your honour for them to come and live here you might have spared your pains or otherwise sent it to your own tribe for they and not I contend against it but surely your garments smell so much of that mysticall Whore that they would abhor you But to the next thing the which is an answer to what you say to my third Argument as for your intervening discourse where you tell me what your eighteen Commentators say upon the 11 of the Revelations I matter not but say that me thinks he is blind that sees you not in a muddle of confusion for sometime you say that Hierusalem is to be understood the Church and sometimes the Temple but yet it wants proof that ever Hieausalem is taken to be the Church and I also discern your ignorance as touching the 11. and 12. Chapters of the Revelations the woman that travelleth to bring forth a man child is not the Gentile-Church but no more of that its possible that we may confer about that hereafter and so I come to take notice of your answer as aforesaid where you say The Temple of God spoken by Paul to the Thessalonians Page 33. 2 Thes 2.1 2 3 4 5 6 7 8. is to be understood the Church of God and Antichrists tyranny by saying he sate or set up his throne there which if this were the Temple of Jerusalem it were a poor piece of honour say you To which I answer and say First that it was not the Church of God will appear plainly because God never owned such a people to be his Church 2 Cor. 6.15 16. in whom Antichrist had his seat or Throne for Christ and Antichrist cannot dwell together so then if Antichrists seat was there then Christ seats not there if Christ not there then no Church of God so then Antichrist could not sit in the Temple of God in your sense The Temple mentioned 2 Thes 2. proved not to be the Church of God take this maxim the Antiquity of a thing proves not the verity of it my meaning is this although the Pope have sate in your Temple viz. Church along time and been your Governour as in chief and you suppose your selves the Church and therefore Antichrist may sit in the Temple viz. Church this proves not the verity of it And secondly whereas you say It is no great piece of honour for Antichrist to set his Throne in the Temple of Jerusalem To which I answer and say if you were not ignorant but knew the Scriptures you would know that it would be an honour to him to sit there provided he might be owned by the Jews to be their King viz. Christ as he will desire to be owned but that it is an honour unto him to set up his Throne there is plain because it is called the glorious holy Mountain by the Prophet Daniel Dan. 11.45 in these words And he shall plant the Tabernacle of his Pallace between the sea in the glorilus holy Mountain or the mountain of delight and holinesse as it is called in the margent yet he shall come to his end and none shall help him and at that time shall Michael viz. Christ appear Dan. 12.1 2 3. or stand up according to Pauls words and destroy him and that it is at his coming to take his kingdome and to reign is plain because the Text saith That many that sleep in the dust of the earth shall arise some to glory and some to shame And that Hierusalem will be the praise or glory of the whole earth I have also proved already so that what you have said is proved to be false and that it is the very same thing that the Apostle spoke of is plain for they that know any thing know that Christ when he cometh to judge the world in righteousnesse is to come to Ierusalem and first restore the kingdome unto them and to plead with all flesh not far from the valley of Jehoshaphat and that the Antichrist may perswade the world that he is the Christ and that he may shew himself as God and so be worshipped by the Jews he shall place his throne there and therefore saith the Apostle in order to the establishing of the people 2 Thes 2.1 2 3 4 5 6. that they might not be deceived by him 〈◊〉 saith The day of the Lord comes unawares when you little think of it yet be not deceived about his coming for there shall first come the Antichrist who shall perswade men that he is the Christ and to carry on his design the more subtilely shall shew great signs and also shall place his Throne in the very place namely the glorious holy mountain Jerusalem where the true Christ shall place his Throne And this is fully implyed in 2 Thess 2. compared with Dan. 12 and other Scriptures that I formerly have cited But I passe briefly because those that compare my Syons Redemption and your answer together may see your answer to be but as a scare-crow and not worth taking notice of But you tell me I understand not what is meant by Gog and Magog Answer It s very like I cannot be more ignorant of Gog and Magog Page 33. than you be of what is meant by the little Horn Dan 7. when you call him Antiochus Epiphanes the which although he might be a type of him was no more the same than the scape-Goat Levit. 16. was Christ first because this little Hâ—â—n Dan. 7. was took alive and given to the burning flame after which time the Saints did possesse the Kingdom of the whole world it being delivered into their hands by the Son of man coming in the clouds of heaven Antiochus Epiphanes proved not to be the little Horn spoken of by Daniel ch 7.7 8 9 10 11 12 13 14 15 16 17. with much more that might be cited as an allusion thereunto Dan. 7 13 14 15 16 17 18. but Antiochus Epiphanes died after another manner neither was the Kingdome of Israel at peace after his death for he left a son which acted in the cruelty of his father who gathered together fifty thousand footmen and almost five thousand horsemen and fourscore Elephants and vexed the Jews as you may read in the first Chapter of the wars of the Jews recorded by Iosephus in his 559. page I could speak very largely unto it but he that reads the 7. of Dan. and compares it with Joel the 3. and Revelations the 19. may plainly discern that the little Horn mentioned in the 7. of Daniel which shall be taken alive and destroyed as aforesaid cannot be understood to be Antiochus Epiphanes which dyed before Christs Incarnation near one hundred sixty and two years And again Isa 14. whereas you say the 14 Chapter of Isaiah speaks not of the Antichrist but of the King of Babylon To which I answer and say Read Syons Redemption p. 101. that I have before said that the Antichrist is to be
and his Disciples should be for signs and wonders in Israel it was so and as it was prophesied that the Jews should smite him on the cheek it was so and as it was prophesied that they would give him vineger to drink it was so and as it was prophesied that one should betray him for thirty pieces of silver by which the Potters field should be bought it was so and as it was prophesied that they should cast lots for his vesture it was so and that a bone of him should not be broken but that he should be peirced it was so done to him These and many such like things as touching Christ and also concerning Israels Captivity by the Bibylonians which was foretold by the Prophets was fulfilled in the letter multitudes of such like things as I could speak of but the time fails me which was fulfilled in the very letter Therefore let us believe that what the Prophets as touching Christs glorified condition in Jerusalem and Peter knew well what he said when he speaks of Christs Kingdome saying We have not followed cunning devised fables when we made known unto you the power and coming of our Lord Jesus but we were eye-witnesses of his glory and we have a more sure word of prophesie to which you do well if you give heed mark that knowing first that no prophesie of Scripture was of any private interpretation neither came it by the will of man but holy men of God spake as they were moved by the Holy Ghost Hence we see the Prophets words are of great weight and also take notice that all the Prophets bare witnesse to the truth of what I have asserted and this intervening discourse I thought good to adde to that end that the courteous Reader might take notice that what the Prophets had foretold was and is to be fulfilled in the letter of the Scriptures unlesse they are proverbs or parables or the like and therefore I shall desire thee to read them the more diligently and distinctly they want not an interpretor but are very plain to him that hath any discerning spirit onely take notice of this that whereas the Prophet Ezekiel speaks of David he means the Son of David viz. Christ which is to sit upon his Throne for ever as the discourse of the Chapter will clearly shew as possibly I may give an hint of it in the marginal â—oat and these few things premised I come to the second part of the assertion which is That Christ shall Reign in Jerusalem And in order to the making of it appear to be truth I shall shew you that the Prophets have foretold it viz. that the Lord shall make Ierusalem or Zion at or in Jerusalem his seat and reign there before whom Kings shall fall down and shall worship before him therefore mark well the words of the Lord spoken by the mouth of his holy Prophets Psal 2.6 Zach. 2.10 11 12 13. which saith Yet have I set my King upon his holy hill of Zion Sing and rejoyce O Daughter of Zion for lo I will come and dwell in the midst of thee saith the Lord And many Nations shall be joyned unto the Lord in that day and shall be my people and I will dwell in the midst of thee Isa 31.4,5 6. and thou shalt know that the Lord of Host hath sent me unto thee And the Lord shall inherit Judah his portion in the holy Land Jer. 13.7 and shall chuse Jerusalem again Be silent O all flesh before the Lord Isa 