account of all that which is done by us whether good or evill for he that hath improved his talent must come and stand before his Lord as well as he that hath not improved it to receive the sentence so that the small standing before God maketh not for you and again you say I deny that there is any yet in glory in the four and thirtieth Page of my Book Answer You do somewhat abuse me and my Book in saying I do deny any yet in glory Some Saints in glory as Enoch Elijah and Christ and possibly Moses and others although David be not yet ascended into Heaven I have not such an expression in the four and thirtieth page as I know of for I am perswaded that Enoch and Elijah and Christ and possibly Moses are at this time in glory although David be not yet ascended into Heaven the summ of what I say in the four and thirtieth page of my Treatise is That although the spirit of man returneth to God that gave it yet without the body is not in capacity or capable of joy this is my judgement or thoughts concerning man before the Resurrection that the Righteous go to sleep in peace and when they awake out of the dust of the Earth All the time of their sleep although they lye many years in the dust it will be but as it were a moment and also the wicked shall lye down in trouble and horror and their troubles will come fresh on them so soon as they awake out of the dust and their time will be also as a moment because there is no remembrance of time or any thing amongst the dead but if any be otherwise minded provided they hold fast the Foundations they may do well for this is nor so material for this we agree in that we shall all arie at the general Resurrection and shall come to judgement and then receive according to what we have done in the body whether it be good or evil and whereas you cite Christs words to the Thief on the Cross which is I say unto thee this day shalt thou be with me in Paradiâ—e To which I say that all that may be safely gathered from these words is that Christ gave him a promise of Paradice that day not that Christ and the Thief were to be both together in Heaven that same day for Christ dâ—d not ascend in many dayes after Although Christ said that day to the Thief that he should be with him in Paradice yet it doth not follow that Christ and the Thief were that day to be together in Paradice because he Thief not dead nor Christ ascended that day and it cannot be proved that the Malefactor was dead that day but as to these things I have spoken before both in private conference with you and also I have discovered it in publick and therefore at present shall insist on the next thing only say as to the Saints lying under the Altar Table if you please to resolve this question without doubt What the 〈…〉 is that cryeth for vengeance because the soul is variously taken in Scripture and because Abels blood is said to cry for vengeance and Christ poured out his Soul to death and made his Soul an offering for sin and we know that Christs blood is that which is the offering for sin for without it there were no remission of sins and might also ask you what the Altar Table is and mach more I could say to it but I pass to the next but by the way I cannot but take notice of your merry conceit where you say you could laugh tel me that if Sodom fire wire eternal it must be eternal as God is and then some Creature coeternal with the Creator or to last for ever and then Hell fire and is will becken to each other Although a Fools mouth be full of laughter you have no great cause to laugh at me for saying that the fire that the Sodomiter were destroyed withall was an eternal fire because that Iude faith It was the vengeance of eternal fire that they suffered and also if we consider that God ever was a consuming fire and his breath as a devouring flame and when Tophet is set on fire it shall be by the breath of the Lord. I could say very much as to both these particulars Psal 18.8 Isa 30.27 Dan. 7.10 Heb. 12.29 Psal 97.3 only I leave you to peruse the Scriptures in the margent and so I shall pass to what you say in answer of that of Is 24. of the Kings of the earth being punished on the earth which is say you some were purishedby Assirians and by Babylonians by Persians and Grecians and then hell is past and if this be meant hell how can they be rejected again say you To which I answer and first that this Chapter is a Prophecy of the destruction of the habitations of the earth and of the last Judgement is plain to him that hath his eyes in his head because the Prophet spake of the general Resurrection before he makes an end of his speech and we know order of words proveth nothing in many places and that the Prophet doth carry on his discourse to the state of the general Resurrection see Chapter 25.8 and also Paul speaking of the general Resurrection to the Corinthians Whereas the Prophet spake of punishing of the host of high ones and Kings on the earth and after speaâ—s of gathering them as prisoners into the plâ— is not another thing but the method of the punishment before-mentioned and order of word proves nothing referreth them to this Text saying As it is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory and whereas you by order of word would prove a visitation after their punishments to be the Gospel in respect of whose glory the Sun and Moon are dim To which I say there is not so much as a colour of truth in it as I conceive and whereas the Text speaketh of gathering them as prisoners into a pit and after many dayes to visit them After he hath spoak of punishing them on the earth therefore you conclude that the visitation is after the punishment To which I answer and say it is no such thing for first he speaks of punishing of them and the place where and then the manner how he will punish them First punish them he will to wit the hoast of high ones that are on high although happily they may think they are too high or out of the wrath of punishment and the Kings of the earth who have lived there in pleasure shall there be punished and as he saith he will punish them and where he will punish them so he sheweth the method of their punishment that is they shall be gathered as prisoners into the pit and then after wards shall be visited that is the Lord will visit them with a due recompence of
