ZION'S 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.  
TWO Infants not the subjects appointed by God to be baptised, as by several arguments disproved, and Objections of that nature, answered.  
III That the second death was never threatened to to be inflicted upon Adam (or his lines) for that sin committed in Paradise.  
IV A clear and large discourse as touching God's Decree, of Election and Reprobation.  
V A large Exposition upon the Ninth Chapter to the Romans, 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 Tithes, of a Tenth in Gospel times, as Minister's maintenance.  
VII The Ordination of the National Ministry 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; showing 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 Israel's glory to be enjoyed in their own Land, and of Christ's 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) Entitled 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 death's wound: and farther, this discourse of yours hath engaged me to speak more largely of the Doctrine of Election and Reprobation, and to show how Gods Decree in Election depends upon Christ (viz.) to choose none to salvation and glory, but such as are of Christ's 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 die (the first death) or be changed, which is as death, for the first Adam's 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 God's 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 shown 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 mind and will of God, without the least mixture of man's meaning and interpretation: And secondly, because my occasion also would not admit of enlarging myself upon it. And as touching your Ordination to the Ministry, I have examined and shown that your Presbyter (by which you were Ordained) was not a lawful 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 God's 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 find any where; but I find 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 (thorough mine own industry with God's 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 trial of such as know it better than myself, 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 bountiful friends (cited in 
* Your discourse is thus read, In lipsius si vera dico agnoscite si falsa ignoscite, to which you add 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 solid matter come from thence first. I shall omit citing Cyprians words.  Latin and Greek) is little to your honour, knowing that evil communication corrupts good manners, for he that made me an Ass (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 blind or seethe but little, may see you to be imposterous, and so Cyprians words fitly applied 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 spoke against it considered as simply in itself, as a handmaid (as I may say) to a Minister, but I ever spoke 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 denied to be a useful handmaid, neither may such be denied 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 pre-eminence 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 man's 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 increase. Whoso is wise, and will observe these things, even they shall understand the loving kindness 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 find 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 men's; who am your (and their) servant for Christ's 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 Author's 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 public view, such objections as stand like a cloud to eclipse or hinder the light of Christ's 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 public 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  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 men's doctrine without trial, 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 wisdom to, but hath hid it from them and revealed it to Babes and sucklings; and was it not God's way to choose Herdsmen 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 choose to reveal his Son, in that none might glory in men; therefore take heed of being deceived upon such account; but now prove thyself 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, showing, that Israel was also of Abraham's 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 getting up apace, where there is no other Mount Zion taught up (as Christ's seat) but what is in us, and ere long in giving heed thereunto, we shall not think ourselves only Mount Zion (viz. Christ's 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 Christ's 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 kingdom, 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 leisure peruse Esdras, which I have not cited in my discourse, because some doubt whether it be Canonical yea or nay, the which I shall not trouble myself 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, read the 14. Chapter, and there you shall see he discovereth where the ten Tribes are, and shall remain till the Lord shall dry up the River Euphrates, and then shall be brought to Zion, and Christ shall be their King; and indeed, the great reason why the Jews did not believe in Christ, was because they understood not that he should come twice on earth, first to suffer, & then to reign: but at his first coming, they supposed that he would restore all things, and reign as King; neither will they believe till they see him come in that manner, in the clouds of heaven with power and great glory; then shall they say, lo, this is our God, we have waited for him: and so I shall cease at present, desiring thee also to be waiting for Christ, that thou mayest be found worthy of the Kingdom, and sit down therein with Abraham, Isaac and Jacob, the which is the desire of thy friend,  
G. H.   

Courteous Reader,  
I desire thee to mend some places in thy reading, It being not so proper sense as the Author's desire is it should be; by reason he could not be at the Press to take a survey of it himself, it also being sent up to the Press at seurral times in several parcels, the which doub less exused some mistake, but I have noted the most past in the Errata in the last page of the Book: there is a mistake in the pages by marking of them twice with 55. therefore if I note any thing to be found in 55. If thou find it not there, remember that 55. is in two places, and in one of them thou shalt find it, this I thought good to give thee to understand.   

The Contents of the principal Matters contained in this Book.  

A  
ARguments given to prove Sprinkling not to be God's way in Baptism, page 16, 17, 18. Adam proved to be dead in God's account the same day that he sinned, p. 44. Arguments given to prove that Infants ought not to be baptised, page 36, 37, 38. A confutation of that which hath been said to my Argument about Original Sin, from page 89. to page 96. Antiochus Epiphanes proved not to be the little Horn spoken of by Daniel in his 7th Chapter, page 126. & 127.   

B  
Baptism came not in the room or place of Circumcision, page 14. & 15. The Beast and false Prophet distinguished, and proved to be two, and neither of them to be the Romish Babylon, page 163. to 168.   

C  
The two Covenants discoursed on, and proved to be two individual Covenants, not only in administrations, but in substance, p. 19, 20, 21   

E  
A discourse concerning Esau's rejection, and of the selling of his birthright, page 59 to page 63. The Ninth Chapter to the Romans fully Expounded, page 98. to 132.   

F  
The Fulfilling of the words of the Prophets (concerning Christ) in the letter of them as is proved, page 190.   

G  
God proved to be the Father of our spirits or spiritual souls, p. 42, 44, 45. God's foreknowledge not the cause of men's doing evil, and rejection for the same, page 52, 53. God may love and hate one and the same creature or person, and yet be unchangeable in his Decree, as is proved, page 54. to 59 God hath given every man power to repent and believe the Gospel, with Objections of that nature answered, page 66. to page 74.   

H  
The House of Judah and the House of Israel shall return out of their Captivity into their own Land, that is Jerusalem, proved by the Scriptures cited, page 183, to page 109.   

I  
The Jews not to be converted by a Gospel-preaching, page 157 to P 160. The new Jerusalem proved not to be the Saints, but the habitation for the Saints, as page 175. & 176.   

K  
The Kingdom of Heaven mentioned in Mark 9 1. and Matth. 11, 22 proved not to be the Gospel Church, page 47, 48, 49.   

L  
The Long-suffering of God waiteth upon the world of ungodly, and not peculiarly on the Elect, as page 71, 72, 73.   

M  
The Moabites and the Ammonites proved to be the daughters of Sodom, page 153, 154   

N  
The National Ministry Examined and disproved, page 133. to p. 146. The National Church and Ministry proved not to have the true Christian Faith, page 179 to 182.   

O  
Original Sin brought not the second death upon Adam, or any of his lines, as is proved by arguments, and Objections of that nature answered, page 38. to 50.   

P  
God's Power guided by his other Attributes, so that there is some things (be it spoke in reverence to God) which God cannot do, as is proved page 78, 79, 80.   

R  
Some men given up unto a Reprobate sense, so as they cannot repent, and the cause wherefore discoursed on in page 65. to 69. The Saints Reign upon earth is not to be understood Allegoricaly, but literally, page 171. That Christ shall Reign in jerusalem over the house of David, is proved by the holy Scriptures cited in page 189. to 200, The Resurrection of the wicked at the end of the thousand years doth not contradict the thousand years' Reign to be the TIMES of restauration, as page 173.   

S  
The Objections against Dipping, and the Sprinkling under the Law urged to prove Sprinkling in Baptism examined and answered, page 1. to 16. Sodom not yet suffering in Hell, page 81. to 85. Sodoms return to their former estate discoursed on and proved, page 153.   

T  
Tithes or a Tenth not lanful to be paid or received by a Gospel people or Ministry, as page 31, to 35. The Temple that Antichrist shall sit in is proved not to be the Church of Christ, page 168. Of the glorious effects under the sound of the seventh Trumpet, page 168. to 171   

W  
Washing of Disciples proved to be an Ordinance of Christ, as p. 10.   

Z  
Zion's Redemption Redeemed, wherein is not only proved that the Captives of Samaria and jerusalem shall return to their former estate, but also the Objections of that nature answered, page 147, to 155.    