24.23 for he is raised up out of his holy habitation So will the Lord of Hosts defend Jerusalem and in defending of it he will deliver it Ezek. 34.23 24. Then shall the Sun be ashamed and the Moon confounded when the Lord of Hosts shall Reign in Mount Zion and in Jerusalem David being prophesied to be a Shepherd and Prince in Jerusalem and so to remain for ever is to be understood Christ before his Ancients gloriously 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 Jerusalem neither shall they walk any more after the imaginations of their evill heart And I will set up one Shepheard over them and he shall feed them even my Servant David he shall feed them and he shall be their Shepheard And I the Lord will be their God and my Servant David viz. Christ a Prince a-amongst them I the Lord have spoken it Behold I will take the children of Israel from amongst the heathen whither they be gone Ezek. 37.21 10 29. and I will gather them on every side and will bring them into their own Land And I will make them a Nation in the Land upon the mountains of Israel and one King shall be King to them all and they shall be no more two Nations neither shall they be devided into two Kingdomes any more at all Neither shall they defile themselves with any of their transgressions but I will cleanse them so shall they be my people and I will be their God And David my servant viz. Christ shall be King over them It cannot be meant that David in the letter shall be their Prince for ever but Christ that is called the Son of David and is to sit upon his Throne for ever and they shall have one Shepheard and they also shall walk in my judgements and observe my statutes and do them And they shall dwell in the Land that I gave to Jacob my servant and they shall dwell therein even they and their children and their childrens children for ever and my servant David viz. Christ shall be their Prince for ever Moreover I will make a Covenant of peace with them and it shall be an everlasting Covenant and I will place them and multiply them and will set my Sanctuary in the midst of them for evermore My Tabernacle also shall be with them and I will be their God and they shall be my people The heathen shall know that I the Lord do sanctifie Israel when my Sanctuary shall be in the midst of them for evermore Rev. 21.3 4. And I heard a great voice from heaven saying the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himself will be their God And God shall wipe away all tears from their eyes Rev. 5.9 10. And they sung a new song saying thou art worthy to take the Book and lose the seals thereof for thou wast slain and hast redeemed us to God by thy bloud out of every kindred tongue and Nation And hath made us unto our God Kings and Priests and we shall reign on the earth Behold the dayes come saith the Lord that I will perform that good thing that I promised to the house of Israel and to the house of Judah In those daies and at that time will I cause a
SYONS REDEMPTION AND ORIGINAL SIN VINDICATED Wherein are these particulars largely handled and discovered I. That sprinkling of water in the Name of the Father Son and Holy Ghost is not Baptism as by several Arguments together with objections of that nature Answered II Infants not the subjects appointed by God to be baptized as by several arguments disproved and Objections of that nature answered III That the second death was never threatned to to be inflicted upon Adam or his lines for that sin committed in Paradice IV A clear and large discourse as touching Gods Decree of Election and Reprobation V A large Exposition upon the Ninth Chapter to the Romanes with every particular Verse opened in its distinct order as concerning Isaac and Ishmael and Jacob and Esau and of Pharaohs heart being hardened and Objections of that nature answered VI A brief disproof of the unlawfulness of the paying or receving of Tythes of a Tenth in Gospel times as Ministers maintenance VII The Ordination of the National Ministery examined and disproved VIII The answer of Objections against the Jews return out of their Captivity and the Reign of Christ upon earth answered and disproved shewing that the Jews shall return and Christ Reign in Jerusalem over the house of David IX A clear discovery of the glorious effects or that which will be effected under the sound of the seventh Trumpet X A full discovery of Judah and Israels glory to be enjoyed in their own Land and of Christs being their KING in the midst of them reigning over them upon the Throne of his father David in Jerusalem witnessed by the mouths of all the holy Prophets Evangelists and Apostles that ever wrote since the world began which are known cited in in this Book whereby any that reads it may easily see the truth of this Assertion Published for the instruction and comfort of all that wait for the appearing of the Lord Jesus and Zions Redemption Being an Answer to a Book of Mr. Hezeklah Holland sometimes Preacher in Sutton-Valence in Kent By George Hammon Pastor to the Church of Christ meeting in Biddenden in Kent LONDON Printed by G. Dawson for the Author 1658. The EPISTLE DEDICATORY To Mr. HEZEKIAH HOLLAND SIR I Having obtained a Book of yours Intituled to me although as I suppose never intended me as by you I thought good to peruse it and also to give an answer to it although I might have better improved time and ink and paper than to have answered such a running kind of discourse the which hath out run both Scripture and sound reason but however truth hath overtaken it and given it its deaths wound and farther this discourse of yours hath engaged me to speak more largely of the Doctrine of Election and Reprobation and to shew how Gods Decree in Election depends upon Christ viz. to chuse none to salvation and glory but such as are of Christs family either actively or passively when I say actively I mean such as are in Christ through faith and when I say passively I mean all Infants that have not forfeited their happiness by personal transgression for the Redemption is a free gift and is as large as the transgression so that as the first Adam lost the lives and blessing of all men so the second Adam the LORD JESUS purchased it again so that none are damned viz. taste the second death but such as deny the Lord that bought them but all men must dye the first death or be changed which is as death for the first Adams transgression and the very same all men are Rom. 5.18 19 by Christ made alive again that is even so many as were made sinners by the first Adam even so many are made righteous by the second Adam and so Gods mercy is over all his works I have also answered all your Arguments and Objections that I found to have but so much as a colour of reason in it I have also shewed that the Jews shall return to their own Land and that Christ shall be their King sitting upon the Throne of David in Jerusalem according to the letter of the Scriptures the truth whereof is witnessed by the mouth of all the holy Prophets and Evangelists and Apostles I have not given any interpretation upon the Prophets Evangelists or Apostles for these two reasons First because no person might have any colour to wave what is written as to that subject seeing it is the pure minde and will of God without the least mixture of mans meaning and interpretation And secondly because my occasion also would not admit of enlarging my self upon it And as touching your Ordination to the Ministery I have examined and shewn that your Presbyter by which you were Ordained was not a lawfull one nor you fitly qualified and also that no man may be appointed a Minister over any flock without the approbation and election of the same people and he receive his Ordination and charge amongst them in their sight which is the ancient practice of Gods people by his command both in the Old and New Testament And as touching your grounds for Infant-Baptism I find also very weak and that the word Baptizo is taken for sprinkling as you say I cannot finde any where but I finde it s taken for washing as in the ninth Chapter to the Hebrews and elsewhere but never find that it will bear such a signification as to sprinkle according to that little knowledge that I have attained thorow mine own industry with Gods blessing in the Greek which is indeed very small but who may despise the day of small things if truth be found therein the which I shall leave to the examination and tryal of such as know it better than my self without over much confidence as to the infalibillity thereof although to my best understanding it is the truth and pertinent to the purpose that I have cited it for and as touching your discourse of me to your bountifull friends cited in * Your discourse is thus read In lipsius si vera dico agnoscite si falsa ignoscite to which you adde this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because I speak against Oxford Cambridge as you say Sir is this the way to convince me that Oxford Cambridge is of God I must see more sollid matter come from thence first I shall omit citing Cyprians words Latine and Greek is little to your honour knowing that evil communication corrupts good manners for he that made me an Asse if I be one is the same that made you a wise man if you be one and also I think that he that is blinde or seeth but little may see you to be imposterous and so Cyprians words fitly applyed to you and whereas you tell them that I much speak against Oxford and Cambridge learning I might say that your eye sight was not very clear or your understanding awake when you read my book for I never spake against it considered as