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
then the shadow will flie away upon that account Christ being become our life or when we do enjoy eternall life The tree of life not a type of Christ or Eternal life onely a maintenance of a natural life in Paradice Adam was not Spiritual in his innocency but shall be in the time of the Resurrection a Spiritual body like Christ mark that the shadow viz. the tree of life must flie away my meaning is there must not be use made of him the which there will be at that time when we live Eternally as the Scripture hath said and if not then Christ would not restore all things to his people that was lost by Adam both these the Scripture will prove First That all things shall be restored unless the Serpent and disobedient man and also that we shall eat of the tree of life in future the which is no alligory but shall be fulfilled the which sheweth that the tree of life is not a type of Eternal life because they shall be enjoyed together the which is not proper in types And so I pass onely saying thus Whereas you charge me with agreeing with Papists that you do agree with them in many things is plain witness Baby-Baptism nay you are a branch of that root and your standing in your Ministry is from thence but more of that anon Secondly you urgean Argument from Rom. 5.16 Judgment came by one viz. Adam to condemnation and that Condemnation is not onely the first death but also Condemnation in hell say you Answer and first the Text will not imply what you say but readeth it Condemnation and so forth and the word Condemnation doth in Scripture mean onely the first death in some places were it is used as in the Gospel Luk. 23.40 where our Saviour was condemned to die or in the Condemnation one of the Malefactours reviled him the answer of the other which was penitent was on this wise doest thou not fear God seeing thou art in the same Condemnation that is the same Condemnation that Christ was in the which I think no sober man will think it was a damnation into hell viz. the second death but he was in a condemnation to a death the which was the first death equivolent with Adams death for that sin in Paradise and the same that is spoken of in Rom. 15.18 agreeing with Luk 23. These words used in both places viz. Luk. 23.40 Rom. 5.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverb 40. Luke reads it thus Condemnation the very same word with the Apostle Rom. 5.18 and yet as I have said no sober man will think that the condemnation spoken by Luke is a condemnation to the second death and as the word is the same in our language that Paul speaketh Rom. 5.18 with Luk. 23.40 So it is the very same in the Greek Testament and also in the Latine see Luk 23.40 Rom 5.18 the Greek in both places readeth it Krima or Katakrima adverb and in the Latine see Luk. 23.40 Damnatione and Rom. 5.18 Condemnationem adverb it is one and the same word so that you may as well say that Christ was in the condemnation of the second death as say that Adam was in condemnation of the second death for that sin in Paradise the words being one and the same But now I shall clearly shew you that the condemnation spoken of in Rom. 5.18 is not a condemnation to the second death the Argument to prove it is thus If that death that entred in to the world by Adams sin passed upon all and reigned from Adam to Moses then it could not be the second death But that death which entred into the world by Adams sin passed upon all and reigned from Adam to Moses Ergo that death could not be the second death there is only the sequel of the Major that may be questioned the which I thus prove if there were many that lived between Adam and Moses which the second death passed not upon nor reigned over then it could not be the second death that entred into the world and passed upon all The second death passed not upon many that lived between Adam and Moses but that death that entred into the world by Adams sin passed upon all which sheweth it was not the second death and reigned over them as beforesaid But there was many that lived between Adam and Moses that the second death pâ—ssed not upon not reigned over Ergo that death which entred into the world as before said was not the second death The Minor of this Argument is clear that there were many that lived between Adam and Moses that the second death had no power of that is it passed not upon or reigned over them as Abraham Isaac and Jacob and Lot and Noah and several others the which clearly sheweth that the death that entred into the world by Adams sin was not the second but the first death and that passed upon all even Abraham Isaac and Jacob and the rest they all dyed the first death as they were dust so to dust they did return and so I pass to the next thing considerable the which is You would prove if ye could That the fleshly