ZION'S REDEMPTION AND ORIGINAL SIN Vindicated.  
SIR,  
I Am come now to the examination of that, which you are pleased to call Error, the which I doubt not but I shall prove it to be the truth, of the Gospel of Christ, and yourself to be Erroneous, and a leader of blind ignorant men and women, which have been a long time a learning & yet are as ignorants as ever, and no marvel, for many times people perish for want of knowledge, but if the blind lead the blind (at last) they will both fall into the ditch; but I pass briefly to your discourse, in the which you do affirm,  
That Baptizo oftentimes is taken for dipping or sprinkling.  
To the which I answer, and say, that to say, Baptizo is frequently taken for dipping is true, because it is the proper signification of the word; 
Heb. 9.10.  and sometimes it is taken for thorough washing, according to that phrase in the Hebrews; but that it is taken frequently for sprinkling (as you say) is very false, 
No correspondency between the word Baptizo and Rantizo in their significations.  neither did I ever heat any sober honest man affirm it, but have more handsomely excused there practice of sprinkling, by saying, that they used it by a rule of charity (in cases of necessity) in this cold Climate, as David did (enter into the house of God and) eat show bread; and I must speak for M. Rutton (in that case) which did say; That sprinkling might be called Baptism, because it was so set down in the book of Common-prayers; the which was more honestly spoken than to say, that the word Baptizo is taken frequently for sprinkling: but to the examination of your cited text, Matth. 3.11. He shall Baptise you with the Holy Ghost and with fire and (say you) are not sanctified men rather sprinkled than plounged with the spirit? Are we not imperfect here below knowing in part, and sanctified in part?  
To which I answer, 
Cor. 13.9.  I have (indeed) read that the Apostle wrote to the Corinth's, saying we know but in part, and prophesy but in part; but I never yet read that the godly were sanctified but in part, neither do I believe that God doth his work by halfs (as touching man's sanctification) but as saith the Author to the Hebrews, He that sanctifieth, and they that are sanctified are all one, and that Christ hath with one offering perfected for ever those that are sanctified, by giving himself for the Church, 
Hebr. 2.11. Cap. 10.14  that he might sanctify and cleanse it with the washing of water by the Word, that he might present it a glorious Church, 
God doth not his work by halfs in the work of Sanctification.  not having spot or wrinkle, or any suchthing, but that it might be Holy ad without blame. And you may also see, that Gods washing and cleansing is not in part, but throughout, from the words of the Prophet Ezek 16 9 Then washed I thee with water: yea, thoroughly washed away thy blood from thee, and so saith the Apostle to the Corinthians, that some of them were drunkards and fornicators, but they were washed, and sanctified, and justified; from whence we may see that God doth his work perfectly as touching sanctification and cleansing; so than he that is born of God sinneth not, but keepeth himself that the evil one toucheth him not. This is truth whether you and your bene-fellowes or bountiful friends can witness the same (in you) ye or nay: not (that I say) that the godly are free from temptation, for neither was Christ; nor do I say that it is impossible that the sanctified ones may be overtaken in fault, 
The godly sin not with the wills consent but their minds and hearts are pure unto the Lord.  yet I do say and affirm, that the godly or sanctified man sinneth not with the consent of the will, although it is possible for him to be overtaken unawares through the slites of Satan, but however he keepeth his mind and heart pure to God, and so through the spirit mortifieth the deeds of the flesh, and brings into subjection such thoughts and imaginations as are offensive unto God; and if it otherwise fall out that some that were sanctified & washed throughly did turn again to the wallowing in the mire, this was not because they were sanctified but in part, but because when they were washed and thoroughly washed and made perfect, 
Ezez. 16.15. 2 Pet. 2.4. Jud. 6.  that then they trusted in it, and sinned, and liked not that good estate, and therefore God cast them out of his sight, as he did the Angels (which sinned which were once perfect and in a good estate. But to pass to your second supposition, only take notice of this by the way, that the spirit is so far from being compared to sprinkling of a little water, that it is compared to much water, as you may see from Christ's own words, saying, 
John 7.38, 39  He that believeth on me as saith the Scriptures, out of his belly shall slow rivers of living water, and this he spoke of the spirit that afterward he meant to give to them that believe.  
And so to your second text, which is, Matth 20.22. where Christ saith, he hath a Baptism to be Baptised withal, meaning that of his sufferings, the which (say you) was rather sprinkling than plounging, having his head crowned with thorns, and his hands and feet nailed and wounded, yet he was not wounded in each part of his body.  
To which I answer, I hope no sober minded man will say, that our blessed Saviour was not plounged or overwhelmed in sorrow, when he cried, My God, my God, why hast thou forsaken me? Whose sorrow like unto his sorrow? 
Math. 26.46.  and what meant those great drops like blood that trickled from him, 
Esa. 53.1, 2, 3, 4, 5, 6.  and himself falling flat to the ground before he was nailed to the Cross? what sober man dareth to say that Christ was not plounged into sorrow, and grief and sufferings? and the Apostle tells you, that if one member suffer all the members suffer with it; 
1 Cot. 12.26.  so than Christ's sufferings was no small sufferings, nor in part, but very great in every part, so as to press him flat to the ground; so that there never was any man's sufferings to be compared to His, and yet there were many before him that were over whelmed in sufferings, as you may see Hebrews 11. Chap. And so you may see that neither of your reasons which you cited, to prove Baptism to be taken for sprinkling are of any weight; as first, sanctification is not wrought in part, (in the Soul) but thoroughly, as I have already proved, although I could say much more. Again, The Spirit of God (in the Soul) is not compared to a little water, but to very much waters, even rivers of waters. 
Christ was more than sprinkled with sufferings, for he was plounged into great sufferings, the Burden thereof caused him to fall under it flat to the ground, and made him cry, My God, my God, why hast thou forsaken me.  And secondly, that the Baptism of Christ in sufferings, was not small or in part, but very great in every part, that being overwhelmed he fell to the ground, and sweat drops like blood before he was nailed on the Cross, and when he was nailed on the Cross his heart was overwhelmed with sorrow, that he cried out in the bitterness of his Soul, My God, my God, why hast thou forsaken me. He trod the Wine-press of the wrath of God and poured out his Soul to death, and groaned under that great oppression; the which clearly showeth to us, that Christ was not sprinkled but plounged or overwhelmed in sufferings.  
And again, Whereas ye would have me Remember how the parallel lieth between John's Baptism, and Christ's Baptism with the Spirit, Act. 1.5. and Christ's giving the Spirit compared to pouring, in respect of the few drops in the time of the Law by sprinkling, for Christ only was plounged with it, receiving of it without measure, and so was his water Baptism.  
To which I answer briefly, the strength of your reason lieth in these words, There is a parallel (say you) between John's Baptism and Christ's, and John's Baptism was that of water, and Christ's that of the Spirit; and (say you) Christ's Baptism was by pouring of a few drops in the time of the Law, and hence you conclude, that because Christ's Baptism (with the Spirit) was by springling, (as you say) and yet is called Baptism equivolent with that of Johns, which was with water; therefore water Baptism may be by sprinkling; and this is the sum & whole strength of reason that you produce.  
Answer, And first to the first; There might be a true parallel between John's Baptism and Christ's, John did dip or thoroughly wash the people (of the Regons') of Judea and Jerusalem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that he might prepare a people for the Lord, and as John did prepare a people for the Lord by dipping, or thorough washing; so Christ would, (not many days after) prepare a people for God his Father by dipping or thorough washing of them by his Holy Syirit; the which I have proved already, that the Baptism of the Spirit is not compared to a little water, but to rivers of water; and as touching that of sprinkling so often mentioned in the Law, it may be granted that it might (possibly) be meant of the pouring forth of the Spirit in the last days, because not only Isaiah, but Joel also, 
Joel 2.28.  (with other Prophets) speaketh of sprinkling many Nations, 
Esay 52.15.  and of pouring out of His Spirit, upon all flesh; 
Act. 2.16.  but yet this is no whit for your purpose, for what if it be so, 
Ezek. 36.25.  that God doth pour●forth of his Spirit, and that by Rantizing, that is to say, by sprinkling or scattering here or there, or dispersing in divers parts, or places, yet it doth not follow, 
Spargo, to sprinkle or scatter in divers parts.  although God's Spirit be scattered or dispersed here and there in many Nations, (that is to say) one of eighty or two of a family, (or if it be more) yet such as do enjoy the Spirit and are cleansed thereby are not sprinkled, but the Spirit to them is as a fountain or a river of water, whereby they are washed, and sanctified, and justified in the Name of the Lord Jesus, and by the Spirit of our God: 
1 Cor. 6.11.  and moreover, I might show you how sprinkling represents that of Christ's blood, the which differeth somewhat from other water, or Spirit, in proper operation of it, although it agree in one, for there is three beareth witness on earth, as well as three in Heaven; but I shall be brief.  
And secondly, 
1 John 5.7, 8.  whereas you say, that Christ was Baptised with the Spirit, or plounged receiving it without measure, and so was his Baptism with water, from whence you conclude, that Christ was plounged in Jordan to manifest to the Sons of men, that as he was plounged with the Spirit, so he was also plounged in water to signify his being plounged with (or in) the Spirit.  
To which I answer, and say, that if it be true what you say, that Christ was plounged in water, to represent that he was plounged with the Spirit, receiving it without measure, and if that be the only reason that Christ was dipped or plounged (as you seem to affirm) than none must be dipped or plounged but such as have received the Spirit without measure, and it also doth imply, that the Jews, the Eunuch, and some of your children the which you have formerly dipped, have received the Spirit without measure, so that your own words imply a contradiction; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence is mergo or immergo; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence is the word subeo or ingregredios, these differs not much in their signification, neither of them signify to sprinkle.  and where as you in your Parragraph say, that the word Bapto, & Dyno much differ, yet so far as I am able to understand, the word (Dyno) they differ very little, the one signifying to dip or plounge, or overwhelm in the water, so the other signifieth to enter in, or go under it.  
But to pass on to your discourse, you ask me what I think of that known place, 1 Cor. 10.2. in these words, all our fathers were Baptised in the Cloud and Sea, and (say you) that was a water Baptism, yet they went on dry ground.  
Answer, I know the Text saith, that they were all Baptised, (viz. all the fathers) but how you will prove it to be water Baptism, I know not, for the Apostle calleth it no such thing, only sayeth, they were Baptised; and we know there is a Baptism of sufferings and of the Spirit, and if I should affirm that it was a Baptism of the Spirit, and of fiery trials, to try who would murmur, or who would stand still and trust in God, to see his Salvation, I know not how you could deny it upon good grounds; but that it was a Baptism of the spirit I think no sober man will deny, because both the Text in Exodus, and that in the Corinth's, imply so much; for we find that the Angel of God's presence, or his Spirit, was a light to Israel, but the camp of the Egyptians he darkened, and also it is said, they eat of the Spiritual meat, and so forth; and we may (very well) see if we are not blind, that God's Spiritual presence was very great to Israel in the Cloud, being a light to lead them in their journey to Canaan, and also his Spiritual presence, great in the Sea, in making it to be a wall to them on the right hand and on the left, that they wet not so much as their shoe, brims, and therein God manifested his Spiritual presence to Israel; and if any were Baptised in water, it was not Israel, but Pharaoh and his Host, the which were plounged and overwhelmed in the great depth, but the people of Israel were lead and directed and upholden with more than an ordinary work, and manifestation of God's Spirit; and because I study brevity, and also that you are hasting away for Ireland, I shall leave this particular with this Request, desiring you to show before you go, where ever that Baptism was called water Baptism, the which is spoken of in that first of Corinth's; but if you seriously weigh the occasion of the words, they will easily show you, that the Baptism there mentioned is a Baptism of the Spirit, because the Apostle was there, showing, what judgements fell upon God's people of olds for their sins, to affright (at I may say) the Corinth's that were a carnal people; as if the Apostle should have said, take heed of sin, for that will bring God's wrath on you, and to take off that objection that the Corinth's might use, in saying, but surely the Lord will not destroy us, for he hath given us his Holy Spirit, and he that hath done this for us, will not now destroy us; but the Apostle answering them on this wise, (as if he should have said) it is true, he hath Baptised you with his Spirit according to his promise, and the visable gifts doth appear, yet take heed of sin, for otherwise God will destroy you, for be not ignorant of this, that our fathers were Baptised as well as you, and with the same Spirit, for the Rock that followed them was Christ, yet God was displeased with them, and destroyed them, and these things was (saith the Apostle) for your example and admonition: but now if this had been but a water baptism (that the Apostle saith) our fathers were Baptised withal, 
The Apostle showeth the Corinth's that the Fathers were Baptised with the Spirit as well as they and yet God destroyed them, that so the Corinth's might not boast of their gifts, and take liberty to sin, lest they also were destroyed.  than the Corinth's might have made this reply and said, it is true, all the Baptism or the washing with water in the Law, was but appertaining unto the flesh, and also we know, Simon Magus was Baptised with water, and yet cast away; but we have been Baptised with the Spirit, and therefore a beloved people, and God will not cast us of; and upon this account the Apostle endeavoureth to inform them, that the Fathers were Baptised with the Spirit, for Christ was with the Church in the wilderness, and also lead them, sometimes going before them, sometimes followed them between the Egyptian and the Camp of Israel in the red Sea, and thus God's Spiritual presence was manifested unto them, both in the Cloud and in the Sea; in the Cloud, by being a light to lead them, and keeping the Egyptians from them; and in the Sea, by making the waters a wall to them, so as that they were not wet thereby.  
But if it should be objected out of the 77. Psal. 16, 17. The waters saw God, and the depts were troubled, the Clouds poured out water, the skies sent forth a sound, the voice of the thunders were in the Heavens.  
I say, This is nothing to that which is mentioned in the Epistle to the Corinth's, neither was that Cloud there spoken of, the Clouds mentioned in the seventy seven Psalms.  
And again, whereas you ask me what I think of sprinkling of Blood in the time of the Law, so often mentioned, was it not a type (say you) of the blood of sprinkling, Heb. 12.24.  
To which I answer, It may borrow that term, the blood of sprinkling, from that of springling in the Law, or it may be called the blood of sprinkling, because the efficacy of it was to be dispersed abroad to many, by speaking better things for them, than the blood of Abel: but this maketh nothing for your purpose, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (is) aspersionis (viz.) sprinkling.  that Baptizo is to sprinkle as well as to dip, for that word in the twelfth of Hebrews, will not help you, either in the word itself, or the consequence of it.  
And whereas you ask me, why sprinkling on Infants may not signify Christ's blood shed for them.  
Answer, because in the first place, God never did appoint Infants to be sprinkled in the time of the Gospel, or elsewhere, to signify Christ's blood shed for them. Secondly, Because Baptism is not (barely) a signification of Christ's blood shed, but also of his burial and Resurrection, the which cannot be signified by sprinkling; & in sprinkling in the time of the Law there was a cleansing but in part, (viz. the flesh) and but for a time; namely, one year, for there was a remembrance of sin every year, but now out cleansing is of another nature, not in part, but by one offering perfected for ever such as are sanctified; and therefore, that which signifieth that great work is not a little water, but much water, whereby persons must be thoroughly washed, and therefore the water in Baptism, is compared to the waters of Noah, 
1 Pet. 3, 20, 21.  the which (I think) no wise man will think was very little; but that Baptism doth signify burial as well as Christ's death, see the words of the Apostle, Rom. 6.4. in these words, Therefore we are buried with him by Baptism into his death, That like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in nenness of life; and as saith the Apostle to the Corinth's, If the dead rise not, Why are we Baptised for dead? that is, as if he should say, why are we then Baptised to signify a Resurrection from the dead.  
And again, Whereas you say, Peter was for a kind of plounging (John 13.) till better Catichised by our Saviour.  
To which I answer and say, from thence it is evident, that it was the only practice in Baptism to wash or plounge the whole man in water, 
Peter's words spoken in John 13, maketh much for total washing in Baptism, and no whit against it.  because Peter was ignorant of washing in part, and cryeth out not only my feet but my hands and my head; but however that was not an ordinance of Baptism, (as aforesaid) that Christ taught his disciples, but it was an ordinanee, which Christ instituted to wash the feet of those that were Baptised, (as aforesaid) and therefore this maketh much against you, and will plainlr teach you, that it was a total washing or plounging, that was Christ's and his disciples practice in Baptism, but Peter wanted instruction about that Ordinance of washing the Disciples feet, and because I am occasioned to speak as to that Ordinance from the precedent discourse, 
But the common scandal the which some wicked men lay upon us in that ordinance, we call God to witness we abhor.  I shall briefly say, I would advise every man as they would give an account with joy and not with grief, in the dreadful day of judgement, to take heed how they speak reproachfully, or slightly of any Ordinance that Christ hath instituted, (as some have done) although it may seem strange to them, because Christ will look upon them as his enemies, and if so, his fury will burn out against them, like a devouring fire: And that the washing of Disciples feet is an Ordinance of Christ, read John 13, 14, in the room of much more that might be said; the Text readeth it thus, If I then your Lord and Master, have washed your feet, ye ought also to wash one another's feet, for I have given you an example that ye should do as I have done unto you; From whence we may see, this is an Ordinance of Christ, and therefore I shall not deny it before men, for I am not ashamed of the meanest of the ways or Ordinances of the Gospel, because I know, it is the power and wisdom of God, 
God hath chosen the foolish things of this world to confound the wise, and the weak things, and the base and despised things, hath 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 God's 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 fullness of the Gentiles, and when they shall see, their KING THE LORD JESUS coming in the Clouds of Heaven, then will the Lord pour on them the Spirit of praise, and supplication, and then shall they say, Lo this is our God, & that is the time when all tears shall be wiped from their eyes, and then if they search for sin in Judah they find 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 jews, and the fulfilling of that Prophecy, 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 thoroughly 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 b●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 coldness 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 believe, that God is able to support persons under the right administration of God's 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 died 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 thorough 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 Jailor and his, could be plounged, Baptised they were, and it was night, and in likelihood 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 Jailor 's hense-hold went to the Apostle, and not the Apostles into the Jailor's house to preach, but be it in Jailor house, where was water enough to plounge him and his, in so dry a Country; did he venture trow, to carry them to some river, his fear, if not his care hindered; 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 Jailor and his could be plounged, Baptised they were, it was night, and in likelihood 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 Jailor should find 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 Baptised in the prison, is clear, for the jailor 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 Jailor 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 Jailor's fear if not his care, would not suffer him to go to some river. I pray, what fear was the Jailor 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 knew that they were not flinchers, to run away, for than they might have run away before, for the Prison doors were set wide open to them; yet it is granted, that the Jailor was in a fear and did tremble, but it was because he feared his Salvation, and upon that account, he came and fell down before Paul and Sylus, saying, Sirs, what shall I do to be saved? 
Love casteth out fear, the jailor was not afraid to go to any water that was convenient to be Baptised.  and therefore doubtless, if Paul had said, that they must have gone many a mile to have been Baptised, he would not have questioned the business, for Conversion is of this nature, (whether you can witness it yea or nay,) that it is willing, to do any thing in God's service, that God or his people doth teach, without fear of ill conveniences, and indeed love casteth out (all such slaveth) fear; have you read in any place of Scripture, that the jailor was afraid to go to a River with the Apostles? if you have, I pray show it in your next writing if you can.  
And whereas you say, if they were plounged, how came they to sit at meat presently with the Apostles?  
Answer, Doth the Text say, that they sat presently at meat with the Apostles, read the Text, Act. 16.33, 34, And he took them the same hour of the night, and washed their stripes, and was Baptised, he and all his strait way, and when he had brought them into his house, he fell meat before them, and rejoiced, believing in God with all his house. Here is no such thing said as you say, that he sat presently at meat with the Apostles; but admit it were so, that he did sit presently at meat, yet it was not so presently, but they first made themselves ready; I might ask you, how the Eunuch did to sit wet in his Chariot, 
Act. 8, 38, 39  after Philip had Baptised him; for it is evident, that both Philip and the Eunuch went down into the water, and the Text faith, That when they were come up out of the water, (mark that) the Spirit caught away Philip, and the Eunuch went on his way rejoicing. But your discourse argueth that you are much besotted in your understanding, and so I pass.  
Again you say, 
Circumclsion no type of Baptism, neither cometh in the room and place of it.  (Doctor Faith faith) that Circumcision to Israel, was as Baptism to us.  
Answer, you would have done well, if you had showed how he, or you could prove it, the which you have not in the least done, and let me tell you, that I do not believe that either D. Faith, or you be infallable men, but have your failings in doctrine, as well as in life, and want not errors; but that Circumcision to Israel, is not as Baptism to us, is evident.  
First, Circumcision was not so much as the least type of Baptism, but rather is a type of Faith, the which giveth right to Baptism, that as the foreskin of the flesh was to be taken of, in order to the giving the subject right to Canaan, (a sleshly blessing) so now the cutting off the fore skin of ignorance, and unbelief, from the heart, giveth right to the Heavenly land of Canaan; so that the Circumcision of the flesh, was not as Baptism, or a type of it, but it was a type of the Circumcision of the heart, according to the words of the Apostle Paul, Rom 2.28. He is not a Jew which is one outwardly, neither is that Circumcision, which is outward in the flesh; (for that was then taken away, and the other come in the room thereof) but he is a law which is one outwardly, and Circumcision that which is of the heart, in the Spirit and not in the letter, whose praise is not of men but of God.  
Secondly, Circumcision never required Faith in the dispensation of it, the which Baptism doth, see Act. 8.37, and that Faith is not required in Circumcision, read my Dagons Down-fall, 
Faith is required in Baptism or in the subject to be Baptised, but not in the subject Circumcised.  which showeth it, and peradvanture more of it anon, if it lay in my way: and that Baptism did not come in the room and place of Circumcision, is evident, because that Circumcision was practised since Baptism, for Baptism began in john's time, and Christ was Baptised with several others, and yet Circumcision was not taken away till Christ's death, by nailing it to his Cross; and therefore they being both practised together, one could not come in the room and place of the other. For illustration, take this comparison, a Parsenage Barn, cannot be built in the room or place of Sutten Church, unless that first be pulled down, and taken out of the way, neither can Baptism come in the room of Circumcision, unless Circumcision be taken out of the way; the which was not as I have already showed.  
And whereas you say, That Circumcision was but in one part, and so Baptism may be but in one part; to which you cite the Hebrew word (Tabhal) from Iosh. 3.15. in these words, And the feet of the Priests that bore the Ark, was dipped in the brim of the water.  
To which I answer, and say, this maketh nothing for you; for I do affirm, that if a man put his finger into the brim of the water, or his little toe, they are dipped, although it cannot be said the whole man is dipped; but in Baptism I have proved, that the whole man must be dipped, which is the proper signification of the word Baptizo, and also of the word Tabhal, as you have cited it; because, it doth signify not only a death but a burial and Resurrection, and therefore according to what you say, (both from the Hebrew and the Greek) the true signification of the word is to dip, only here lieth the question, whether every part must be dipped, or whether some one part will not serve; now that which I say is, that the whole man must be dipped or buried, to sign fie Christ's burial and Resurrection, (as aforesaid) and if you can prove, it may be done in part, I pray show it, and also what part it is that aught to be Baptised, that we may not be deceived, because you have been a speaking of dipping and washing of feet, but not of dipping or washing of the face, 
Washing and sprinkling, were distinct Ordinances in the time of the Law.  (or more properly sprinkling) which is your practice.  
And whereas you would prove if ye could, that the washing spoken of, Hebrews 9, 10, 13, is the same that is called sprinkling in the 19 21. To the which I say, you are much mistaken, for there was both washing and sprinkling in the time of the Law, so that washing was an Ordinance distinct from sprinkling, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  neither was sprinkling called washing, therefore the sprinkling in the 19 and 22 verses is not the washing in the 10 and 13 verses; one is Baptismos and the other Rantismos, the which, you have granted, that Baptizo and Rantizo are not one and the same in their signification, in the 15 and 16 line of your 4 page; and so I shall leave this as touching sprinkling, with some arguments to prove, that sprinkling (the which you use in the lieu of Baptism) is not the way of God, but dipping, or plounging, or overwhelming, or thorrow washing the whole man in water, is God's way; and so to the Arguments, and the first is as followeth:  
If Christ were given to be a Leader to his people, Arg. 1 
We ought to follow Christ's example who was dipped.  and that we are commanded to follow his steps, as he hath led us an example, and he dipped or plounged in water; then Christ's disciples ought to be dipped; (as aforesaid) But Christ was given to be a Leader and Commander to his people, and they ought to follow his examples, and he was dipped or plounged in water, Ergo, Christ's disciples ought to be dipped or plounged also: That Christ was given to be a Leader to his people, I hope will not be denied, Esa. 55.4. And that we ought to follow his examples, Arg. 2 
The reason why john stalled and Baptised in Aenon was because there was much water.  I also hope will not be denied, john 13.15. 1 Pet. 2.21. and it hath been granted by you that Christ was plounged or dipped, as in the third page of your book; but I pass to the second.  
If the muchness of the water was the main reason, why john did stay and Baptism at Aenen, than the sprinkling of a little water in Baptism is not God's way; But the muchaess of the water was the main reason, (that is rendered) why John did stay and Baptism at Aenon; Ergo, a little water, or spinkling of a little water in Baptism is not God's way: The Minor is proved, John 3.23. the Major cannot fairly be questioned.  
If Baptism signify Christ barial and Resurrection, Arg. 3 
Our Baptism signifieth Christ's burial and Resurrection.  then the Person Baptised aught to be dipped or overwhelmed, to represent the thing signified in Baptism; But Baptism doth signify Christ's burial and Resurrection; Ergo, the person Baptised aught to be dipped or overwhelmed in water, to represent the thing signified in Baptism: The Minor that may be questioned, is proved from Rom. 6.4, 5. Col. 2.12.1 Cor. 15.29, and so briefly to the next argument.  
If Baptism signify the new birth, Arg. 4 and a thorough washing and cleansing from all our sins, then sprinkling of a few drops in the face, doth not represent the thing signified in Baptism; But Baptism doth signify the new birth, and a thorough washing or cleansing from all our sias; Ergo, sprankling of a few drops, doth not represent the thing signified in Baptism: And that you may see the Minor proved clearly, read these Scriptures, john 3.5. 1 Cor. 6, 11. Titus 3.5. 1 Pet. 3.20, 21. Rev. 1.5. that which is the common objection, (is that of sprinkling in the Law, and sometimes spoken in the Gospel as a borrowed phrase) I have answered already, and therefore shall pass with these words, (the which I also have before mentioned) that the sprinkling in the time of the Law was imperfect, but now Christ having by one offering perfected for ever such as are sanctified; so that now if we sin willingly there remaineth no more sacrifice for sin; that is, if persons after their Baptism fall away from the truth, (they have been so washed at the first) there remaineth no more repentance or washing beh●nde, as there did in the time of the Law, once a year.  
If the signification of Baptizo or Bapto, Arg. 5 
Batto or Baptizo, or Baptoma, and the like, doth not signify to sprinkle.  be to dip or ploung, or overwhelm, or thoroughly wash, (as from the word mergo, or immergo) and not a tittle of sprinkling, and that it be the word that is used by Christ and the Holy Spirit for Baptism, then sprinkling is not God's way in Baptism; But Baptizo or Bapto, is to dip or plounge, or overwhelm, as from the word mergo, or immergo, and not at all to sprinkle, and yet it is the word that Christ and the Holy Spirit maketh use of; Ergo, sprinkling in Baptism is not God's way; And that it is the same word used by john and Christ, and after them the Apostles, you well know; and chorow practice, and God's blessing I know it also in a small measure; and so pass to the sixth argument, which is as followeth.  
If the waters of Noah figuratively represented the water Arg. 6 in Baptism, the which was so great, that it covered the earth fifteen cubits upward, than the water in Baptism ought not to be little, but sufficient to cover the person Baptised; But the waters of Noah doth figuratively represent the water in Baptism, the which did cover the earth as aforesaid; Ergo, the water in Baptism is not to be small or a few drops, but sufficient to cover the whole man. That the water in Baptism is set forth by the waters of Noah, see 1 Pet. 3.20, 21. And so I briesly pass from this subject of discourse, with an answer to your objection.  
You wonder if the three thousand were dipped, Obj. 1 how it came to pass that they could be all Baptised in one day.  
Answer, although I could speak largely as to the answer of it, yet I shall say no more but this, many hands make quick work, and the dispensing of Baptism, was not only limited to the apostles, for we see Philip did Baptism, and Paul saith, Christ sent him not to Baptism but to preach, 
Cor. 1.17.  so that the great work is to preach, and convert Souls, and Baptism the lesser. And whereas the Apostle saith, that Christ sent him not to Baptism but to preach, his meaning was, that Baptism was not his great work, for I dare say, that Paul did not any thing in the worship and service of God, but what Christ appointed, yet he did Baptism many, 
Exod. 4, 25.  but not so compelled to dispense that Ordinance, but that another disciple might do it, rather than it should be neglected, as Zipporah Circumcised her son, although it was more usual for the Fathers; but as to the answer in short, (take this) it was no great piece of work to Baptism those three thousand in one day, (although there might be somewhat said as in respect of the day) for there was more 
There was disciples sufficient to Baptism three thousand Souls, for there was more than five hundred brethren, 1 Cor. 15.6. and moreover the days were long at the feast of Pencecost.  than an hundred and twenty brethren, besides the twelve that was at jerusalem, and these doubtless could not be long of dipping those converts; but because as I have said and do say, these things are of little weight, and are trifles for children to busy themselves about, I shall piss to the next 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 b●ing several ways administered, 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 show, 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 itself, 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 remembered 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 only 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 find 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 show 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 broke 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 feet 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 feet breadth in it in present possession; but after they di●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 foreheads; 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 privilege, which the children of the Jews did enjoy in Circumcision; and whether Circumcision yea or nay was a privilege?  
To which I answer, and first I say, That Circumcision was a privilege, that without it the children of Israel might not be admitted to live in Canaan, nor enjoy those earthly privileges, for no uncircumcised person must come there; and this privilege 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 believers children now do enjoy, without the heavy yoke of Circumcision, or without being Baptised, you may see this clearly discoursed, if you read my book entitled, Dagons Down-fall; and so I shall pass to that federate holiness which you speak of, 1 Cor. 7. Believers children are federately Holy (say you) and therefore are to be received by Baptism into Christ's Church.  
To which I answer and say, that your word federately, & your matter intimated in it, are far ferched consequences, that the holiness spoken of in 1 Corinth's 7. will not admit any to Baptism, the which if it would, than the unbelieving Wife or Husband (which is as holy as the Child) ought to be Baptised, and how far that is from truth, I shall leave the Reader to judge; but that the Text doth say, that the unbeliever is Holy, read it, and you shall see to difference in the word Sanctification and Holiness in that place, for Tindal readeth it thus: E●uxor infidelis sanctificata est inviso alioqui c●rte liberi vestri improbri essent: nunc aut●m sanctisunt.  
So that the word may be red, the unbelieving woman is Holy, or hallowed to or by the man, as well as sanctified; but the holiness mentioned, in 1 Cor. 7. is no other but a matrimonial holiness, as I also have proved in my precedent treatise; and so I pass and leave you to read your answer there.  
Again you say, God owned those children presented to him in Circumcision, Ezek. 16.20, 21. and called them his children.  
To which I answer and say, if you were demanded how you could prove, that those children were Circumcised, you would be much troubled to prove it, for surely their Parents were not so careful, to give heed to God's Commands, the which if they had, they would not have offered their children to Molech, which was fobidden, and theresore Circumcised they were not doubtless, and if they were prove it. 
Exod. 22.39. Exod. 13.2. Nehem. 10.35, 36, 37.  But you will say how cometh it to pass that God calleth them his children? The answer is, those that were offered up in the fire was the first born, and the Lord before had commanded for himself all the first born, and they are said to be Holy to the Lord, and hence he calleth them his children, yet take notice that I do not deny but God did own such as was offered to him in Circumcision, but it doth not follow therefore, that he will own such offered up in Baptism; for he had commanded children to be Circumcised, at eight days old, and therefore good reason that he should own them, but he never commanded children of eight days old to be Baptised, and therefore it is a vain conceit to think that God will own that which he never appointed.  
Again you say, That the premise under the Gospel is to Believers and their children, by virtue of the Parents Faith, Act. 2.39.  
Answer, The Text doth not say, that the promise under the Gospel is to believers and their children, upon their Parent's Faith, surely your eyes be very dim, or your understanding very shallow, in looking on that place; see the Text, Act. 2.39. Repent and be Baptised every one of you, and ye shall receive the gift of the Holy Spirit, for the promise (of the gift of the Holy Spirit) is to you and your 
Children in their nonage are not heirs to the Holy Spirit and heaven, by virtue of their Father's Faith as you fond conceit.  children, and to all that are afar of, even to so many as the Lord our God shall call. Now I pray see, doth this Text say, that the Gospel promise belongeth to children of Believers, upon their Parent's Faith? the text hath not such a consequence in it, the meaning of the Text is briefly thus, the Jews were pricked at the heart, for Crucifying of Christ, and desiring his blood to be on them & their children, & the Apostle knowing that all sins should be forgiven, unless that against the Holy Ghost, saith to them, (not when they were believers but before they did believe,) Repent, but as if they should say, there is no hope of mercy if we should repent, yet there is saith Peter, for God hath promised to pour out of his Spirit (in the last days) upon all flesh, and also on your children, even on your sons and daughters, and therefore your condition is not so bad as by you supposed, nor your children's, but they shall receive the Spirit even so many of them as God shall call, your wicked practice in Crucifying Christ hath not so far deprived you, or them, from mercy, but if you or they obey the voice of Gods call, he will give you or they after you, the Holy Spirit, therefore repent every one of you; here is ground enough for you to repent, and to be Baptised, and gladly to walk in Christ's ways; 
That promise Act 2.39. was the promise of the Holy Spirit, and it was made to all upon condition of obedience and Faith, and declared to those poor wounded Souls, that they might have ground to repent and believe the Gospel.  and thus you see the Text saith the promise was to them before they did believe, that they might have ground to believe, and obey the Gospel; and therefore this maketh not for believes seed, being under a Gospel promise, for these did not believe, when the Apostle saith, the promise is unto you; but if the promise of the Spirit be made to all children, upon their Parent's Faith, than every believers child most consequently have the Holy Spirit, or otherwise God not so good as his promise; but the promise in Acts the second, is a general promise of the giving forth of the Holy Spirit to all flesh, Jews and Gentilis, Fathers and Children, even so many as are the called one's of God; but in my former Treatise I have showed the reason why the Apostle maketh mention of their children in this Text, and so refer you to that, further to peruse, and pass to the next thing; the which is, A charge of evil on us in denying the children of Believers, Church Privilege.  
To which I answer, that in that particular, yourselves do lie under evil in denying children Church privileges; namely, that privilege of the Lords Supper, the which of right belongeth to every member of Christ's Church; for they that were (or are) to be Baptised or to continue in the Doctrine of Christ, in breaking of bread, and prayer, and Baptism is not properly a Church privilege, but that which is to be done without the Church, and those privileges that are properly accounted Church privileges, you do deprive children of; and also when you writ again, resolve this question, whether the Lords Supper of right do not belong to all that are Baptised, unless they are cast out forsin; and if so, then clear yourselves if you can of depriving children of Church privileges; but you may see this also, is discoursed and answered, in my former Treatise entitled, Dagons Down-fall.  
And so I come to the Examination of that cited place, Mat. 28.29. Go disciple all Nations, or make disciples all Nations, and Baptise them; to which you would have me read, john. 4 1, 2, 3. the which is equivolent with the words in Mat. 28. the which is read thus: When therefore the Lord knew how the Pharisees had beard, that jesus made and Baptised more Disciples than john, and so forth; from whence you would conclude, that Disciples were made by Baptism, as you make children Disciples by Baptism (as you say. Now this Text proveth not your matter, but it fully proveth my affirmation, the which is, that persons ought to be made Disciples first, and then Baptised; so saith both these Texts, see Mat. 28. Go preach the Gospel; or as the word properly rendereth it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) go make Disciples or Scholars in all Nations, and baptise them, which she weth, that they are made to be Disciples before they were to be baptised; and also, all that came to john's Baptism before they were admitted, came and confessed their sins, and so was Baptised; for john's baptism is called the Baptism of Repentance, and Christ did not baptise or make Disciples that way, for he would not manifest himself to some that did believe, because they wanted humble repenting hearts, without which they were not admitted to Baptism: from whence we may see, that such persons as are admitted to Baptism ought to be Disciples first; go make Disciples, and Baptism them saith Christ, and so saith the Text in john, The Lord made and Baptised, he first made them Disciples, and then baptised them, and the very same is out practise (as we are followers of Christ.)  
And if it should be objected, Object. That the Text speaketh of teaching after baptism.  
I answer, that also is our practice, for otherwise persons would not very well know how to behave themselves in the Church of God; and so I pass to the next thing in order.  
The which is a Text you cite, Mark 6.10. To such belongeth the kingdom of Heaven: it must not be understood or interpreted of all Children (say you) but of Children, whose Parents were in Covenant, (as these were) and brought by parents, or by near friends to Christ.  
To which I answer: and first, you are as much mistaken in the place cited (by you) as in the matter, for the Text is in Mat. 19.13. and in Luke 18.16. but if you were only mistaken in the citing of the place, it might be borne with, but you are much mistaken in the matter; and first you say, their Parents were in covenant with God; how you will prove it, 
The Jews had broke Covenant with God, and so instead of being a sree pecple, wereunder the Romans, and were counted lost sheep.  I know not, they once were in covenant, and should have enjoyed the Land of Canaan, and God presence in making good his promises, in giving such blessings as I have already mentioned: but now they by their sins had broken the Covenant, that Christ calleth them the lost sheep of the house of Israel, and how such can be said to be in covenant with God, (which Curist calleth the lost sheep,) I know not. Secondly, and that these were not his Disciples, is plain, because his Disciples for●ad them that brought their children, and if not his Disciples, than no in covenant with him.  
But you will object, Obj. and say. They had a good opinion of our Saviour, and also our Saviour had a good opinion of them; (for) first, they had a good opinion of our Saviour, as appeareth in their bringing their children, that he should touch them, or put his hands on them and pray.  
To which I answer and say, that their experience taught them, that Christ was able to cure their children of what disease soever, because he made it his practice to cure all manner of sickness and diseases, insomuch, as a great multitude of sick folk followed him, and he cured them of what disease soever they had; and such an opinion they had of Christ, as some of our Nation have of skilful Physicians; and that was all the good opinion they had of our Saviour, that I can find: But our Saviour had a good opinion of them, in that he said, suffer them to come and bring their children and did for them as their Friends desired him to do. To which I answer, I never, or seldom find in Scripture that Christ did deny to do good to any, but did go about doing good; and hence it came to pass, that he had compassion on the multitude, and fed them, and upon that account he had custom enough, and had many followers, it was not because they had a good opinion of Christ, as touching spiritual virtue in him; but that they might have their bellies filled, Ye follow me not (saith Christ) because of the miracles, but because ye eat of the loaves, and were filled, john 6.26. So then, there be many had a good opinion of Christ, and followed him so long as he gave them food and health. And whereas you suppose, that I think that the blessing that Christ did bestow on the children, was a spiritual blessing. ● shall show you what blessing I think it was, and so shall examine the Text, see Mat. 19.13. Then were their little Children brought unto him, that he should put his hands on them, and pray, and his Disciples rebuked them, and jesus said, suffer little Children to come unto me, and forbidden them not for of such is the kingdom of God.  
And now that you may see what blessing this was, we may consider the dependence of the Text, with some other Texts of Scripture, the which will show us what blessing it was that Christ did bestow on them; And first, to the dependence of the Text, which is in the second verse, in these words, And a great multitude followed him, and he healed them there; and all the intervening discourse between this v. 2. and v. 13. is no other but an answer to the Pharisees, when they came and tempted him; and therefore when you read the Text, compare the second verse with the thirteenth, and account of the other as a sentence in a parenthesis, (the which you may fi●ly do, f●r● it is;) and then you shall read the Text thus, And great multitudes followed him, and be healed them there; then there were brought unto him little children, that he should put his hands on them and pray, and his Disciples rebuked them, and so forth So then, in the first pl●ce (you see) Christ was a curing of sick persons at that time. 
Christ did visibly cure by putting his hands on sick felk.  And secondly, his wa● in curing, ●as by putting his hands on them that he cured, as you may see from these Scriptures, Mark 6.5. & Luke 4.40 & chap. 13.13. And thirdly, that being his way to cure by putting his hands on them, these also brought their children, that he might put his hands on them; from whence it is plain, that they brought such children to Christ as were sick, or had some infirmity, that he might lay his hands on them, and cure them, and that was the blessing doubtless that Christ did bestow upon them.  
And whereas the Text saith, Of such is the kingdom of Heaven, and you say, deny not Baptism to the 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 Baptism, 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 penitent 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 yoke 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 nonage.  (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 days old, (or thereabouts) cannot be Christ's 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 Christ's Disciple, see Dagons' Downfall; 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 day's 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 showeth 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 spoke 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 virtue of the institution of the Seventh day; but I keep that day holy to Christ's service upon another account: and if you keep it upon the account of a Sabbath by virtue 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, than God doth not mean the children of the flesh of Abraham, or of believers; but thy Seed, that is Christ's, 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 thorough 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 pass 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 Abraham's seed, and heirs according to promise. 
* Gal. 3.39. cap. 3.37.  And as many as have be Baptised 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 true Seed, see Gal 3 8, 9 And the Scriptures foreseeing, that God would justify the Heathen thorough Faith, preached before the Gospel unto Abraham, saying, in thee shall all Nations be blessed, so than they which be of Faith, the same are blessed with faithful Abraham: From whence you may see, that your fleshly Covenant, and your fleshly Seed, is nothing but a mere scarecrow, (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 in the Gospel by Christ, It was said of old time, thou shalt not commit adultery; but I say, (saith Christ) that he that looketh on a Woman to lust after her, hath committed adultery already with her in his heart. 
That which hath been often mentioned are commanded in the Old Testament, if it be moral and perpetual, is also mentioned and commanded in the New-Testament.  And what is taught more than love and holiness, and righteousness, in the Old Testament: and yet it is also taught up frequently, and the people blamed for neglect of their duty in these particulars in the New Testament, these with many things of the same nature I might offer unto you, they will show thee that those things that are moral and perpetual, are frequently enjoined in the Gospel, although they have been commanded in the Old Testament also; and now I am come to the examination of that which you call your digression in your eighth page, which is as followeth.  
We have a former Ordinance ●or Tithes, 1 Cor. 9 Even so hath God ordained, that those that preach the Gospel; the Apostle quoteth a former statute or ordinance, for Minister's maintenance, and it seemeth out of Moses Law, for v. 9 the Levitical Text is alleged, Thou shalt not muzzle the mouth of the Ox: Now ever did God appoint any way to maintain such as did his service, but the way of Tithes? which was never a type of any thing, nor never repealed.  
To the answer, and that in its particular order: and first, a few words to your word digression, the which I say, you may properly call digression, for it doth not only digress from the matter in hand, but also from the truth; and I believe is the cause of your great Transgression in pervering the right way of the Lord, even your greediness of gain, that many of you take the Ministry for filthy lucre's sake, and so buy and sell the word of the Lord, and live by the gain thereof; and were not your eyes so full of covetousness, you might come to see the truth; but to pass that, and come to examine more of what weight is in your matter, called digression: the first is,  
We have a former Ordinance for Tithes (say you,) and cite 1 Cor. 9  
To which I answer, doth the Apostle say, that God hath ordained that a Gospel Minister should have Tithes for his preaching? if he had said so, I do assure you that my eyes have been very dim when I have read that 1 Cor 9 But have you a former ordinance for Tithes? I pray Sir consider, did ever God ordain that any should receive Tithes or Tenths, save Levites in the type, 
God never did ordain that any should receive Tithes, or a Tenth, but Levy in the type, and Melchizedeck (viz. Christ) in the Antitype.  and Melchizedeck (viz: Christ) in the Antitype? And are you a Levite, and have you no inheritance amongst your Brethren? O are you Christ? If you are neither Christ, nor a Leavite, I pray show where you have a former ordinance to take Tithes, because I never read that any other were to take the Tenth or Tithes; but you cite that Levitical ●ex spoken of by Paul, 1 Cor 9.9. For thou shalt not muzzle the mouth of the Ox that treadeth out the Corn. From whence you think you have warrant to take the Tenth of the corn; but first, I think you have more reason than to suppose, that the Ox●id eat up the tenth part of the Corn, although you would (if you might) eat up the seventh part of it, and more; but the Apostle reasoneth thus, that it was lawful for a Preacher of the Gospel, or a Minister of Christ (but you are none,) to eat and drink such things as are given them freely and that the Church ought not to muzzle their mouths if they trod out their corn; that is, if they did sow unto the Church spiritual things, they ought to give them to eat and drink of their carnal things, the which the Corinth's did not, for Paul did preach unto them, and was fain to take of other Churches to satisfy his hunger, for he was often in hunger and nakedness; that is, in very much want of food and cleathing, the which is a vast difference between you and him, for you are so far from being in hunger, and nakedness, to do service to the Church, that some of you are often in silk and drunkenness, how beit, there is a day coming, that will try you, in the which you shall givean account to God for yourselves.  
But you say, 
The maintenance of the Gospel-ministry is not Tithes, or a renth, but such things as is freely set before them.  That if Tithes be not a Gospel maintenance for a Gospel Ministry, then hath God appointed any other way?  
To which I answer, and that very briefly, that the Gospel-maintenance is a free maintenance, free from compulsion; see Christ sending out his seventy commanding them to eat such things as was freely offered unto them; and where ever there is a true Gospel Minister, and a true Gospel people, there will be no want of communicating each to other, without constraint; the Minister will freely communicate spirituals, and the Church will freely communicate temporals, 
Christ's Ministers will labour with their hands rather than to be chargeable to the Church.  this will be in a true Gospel Church; and also the Minister ought to labour with his hands, rather than to be too chargeable to the Church, and thus freely the one will do in communication to the other, and so walk together in a sweet harmony of God, not compelling one another, but to serve each other in love. And again whereas you say, That Tithes are not typical, nor repealed. I doubt not but I shall prove them both typical, and repealed; and first, that they are typical, we may see the Apostle doth affirm to the Hebrews in these words, 
Heb. 7.9.  And as I may so say, Levi also who received Tithes, paid Tithes in Abraham, for he was yet in the loins of Abraham, when Melchizedeck met him. From whence we may see, that the Tenth, or Tithes properly belong to Christ, which was the Antitype of Melchizedeck; but now to prove that Tyths are typical, and that such as receive them, or such as pay them, deny Christ nailed to the Cross. See these two Arguments briefly in the room of more that might be given.  
First, Arg. 1 if Tithes were part of the Levitical Law, to be a maintenance of the levitical Priesthood, which Law and Priesthood were to be done away by Christ's nailing to the Cross, than such as pay Tithes, or receive them, deny Christ crucified; But Tyths was part of the Levitical Law, to be a maintenance of the Levitical Priesthood, which Law and Priesthood was to be done away by Christ nailed to the Cross; Ergo, those that pay, or receive Tithes, 
Heb. 7, 12.  are such as deny Christ crucified; the minor is evidently cleared from the words of the Apostle, which saith, For the Priesthood being changed, there is also a necessity of the change of the Law: From whence we see, that both Law and Priesthood is done away by Christ, so those that do uphold it by paying, or receiving of Tithes, deny Christ crucified, and misery will be their portion.  
Secondly, Arg. 2 if Tithes, or a Tenth was a type of the first fruits of the Converts (of the Seed of Abraham) to Christ in the primitive time, than those that pay Tithes, and such as receive Tithes, deny the virtue of Christ's death, and the work of the Spirit in the primitive time: But Tithes, or the Tenth was a type of the first fruits of the converts, (of the Seed of Abrahnm) which was to be given to Christ by his death and by the work of the Spirit; Ergo, they that pay, or receive Tithes, deny Christ Crucisied, and the work of his Spirit: That which will be questioned is the minor, how I can prove, that Tithes or a Tenth, were a type of a Tenth that was to be converted from amongst the Jews, as a first fruits to God and the Lamb, and that the converts of Israel, are the Anti-type of Tithes; 
Esa. 6.8, 9, 10, 11, 12, 13.  and that they are called a Tenth, see the Prophet Esaiah will prove it, in these words, Also I heard the voice of the Lord saying, whom shall I send, and who will go for us? Then I said, here am I, send me. And he said go and tell this people, hear ye indeed and understand not, and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. Then said I, Lord how long? And he answered, until the Cities be wasted without Inhabitant, and the houses without man, and the land be utterly desolate; and the Lord have removed men far away, and there be a great forsaking in the midst of the land; But yet in it (mark that) shall be a Tenth, and it shall return, and it shall be eaten as Teyl tree, and an Oak whose substance is in it, when they cast their leaves; so the Holy seed shall be the substance thereof. From these words we may see, that although God did intent to harden Israel, and cast them off for their sins, yet there was to be a small number, one amongst ten, that was to be a Holy people, and return to the Lord, and be eaten; that is, to be received as a first fruit to Him and the Lamb; I could say much to this, but I pass, minding this discourse was but a digression, from the matter in hand.  
And whereas you ask me, What command women have to eat the Paschal Lamb, or the Lord's Supper under the Gospel.  
Answer, That the women were to eat the Passover is very evident, being part of the Family, and of the Congregation of Israel, and not only so, but in most places where there is mention made of men as touching gifts, to be bestowed on them, the women are included, as you have granted from the word Anthropos, and that word is not only used in the Corinth's, but also to the Ephesians, in the 
* A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or homo which is a woman as well as a man.  fourth chapter and in the eight verse. and at several other places; and that there is a plain precept for women to receive the Lords Supper, is plain from the Text, in the first of the Corinth's 11, 28. according to the true signification of the word, and your own grant.  
And so I am come to your last Argument, as touching Infant's Baptism, 
Ephes. 2, 3.  the which I draw from the Ephesians, in these words, and were by nature the children of wrath as well as others; the Baptisers (say you) say, the Text calleth them children of Wrath, only who walked in sinful and evil courses; but I answer, (say you) that that exposition giveth the Text the lie.  
To which I answer, and say, you are much mistaken in what you say, for nature is that which leadeth from sin, & not to sin, & those that are not lead by it and do not obey it; it will plead guilty and lay them under wrath; and that it leadeth from sin, and not to sin, see Rom. 1.26 & 2.14. 1 Cor. 11.14. Gal 4.8. But because I have answered this Text once and again, in my former Treatise, I shall be brief at present, and say that nature in its region (as I may say) is pure, although it teacheth not the Mysteries of the Gospel, yet it is able to teach men to live purely according to the Law, as saith the Apostle, The Gentiles that have not the Law, do by nature the things contained in the Law, these are a Law to themselves, etc. From whence you may see, nature leadeth from sin, to do things that are Holy, Just and Good, and not to do that which is evil, but if persons that have no other Law to guide as the Ephesians had not before conversion, and yet sin against it that will lay them under wrath; and so it came to pass that the Apostle saith, they by nature were the children of wrath as well as others; and so briefly thus, as a man is a Malefactor by the Law of a Nation, when he hath broken the Law, so were these Ephesians, by nature (having transgressed against it) the children of wrath, that is, nature convicted them, and lay them under wrath; and this is the meaning of the Text, as you may see also more at large in my Dagons Downfall.  
Again, Where you say, I father, Infant's Baptism, upon Pope Innocent the third, the which (say you,) was an error, because it was long in practice before him.  
To which I answer, although it might possibly be practised before, yet it was not enjoined as practise; but let it be Pope Innocent, or Cyprius, or who it will, that brought that practice, and established it; to be sure it was not by Christ nor his Apostles, but I might say, (as Paul saith in another case) a point of your own hath confessed it.  