simply in it self as a hand-maid as I may say to a Minister but I ever spake against it so as to deny it to be the efficient or suparlative cause of a Minister and do say that Christ ascending up on high and leading captivity captive and giving gifts to men is that which makes a Minister although learning may not be denyed to be a useful hand-maid neither may such be denyed to be Ministers whom Christ hath gifted to preach the Gospel to edification exhortation and comfort although they be altogether ignorant of that humane edification of Oxford and Cambridge and let me tell you without offence that I know none more ignorant in the mysteries of the Gospel than those of your stamp for the greatest part of them but I suppose the reason is because they ascribe preheminence to that which should be subordinate Finally Sir this is my advice to you and despise it not be more frequent in reading the Scriptures and compare them together trust not too much to this or the other mans opinion for if they were zealous yet they lived but as it were in the twilight and know that near the time of the end 1. 12.14 * men are to run to and fro and knowledge to encrease Whoso is wise and will observe these things even they shall understand the loving kindnesse of the Lord and that you may partake of the benefit of an understanding heart search after it as for hidden treasure and then shall ye finde it and have the closet of your heart filled with all precious and pleasant riches the which is the desire of him that desireth the welfare of your soul and all mens who am your and their servant for Christs sake George Hammon The Epistle to the Reader CHristian Brethren and friends and to whom soever feareth the Lord and especially you the Inhabitants of Sutton-valence and Boughton Munchalse and Maidstone together with the places there abouts the Authors desire is that grace and peace might be multiplied unto you through the knowledge of our Lord Jesus Christ My dear friends the knowledge of the truth is of such great worth that it calls for our earnest endeavour after it to seek it and not silver and to search after it rather than fine gold and therefore for thy further understanding in the mysteries of God I have added this small pains of mine contained in the following Treatise in bringing to a publick view such objections as stand like a cloud to ecclipse or hinder the light of Christs doctrine from shining into the understandings of the sons of men and have answered them although I should have been more at large upon it if time would have given leave in reference to other occasions that daily called me from it when it was in hand the which also was the cause that it was brought to a publick view no sooner and therefore excuse its long absence I pray you and now my desire is that thou wouldst read it diligently and weigh what is written with an unbyassed affection and in so doing thou mayest come to see those things that happily thou hast not yet seen and know those things that yet now thou hast not known for how ready have we been to receive mens doctrine without tryall especially when they have had a name to be great learned men never considering the words of the Lord which saith Not many wise or learned men hath he chosen to reveal his hidden wisdome to but hath hid it from them and revealed it to Babes and sucklings and was it not Gods way to chuse Heardsmen to be his Prophets and Fishermen to be his Apostles and in a word such as were accounted ignorant men such as knew little of the law even such God did chuse to reveal his Son in that none might glory in men therefore take heed of being deceived upon such account but now prove thy self to be like the men of Berea the which were more noble than the men of Thessalonica because they searched the Scriptures to see whether those things that was preached to them were truth yea or nay therefore be exhorted for the time to come to give all diligence in cases of weight to try it by the Scriptures and seek to the Lord to give thee understanding therein and then doubtless thou shalt do well I have opened the ninth Chapter to the Romans and when thou readest it consider that it is a discourse touching the house of Israel that God was just in casting them off for their sins although they were the seed of Abraham shewing that Israel was also of Abrahams lines and Esau of the lines of Isaac and yet for their wickedness were rejected and also Pharaoh that hardened himself against the Lord and his people as Israel did the Lord chose his delusion by giving him up to hardness of heart to make his Name known throughout all the earth that all men might take warning by him And as to that which is spoken concerning the return of the house of Israel and the house of Judah out of their captivity and the Reign of Christ in Jerusalem I desire thee to weigh seriously because if thou understand it aright it will help thee much in the understanding of all the Scriptures in a great measure as Daniel Zachary and the Book of the Revelations when others will be found to turn the Scriptures into allegories not knowing what they say nor whereof they do affirm being never able to keep the Scriptures in a harmony it will also strengthen thee to stand fast in these times when the mystery of iniquity is geting up apace where there is no other Mount Zion taught up as Christs seat but what is in us and ere long in giving heed thereunto we shall not think our selves onely Mount Zion viz. Christs seat but will also think that we are the Christ to wit God manifest in our flesh for the mother of Harlots and her daughters viz. Rome and the rest of the Nations which have been upon her sides and suck of her breast have taught up such a kind of doctrine as a spiritual Reign of Christ to be understood in such Scriptures as speak of Christs Reign on earth the which is as a footing for the mystery of iniquity to work but thanks be given to our good God that hath given some to understand the mystery of the kingdome who will travel to bring forth the man child as I comparatively may say that shall rule all Nations with a rod of iron namely Christ upon his holy hill of Zion therefore read the Prophets diligently the which I have cited thou mayest also at thy leasure peruse Esdras which I have not cited in my discourse because some doubt whether it be Canonicall yea or nay the which I shall not trouble my self to prove it holy writ because there be Prophets enough that prove the same thing besides Esdras although he speak very fully to it as in many Chapters
so as to come in the forme of a servant Christ and his waies was ever so mean and low and base in carnal mens account that they in all ages stumbled at it in a low mean way he became an offence to many or a stone that many stumbled at and so is called a stone of stumbling and a rock of offence not that he is so in himself as I have said but he is become so being in a mean low estate as to outward appearance that men which look for honour and greatnesse in this would stumble at him saying is not this the Carpenters Son We will not have this man to reign over us but we will reject him and his doctrine and yet saith the Lord I will set my King upon my holy hill of Zion and thus Christ is laid a chief corner stone in Zion at which stone men stumble for the cause as a foresaid and yet he is such a precious tryed corner stone and such a sure foundation that the gates of hell cannot prevail against it so that whosoever believeth on him shall never be ashamed or confounded he being the rock of their salvation But peradventure some will object and say Obj. That the eyes of the people were to be made dim and their ears dull and their hearts grosse lest they should see with their eyes and hear with their ears and understand with their hearts and turn and he healed Answ To which I answer and say That it is just with God to give such men up to hardnesse of heart who will chuse their own wayes and reject the counsel of God against themselves as this people did as I have at large before proved unto you and whereas Christ saith Obj. Unto you is given to understand the mystery of the kingdome but to other in parables that seeing they might see and not perceive c. Answ The answer is thus Such as seek to know the mysteries of the kingdome and follow him that is able to make it known as Christs Disciples did to such it is given to know the mysteries of the kingdome for then shall we know him if we follow on to know him for his secrets are with them that fear him but such as seek not after him nor fear his name his counsel is far from them and as for his judgements they know them not but their feet shall stumble upon the dark mountains and thus having given you the meaning or mystery contained in this ninth Chapter to the Romans I shall passe to the examination of your lawful Ministery but by the way curteous Reader take this use of information exhortation and comfort and first be informed that God hath not appointed any souls to be damned before they are born but from preconsideration of sin committed in time neither doth God harden men or give them up to hardness of heart but for their personall sin committed in time Secondly be exhorted then to seek the Lord while he may be found and neglect not the precious time and opportunity of grace but seek him and he will be found of thee because he hath sworn that he desireth not the death of him that dieth Thirdly for comfort with God there is mercy and forgivenesse our God will abundantly pardon insomuch