or mortal part of man begetteth the immortal part or Spiritual Soul of man and withal refer me to several Authors to prove it and yet when you have all done you lay down the Cudgels as I may say before you have struck a stroak saying but let us not look for the Souls Parentage on earth But if the Spiritual Soul be begotten by our Parents then it is easie to finde our Souls Parentage on earth And whereas we are said to be all of the off-spring of God it respecteth the Spiritual Soul for God is the Father of Spirits no man was yet called the Father of Spirits we have Fathers of our flesh as saith the Apostle which chastiseth us and we are in subjection unto them shall we not much rather be in subjection to the Father of Spirits There is Fathers of flesh and Fathers of Spirits opposed one to another but man is not any where called the Father of Spirits And whereas you ask me Whether Man do not beget as compleat a creature as the Beasts do in their kinde did not Adam beget a son in his own likeness meaning in sin say you To which I answer and first That man doth begot a perfect creature and yet but mortal for you your selves have granted it for first say you by his sins he became mortal saying a mortal stomack could not feed upon immortal food citing Doct Halls contemplations and say you Adam begat a son in his own likeness to the which I say it was a poor mortal creature for if Adam had begot the a Spiritual Soul which is immortal he had begat son partly in the likeness of God but that man and beast probigate alike and have one breath considered barely as man read
reward for their sins for shall I not visit for these things saith the Lord and shall not my soul be avenged of such a people so that the great men and richmâ—n and chief Captains and mighty men shall hide themselves as prisoners in the Rocks and holes of the earth saying to the Rocks fall on us and hide us but yet for all this the Lord will bring them thence and visit them for their sins with the Rod or his wrath I could speak much to it but I studdy brevity and come to shew you that although I say there shall be a Restauration and the Sun shall be seven degrees lighter and the light of the Moon shall be as the light of the Sun and yet also say the earth shall be dark or the place of their punishment shall be utter darkness yet there is no contradiction in the words for I say that Christ shall Reign a thousand years before the last and general Resurrection and then shall all things be restored in which time of Christs Reign the Sun and Moon shall be restored into their primitive glory and brightness for all that was for mans use was cursed for mans sake but after this state of Christs Reign then shall the Saints have only the glory of God to be their light and so I pass to examine your examination of my Arguments of Original Sin and so to the first although it be laid down more fully in my Treatise Rev. 20 6 7 8. yet I shall take it for brevity sake as you have laid it down in yours which is That if Adam had decreed against him eternal death Argum. 1 and all in his Lines upon his disobedience and that not inflicted on them then is God changeable But God changeth not Therefore Your Answer is If God 's threatnings work not Repentance it breaks out into punishments God never decreed that Adam and his should eternally perish and yet you say that the death that God said they should dye for that sin committed in Paradice was eternal death now that death that God threatned to bring on Adam if he sinned he did decree to bring it on him and accordingly did being it on him and all his the which death was only the first death as I have already proved and I am very confident that all the opposites in the world can never prove that it was the second death but read my Syons Redemption and see your answer is no whit to the purpose I have also shewed what is meant in the Ephesians and were by nature the children of wrath as well as others and whereas you ask me whether Adams Fall was decreed I Answer God never did decree man should sin God did fore see man would but never did decree he should yet God did decree to send Christ seeing Adams Fall we agree in this that God did never intend or decree Adams eternal ruine but did decree him to the dust for that sin and when he had brought him there his Justice was satisfied and had God been onely Justice and not mercy there he must have hin for ever their Justice to him and their Mercy for him to bring some again from the dead and so saith the Scripture 2 Sam. 14.14 We must needs dye and be like water spilt upon the ground for God hath decreed it yet he hath used a means that his banished shell not be for ever expelled from him and whereas you say all School-men do allow of a concealed will and a revealed will the former is unchangeable not the latter that is his revealed will is changeable First Because God threatned Niniveh Adam and Hezekiah and yet did not punish them so as he threatned And secondly commanded Pharoah to let Israel go and Abraham to sacrifice his Son and herâ— God changeth his sentence To which I answer and first to the first that is that Gods revealed will is changeable the which if it be true as you say then although he have commanded us to obey the Gospel and in so doing promised salvation yet we know not whether he speak as he means or whether his mind will change yea or nay this and much of this nature I might say which is your opinion of God and how much less than bla sphemy it is I leave the Reader to judge of And Secondly as touching that of Hezekiah that when