And in the last place, you tell me of the antiquity of this practice of Infant's Baptism, and withal you say, He that is wise will drink near the fountain head.  
Answer, I have also read what men have said, for and against the antiquity of that practice, but I find Christ and the Apostles, to be the very best Authors.  
And whereas you say, It was practised near the primitive time, the which is near the fountain head.  
Answer, It argueth the truth of the practice of it never the more, for being near the Apostles time; unless you could prove it to be practised by the Apostles, for we are not ignorant of this one thing, that there was false doctrines crope in to the true Church in the primitive time, and therefore likely it was that false doctrine, should be broached in the world; and therefore I say, that they are the only wise men, that drink not only near, but at the fountain head, that is, to take the practice of Christ and the Apostles, to be their pattern; and so I shall pass from this particular, with some Arguments to prove, that Infants are not the subjects, that Christ and his Apostles Baptised, or appointed to be Baptised, and first to the first.  
That which is practised in lieu of a Gospel Ordinance, Arg. 1 which is not appointed by the Father, nor the Son, nor the Apostles, nor hath been practised in the primitive Churches, is man's tradition, and will worship; But Infant's Baptism hath not a command from God, nor Christ, nor the Apostles, nor practised in the primitive Churches; Therefore man's tradition, and will worship.  
If those that are to be Baptised, Arg. 2 are first to be taught, and made disciples, than a child of seven or eight days old, which is not capable to be taught, ought not to be Baptised; But those that are to be Baptised, are first to be taught and made disciples, the which a child of seven or eight days old is not capable of; Ergo, Such are not to be Baptised: And that such as are to be Baptised, are first to be taught and made disciples, you may see from the commission, Mat. 28.19. Mark. 16, 15, 16. John 4.1, 2, 3.  
If such as are to be Baptised, Arg. 3 are to continue in the Apostles Doctrine, in breaking of bread, and prayers, than children that are not capable so to do, are not to be Baptised; But they that are to be Baptised, aught to continue in the Apostles Doctrine, and in breaking of bread, and prayer; Ergo, Children that are uncapable so to do, are not fit to be Baptised: and that such as are Baptised aught to be stead fast, as before said, I hope no sober man, that knoweth the Scripture in the least will deny.  
If those only are accounted fit to be members of a Gospel Arg. 4 Church that are able to show forth the praises of him that hath called them, than Infants of seven or eight days old, who cannot show forth God's praises, as aforesaid, are not fit to be members of a Gospel Church; But they only are fit to be members of a Gospel Church, who are able to show forth the praises of God, in an upright conversation; Ergo, Infants who are not capable so to do, are not fit members for a Gospel Church, 1 Pet 2.  
If Faith & Repentance, Arg. 5 are the work of God's Spirit manifested upon the Soul, be that which only admitteth the sons & daughters of men to Baptism, than Infants that have neither Faith nor Repentance, nor the work of God's Spirit manifested upon their Soul, may not be Baptised; but Faith and Repentance, or the work of God's Spirit is that only which admitteth to Baptism; (as before said) Ergo, Children that have not such qualifications as aforesaid, may not be admitted to Baptism. And that Repentance and Faith, and the works of God's Spirit manifested upon the Soul, is that which fitteth and admitteth to Baptism, read these Scriptures, Act. 2.38. chap. 10, 46, 47. chap 8.  
If men and women were the persons only, Arg. 6 whom the Apostles Baptised, and we commanded to follow their examples, than men and women are the persons also, that we ought to Baptism; But men and women, were the subjects that the Apostles Baptised, and we commanded to follow their examples; Ergo, Men and women also, aught to be the subjects that are Baptised by us: This cannot be denied, for they did Baptism such only, and we ought to follow their examples, Acts 8, 12. Mat. 3. Act. 19, 1, 2, 3, 4. much more might be said, but I pass to the next particular, the which is that of Original Sin, the which you call your task, having showed you, that you have neither a ground to use sprinkling in Baptism, nor to Baptism children in their nonage, the which neither of them is the mind of God revealed in the Holy Scripture, but I shall now Examen what you say to Original Sin, and thorough the assistance of God, shall answer what you affirm, and disprove it if it carry not truth with it.  
That Adam's sin brought more on him, than temporal death, (say you) with sorrow, sickness, and such like punishments, I prove; 1. Because Adam forfeited Eternal life, which I thus prove: what the second Adam restored the first lost; But the second Adam restored Eternal life, 2 Tim. 1, 10. who brought life and immortality to light.  
Answer, There is several ways I might reply to this Argument, 
There was not a state of a second life or immorality in Pnradice; and therefore it cannot properly be said to be restored, but brought to light that which before was not.  and first; That the Minor never can be proved, (that is, that Christ restored Eternal life) the text saith, He abolished death, and brought life and immortality to light; the sum of that is no more, but a state of Resurrection made known to the sons of men; and in this you fight with your own shadow; Again secondly, the question that is between you and I, is, whether Adam lost a Heavenly Paradise, and purchased a second death in the lake of fire and brimstone; the which I say he did not, neither had he an heavenly Paradise before the fall, neither could he purchase a second death, unless he had sinned against a second life, the which he did not. And thirdly, I do affirm, that had not Adam sinned, he should not have died but lived in that earthly Paradise, the which life in a sense had been Eternal, if he had not died, and when he had sinned then had not Christ brought life, and immortality to light, we had died and been like water spilt upon the ground and never come to a Resurrection; and so in a sense it had been Eternal death; but this is that you should have proved, (if you had intended to touch me) that Adam had a promise of Heaven before his fall, and that by his fall he lost it, and purchised a second death, the which your Argument toucheth not.  
And whereas you tell me the opinion of Mr. Hall, (and I know not who,) it is nothing to me what their opinion is; it is proof of Scripture for what you affirm that I look for, and without it your words (or theirs) is nothing; and further let me tell you, that Eternal life and immortality dwelled in the second Adam, and not in the first.  
And whereas you say; That Adam had an inclusive promise of Eternal life, by eating of the free of life.  
Answer, That tree God did appoint him to eat of, because there was life, or preservation of life comprehended in it; but was then that tree, that which you call Adam's Eternal life? If so, than it will be easily granted, that he lost that for a time; but that the tree of life, was a type of Christ, that will be denied, because when the substance is come then the shadow will fly away; upon that account Christ being become our life, or when we do enjoy eternal life, 
The tree of life not a type of Christ or Eternal life, only a maintenance of a natural life in Paradise, Adam was not Spiritual in his innocency, but shall be in the time of the Resurrection a Spiritual body like Christ. (mark that)  the shadow, (viz. the tree of life) must fly away; my meaning is, there must not be use made of him, the which there will be at that time, when we live Eternally as the Scripture hath said; and if not, than Christ would not restore all things to his people that was lost by Adam; both these the Scripture will prove:  
First, That all things shall be restored unless the Serpent and disobedient man, and also, that we shall eat of the tree of life in future, the which is no alligory, but shall be fulfilled; the which showeth that the tree of life is not a type of Eternal life, because they shall be enjoyed together, the which is not proper in types: And so I pass, only saying thus: Whereas you charge me with agreeing with Papists; that you do agree with them in many things is plain, witness Baby-Baptism, nay you are a branch of that root, and your standing in your Ministry is from thence; but more of that anon.  
Secondly, you urgean Argument from Rom. 5.16. Judgement came by one (viz. Adam) to condemnation, and that Condemnation is not only the first death, but also Condemnation in hell, (say you.)  
Answer, and first, the Text will not imply what you say, but readeth it Condemnation, and so forth; and the word Condemnation doth (in Scripture) mean only the first death, in some places were it is used, as in the Gospel, Luk. 23.40. where our Saviour was condemned to die, or in the Condemnation, one of the Malefactors reviled him, the answer of the other, (which was penitent) was on this wise; dost thou not fear God, seeing thou art in the same Condemnation; that is, the same Condemnation that Christ was in? the which I think no sober man will think it was a damnation into hell, (viz. the second death) but he was in a condemnation to a death, the which was the first death equivolent with Adam's death for that sin in Paradise; and the same that is spoken of in Rom. 15.18. agreeing with Luk 23. 
These words used in both places, (viz.) Luk. 23.40 & Rom. 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adverb.  40. Luke reads it thus, Condemnation, the very same word with the Apostle, Rom. 5.18. and yet as I have said, no sober man will think, that the condemnation spoken by Luke, is a condemnation to the second death; and as the word is the same in our language that Paul speaketh, Rom. 5.18. with Luk. 23.40. So it is the very same in the Greek Testament, and also in the Latin, see Luk 23.40. & Rom 5.18. the Greek in both places readeth it Krima. or Katakrima adverb. and in the Latin, see Luk. 23.40. Damnatione; and Rom. 5.18. Condemnationem adverb; it is one and the same word: so that you may as well say, that Christ was in the condemnation of the second death, as say that Adam was in condemnation of the second death; for that sin in Paradise, the words being one and the same: But now I shall clearly show you that the condemnation spoken of, in Rom. 5.18. is not a condemnation to the second death; the Argument to prove it is thus:  
If that death that entered in to the world by Adam's sin, passed upon all, and reigned from Adam to Moses, than it could not be the second death; But that death which entered into the world by Adam's sin passed upon all, and reigned from Adam to Moses; Ergo, that death could not be the second death: there is only the sequel of the Major that may be questioned, the which I thus prove: if there were many that lived between Adam and Moses, which the second death passed not upon, nor reigned over, than it could not be the second death that entered into the world, and passed upon all, 
The second death passed not upon many that lived between Adam and Moses, but that death that entered into the world by Adam's sin, passed upon all; which showeth it was not the second death.  and reigned over them as beforesaid; But there was many that lived between Adam and Moses that the second death p●ssed not upon, not reigned over; Ergo, that death which entered into the world as before said, was not the second death: The Minor of this Argument is clear, that there were many that lived between Adam and Moses, that the second death had no power of, (that is) it passed not upon, or reigned over them, as Abraham, Isaac, and Jacob, and Lot, and Noah, and several others, the which clearly showeth, that the death that entered into the world by Adam's sin, was not the second but the first death, and that passed upon all, even Abraham, Isaac, and Jacob, and the rest, they all died the first death, as they were dust, so to dust they did return; and so I pass to the next thing considerable, the which is; You would prove (if ye could,) That the fleshly or mortal (part of) man, begetteth the immortal part or Spiritual Soul of man; and withal, refer me to several Authors to prove it, and yet when you have all done, you lay down (the Cudgels as I may say before you have struck a stroke) saying, but let us not look for the Souls Parentage on earth: But if the Spiritual Soul be begotten by our Parents, than it is easy to find our Soul's Parentage on earth: And whereas we are said to be all of the offspring of God, it respecteth the Spiritual Soul, for God is the Father of Spirits, no man was yet called the Father of Spirits; we have Fathers of our flesh, as saith the Apostle, which chastiseth us, and we are in subjection unto them, shall we not much rather be in subjection to the Father of Spirits? There is Fathers of flesh, and Fathers of Spirits opposed one to another, but man is not any where called the Father of Spirits.  
And whereas you ask me, Whether Man do not beget as complete a creature, as the Beasts do in their kind? did not Adam beget a son in his own likeness, (meaning in sin, say you.)  
To which I answer, and first, That man doth begot a perfect creature, and yet but mortal, for you yourselves have granted it; for first say you, by his sins he became mortal; saying, a mortal stomach could not feed upon immortal food, citing Doct, Hall's contemplations; and say you, Adam begat a son in his own likeness: to the which I say, it was a poor mortal creature, for if Adam had begot the a Spiritual Soul, which is immortal, he had begat son partly in the likeness of God, but that man and beast probigate alike, and have one breath, (considered barely as man) read Eccles. 3.18, 19, in these words, I said in my heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts, for that which befalleth the sons of men-befalleth beasts; even one thing befalleth them, as the one dyeth, so dyeth the other, yea they have all one breath; so that a man hath no preeminency above a beast, for all is vanity, all go to one place, all are of the dust, and shall return to dust again. From whence we may see, that man considered as of himself, there is no difference between him and the beast, only there is something that is in man, which is not of or from man, the which maketh him to differ, although the Soul in Scripture, is frequently taken for the mortal part as in the book of Joshua; and so Christ is said, to pour out his Soul to death, and made his Soul an offering for sins: But when you writ again, show what it is that is the Soul, and what it consisteth of.  
And whereas you tell me a story, of Levi paying of Tithes in Abraham.  
Answer, it was imputed to Levi, because the matter that Levies body did consist of, 
Job 31.15. Zach. 12.1.  sprang from the loins of Abraham, but it is the Lord that formeth and fashioneth us in the womb, and createth the Spirit or Soul in us; that which Abraham did, was imputed to Levi, because it might teach us, that there was a time that Tithes was to be taken from Levi and given to Christ, or that of proper right Tithes doth belong to Christ; as I have already hinted at.  
Again, You charge me with one error worse than Pilagius, that is, because I deny (as you say) that children were lost, or endangered to be Eternally lost in Adam.  
To which I answer, 
Adam and all his posterity was in danger to be lost in the dust, had not Christ saved them in delivering from the power of the grave.  and say, (in your sense) I do deny that children were lost, or in danger to be lost in Adam; that is to say, to be lost as men now shall be lost that die in their sins, namely to die the second death in the lake of fire and brimstone; but I do believe that children were in danger to be lost as in the first death; that is, if Christ had not come and saved us and them from the sting of death, which is the power of the grave, we had been kept there, and for ever had been deprived from the presnce of God, and the Holy Angels, and been like water spilt upon the ground; and thus they were in danger to be lost, from whence Christ hath saved all men, for he is the Saviour of all men but especially of them that believe; and thus we all were in danger to be lost by Adam's sin in Paradise, but to be lost in your sense by Adam's sin, that I positively deny, and I know (or am fully persuaded) there is not a man under the Sun that can prove it from the Scriptures.  
Again, in your fourteenth page, you seem to hint at this, That Adam had the promise of Eternal life upon his obedience. 
That natural life that God gave to Adam in Paradise was a free gift and not upon condition.   
To which I answer, that the life which God gave to Adam in paradise was free without condition in respect of the gift of it, for God breathed him the breath of life, and put him into his inheritance freely, and afterwards telleth him what he should do there, and also showeth him, that if he did sin and transgress his Law, that then he must die the death; God never told Adam, that if he would obey him, that there was a further life and happiness in future to be enjoyed; but showeth, that the life that then he did enjoy, (the which was but a natural life) should be taken from him, and the like.  
But if it be Objected and said, Object. That the Lord told Adam, that in the day that he eat of that tree, he should surely die, or in dying he should die, the which he did not in body the same day.  
To this I answer, 
God calleth things that shall be as if they were,  and say, that according to God's decree and in God's account, who calls things that shall be as if they were in being, (as saith the Apostle) save Adam and all his prosperity dead; they were dead in God's account that same day, and so soon as Christ was promised, God therow him looked upon all alive again, in a state of Resurrection, as you may see when God appeared to Moses in the bush, 
Exod. 3.6. Mat. 22.31, 32.  he saith, I am the God of Abraham, the God of Isaac, and the God of Jacob; and our blessed Saviour, maketh use of it, to prove the Resurrection; showing, that in God's account Abraham, and Isaac, and Jacob, were alive, in a state of a Resurrection to God: And again the word will bear it from the Hebrew, as in our English margin note, in dying thou shalt die: 
Job 14.1, 2.  that is, Adam and all the sons of men are dying, from the womb till they be dead, never continuing in one stay, but in the midst of life we are in death, and so go from the womb to the grave, and so in dying we do die, or we be in a dying estate and condition till we fall into the dust.  
Again, in answer to what you say, (of our Souls being in Adam in essense and not in substance.) I say, that then it is clear, that Adam is the Father of our Spirits, and not God, for if it be so that our Spiritual Souls essentially be in, and of Adam, and not distinct, then Adam must bear the name, not only of being the Father of our flesh, but also of our spirit.  
But if it should be Objected and said; Object. That God may bear the name of the Father of Spirits, because he created or form the Spirit in Adam: Then we may as well say, that God is the Father of flesh, because he created and form that; but you say, God may be called the Father of Spirits, because he is Father of regeneration and sanctification.  
The which is no answer, 
There is three that bear witness in Heaven, and three that bear witness in earth.  (as I conceive) at all, for as much as there is not such a thing in Scripture to assist the answer, & as God is distinguished in three, as in respect of his diversity of his operation, the Spirit is that which begetteth newness of disposition, & so may be called the Father of regeneration and sanctification, because the Spirit is that which sanctifieth and reneweth the Soul, yet but one God and Father, although thus distinguished; and this hath more Scripture to countenance it, and yet but a consequence: But however there is in man, or of man two parts, viz. the flesh, and Spirit, and there is two Fathers, the Father of the flesh, and the Father of the Spirits, and when that which Adam begat, which was dust (even like himself, Genes. 3.) did and shall return to dust, then that which liveth or dwelleth in it returneuh to God, (the Father of Spirits) who gave it; but I pass to the next thing, that which you say is;  
David was conceived in sin, and therefore there was Soul as well as body.  
Answer, And first, you abuse the Text, for it doth not read it as you have read it, for it doth not say, In sin was I conceived; but, I was shapen in iniquity, and in sin did my mother conceive me; This far differeth, one sense implieth, as if David lay the sin in the time of conception, upon his mother, in whom he was shapen in; and your sense would imply thus much, (that is) that David did acknowledge sin in himself, in the time of conception; but the Text itself will not imply it, see it and read it distinctly; Behold I was shapen in iniquity, and in sin did my mother conceive me, Psal 51.5. The Text is thus to be understood, as if David should have said, O Lord it is true, I have sinned against thee, and d●ne that which is evil in thy sight, but take notice, or consider, or behold this one thing, even of the frailty, and weakness, and imperfection of the mould that I was shapen in; meaning her which is the mother of all living, and so David's mother, and therefore, Lord cast away my sins from before thee, 
David doth not confess sin in himself in the time of conception, but rather doth desire God to behold the weakness of his nature, from the mould in the which he was shapen.  and consider my frame, and remember that I am but dust, agreeing with the words of the Psalmist in the (103. 11, 12, 13, 14) in these words, For as the Heaven is high above the earth, so great is his mercy towards them that fear him; as far as the East is from the West, so far he removeth our transgressions from us; like as a Father pitieth his children, so the Lord pitieth them that fear him; for he knoweth our frame, he remembreth that we are dust. So that David useth his mother's frailty, and the imperfection of the mould in which he was shapen, an Argument to prevail with the Lord, to have his sins removed out of his sight, because he knew God was a God of righteousness, weighing every thing as they are, and considereth that we are but dust, and therefore saith David, that thou mayest in mercy pass by my faults, that I have committed against thee, remember my subjection unto sin, for behold, or take notice, I was shapen in a lump of iniquity, and in sin did my mother conceive me: take notice, there is a difference in a person, being sinful in the time of conception, and being conceived a sinful lump, or shapen in an imperfect mould.  
But you will say, Who can bring a clean thing out of unclean? no not one.  
Answer, Object: 
And where it is said who ean bring a clean thing out of unclean it speaketh of the subjection to mortality, see Job. 14.4.  Jesus Christ was clean, and yet was conceived in sinful flesh, and in reference to what he was shapen, or conceived in; he was in a subjection not to be tempted only, but did fear death, when he prayed that the cup of sufferings might pass from him, if it was Gods Will; although he came into the world for the same purpose, and yet in respect of the matter, of which Christ's flesh was made of, it could not be subject to the least imperfection in that nature, it being the word which became flesh. But my exposition of the 51 Psalms, Will clear the matter more to you, and by what is said there and here, it standeth undeniably true, and what you have said hath not so much as a good colour of an answer.  
Again, I pass to the Examination of what you say, to my alleged Argument, (passing your other discourse) that of Ezekiel, which saith, The Soul that sinneth shall die. I have made a difference between Adam's sin, and ours, as well as the punishment; that is, Adam's sin as he was natural and not spiritual, so his sin brought death upon the natural part, but the son is not disabled in respect of the Soul, by his Father's sin, but the Soul that sinneth shall die; but the Argument that I did urge, is this:  
That no defiled creature is fit, or can enter into the Kingdom of Heaven; But children in their nonage are fit for the Kingdom of Heaven; Therefore, children not defiled.  
To which you answer thus, The Kingdom of Heaven (say you) is taken two ways; first, the Kingdom of Heaven is taken for the Kingdom of Grace, as Mark. 9.1. and Math. 11.12. There are some that stand here, that shall not taste death till the Kingdom of God come in power: till Christened Churches gathered, Ordinances administered, and children of believing Parents belong to this Kingdom, though such as you, bar them from the Ordinances of the Kingdom of Grace.  
To which I answer, and say, in what you affirm, there is these two things mainly to be considered: the first is, that the Kingdom mentioned (Mark 9.1. in these words; There be some that stand here, that shall not taste of death, till they have seen the Kingdom of God come with power;) is the Kingdom of Grace, to wit, the Gospel Church, and Ordinances; And secondly, children are fit for that Kingdom, (as you say) but the question is, whether we may believe you or not, but upon Examination, I shall prove it to be a false doctrine. And first to the first, That the Kingdom coming in power, is not meant of the Gospel Church, or Ordinances, but of the power and glory of the Church triumphant agreeing with, or being the same with the words of Matthew, 
Mat. 16.22.  the which are thus read, Verily, Verily I say unto you, there be some standing here, which shall not taste if death till they sie the Son of man coming in his Kingdom. Now that this is not a Gospel Church, or Ordinances, which is called the Kingdom of God coming in power, or the Son of man coming in his Kingdom, is evident, because it is not where so called. Secondly, if he had meant the Gospel Church, or Ordinances, he need not have said, Some of them that stand here shall not taste of death, till the Kingdom of God come in power; or more properly the Son of man coming in his Kingdom; because none of them that stood there did taste of death, till they saw the Gospel Church, and Ordinances, unless Judas Iscariot; but I shall show most evidently, that it is not meant of the Gospel Church, and Ordinances coming, but of Christ's coming in Glory; But (by the way) it is possible you will say, What then is not all the Apostles dead? I might say somewhat to it, but admit they were all dead many hundred years ago, yet there was some that did not taste of death till they saw Christ come in his Glory; But that neither Mark or Matthew, will carry it to the Gospel Church, read that which goeth before the Text, and that which followeth the Text, you will find the Text itself meaneth, not the Gospel Church, and Ordinances, as you say, see Mat 16.27, 28. compared with chap. 17.1, 2, 3, 4. compared with 1 Pet. 1.16, 17 in these words, For the Son of man shall come in the Glory of his Father, with his Angels, and then he shall reward every man according to his works: Verily, Verily I say unto you there be some standing here, that shall not taste of death, till they see the Son of man coming in his Kingdom. And after six days, Jesus took Peter, James and John his brother, and bringeth them into a high mountain apart, and was transfigured before them, and his face did shine as the Sun, and his Raiment was white as the light. And behold there appeared unto them Moses and Elias, talking with him; then answered Peter and said to Jesus, Lord it is good for us to be here, etc. From whence we may see, that it was not meant of a Gospel Church, and Ordinauces, coming in power and Glory, when he speaketh of the Kingdom of God coming in power; but the meaning of the place is, that some of his disciples should see the manner of his coming in the Glory of his Father & that you may see also more plainly manifested, to be meant as before said of Christ's Glory, 
The Kingdom of God coming in power, proved not to be the Gospel Church, and Ordinances, but to show the manner of Christ coming in glory 〈◊〉 by transfiguration.  or the manner of Christ's glorious coming in his Kingdom, read 2 Pet. 1.11. comp. with 16, 17. verses: In the 11 verse, the Apostle exhorteth the Church, to endeavour so to walk, that an entrance might be administered unto them, into the Everlasting Kingdom of our Lord and Saviour Jesus Christ: And that our Saviour hath such a glorious Kingdom, (as if Peter should say) is very certain, for as our Lord did say, that some of us should not taste of death, till We see him coming in his Kingdom; he also did take us apart, that we might see the glorious manner of his coming, and Kingdom; and this we are eye-witness, for we have not followed cunning divised fables, when we made known to you the power and coming of our Lord Jesus Christ; but were eye witnesses of his majesty, for he received from God the Father, honour and glory, when there came such a voice to him, from the excellent glory, this is my beloved Son, in whom I am well pleased; and this voice we heard when we where with him in the Holy mount. From whence we may plainly see (if we compare the Scriptures together) that Christ coming in glory, or the Kingdom of God coming in power, was not meant the Gospel Church, and Ordinances, (for that is but in word and form) but the transfiguration of Christ, and the appearance of his Saints in glory with him, is meant the Kingdom of God coming in power, or the Son of man coming in his Kingdom; thus hath the Scriptures overthrown (clearly) what you have said, as touching the Kingdom of God coming in power: and because you have inferred nothing from your Text, Mat. 11.12. I shall pass saying nothing to it, only the Text in itself is true, although it be not for your purpose, but I commend you in that you gave no interpretation, because to besure you have not abused it, as you did the Text the which you did interpret.  
And again, whereas you say, That children of believing Parents be fit for his Kingdom, (according to your interpretation) viz. the Church.  
To which I answer, I have already proved, that such are not fit members for a Gospel Church, which are not lively stones, 
Children proved not fit members of the Gospel Church, although they be the children of the Faithful.  showing forth the praises of him that hath called them unto that state, because there is to be none in Christ's vine-yard, (viz. Church) but such as are labourers, the which a child of seven or eight day's old cannot do; and therefore not fit to be members of Christ's Church: But if the Gospel Church did only look for a fair sh●w in the flash, as membership in the Church under the Law, than children might either be Circumcised, or have their bodies washed according to the carnal washings, and so might be clean; but membership in a Gospel Church is of another nature, that requireth cleanness within, the heart to be purified by Faith, and the tongue speaking forth God's praises; for as with the heart man believeth to righteousness, (so as to fit them for a Gospel Church) so with the tongue confession is made to Salvation. 
Rom. 10.  And whereas you repeat again of our barring children of Church privileges: I say, (as I have already said) that it is yourselves that bar children from Church privileges, for Baptism is not so properly called a Church privilege, as the Lords Supper, the which you bar children from; But you may see yourself answered more fully, as in my former Treatise: But by what I have said here, I have clearly took off your seeming answer to my Argument, whereby it standeth undeniable that as to what you have said.  
And again, whereas you ask the question, Whether children were vessels of mercy yea or no? and you say you are sure that I will answer yes; and then first (say you) they Were lost in Adam and in misery, for mer●y presupposeth misery; and secondly, than they must be fitted for glory, therefore not naturally fit.  
To which I answer, that I have already showed, how the sons of Adam were lost, and how not lost, and therefore I shall wave this, and come to show how they are fitted for glory; and that is, the seed of the woman broke the Serpent's head, viz. Christ by (or thorough) the grace of God tasted death for every man and woman, not only to bring them to a Resurrection, but he had an Heavenly inheritance to bestow on the sons of Adam which became his by purchess, for he bought them when they were lost, or sold by their iniquities.  
But you will ask me, Object. 
They that are lost and die the second death, are such as put away Eternal life, and deny the Lord that bought them, and will not have the Lord to rule over them, but bid him departed, and desire not the knowledge of his ways.  If Christ died for to buy the whole world, how cometh it to pass that the Whole world are not saved?  
Answer, There are some that put away Eternal life, and tread under foot the blood of the Covenant, wherewith they were sanctified; but I know your old objection, The blood of the Covenant wherewith he was sanctified; that is, wherewith Christ was sanctified: (say you) but if your eyes be in your head and open when you read the Text, you will find it otherwise, that the same HE that is said to tread it under foot, is said to be sanctified; see the Text, Heb. 10 29 Of how much sorer punishment suppose ye, shall HE be thought worthy who hath trodden under foot the Son of God, and counted the blood of the Covenant wherewith HE was sanctified, an unholy thing, & done despite to the Spirit of grace. And that this is the sin against the Holy Ghost, or the highest measure of sin; so that there is no way for such to be renewed, see Heb. 6.4, 5, 6. chap. 10 26. and this means such as have been sanctified by Christ's blood, and not only so, but have been made partakers of the Holy Ghost, and the Heavenly gifts, the which is the work of Sanctification; If such fall away there remaineth no more means of Grace and Sanctisication: I could be large, but I hasten and say, that Jesus Christ hath fitted by his death and Resurrection every creature, (namely of the creature man) not only for a Resurrection, but also for glory, for God gave him an inheritance for his, as well as he gave the first Adam an inhetance for his; and as the first Adam was an earthly natural man, such was his enjoyments; and as Christ was a Spiritual Heavenly man, such (also was his enjoyments; and that the second Adam's free gift is as fulland large, 
The free gift by the second Adam, is larger than the offence of the first Adam, and bringeth a greater benefit, so that Adam's fall thorough the merciful working of God, doth conduce to our good.  nay more larger than the lost, see Rom. 5. and also as it is said, The seed of the woman shall break the Serpent's head; that is, fully destroy the works of the Devil, as in reference to man's fall; so the Text saith, that it (viz. the Serpent) shall bruise thine head, learn what that meaneth; and so I pass from this, saying, no man shall be lost in the second death, but such as make themselves unfit for Heaven, by their actual sins, and this the Scriptures will fully prove, and hence it cometh to pass that children are fit for Heaven, at their birth having not cut themselves off by actual sin, for of such (and yet they were not believers or faithful men's children) are the Kingdom of God; and whosoever receiveth not the Kingdom of God as a little child (he doth not say as a believers little child) shall in no wise enter therein: much might be said to that, but let us abhor such an opinion, as doth affirm, that the greatest part of poor harmless Infants that die in their nonage, are damned, and yet call a company of drunkards, and whore-mungers, (and what not) the Church of Christ, and believers, and such shall be saved; I wish that your condition be not far worse than any Pagons' Infant that ever yet died, and yet I wish you no wrong.  
And whereas you say, If God did not some way act in jnstification from eternity, than God doth something in time, not formerly decreed, which argueth some change in God.  
To which I answer, and say, that God is unchangeable in his decree, although he hath decreed to change his dispensation of mercy, or misery, according to the creatures obedience or disobedience, but God did decree before the world was, 
Such as abide in Christ are Gods chosen one's, and such as abide not in Christ, they are as branches cut out of the stock and withered.  (which is unalterable) to choose, sanctify, justify, and glorify in his Son, the second Adam; so then th●y that are in Christ are chosen ones, and then there is no condemnation to such as are in Christ Jesus; but if they abide not in him, than they will reap no benefit by him: But how are persons in Christ?  
Answer, By Faith and Practice. Then how are Infants in Christ, that have neither Faith or Practice? By imputation from their being in the first Adam, which was the figure of him that was to come, that as by the offence of one man all were made sinners, so by the obedience of one, many are made righteous; and as by the offence of one, judgement came upon all men to condemnation, so by the righteousness of one, the free gift came upon all men to justification of life: that is, that so many as were made sinners by the first Adam, so many were made righteous by the second Adam; and hence it cometh to pass, that children are fitted for Heaven: and so I pass briefly, saying, that God's decree runneth in Christ, (as I may say) so that they which are in Christ are decreed for Salvation, and they that are out of Christ, are decreed for reprobation; not that God hath decreed this, and that man shall be in Christ, and saved, and this and that man shall be out of Christ and damned.  
But you will say, Object. That God knoweth who will be in Christ, and who will not.  
Answer, 
Pro. 1.22, 23, 24, 25, 26, 27, 28, 29. Esa. 66.3, 4. Job 21.22. 23 Rom. 1.28.2 Thes. 2.11, 12.  That is very true, God knew that Cain would slay Abel, yet he did not decree it, and that the imagination of the men of the old world, would be evil continually, but God did not decree it; God decreeth no evil, but would have all men do well and be saved.  
But you may ask me, Whether God did not choose some men's destruction, and laugh at their calamity.  
Answer, Object. Ye when they like not to ret in God in their knowledge, and will have none of his counsel, but say to him, depart from us we desire not the knowledge of thy ways, than God doth give them up to a reprobate sense, and choose their delusions; and many things of this nature I might say, but I shall Examen you ●bou● Jacob and Esau, and taking no notice of your famous men, that you say you could produce of the judgement;  
That Esau was hated before the was born.  
Answer, You have done well in sparing of your ink and paper in it, and if you had spared your pains, in other places, you had done well, for I stand not in admiration of men, because I know men of high degree are vanity, and men of low degree are a lie; and therefore to the Law and the testimony, if they speak not according to that, it is because there is no light in them; and because you have used an Argument, to prove, that Esau was hated before he was born, I shall (thorough the strength of my God) trace it, and answer it; the Argument is as followeth:  
If God did not hate Esau before he was born, but after, than he loved him before he was born; But he loved him not: 1. Because that would argue a change in God, to love and hate the same person; secondly, the ninth of the Romans saith, God had a purpose about them, before they Wire born, vers. 11. Was that purpose to love Esau or hate him? If be loved him, how could he without change hate him? I perceive afterward God hated him; Therefore in all likelihood before he was born, for God's decree is positive and unchangeable, he calleth things that are not as if they were, Rom. 4.17. he saw him condemned before born, for God's decrees depends not on man; How came Malichy to quote that place of Gen. 25, and Paul to quote both, if not to one purpose. (Me thinks that when you urge Arguments yourself; and omit telling of stories of this and the other man's opinion, I like to trace you:) and first to the first;  
You say, That if God should love Esau before he was born, and hate him afterwards, it argueth a change in God.  
Answer, First, I shall prove that God doth hate such as he hath loved; and secondly I shall show how his decree runneth from the two excellent properties, or attributes of God; namely, Justice and Mercy, which are (as I may say) those main attributes upon which the other do depend; although there be a sweet harmomy, and correspondency between all God attributes; but to the first assertion: that is, God hateth that which he hath loved, and yet his decree unalterable; 
God once loved the Angels but now hated them.  God did once love the Angels, which now he hateth, the which I thus prove: If all that God created, or made, was very good, and God always loveth that which is good, than God loved the Angels which now he hateth; But all that God created or made, was very good, and always loveth that which is good; Ergo, God once loved the Angels which now he hateth: The Argument is undeniably true, and not to be excepted against. First I think no man will deny that God made the Angels, and also that God being goodness itself, could not make any thing evil, 
God which is goodness itself cannot make any evil thing, but all very good, and that which is very good he loveth.  for when the whole Host of Heaven, and earth was made, lo it was all very good; and if you should doubt whether God loveth all that is good, the Scriptures will prove it; & also a principal of reason will teach us the same, he that which is good loveth all that is of the same nature, and God which is good cannot but love that which is good, and of the workmanship of his own hands. Again, God will not let that which is evil dwell in his presence, but the Angels did dwell in his presence, till they had made themselves; evil by sinning against God; and that the Lord loved the Angels before they sinned is clear, the Text doth imply so much, for if God spared not the Angels that sinned; implying if God would have spared any that committeth sin, it would have been the Angels which was such glorious creatures, and in such a glorious estate; (but from hence we may learn, what evil and misery sin purchaseth, which might forewarn us from sin) and also, as I think, we may be easily persuaded, that God once loved them; we may as well be persuaded that God now hateth them, without using any Argument; for doubtless God hateth such as he hath prepared the lake of fire and brimstone for, the which is for fallen Angels; and so I pass, although I could say very much of the loins of Adam, but because there is an usual objection; viz  
That whom God loveth he loveth, Object. to the end: although there be no Text saith so; there is a Text that some draw it from, 
John 13.1, 2.  written in John, the which I shall read and answer; the Text is thus read unto us. Now, when the Feast of the Passover, 
The disciples that follow Jesus he loved to the end of his life.  when Jesus knew that his hour was come, that he should departed out of this world unto the Father, having loved his own, which were in the world, to the end he loved them. Now you may see the Text doth not say, that whom God loveth once he loveth them to the end: but the Text she weth thus much to us, that Jesus which was in the world with his disciples, and his love was such to them, (that did abide with him) that he was as one that served; and this love and service to his disciples did not fail, but as he loved those that forsook all and followed him, at the first of his preaching, so he loved them to the end; that is, the end of his life or being on earth: and also tells them, what they should do to abide in his love hereafter, the which if they did, his love would remain, or otherwise they should be cut out of the true Vine, as supersluous branches; and therefore saith, As the Father hath loved me, so have I loved you, continue in my love. If (mark that) you keep my Commandments, 
John 15.9. vers. 1, 2, 3, 4, 5.  ye shall abide in my love, as I have kept my Father's Commandments, and abide in his love. But if a man abide not in me, (viz. in my Commandments) he is cast f●rth as a branch and withered, 
1 John 8, 9  and men gather them and cast them into the fire, and they are burned. Therefore, He that transgresseth and abideth not in the doctrine of Christ, 
1 John 2, 28.  hath not God; 
Heb. 3.14. Chap. 10.38.  but he that chideth in the doctrine of Christ, hath both the Father and the Son. (Therefore saith the Apostle) Little children abide in him, that when he shall appear, 
Ezek, 33.13.  you may have boldness before him at his coming. For ye are made partakers of Christ, 
2 Pet. 3.17. Chap. 1. 1●.  if ye hold the beginning's of your confidence, steadfast to the end. But if any draw back, my Soul hath no pleasure in them. For when I say to the righteous he shall surely live, and not die, if he turn from his righteousness, and do that which is evil, all his righteosness, shall not be once mentioned unto him, in the evil which he committeth, he shall die, and yet my ways are equal. Therefore, beware lest ye being lead away with the error of the wicked, fall from your own steadfastness; but grow in grace, add one virtue to another, and so ye shall abide in my love; and an entrance shall be administered into the Everlasting Kingdom. And having thus answered the Objection, the which meaneth, He loved them to the end of his life; and also showing the way, how they might for ever continue in his love; I pass, and come to the second thing, which is:  
That it doth not argue a change in God's decree, to love and hate one and the same person, because the decree of God concerning men, as touching Salvation or Reprobation, respecteth not the person of a man, but the quality of a man; so that if God love, and hate the same person, it is not because God changeth, but because man changeth; and that God doth not respect the person, but the quality; I shall prove from Scripture: And then secondly, shall show also, in what line the decree of God runneth, both as touching Election, & Reprobation: And thirdly, shall show, that Gad doth decree to change the dispensation of Mercy, or Justice, according to the creatures acting.  
And first to the first, that is; God respecteth not the person, but the quality; & that you may see it clearly proved, weigh the Scriptures in the balance of your understanding; And Peter opened his mouth and said, 
Act. 10.34.  of a truth I perceive that God is no respecter of persons, but in every Nation him that feareth God and worketh righteousness, 
1 Pet. 1.17.  is accepted with him; And therefore if ye call one Father, who without respect of person judgeth every man according to his works, spend your sojourny here in fear. For the Lord your God, 
Deu● 10.17.  is God of Gods, and Lord of Lords, which respecteth not persons; but he that doth wrong, shall receive for the wrong that he hath done, 
Col. 3.25.  and there is no respect of persons. 
Jer. 22.24.  As I live saith the Lord, though Coniah the son of Jeoiakim, King of Judah, were the signet upon my right hand, yet would I pluck thee thence; these Scriptures you may peruse with many more, that tend to this purpose. But that God respecteth the quality is clear, for as saith the text, Him that feareth God and worketh righteousness, 
God's decree unchangeable.  is accepted: a humble heart, and a broken Spirit, is in the sight of God a pearl of great price: and, The prayers of the righteous are his delight: so then, God is no respecter of person but quality.  
And secondly, 
God hath decreed unchangeably to condemn such as die in their sins, and also, to save them that walk uprightly.  to show also, what line God's decree runneth in, both as touching Election, and Reprobation, God hath decreed unchangeably to save all that are in his Son; namely, such as walk before him in Righteousness, and true Holiness; and he hath also unchangeably decreed, to render himself in flaming fire, to the Everlasting destruction, of all that walk in unrighteousness, and disobey the Gospel of his Son. I suppose I need not multiply words to prove this, because I think, none will deny it; and this is God's decree, That of old he did ordain godly men to Salvation, and ungodly men to Damnation; and so if men walk righteously in Christ, (viz. Christ's Commands) than the decree of Salvation doth reach them, or comprehend them; and if they turn from righteousness to live in sinful courses, than the decree of Condemnation reacheth, or comprehendeth them: So that God changeth not, but it is man that changeth, for God's decree is, to save righteous men, and destroy wicked men, not looking at this man or the other man's person, but as he findeth them righteous, or unrighteous, unto which his decree hath respect; I pray admit of this comparison, presuppose we in this Country, were all rebels to his Highness the Lord Protector, and he being a man of great pity; maketh a decree (although he might cut us off for our rebellion) to pardon us, if we cast down our arms and submit to him within twenty days; or otherwise, we shall perish by the sword, or the like; possibly some of us upon that account, cast down our arms at ten day's end, and then we are comprehended within the decree of Absolution; but possibly by reason of our companions that scoff at us, and call us cowards, and the like, we at fifteen day's end, take up our arms again, and then we are comprehended within the Decree of Death; not that his Highness' decree changeth, but it is by our changing that we are under the decree of Absolution, or Condemnation; and although comparisons run not upon four wheels, (as we say) yet this comparison reacheth the manner of God's decree, or is a plain similitude of it; and that it is so, read the Scriptures seriously, Ezekiel the 18.21. and 26. in these words, But if the wicked shall turn from all his sins, that he hath committed, 
Ezek. 18.21. & 24. & 26. chap. 33.18, 19 1 Tim. 5.12. 2 Pet. 2.20, 21.  and keep all my Statutes, and do that which is Lawful and Right, he shall surely live, he shall not die. (but) When a righteous man turneth away from his righteousness and committeth iniquity, all his righteousness shall not be once mentioned, but in his sins that he hath committed, in them shall he die. I might speak much of this both from the Old Testament, and the New, you may look in the margin, and so I pass to the third & last particular, the which is, to prove:  
That although God change not in what he hath absolutely decreed, yet God hath decreed to change his dispensation of Mercy or Misery, according to the creatures obedience, or disobedience;  
And first, 
Jer. 18.7, 8, 9, 10.  see the words of the Prophet Jeremy, which saith, In what instant I shall speak concerning a Nation, or a Kingdom, to pluck up and pull down, and destroy it; If that Nation against whom I promunce, turn from their evil; I will repent of the evil that I thought to do unto them; And it what instant I speak concerning a Nation, and concerning a Kingdom, to build and to plant it, If it do evil in my sight, that it obey not my voice, then will I repent of the good that I said I would benefit them withal. The very same you may see concerning the house of Eli in 
1 Sam. 2.30  these words, Wherefore the Lord God of Israel saith, I said indeed, that thy house and the house of thy Fathers, should walk before me for ever; but now the Lord hath said, be it far from me, for them that honour me I will honour, and they that despise me, shall be lightly esteemed. And hence it came to pass, 
Jonah 3.10.  that Nineveh was not destroyed, although the Lord commanded Jona to cry, forty days and Nineveh shall be destroyed; 
God did decree to change the dispernation of Mercy, or Justice, according to the creatures obedience or disobedience.  And God saw their works that they turned from their evil ways, and God repent (viz. changed his mind) of the evil that h● had said he would do unto them, and he did it not. Hence we may see, that God changeth the dispensation of Mercy and Justice, according to the creatures acting; for he said, Elies house should abide, or be established before him, but because Eli preferred his sons above God's sacrifice, suffering them to kick against it, caused the Lord to to't him up. And again, whereas God did say, he would destroy Nineveh, they humbling themselves, the Lord did not do unto them in punishment as he said he would. And thus I have proved the three particulars, and fully answered what you have said; namely, That to love and hate Esau, you dargue a change in God; and so I p●ss to your second assertion (as to this matter) which is, say you;  
God had a purpose about them before they were born, was it to love him on hate him?  
Answer, Because I shall give forth the Exposition of this Chapter, in its particular order, I shall give a short answer to the question here, and the answer is thus; Israel stood much upon a fleshly account, (as I shall show you more at large in the discourse of the Chapter) and pleaded their birth-priviledges very much, and God did purpose both by Ishmael, and Isaac, and Esau, and Jacob, to take them off from that fond conceit; and therefore, as he purposed not to choose heirs to the heavenly Canaan, by a fleshly descent or eldership according to the flesh; so he purposed to discover it by these, 
Esau and Ishmaels' casting off, sheweth the casting away of Israel and grafting the Gentiles in their place.  to type (to wit) Ishmael, and Esau, who were the eldest, and so by consequence heirs to that inheritance, which was but a type of Heaven, the which the Lord shown by dispriviledging of them of that earthly land, and promises, and giving it to the younger; that also foreseeing Israel's unworthiness, he would take away the Kingdom (to wit) the Gospel, (which of right did belong unto them, and was first preached unto them) and give it to the younger brethren, (to wit the Gentiles) and yet notwithstanding, did bestow great inheritances upon them, and hated neither of them but for their sins committed personally; and so I pass to the next thing, which is, a question also that you ask.  
How Malachy comes to quote that place of Gen, 25. and Paul to quoten both.  
Answer, The very reason that Paul quoteth it, is to prove the choice of the Gentiles, as in Rom. 9.24, 25, 26, 30, They being counted the younger people, as Luke 15. And for the very same reason, Malachy quoteth it, and calleth it the burden of the word of the Lord to Israel, and showeth them, although Esau (or Edom) were the elder people, yet for their sins, the Lord cast them off, and you Israel, (as if the Prophet should say) who are accounted the eldest people, to whom the service of God hath been committed, yet you have broken it, and done abomination before me, and polluted my Ordinances; and therefore as I was magnified upon Pharaoh and Edom by impoverishing them, so will I be magnified by impoverishing you, O house of Israel; For I have no pleasure in you saith the Lord, neither will accept an offering at your hands; For, from the rising of the Sun, even to the going down of the same, my Name shall be great among the Gentiles, 
Mat. 1, 11, 12.  and in every place Incense shall be offered unto my Name, and a pure offering: For my Name shall be great among the Heathens, saith the Lord of Hosts, but ye have profaned it, etc. From whence take notice, the Apostle Paul quotes his saying, As it is written, 
Esau hated for his sins which he committed in time, and not for adam's.  Jacob have I loved, but Esau have I hated. For the very same cause, that the Lord hated Israel, and cast them out, and calleth them the people of his wrath; for the same cause, he hated Esau; And that he hated Esau for his sin, and not before he was born, see Amos 1.11. Obad. 6.9, 10, 11, 15. How are the things of Esau sought out? thy mighty men O Teman shall be dismayed, to the end that every one of the mount of Esau might be cut off by slaughter, for the violence against thy brother Jacob; Shame shall cover thee and thou shalt be cut off for ever: Thou shouldest not have looked upon thy brother, in the day that he became a stranger, as thou hast done, it shall be done unto thee, thy reward shall return upon thy own head. From whence we may see Esau was hated for his evil, and not before he was born. Again, there is not one Text in the whole book of God, that saith Esau was hated before he was born, Rom. 9 saith no such thing. 
As God respecteth not persons but looketh upon one man in misery as well as another with the eye of pity, so he wanteth not ability to do them good.  Again, If God did hate Esau before he was born, than he must be a respector of persons; for illustration take this comparison: If two men were in misery, and a third should redeem one out of his misery, and leave the other in misery, he must want ability, or otherwise be a respector of persons; the which neither of them is in God: he is no respector of persons, and to say he wanteth ability, is Blasphemy; but God hated not Esau before he was born, but all that were lost by the first Adam, was redeemed by the second, otherwise the free gift was not so large as the transgression, For as by the offence of one, Judgement came upon all men to condemnation; So, by the righteousness of one, the free gift came upon all men to justification of life. So that if Christ did redeem but a part, then there was but a part lost; for so many as were made sinners by the first Adam, so many were made righteous by the second Adam; or otherwise, Christ's redemption was not as large as Adam's transgression, and then an imperfect Saviour, the which to say were Blasphemy: but the Scripture saith. He tasted death for every man; and a Sacrifice for the whole World; and gave himself a ransom for all men, and the like; but it, no where saith, that he did not die for all, or that he died for part of the world.  
But you will Object, Object. and say, That his blood is said to be sh●d for many.  
Answer, All are not a few, than they are many, but no man can rationally conclude, that Christ did not die for all, from the Text that saith he died for many, or this is the blood of the New Testament, 
Sometimes the word many is to be understood all.  which is shed for many: If they consider that all are not a few, as (aforesaid) and if not a few, than it must be many; and you shall see that the word many in Scripture, sometimes must be understood all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Daniel 12.1, 2, 3, 4. Many of them that sleep in the dust, shall arise, some to Everlasting joy, and some to Everlasting shame and contempt. From 〈◊〉, if your sense be to be understood in the word many, not to imply all, (in some places) then at the general Resurrection, when good and bad shall arise, some to joy, and some to shame, all shall not rise, only some of both sorts; and this is the manner of your reasoning from the word many: but it cannot be proved, that Esau was reprobated before he was born. And although it be read in Romans the 9 That before the children w●re born, or had done good or evil, it was said uwo her, the elder shall serve th● younger. But in the 25. of Gen. it is not said children, But two Nations and in thy womb, and two manner of People shall be separates 〈◊〉 bowels, and the one People shall be stronger than the 〈◊〉 People, and the elder shall serve the younger. Hence we see the two Nations, namely, Edom and Israel, 〈…〉 of the estate and condition between Jew and Gewile, that as Jacob, and Esau strove in the w●mb, and Esau came out first, and yet jacob took hold on Esau's heel: She weth the great striving between how and Gentile in the Gospel, typed out, 
jacobs and Esau's struggling did show the contention between Edom and Israel, and also the jews and Gentiles, and the Gentiles getting the blessing.  by the striving between Edom and Israel; and also showeth, that as Esau came first, and that jacob took hold on his heel, and also took away the blessing; so although the jews were the firstborn as in respect of having the Oracles committed first unto them, and not only so, but the Gospel also must be first preached to them; yet the younger, namely the Gentiles took hold of their heel, that is, rise by their fail; and they refusing the Gospel, the Gentiles received it, as Act. 13, and so while the jews were hunting abroad in the field for venison to be accepted thereby, I mean the works of the Law; jacob, namely the younger brother, stepped in, (viz. the Gentiles) and got the blessing, and the elder brother was wrath, and hated the younger, even the Gentiles; and this it was in the primitive time: I could show you of Esau and jacobs' meeting, and parallel it with the case of the jews and Gentiles; and also show the parallel between Edom and Israel, suitable with the condition between jew and Gentile; but my time is precious, and that discourse would be so large, that if I did but glance at eveto particular, 
Read Rom 9, 8. comp. with 9 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see vers. 11, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde.  I should not have convenient time; but if the Text in Rom. 9.11. doth not use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz. children) but leaveth it out, and giveth us leave to read the word (Nations.) Before the Nations were born, equivolent with Gen 25. and doth not so much respect Esau and jacob, as it doth Edom and Israel; and also the Nations of jews and Gentiles, therefore not so much to your purpose, (as you suppose) and if it were read children, (as it is not) yet it doth not say, that Esau was hated before he was born; but I pass, and say, you may see what was God's purpose in causing jacob and Esau to strive and struggle in the womb, and the younger to get the blessing; and yet take notice, Esau had been blessed (by the Father) had he not been out of the way, for it was Isaac's intent to have blessed him, but Esau's abiding in the field, (viz. the jews in their worldly sanctuary) jacob found aneerer way to get favory meat, and so the blessing; (viz. the Gentiles by Faith stepped in and got the blessing) and also take notice, Esau had disposed his birthright before, and sold it for a mess of pottage, and so it was just for him to lose the blessing: I might say much to it, but I pass.  
And whereas you ask me, Why he found no place in God, nor Father, nor in himself for repentance, when he had given away the Blessing, if not reprobated?  
To which I answer, 
Esau had sold his birthright before he was rejected of the blessing, and also his being rejected of the blessing was partly because he abode in the field, and came not soon enough into the house to his Father.  and say, that the Text doth not say, he found not place (in God, nor Father, nor himself) of repentance; but it saith, That after he had sold (for one morsel of meat) his birthright, when he would have inherited the Blessing, he was rejected, and found no place of repentance, although he sought it carefully with tears; to which I say, he found place in himself, to seek it with tears, crying out, O my Father hast thou not one Blessing more, Bless me also: but it could not be that Blessing, because Esau had sold his birthright, upon which that Blessing did depend, which was the land of Canaan; but he was reprobated, (that is, cast off) as in respect of that, and justly, for it is an unreasonable thing for persons to sell a thing, and yet keep it after they have sold it; and therefore good reason that Esau should not enjoy the Blessing, having despised the birthright before, and sold it, upon which that Blessing did depend: but what makes this for Esau being reprobated before he was born, when the Author to the Hebrews rendereth the selling of his birthright the main reason why he was rejected, in respect of the Blessing, he did not sell his birthright before he was born, and if he had, it was but a temporal enjoyment, as is plain in the Hebrews, in these words, For ye are not come to the mount that may not be be touched, but to mount Zion, to the city of the living God, etc. Implying that Esau's Blessing reached or comprehended no more than Canaan, and the Law, and such like Blessings which made not perfect (as touching the conscience) the comers thereunto; and therefore showeth the Hebrews, that their loss could be far greater (as if he should say) take heed that you sell not (by your sins) that birthright that belongeth to you thorough the Gospel, which is a birthright of the first born written in Heaven, for your birthright is not of the law, 