that the Spirit and Bridegroom saith come and let him that heareth say come and let him that is a thirst come and who ever will let him take of the water of life freely and in so doing they shall finde rest to their souls even so be it The lawful Ministery falsely so called examined and disproved IN this subject of discourse I shall be very brief Read Sam. Fisher p. 553. to 588. first because it is but as it were to strip a naked man that is your Ordination hath been very largely disproved already and you shewn that your calling is from Rome by one which once was one of your own tribe and therefore the better able to discover you also once made dispute in my hearing when one of your tribe was tryed as in respect of his Ordination to the Ministerial function At a dipute at Headcorn in Kont Mr. Gotheredge did so affirm and shewn that his Ordination was from his Grandmother although father in God Pope Joan his answer was what though they did come through Rome yet they might be true Ministers for saith he Christ came through the liner of whores and yet was the true Christ but I suppose he was made ashamed so as to blush at the reply thereof but however I dwell not or dedend not on what this man or the other Author saith but do say that every man ought to walk in his own line or measure And secondly I shall be brief because I suppose that there be but few men but do or may know if they search the Scriptures that your kinde of Election and ordination is not of God First in respect of your Presbytery Secondly in respect of your charge or Office which is to absolve or remit sins like your Grandfather the Pope and so there came to be a pope in every Parish And thirdly in respect of your qualifications These I shall speak to briefly and also shew what the true Presbyters are and secondly the qualifications of such as are to be Ordained and thirdly what their work or Office is to do These in order but first I shall examine what you say and give a brief answer unto it And in the first place you tell me It would be too great an honour for you to answer me at large in this particular No great honour to prove the ministry of the Nation false because there by very few but know it already or may know it if they search the Scriptures and also that It would have argued some guilt in your call To which I answer and say It would not have conduced much to my honour before men to prove your Calling and Ordination not to be of God because there be very few but know it or may know it if they search the Scriptures and therefore no great piece of work so as to be admired at when all men may easily see it if they shut not their eyes against the light But I passe this and say I find that in this particular viz. the Characters of the false Ministery the burden lyeth very heavy upon you and pincheth very sorely and that causeth you to use such kicking expressions as followeth which is say you A fools bolt is soon shot and if an asse kick us we must not put him in the Court. To which I answer and say I do not envy the expression for these three reasons the first is because sometimes a patient beast will kick when his burden pincheth And secondly it troubleth me not to be called a fool because he that will be wise must become a fool that he may be wise and also we have a Proverb which in this is verified that children and fools
will bring them out from the people Ezek. 28.24 25 26. and gather them from the Countryes and will bring them to their own Land and feed them upon the mountains of Israel And they shall be no more a prey to their enemies but they shall dwell safely and none shall make them afraid And there shall be no more a pricking bryer unto the house of Israel nor any grieving thorn of all that are round about them that despised them and they shall dwell in their Land that I gave my servant Jacob Isa 12 1 2 3 4. and shall know that I am the Lord. And in that day thou shalt say O Lord I will praise thee though thou wast angry with me thine anger is turned away and thou comfortest me Therefore with joy shall ye draw water out of the wells of salvation For thy waste and thy desolate places and the Land of thy destuction shall even now be too narrow by reason of the Inhabitants and they that swallowed thee up shall be far away the children that thou shalt have after thou hast lost the other shall say again in thine ears the place is too strait for me Give place to me that I may dwell then shalt thou say in thine heart who hath begotten me these seeing I have lost my children Isa 49 19 20 21 22. and am desolate a captive and a removing to and fro and who hath brought up these behold I was left alone where have these been Thus saith the Lord God behold I will lift up my hand to the Gentiles and lift up my Standard unto the people and they shall bring thy sons in their arms and thy daughters shall be carried upon their shoulders Ver. 23. And Kings shall be thy nursing fathers and Queens shall be your nursing mothers they shall bow down to thee with their face to the ground and lick up the dust of thy feet and thou shalt know that I am the Lord. Isa 6.10 11. And the sons of strangers shall build up thy walls and their Kings shall minister unto thee for in my wrath I smote thee but in my favour have I had mercy on thee Ver. 12. therefore thy gates shall be opened continually and they shall not be shut day nor night that men may bring unto thee the forces of the Gentiles and that their Kings may be brought for the Nation or Kingdome that will not serve thee shall perish Let Mount Zion rejoyce Psal 48 11. let the daughters of Judah be glad because of thy judgements FOR in that day will I make the Governours or Judah like a hearth of fire round about the wood like a torch of fire in a sheaf and they shall devoure all the people round about on the right hand and on the left and Jerusalem shall be inhabited again in her own place even in Jerusalem The Lord also shall save the Tents of Judah first Zach. 12.6 to 15. that the glory of the house of David and the glory of the Inhabitants of Jerusalem do not magnifie themselves against Judah And thou O Tower of the flock the strong Hold of the daughter of Zion unto thee shall come the first dominions In that day shall the Lord defend the Inhabitants of Jerusalem Mich. 4.8 and he that is feeble amongst them at that day shall be as David and the house of David shall be as God as the Angels of the Lord before them And it shall come to passe in that day that I will seek to destroy all the Nations that come up against Jerusalem And I will pour upon the house of David and upon the Inhabitants of Jerusalem the Spirit of grace and of supplications and they shall look upon me whom they have peirced and they shall mourn for him as one mourneth for his onely son and shall be in great bitternesse for him as one that is in bitternesse for his first born In that day there shall be a great mourning in Jerusalem as the mourning of HADADRIMMON in the valley of MEGIDDON Isa 5â— 20. And so all Israel shall be saved as it is written There shall come a Deliverer to Zion and shall turn away transgression from Jacob Rom. 11.26 O the depth of the riches both of wisdome and knowledge of God how unsearchable are his judgements Isa 64.4 and his wayes past finding out For since the beginning of the world men have not heard or perceived by the ear 1 Cor. 2.10 neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for thee But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God Therefore unto God the Father through our Lord Jesus Christ by the Holy Spirit be ascribed glory and thanksgiving might majesty and dominâ—on by all that fear him small and great for ever and ever world without end Amen Thus having from these Scriptures and many more that might be mentioned together with these above written proved the first part of the assertion viz. That the Jews shall yet return and possesse their own Land and be a very glorious people and their scituation viz. Jerusalem a very glorious scituation Although all that hath been said may comparatively be called as the gleaning of the vintage For I know nothing which the Scriptures proves more plainly and yet this is hid from the most part of the prudent and learned men in our times but this is the fulfilling of the Scriptures which saith God hath hid it from the wise and prudent and revealed his wisdome even his hidden wisdome to babes and sucklings not that I say that God hath hid it from all that are prudent and learned men according to humane sciences for I do know some of them do understand the mystery of the kingdome although to the greatest part it is a parable but however the truth of God stands sure and is unchangeable for the Scriptures shall not fall to the ground but shall be fulfilled although heaven and earth passe a way Hence it came to passe that that all which was spoken of Christ to be fulfilled in the dates of his flesh was accomplished in the very letter of the Scriptures that the Scriptures might be fulfilled and so shall all those Scriptures that speak of his glory and reign and the Jews glory be fulfilled in their time For as the Scriptures spake of Christs being born at Bethlehem Mich. 5.2 Isa 7.14 Hos 11.1 Zach. 9.9 Isa 8.18 Mich. 5.1 Isa 5.6 Psal 69.21 Zach. 11 12 13. Psal 22 18. Num. 9 12. Exod. 12 46. Psal 34.7 Zich 12.10 it was so and as the Scriptures spake that a Virgin should conceive it also was so and as the Scriptures prophesied of calling his son out of Aegypt it was so and as he was prophesied to ride to Jerusalem upon an Asses Colt it was so and as it was prophesied that he