he told him that he should dye and not live and yet notwithstanding added unto his dayes fifteen years we know that God hath promised to turn away punishment from such as humble themselves before him hence he spared Ahab when he humbled himself and much more will he spare his own people when they humble themselves as Hezekiah did with tears yet Gods will altereth not though he do will to alter the dispensation of Mercy or Justice according to the Cretures obedience or disobedience as already proved Thirdly As touching Niniveh if God had destroyed them in forty dayes according as he said he would God had been changeable in his Decree considering their Repentance Gods will altereth not although he do will to change in dispensation of Mercy or Justice according to the creatures obedience or disobedience and Humiliation for before God sent Jonah to Niniveh to proclaim yet forty dales and Niniveh shall be destroyed he had decreed and declared it that in what instant he spake of a people to destroy thon if that people against whom he pronounced the judgement did repent he also would repent of the evil that he said he would bring upon them and Nineveh did repent of their evill and then if the Lord should not have repented of the evil of punishment that he said he would bring on them then he had been changeable that is he had said one thing and had done another but Gods revealed will changeth not although he do will to change as beforesaid And Fourthly God did bring the full summe of punishment upon Adam that he threatned and more than we find Recorded for all that was threatned was that he should dye or in dying he should dye the which is meant that he should be in a dying condition from the time of his sin till he fell into the dust from whence he was taken and so in the midst of lise to be in death or a dying condition till death never continuing in one stay but the earth being cursed for his sake we do not find there ended yet we see it was in the sentence and also the Womans conception to be in sorrow the which are as Pendicts or appurtenances to death Man is in a dying condition from the Womb till he falls into the dust and hat is meant by the Lords threatning him in dying thou shalt dye Gen. 2. all shewing Gods revealed will altereth not and so I come to the second Head which is Gods commands that is say you God doth command men to do that in his revealed will the which in his
be no shelter for them and secondly I speak partly because I have found you to make it your fenced City but truth will overturn it even to the ground in shewing you that it is but a supposed fancy or conceit of you and your Predecessors but I pass to the Contents of the Chapter and so to the Chapter it self the Contents is as followeth THE Contents of the Ninth Chapter to the ROMANS PAul sheweth his great love to the Israelites v. 1 2 3. And of their great priviledges as touching the Law being of the seed of Abraham v. 4 5 6. Compare chap. 3.1 2 3. He further sheweth that it was not their being the seed of Abraham and heirs to the Covenant of the Law written in tables of stone did intitle them to Gospel promises but saith in Isaac was the Seed to be called viz. Christ in the Antitype and so sheweth that the children of Abrahams flesh not being of the same Faith were not the children of God and so no heirs to Gospel promises v. 8. And further sheweth that Gods choice as touching the Evangelical or Gospel-blesings was not to be in the line of the flesh as Eldership or the like but according to Gods choice v. 9 10. He also sheweth that as Gods choice depended not on the line of the flesh neither did it depend upon the works of the law but upon calling instancing of Jacob Esau v. 11 32 13. And also proveth his Judgements against the rebellious house of Israel just by giving up Pharaoh to hardness of heart for his rebellion v. 17. He further sheweth they cannot find fault with God although he make them dishonorable for asmuch as he had said that as the clay was marred in the Potters hand and after made a dishonourable vessel he also had power to do with them as the Potter did v. 20 21 22 23. Jer. 18.5 6 7 8. Further sheweth that his mercy was to be dispensed to called ones v 24. He further bringeth Hosea who had prophecied of their being cast off for their Rebellion and the Gentiles being grafted in Isaiah also saith the Lords work was to be made short in righteousness v. 27 28 29. And further saith that to follow the law of righteousness and yet not in a rightway is the way to stumble at the truth and perish v. 30 31 32. And thus having premised the Contents of the Chapter I now come to the Chapter it self ANNOTATIONS Upon The NINTH CHAPTER TO THE ROMANS Ver 1. I Say the truth in Christ I lie not my conscience also bearing me witnesse in the Holy Ghost Annotation From this Verse which is the Preface to the Discourse we may learn these two main things First that it is the duty of those that fear God to haâ—e to speak lies in hypocrisie whether in their exhortations or reproof for it is the custome of many when they see their Neighbors in misery or their fall into relapses they will say they are sorry when peradventure their hearts do rejoyce or at least are not grieved and sympathise with them in their sufferings this is no other but speaking lies in hypocrisie Secondly It is also the duty of such as are Gods people to have such a principle of conscience to bear witness in or with the Holy Spirit to the truth and sincerity of their words and actions this and much more this first Verse teacheth us that