Esau's inheritancebutearthly, but the Hebrews inheritance heavenly  or an earthly Canaan, or Jerusalem; but it is the presence of God and the holy Angels in an heavenly Jerusalem, the which will be a fare greater loss than Esau's loss: therefore take heed that you sell it not for a morsel of meat, namely, the pleasures of this world, for if you do, you will be deprived of your blessing as Esau was of his, and he afterwards could not obtain it; no more will you ever obtain yours, if you thus sell it by your sins; so that Ejaus birthright was an earthly birth right, and earthly blessings, that being the first born, he should have had the earthly Canaan with the blessing comprehended therein; but the Hebrews being the firstborn upon a Gospel account, were heirs to the heavenly jerusalem, and the blessings therein contained, and this is employed in the 12. of Hebrews: And so I pass to the examination of your answer to my alleged place, Ez●kiel 23.11. where it is said, that God desire● not the death of sinners, your answer is this, I confess (say you) that God desireth not the ruin of any sinner that can repent.  
Answ. Here you and I do agree, that is, That God doth not desire the ruin of any that can repent; and now my work will be to prove who can repent, and who cannot, because there is a sort of men that can 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 which 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 eternal destruction, than 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 eternal destruct on; 
That God doth command all men to repent, is plain from there Scriptures 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 naden●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 Attribute of God's mercy, sincerity, uprightness, and faithfulness? the Lord will meet with you ere long and overth o● you, he hath a controversy to try 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 lose his ability that he withstood not the temptation in Paradise? or had not God given him ability? or did God intent 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 Paradise, 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 evil. It is true, when by the temptation of Satan 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 forth● So it will appear there was lust or desire in our first Parents to the fruit before they eat it: I could (through 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 pass to the second thing, which is to show, 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 show, 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 john 5.15, 16. so that if Daniel, Noah, and job should pray for them, they could not have such repentance to do them good; but I need not trouble myself to prove this, because it is your assertion: But I shall show the time or cause of this their deplorable condition, and shall excuse Adam of this evil; that is, it came not by sin committed in him, but by their own personal sins; but to the cause and time of this hardness 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 sins, 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 job. 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, lest 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 pass, as he cried and they would not hear, so they cried and I would not hear, saith the Lord of Host; for that they have hated knowledge, and did not choose 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 sins, 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 prize opportunity of grace, and not to put the evil day far from us, and so fouled our arms in security until misery cometh upon us as an armed man; for assuredly when we shall stand before the Tribunal of the Lord Jesus Christ, 
Esa, 55.6, 7.  we shall assuredly know to our everlasting woe and misery (if we look not to it in time) that our condemnation is not because the Lord never gave us means of grace, and ability to make use of it, but because we have not made use of what means of grace and ability that God hath bestowed on us, and thereby our mouths shall be stopped, 
The Lord will not condemn men because they have wanted ability to do what he commanded them to do, but because they have not improved their ability that God hath given them.  and we become guilty before God: Therefore, Christian Reader, be careful to seek the Lord while he may be found, call upon God while he is near; lit the wicked forsake his ways, and the unrighteous man his thoughts, and turn unto the Lord (before the decree pass) and he will have mercy on you, and to our God for he is abundant in pardon: but if your refuse and rebel, ye shall be destroyed, the mouth of the Lord hath spoken it: And having showed when the soul is hardened, that is, after it suffereth not grace to take place in it, and the cause why it is thus hardened, because it will not entertain the motions of God's Spirit, as you may see Ilb 21, 13. Cant. 5.2, 3. Rev. 3.20. I come now to take notice of the reason why such as do not, or cannot believe the Gospel, have it preached unto them, and that is (say you) because they may believe without excuse.  
Answ. I do understand your mind in it, which is, that although God in his secret will never intendeth to save Israel, or any that are lost, but (say you) he calleth them, or offereth means to them, that there by they might be without excuse at the last day; it's a very pretty assertion, as though a man should appoint his servant to labour in his Vineyard, 
God doth not command men to do that which he hath not given them power to do, and then punisheth them for not doing of it.  and yet locks him out, and never means that he should come there, and yet at night beats his servant because he did not as he bade him, and yet his servant must be left without excuse, such a kind of model is your discourse concerning God and the Creature, (that is) God commandeth men to labour in his Vinyard, and saith, if they will not he will punish them, and yet never means they shall come there, but hath appointed them for damnation before they were born, and yet he would hare the creatures think themselves in a fault, because they do not do that which God never gave them ability to do, nor never meant they should do so: that, upon your account, God commands men upon pain of damnation to do that which they are altogether unable to do, and also what he never meant they should do.  
But happily you may say, Object. That God doth command men to do that which he never meaneth they should do, for he commanded Abraham to offer up Isaac for a  offering, and yet never meant he should slay him?  
Answ. This is not to your purpose, and first, because the Lord did declare it was but to try Abraham, the case is not ours in this our contreversie; for if it were said, that God did command men to repent and believe, only to try them, as it was said he did bid Abraham offer his Son up to try him, than there were some colour for what you say, but one is a public command to all men generally, and indefinitely, 
Gen. 22.1.  and the other a particular command to one person, and that to try him as saith the Spirit of God in the Scriptures. I might say more to this Objection, but it reacheth not our case; for as we say, although a general includeth or comprehendeth particulars, 
The thing representing is sometimes called by the name of the thing represented.  yet every particular doth not include a general: Therefore this instance not worth speaking to, and yet I may say that in Cod's account he was really offered up in a  offering, for God gave some what in his room to be a sacrifice, when he saw Abraham's willingness to obey his voice, and it might be as well called Isaac, as the Bread and Wine is called Christ's Body, and blood, because God sometimes calls the thing that representeth by the name of the thing represented; but the Lamb did represent Isaac sacrificed, and so might bear the name: there is several instances that might be further to the answer of this, but as I study brevity, so it's not worth my pains, and therefore I pass to the next thing, which is:  
You say, That all though God would have all men to be saved, the which you conclude is but all sorts, and so pass only with a small glance to it.  
I answer and say, that you are as much mistaken in that, as in the rest of what you have said, and therefore I shall briefly prove, that it is every person that God would have saved.  
The Argument is, If God would not have his Ministers preach a lie in his Name to any man, and yet must preach Remission of sins, and Gods love to all men thorough Christ, than God would have every man to be saved; 
God would not have his Ministers preach a lie to any man, yet he would have them preach love, and remission of sins to all men.  But God would not have his Ministers preach a Lie to no man, and yet must preach Remission of sins, and Gods love to every man thorough Christ; Ergo, God would have every man to be saved: To prove this Argument, first, that he would have his Ministers preach truth, and not a lie, I suppose none will deny; and secondly, it is plain that the Gospel must be preached to every Creature, (namely the Creature Man) and I also am persuaded that no man will deny the Gospel to be Remission of sins, and Gods love in Christ; to wit, God reconciled to sinners, not imputing their sins: now if God did not intent to save all men, then in commanding the Gospel to be preached to every man, commandeth a lie to be preached to the greatest part of men, the which were blasphemy to say: if God would have all saved, that Christ died for, and Christ died for every man, than God would have every man to be saved; But God would have all saved that Christ died for, and Christ died for every man; Ergo, God would have every man to be saved; and that God would have all that Christ died for to be saved, you will not deny; and that Christ died for every man, I prove these two ways: First, by a plain Text without controversy, which saith, that he by the grace of God tasted death for every Man and Woman. Secondly, I shall urge this argument; If Christ died for such is are saved, and such as perish, than he died for every man; But he died for such as are saved, and such as perish; Ergo, he died for every man: That he died for them that perish, see 2 Pet. 2 2. there are some said to have swift destruction, 
The Apostle Peter saith, that such as bring on themselves swift destruction, were bought by the Lord.  so lowing them that deny the Lord that bought them, and from thence we may see that some that were bought by Christ (our LORD) did deny him: and that he bought or purchased with his blood, is clear from 1 Pet. 1.18. and so I pass from this to the next, (which is,) the Text 2 Pet. 3 9 thus read, But his long suffering to us-wards, is not willing that any should perish, but that all should come to repentance, your answer is, that the Apostle speaks of Saints, and he loved us, and tells them why God was so slack in coming to judge the wicked, why so patiented, and that Gods long suffering to us-ward, (not the wicked) is not willing that any, to wit, of us the Elect should perish.  
To which I Reply, and say, and first, that to say Peter wrote to Saints, and beloved, is true; but to say, where he speaketh of Gods long suffering to us, not willing that any should perish, me aneth Saints, I deny; than you will possibly) ask me who then the Apostle means when he saith, his long suffering to us, not willing that any should perish, but all should come to repentance.  
Answer first, I shall show you who it is not, and then I shall show you who it is; and first who it is not: it is not the Saints there meant, because in Gods for bearing, or delaying his coming conduces to the Elects hurt, & not to their good, and Christ hath said, the days shall be shortened for their sakes, but never saith he will forbear, or be slack, or defer, or suffer long for their sakes, for as God will hasten the time for their sakes, so it cannot come too soon to them for they then shall lift up their heads; from whence you may see that it is not for the Elects sake that God suffers long, but for their sakes God hasteneth his coming, and shorteneth the days; I could speak much more to this first, (but I hasten for the Press.) 
Where the Apostle saith, his long-suffering to us, respect the world present in opposition to the severity of God's justice passed.  And Secondly, I now shall show who is included in the word Us in the Text, (His long-suffering to us-ward) and that is the whole world of unregenerate sinful men, and that is employed in the Text, although I might cite many Scriptures to that purpose, but I shall only examine the Text itself, the which will prove it clearly: and first the Apostle is speaking of scoffers coming in the last days, that should be of an Atheistical spirit, supposing the Heavens and Earth to continue in their old posture for ever, saying, Where is the promise of his coming, for since the Fathers fell asleep, all things continue as from the beginning, (but the Apostle saith) that this they are willingly ignorant of, that by the Word of God the Heavens were of old, and the earth standing out of the water, and in the water, whereby the world mark that that then was being overflowed with water, perished; (here lieth the dependence of the Text but the Heavens and Earth that now is, by the same word are kept for fire against the day of judgement, and perdition of ungodly m●n; but be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day: the Lord is not sl●ck, (he will come and will not stay,) and the reason is, (as if he should say) because he is not willing that any of us v z. he World th●t now is) should perish, but all (viz. the World that now is) should come to repentance; so that the word U (his long-suffering to us) means the World then, and now in being, this only may be worth a question, 
What you say bringeth the certainty of your Election in question.  how it can be proved that the word Us, and We (when it is spoken by the Apostle) can mean the World, and that I could give you many Texts, but I shall only cite those mentioned in Acts 17.27, 28, 29. and shall pass, only showing you how you bring the certainty of your Election in question, implying a possibility that some of the Elect may perish, that is, if he should not suffer long, than they would perish; but that they may not perish, God deferreth his coming, and suffereth long with the wicked in their wicked practices; But you will say, that Gods long suffering is salvation. Answer, it is true, it is salvation, which showeth plainly that the long-suffering of God respecteth not the Elect: but the Wicked, for the Elect cannot be in a better estate than in God's favour, and in a state of Salvation, in which they are already (as you say) and therefore it cannot do them any good, or be Salvation to them, but rather hurt, for if the days (of his coming) should not be shortened, no flesh should be saved, but for the Elects sake those days shall be shortened; as if Peter should have said, comfort yourselves, it is not long before the day of Christ will come, and you enjoy your Inheritance, (namely, the new Heaven, and the new Earth) and therefore be patiented, establish your hearts, for the Day of the Lord draweth near; remember the Husbandman waiteth for the precious fruit of the Earth; and also remember God hath a good end in his forbearing to hasten his coming, that it might be salvation to poor souls, that if peradventure some of them would be provoked to return from their wickedness and live, for so Gods long suffering waited in the days of Noah in the old world, and 
The long-suffering of God ha' hoften waited upon wicked men.  and the Spirit of God strove with them to reclaim them from their sins; But for whose sake was the long-suffering of God waited, with whom did God's Spirit strive, with the righteous, or the wicked? it was with the disobedient, that he might bring them to God, and the very word long suffering respects not the Elect, but the Wicked, and that Gods long-suffering waiteth upon the Wicked to be salvation to them, and not to the Elect; see what the Apostle saith Rom. 2.4. Or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to Repentance; (or is appointed to lead thee to Repentance) but after thy hardness and impenitent heart, measureth up unto thyself wrath against the day of wrath. From whence we may see that what you have said falleth to the ground, and also you do contradict your own opinion, in implying that such as are elected from the foundation of the World, so as Devils or Men cannot do them hurt, neither is there any doubt of their Election; and yet you say, that the Apostle Peter when he saith he is not willing that any should perish, but all to come to Repentance, means the Elect, the which implieth a possibility of some of the Elect to perish, although he be not willing they should, but it is meant that God's grace is such to the whole lump of Mankind, (the work-manship of his hands) that he is not willing that any of them should perish, some of them will perish, but God is not willing they should so do, for he sweareth by himself that he hath no pleasure in the death of him that dyeth, and if he have no pleasure in their death, he is not willing they should die, but rather that all might come to Repentance; and so I pass from this Text of Scripture.  
And whereas you tell me of Mr. Ruttons ability in the Scripture to expound them beyond thousands of us.  
Answer, It is not my business in this place, or elsewhere to commend myself, (or others with me) because I know that as of ourselves we are not able to speak a good word, or think a good thought, for all our sufficiency is of God, and therefore having nothing but what we have received, I dare not boast: but this I say, as in respect to Mr. Rutton or yourself, if your ability be such in the Scripture as you seem to boast of, it is hid from me, although I have heard you declare yourselves in preaching and praying, and conference; but I pass, and examine your answer, as touching the potter and the clay, jer. 18. and Rom. 9 Which Texts are not alike, for (say you) that Text of jeremy either means, first that the Potter's work was Adam, and we in him. Secondly, Adam's marring, and we in him, or else it means, 1. God's work in making of Israel a people, Church, or State. Secondly, they marred by disobedience, but co●ldought be marred in his hands against his will, was it want of power? and doth God lack power to save those that are lost? could he have done no more to Israel then must he cease to be omnipotent, and cease to be God, he did enough to Israel to make them inexcusable.  
To which I answer, and that in particular; and first you say the Text in jer. 18. and Romans 9 are not alike, and yet you confess that the Text in jeremy may mean that God 
There is great correspondency between the Text jeremy 18. and Rom. 9  made Israel a State, and Church, and they marred themselves in his hand by their disobedience; and that it is the same people and cause that Paul speaks to in the 9 of the Romans is very plain (to any man that hath not his understanding darkened,) and that it was the State of Israel that the Apostle speaks to; read the foregoing verses, and you shall see that Paul tells us that they were Israelites, to whom did appertain the adoption, and the glory, and the Covenants, and the giving of the Law, and the service of God, and the promise; and also saith, they were a disobedient people, (and so by their disobedience they were marred in his hand) for God did strive with them by his Prophets, rising early, and lying down late, saying, O that they would hearken to my Commandments, than should their peace have been like a River, and their Righteousness like unto the waves of the sea; (but as saith the Apostle (in the ninth of the Romans) that although the number of the children of Israel be as the sand of the Seashore, yet a Remnant shall be saved (because saith he) all the day long have I stretched forth my hands to a disobedient, and gainsaying people, but my people would not hearken to my voice, Israel would have none of me: O that my people had hearkend, and Israel had walked in my ways. Isa. 63.9. For in all their afflictions he was afflicted, and the Angel of his presence saved them: and in his love and pity he bore them all the days of old, but they rebelled, (viz. were marred in his hands,) and vexed his Holy Spirit: therefore he turned to be their enemy, and fought against them; and thus God rejected them, and made them another vessel, being marred in his hands by their sins.  
But here lieth the Objection; He made them another vessel faith Jeremy 18. but the Apostle in Rom. 9 speaketh of making of the same lump or vessel to honour, and another to dishonour.  
Answer, It is evident that the Apostle reasoneth God's power from his derree, (or determination) concerning Israel, because it is in answer to this Objection.  
Obj. Why doth he yet find fault who hath resisted his will, (the answer is thus,) Nay O man, who art thou that replieth against God, shall the thing form say unto him that form it, why hast thou made me thus? hath not the Potter power over the Clay, to make of the same lump one vessel to honour, and another to dishonour. As if the Apostle should have said unto them, do you ask why God doth find fault? and who it is that hath resisted his will? are you ignorant that you have always resisted the Holy Ghost, as did your Fathers? surely you may remember that you are such as have stoned the Prophets, and also crucified the Lord Jesus; and yet do you say, why doth he yet find fault? who hath resisted his will? nay, O man, remember, who thou art that repliest against God; canst thou have aught against him for scattering of thee into all parts of the earth, as the chaff is dispersed before the wind? for hath not the Potter power over the clay to make it a dishonourable Vessel when it is marred in his 
God hath power according to his justice and mercy to save some of the lump of Israel, even such as did humble themselves, and cast away others, that were stiffnecked, 2 Tim. 2.20.  hand? and you are the clay, and the Lord is the potter, and ye have been marred and tempered by the Lord, that is, he hath sent his former Prophets, and also his latter Prophets, crying out unto you to return, that sin might not be your ruin; but you have resisted the Word of the Lord, and put it far from you, therefore the Lord hath power to deal with you as Jeremy's potter did with his clay; nay, God hath power of the same lump to make one vessel to honour, and another to dishonour; that is, God hath power to save some of the lump of Israel, even such as did believe and obey the Gospel, and also to cast away others of the same lump (of the house of Israel) which did refuse, and rebel against him, and yet be just when he judgeth: and this is agreeable with the words of Paul to Timothy, (which saith) But in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour: 
And whereas the Apostle saith, hath not the Potter power over the clay, it is to answer this Objection, Why doth he yet find fault? saying, who hath resisted his will? the which the Apostle answereth, by proving that they had resisted it, by being marred in his hands, and that God might deal with them as jeremies' potter did with his clay, and yet be just when be judged.  if a man (therefore) purge himself from these, he shall be a vessel unto honour; and this is the sum of the Apostles reasoning in the ninth of the Romans: and moreover, take notice that whereas the Apostle saith, hath not the Potter power over the clay? is to answer this Objection.  
Why doth he yet find fault, for who hath resisted his will? Where the Apostle showeth, that they had resisted his will by being marred in his hand under the means of Grace; or otherwise he saith nothing at all in answer to the Objection, for if Paul had been of your opinion (that is to say) if he had supposed that the will of God (in the tenderness of grace) were , so as it could not be resisted, than the Apostle had no ground to make an Objection of that nature, because he could never have (fairly) answered it: and that you may see it more evident, admit of this comparison for illustration; suppose a man should have two Sons, and it was the Father's pleasure to educate one Son very richly, and also to leave the other Son without any breeding, or education at all, so that he could not carry (or) behave himself at all suitable to his Father, insomuch that he doth bring much dishonour to his Father, the which causeth his Father to be much displeased with him so far as to disinherit him for that dishonour that he bringeth to him by his ill manners: Now if this Son should object and say, Why doth my Father deal thus with me, to disinherit me for my ill manners? who hath resisted his will? for was it not his will thus to educate me? therefore why doth he now find fault with me? it is true, it was in his power to educate me as he pleased, and forasmuch as it was his will and pleasure to educate me no better, who canresist his will? why doth he now find fault because my carriage and behaviour is no better, seeing I have not resisted his will? How any man can take off the objection, so as to dear the Father, and lay the fault on the Son, I know not; so in like manner, if God should appoint persons vessels of wrath before they were born, and so with hold the education of his Spirit from them, and yet notwithstanding be offended because there behaviour to him was no better, if they should say, why doth he find fault with us, (for so doing) for who hath resisted his will? for it was his will and pleasure so to make us; how that, or such a like Objection could be answered, I know not, although I doubt not but I know all (or in a great measure) what may be said to it, for if the Apostle do only plead God's prerogative over all creatures (as you say) that he cannot make them what vessel he please, either to honour, or to dishonour; and that it be his pleasure to make some dishonourable, yet still the Objection lieth unanswered, Why doth he then find fault? (seeing he maketh them as he pleaseth) who hath resisted his will? But as I have said, the Apostle Paul cleareth God, and proveth that they were the people that had resisted his will, by their putting eternal life away from them, and so were marred in his hand; and that God was just in making them dishonourable, and casting them out as before-said, and thereby cleareth God's Justice; and so I pass to the next thing considerable, to wit, God's power, that is; Whether God want Power, yea, or nay, because it is a question you ask?  
To which I answer, and say, That if we speak only of God's power, and not consider his other Attributes, than I say, God hath not only power to save all Israel, and compel them to turn from all their iniquities, (from which he often forewarned them, and dehorted them) and sweareth that he hath no pleasure in their death, but rather in their life, and cryeth, O that they would have harkened unto my Command●ments, and how often would I have gathered them as a Hen doth her Chickens under herwings, but they would not. Now if we consider God as Power only, he could have compelled them to have done what he commanded: and he could have saved the whole world without shedding of his Son's blood; he had power enough to have kept Adam from that sin in Paradise, the which he did forbid; and also to glorify the Devils, and damned spirits; and in a word, what could not God do if we consider him only as Power: but if we consider God as consisting of many Attributes, as Wisdom, Power, Righteousness, Faithfulness, Truth, Purity, Justice, Mercy, Long suffering, Patience, and many more that might be mentioned; then there be many things that God cannot do, he cannot lie, he cannot respect persons, he cannot do unrighteousness, he cannot command persons to do that which he never gave them power to do, and then punish them for not doing of it, he hath power enough to save the Wicked, but his Justice will not admit of it; he had power enough to redeem the World without blood, only his Justice must be satisfied; he had power enough to have caused Israel to have dwelled safely, and not to have been moved for all their sins, but his Purity and Truth could not suffer it, for the word was gone forth of his mouth, That at what instant he spoke of a Nation to build and to plant, if they did evil in his sight, be would repent of the good that he had said he would benefit them withal; and therefore he could not prosper Israel when they lived in their sins, he had power enough to save Israel without, or beyond means: but his wisdom, and good will, and pleasure would not admit of it, because his wisdom, and goodwill, and pleasure was to save all thorough means, and he had power enough to make all their hearts of such a temper, that they could not have resisted him: but it was God's wisdom so to dispose of man's heart, that he had power enough to stand if he did improve it, and yet notwithstanding he put him in such a capacity, that he might fall if he took not good heed, to that end that he might see a want of daily supplies from God, and that he should not be highminded, (and sol● feed up) but that he might be humble, and fear also; God had power enough, if we consider him only as power; when Adam f●ll either to have cast them all away, or to have chosen some and to have left other some, but it was inconsistent with his Attributes, and therefore he could not do it; First it was inconsistent with his Wisdom, and Goodness, and Honour, that Satan through his subtlety should have caused all the Workmanship of God, the which he was about six days to have sunk, and have been buried in the Grave of Oblivion.  
Secondly, 
If God who is no respecter of persons should have seen all men fallen alike by one and the same guilt of transgression, and have saved some, and left others in misery, how had his mercy been above all his works?  it would have been a very great dishonour to almost (if not) all the Attributes of God to have redeemed but part first, it would have argued weakness, or disability in God in leaving part of the Creation at the will of the Devil, or otherwise it would have destroyed the Attribute of his Mercy, so that his Mercy had not been over all his Works.  
Thirdly, It would have destroyed his unsadomable, and universal goodness to the Sons of men, and made him a respecter of persons, the which he hath declared against; for consider, if when God saw all men in misery, and all created and fashioned alike by him, and all fell equal in one and the same guilt of transgression; if God should save some out of it, and leave others in it, (when all were made alike, and all had sinned alike) would not God be a respecter of persons, the which the Scripture plainly declareth against.  
Finally, it would preach such a Doctrine as this, that although God did command the Gospel of Grace to be offered unto all ministerially, yet it never was intended to the greatest part of men, but to be a Gospel of misery: for if it be only preached to leave men without excuse, and that to take advantage of the most part of men, and to communicate no good at all, than the Angels did not preach truth to the Shepherds, when they said; It was glad tidings of great joy to all men; but if your opinion be true, the Gospel was so far from being glad tidings of great joy to all men, that it was the worst tidings that ever came, or was declared to the greatest part of men, the truth hereof no rational man can deny, for if God never did intent in the tenderness of the Gospel any good to those that reject it, only intended it to leave them without excuse, than these absurdities must follow: First, that God did not deal faithfully with the greatest part of men, in offering that unto them that he never intended to give; but I say God forbidden we should be of so base an opinion, yea let God be true, and every man a liar, and let every Christian man say, with Abraham, shall the God of the whole earth do unrighteously: surely such things cannot be found in him, and in saying so of the Lord, you make him like to hypocrites, and dissemblers, the which abomination is abhorred of the Lord; I could speak much to it, but I pass to the second, which is; If God never intended salvation to all men in the derness of the Gospel, than it is impossible for men in the slighting of the Gospel to neglect their own Salvation, for if God never intended Salvation thorough the Gospel to such as reject it, as well as to those that receive it, than those that reject it reject nothing, for there was nothing intended them in it (if your opinion be true,) and therefore could reject nothing, neither could they neglect their own Salvation: for if Salvation was not intended in the Gospel to such as sleep (away their time) in security, than they could not neglect it by their security, because if they had been never so much industrious, yet it had added nothing unto them, because Salvation was never intended them; and thus you excuse men in their disobedience, and resisting the Gospel, and neglecting means of Grace and Salvation, although (in charity) I judge you do it ignorantly: I could say much more, but I am necessitated to hasten, and come to the next thing, which is about Sodom's fire.  
The which say you, it will suffer much upon examination, because I say it is not meant that lake of Fire and Brimstone, the which is called the Second death; but it is called eternal in opposition to such fire as is called temporal, or may be so called, because as it is kindled by man, so it is put out by man, the which that fire that destroyed Sodom was of another nature: it was not kindled by man, neither could it be extinguished by man, and yet was no more hell fire than that which fell on the Captains, and their Fifties for their sins; I could speak much to it, but it's not worth my time, only this question resolve when you Writ again I pray you, where you learned such a Doctrine? and what Reason you can give to prove it? that is, that after persons are sent to Hell, they must be brought back again to judgement to be judged and tried whether they deserve it yea or nay? Is it legal for the Magistrates of a free Corporation to take a man and hang him, and then afterward to set down and determine the case, whether he have deserved it yea or nay? Is this and such like dealing, God's merhod (O ye blind guides) did God cast Adam out of Paradise into the curse, and afterwards brought him to Judgement, to convince him that he deserved it: 
It is not the way of God to cast men into Hell, and afterwards ●o bring them to judgement to see whether they deserve it yea or nay.  or did the Lord first bring him to judgement, and afterwards when the sentence was passed cast him forth of the Garden; but I pass, you tell me I almost deny or give the Scripture the lie, by saying that the Inhabitants are not now suffering in Hell-fire: But before I come further to examine what you say touching Sodoms fire; I take leave to inform the courteous Reader the occasion of this Discourse concerning Sodoms fire, the which is: My former Antagonist Mr. Rutton was pleased to say in a private conference, (although I made it public at the last) that there was some reprobated before they were born, and that for Adam's sin, instanced in those of Sodom, saying that there were many Children in Sodom, (which cannot be denied) and that they were now in Hell, and yet never committed actual sin, therefore were damned for Original sin: and although my Antagonist hath no more charity of poor innocent Babes (as in respect of their eternal Transgression) to say they were all damned, and are in Hell, I did endeavour to prove that Sodoms suffering of eternal fire was not that lake of fire and brimstone which is called the second death, and also that none are in that lake until after Judgement, 
The Devil's time of torments are not yet come, but are reserved for him till the day of judgement, and then shall be cast into the lake of fire and brimstone which is the second death, Rev. 20.12, 13.  that the Devil is not yet in it, but faith to Christ, why art thou come to torment us 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 Judas 7. your words are these, jude 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 body.  
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 Judas 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, S●V; FFERING the vengeance of Eternal fire; and because the Text faith, S●V; FFERING the vengeance that therefore they are now S●V; FFERING and in order to a clear answer, consider these few things.  
First whether the word S●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 reigned 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, jude 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 Christ's 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 patience long after their S●V; FFERING was over, so that the word S●V; FFERING is of no strength for you to build your conceit on; and the Text in jude 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 jude faith that they are set forth for an example, now if it be meant of the suffering of the Soulin Hell (as you say) than I pray what example is it for unusual judgements are always used for examples; but it is no unusual 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 yourself. And whereas you say in your twentieth page that Judas tells us that they are now suffering: I say you do not almost, but altogether give the Scripture the lie, for the Text doth not say that they ARE now suffering; but you say that if the Devils now suffer in hell, than 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, only cast out of Heaven.  
First, 
The Devil not in Hell, viz. the lake which is the second death, for than 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, than they could not have walked to and s●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 air, 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 ways: sometimes for the Earth, and sometimes for the Sea, as jonah cried 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 ●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 john 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 account of all that which is done by us, whether good or evil, for he that hath improved his talon must come and stand before his Lord as well as he that hath not improved it, to receive the sentence, so that the small standing before God maketh not for you; and again, you say I deny that there is any yet in glory in the four and thirtieth Page of my Book.  
Answer, You do somewhat abuse me and my Book, in saying I do deny any yet in glory, 
Some Saints in glory, as Enoch, Elijah, and Christ, and possibly Moses, and others, although David be not yet ascended into Heaven.  I have not such an expression in the four and thirtieth page as I know of, for I am persuaded that Enoch, and Elijah, and Christ, and possibly Moses are at this time in glory, although David be not yet ascended into Heaven; the sum of what I say in the four and thirtieth page of my Treatise, is, That although the spirit of man returneth to God that gave it, yet without the body is not in capacity, or capable of joy: this is my judgement or thoughts concerning man before the Resurrection, that the Righteous go to sleep in peace, and when they awake out of the dust of the Earth; All the time of their sleep, although they lie many years in the dust, it will be but as it were a moment; and also the wicked shall lie down in trouble and horror and their troubles will come fresh on them so soon as they awake out of the dust, and their time will be also as a moment, because there is no remembrance of time, or any thing amongst the dead: but if any be otherwise minded, provided they hold fast the Foundations they may do well, for this is nor so material, for this we agree in, that we shall all arie at the general Resurrection, and shall come to judgement, and then receive according to what we have done in the body, whether it be good or evil, and whereas you cite Christ's words to the Thief on the Cross, which is, I say unto thee this day shalt thou be with me in Paradise,  
To which I say, that all that may be safely gathered from these words is, that Christ gave him a promise of Paradise that day, not that Christ and the Thief were to be both together in Heaven that same day, for Christ d●d not ascend in many days after; 
Although Christ said that day to the Thief, that he should be with him in Paradise, yet it doth not follow that Christ and the Thief were that day to be together in Paradise, because he Thief not dead nor Christ ascended that day.  and it cannot be proved that the Malefactor was dead that day, but as to these things I have spoken before, both in private conference with you, and also I have discovered it in public, and therefore at present shall insist on the next thing, only say as to the Saints lying under the Altar Table, if you please to resolve this question without doubt, What the 〈…〉 is that cryeth for vengeance? because the soul is variously taken in Scripture, and because Abel's blood is said to cry for vengeance, and Christ poured out his Soul to death, and made his Soul an offering for sin; and we know that Christ's blood is that which is the offering for sin, for without it there were no remission of sins; and might also ask you what the Altar Table is, and mach more I could say to it but I pass to the next but by the way I cannot but take notice of your merry conceit, where you say you could laugh, & tell me that if Sodom fire wire eternal, it must be eternal as God is, and then some Creature coeternal with the Creator, or to last for ever, and then Hell fire, and is will because to each other. (Although a Fool's mouth be full of laughter) you have no great cause to laugh at me for saying that the fire that the Sodomiter were destroyed withal was an eternal fire, because that jude faith, It was the vengeance of eternal fire that they suffered; and also if we consider that God ever was a consuming fire, and his breath as a devouring flame, and when Tophet is set on fire, it shall be by the breath of the Lord. I could say very much as to both these particulars, 
Psal. 18.8. Isa. 30.27. Dan. 7.10. Heb. 12.29. Psal. 97.3.  only I leave you to peruse the Scriptures in the margin, and so I shall pass to what you say in answer of that of Is. 24. of the Kings of the earth being punished on the earth, which is say you, some were purishedby Assyrians, and by Babylonians, by Persians, and Grecians and then hell is past, and if this be meant hell, how can they be rejected again? say you.  
To which I answer: and first, that this Chapter is a Prophecy of the destruction of the habitations of the earth, and of the last Judgement, is plain to him that hath his eyes in his head, because the Prophet spoke of the general Resurrection before he makes an end of his speech, (and we know order of words proveth nothing in many places,) and that the Prophet doth carry on his discourse to the state of the general Resurrection, see Chapter 25.8. and also Paul speaking of the general Resurrection to the Corinthians, 
Whereas the Prophet spoke of punishing of the host of high ones, and Kings on the earth and after spea●s of gathering them as prisoners into the pl●, is not another thing, but the method of the punishment , and order of word proves nothing.  referreth them to this Text, saying, As it is written, Death is swallowed up in victory; O death where is thy sting? O grave where is thy victory? and whereas you by order of word, would prove a visitation after their punishments to be the Gospel, in respect of whose glory the Sun and Moon are dim.  
To which I say there is not so much as a colour of truth in it (as I conceive,) and whereas the Text speaketh of gathering them as prisoners into a pit, and after many days to visit them. After he hath spoke of punishing them on the earth, therefore you conclude that the visitation is after the punishment.  
To which I answer and say, it is no such thing, for first, he speaks of punishing of them, and the place where, and then the manner how he will punish them.  
First, punish them he will, to wit, the host of high ones that are on high, (although happily they may think they are too high, or out of the wrath of punishment) and the Kings of the earth who have lived (there) in pleasure shall (there) be punished, and as he saith, he will punish them, and where he will punish them; so he showeth the method of their punishment, that is, they shall be gathered as prisoners into the pit, and then after wards shall be visited, that is, the Lord will visit them with a due recompense of reward for their sins, for shall I not visit for these things saith the Lord? and shall not my soul be avenged of such a people? so that the great men, and richm●n, and chief Captains, and mighty men shall hid themselves as prisoners in the Rocks and holes of the earth, saying to the Rocks fall on us, and hid us, but yet for all this the Lord will bring them thence, and visit them for their sins with the Rod or his wrath. I could speak much to it, but I study brevity, and come to show you, that although I say there shall be a Restauration, and the Sun shall be seven degrees lighter, and the light of the Moon shall be as the light of the Sun, and yet also say the earth shall be dark, or the place of their punishment shall be utter darkness, yet there is no contradiction in the words, for I say that Christ shall Reign a thousand years before the last and general Resurrection, and then shall all things be restored, in which time of Christ's Reign the Sun and Moon shall be restored into their primitive glory and brightness, for all that was for man's use was cursed for man's sake, but after this state of Christ's Reign, then shall the Saints have only the glory of God to be their light; and so I pass to examine your examination of my Arguments of Original Sin, and so to the first, although it be laid down more fully in my Treatise, 
Rev. 20, 6, 7, 8.  yet I shall take it (for brevity sake) as you have laid it down in yours; which is:  
That if Adam had decreed against him eternal death, Argum. 1 and all in his Lines upon his disobedience, and that not inflicted on them, than is God changeable; But God changeth not; Therefore.  
Your Answer is, 
If Gods threaten work not Repentance, it breaks out into punishments.  God never decreed that Adam and his should eternally perish, and yet you say that the death that God said they should die (for that sin committed in Paradise) was eternal death: now that death that God threatened to bring on Adam if he sinned; he did decree to bring it on him, and accordingly did being it on him (and all his) the which death was only the first death, as I have already proved, and I am very confident that all the opposites in the world can never prove that it was the second death, but read my Zion's Redemption, and see your answer is no whit to the purpose; I have also shown what is meant in the Ephesians, and were by nature the children of wrath as well as others; and whereas you ask me, whether Adam's Fall was decreed, I Answer, God never did decree man should sin, God did fore see man would, but never did decree he should: yet God did decree to send Christ seeing Adam's Fall, we agree in this, that God did never intent or decree Adam's eternal ruin, but did decree him to the dust for that sin, and when he had brought him there, his Justice was satisfied, and had God been only Justice, and not mercy, there he must have bin for ever, their Justice to him, and their Mercy for him to bring some again from the dead, and so saith the Scripture, 2 Sam. 14.14. We must needs die, and be like water spilt upon the ground (for God hath decreed it) yet he hath used a means that his banished shell not be for ever expelled from him; and whereas you say, all Schoolmen do allow of a concealed will, and a revealed will the former is unchangeable, not the latter, that is, his revealed will is changeable, First, Because God threatened Niniveh, Adam, and Hezekiah, and yet did not punish them so as he threatened. And secondly, commanded Pharaoh to let Israel go, and Abraham to sacrifice his Son, and her● God changeth his sentence.  
To which I answer, and first to the first that is, that Gods revealed will is changeable, the which if it be true (as you say) then although he have commanded us to obey the Gospel, and in so doing promised salvation, yet we know not whether he speak as he means, or whether his mind will change yea or nay, this and much of this nature I might say which is your opinion of God, and how much less than bla sphemy it is, I leave the Reader to judge of.  
And Secondly, as touching that of Hezekiah that when he told him that he should die and not live, and yet notwithstanding added unto his days fifteen years, we know that God hath promised to turn away punishment from such as humble themselves before him; hence he spared Ahab, when he humbled himself, and much more will he spare his own people when they humble themselves as Hezekiah did, with tears, yet Gods will altereth not, though he do will to alter the dispensation of Mercy, or Justice, according to the Cretures obedience, or disobedience, as already proved.  
Thirdly; As touching Niniveh, if God had destroyed them in forty days, according as he said he would, God had been changeable in his Decree, considering their Repentance, 
God's will altereth not although he do will to change in dispensation of Mercy or Justice, according to the creatures obedience or disobedience.  and Humiliation, for before God sent Jonah to Niniveh to proclaim, yet forty dales and Niniveh shall be destroyed, he had decreed and declared it that in what instant he spoke of a people to destroy thou if that people against whom he pronounced, the judgement did repent, he also would repent of the evil that he said he would bring upon them, and Nineveh did repent of their evil, and then if the Lord should not have repent of the evil of punishment (that he said he would bring on them,) than he had been changeable, that is, he had said one thing and had done another; but Gods revealed will changeth not, although he do will to change as beforesaid.  
And Fourthly, God did bring the full sum of punishment upon Adam that he threatened, and more than we find Recorded, for all that was threatened, was that he should die, (or in dying he should die) the which is meant that he should be in a dying condition from the time of his sin, till he fell into the dust from whence he was taken, and so in the midst of lise to be in death, or a dying condition till death, never continuing in one stay, but the earth being cursed for his sake, we do not find there ended, yet we see it was in the sentence, and also the Woman's conception to be in sorrow, the which are as Pendicts or appurtenances to death, 
Man is in a dying condition from the Womb till he falls into the dust and hat is meant by the Lords threatening him, in dying thou shalt die; Gen. 2.  all showing Gods revealed will altereth not, and so I come to the second Head, which is God's commands, that is say you, God doth command men to do that in his revealed will the which in his secret will never intends they should do: as first he commanded Pharaoh to let Israel go; and secondly commanded Abraham to offer up Isaac, and did not intent they should do it.  
Answer, And to the first, that is, God did command Pharaoh to let Israel go, and yet did not intent he should let them go. To which I say, God did intent that Pharaoh should let them go, although God knew that Pharaoh at the first would not let them go; but Gods fore knowledge that men will do evil is not the cause that they do evil; God knew that Cain would stay Abel, yet he was not the cause of his so doing; But you will say that God hardened Pharoahs' heart.  
Answ. So he might justly do, as I shall show the cause in the exposition of the Ninth of the Romans if the Lord please, but that is not our question; but our question is, Whether God did intent Pharaoh should let Israel go? we argue no● the case whether he should have let them go-sooner or later, but singly thus, whether Pharaoh should let Israel go? the which I do affirm, that God did intent that Pharaoh should let Israel go, and the Lord said that he knew that he would let them go, although not at the first as you may see, Exod. 3.19, 20. and if Pharaoh had let them go at the first, be had not sinned in so doing, yet it pleased God to show to Moses that he would harden his heart, be use he had hardened himself against him, so that Israel must not expect to go presently, and yet the Lord showeth Moses that he would so weary him with his signs, that he would make him willing to let Israel go at the last, these two things observe.  
First, That God intended when he had tried Pharaoh by his signs, that he should let Israel go, God did not harden Pharoahs' heart on purpose to keep Israel from going, but because Pharaoh had slited the Lord in saying who is the Lord? I will not obey his voice, and let you go; that therefore the Lord did harden Pharaoh when first Pharaoh had hardened 
The Scripture saith, that Pharaoh hardened his heart against the Lord.  himself, that he might know that the Lord was stronger than he. I might spend much time in running thorough the causes of things, but of that anon. And Secondly, take notice this was not God's secret will, namely in appointing Pharaoh, not to let Israel go when he had commanded him to let them go, but it was his revealed will made known to Mosis and Aaron; and in the next place I come to examine the matter as touching Gods commanding of Abraham's offering up Isaac, and (so shall p●ss from this particular to the second Argument) I shall be very brief, saying, that in a sense as beforesaid Abraham did offer up Isaac; and also this is not a secret thing, because the Scripture saith, it was but to try Abraham as I have before proved, therefore I pass to the third Argument, (the second you grant to be true.)  
And the third is, If Adam in his best condition (as he stood in Paradise before the fall) were but an earthly 
Adam In his best estate was but an earthly man.  man, and all his enjoyments earthly, than he could lose no more than what he had to lose, which was but earthly; but Adam in his best condition was and enjoyed but as beforesaid; Ergo, all that he lost was but earthly enjoyments.  
Your answer seems very weak in my opinion, which is (say you) All sinned in Adam to condemnation, or damnation; and hence Infants by nature are children of wrath, or otherwise (say you) what is meant by the Hebrew Text, in dying thou shalt die. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the which is guilt, or cause of punishment, or judgement, the which may be taken for the first or second death, as the Scripture offereth it unto us ndifferently.   
To which I answer, and first to the first, which is, All sinned in Adam (say you) to condemnation: it is very true that for Adam's sin all men were condemned, for saith God Dust thou art, and to dust thou shall return, meaning not only Adam, but all his Lines, and therefore it is appointed once for men to die, for we must needs die, and be like water spilt upon the ground, and as I have said, the word condemnation will not help you, because there is the very same in Luke 23.40 and yet it is only a temporal death; and so I am come to the next thing, which is:  
That Infants (say you) are children of wrath by nature. If you mean they are children of wrath as in respect to outward punishment we differ not, because God's Justice must be satisfied, for God thereupon to inflict it if he sinned, but he did sin therefore it must of necessity be punished, otherwise Justice not satisfied, because there was no Repentance given or required as in reference to that sin, but if you suppose that Infants be children of wrath as in respect of punishment to the second Death, we much differ, and I will give you seven years' time to prove it, in which time prove it if you can.  
And whereas you ask me; what is meant by the Hebrew word, in dying thou shalt die.  
I answer, (as beforesaid) that so soon as Adam had eaten he was in a dying condition, and so are all men dying until they be dead, so that in the midst of life we are in death, continuing not in one stay, and so I come to examime what you say to my fifth Argument, which is:  
That opinion which (in the extent of it) will make the Devil to speak true, and God to lie, is anabsurd blasphemous opinion; but such is the opinion that saith that the Death that God threatened to Adam was the second Death, and yet that second Death not inflicted for that sin on Adam and all his Lines, so he saith God speaketh falsely, and the Devil truth; Ergo, that opinion an obhored & blasphemous opinion; but the minor is false (as you say) for say you, Although God threatened Adam with eternal death, yet he lied not in inflicting it because his threatens was to dehort Adam from sin, not his peremptory resolution, but as to Hezekiah and Niniveh.  
To which I answer, you have said nothing at all to prove my minor false for as I have said that God did say, that if Adam did eat he should die, and that eternally (say you) but the Devil said that he should not die, (viz, eternally) but Adam did eat; now if Adam and his Lines did nor so die a● God said they should, (viz, eternally as you say) than who it was that spoke true, God or the Devil, I leave the Reader to judge: God said they should die, but the Devil said they should not surely die, 
All men did die the first death or shall be changed, which is as death as God did say, and so its plain that the Devil was a liar from the beginning.  and this Death (say you) was the second death, and also you confess t●at Adam and all his Lines did not die the second Death: so that if your opinion be true, the Devil spoke true, and not God, see yourself; I tremble to write so of the worthy name of God as your ignorant blasphemous opinion leads me to write in reference to discover your absurdities; but you say, That although God threatened it, yet he did not peremptorily resolve it, but sent Christ.  
To which I answer (as beforesaid) that is but to make the Devils words true, for God had said and decreed they should die but the Devil persuaded them (to believe a lie) that they should not die: & that the Devil might be a true Prophet (say you) God sent Christ that they might not die; and as to the case of Nineveh and Hezekiah, I have already answered; And again, whereas you would have me say Either Christ brought not justification of life by his obedience, or else conclude Adam brought evernal condemnation by disobedience, or say there is no sense in the Apostles arguing Rom. 5.18.  
To which I answer, there is good reason in the Apostles reasoning, and yet his words imply not that which you would infer from them, for I have already proved that the condemnation there mentioned is but to the dust, (viz. the first death:) 
Adam's sin caused God to judge and condemn him and his posterity to the dust.  but in a short word, take this as the Apostles reasoning (from Rom. 5 18.) that as by the offence of the first Adam judged or condemned all to the dust, and so brought them all under the power of the Grave (to have lain there eternally had not mercy been provided) so by the righteousness of the Second Adam, the free gift came upon all men to deliver or justify them from that power of Death, (viz. the sting thereof) so that it might be said in the promise (as in the person of Christ,) O Death, I will be thy death, and thus the free gift came upon all men to justification of life, that as in (or by) Adam all died, even so in (or by) Christ all are made alive, viz. raised from the dead, it being done in God's account from the foundation of the world, so then the first Adam by his sin made all men liable to the power of the first death, so that the sting of death did (as we may say) attach them, but mercy (through the Righteousness of Christ) stepped in, and jus; tified man from that attachment, and destroyed the power of it, and brought life and immortality to light, for although God did peremptorily Decree that Adam should go to the dust for that sin, (Dust thou art, and to dust thou shalt return) yet he did not decree (either in his threatening, or in his sentence) that he should lie there eternally, yet the sting of Death, (viz. the power of the Grave) would have seized on, or surprised him, had not mercy in the Promise justified man from it, and thus the free gift came upon all men to justification of life. I might say much more to it, but I pass to that of Judas, where you say, They were of old ordained to Condemnation.  
To which I answer and say, that it is true that God of old did in his Decree ordain and appoint some to condemnation, 
It is not denied that God did of old ordain ungodly men to condemnation, although it be denied that God of old did ordain men to be ungodly, that thereby they might come to condemnation.  namely such as did refuse the grace of Salvation in the tenderness of it, and put away eternal life and glory, and turn the grace of God into wantonness, and such were they that Judas speaks of, there are certain men crept in (saith he) who of old were ordained to this condemnation, and then tells us what disposed men they are, and that is saith he, ungodly men, turning the grace of God (mark that) to wantonness. I could show you what is meant by the word this Condemnation, but I pass; And whereas you say, That Children might be made liable, (in Adam) to eternal Death.  
Answer, If you mean eternal Death as before promised, that is, to lie eternally in the Grave under the sting o● Death as beforesaid, than we differ not, but if by Eternal Death you mean ●he second Death, they could not be liable to that by the sin in Paradise, because the punishment of the second Death must pre-suppos a second Life, that is, a person must be said to be twice alive before he can be said to be twice dead, or in danger to be twice dead, and therefore the Lord showeth that as there was a first Death that all m●n must taste of, (for that sin in Paradise,) so there is a lake of fire and brimstone, the which God calls the second Death, and where ever the word second is used, it presupposeth a first, otherwise there cannot be a second: but the Death spoken in Genesis could not be the second, unless there had been a Death proposed before it, the which was not, for by one man sin entered into the world, and death (mark that) by sin, so then sin brought death into the world, and secondly, in Christ is hid our second life, the which we lose by losing of him: and Christ and that life in him (which is opposed to the second death) was never ours before the Fall, and I could give many sound Reasons to prove both these, but I pass, it may be needless, because no man upon due consideration can deny it, and so pass.  
But before I shall examine or try your lawful Ministry, I shall through God's assistance unfold unto you the mystery contained in the Ninth Chapter to the Romans, partly because many poor Souls stand as it were amazed, to know what God means in his Word for (say they) God sometimes saith. He would have all men come to Repentance, and swears he desires not the death of him that dies, but rather that they would return and live, and therefore exhorted men to strive to enter in at the straight gate, and to be diligent to make their calling and election sure, and to beware lest any fail of the grace of God, but so to run that they may obtain, and the like, and yet saith, It is not in him that willeth, or runneth, but hated Esau before he was born (as some say) and makes persons vessels of dishonour from a Decree before they were born, or had done good or evil; in a word elect some, and reprobate others before born, and yet saith, he would not their death, but would have them turn, and yet appoints them to run on in evil; these and many more of this nature do persons conclude is in God, and st●●● when they are brought in question as touching this their conceit, they fly to the Ninth of the Romans as a refuge, the which thorough Gods help I shall show will be no shelter for them; and secondly, I speak partly because I have found you to make it your fenced City, but truth will overturn it, even to the ground, in showing you that it is but a supposed fancy, or conceit of you (and your Predecessors,) but I pass to the Contents of the Chapter, and so to the Chapter itself; the Contents is as followeth.  