Lord most high is terrible he is a King over all the earth he shall subdue the people under us and the Nations under our feet He shall choose our inheritance for us Psal 47. from 1 to 10 Psa 93.2 3 Ps 99.1 2 3 the excellency of Iacob Selah God is gone up with a shout the Lord with a sound of a trumpet sing praise to God sing praise sing praise unto oâ—r King sing praise For God is the King of all the earth God reigns over the heathen God sitteth upon the Throne of his holinesse The Princes of the people are gathered together even the people of the God of Abraham for the shields of the earth belongeth unto God Rev 19. from 5 to 12 he is greatly exalted And I heard as it were the voice of a great multitude and as the voice of many waters and as the voice of mighty thundrings Rev 20.6 7 saying Allelujah For the Lord God omnipotent reigneth let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his wife hath made her self ready And to her was granted that she should be arayed in fine linnen 1 Cor 6.2 1 Tim 2.11 12 and he said unto me write Blessed are they that are called to the marriage Supper of the Lamb And he said unto me these are the true sayings of God And I saw the souls of them that were beheaded for the witnesse of Jâ—sus and for the Word of God and they lived and reigned with Christ a thousand years John 1.51 Know ye not that the Saints shall judge the world for is is a faithfull saying if we suffer with him Heb 1.14 we shall also reign with him Verily verliy I say unto you hereafter you shall see heaven open and the Angels of God ascending and descending upon the Son of man Heb 2.5 6 7 For they are all ministring spirits sent forth to minister to them who shall be heirs of salvation For not unto the Angels hath he put into subjection the world to come whereof we speak Rev 21.7 but in a certain place saith What is man that thou shouldst be mindfull of him for thou hast crowned him with glory and put all things under him although we yet see not all things put under him But he that overcometh shall inherit all things Dan 1.31 Verse 44 and I will be their God and they shall be my people For the stone that is cut out of the mounatin without hands shall smite the Image and make it like the chaff of the summer threshing floor and the stone shall become a great mountain and fill the whole earth And at that time the Saints shall possesse the Kingdom for ever Hosâ— 3.4 5 The children of Israel shall abide many dayes without a King and without a prince and without a sacrifice and afterwards shall the children of Israel return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse in the latter dayes Isa 11. from 1 to 13 And in that day there shall be a root of Iâ—sse which shall stand up an ensign to the people And the Lord shall utterly destroy the tong of the Aegyptian sea and with his mighty winds shall he shake his hand over the river and shall smite it in the seven streams and make men go over dry-shod Isa 66 And there shall be an high way for the remnant of his peoâ—le which shall be left from Assyria like as it was to Israel in the day that he came up out of the land of Egypt Ezek 39 28 29 And he shall bring them into their own land and feed them with judgement upon the mountains of Israel For he will rejoyce in Jerusalem and joy in his people Then shall they know that I am the Lord their God Isa 32.1 2 that caused them to be led into captivity amongst the heathen But I have gathered them into their own land Joel 2 32 and have left none of them any more there neither will I hide my face any more from them And a King shall reign in righteousnesse Rev. 11 15 and Prâ—nces decree judgement For in mount Zion and in Jerusalem shall be deliverance And there was a great voice in heaven saying the KING-DOMES of this WORLD are become the KINGDOMS of our Lord and of his Christ and he shall reign forever and ever From these Scriptures it doth plainly appear that the Jews shall yet return to their town of unwalled villages and repair their former desolations And also that Christ shall have his Tabernacle with them and be their KING in the midst of them according to the Scriptures and reign over the house of David where his Saints shall be as Saviours upon Mount Zion and enjoy the Kingdom according to Gods good pleasure Wherefore seeing we receive a Kingdom that cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear for he that shall come will come and will not tarry even so Amen come Lord Jesus come quickly the grace of our Lord Iesus Christ be multiplied unto all such as wait for his appearance and Kingdome in sinâ—erity and truth FINIS ERRATA PAge 3 l 3 read benevolous p 5 l 30 r City for eighty l 37 reither p 11 l 2 r prayers p 16 r Heb. 9.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 21 l 27 r ask for affirm p 28 l 20 r Acts for Exod. p 29 l ul r new for communion p 35 l 8 r you draw p 36 l 10 r Poet p 38 mend the margin r there was not a state of Immortality in Paradice equivalent with that which was brought to light no more to be subject to corruption p 46 l 17 r to fear death for did fear death p 47 l 14 r Christ owned Church p 52 l ult r many made sinners p 58 mend the margin noter Mal. 1.11.12 p 55 l 1 r despised p 65 l 32 r no man to do p 76 l 13 r moulded for marred p 77 l 6 r tender p 78 l 2 r can for cannot p 80 l 15 r tender also in line ult r tender p 82 l 17 r condition for transgression p 83 men the margin note r preterperfectâ—n e for preterimperfâ—ctience p 86 l ult r be kin p 87 l 13 r visited for rejected p 88 l 3 r reach for wrath p 89 l 22 r there justice left him and there mercy found him to bring him again from the dead p 90 l 6 r threatened for here ended p 92 in the margin r Indifferently p 93 l 4 r threatened for there opened p 95 l 18 r tender l 2â— r premised p 96 l 10 r I suppâ—se for I passe p 99 l 11 r dolefull for doubtful p 100 l 12 r Abraham for Adam l 19 r gave for you In the same p r Eâ—omitâ—s for Adamics p 112 l 3 r to whom p 119 l 32 r translated for calculated p 123 l 20 r mared for made p 127 apply 26 v. of the 9th ch to the Romans to the remnant of Israel p 132 l 24 r bride for bridegrom p 133 l 2 r in a dispute l 11 r depend p 131 l 13 r not troubâ—ed p 137 l 15 r Diotrephes for Elias l 26 r Rulers for unless p 141 l 20 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 168 l 5 r stain for strain p 174 l 8 r Joshua for Hosea
God chosen that so the wisdom of this world might come to naught 1 Cor. 1 27 28 29. and that God hath chosen the foolish things of this world to confound the wise and the despised things to bring to naught that which seemeth to be mighty in wisdom that no flesh should glory in his presence And again whereas you say That you are sure that the promise is by sprinkling and that it was a Gopspel promise Ezek. 36.25 compared with Ephesians 5.26 To which I answer briefly and say That the promise in Ezek. 36. is made to such a people as are not accounted by the Holy Spirit to be a Gospel people but as touching the Gospel they will be enemies as you may see in Rom. 11. and also you may see that the promise Ezekiel 36 doth not speak of any Gentile Church nor any Church of the Hebrews being called by a Gospel preaching but it is concerning Gods purpose as touching the whole house of Israel namely that the Spirit shall be poured out upon them when the time is accomplished that is to say after their return out of captivity and the fulness of the Gentiles and when they shall see their KING THE LORD JESUS coming in the Clouds of Heaven then will the Lord poure on them the Spirit of praise and supplication and then shall they say Loe this is our God that is the time when all tears shall be wiped from their eys and then if they search for sin in Judah they finde none But because I will hasten take notice of these Scriptures in the room of many see first the Text itself Ezek. 36 8 9 10 24 25 26 27 28 33 34 compared with Jerem 31 1 2 3 4 to the end see Ezek. 37.12 compared with 21 22 23 24 25 36 37 38. Esay 59 17 18 19 20 21 see Fsay chapters 11. and 12. Zeph. 3.11 12 13 14 15 16 17 18 19 20. Zach. 14 9. Rom 11 25 26 27 28. It would be too large to speak to these the like Scriptures but take notice that the general call of the Iews and the fulfilling of that Prophecie will not be by the ordina y preaching of the Gospel but by that extraordinary work of God the which is to be wrought on the house of Israel at that time when the Redeemer shall come to Zyon and turn transgression from Jacob and that is the time that the Lord will sprinkle clean water on them and then they shall be clean And as to that place mentioned Ephes 5.26 it hath parallel with Esay 4.3 4 and it agreeth with that of Paul to Titus 3.5 but I shall pass with these few words that is it hath not been denied but affirmed that the pouring out of the Spirit may be called sprinkling because it is dispersed here and there to some and not to other some yet to such as the Spirit is given to it is to them a river that thorowly washeth and cleanseth them and maketh them fit Temples for God to dwell in the vessels being washed and cleansed The next thing is a story you tell me of your practice of dipping sometimes if your Climate will admit of it according to that direction in the bâ—ck of Common-prayers and therefore you say your fonts were built To which I answer That to lay the practice of sprinkling upon the coldnes of the Climate as some of you do and upon a Rule of Charity appeareth to me as though you had some Charity but no Faith at all to beleeve