thereby we might be followers of the Apostles as they were followers of Christ Ver. 2. That I have great heavinese and continual sorrow in my heart Annot. From this Verse we may learn the great worth of Salvation and the doubtful condition of such as are deprived from or of communion with God in Saint Pauls having a continual sorrow and perplexity of spirit being grieved and bemoaning their condition in consideration of the misery that was to fall on them Secondly It will teach us to mourn in secret to consider how many there be that run on in security and draw sin as with cart ropes And thirdly It will teach us to be diligent in prayer for them and use all seasonable opportunities to be instrumental to teach them the way of Righteousness that if peradventure they may consider and lay it to heart and if not that we may be innocent this was the practice of Gods people in old time as Noah and Lot and Moses and Joshua and St. Paul and St. Peter with others Verse 3. For I could wish that my fell were accursed from Christ for my brethren my kinsmen according to the flesh Annot. From whence we may learn that Godly Souls look as well at the good of others as of themselves for we see the Apostle wisheth himself set apart from Christ for so the word may be read from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Brethrens sake that they might be grafted in but there are many that call themselves Ministers that care not much what become of the Flock provided they may have the Fleece they are so far from desiring to be separated from Christ for their sake that they will not admit of being separated from the Fleece of others Sheep although they seâ— their glorying in the Gospel fall to the ground thereby and wound many of their own Fould but we see the Apostles and true Ministers they ought to be grieved if any do miscarry and especially if they be the least cause thereof in laying a stumbling block in the way and in a word it teacheth us not to be a selfish people but to tender and pray for and endeavour as much as in us lyeth the good of others for we are each related unto others being Gentiles of the lines of Iaphet as Paul who was a Jew and related unto them as kindred according to the flesh Vers 4. Who are Israelites to whom pertaineth the adoption and the glory and the covenants and the giving of the law and the service of God and the promises Annot. In this Verse the Apostle comes closer to the matter in hand in shewing what people he intendeth to frame his discourse to and of the which are saith he Israelites to whom appertain the adoption and so forth hence we may understand the Apostle had a great work to do in proving that God might cast them off they being a people so nâ—ar unto him amongst whom he had placed his honour and yet to clear up Gods Justice in so doing that he might be just when he judgeth and therefore sheweth that it was no great joy to him thus to speak of Gods severity concerning them but saith he It is my continual grief and sorrow of heart as my conscience beareth me witness in the Holy Ghost insomuch as I could wish my self separated from Christ to that end they might be grafted in but however although God be merciful and flow to anger he will by no means clear the guilty and therefore as if the Apostle should say although they
be my Kinsmen and such as I dearly love yet I must needs cast the guilt on them and clear God in the dispensation of Justice towards them and also shew them that it was but a fond conceit of them to think that their being the Seed of Abraham would do them any right if they lived in sin because although Ishmael was of Abraham and Esau were from our Father Isaac in whom the Seed was to be called yet Esau being prophane and careless so as to sell his birth-right and work wickedness in the sight of the Lord as you O Israel have done the Lord hated him and cast him away and yet a child of Isaac c. but to pass to the next verse Vers 5. Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Amen Annot. In this Verse the Apostle speaketh further of Israels priviledges according to the flesh as if he should have said I do acknowledge that your priviledges as touching outward administrations have been very great Ps 147. in that the Lord hath given unto you his Laws and statutes he hath not dealt so with every Nation as for his judgements they have not known them yet henceforth we know no man after the flesh for although we have known Christ after the flesh viz. coming from the lines of Abraham yet henceforth we know him so no more old things are done away all things are become new that is as if the Apostle should have said Membership into Gospel-priviledges and your title of being Gods people is upon a new account namely upon account of faith by which all men Jews and Gentiles have their t◠viz Sons of God the which some of you are partakers of as appeareth in the next verse Vers 6. Not as though the word of God hath taken none affect For they are not all Israel which are of Israel Annot. From whence we may learn thus much that although the greatest part of the Jews had resisted their salvation yet the word took place on some of them even like the gleaning of the Vintage and also 〈◊〉 notice of this that the whole scope of the Apostles discourse tends to the convincing of the Jews that their being Abrahams Seed according to the flesh could do them no right as tonching the enjoyment of Heaven or Gospel administrations as saith John the Baptist when the Pharisees Sadduces came to his Baptisme upon the account barely as they were Abrahams Seed