THE Contents of the Ninth Chapter to the ROMANS.  
PAul showeth his great love to the Israelites, v. 1, 2, 3. And of their great privileges as touching the Law, being of the seed of Abraham, v. 4, 5, 6. Compare chap. 3.1, 2, 3. He further showeth that it was not their being the seed of Abraham, and heirs to the Covenant (of the Law written in tables of stone) did entitle them to Gospel promises, but saith, in Isaac was the Seed to be called, viz.) Christ in the Antitype, and so showeth that the children of Abraham's flesh not being of the same Faith, were not the children of God, and so no heirs to Gospel promises, v. 8. And further showeth that God's choice as touching the Evangelical, or Gospel-blesings was not to be in the line of the flesh, as Eldership or the like, but according to God's choice, v. 9, 10. He also showeth that as God's choice depended not on the line of the flesh, neither did it depend upon the works of the law, but upon calling instancing of Jacob & Esau, v. 11, 32, 13. And also proveth his Judgements against the rebellious house of Israel just by giving up Pharaoh to hardness of heart for his rebellion, v. 17. He further showeth they cannot find fault with God, although he make them dishonourable, for as much as he had said, that as the clay was marred in the Potter's hand, and after made a dishonourable vessel, he also had power to do with them as the Potter did, v. 20, 21, 22, 23. Jer. 18.5, 6, 7, 8. Further showeth that his mercy was to be dispensed to called ones, v 24. He further bringeth Hosea who had prophesied of their being cast off for their Rebellion, and the Gentiles being grafted in; Isaiah also saith, the Lords work was to be made short in righteousness, v. 27, 28, 29. And further saith, that to follow the law of righteousness, and yet not in a rightway, is the way to stumble at the truth and perish, v. 30, 31, 32.  
And thus having premised the Contents of the Chapter, I now come to the Chapter itself.   