that God is able to support persons under the right administration of Gods Ordinances God hath promised to be with his to support them both in the fire and in the water but if you should say that some children have dyed by being dipped as some of you have said I should answer it was because they were not fit subjects and if they were fit subjects that is such as God hath uppointed to be Baptised he would have carried them thorow that Ordinance as well as he did support them in circumcision and my experience doth teach me that no weather is so cold as that it bringeth the least prejudice to any although they be of a very weak constitution of body and therefore lay not the fault on the cold Climate but conclude that the subject is not fit to pass under that Ordinance Again you say You wonder how the Jaylor and his could be plounged Baptised they were and it was night and in likelyhood in Prison for although it is said be called them forth that is say you out of the Inner-Prison into which they were thrust yet are they brought into his house afterwards so that the Jaylor 's hense-hold went to the Apostle and not the Apostles into the Jaylors house to preach but be it in Jaylor house where was water enough to plounge him and his in so dry a Countrey did he venter trow to carry them to some river his fear if not his care hindred but had they a large tub of water there and were they plounged how came they being wet to sit at meat present with the Apostles To which I answer and say and first that I think it will not be worth my pains or ink and paper to answer that which hath so little weight of reason in it but because I would willingly take notice of all what you say and also because you might not think weakness to be strength I shall trace by way of answer what you have written And whereas you say you wonder how the Jaylor and his could be plounged Baptized they were it was night and in likelyhood in Prison To which I answer I might say stultos admiramini evanescite there is no great ground for you to wonder how or where the Jaylor should finde water enough to be plounged withal seeing man cannot subsist without water and also because the earth is so full of waters but it is not worth while to spend time as to this And that they were not Baptized in the prison is clear for the Iaylor called them forth that is say you from the inner prison in which they were thrust and so you conclude they might be still in the outward prison Answer It is a very likely matter that the Jaylor was not afraid to bring the Apostle into his house and to eat and drink with them and yet was afraid to bring them forth of the outward prison But whereas you say it was into the outward prison they were brought and not out of the whole Prison is but your words it is not the words of the Scripture Secondly whereas you say that the Jaylors fear if not his care would not suffer him to go to some river I pray what fear was the Jaylor in did he fear that if he should go some distance from his house that then the Apostles would have run away Surely he did not fear it for he had a proof of them before he
subject which is Whether children be the subjects that Christ appointed to be Baptised yea or nay and that they are is affirmed by you First because you say there was but out Covenant since the fall which in the substance was Christ although in respect of several administrations called Covenants as bâ—ing several waies administred as under the Law by Circumcision under the Gospel by Beptism To which I answer and say that such as do affirm there is but one Covenant know not what they say nor whereof they do affirm but I shall shew that the Scriptures do reach us that there is two Covenants two kinds of blood to confirm their administrations and the first Covenant as in respect of enjoyment was God gave a temporal land viz Canaan to Abraham as you may see Genes 17.8 the which he and his seed should have enjoyed for ever had they not sinned as you may see in these words and I will give to thee and to thy seed after thee the land wherein thou art a stranger all the land of Canaan for an everlasting possession and I will be their God and that Canaan was that which was called and accounted the Covenant although Circumcision was called the Covenant as in respect of the administration of it so was the Law from mount Sinai called the Covenant but you shall see that the land of Canaan and the blessings therein was that which was the Covenant it self Exod. 6.4 5. And I have also established my Covenant with them viz. Israel to give them the land of Canaan the land of their Pilgrimage wherein they were strangers and I have heard the groaning also of the children of Israel whom the Egyptians keep in bondage and have remembred my Covenant and I will bring you into the land concerning which I did swear to give it to Abraham and to Isaac and to Jacob and I will give it to you for an heritage Levit 26.9 I am the Lord. Hence you may see that Canaan was the Covenant together with such like blessings as namely multiplying of them not onely in the increase of their bodies but also of the fruits of the earth and he gave also unto them his Laws and Statutes Levit. 18.5 that if they kept them they should live long in the land yet these things did but appertain to the flesh and if they did see a future enjoyment it was by Faith in another viz. the new Covenant Gal. 3.12 for the Law was not of Faith but the man that kept it should live in it that is in such enjoyments as it brought the which was no other but that of the fleshly blessings Gal. 3.19 20. and this Covenant had a mediator the which was Moses and it had administration and the blood of Bulls Heb. 9.1 2 3 4 5 6 7 8 9 10 11 13. and Goats to dedicate it of which I shall not speak in particular at present and thus I have found one Covenant namely an earthly blessing And now I shall pass to look out a second Covenant I doubt not but I shall finde out a far better Covenant than that which hath been spoken of although that Covenant was such a Covenant that no people had the like blessings namely to have a land flowing with Milk and Honey and great increase that it was the praise of the whole earth But to shew what is that better Covenant established upon better promises and as the first Covenant was an earthly one even the earthly land of Canaan with the blessings appertaining thereunto so the new or better Covenant is the Heavenly land of Canaan that is established on better promises so that although Israel brake that Covenant or the conditions of that Covenant so that they were cast out yet it will not be so in the time when we are put into the possession of this New-Covenant or the thing Covenanted we do already enjoy it by Faith although we have not a foots breadth in the present possession of it as the Land of Canaan was given to Abraham for his Seed when he or they had not one foots breadth in it in present possession but after they diâ—enjoy it they were cast out of it again but this Covenant is established on better promises that is when we come to the enjoyment of the thing covenanted Revel 3.12 namely the heavenly Canaan or inheritance we shall go no more out but shall have the Name of God written in our fore-heads and that there is a New Covenant and that it is a Covenant of Heaven and an Eternal Inheritance and that the blood of Christ dedicateth it and that he also is the Mediator of it and that it hath spiritual administrations as the first had carnal and that there is two Covenants not called so in respect of the administrations of them but in respect of the Covenants themselves read these Scriptures in the room of many more that may be cited Heb 8.6 chap 9.11 14.15 1 Pet. 1.3 4.2 Cor 4.8.9 Heb 9.23 chap. 12.17 18 19 20 21 22 23 24. Col. 1.5 Heb. 10.34 Gal. 4.24 compared with Heb. 12.22 and Revel 3.12 and chap. 21.2 There is two Covenants proved one of an earthly land of Canaan for a floshly seed and the other of an Heavenly land of Canaan for a spiritual seed For these Scriptures you may see that there is two Covenants as before said and the one an earthly Covenant or a Covenant of earthly enjoyments and the other is a Covenant of Heavenly enjoyments and both these made with Abraham as you may read Gen. 12.3 compared with Gal. 3.8 with Heb. 11.8 9 10. comp wit 16. and that Covenant of Canaan was made Gen. 15.18 and established Gen. 17 7. and called to remembrance Exod 6 4 5. and put them in possession as you may see in the book of Joshua And having proved that there is two Covenants I have answered all as touching that which is written in your fifth page to the 13 line But because you affirm whether our children shall be debarred from the priviledge which the children of the Jewes did enjoy in Circumcision and whether Circumcision yea or nay was a priviledge To which I answer and first I say That Circumcision was a priviledge that without it the children of Israel might not be admitted to live in Canaan nor enjoy those earthly priviledges for no uncircumcised person must come there and this priviledge also they had thereby to be taught the fear of God by their being in such a plice where the fear of God was to be learned the which beleevers children now do enjoy without the heavy yoak of Circumcision or without being Baptised you may see this clearly discoursed if you read my book entituled Dagons Down-fall and so I shall pass to that federate holiness which you speak of 1 Cor. 7. Beleevers children are federately Holy say you and therefore are to be received by Baptism into Christs