sayes O generation of vipers who hath forewarned you to flee from the wrath to come Mar. 3. Luke 3. bring forth fruit to amendment of life and do not begin to say in your hearts ye have Abraham to your Father for I say unto you that God is able of these stones to raise up children unto Abraham and now is the ax laid to the roots of the trees mark that every tree that bringeth not forth good fruit is bewn down and so forth and thus the Apostle in this Chapter and in many more endeavoureth to take off the Jews from looking in the least upon their birth-priviledges as in reference to inright them to Evangelical blessing and also saith to the Philipians as touching himself on this wise Although I might have confidence in the flesh if any man thinketh that he hath whereof he might trust in the flesh Phil. 3.3 4 5 6 7 8 9 10. I more circumcised the eight day of the stock of Israel of the tribe of Benjamin an Hebrew of the Hebrews as touching the Law a Pharisee concerning zeal persecuting the Church touching the righteousness of the Law blameless but those things such the Apostle are dung in comparison to Christ and the Gospel and thus the Apostle would as beforesaid take them from trusting in being children of Believers as will appear in the next verse Vers 7. Neither because they are the seed of Abraham are they all children but in Isaac shall thy seed be called Annot. From this verse I shall draw this conclusion that Gospel-priviledges are not to be enjoyed upon an account of generation but of regeneration that is not upon account of being the children of Believers but being children of the same Faith of Abraham whereunto for confirmation I shall add some few Reasons grounded from holy Scripture First because it is by or of Faith that it might be by or of grace because if we be heirs upon an account of generation that is because we are children of believers then it is not according to the choice of Gods grace but saith the Apostle it is of Faith that it might be by grace to the end that the promise might be sure to all the seed Rom. 4. 13 14 and 16. but if they that be of the law be heirs Faith is made void and the promise of none effect so that if Israel or we Gentiles be innishuated into evangelical priviledges by being the children of believing Parents then there is no use for Faith as in reference to that work whereas we see it is attributed onely to Faith through Grace as beforesaid Secondly there is no coming to God in a Gospel way so as will be acceptable to him but by Faith as saith the Apostle Without faith it is impossible to please God for he that cometh Heb. 11.6 to him must believe c. Thirdly Because it is Faith only that innishuates us into Gods grace as in reference to Evangelical blessings as saith the Apostle Rom. 5.1 2. Therefore being justified by faith we have peace with God through our Lord Jesus Christ by whom also we have excess by Faith in to this grace wherein we stand And Fourthly and lastly because I hasten there is none that seek Evangelical blessings and shall find them whether Jew or Gentile but such as seek it by Faith the other will come far short of their expectation as saith the Apostle Israel that followed after the law of righteousness attained not unto the Law of righteousness Rom. 9.31 wherefore because they sought it not by faith but by the works of the law and so stumbled c and so I shall leave this verse with this Text Know ye therefore that they which are of faith the same are the true children of Abraham Gal. 3.7 and heirs according to promise Vers 8. That is they which are the children of the flesh these are not the children of God but the children of the promise are counted for the seed In this verse there are these two things that are in chief treated to the first is Who it is that are not the children of God and who that are and first to the first that is who they are that are not the children of God and that is the children of the flesh they are not the children of God as saith the Apostle from whence it is clear without controversie that the children of believers considered only as from their fleshly descent
and say that the Scripture faith There are certain men crept in unawares who were before of old ordained to THIS Condemnation ungodly men turning the grace of God into lasciviousness the which thing is true that God before or of old did appoint ungodly men even such as abuse his Grace and turn it into lasciviousness to be condemned but God did not appoint men of old to be ungodly neither did appoint any men to condemnation but for ungodliness and this is the meaning of this Text. We may also observe that Jude speaks a prophecy of Enoch the 7 from Adam who did prophecy of the great Wickedness of the last and great Antichrist and the manner of his destruction compared with the words of Peter chap. 3.7 and the Prophet Ezekiel with many other Scriptures the which at present I shall not speak of in particular that is even as God did bring a remarkable judgement viz. the Flood on ungodly men in the old World so the Heavens that now are reserved for fire as a remarkable judgement to destroy the Wicked who then shall creep in unawares as aforesaid which is to be understood by the word THIS condemnation or THIS kind of Judgement as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear it Obj. And again 1 Pet. 2 7. so me will Object and say that some are appointed to be disobedient from the words of Peter ch 2 7 8. which faith The stone that the builders disalowed is become the head of the corner a stone of stumbling and a rock of