ANNOTATIONS Upon The NINTH CHAPTER TO THE ROMANS.  
Ver 1. I Say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,  
Annotation. From this Verse (which is the Preface to the Discourse) we may learn these two main things. First, that it is the duty of those that fear God, to ha●e to speak lies in hypocrisy, whether in their exhortations, or reproof, for it is the custom of many, when they see their Neighbours in misery, or their fall into relapses, they will say they are sorry, when peradventure their hearts do rejoice, or at least are not grieved, and sympathize with them in their sufferings, this is no other but speaking lies in hypocrisy.  
Secondly, It is also the duty of such as are God's people to have such a principle of conscience to bear witness in or with the Holy Spirit to the truth, and sincerity of their words, and actions; this and much more this first Verse teacheth us, that thereby we might be followers of the Apostles, as they were followers of Christ.  
Ver. 2. That I have great heavinese, and continual sorrow in my heart.  
Annot. From this Verse we may learn the great worth of Salvation, and the doubtful condition of such as are deprived from (or of) communion with God, in Saint Paul's having a continual sorrow, and perplexity of spirit, being grieved, and bemoaning their condition in consideration of the misery that was to fall on them.  
Secondly, It will teach us to mourn in secret, to consider how many there be that run on in security, and draw sin as with cart ropes.  
And thirdly, It will teach us to be diligent in prayer for them, and use all seasonable opportunities to be instrumental to teach them the way of Righteousness, that if peradventure they may consider and lay it to heart, and if not, that we may be innocent, this was the practice of God's people in old time, as Noah, and Lot, and Moses, and Joshua, and St. Paul, and St. Peter, with others.  
Verse 3. For I could wish that my fell were accursed from Christ for my brethren my kinsmen according to the flesh.  
Annot. From whence we may learn, that Godly Souls look as well at the good of others, as of themselves, for we see the Apostle wisheth himself set apart from Christ (for so the word may be read from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) for his brethren's sake, that they might be grafted in, but there are many that call themselves Ministers that care not much what become of the Flock, provided they may have the Fleece, they are so far from desiring to be separated from Christ for their sake, that they will not admit of being separated from the Fleece of others Sheep, although they se● their glorying in the Gospel fall to the ground thereby, and wound many of their own Fould; but we see the Apostles and true Ministers, they ought to be grieved if any do miscarry, and especially if they be the least cause thereof, in laying a stumbling block in the way; and in a word, it teacheth us not to be a selfish people, but to tender, and pray for, and endeavour as much as in us lieth, the good of others, for we are each related unto others, being Gentiles of the lines of japhet, as Paul who was a Jew, and related unto them as kindred according to the flesh.  
Vers. 4. Who are Israelites, to whom pertaineth the adoption; and the glory, and the covenants, and the giving of the law, and the service of God and the promises.  
Annot. In this Verse the Apostle comes closer to the matter in hand, in showing what people he intendeth to frame his discourse to, (and of) the which are (saith he) Israelites, to whom appertain the adoption, and so forth; hence we may understand the Apostle had a great work to do, in proving that God might cast them off (they being a people so near unto him, amongst whom he had placed his honour) and yet to clear up God's Justice in so doing, that he might be just when he judgeth, and therefore showeth that it was no great joy to him thus to speak of God's severity concerning them, but (saith he) It is my continual grief and sorrow of heart as my conscience beareth me witness in the Holy Ghost, insomuch as I could wish myself separated from Christ, to that end they might be grafted in: but however, although God be merciful, and flow to anger, he will by no means clear the guilty, and therefore (as if the Apostle should say) although they be my Kinsmen, and such as I dearly love, yet I must needs cast the guilt on them, and clear God in the dispensation of Justice towards them, and also show them that it was but a fond conceit of them to think that their being the Seed of Abraham, would do them any right if they lived in sin, because although Ishmael was of Abraham, and Esau were from our Father Isaac, in whom the Seed was to be called: yet Esau being profane, and careless, so as to sell his birthright, and work wickedness in the sight of the Lord (as you O Israel have done) the Lord hated him, and cast him away, and yet a child of Isaac, etc. but to pass to the next verse.  
Vers. 5. Whose are the fathers and of whom as concerning the flesh Christ came, who is over all, God blessed for ever, Amen.  
Annot. In this Verse the Apostle speaketh further of Israel's privileges according to the flesh, as if he should have said, I do acknowledge that your privileges as touching outward administrations have been very great, Ps. 147. in that the Lord hath given unto you his Laws and statutes, he hath not dealt so with every Nation, as for his judgements, they have not known them, yet henceforth we know no man after the flesh, for although we have known Christ after the flesh, (viz. coming from the lines of Abraham,) yet henceforth we know him so no more, old things are done away, all things are become new, that is; as if the Apostle should have said, Membership into Gospel-priviledges, and your title of being God's people is upon a new account, namely, upon account of faith, by which all men Jews and Gentiles have their t● (viz Sons of God) the which some of you are partakers of, as appeareth in the next verse.  
Vers. 6. Not as though the word of God hath taken none affect. For they are not all Israel, which are of Israel.  
Annot. From whence we may learn thus much, that although the greatest part of the Jews had resisted their salvation, yet the word took place on some of them, even like the gleaning of the Vintage; and also 〈◊〉 notice of this, that the whole scope of the Apostles discourse tends to the convincing of the Jews, that their being Abraham's Seed according to the flesh could do them no right as tonching the enjoyment of Heaven, or Gospel administrations, as saith John the Baptist when the Pharisees & Sadduces came to his Baptism, upon the account barely as they were Abraham's Seed, says, O generation of vipers, who hath forewarned you to flee from the wrath to come? 
Mar. 3. Luke 3.  bring forth fruit to amendment of life, and do not begin to say in your hearts, ye have Abraham to your Father, for I say unto you, that God is able of these stones to raise up children unto Abraham, and now is the axe laid to the roots of the trees (mark that) every tree that bringeth not forth good fruit is bewn down, and so forth; and thus the Apostle in this Chapter, and in many more endeavoureth to take off the Jews from looking (in the least) upon their birth-priviledges as in reference to inright them to Evangelical blessing, and also saith to the Philipians as touching himself, on this wise, Although I might have confidence in the flesh, if any man thinketh that he hath whereof he might trust in the flesh, 
Phil. 3.3, 4, 5, 6, 7, 8, 9, 10.  I more; circumcised the eight day of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as touching the Law a Pharisee, concerning zeal persecuting the Church: touching the righteousness of the Law blameless; but those things (such the Apostle) are dung in comparison to Christ, and the Gospel, and thus the Apostle would (as beforesaid) take them from trusting in being children of Believers, as will appear in the next verse.  
Vers. 7. Neither because they are the seed of Abraham, are they all children: but in Isaac shall thy seed be called.  
Annot. From this verse I shall draw this conclusion, that Gospel-priviledges are not to be enjoyed upon an account of generation, but of regeneration, that is, not upon account of being the children of Believers, but being children of the same Faith of Abraham, whereunto (for confirmation) I shall add some few Reasons grounded from holy Scripture.  
First, because it is by (or of) Faith that it might be by, (or of) grace, because if we be heirs upon an account of generation, that is, because we are children of believers, than it is not according to the choice of God's grace, but saith the Apostle, it is of Faith that it might be by grace, to the end that the promise might be sure to all the seed, 
Rom. 4. 13, 14, and 16.  but if they that be of the law be heirs, Faith is made void, and the promise of none effect; so that if Israel, or we Gentiles be innishuated into evangelical privileges by being the children of believing Parents, than there is no use for Faith as in reference to that work, whereas we see it is attributed only to Faith through Grace as beforesaid.  
Secondly, there is no coming to God in a Gospel way, (so as will be acceptable to him) but by Faith, as saith the Apostle, Without faith it is impossible to please God, for he that cometh, 
Heb. 11.6.  to him must believe, etc.  
Thirdly, Because it is Faith only that innishuates us into God's grace (as in reference to Evangelical blessings) as saith the Apostle, 
Rom. 5.1, 2.  Therefore being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have excess by Faith in to this grace wherein we stand.  
And Fourthly and lastly, (because I hasten) there is none that seek Evangelical blessings, and shall find them, whether Jew or Gentile, but such as seek it by Faith, the other will come far short of their expectation, as saith the Apostle, Israel that followed after the law of righteousness, attained not unto the Law of righteousness, 
Rom. 9.31.  wherefore because they sought it not by faith, but by the works of the law, and so stumbled, &c and so I shall leave this verse with this Text, Know ye therefore that they which are of faith, the same are the (true) children of Abraham, 
Gal. 3.7.  and heirs according to promise.  
Vers. 8. That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.  
In this verse there are these two things that are in chief treated to; the first is, Who it is that are not the children of God, and who that are; and first to the first, that is, who they are that are not the children of God, and that is the children of the flesh, they are not the children of God, as saith the Apostle: from whence it is clear without controversy, that the children of believers considered only as from their fleshly descent 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 days 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 Apostle 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 baptised unto Christ, have put on Christ, and if ye are Christ's (as aforesaid) then are ye Abraham's 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 die in their Infancy, shall be saved, as I have discovered in my Treatise entitled, Dagon's Down fall before the Ark of the Lord.)  
And secondly, It showeth us, that the children of promise are the true seed. And thirdly, I (also) have showed 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 controversy, 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 Abraham's flesh, and yet not the child of promise; there is a great mystery in that of Ishmael and Esau, (as I shall discover if the Loid assist) for as the Scripture forseeth things, so it makes ready for it, for the Scriptures did foresee 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 choose 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 God's sight (they being children of Abraham's loins) thorough 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 showed) must live in his sight; moreover mark this also, that Ishmael was cast out for his scoffing or slighting Isaac, and in his slitting 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 only 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 showeth that God's purpose as touching his choice of people to evangelical blessing was not to be thorough 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 drift 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 jacob's election to salvation, and Esau's 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 the●● 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 always in your Father's 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 God's 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.  
Answer, There is not the word children mentioned in the 11. vers. but it is man's word, and not Gods, that is, the word children is put in by man, there is not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (viz. children) in that eleventh verse of the ninth chapter to the Romans in the original; but I read (as beforesaid) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so forth; the word children being not mentioned: and if you take notice of the word children, it is printed in a less letter than the other words are, the which implieth, that it is not in the original; and also observe the words of God to Rebecca, he doth not say two children are in the womb, and the Younger shall serve the Elder, but saith thus, Gen. 25.23. Two Nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people, and the elder shall serve the younger. From hence we see that as there is no mention made of hating one, and loving the other (in this Text) neither is there mention made of children at all in that Text: and because my time is very precious. I shall in few words sum up the matter contained in these two verses, and so to the next verse: and the scope of the verse (in short) is this, That God did by these two types show his purpose concerning the Jews and Gentiles as touching their admittance into Evangelical blessings: that is, that it might not depend upon any fleshly account, or works of the laws, but might depend only upon Gods free grace thorough his call in the Gospel, so that the Jews might not have admittance thorough the law, (the which is a way of dept) but thorough Faith in Gods call, which is of, or by grace; and so in the next verse I shall show that God hated not Esau before he was born, but rather shows Rebecca, and also all those that would take notice of it, that not only Edom were to be Israel's servants, but also that the first should be last, and the last first: that is, that although the Jews were such as (of right) were, and had the kingdom first tendered to them (thorough the Gospel) yet were the last that should enjoy it.  
Vers. 12. It was said unto her, the elder shall serve the younger.  
Annot. In this Verse we may understand God's mind was to make either Esau subordinate to jacobs (literally) or else to make Edom subordinate to Israel, let it be taken either way, it mattereth not; how beit, all that was said, either of Jacob or Esau before they were born, was no more but this, that one should be servant to the other, and this might be, and yet both in a state of salvation; so than what the Lord saith as touching Esau before he was born, argueth not his reprobation; but you will say, that the Apostle saith he was hated, the which brings me to the examination of the thirteenth verse, which is as followeth.  
Vers. 13. As it is written, Jacob have I loved, but Esau have I hated.  
Annot. From hence observe, that the Apostle doth not say that Esau was hated before he was born, but adds Malachies words, saying, as it is written (mark that) Jacob have I loved, but Esau have I hated; now that we may the better understand whether God hated Esau before he was born, or afterwards, (for his wickedness) let us take good notice what Malachy saith as touching it, because Saint Paul refers us to him, saying, as it is written, Jacob have I loved, but Esau have I hated, and it is not written so in Genesis 25. therefore take notice of the words of the Lord (as touching Esau, or Edom, spoken by the mouth of Amos, Obadia, and Malachy; and first Amos speaks of Edom (which imputively is Esau, they being his lo●nes) saying, For three transgressions of Edom, and four, I will not turn away the punishment thereof, because he did pursue his Brother with a sword, and cast off all pity, and his anger did bear perpetually, and kept his wrath for ever; and Malachy (joining issue as it were with Amos) saith as concerning Israel and Edom thus: I have loved you saith the Lord (viz. Israel) yet ye say, wherein hast thou loved us? was not Esau jacob's brother? yet I loved Jacob, and hated Esau, and laid his mountains and heritage waste for the Dragons of the wilderness, where as Edom saith we are impoverished, but we will return and build the desolate places; thus saith the Lord, they shall build, but I will throw down, and they shall call them the borders of wickedness, (mark that) and the people against whom the Lord hath indignation for ever; and Obadiah showeth the very cause wherefore the Lord hated Esau, and that was for his wickedness committed in time, as you may see if you seriously read him: his words are these, How are the things of Esau searched out? how are his hid things sought out? all the men of thy confederacy have deceived thee for thy violence against thy Brother jacob shame shall cover thee, and thou shalt be cut off for ever, Ob●d 7, 8, 9, 10, 11, 12. From hence we may see the Lord did hate Esau, and also the cause wherefore he so did, but there is no Text that saith God hated Esau before he was born, for (as I have said) Saint Paul doth not say that God hated him before he was born, but only makes use of Gen 25. and Mal. 1. to show the house of Israel, that although Edom (from Esau) was of right the people that should have enjoyed Canaan, and those outward administrations by virtue of the fleshly descent, if God did choose only according to that way, (as Israel supposed was God's way in his choice) but God had another way to choose, viz. thorough Faith in calling, and therefore showeth Rebecca that the elder People or Nation, (viz Edom,) should be subordinate to the younger people or Nation (viz. Israel) and when Esau and Edom had done wickedly, than the Lord saith (by his Prophet Malachy) that therefore he hated them, and this is the sum of what Paul saith Rom 9 v. 13. and now for brevity, and memories sake, I shall sum up the matter contained in this verse in short, and so pass to the next, the words are these:  
As it is written, Jacob have I loved, but Esau have I hated.  
Annot. The scope of the verse is this, for as much as Israel did murmur against the Gentiles (for Christ's sake and the Gospels) because Christ would eat and be familiar with them, and also that they were admitted to Gospel privileges by faith through the preaching of the Apostles, and therefore would persecute them: the Apostle reasoneth with them on this wise, as if he should say take heed (you house of Israel) how you murmur and persecute your younger brethren (the Gentiles) for you may know that God may choose them who are the younger people to the administrations of the Gospel, as well as he did choose you that were the younger (as in respect of Adam) and therefore be contented, and do not hate your brethren, for you also may have salvation if you f●ll it not by your sins, the which if you do by hating and casting out your brethren, know it was written for your admonition, that for Esau's violence against his Brother Jacob the Lord ha●ed him at the last, 
Deut. 2.5.  although he loved him at first (when he was courteous to Jacob) and you Mount Seir unto him, so that Israel must not meddle with it, but when Esau's cruelty began against his Brother, than the Lord hated him, and (at last) laid his mountains and heritage (the which he gave him) waste for the Dragons of the Wilderness; and this was the Apostles reasoning to Israel to admonish them from their murmuring, and cruelty, (and the like) against the Gentiles; but God hated not Esau before borne, and yet afterwards did hate him for his wickedness; and that God may love and hate one and the same creature, and not change in his Decree, I have already proved by God's loving and hating the Angels; and I have also shown how the execution of his Decree depends on his two Attributes, viz. Mercy and Justice; and where the Apostle speaks of children, he means the Nation as aforesaid, or otherwise saith nothing to the matter, to wit, of the controversy between Jew and Gentile, which is the sum of his discourse in Romans 9 and that you may see that which is spoke in Scripture, as of Esau means the Nation of the Adamites, read Gen. 36 8. in these words, Thus dwelled Esau in Mount Seir, Esavis Edom; from whence we may learn that when the Lord speaks of hating of Esau, he means Edom, because Esau is Edom.  
Objection. But you will say, that Esau could not repent, and therefore reprobated before he was born.  
Answ. To which I answer, 
Heb. 12, 27.  the meaning of the Text is this, that when Esau had sold his birthright, and neglected the time and opportunity of his blessing by his being abroad a hunting in the field, that then there was no seasorable time, neither was there room or plice for repentance, so as to be accepted, in reference to the obtaining of that which he before had despised ●ould and neglected, although be might repent, or cry, or tear his heart; for it is a true maxim that the last of time is without recovery, and therefore saith Christ (to Jerusalem) If thou hadst known, even thou at least in this thy day, but now is it hid from thine eyes, and so forth, Luke 19.42. But take this in short, that Esau having despised his birth right, and sold it, that then there was no reason that he should enjoy the blessing which depended on the birthright, and was to be given as a consequence of this, and much more I might say, but I pass, and leave you to examine what I have said (as to this) in my former discourse; and by the way take notice, that this was but an external blessing and also that he had sold it, and therefore no room or place for him to regain it again (after he had despised it) although he might seek it with tears, and this is set out for our warning, that we might not despise, or neglect, or ell (for this World's enjoyment) our inheritance which is not the mount that might not be touched, but mount Zion the City of the living God, and the heavenly jerusalem, and the innumerable company of Angels, and so forth; and so I pass to the fourteenth verse.  
Verse 14. What shall we say then? Is there unrighteousness with God? God forbidden.  
Annot. This verse (we may see) implies an objection in these words, Is there unrighteousnese with God? (to which the Apostle answereth nay) God forbid, as if he should have said, there is no injustice with God, for he doth every thing very justly, for he might hate Esau, or Edom for their wickedness, although they were from Isaac's loins, and also the elder people too were (of right) external blessings, did belong by virtue of the fleshly line; but God's choice and blessing depends not on Nations, or Generations upon a fleshly account, but every Nation that feareth him, and worketh righteousness shall be accepted of him: and this the Apostle further clears in the fifteenth verse, which is the reason that the Apostle urges from God's words to Moses.  
Vers. 15. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.  
Annot. In this verse we may see Paul clears up God's Justice in casting off the people of Israel (for their sins) in showing that God is not so engaged to any people upon a fleshly account, or upon an account of choosing them to bear his name, so as if they rebel against him, not to punish them, and cast them out of his sight, and therefore repeateth what the discourse was between Moses and the Lord as touching Israel, and saith, the Lord said to Moses, that he would have mercy on whom he would have mercy, that is, as if the Lord should have said to Moses, trouble not thyself so much about this people, as to wish thyself blotted out of my Book, that I may have mercy on this people, for they are a rebellious stiff necked people, therefore pray not, nor intercede for them, for I will have mercy on whom I will have mercy; thou shalt not appoint me whom I shall have mercy on, for I will have mercy on whom I please, that is, I will have mercy on humble obedient souls, and such as sin will I blot out of my book, and this is meant by the words of the Apostles saying. He will have mercy on whom he will have mercy; and that you may (more clearly) know what is meant by these words premised, consider these two things.  
First, the occasion of Gods saying to Moses, I will have mercy on whom I will have mercy, and that was, Israel had grievously sinned against the Lord, by making them gods to go before them, Moses undertook to intercede for them to the Lord, and in his intercession useth many motives to move God to have mercy on them, 
Exod. 32.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13.  as first he beseecheth the Lord to spare them, because saith he, the Egyptians will speak and say, for mischief did he bring them out that he might slay them in the mountains. Secondly, Moses desires the Lord to remember Abraham, Isaac, and Israel, (viz Jacob) thy servant, to whom thou swarest by thy own self, and saidst unto them, I will multiply your seed as the stars of Heaven; these and such like motives Moses useth to prevail with the Lord to turn away his anger: but the Lords answer is, that Israel was a stiffnecked people, and therefore saith he, Let me alone that I may consume them, and I will make of thee a great Nation. Nevertheless, Moses was not satisfied, but did go on to intercede with great importunity, as if he should have said, Lord if it will not be that thy anger turn away from this people, have mercy on them, although thou blot me out of thy Book; the Lords answer is, 
God will no do injustice to punish the innocent, and let the guilty go free; Moses may not appoint God whom he shall have mercy on for God knew better han Moses who were fit subjects for mercy, and therefore he would have mercy on whom he pleased, and not whom Moses pleased.  (as if he should have said) Moses, what hast thou to do to appoint me, whom I shall have mercy on, and whom I shall blot out of my Book, I tell thee that I am a God of Justice, Righteousness, and Faithfulness, so that I cannot punish the innocent, and let the guilty go free, and therefore provoke me not to pardon Israel, and blot thee out of my Book: for I will have mercy on whom I will have mercy, and such as sin will I blot out of my book; and as for this people I have found them a rebellious and a stiffnecked people; but as for thee, I have known by name, (viz. obedient, meek, lowly, and humble before me) and I will make all my goodness pass before THEE, and I will proclaim the name of the Lord before THEE, and I will be gracious unto whom I will be gracious (with out thy appointment) and I will have mercy on whom I will have mercy; so then, from hence we may see, that the Lord tells Moses that he will have mercy on whom he will have mercy, to take off Moses from moving him to spare Israel that was a Rebellious people, and to blot out Moses that walked humbly before him, so that God will not (as aforesaid) punish the innocent, and let the guilty go free; and so I am come to the second thing considerable; the which is, Whom it is that God will have mercy on, and whom he will not, because the Text saith, That he will have mercy on whom he will have mercy & that is briefly thus, Gods will and pleasure is to have mercy and compassion on such as fear him, 
Isal. 1.19. Deut. 13.17. ch. 30.2, 3, 4. Exod. 3.4, 6, 7. Num, 14.18. much more might be added.  and keep his Commandments, and to destroy such as are disobedient, and harden themselves (in their sins) against him, and this the Scripture will largely prove, who so doubts of it, let him peruse the Scriptures in the margin, and thus God will have mercy on whom he will have mercy; and so I pass to the next Verse: but by the way take notice, that the house of Israel are the people of whom, and to whom the Apostle speaks, and saith, he will have mercy on whom he will have mercy, that is, although Moses did intercede for Israel, and desire the Lord to remember that they were the Seed of Abraham, Isaac, and Jacob; yet for all this the Lord would not bear with them in their sins, but saith, (as it were on this wise) what although they are the seed of Abraham, yet that enjoins me not to bear with them in their sins, for I will have mercy on whom I will have mercy; and therefore let not Israel trust to their birth-priviledges, because they are the seed of Abraham, etc.  
Vers. 16. So than it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.  
Annot. In this Verse the Apostle takes off the Jews from willing and running in the (way of the) Righteousness of the Law, to obtain Evangelical blessings, or otherwise destroyeth what he did visibly build, for he did press men to run, and tells them that in so doing they might attain, as you may see in these words, 1 Cor. 9.24 They that run in a race run all but one receives the prize: sorun that ye may obtain, these two places seem to oppose one another, the one saith, it is not of him that willeth, nor of him that runneth; the other saith, run that ye may obtain; implying that it is to be obtained through running: so run that ye may obtain; but that you may see these two places reconciled, consider first, that when the Apostle saith it is not of him that willeth, or of him that runneth, he means of such as run in a wrong way, and when he saith, so run that ye may obtain, he means such as run in the right way; for illustration, admit of this comparison: suppose two men had a great journey to go in a day that they intent to accomplish by night, they both set forth in the morning intheir journey, the one keeps his straight Road that leads to his journeys end, in the which way he hasteneth, and cometh to the end at even, the other peradventure goeth as fast as he, but he goeth the contrary way, that the further he goeth, the further he hath to his journeys end: now the one thorough willing and running in the right way attains his journeys end, the other although he will and run, yet it being the clear contrary way, is the further from his journeys end, so that it is not in his running to obtain his journeys end, because he is in a wrong way; this was the very case in this Verse, it was not of him that did will, or run, by the works of the Law to attain Heaven, but to run in the way of Faith and Evangelical obedience, the end whereof is everlasting life; and now I shall give you the sum of it in short, that is, whereas it saith, It is not of him that willeth, or of him that runneth; the meaning is, that all the striving and running (of Israel) according to the Law, would not help them in point of justification, it being only Faith thorough the grace of God in the Gospel that justifieth, and that this is the meaning of the Text, the Apostle fully clears in these words, vers. 31. But Israel which followed after the law of righteousness, hath not attained to the law of righteousness: wherefore because they sought it not by faith, but as it were by the works of the Law; so then, it is plain why it was not of or in him that willed, or runned because they did not run in a right way: they sought it not by Faith, but by the works of the Law; and so I pass to the next, which is:  
Vers. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I may show my power in thee, & that my Name may be declared throughout all the earth.  
Annot. From this Verse we may take notice that the Lord brings Pharaoh as a Precedent of his Power, and Justice: his Power in that he could top the tallest Cedar, that is, he could bring down the haughty, and lay them low, Secondly, his Justice, that all the world might take notice that there should none exalt themselves against him and prosper: But now to the Exposition of the Verse in its 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 show my power in thee; I shall show 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 show in thee my power, and that my name might be declared throughout all the earth; as yet thou exaltest thyself 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 burdens 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 will 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 Precedent to Israel, as if he should have said, O house of Israel take heed of striving with your Maker in choosing of your own ways, 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 show all men (and more especially you, O house of Israel) what misery would befall such as choose their own ways, 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 evil, and so he be just in punishing of them.  
Ans. Let the Objection lie 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 kindness, 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 evil personally committed) that they might then sin, and then punish them because they do sin, is this God's do? surely no, such a thing is to be found in God, but this by the way; but now to show 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 c●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 than if the Lord leave such in misery, and not put them in a state of Salvation, there was never any mercy shown them, and then his mercy is not above, or over all his Works, for man's glory in Creation was not of God's mercy, but of his love, for mercy opposeth misery, but misery was not before the Fall therefore no place for mercy where there was no misery.  
Obj. And if it should be said, God's mercy was to all men in raising them from the dead.  
Answ. I answer and say, that there is as much mercy shown to the Reprobates in raising them from the Dead, (if your opinion be true) as there is shown 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 evil) appoint them for condemnation, Ezek. 33.11. and so shut them up under unbelief, 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 Ruin, 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 intent 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 God's 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 men's 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 Judas 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 bvilders disallowed 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 evil, 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 evil of punishment for sin: because punishment is frequently (in Scripture) called evil, 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 evil 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 than 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 evil, made also the day of judgement, (which is a good day to the Righteous) become an evil day to them, although the day in itself be a good day, in the which the people of God shall rejoice.  
Obj. But it may be further objected and said, that God is said to choose men's 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 suchlike Scriptures I answer and say, Answ. that it is just with God so to do, when they slight his counsel, and choose their own ways, and say to him, depart from us, we desire not the knowledge of thy ways, when he saith stand and inquire in the way the good old way (v●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. jer. 7.13. Ezek. 8.17, 18. job. 27, 8, 9 Isa. 1.15. jer. 11, 11 ch. 14, 12, Mich. 3.4.  I say it is just with God to choose such men's 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 throughout 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 paste 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, showing the occasion of the Lords discourse to Moses, and also who it is that God will have mercy and compassion on; and therefore shall pass 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 fruitful, the Lord may cut you off, and yet notwithstanding, may spare part of the branches (although of the same stock or root) they being fruitful, and may cut off and reject you that are unbelieving and unfruitful, 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 Abraham's 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 sinners to hardness of heart although they be the children of a father beloved of God, and also if Daniel, Noah and Job should entreat for them (as Moses did) saying, have mercy on these people and remember their fathers (viz. Abraham, Isaac and Jacob) yet they should deliver but their own souls, for he will have mercy on whom he will have mercy (that is, on the penitent as afore said) for he will by no means clear the guilty, but such as sin will be blot out of his book: and so I pass to the next verse, which saith,  
Vers. 19 Thou wilt say then unto me, why doth he yet find fault, for who hath resisted his will?  
Annot. In this verse (we may clearly see) the Apostle raiseth an octjection the which he answereth in the following verses, the objection lies in these words; why doth he yet find fault, for who hath resisted his will? As if the Apostle should have said, peradventure you house of Israel may say to the Lord, for what cause dost thou find fault with us? who of us have resisted thy will (why wilt thou, or) for what cause wilt thou reject us? But the Apostles answer to them in order to clear God in his justice saith,  
Vers. 20. Nay but O man, who art thou that repliest against God? shall the thing form say unto him that form it, why hast thou made me thus?  
Annot. In this verse the Apostle doth as it were preface to the answer of the objection, but his full answer lieth in the following verse; but in this verse he reasons on this wise, as if he should have said, dost thou ask why God finds fault with thee and punishes thee, & who it is that hath resisted his will, as though thou was clear and innocent, and knew not why God had made thee a dishonourable vessel, and therefore saith the Apostle, who art thou, or how canst reply against God and say, why hast thou made me thus a dishonourable vessel, for saith he, God did before appoint, that although he did intent to make you an honourable people) that if you did harden yourselves against your Maker and sin against him, that then he would make you another vessel as pleased him best, which without doubt would be a dishonourable one, of this the Lord hath before preached to you by the Prophet Jeremy when he made him go down to the Potter's house & see the work upon the wheel and the clay marred in the Potter's hands, 
Jer. 18 2, 3, 4, 5, 6, 7, 8.  and him making of it another vessel as seemed good to the Potter, at which time the word of the Lord came to Jeremiah saying, As the Clay is in the Potter's hands, so are ye O house of Israel in my hands, (therefore) in what instant I speak of a Nation or Kingdom to build and to plant, if they do evil in my sight, I will repent of the good that I said I would benefit them withal; and therefore saith the Apostle, do you ask why he doth find fault with you and make you thus a dishonourable vessel, hath he not power so to do and that according to true justice, you being made in the hands of his mercy by your disobedience, as the clay was in the Potter's hand, and he made it another vessel as seemed him good, and cannot God do so with yond and yet be just? and thus the Apostle answereth the objection in the next verse, saying,  
Vers. 21. Hath not the Potter power over the Clay of the same lump, to make one vessel unto honour and another unto dishonour?  
Annot. In this verse the Apostle answereth the objection, as if he should have said, O house of Israel take notice of this, as the Potter had power over his clay (that is) when it was marred in his hand, otherwise to dispose of it although at the first he did intent to make it an honourable vessel; yet afterwards he had power and wisdom otherwise to dispose of it (that is to say) to convert that which was stubborn and brittle to a dishonourable vessel, and that which was flexible and yielding to an honourable vessel, and this is God's power and privilege over you, even you O ye house of Israel, you being marred in God's hand, he may disappoint you of that glory which he did intent to bestow upon you as you were a Nation whom once the Lord loved and called his peculiar people, and yet might have mercy upon a small remnant of that lump (or Nation) who did believe and were humble, yielding and penitent before the Lord. And thus the Apostle clears up God's Justice: and thus I pass to the next verse, because those things that might be offered as objections (to some particulars in this verse) I have already answered in my precedent discourse in this Treatise, and also the necessity of my present occasion causeth me to study brevity.  
Vers. 22. What if God willing to show his wrath, and to make his power known, endured with much long suffering, the vessels of wrath fitted to destruction.  
Annot. In this verse we may understand the Apostle showeth, that God had been just, if he had destroyed the Nation of the Jews long before for their rebellion, but for these two causes God did suffer long: The first is, because he would make his power and wrath appear the more severe toward that rebellious people, for our admonition and forewarning unto us. And secondly, that he might make known his mercy in a more larger manner and measure on that part of the house of Israel who did believe and fear before the Lord, that they might say, it was of his mercy that we were not consumed.  
Obj. But if it be objected and said, that the Text saith. The vessels of wrath are fitted to destruction.  
Answ. To which I answer and say, That as the receiving and cherishing of the gracious motions of God's Spirit it sits us or prepares us for glory, even so the receiving of the motions of sin and cherishing of it fits us for destruction, and thus one part of Israel was fitted for destruction by their receiving sin and Satan so as to be guided thereby, and secondly, so was the other part or remnant fitted or prepared for glory through the receiving the motions of the Spirit of Christ, and being guided thereby, the which as it sits for glory, so at last it brings us to glory, and so I pass to the next verse, which is as followeth,  
Vers. 23. And that he might make known the riches of his glory on the vessels of mercy, which he had before prepared unto glory.  
Annot. I having opened this verse before, I shall pass it briefly saying, that there is no soul that ever shall enjoy glory but such as are fitted for it in this life, and that by the Lord. And secondly, I say that such as perish have been strived with by the Spirit of God, that thereby they might have been fit for glory, but they would have none of his counsel, for they desired not the knowledge of his ways; and so I pass to the next verse which is;  
Vers. 24. Even us whom he hath called n●t of the Jews only, but also of the Gentiles.  
Annot. In this verse we learn who it is that God fits for glory, and they are the called ones, even us whom he hath called (saith the Apostle) not only of the Jews, but also of the Gentiles. Now the question will be, whether God call all or but some, and if God call all, than who they are that we may conclude to be the true called ones (and that) according to his purpose, and first I shall show that God calls all men, as well those that perish as those that are saved: And secondly, I shall show who may be accounted the true called ones according to God's purpose, and this I shall make plain as the Lord shall assist me.  
And first, to the first, To show that God calls all men under one administration or another, and that this may appear to be truth, I shall prove that God calls such as reject him (and so perish for the s●me) as saith the Scriptures ' 
Pro. 1.21. job 21, 13. Jer. 18.12, 13. Isa. 3.10, Mat. 22, 3, 4, 5, 6.  Because I have called and ye refused, I have stretched out my hand and no man regarded, but ye have set at nought all my counsel, and would have none of my reproof, saying, depart from us for we desire not the knowledge of thy ways, for there is no hope but we will walk after our own devices, and we will do every one according to the imagination of our evil hearts, behold (saith the Lord therefore) I also I will choose their delusion, so as that they may eat the fruit of their own do: From whence we may see (although very much more might be said) that God calls such as do not obey his voice, and therefore perish for the same; And secondly, having showed that God calls such as do perish and therefore consequently all (for it is his will to have all men every where to repent) 
Rom. 8.27, 28, 29.  I come to the second thing, which is, to show who they are that are accounted the true called one's of God (even such as are the called according to his purpose) the which are such as do obey the voice of God in his call, because when God calls men, 
Such as obey God's voice when he calls him, and do what God purposed they should do, are the called according to his purpose, because they do what he purposed they should do.  his purpose is that they should hear and obey him, because he never calls men to do that upon penalty of the loss of their souls, but what he purposed they should do: So than if God's purpose be that men should do what he calls them for to do, than such as do hear and obey in doing what God calls them for to do, are the called according to God's purpose, for God did purpose when he called them, that they should hear and obey him; Therefore they in hearing and obeying do answer God's purpose, that is, do what God purposed they should do, and such as so do are the called according to his purpose: according to the words of the Apostle Paul to the Romans, which saith, even us whom he hath called not out of the Jews only, but also out of the Gentiles, and such vessels God hath power (according to the attribute of his Justice and Mercy, to make vessels unto honour, and the other (even such as reject him) to dishonour, and this is God's way and power to separate the precious from the vile, although they consist of one and the same family, and this is the meaning of the Text (that saith) hath not the Petter power over the clay of the same lump, to make one vessel to honour (viz. such as hear & obey the word of h●scal) and the other to dishonour; 
Jer. 12.7. Isa. 65, 12, 13, 14, 15. Gal. 3.26.  namely, such as refuse to hear and obey the call of God, but choose their own way; and thus having unfolded the meaning of the 24. verse with its dependence, I pass to the next which is,  
Vers. 25, As he saith also in Hosea, I will call them my people which were not my people, and her beloved which was not beloved.  
Annot. This verse is a repetition of I prophecy, of the call and choice of the Gentiles through saith, as if the Apostle should have said, ye house of Israel think it not strange that the Gentiles should be heirs of the grace of life, neither murmur at them, for God hath shown and that by his Prophet Hosea, that they were to be a loved people, as will appear from the next verse, which is as followeth,  
Vers. 26. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there shall they be called the children of the living God.  
Annot. From whence we may see that the whole scope of the Apostles discourse in this Chapter, is to prove, that although the Jews were the elder people (according to the denomination of God) in reference to the Gentiles, which was the younger or Prodigal son, and (for a time) without God in the world, yet God had an appointed time to call them through his grace in the Gospel unto sonship, and also to cast off the Jews for their rebellion, the which were accounted the elder Brother which always did abide in their Father's house, the which will appear more plainly in the next verse which is thus read,  
Vers. 27. Isaiah also cryeth concerning Israel, though the number of the children of Israel be as the sand on the sea, a Remnant (of them) shall be saved.  
Annot. From this verse we may learn that God is righteous in all his ways, and will by no means clear the guilty, although his mercies are extended to thousands that love him and keep his Commandments, but if they forsake him (although they be the dearly beloved of his soul) he will give them into the hands of their enemies and call his servants by another name: Hence it came to pass that God cast off the rebellious sons of the house of israel and chose the humble amongst them together with the penitent believing Gentiles, and calls them by another name viz. the children of God by faith in Christ Jesus: and this was God's determination, that in Isaac the seed should be called. And thus in his wisdom and power he made some of the seed of Abraham vessels to honour, even such as were obedient to the voice of his call (through Christ) & others of the seed of Abraham he made vessels to dishonour (even such as did reject his call and say, we will not come 
* Mat. 22.3.  but we will walk every one in the imagination of our hearts and were stubborn before the Lord) so then as the Potter had power to choose out of his lump (of clay) that which was flexble and yielding (to be tempered) for to be v●ss●ls unto honour (or to an honourable use) and also to make of the other part of his clay, vessels of dishonour (or vessels for a dishonourble use) even that which was stubborn and would not be yielding under his hands: even so hath the Lord power to do with the lump of Israel or any other Nation or people whatsoever, although never so nearly related unto him (as creatures) if they be stubborn and rebel against him to separate the precious from the vile, and make them vessels unto honour or unto dishonour, according to their several capacities, and yet to be very just; It so much that neither of them can justly have cause to find fault and say, why hast thou made me thus? and this is the meaning of the Text that saith, Hath not the Potter power over the clay, of the same lump to make one vessel to honour and another to dishonour: And thus God finished his work concerning Israel, and made it short in Righteousness (as is intimated in the next verse) and so I shall pass this, and also the following verses very briefly, because my time is precious and also because there lieth not so much weight of objection or difficulty, as touching Election or Reprobation in them as doth in the precedent verses the which I have already largely discoursed of and plainly opened, and so to the next verse which saith,  
Verse 28, 29. For he will finish the work and cut it short in righteousness, because a short work will the Lord make upon the earth, as Isaiah said before, Except the Lord of sabbath had left us a seed, we had been as Sodom, and been like to Gomorah.  
Annot. From these verses we may see these two things (as in chie●) The first is, that although God had a long time bore with the ill manners of Israel under the dispensation of the Law, yet when they rejected the voice of God in the administration, or dispensation of the Gospel, the Lord soon rejected them & so made his work short in righteousness; And secondly, although the Lord did soon cast them off, yet he spared a sm●ll seed which did believe and obey him (of the house of israel) which was as a tenth or a first fruits unto him and unto the Lamb, or otherwise the Nation of Israel had been totally rooted up and made like unto Sodom and Gomorah whom the Lord destroyed (as a forewarning to other from rebellion against him) and so to the next verse which is,  
Vers. 30. What shall we say then, that the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of faith.  
Annot. In this verse the Apostle endeavoureth to take the Jews from their conceit or confidence that they had of their righteousness through the Law, showing them that it would not commend them (now under Gospel times) unto God, only obedience unto Gods call (which was better than their Sacrifice) and would only admit or in right them to blessings for (saith he) the Gentiles which have not followed after Righteousness (viz the righteousness of the Law) yet being obedient to Gods call 
* Act. 13.48.  (in the Gospel) have attained a far better Righteousness (than that Legal Righteousness that is to be obtained through the Law) even the evangelical Righteousness which is by faith, and this is the scope of this verse, and so I pass to the next, which is,  
Vers. 31. But Israel which followed after the law of righteousness, have not attained to the law of Righteousness.  
Annot. In this verse the Apostle reasons on this wise, as if he should have said to the house of Israel, You may see that all your striving and running after Justification through the Law, addis nothing unto you in point of Justification: therefore cease from your own wisdom and righteousness, 
Many poor souls do suppose salvation is obe attained by some acts of hollness or righteousness (although they be out of the right way of Christ) this is good in its right place, but out of its right place it is of no more worth than the cutting off a dogs neck, in point of salvation none but Christ, and Christ justifieth none but such as obey him, Heb. 5.9.  and also labour not to beguile the Gentiles who do believe in Christ, to put that heavy yoke (of the law) on their necks, which will not better them in point of justification, and salvation, for you may see (and also the Gentiles may see) that although you have sought for salvation that way, yet you have come short of it, because it was not the right way to seek it, as is cleally proved in the next verse, which saith,  
Vers. 32. Wherefore? because they sought it not by faith, but as it were by the works of the law, for they stumbled at the stumbling-stone.  
Annot. In this verse we may see that it is not in him that willeth or runneth, if he will and run in a wrong way, (as I before have showed) for in so running they may run long enough before they attain their desire; but to will and run or strive in a right way, is the way to be Crowned and glorified, if they strive lawfully and persevere therein: but if they go about to establish their own righteousness, and depend on that which killeth or woundeth, and never well cureth (as was the condition of the law) Christ the true balm or the Rock of salvation is to such a stone of stumbling and Rock of offence, as also is employed in the next and last verse, which is as followeth,  
Vers. 33. As it is written, behold I lay in Zion a stumbling-stone and a rock of offence, and whosoever believeth on him shall not be ashamed. 
1 Pet. 2, 6.   
Annot. In this verse we may learn that Christ was a stone of stumbling, and a gin and snare to the house of Israel, not that Christ was a stone of stumbling or rock of offence considered simply as of himself, for so he was a rock of salvation and very precious to such as did believe; but as to them that were disobedient, and looked after honour and greatness in this world (Christ coming in a mean low way, riding upon a Colt the foal of an Ass, and had no certain dwelling place, and of mean parentage and the like) to such Christ was a stumbling-stone or a stone which such men stumbled at, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 9 33. 1 Pet. 2.7. Isa. 53.1, 2, 3.  it being a let to them in the way of pride in which they walked for as saith the Prophet, Who hath believed our report or to whom 〈…〉 of the Lord been revealed? for he shall grow up before him as a tender plant, and as a 〈◊〉 out of a dry ground, he hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him: he is despised and rejected of men, a man of sorrow, etc.  
From whence we may see because Christ demeaned himself so as to come in the form of a servant, 
Christ and his ways was ever so mean and low, and base, in carnal men's 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 greatness in this would stumble at him, saying, is not this the Carpenter's 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 tried 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 gross, 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 hardness of heart, who will choose their own ways, 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 kingdom, but to other in parables, that seeing they might see and not perceive, etc.  
Answ. The answer is thus, Such as seek to know the mysteries of the kingdom, and follow him that is able to make it known (as Christ's Disciples did) to such it is given to know the mysteries of the kingdom (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 pass to the examination of your lawful Ministry, but by the way (courteous 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 personal 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 forgiveness, 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 find rest to their souls even so be it.   