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
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
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
particular order and first because the Text saith that the scripture saith to Pharaoh for this purpose have I raised thee up that I may shew my power in thee I shall shew the Text and the cause why the Lord raised up Pharaoh and first see the Text Exod. 9.16 17. the which is thus read And in very deed for this cause have I raised thee up for to shew in thee my power and that my name might be declared thorowout all the earth as yet thou exaltest thy self against my people that thou wilt not let them go from which word we may see that there was a cause wherefore the Lord raisedup Pharaoh and that was from these two great evils first because Pharaoh had persecuted his people by laying great burthens on them under which they grievously groaned insomuch as their sighing groans and cries went up into the ears of the LORD OF HOSTS besides his murdering their poor innocent Babes and only for this cause because he saw the Lord prospered them and they did multiply and secondly the cause why the Lord raised him up was for his contempt in saying when the Lord sent admonition to him Exod. 5.2 Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go as if he should have said in contempt of the Lord what is it to me you Moses and Aaron what the Lord saith What is he that wil assume such authority as to command me to let you go I know him not nor will I take notice what he saith by way of command neither will I let you go for this cause the Lord raised him up that Pharaoh might see him to be a God of power as if the Lord should have said will Pharaoh strive with his maker or doth he suppose that he is stronger than he for this cause I will try the title with him I will raise him up and harden him that he may try the best of his valour and in as much as he will not know me here yet I will make him to feel and know my power in the read sea and thus the Apostle makes use of this of Pharaoh as a President to Israel as if he should have said O house of Israel take heed of striving with your Maker in chusing of your own wayes and persecuting his people as you have done his Prophets and also his Son yet know that there was none that ever hardened themselves against God which went unpunished you might take notice how the Lord dealt with Pharaoh and the Lord railed him up on purpose to shew all men and more especially you O house of Israel what misery would befall such as chuse their own wayes and harden themselves against God in not hearing and obeying of his voice Obj. But peradventure some will object and say That God raised up Pharaoh and hardened his heart not for any evil he had done but because the Lord would have all men know that he would reprobate some and harden their hearts not for their personal sin but that they might do evill and so he be just in punishing of them Ans Let the Objection lye this or any way in this nature it will appear very far from truth it having neither Mercy or true Justice in it First by the way it it very strange that God should proclaim himself throughout the earth to be a God slow to anger and of great kindnesse and not willing to punish or afflict the children of men and yet would have his name known by hardening of men simply of his own will and not for any evill personally committed that they might then sin and then punish them because they do sin is this Gods doings surely no such a thing is to be found in God but this by the way but now to shew that there is no Mercy or true Justice in it and also to offer some Objections of the same nature and so pass to the next verse and first that there is no mercy in it is clear because Mercy respects and pitieth men which are in misery especially when they were made so not of their own Will but made subject to it by another the which is the very câ—se with the Sons of men if what you say be true for they were made subject to misery and that not of their own Will or personal fault but by reason of Adam that made them subject thereunto so then if the Lord leave such in misery and not put them in a state of Salvation there was never any mercy shewed them and then his mercy is not above or over all his Works for mans glory in Creation was not of Gods mercy but of his love for mercy opposeth misery but misery was not before the Fal therefore no place for mercy where there was no misery Obj. And if it should be said Gods mercy was to all men in raising them from the dead Answ I answer and say that there is as much mercy shewn to the Reprobates in raising them from the Dead if your opinion be true as there is shewn to a man that is taken from Prison where he lives at ease and carried to the Gallows and hanged secondly that there is no true Justice in it is clear for if God do proclaim mercy for every man and say it is his desire that such as perish should turn from sin and enjoy his Holy Spirit Prov. 1.22 and yet notwithstanding before they were born or have done good or evill appoint them for condemnation Ezek. 33.11 and so shut them up under unbeliefe and withhold Faith and Repentance from them and yet command them to Believe and Repent upon pain of Damnation and at last condemns them because they did not Repent and Believe the Gospel when before they were born he did appoint their Ruine and shut them up under unbelief that they might not believe how this will appear to be true or pure Justice I know not because it is just as if a man that hath a quarrel against his Servant should appoint him a great days Work beyond what he was able to do by the judgement of all men living to that end he might take an advantage against him and then punish him because he did not do it how this is pure justice I know not Again how it can be pure Justice in God to command such to Repent as he never did intend should Repent and shut them up in unbelief that they might not Repent and then punish as aforesaid because they did not Repent this seems a very strange Paradox to me but Gods Mercy is over all his works and his Justice is full of Righteousness Faithfulness and Purity therefore such things as aforesaid are not in God its only mens gross mistake in Scripture Obj. But again peradventure some will object and say doth not the Scripture say that God hath of old ordained some to condemnation Answ To which I answer
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
an Assyrian and also King of Babylon but that there is more meant in the Text than the destruction of any of the Babylonious Kings in foretime as you may see in the discours of the chapter considered with the 5. of Micha Again you say Page 31. That Antichrist is set out in a double form a Tyrant and a false Prophet and yet but one beast Answ Where you learned that lesson that the Beast and falce prophet was one and the same or one Beast I know not to before your cited place Rev 13.4 11.18 will not prove it but you may see they are not one and the same Beasts Read Syons Redemption you my see 〈…〉 why the Antichrist may not be understood to be the Romish Babylon for the answer is not valued to it But another beast rose out of the earth saith John v. 11 and in chap 10. v. 20. they are clearly distinguished into viz. a Beast and false Prophet which was subordinate to the Beast both these mark that Were taken alive and cast into the lake of fire and brimstone Hence your answer to my first reason why the Romish Babylon is not the Antichrist falls to the ground Curteous Reader peruse my Syons Redemption and you shall see the answer given to it not vallued with it Secondly you say That Antichrist shall confesse God and Christ in words Answ I pray when you write again inform me of whom you learned that the Antâ—christ would confesse God or Christ in words For as yet I never learned it from the Scriptures But I shall shew that Antichrist will never own Christ in words or works and it is a main property in Antichrist to deny Christ in words as well as in works as saith the Apostle John Who is a lyar but he that denieth Jesus to be the Christ The Antichrist will not confess Christ in words nor works as is clearly proved he is Antichrist that denieth the Father and the Son every spirit that confesseth not that Jesus Christ is come in the flesh is not of God and this is the spirit of Antichrist for many deceivers are entred into the world who confesse not that Jesus Christ is come into the flesh this is a deceiver and an Antichrist From whence we may see the main property of the spirit of Antichrist to deny both in words and actions any other God or Christ save himself and this spirit was working in the Apostles time to bring forth that great design viz. the man of sin or the Antichrist as saith the Apostle Paul The mystery of iniquity doth already work 2 Thes 2 1 2 3 4 5 6 7 8 9 only he that letteth viz. the sixth Head will let till he be taken away then shall the wicked be revealed and oppose HIMSELF above all that is called God or worshipped so that he as God shall sit in the Temple of God shewing himself that he is God And Daniel saith that HE shall stand up against the Prince of PRINCES Dan. 8.23 24 25. Dan. 11.36 37 38. and do according to his will and shall exalt himsel fand magnifie himself above every God and shall speak mark that MARVELOVS THINGS AGAINST THE GOD of GODS From whence although more might be said we may see that the great ANTICHRIST will not deny God onely in works but also in words From whence your answer to my second Reason also falleth to the