offence to them which stumble at the word being disobedient whereunto also they were appointed Answer If the Text were truly calculated from the Original as it is here read yet we must not understand that God doth appoint men to be disobedient and especially before they be born although God sometimes give men up to hardness of heart for their wickedness but if God did appoint the Jews to be disobedient to Christ they did well in being disobedient to him because to do what God hath appointed men to do is to do well and no disobedience for disobedience is to leave undone what God hath appointed and not to do it God will not condemn men for doing of that which he appoints them to do neither can God appoint men to do evill therefore God appoints not men to be disobedient but you possibly may say Is there any evil done in the City saith the Lord and I have not done it Amos 3.6 To which I answer and say that is not the evil of sin that the Lord saith he hath done out the evill of punishment for sin because punishment is frequently in Scripture called evill as the seventy years captivity was called a fore evil out of the North and the like And again peradventure some will object and say that the Lord hath made all things for himself yea even the wicked for the day of evil Prov. 16.4 To which I answer and say that God neither made evill man or evil day but when he had created and made all things so it was very good for as saith the Wise man God made man upright Eccles 7.29 but he hath found many inventions to make himself evil so then man was made upright and very good 〈◊〉 66 3 4. Prov. 1.22 25 26. Isai 1 16. and the day also was good but man making himself evill made also the day of judgement which is a good day to the Righteous become an evil day to them although the day in it self be a good day in the which the people of God shall rejoyce Obj. But it may be further objected and said that God is said to chuse mens delusions and to laugh at their calamity and mock when their fear cometh insomuch that although they make many prayers he will not hear them To these and such-like Scriptures I answer and say Answ that it is just with God so to do when they slight his counsel and chuse their own wayes and say to him depart from us we desire not the knowledge of thy wayes when he saith stand and enquire in the way the good old way vâ—z the Law of Moses and walk therein but they said we will not walk therein but we will walk after the imagination of our hearts Prov. 1.24 Isa 65.12 ch 66.4 Ier. 7.13 Ezek. 8.17 18. Iob. 27 8 9. Isa 1.15 Ier. 11 11 ch 14 12 Mich. 3.4 I say it is just with God to chuse such mens delusion that is to give them up to the wiles of the Devil to be led captive by him at his will and then when misery falls on them and they cry unto the Lord he may justly reject them and laugh at their calamity that as he called and they would not hear him so they should call to him he not hear them and yet his mercy will plainly appear to be over all his works And for this cause God raised up Pharaoh to make his Name and power known thoroughout all the earth that all the world might know that all such as refused to hear and obey the Lord should be destroyed and that without remedy and so I shall pasle from the objections to the next verse which is Vers 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Annot. This verse is but a repetition of the fifteenth verse which saith For he said unto Moses I will have mercy in whom I will have mercy and I will have compassion on whom I will have compassion the which verse I have explained or opened at large shewing the occasion of the Lords discourse to Moses and also who it is that God will have mercy and compassion on and therefore shall passe this briefly and say that the Apostle in this verse reasons on this wise as if he should have said although it be so that you O house of Israel be all branches from one and the same stock and root yet by reason of your being degenerate plants and not being fruitfull the Lord may cut you off and yet notwithstanding may spare part of the branches although of the same stock or root they being fruitfull and may cut off and reject you that are unbelieving and unfruitfull and this is the sum and scope of the Apostles discourse in this whole Chapter as if he should say you house of Israel think it no strange thing that God should save some of you and reject other some and yet you being children of one father according to the flesh viz. Abraham for God looks upon no such thing for if you were of a nearer relation to him than of being Abrahams seed even as a signet on his right hand yet if you sin he will reject you for all that near relation for he will have mercy on whom he will have mercy and whom he will he hardeneth that is he will have mercy on humble penitent repenting souls and he will give up stubborn