The lawful Ministry (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 shown 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 tried, as in respect of his Ordination to the Ministerial function, 
At a dipute at Headcorn in Kont Mr. Gotheredge did so affirm.  and shown 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 (kind 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 show 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 pass this and say, I find that in this particular (viz. the Characters of the false Ministry) the burden lieth 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 ass 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 patiented 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 tell the truth; and what am I become your enemy because I tell you the truth? receive fools gladly, for as much as you are wise, and remember there was a time in which you were a fool if you are yet grown wise. And thirdly, (I am hot troubled because you call me Ass) because an Ass is an innocent useful creature, and doth his master better service than a lazy slumbering Dog, that loveth to sleep, and yet is greedy to seek gain at his quarters: moreover, I have once read that an Ass could see better than his Rider, by which he reproved the folly of his Master, but no more of this (a word to the wise is sufficient) but I shall try the next thing which is a question you ask (say you)  
Is not our Ordination good? we had imposition of hands by the Ministers.  
Answ. It is not the imposition of hands in Ordination that I question, but the lawful subject who is to have hands laid on him, and the lawful Presbyter and the like, that is the thing which will be questioned in its time and place: 
Page 27.  And again whereas you say, that It is in the Presbyters power and not in the Churches, to appoint their Ministry, for say you, Paul left Titus in Crect, to ordain Elders there, and it is the same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is used in Act. 7.10. where it is said the King of Egypt did appoint Joseph Governor over Egypt, the which power (say you) was conceived to be in the King and not in the people. To which I answer and say, and first, I know that a proud generation of men would willingly reign as Lords, and would be masters to such as they ought to be servants to, and exclude the Church in their Election or Ordination, although they will not excuse the Church in donation, so that one month in a year (viz. harvest) the Priest will make the people believe that he is their servant, but eleven months he will be their master; but this by digression and so to the matter which is, you say, It is in the Presbyters power and not the Church to appoint who shall be their Minister, the reason is because (say you) Pharaoh did appoint Joseph to be Governor over Egypt (as supposed) without the people's consent, and it is the same word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that is used by Paul to Titus. To which I answer, what although the word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to signify Ordination or appointment, will it therefore follow because it is supposed that Pharaoh an heathen King) did appropriate such power and authority to himself, as to appoint a Governor without the people's consent, that therefore Paul d●d licence Titus so to do, or did Paul appoint Titus to be a second Elius over the Church, a very pretty comparison (as you think) or strong reason to prove that Titus did Lord it over the Church, to appoint what Governors he pleased, because Pharaoh the heathen King did so, as it is supposed, and know ye not what our bl●sled Saviour saith, That the Princes of the Gentiles exercise dominion over them, and they that be great, exerciseth authority over them, but it shall not be so amongst you; but who so would be great amongst you, 
Mar. 20.26.  let him be your minister, (viz servant or under servant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from Mat. 20 26, 27.  as from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and he that will be chief amongst you, let him be your servant. From whence we may learn that Christ doth not appoint, unless in Churches, such authority to sit as Lords amongst them, but to walk humlby and self-denyingly, as to be an example to the flock, and moreover we find the Church of Antioch did ordain Paul and Barnabas by imposition of hands, and yet no Presbyter there that I find, neither was Paul and Barnabas called Apostles before they were ordained, and indeed the power lieth originally in the Church, as faith our Saviour, If thy brother sin against thee tell him of his fault between thee and him, and if he refuse to hear thee, then take another with thee, and if he refuse to hear you tell the Church, and if he neglect to hear the Church, let him be as an heathen or a publican, for whatsoever ye bind on earth (in the plural number, mark that) shall be bound in heaven. From whence we may see that the power lieth originally in the Church: Finally, God hath appointed the Church, as in reference to have officers, for choice and approbation, and the Presbyters to appoint by prayer and laying on of hands, as for charge and designation, and thus they are to go hand in hand in that work, as may further appear from the Apostles words to the Church at Jerusalem, saying, Choose out amongst yourselves men of honest report; whom we may appoint (or give charge) over that matter. 
Act. 6.3.  So than if he that is but to take care of the body, must not be imposed on the Church without their choice, much less may there be a man imposed on them, which is to take care and watch over their souls, without their choice and approbation: I might say very much to this, but I pass briefly to the next thing, which is say you,  
Although we were in Rome and came through it, yet we are now separated from their Ceremonies, 
Page. 27.  and walk according to the rule of God's word, and pray did not our Saviour come from Adam through sinful lines?  
Answ. To which I answer and say, That whereas you say, that although you came through Rome or were in Rome, yet you are now separated from the ceremonies thereof, to which I say, I do believe that you are separated from some of Rome's Ceremonieis (as may be compared to Anise and Cummin and the like) but the fundamentals you still practice and uphold, that is, your Ordination is from them, and you in your Ordination are made a petty Pope by them, witness your absolution of sins; 
Although you suppose that you are separated from Rome, yet you stand in her authority and own her doctrine.  that is, they in your Ordination appoint you to forgive men their sins: they that doubt of the truth of this may read the Book of Ordination (of the National Ministry) the which will show them the truth of what I have said: and secondly, you practice and uphold that Ceremony of Baby-Baptism which was confirmed by Pope Innocent the third, as was granted by one that was better read in the Fathers (as I verily judge) than yourself, but this by the way, for it is both in the Articles of your faith and your I evident, that Infant-Baptism. that you are not separated from Rome's Ceremony, for first you do declare in the Articles of your faith, that Christ did descend into hell (and some of you have cited the Text in Peter, 
1 Pet. 3 19  which saith, he went and preached to the spirits in prison) which implies that there is a place of Purgatory, & that Christ went thither o● to hell to preach and bring them f●om thence, and so they shall come forth when they have paid the utmost farthing, and this is Rome's doctrine and the article of your faith, he descended into hell: And again you (by your Articles) must believe in the Catholic Church, but you were better to believe and put your trust in God, and how can you have a Catholic or universal Church, so as to be an over spreading Whore, unless you uphold Infant Baptisin, the which makes all persons to be of the Church, and so receiving the mark of the (first) Beast, and are a cage of all man●er of unclean birds, for as saith the Spirit, All Nations have drank of the wine of her fornication, and the Kings of the earth have committed fornication with her, and you Merchants have been made rich through her, and therefore you uphold and plead for her: But woe, woe, woe unto thee Virgin daughter of Babylon, thy Mother's pride, and uncleanness, and traditions seen in thee; woe unto the Cities of Nations, you must f●ll, and then your Mother MYSTERY BABYLON (through whose loins ye came) shall come in remembrance before God, so that both she and you (that have committed fornication with h●r) shall be cast into a bed together: And again, woe, woe unto thee, thy day is coming, it hastens, therefore flee out of her, that the day of the Lords wrath fall not on you, because it will fall with a heavy consumption on all that are found out of the simplicity of the Gospel, but I pass to the next thing which is, say you, We may be true Ministers although come from Rome, as Christ was the true Christ which came from Adam, which wa● finful lines. This is plainly the sense of what you say,  
To which I answer and say, That although Christ came through the womb of the holy Virgin, yet he was not begotten of or by man, for if he had been in Adam as we were, than had he been a sinner as we were (for we all sinned in him) and then no Saviour: 
Rom. 5.  but I pass this advising you to learn that great mystery of godliness; to wit, God minifest in flesh, etc. And whereas you say you may be a true Ministry, and yet have your Ordination in or thorough Rome, because Christ came from Adam as aforesaid; to which I say, there is no parallel, because Christ was not of Adam, or by the will of Adam, as your Ordination was of the Pope, and by the will of the Pope through his assigns (viz the Bishops) and much I might say to show that there is no fit parallel either in Christ coming through the womb of the Virgin, which was God's appointment, or Aaron● Priesthood, 
Christ owns not that Priesthood that comes through Roms.  the which was according to God's appointment, but that God hath appointed a true Ministers approbation and Ordination to be from or through Rome, or that they may be accounted as true Ministers which have their Ordination that way (and so come through Rome) I am yet to learn; for who can bring a clean thing out of an unclean? no not one; and also such stones as come from Babylon, must not be a cornerstone in Zion: Christ's Priesthood came not through a false state, but was to be ordained in and by a true Church, and all Ministers that are otherwise Ordained are not Christ's Ministers: And again, whereas you tell me of a great story of several that lived in England, who did refuse to submit to the Pope's Supremacy, and that also (say you) Origen confesseth, that Christianity was in England in his time. To this, and such like discourse of yours I answer and say, suppose it was granted that Christianity was in England long before origen's time, to which, (possibly) I could speak somewhat, but if I should, when I have done all (possibly) as few would believe me (in that) as do believe you in this which you have said; Therefore our business is not to show how long ago it was that Christianity was believed or practised in England, but our business is to show whether the Ministry or our Nation had their Ordination by a true Church or Presbyter, or whether it were from the  Church and Presbyter as the Lord B●shop, and so consequently from the Pope, for, what if the Gospel were preached and believed in England? and so we may comparatively say, that one of the Beasts heads was wounded; yet there hath been time for his deadly wound to be healed, and all the world to wander after him: bence it comes to pass that we have in England a worldly Sanctuary and a worldly Ministry, the which is not of God or by his appointment, and therefore must fall; and so I come to show these two things:  
First, That the Ministry of the Nation (as they now stand, and have for a long time so stood) are not Christ's Ministers, First, in respect of the persons qualification ordaining: And secondly, the persons qualification ordained: And thirdly, their Office or work what they are appointed to; and these in order.  
And first to the first, which is The persons qualification ordaining, and the first is, whether the Lord Bishop was a lawful Presbyter yea or nay; the which if not, than it will appear plainly, that the Ministry of the Nation is not a lawful Ministry, being not lawfully Ordained to the work of the Ministry: 
The Ministry of the Nation no true Ministers of Christ's appointment.  And fi●st, we may consider his ordination or appointment whence it was, whether by a true Presbyter, or whether it were from a false; to which I say, of necessity it must be a false, for whether it were the Pope Gregory the great, or the like, it is plain it was not from a true Presbyter, because your own grant is, that your Ordination came from Rome, in the 27, page say you, We were in Rome, or came through Rome: therefore I shall not trouble myself about the succession of your Ministry, because it is affirmed by you (and readily believed by me) that it came from Rome. But,  
Secondly, To his qualification, as touching his good manners in life and conversation, all England knows (that knows any thing) that he was of such an evil conversation, that he did not only tolerate sin in himself, but also in others, 
2 Tim. 4.2.  so far he was from charging the Ministers ● as Paul did Timothy) to preach the word instant in season and out of season, that he (in P●int) gave liberty to profanation, and to lay aside the preaching or Gods word for a season, and to interpose Rome's inventions, together with dancing and laciviousness upon the first day, when persons ought to be employed in holy duties, these things together with imprisoning men that were conscientious, was the practice of him from whom (as under the Pope) you Ministers of the Nation were assigned and appointed & what had he to do to meddle with God's word or ordinances, 
〈◊〉 16.  seethe hated to be reform, and Si●s this was your Reverend Father in God; and hence the Pope and you come to be so near kin, that he hath given each of you a Livery, that you might remember him; this was your Lord Bishop and Reverend Father in God, and your head Presbyter from whom you received your Ministerial Function, and therefore no doubt (as you think) but your Ministry, is likely to be very good: But I remember that 〈◊〉 of y●u have changed your vizard, and are gotten into another shape of Ordination, and instead of being made Ministers under, or by authority of the Pope, you now becove Ministers by authority of Parliament, they O 〈◊〉 you, or by authorising some to do the work for them; but know, the Lord will try you ere long, and sweep away your refuge and hiding place, for he knoweth (full well) that you are a time-serving people, and seek honour of men, and that his love is not in you: But I pass this and come to the second thing, which is your Office or work that you are given in change to do; namely, your forgiving men their sins, the which you know is a great work enjoined on you to do as in your charge; and also I have heard your tribe contending for it, and I do assure you it giveth such a sound or echo, as if it came from the bottom of the Pope's belly, 
〈…〉 person, and therefore hath reached you in the Articles of the Creed, to believe in the Church, not in the Pope.  for the Roman Chatholick himself is scarce so had, because although he doth say that the Pope may forgive sins, and that his words are of great authority, yet it is not impossibe for h●m to err (say they) as he is a single person, but he and his Council or Church (considered together) cannot err: So that infallibility is not concluded (by them at all times) to be in the Pope, considered as a single person; but considered as with the Church: And therefore the Article of your Creed doth not teach you to believe in the Pope (as a single person) but doth teach you to believe in the Catholic Church; that is, the Church and Pope, as considered together: Therefore, he that appropriates all to the Ministry, is worse than a Papist, except he believe none be of the Church, but the Ministry. And now to show you that the power of Remission, or retaining of sins lies in the Church and not in the Ministry, singly considered as such And first, I shall begin with your own cited text (as by some of you) which is read thus: 
Joh. 20.19, 20, 21, 22, 23.  Whosesoever sin ye remit they are remitted, and whosesoever sins ye retain they are retained. In this Text we are to consider who the void [YE] respects, whether the Church or Ministry, the which is pain that the word YE respect the Church, and not the Ministry; unless we consider the among there as the Church: the first reason why I believe it 〈◊〉 the Church and not the Ministry is, because there is no mention of the Ministry or Ministers, but it is given to Disciples (as such) and therefore you have not the w●rd Ministry or Ministers read in the Original, 
The power of binding and losing is in the Church considered as such, and not in the Ministry singly considered as such.  as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Disciples (as such) and not Elders, or Paltors, or Apostles (as such not that) say that it is spoke to the Church exclusively, so as to exclude the Ministry, when they are considered together as a part of the Church; neither do I say that there was not Ministers an ongst the Disciples at that time; for I do believe that there was some of the eleven, but this is that which I say, it was not given to them considered as Ministers or Apostles, but that power of remitting or retaining of sins was given to them, as considered a Congregation or Church of Disciples met or gathered together as such (mark that) and as it will appear in this Text, considering the presidence, so it will appear fully in my second Reason, 
Mat. 18.1 18, 19  which is gathered from the words of Christ in the Gospel of St. Matthew, which saith, Tell it to the Church, and if they neglect to bear the Church, let him be to thee as an heathen or publican; for whosoever YE (viz. the Church) bind on earth shall be bound in heaven: Therefore faith the Apostle to the Corinthians, 
1 Cor.  When YE (viz, the Church) come together with my spirit and the power of the Lord Jesus, deliver such an one to Satan, showing that the Church ought and had power to bind (together with the Minister) as considered a Church in order, and as they had power to bind, so they had power also to lose, for saith Paul, 
2 Cot. 2.7.  Sufficient is his sorrow, Wherefore YE (viz. the Church) ought rather to forgive him and comfort him, lest peradventure such an one should be swallowed up with overmuch sorrow: From whence we may see, that the power of binding and losing lieth originally in the Church (as such) and not in the Ministry singly (as such) b●● being considered together they are an entire Church, or a Church in entire order, and so the power is committed to them; and therefore God will not have any to be Lords over his heritage, for he hath overthrown s●me of them already, and ere long will trise and mightily sh●ke the earth, and then the Lord ●ill overturn, overturn, overturn the residue of them, and make them as the chaff of the summer thr●shing floor, and the whirlwind of his wrath small scatter them, so as their place shall not be found.  
Obj. But if it should be objected and said, That Christ gave the keys of the kingdom to Peter, 
Mat. 16.18.  to bind and lose whom he pleased, and therefore the power is committed to Ministers (as such) and not to the Church.  
Ans. To which I answer and say, that where it is said, Thou art Peter, and upon this rock (viz. the Son of God) will I build my Church and the gates of hell shall not prevail against it (viz the Son of God which was (IT) the rock) and I will give unto thee (viz the Church that is built on (ME) the rock) the keys of the Kingdom, and whosoever thou (viz the Church that is so b●●t) bind on earth shall he bound in heaven: So then where the word is rendered thee and thou, as if it were to Peter (as a single person) may respect the Church which is built upon that rock, which indeed is considered but as one single Woman or Spouse, they being but one body of whom Chest is the head: And therefore in the metaphorical discourse of Christ and his Church (in the Canticles) he speaks to her as a single person, 
Cant. 3.1.  saying, Behold, THOU art fair my love, behold THOU art fair, etc. and also the Lord speaking to the Church of Judea and Jerusalem, speaks often as to a single person, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peter, which is by interpretation a stone, might significantly be called the Church, because the Church is called the pillar or ground of Truth. Read 1 Tim. 3.15. compared with Mat. 18, 17, 18.  and also calls the Virgin daughter of Babylon as a single person in many places, so in this metaphor Christ calls the Church as a single person, as though he spoke pr●ra●●ly to Peter: but consider that Christ spoke not to Peter barely considered as a Minister; but speaks to him as considered one in whom the truth was settled as a Pillar, and considered so, the power is committed to him, not as a Minister, but as the Church which is called, The ground and pillar of truth; and this will plainly appear, if we consider Christ's following discourse, as in this Evangelist where he saith to the Church, Whosoever ye bind on earth shall be bound in heaven, etc. so then the power lieth in the Church as aforesaid, and so having spoken somewhat as to your Office, although I might be larger in it, I shall pass to the next and last subject, which is the qualifications of the (National) Ministry, to which I say, That there is not one in England fitly qualified to be a Minister according to the rule of Scripture; not that I say that it is impossible to find a man zealous according to his light, although there be very few such to be found, yet I say (in my understanding) it is impossible to find a man in the way of the National Ministry (as they now stand and have stood for ages and generations) fitly qualified either in respect of their Ordination or Doctrine; as for their Ordination it is already proved to be from Rome, and that by your own grant; and as for matter of Doctrine, there is not one (as aforesaid) that holds the mystery of Faith in a pure conscience, as I doubt not but 〈◊〉 make good, what I say, if any shall call me thereunto, and indeed, 〈◊〉 is a very rare thing to find any crime qualifications in Ministers of that stamp; but because I study brevity, I shall leave, as to the qualification of the fal●e Ministry (as in reference to Ordination) and speak somewhat to the qualifications of the true, as in reference to Ordination, and that very briefly. And 1. As to the persons Ordaining. 2. As to the persons Ordained. And 3. As to the formality or method of their Election and Ordination, together with their charge in reference to their Office, and how they are to demean themselves in the Church of God.  
And first, as to the persons Ordaining the Ministry, they must be sober, holy, temperate and faithful in all things; such as have been baptised, according to Christ's appointment, after they have learned him, or been made disciples, for our blessed Saviour himself was baptised about thirty years of age, who was to be a leading pattern to us, who also never made (or appointed) any Minister before that time, neither did he 
* I speak not of Christ here, but considered as he was man. Luke 3.21, 22, 23. ch 4.15. Mat. 3.16. ch. 4.17, 18, 19, 20, 21.  preach (that I can find, although dispute) before his Baptism, but presently afterwards did preach and called the Twelve and made them Ministers, as you may read in the Gospel of St. Matthew, and also in Luke, so was Paul also, and in a word, none are fit to Ordain Ministers but such as have been followers of Christ as he hath lead them an example, who have been first made Disciples, and afterwards baptised, and also have been an example or pattern of good works to others, for such were all the Persby●res of old, as at large could prove; for from being such as your Presbyters were (viz: the Lord Bishop) although he were your Reverend Father in God.  
And secondly, as to the qualification of the persons Ordained to be Ministers; 1. They must be such as are gifted from God to preach the word instant in season or out of season, that is to say, at all times; they must not be such as want a Library tied to their back, nor a three penny Sermon book to preach from, but must be such as are acquainted with the mind and will of God, as it is revealed in Scripture, as saith the Apostle, A Bishop must be blameless, as the sleward of God; not selfwilled; not soon angry; not given to wine; (mark that) nor fibby luore: but vigilant, apt to teach, a lover of hospitality, a lover of good men, sober, just, holy, temperate, holding fast the faithful word, etc. Thus must a true Minister be qualified, and more also the which would be too large for me at present (as in reference to my occasion) to mention in particular, and therefore shall pass to the third and last thing, which is the formality or method of Election and Ordination, together with the work contained in the Office, and because I have hinted at is already, I shall be brief, and say that a Minister (that is truly made) ought to be chosen by a joint consent of the Church, and to be a man of their own coast, that is, of the same Church, and his gifts tried and approved: therefore we never read that there was ever any Minister Ordained or appointed to this or that Church, unless he first had been a member with them and Ordained amongst them, and therefore Titus was left in Crete to Ordain Elders, If there were found any amongst them fitly qualified; from whence we may see that the true Ministry have not so large a licence as you travelling Ministers have, unless is were the Apostles, they went from place to place to plant Churches, but not to look for the biggest live, but where the Lord had any work to do they did it, and yet did not bargain before hand what wages they should have for so doing, neither did they covet any man's gold or silver or the like, but you may see more of this in my former Treatise entitled, Zions' Redemption, and Original Sin.  
Again, as a true Minister must be a member of the same Church over whom he is appointed, and his gifts approved by them, so the same Church over whom he is to be a watchman, or to be present to hear the charge each over other, when it is solemnly given by the Eldership, for that end Titus was to abide in Crete amongst the Churches, and also the Lord commanded Moses to do so, concerning Joshua, as you may read in the Book of Numbers, saying, And the Lord said unto Moses, 
Numb. 27.18, 19  take thee Joshua the son of Nun, a man in whom is the Spirit, and lay thy hands upon him, and set him before Eliazer the Priest and before all the Congregation, and give him a charge in their sight. From whence we may see that when God hath given any man his Spirit, so as to qualify him for the work of the Ministry, and the Church Elected him for the same, than (according to the practice of the Church of Antioch and others also) they ought to keep a day solemnly unto the Lord by fasting and prayer, 
Act. 3.1, 2, 3.  at which time the Eldership ought to lay their hands upon the person, or persons (so Elected and approved of as aforesaid) and give them their charge in the presence of all the Congregation, and this is God's method, and our practice in Ordaining of Ministers: And again their charge is mainly to preach the Gospel instant in season, and to study that they may divide the word of truth aright, that their profiting may appear to all men that behold them, and several other thing of this nature, that might be added as matter of their charge but I shall pass both from this particular, and this subject, and come to the vindication of Zions' Redemption.   