ground without remedy and so I passe to the next which is say you It is plain that the Pope shall not be destroyed untill the last day to the proof of which you cite 2 Thes 2.8 and Rev 19 20. knowing not what you say nor whereof you do affirm Answ I have already proved that HE viz. the Man of sin spoken of in the Tessalonians is the Antichrist and not the Woman which sate upon the scarlet coloured Beast Mystery Babylon and also that power or ten horns that shall support Antichrist shall totally destroy the Pope viz. Rome which is called by the name Whore and after that time Christ and his Army shall destroy the Man of sin and his Army Now that this is a clear truth I shall shew from two plain Texts of Scripture and first to the first that is that the Popes Kingdome shall be unterly destroyed by those that shâ—l uphold and give their power to the Antichrist read Rev. 17.16 17 18. And the ten horns which thou sawest upon the Beast these shall hate the Whore and shall make her desolate and naked and shall cat her flesh and burn her with fire for God hath put it into their hearts to fulfil his Will and to agree and give their kingdom to the Beast untill the word of God shall be fulfilled and the woman that thou sawest is the great City which reigneth over the Kings of the earth Hence we see that those Kings that shall give their power and Kingdoms to the Beist viz. the Antichrist shall utterly destroy Rome and burn her with fire The Pope and his Kingdome is to be destroyed by the Antichrist as is plainly proved insomuch as there shall not remain neither root nor branch Thus you have seen the Pope and his kingdome destroyed by the Beast or the ten horns which were upon the Beast and now in the second place I shall shew that the Beast and those Kings after this victory over Rome shall adventure another engagement and that is with the Son of man and his Army but then he come to hisend and none can help him with an universal destruction read Rev. 19.19 in these words And I saw the Beast and the Kings of the earth and their Armies gathered together to make war against him that sate on the Horse and against his Army and the Beast was taken and with him the false Prophet that wrought miracles before him with which he deceived them that had received the mark of the Beast and them that worshipped his Image not Jupiter these both were cast alive into a lake of fire burning with brimstone and the remnant was stain with the sword of him that sate upon the Horse which sword proceeded out of his mouth and all the fowls were filled with their flesh This was the great sacrifice that the Lord had to sacrifice in Bozra and also the reaping of the earth spoken in Joel and also the Wine presse spoken of in the Apochalips Joel 3.11 12 13 14. Isa 59.16 17 18. ch 63.1 2 3 4 5 6. Ezek. 39.1 2 4 5. 17 18. Rev. 14.19 20. and he that wants further satisfaction as to this read my Syons Redemption although I might adde unto it if time in reference to other occasions would give me leave but I study brevity and thus having vindicated my reasons which proves that the Romish Babylon is not the Antichrist by shewing that Rome shall be destroyed by Antichrist namely by the ten Horns as his servants by his appointment and he to remain till
will be his glorious Army Mat. 24.30 Zach. 14.14 Exod. 1.11 Rev. 1 7. Zach 12.10 Joh. 19.26 yet it s plain he shall descend upon Mount Olivet and restore Israel and put the new earth into the possession of the meek from whence we never finde they shall return but Gods Tabernacle shall be with them there as before said and there is not one objection that I know of at present but may easily be answered Joh 14 1 2 3 and where it is said Christ is gone to prepare a place for us we know Christ tells us that in his Fathers house there is many mansions and therefore no great need of prepatation onely speaking according to mans capacity and so John saith Rev. 11.2 3 4 he saw it adorned as a Bride for her Husband and that house that Christ calls his Fathers house and that inheritance that Peter saith 1 Pet. 1.3 4 5 is reserved for us in heaven 〈◊〉 her but that new Jerusalem that shal I come out of heaven viz from above â—he clouds and be situated upon the new earth and so Christ will be the King and Governour of the whole earth at which time he will reconcile to himself a things both in heaven and earth and his will then will be done on earth as now it is in heaven Christs will shall be done in earth as it is done by Angels now in heaven so that every knee hath of things in heaven and earth at that time shall bow before him when there shall not be Lords many or Gods many but he onely Lord throughout all the earth and his name one onely we except him the which hath put all things under him but yet we ee not all things subdued under him for there are many that will not have him to reign over them and the last enemy which is death is not yet destroyed but I passe briefly to the next thing which is The heavens say you shall retain Christ till the restauration of all things and therefore Christ will not come untill the wicked be raised for say you shall the earth after it is restored be digged up and disaced for to raise the wicked To which I answer and say that such as you have you put into your book you erre and know not the Scriptures or the power of God cannot he who gives to every seed his own body after it is turned to dust a thousand years raise up such by his power without defacing the earth or putting the earth in an incapacity to bring forth her fruit after the manner of an earth restored or did you never read that the earth opened her mouth and swallowed up Korah and his company and yet closed her mouth again or hath not he that openeth the earth power to shut it again without defacing of it and did you never read that God took out one of Adams ribs Gen. 2.21 and closed up the flesh instead thereof and yet not Adam defaced or imperfect by it many such like instances might be added but the objection is not worth an answer and therefore I passe to the next thing onely take this by the way that is the Heavens are said to retain Christ till the TIMES of restauration and we know that the word TIMES in the plural number is taken for years as Nebuchadnezzar was to be turned out into the open field till seven TIME Dan. 4.23 had past over him meaning seven years so then the text may be read thus Acts. 3.19 The heavens shall retain Christ till the year of restauration the which being duly weighed and truely understood will teach us that the times or years of Christs reign will be the times or years of restauration and so I come to the next thing which is say you Satan was bound a thousand years Page 38 39 as not to hinder the propagation of the Gospel although he raised persecution against the professors thereof Answer what may I say to this peice of contradiction 〈…〉 hindred when the Professors thereof 〈…〉 to death if this 〈…〉 not the Gospels propagation know not what hindreth it but this is as likely to be true as the conversion of persons from a state of sin to a state of grace called the first resurrection for John in his vision saw all that had suffered under the Romish Babylon from Rev. 18. and all that had suffered under the great Antichrist to be alive again in the state of resurrection from the dead but the rest of the dead men lived not again til the thousand years were finisht and that this means a resurrection from the grave is plain because the Apostle saith that the dead in Christ shall rise first also John saith that when the thousand years are finished 1 Thes 4. Satan shall be loosed and gather God and Magog and then shall be the resurrection of the rest of the dead men according to the saying written And the sea gave up the dead that was in it and death and hell viz. the Grave delivered up the dead which was in them c. And again whereas you say John saw the souls and not the bodies of them that were beheaded in heaven with Christ To which I answer and say Gen. 46 26. it is said that there was above threescore souls came into Egypt with Jacob now did these souls come without bodies or is not the body or the individual man called the soul this you may read frequently in Scripture Hos ch 10 11 as in the book of Hosea and several other Scriptures And whereas you say that John saw their souls in heaven The text saith no such thing that John saw them in heaven but the text saith that John saw the souls of them that were beheaded and they lived From whence we learn that God shewed John the state of the resurrection of the just to be a thousand years before the resurrection of the wicked The dead in Christ shall arise from the dead a thousand years before the wicked for the rest of the dead men lived not again untill the 1000 years were filnished Rev. 20.6 7. and when Christ speaks of his coming and raising the dead and changing the living that live in him â—e saith that Two shall be in one bed the one taken and the other left and that this agreeth with Pauls words to the Thessalonians which saith the dead in Christ shall rise first iâ— plain because Christ adds this word also where the carkâ—se is thither will the Eagles be gathered all which sheweth that the dead in Christ shall rise first and John resolves the doubt that is how long the dead in Christ shall rise before the other dead men and that is saith he a thousand years for the rest of the dead men lived not again untill the thousand years are finished this is the first resurrection So then the resurrection spoken of by John is not to be understood