Out of Iacob shall come he that shall have dominion