he did deliver them although he had said he would deliver them no more as you may read in the 32. and 33. verse of the 12. Chapter And thus for want of knowledge not ignorance in the Scriptures you may see how the eyes of your understanding are darkened so as you cannot see as it were at noon day Moreover take notice that the same Prophet Hosea whom you would if you could have proved your matter namely that Israel shall not return again fully proveth what I have affirmed as you may read in his Prophecy in these words Hos 13.9 ch 14.1 2 3 4 5 6. O Israel thou hast destroyed thy self but in me is thine help O Israel return to the Lord thy God for thou hast faln by thine iniquities I will heal their back-slidings and love them freely for mine anger is turned away from him I will be as the Jew to Israel he shall grow as the lillie and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon From whence we may see that the very same Prophet doth prophecy of Gods love to Israel and their prosperous estate after their return although you say he will love them no more But whether we may believe you or the Prophet I leave the Reader to judge because your speech is opposite one to another and so passe to the second thing which is to prove that the Lord is so far from retaining wrath and hating Israel for ever that he loveth them with an everlasting love viz. that people that came from the loins of Abraham Isaac and Jacob as will appear from the words of the Prophet Jeremiah saying The Lord hath appeared unto me of old Jer 31.3 4. saying Yea I have loved thee with an everlasting love therefore with loving kindness will I draw thee again I will build thee and thou shalt be built O Virgin of Israel thou shalt again be adorned with thy Taâ—rets and go forth in the dance of them that make merry c. Thus we see the Lords love to Israel proved to be everlasting so that what you say is found lighter than vanity And I so shall pasle to the third thing which is that Israel shall return out of their captivity into their own Land and also shall answer your grand Objection or beat down your strong hold cited by you Ezek. 16.55 in these words When thy sister Sodom and her daughters shall return to their former Page 30. estate and Samaria and her daughters shall return to their former estate then thou and thy daughters shall return to your former estate which is supposed not to be But first to prove that Israel shall return into their own land as aforesaid and that you may see it clear see what is spoken by the moâ—â—hes of the holy Prophets Jer. 33.7 8 9 10 11 12 13 14 15 16. saying I will cause the captives of Judah and the captives of Israel to return and I will build them as at the first I wil cleanse them of all their iniquitiâ—â— and thus saith the Lord again there shall be heard in this place which ye say shall be desolate without man and without beâ—st even in the Cities of Judah and in the streets of Jerusalâ—m which are desolate the voice of joy and the voice of gladnesss the voice of the BRIDEGROOM and the voice of the BRIDE the voice of them that shall say praise ye the Lord of host for the Lord is good for his mercy endureth for ever and of them that shall bring the sacrifice of praise unto the house of the Lord for I will cause to return the captives of the Land as at the first saith the Lord Behold the day cometh saith the Lord that I will perform that good thing which I have promised to the house of ISRAEL and to house of JVDAH in those daies and at that time will I cause the BRANCHES OF RIGHTEOVSNES to grow up unto DAVID and he shall EXECVTE JVDGEMENT AND RIGHTEOVSNES in the Land in those dayes shall JVDAH be saved and JERVSALEM There is a glorious return of Israel to their own Land proved at large from those Scriptures with several oâ—kers which are also mentioned dwell safely and this is his Name by which he shall be called the LORD OVR RIGHTEOVSNES for this saith the LORD DAVID shall never want A MAN to sit upon the THRONE of the HOVSE OF ISRAEL moreover the word of the Lord came to Jeremiah saying Considerest thou not what this people have spoken saying the two FAMILIES which the LORD hath CHOSEN he hath even cast them off thus they have despised my people that they should be no more a Nation before me thus saith the Lord if my Covenant be not with day and night and if I have not appointed the Ordinances of heaven and earth then will I cast away the seed of Jacob for I will cause them to return and have mercy upon them And that this respects the last return is very plain First because it speaks of both Families returning namely Israel meaning the ten Tribes and Judah meaning the Zionnites or the daughters of Zion And secondly because it speaks of Christ executing judgement in the Land as doth appear from the word the LORD OUR RIGHTEOUSNES and that the place is mean Jerusalem in the letter Jer. 3 25 is plain from the thirteenth verse of the three and twentieth Chapâ—er of Jeremiah which saith That the places about Jerusalem and in the Cities of Judah shâ—ll the flocks passe again and at that time they shall call Jerusalem the Throne of the LORD and all the Nations shall be gathered unto it to the name of the LORD to JERVSALEM neither shall they walk any more after the imigâ—nation of their evill hearts the which yet now they do mark that in those daies the house of Iudah shall walk with the house of Israel but yet they have not mark that and they shall come together out of the Land of the north to the Land that I have given for an inheritance unto your fathers Ezek. 37 21. and I will make them a Nation in the Land upon the mountains of Israel and one King shall be unto them all and they shall be no more two Nations neither shall they divide into two Kingdomes any more at all neither shall they defile themselves with their Idols any more at all and David viz. Christ my Servant shall be King over them according to the words of the Angel to Mary which saith For he shall be great and be called the Son of the most highest Luke 1.31 38 and the Lord God shall give unto HIM THE THRONE of his FATHER DAVID and he shall reign over the house of Jacob for ever and of his Kingdome there shall be no end for behold in those daies and in that time will I bring the captives of Judah and Jerusalem