Zions' Redemption Redeemed.  
IN the answer of this discourse (viz. Zions' Redemption) your ignorance, as I suppose, is very much discovered. As first say you.  
The ten Tribes are threatened never to be a people more, and Hose a tells us (say you) God will love them no more, 
Isa. 7.8. Hosea 9.15, 16, 17.  God will cast them away, and they shall be wanderers amongst the Nations, and yet (say you) I believe there is hope of their call, for they are elected and beloved, page 31.  
To which I answer and say, That although you know not the (mystery of God in the) prophets, yet you might have learned to lay your contradictions farther asunder, for (say you) in page the 29 that God saith by the Prophet Hosea, He will love them no more; and yet in your page 31. you say, They are elected and a beloved people, as in Rom. 11. Gould discover your ignorance at large; but, because time is precious, I shall only disprove what you say, and not so much paraphrase on your words, to show the contradistions as possibly I might do, if I had time; But say you, Israel shall not return again into their own land; for God will love them no more: Therefore it will be necessary for me to open your Text of Scripture, cited by you: and secondly, to prove that God had an everlasting love to the house of Israel, as in reference to the manifestation thereof in time. And thirdly, to prove that the ten Tribes, viz. Israel shall return (and also Judea) into their own Land, and these in their particular order.  
And first to the first, 
Isa. 7.8.  which is to open these two Texts of Scripture, 
Hos. 9.15, 16.17.  namely, Isaiah and Hosea, which saith (the Prophet Isaiah 7.8.) For the head of Syria is Damascus, and the head of Damascus is Reazin, and within threescore and five years shall Ephraim be broken that it be not a people.  
Ans. To which I answer and say, 
2 King. 17.1, 2, 3, 4, 5, 6, 7, 8  That this Text is a Prophecy of Ephraim's extirpation from being a Nation in their own Land, so that Israel, for their sins, was to be carried away captive, as was done according to God's word, as is recorded in the Book of the Kings; yet not such caprives as that they never were to return: For the very same Prophet that prophecies of their Captivity, also prophecies of their return, as you may read in the eleventh Chapter of his Prophecy, saying, And he shall set up an ensign for the Nations, 
Isa. 11, 12, 13, 14, 15.  and shall assemble the outcast of Israel, and gather the dispersed of Judah from the four quarters of the earth, and the envy of Ephraim shall departed, and the adversaries of Judah shall be cut off, and the Lord shall utterly destroyeth tongue of the Egyptian Sea, and with his mighty wind shall he shake his hand over the River (viz Euphrates, as Rev. 16 12) and shall smite it in the seven streams, and make men go over dryshod, and there shall be an highway for the Remnant of his people, which shall be left from Assyria, like as it was to Israel in the day when that he came up out of the land of Egypt. From whence we may see that although Israel must be broken from being a Nation for a time, yet there is a Remnant which spring from their loins, which shall return again and enjoy their own Land; But I shall pass at present to your next proof of Scripture, which is the words of Hosea, saying,  
All their wickedness is in G●lgal, 
Hos. 9  for there I hated them for the wickedness of their do, I will drive them out of mine house, I will love them no more, all their Princes are revolters, my God shall cast them away, because they did not hearken unto him, and they shall be wanderers among the Nations. From these words you conclude, that they shall never return; because the Prophet saith, That he will love them no more, but his God will cast them out and make them wanderers among the Nations.  
In these words we may learn these two things: First, the prophet's zeal for the Lord, that he doth not only pray to the Lord to bring judgements upon them, 
Jers. 14.  as in the foregoing for, but also saith, that he will love them no more, & also saith (he) My God will cast them out, and make them wanderers amongst the Nations.  
And secondly, he giveth the reason why he thus spoke, and that was, saith he, Because they did not hearken unto the Lord, but were revolters from him.  
Now let the Reader judge whether you understood what you printed; for doth this Text imply; that Israel shall never return, because the Prophet saith, That HE will love them no more: But admit the Prophet speaks as in the person (as we may say) of God; yet the reason why he would love them no more, was, because of their sins; now if they had repent, God could not but have loved them, according to the property of his mercy: Do you not know what is the property of the Attribute of God's Mercy? Did you never read what the Lord said unto Israel in the tenth Chapter of the Book of Judges? 
Judg. 10.12, 13, 14, 15, 16.  In these words, Ye have forsaken me and served other gods, wherefore I will deliver you NO MORE: Go and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation. From whence we may see, that God useth the word NO MORE in this place (saying, I will deliver you no more) and also we see the cause was for their sins; yet when they humbled themselves, and said, We have sinned, do thou unto us whatsoever seemeth good unto thee; 
Judg. 12, 32, 33.  deliver us only we pray thee this day and they put away their strange gods from among them and served the Lord, and his soul was grieved for the misery of Israel; And 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 thyself, but in me is thine help O Israel, return to the Lord thy God, for thou hast fallen 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 lily 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 God's 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 pass 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 Ta●rets, and go forth in the dance of them that make merry, etc. 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 paste 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, than 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 mo●●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 will cleanse them of all their iniquities, and thus saith the Lord; again there shall be heard in this place (which ye say shall be desolate without man, and without be●st, even in the Cities of Judah and in the streets of Jerusal●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 JUDAH in those days, and at that time will I cause the BRANCHES OF RIGHTEOUSNESS to grow up unto DAVID, and he shall EXECUTE JUDGEMENT AND RIGHTEOUSNESS in the Land; in those days shall JUDAH be saved and JERUSALEM 
There is a glorious return of Israel to their own Land proved at large from those Scriptures, with several o●kers, which are also mentioned.  dwell safely, and this is his Name by which he shall be called, the LORD OUR RIGHTEOUSNESS, for this saith the LORD, DAVID shall never want A MAN to sit upon the THRONE of the HOUSE 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 RIGHTEOUSNESS, and that the place is mean Jerusalem in the letter, 
Jer. 3, 25  is plain from the thirteenth verse of the three and twentieth Chapter of Jeremiah, which saith, That the places about Jerusalem and in the Cities of Judah sh●ll the flocks pass 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 JERUSALEM, neither shall they walk any more after the imig●nation of their evil hearts (the which yet now they do, mark that) in those days the house of judah 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 Kingdoms 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 Kingdom there shall be no end, for, behold in those days, and in that time will I bring the captives of Judah and Jerusalem, and I will gather all Nations and bring them down to the valley of Jehoshaphat, and will please there for my people, and for my heritage Israel, whom they have scattered amongst the Nations; behold, I will raise them out of the place whether ye have sold them, so shall ye know that I am the Lord dwelling in Zion my holy mountain, then shall Jerusalem be holy, 
The return of Judah and Israel's captivity proved.  and there shall no stranger pass through her anymore (mark that) but Judah shall dwell for ever and Jerusalem from generation to generation, for I will cleanse their blood that I have not cleansed, for the Lord dwelleth in Zion, therefore shall the redeemed of the Lord, return and come with singing to Zion, and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and mourning shall flee away.  
Thus we may see that Jerusalem is yet to be the praise of the whole earth, and that Judah and Israel shall return and be glorious as in former time, nay, more glorious, for the Kingdom shall be restored unto Israel, and Christ shall be King over them, not allegorically, as some ignorantly conceit (for there be multitudes of objections as to that opinion that cannot be answered) but it shall be fulfilled in the letter of it: But because I cannot enlarge myself upon this subject, my desire is that the courteous Reader would peruse these ensuing Scriptures, and do hearty desire the Lord to apply the right understanding of them to thy soul: Read Ezekiel chap 37 38. 39 and Isa. 11.12. and 65. and 66. read the 68 Psalms, and Psal. 102. and 122. read Jer. 30. and 31. read Joel chap. 2. and 3. read Zeph. 3. read Zach. 12. and 14. Mal. 3. these and many more Scriptures doth show plainly that the people of Israel and Judah shall turn from their captivity into their own Land, and also take notice, that these Scriptures speak not of Judah's captivity (viz. that of the seventy years, and the like; from which they have returned, and yet for their sins are gone to captivity again) but this is the return not only of Judah, but also of Israel (viz. the ten Tribes) the which never more shall go into captivity, 
2 S●m. 7.10. Isa 61.  But In their own Land DOUBLE EVERLASTING FOR shall be upon them, so shall they dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them as beforetime, for the mouth of the Lord hath spoken it. Thus you see that Judah and Israel shall yet return to their own Land: But say you,  
It cannot be, for Ezekiel plainly saith, when I shall bring their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters; then will I bring again the captivity of thy captives in the midst of them, when thy sister Sodom and her daughters shall return to their former estate, and Samaria and her daughters shall return to their former estate; then thou and thy daughters (viz Judah) shall return to your former estate. From which Text you conclude, that Sodom and her daughters shall never return, and so consequently Judah and her daughters shall never return.  
To which I answer and say, that this Text seems to be your strong hold, yet you shall see this Text will fight against you: and therefore in the first place I shall show, who they are that are called the daughters of Sodom: And secondly, I shall prove that Sodom and her daughters shall return to their former estate; and if so, than you may blush for shame to say, that Judah shall never return.  
And so to the first, which is to show, what people are called the daughters of Sodom, the which we find to be the Moabites and the Ammonites, 
Gen. 19  for when the Lord overthrew the Cities of the plain, there was none did escape save Lot and his wife and two daughters, and as for his wife, she was turned into a pillar of Salt: so that of all the Cities of the plain (which is Sodom primely and the adjacent Cities) there was none left to bear the name of the daughters of Sodom but Lot and his two daughters: And therefore Lot's daughters consulted to make their father drunk, that they might bear seed by him, 
Gen. 19.31.  for (say they) Our Father is old, and there is no man in the earth to come into us after the manner of all the earth: implying, that the Lord had appointed (in order to distinguish the Nations one from another) that they should propagate only with their own Nation; therefore saith Lot's daughters, There is no man in the earth to come into us, etc. upon which, we find, they made their father drunk with wine, 
It is proved that Sodom and her daughters shall return to their former estate.  and they lay with him, and the first born conceived and brought forth a son and called his name Moab, the same is the father of the Moabites to this day; and the younger bore a son also, and called his name Ben-ammi, the same is the father of the children of Amon to this day: So that the Moabites and the Ammonites spring from the people of Sodom (viz Lot and his daughters) and are called the daughters of Sodom; now the circumstance of the reasons of their captivity, would be too large to discourse of, only we may take notice that the Prophet Amo● in short showeth us the reason, for you may mind the Lord did forbid Israel from doing Moab and Ammon any wrong, when they passed by to destroy the Nations, for as Ezekiel saith, 
Ezek. 16. Deut. 29 19  they were brethren to Israel, and therefore the Lord suffered Israel (as aforesaid) to do them no hurt, yet notwithstanding the Lord gave them captive into the hands of their enemies (from whence also they shall return, 
Amos 1, 13.  as I shall show you) and the reason that Amos rendereth why God did give them into the hands of their enemies, is because saith he, For three transgressions of the children of Ammon, 
Chp. 1.2.  and for four I will not turn away the punishment thereof, because they have ripped up the women with child of Gilead, that they might enlarge their borders; thus saith the Lord, 
2 King. 3.26, 27.  for three transgressions and for four of Moab, I will not turn away the punishment thereof; because he burned the bones of the King of Edom into lime: The which cruel act is recorded in the second Book of Kings, and also the reason of their captivity the Prophet jeremiah speaks largely of: But I shall come now in the second place to prove, that they (viz. the daughters of Sodom) shall return out of captivity, and that also the earth (viz. the place of Sodom) shall be restored, and then I have fully proved the matter and that the place of Sodom shall be restored, is clear, because the whole Creation (that was made subject to vanity, not of its own will shall be restored into its primitive state, as is plain both in Scripture and reason: But because this is not my main business to prove, 
Rom. 8.21, 22 23, 24, Act. 3.23. Isa. 55.11, 12. ch. 65.17. Ezek. 34.27.  that the place of Sodom shall be restored, but that the daughters of Sodom shall be restored, and therefore as to further satisfaction (as to this) I shall refer thee to the marginal note, and pass to the next thing, 
Jer. 49.5.6.  that is, to prove that the daughters of Sodom (viz. Moab and Ammon) shall return out of their captivity, and first see what the Prophet saith, as touching the children of Ammon, and afterwards I will bring again the captivity of the children of Ammon, 
ch. 48.42. and v. 46, and 47.  saith the Lord: and as touching Moab, the Prophet saith thus, And Moab shall be destroyed from being a people, because he hath magnified himself against the Lord; woe unto thee O Moab, the people of Chemosh perisheth, for thy sons are taken captives, yet will I bring again the captivity of Moab (mark that) in the latter days, saith the Lord. Thus we may see, that the daughters or Sodom shall return out of their captivity: therefore be ashamed to say, that Israel and Judah shall not return out of their captivity, time would fail me to show you how Israel and judah shall return, and how Moab is to be a hiding place, and how they shall come into the wilderness of Moab, and also with Moab even in the midst thereof; but it is sufficient for me to porve that they shall return, the which is done sufficiently to satisfy any reasonable man, 
Exek. 41.12.  and so I shall pass to the next thing, which is, say you,  
Ezekiel's Prophecy is spiritual, and therefore there is to be no Temple literally to be understood, but Saints now the Temple of God, for, say you, that miraculous fruit and strange waters their spoken of, proves it to be spiritually to be understood.  
To which I answer and say, to call the fruit there miraculous, considering it is to grow upon the earth, as it was in Adam's innocency, discovereth much ignorance in you: and that there was, or is to be trees whose leaf fadeth not, is plain, because the godly man is compared to such a tree; and when did you ever know the Lord compare the godly man to a lie? 
Psal. 1.2 3, 4.  (that is, to a thing that ever was so) but if your opinion be true, God compares the godly to a thing that is not, and that in a sense, is to compare them to a lie; but there was and shall be trees whose leaves fade not, and so the godly may fitly be compared to it: I could speak largely to this, but I pass: and in the second place I say, that the Saints may be called a Temple by way of allusion, because as God did shadow out himself in the Mercy-seat in the Temple of old, and now by his spiritual presence in us, by the which we may (comparatively) be called God's Temple, yet this doth not destroy that which before I have said, that there shall be a Temple at Jerusalem, for if it should be objected & said, That God dwells not in Temples made with hands.  
I answer and say, that it doth not therefore follow that God never will, for now the Lord hath left his house and heritage, in so much as it is become a ruinated heap, yet I have proved that it shall be built again and inhabited, and that the Lord will dwell in Mount Zion in Jerusalem, and that also his dwelling there figuratively of old, did type out his excellent presence (in the fullness thereof) in time to come, as his dwelling with us (by the manifestation of his spiritual presence) now doth hold forth that he will for ever (hereafter) have his Tabernacle with men, and dwell with them, when they shall see him face to face, and know him as they are known by him: So then, although we are called God's Temple, as aforesaid, yet it doth no more follow, that there shall not be a Temple hereafter, than there shall not be a material tree of life hereafter, because wisdom is called a tree of life, and if there shall not be a material tree of life hereafter, as there was in Adam's innocency, than the second Adam hath not made good or restored what the first Adam lost, and so not a restorer of all things, but Christ is a perfect restorer of all things, as saith the Scriptures; and hence it comes to pass that when we shall enjoy the presence of our GREAT KING, we have the promise (more than once) to eat of the tree of life, which is in the midst of Paradise, or that fruitful and pleasant 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Garden; but that there shall be a Temple, is plain, for as yet what I have formerly written lieth unanswered, there being nothing at all of weight offered against it, read my Zions Redemption p. 90 91 92, 93, 94, 95 96 97, 98 99, 100  
And whereas you say, that Jerusalem is meant the Church, and cite Gal. 4.26. thus read, But Jerusalem which is above is free, which is the mother of us all.  
To which I answer and say, if we read the text in your sense, it must be read thus; But the Church which is ABOVE IS the mother of us all; 
Gal 4.26, 27. Jerusalem in the letter in the time of her glory is called the mother of us Gentiles: read Isa. 66.  and what sense there is in it so read I shall leave the Reader to judge, but what is meant in the next verse, which saith, Rejoice thou barren that didst not bear, etc. doth that mean the state of a Gospel-church? or doth it mean the jews glorious return, when the Gentiles shall be born upon her side (viz. live in Jerusalem with her) and be dandled upon her knees (viz. comforted in Jerusalem) and suck the breast of her consolation and milk out, and be delighted with the abundance of her glory? Read the 54 chapter of Isaiah, from whence the Apostle Paul saith to the Galatians, As it is written, rejoice thou barren that didst not bear, etc. and then you may see that it's meant the glorious estate of the jews as I before have proved; but I never yet read, that a Gospel-Church (considered before jews and Gentiles enjoy Jerusalem together) was called by the name of Jerusalem, but that Jerusalem which Paul speaks of in Gal. 4.1. I own to be that Jerusalem prophesied of in Isaiah 54. and chap. 61.1, 2, 3, 4, 5, 6, 7, 8, 9 10, 11, 12. and chap. 65.17, 18 19 and ch 66.10, 11, 12, 13, 14, but I pass to the next thing which is, say you,  
The jews shall be converted by a Gospel-preaching, 
Page. 31.  and also (say you) it is error to deny it, for it will appear that the jews are to be converted by a Gospel preaching; first, because that the Gospel is the power of God to salvation to jews and Gentiles, Rom. 1.16.  
To which I answer and say, and first, I hope no man will deny what the Gospel saith to be true, I ever did affirm, that the Gospel was the power of God to salvation to all that did believe it, both of jew and Gentile; is it therefore of necessity that the whole house of Israel must believe and be converted by it, I am sure the first chapter of the Romans (cited by you) proves it not: But secondly, we konws that for Israel's rebellion God gave them up to unbelief, 
1 Pet. 2.7, 8, 9 Mat 23, 37, 38.  so that Christ and the Gospel was a stone of stumbling unto them, and they not to see Christ (viz believe in him) until the time (mark that) that they shall say blessed is he that cometh in the name of the Lord; 
Mich. 5.1, 2, 3, 4.  and till she that traveleth bringeth forth, then shall the remnant of his brethren return to the children of Israel (and not the children of Israel to them) but they shall remain in their unbelief until they shall see him come in the clouds of heaven with power and great glory, at that time saith the Lord, I will pour out upon the house of David, 
Zach. 12.8, 9, 10, 11, 12, 13.  and upon the inhabitants of Jerusalem, the spirit of grace and supplication, and they shall look upon him whom they have pierced, and they shall mourn every family apart: and the Apostle Paul is more plain, 
Rom. 11.25, 26, 27, 28, 29.  saying, As touching the Gospel they are enemies; implying, that they would never believe in Christ through the means afforded them in the Gospel, 
The house of Israel not converted by a Gospel-preaching, but by the glorious appearance of the Lord Christ.  but their gifts and calling was to be (as aforesaid) without repentance, and therefore Paul reasons on this wise, as if he should have said, you Gentiles be not ignorant of this, that the jews shall again be a glorious people, and then showeth them which way this great work should be brought to pass, that is, saith he, although they be enemies (and also will be) as touching the Gospel, yet, saith he, when Christ shall come in his glory to Jerusalem, to plead for the dispersed of Judah, he will pour on them of his Spirit (when they shall see him in his glory) and they shall then say, This is our God, 
Isa. 25.8, 9  we have waited for him; and then will he cleanse judah and Jerusalem from all their transgressions: and this is the manner of the jews conversion, as is fully employed by Paul's words to the Romans, which saith, The Redeemer shall come to Zion, and turn transgressions from jacob, for this is my Covenant, when I take away their sins, as for the Gospel they are enemies for your sake, but touching election they are beloved for the father's sake, for the gifts and calling of God is without repentance: From whence we may see, that the house of Israel shall not be converted by a Gospel-preaching, but by the glorious appearance of Christ the redeemer of Israel, not that I deny, that any of the jews shall be converted by a Gospel preaching, for there was some converted in the primitive time, and possibly there may (by some means) some few be converted that way, but that conversion that the Scripture makes mention of, which is universal to the whole house of Israel, shall not be a Go●●el-preaching; and so I pass to your second reason that you gave, why the jews shall be converted by a Gospel-preaching, which is say you,  
There is no other name given, by which men may be saved, but jesus, now the name Christ is conveyed to men in a Gospel Way.  
To which I answer and say, that it is true, that there is no OTHER name given by which men may be saved: but are ●one saved but such as know him through preaching? and what if it be so that the wrath of God doth lie heavy upon the stubborn jews? I could say much to these things, but I suppose any man may see (that hath his eyes open) that there is no strength of reason in this, to prove that of necessity the jews must be converted by a Gospel-preaching, whom God hath appointed to be converted another way (as I have proved) namely, by the Redeemers coming to Zion, and restoring the kingdom of Israel, and reigning over the house of David upon his Throne in Jerusalem, but I pass to your th●d and last reason, to prove that they shall be converted by a Gospel-preaching, for (say you)  
The jews shall (through our mercy) obtain mercy, 
Rom. 11.25, 26, 27, 28. 29. This scripture calls the manner of the Jews conversion a mystery and saith that his Covenant is to take away their sins by Christ's coming to Zion, and turning transgression from Jacob, and therefore not by Gospel preaching.  Rom. 11, 31.  
To which I answer and say, that to say the jews shall obtain mercy, is the truth, but to say, that that mercy is conversion by a Gospel preaching, cannot be proved, because God hath not promised to convert them that way, but this is his way that he hath covenanted to take away their sins, the Redeemer shall come to Zion (as aforesaid) and turn transgression from jacob.  
But a word or two to the Text itself, which saith, Through your mercy, 
Isa. 59.15 16, 17, 18, 19, 20, 21.  they shall obtain mercy: This Text is expounded more plainer in the prophecy of Isaiah, which showeth, that in the last days godly men (viz. believing Gentiles) will become a prey to their enemies, and that justice shall not be executed, but the wicked men's will shall be their law, and that violence and wickedness shall be committed by them (towards the godly) and also, the Lord saw that the godly had no interceder, or none to plead their cause, at which he wondered, for which cause he put on the garment of vengeance for clothing, and was clad with zeal as with a cloak; and saith, according to their deeds will I repay them, (and thus in our mercy they shall obtain mercy) for when the Lord cometh (thus) forth of his holy habitation, Every eye shall see him, and they that pierced him shall (admire and) mourn, at which time the spirit of prayer and supplication shall be poured upon them, and they made a very glorious people; and this is the way by which they shall come to believe, and so through our mercy obtain mercy. Read Rom. 11. & Esa. 59 & 60. chap. and compare them: And I pass to the next thing, and by the way, whereas you go about (by way of argument) to convince me, 
Page. 32.  that it is lawful for the Jews to be tolerated to live in England.  
I say in answer to it, 
The Jews may be tolerated to live in England for aught I have against it, but your tribe likes it not, and I also think it will not conduce to 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 (mystical) 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 Jerusalem 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 traveleth 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 sat 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 than if Antichrists seat was there then Christ seats not there, & if Christ not there, than 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 sat in your Temple (viz. Church) along time, and been your Governor (as in chief) and you suppose yourselves 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 Palace between the sea in the glorilus holy Mountain (or the mountain of delight and holiness, as it is called in the margin) 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 Paul's words, and destroy him, and that it is at his coming to take his kingdom 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 Jerusalem 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 righteousness, is to come to jerusalem, and first restore the kingdom unto them, and to plead with all flesh, not far from the valley of Jehoshaphat, and that the Antichrist may persuade the world that he is the Christ, and that he may show 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 persuade men that he is the Christ, and to carry on his design the more subtilely, shall show 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 employed in 2 Thess. 2. compared with Dan. 12 and other Scriptures that I formerly have cited: But I pass briefly, because those that compare my Zion's Redemption and your answer together, may see your answer to be but as a scarecrow, 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 H●●n Dan. 7. was took alive and given to the burning flame, after which time the Saints did possess 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 Kingdom 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 josephus 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 died before Christ's 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 Zion's Redemption, p. 101.  that I have before said, that the Antichrist is to be 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 discourse 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 false 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 Zion's 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 risen 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. Courteous Reader, peruse my Zion's Redemption, and you shall see the answer given to it not valued with it.  
Secondly, you say, That Antichrist shall confess God and Christ in words.  
Answ. I pray when you writ again, inform me of whom you learned, that the Ant●christ would confess God or Christ in words? For as yet I never learned it from the Scriptures: But I shall show, 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 liar? 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 entered into the world, who confess 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, showing 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, found magnify himself above every God, and shall speak (mark that) MARVELOUS THINGS AGAINST THE GOD of GOD'S; From whence (although more might be said) we may see that the great ANTICHRIST will not deny God only in works, but also in words: From whence your answer to my second Reason also falleth to the ground without remedy: and so I pass to the next, which is, say you,  
It is plain, that the Pope shall not be destroyed until 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 sat 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 show from two plain Texts of Scripture: and first to the first, that is, that the Pope's Kingdom shall be unterly destroyed by those that sh●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, until 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 beast (viz. the Antichrist) shall utterly destroy Rome and burn her with fire, 
The Pope and his Kingdom 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 kingdom destroyed by the Beast, or the ten horns which were upon the Beast: and now in the second place, I shall show 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 sat 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 slain with the sword of him that sat 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 press 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 Zion's Redemption, although I might add 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 showing that Rome shall be destroyed by Antichrist; namely, by the ten Horns (as his servants) by his appointment, and he to remain till the Lord Jesus (THE GREAT KING) shall take the KINGDOMS (of the whole WORLD) into his hands, and 〈…〉 KING'S in his wrath, and break them like a Potter's vessel, when he shall sit (KING) upon his holy hill of ZION and so I pass to a conclusion as briefly as may be, not taking notice of every truffle: yet I shall not let any thing (that hath a colour of reason or strength) go unexamined and unanswered, as the Lord shall assist me.  
But again whereas in your 34. page you say, The Pope is Antichrist, because he is against Christ, and prays to Saints.  
To which I answer briefly and say, that if all those may be fitly called Antichrist which sin against Christ, or break his laws, than he that goes to the Ale house and is drunk, or he that covets that which is his neighbours, is an Antichrist; which if so, I fear there is few of your tribe will miss that title (Antichrist) it's well if you do, I could show you your vain reasoning at large, but I spare you; but you tell me the Pope prays to Saints, 
The Pope praying to Saints, proves him not to be the Antichrist, but rather proves that he is not.  and therefore is Antichrist; pray did you ever dream that such as pray to Saints are the Antichrist? I am certain you never read it in the Scriptures, but rather that proves him not to be Antichrist, because he that is the Antichrist will be so far from praying to Saints, that he will neither acknowledge God nor Saints, but will oppose himself above God, or Saints, as I already have proved.  
As for your other two reasons, are trifles; for in your second reason, you tell me how The Latteran Council applauded the Pope, saying, That he was another God on earth.  
To which I answer, If you had added such a Letter as was sent from the Samaritans to Antiochus Epiphanes, 
Read Josephus, p. 303.  yet it would not have helped you to prove the Pope to be Antichrist, for what and if the Latteran Council did applaud the Pope, and call him a God on earth, will it therefore follow that either Council or Pope did affirm, that they were above the God of heaven, or spoke (as the Man of sin did) marvellous things against the God of Gods? 
1 Cor. 8.5.  We know there are gods many, as saith the Apostle, and so they might (peradventure) call him a God on earth, but this proves him not to be the Antichrist: so your second reason falls to the ground.  
And thirdly, you say, The seven hills, are the seat of Antichrist, Rev. 17.9. and the Pope's sits there, and therefore the Pope is Antichrist.  
Answer, The text doth say (Rev. 17.9.) The seven heads are seven mountains on which the WOMAN (mark that) sitteth: But I have showed that the WOMAN there spoken of, is the same WOMAN that is spoken of in the 18. verse, which is to be destroyed by the Antichrist, and therefore not Antichrist; but the seven hills was never called the seat of Antichrist, 
Dan. 11 45.  neither shall it ever be his seat, but his seat shall be in the glorious holy mountain J●rusalem, as I before have showed: And thus all your three reasons (to prove the Pope to be Antichrist) is chased and vanished away, as a vision of the night: and so I pass to the next thing considerable, which is the examination of what you say to the Reign of Christ, after the destruction of the great Antichrist, because the other (intervening) discourse (of yours) is but a story of the family of Gog and Magog, the which peradventure I know near so well as yourself, what Historians say of the family of Gog, and Gom●r, and Tubal, and Togam●r, and the like: and also (possibly) I might prove that some of all these families will be of that multitude, that shall cover the mountains of Israel like a cloud, but I have said enough to prove that the Pope is not THE Antichrist, and so I come to examine your examinit●on of Christ's reign on earth, the which upon examinition I do marvel you would strain your reputation (if you ever had any) in bringing into a public view that which hath so little reason or strength of argument in it: but I pass briefly to the matter, which is, 
Page 36.   
Christ shall not reign upon earth (say you) because Christ tells Pilate that his kingdom is not of this world.  
To which I answer and say, when Christ tells Pilate, his KINGDOM was not of this world, at that time it was not of this world, considered as it stands in the state of corruption, and the government upon many men's shoulders (for upon this account Christ speaks to Pilate, but there is a time coming that the Kingdoms of this world shall become the Kingdoms of the LORD CHRIST, 
The time is coming that Christ will have and hold a Kingdom on earth.  and the GOVERNMENT shall be upon his shoulders, and he shall reign for ever and ever, that is, so long as there are KINGDOMS to reign over: for this saith the Lord in several places of Scripture, as I shall hint at some few of them, and also show you when the time will begin, and that will be at the sounding of the seventh Trumpet that shall accomplish these three excellent things (or these three excellent things shall be accomplished at that time) first, the dead Saints raised; and secondly, the Jews called home; and thirdly, the KINGDOMS of this world at that time shall become the KINGDOMS of our Lord, and of his Christ, and he shall reign and govern it in righteousness: These three things I shall prove (in order) as God shall assist, (through whose strength I could be very large in this matter, 
A discovery of the excellent effects of the 7th trumpet in the time of his sounding, 1 Thes. 4.16.  but I shall be brief.)  
And first (to the first) What is the first thing that will be effected by the sound of the seventh Trumpet, which is, the dead Saints raised, as will appear from the holy Scripture, which saith, For the Lord himself shall descend from heaven with a shout, with the voice of the Archangel & with the trump of God, and the dead in Christ shall rise first; and that this is the seventh or last Trumpet, is more plainly discovered by Paul to the Corinthians, 
1 Cor. 15.51, 52.  which saith, Behold I show you a mystery, we shall not all sleep but we shall all be changed in a moment, in the twinkling of an eye, at the LAST TRUMP, for the TRUMPET shall sound, and the dead shall be raised incorruptable, and we shall be changed: From whence we may see that this will be effected in the sounding of the seventh TRUMPET, namely, that the dead Saints shall be raised, and the living Saints changed; and so I pass to hint at the second thing that will be effected in that time, which is,  
The drying up of the River Euphrates, that the children of Israel may return to their own Land (only the drying up of the River may be a little the precedent work as if time would give leave I would show you) and that the gathering of the dispersed of Israel, and bringing them into their own Land, will be fully effected under the sound of the seventh Trumpet (which by the Prophet Isaiah is called, the great Trumpet, because under his sounding, greater things will be effected, than under any of the sounding of the other six Trumpets) and therefore see what the prophet (Isaiah) saith, 
Isa, 27.12, 13.  which is as followeth; And it shall come to pass in that day, that the Lord will heat off from the channel of 
* Chap. 11.15, 16. Rev. 16.12.  the River, to the stream of Egypt (called the tongue of the Egyptian sea) and ye shall be gathered one by one O ye children of Israel; and it shall come to pass in that day, that the GREAT TRUMPET shall be blown (mark that) and they shall come which are ready to perish in the land of Assyria, and the outcast of the land of Egypt, and shall worship the Lord in the holy mountain of Jerusalem: And thus having showed what the second thing will be that will be effected in the time of the sounding of the seventh TRUMPET; I come now to show what will be the third thing effected (at that time) which is;  
The Kingdoms of this world shall become the Kingdom of Christ, and he shall take his great power, and Reign; 
Rev. 11.17.  [Do you know what is meant in these Petitions (in the Lord's Prayer) Thy Kingdom come, Thy will be done in earth as it is in heaven? surely if you did, you would understand the Prophets a little better than you do.] So that Christ is yet to have a Kingdom in this world, or that the Kingdoms of this world is to become the Kingdoms of the Lord Christ, under the sounding of the seventh Trumpet, as aforesaid; 
Rev 11.15.  for the proof hereof, read the words of John, which saith, And the seventh Angel sounded, and there was a GRAET voice in HEAVEN, saying, the KINGDOMS of this world are become the KINGDOMS of our Lord, and of his Christ, and he shall reign for ever and ever. From hence we see that although Christ would not be King (on earth) before his suffering, yet afterwards he is to receive a kingdom to himself, even the kingdoms of this world, and that he will take his great power and reign; and then according to the words of the Psalmist, 
Psal. 22.27.  All the ends of the world shall remember and turn to the Lord, and all the kindreds of the Nations shall worship before thee, for the kingdom is the Lords, and he is the Governor amongst the Nations, because of thy Temple at Jerusalem, shall Kings bring presents unto thee, 
Psal 68.29.  and the kingdom and dominion, and greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the most high, 
Dan. 7.27.  whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him, and Saviour's shall come upon mount Zion and judge the mount of Esau, 
Obed 21.  and the kingdom shall be the Lords, for he that overcometh will I give power over the Nations, 
Rev. 2.26.27.  and he shall rule them with a rod of iron, 
Psal. 149.8, 9  and bind the Kings in chains, and their Nobles in fetters if iron, to execute upon them the judgement written; 
Rev. 5.10.  this honour hath all the Saints, praise ye the Lord. From hence we may see the Kingdoms of this world, is to become the Kingdom of Christ and his Saints, and they shall reign upon earth.  
But you say, 
Page 36. & 37.  The Saint's reign is to be understood spiritually, as by prevailing with God in prayer, and the like.  
To which I answer and say, it is as likely to be true, as that the Kingdom of Syria is the fourth Monarchy or Kingdom: but that it cannot be so understood is plain, for as yet I never read that any one man governed or reigned over all Nations, or reigned over them by his prayers, although it might bring judgements on many places and people; 
Jam. 5.17.  as Elias did when he prayed and it reigned not for the space of forty six months, but what hurt did that do to Egypt? (where it raineth not) and did ever any one by his prayers, bind his King or Nobles in fetters of iron? but admit we might grant that there were an hundred did so, yet it would not prove the matter (but be too narrow) unless you could prove every man in particular to do so (for this honour shall every Stint have (viz.) to reign, and the wicked to be as ashes under the soles of their feet) there might be very much said to the confutation of this, but I shall not (play the coward to) fight with that which is so decrepit and not able to look truth (or sound reason) in the face, but that Christ and his Saints shall reign together on earth is plain; first, because there is plain text of Scripture for it, 
Rev. 21.1, 2, 3, 4, 5, 6, 7.  as above written; secondly, the Tabernacle of God is to be with men (mark that) and the Lord Jesus is to descend, 
Zach. 14.4.  and his feet standing (in that day) upon the Mount of Olives, 
Job. 19.24, 25, 26, 27.  the consideration whereof did uphold Job in his troubles, that he should see his Redeemer in the latter days upon the earth, whom he should behold for himself and not another.  
And whereas you say, 
Page. 38.  Christ is gone to prepare a place for us, and that we shall becaught up to meet him in the air, and be ever with him.  
To which I answer and say (and first) if we shall be caught up to meet him, it argues plainly that he is coming to live, or he with us, otherwise we may not be properly said to meet him, if he be not coming towards us.  
Obj But if it should be said, it is true, The Lord will come to judgement (possibly) here on earth, but not to reign here.  
To which I answer and say, If he do hold his judgement here, that implies that he will reign here; for he shall reign when he sits in judgement, but we find plainly in Scripture, that there is a great work to do when Christ comes, before he shall give the ultimate sentence, in so much that the Apochalips saith, it will be a thousand years, & if I should say that the new Jerusalem should for ever abide in the Land of Canaan, 
The meek shall inherit the earth which ●s yet they do not.  and we ever remain in it, you would not know how to disprove it: for although the Text say that we shall be ever with the Lord, yet it doth not say, that we shall be ever in the air; for although Christ shall be seen in the air with the Saints and Angels, which 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 find they shall return, but God's 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 Father's house there is many mansions: and therefore no great need of prepatation, only speaking according to man's 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 Father's 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 shall I come out of heaven (viz from above ●he clouds) and be situated upon the new earth, and so Christ will be the King and Governor 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; 
Christ's 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 only Lord throughout all the earth, and his name one (only 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 pass 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 until 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 err 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 Adam's 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 pass to the next thing, only 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 Nabuchadnezzar was to be turned out into the open field till seven TIME, 
Dan. 4.23.  had passed over him, meaning seven years; so than 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 truly understood, will teach us that the times or years of Christ's 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 piece of contradiction) 〈…〉 hindered when the Professors thereof 〈…〉 to death? if this 〈…〉 not the Gospel's propagation, know not what hindereth 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 till the thousand years were finished; 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, etc.  
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 shown 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 until 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) ●e saith, that Two shall be in one bed, the one taken and the other left, and that this agreeth with Paul's words to the Thessalonians (which saith, the dead in Christ shall rise first) i● plain, because Christ adds this word also, where the cark●se is, thither will the Eagles be gathered: all which showeth 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 until the thousand years are finished, this is the first resurrection. So then the resurrection spoken of by John, is not to be understood a resurrection from a state of sin to a state of grace, but it's to be understood a resurrection from the Grave, and the soul is to be understood the body or the entire man, as the eight souls were saved by water in Noah's Ark.  
And whereas you say, 
Page 39  that the new Jerusalem is not to be a material City, according to the letter of the Scriptures, because (say you, what City in the letter can have twelve foundations or Angels, porters, or gates made of pearl?  
To which I answer and say, it is somewhat strange to me to think, that you do (in very deed) believe that God made the things that do appear by his word, Let it be so, (and it was so) and that he laid the foundation of the earth upon nothing, and spread forth the heavens like a curtain, and made those two great lights together with all the host of heaven, 
Carnal men know not the mystery of the Kingdom and what they know naturally (as bruit beasts) even in those things they corrupt themselves.  only by his word Let it be done, and it was so: it is strange that such carnals (as you are) do not question where God had materials enough to make the heavens and earth, because you question how one pearl can be big enough to make a gate? To which I say, that he that made the heavens and the earth by the word of his power, could have made it all of pearl if it had pleased him, for there is nothing too hard for him to do, therefore what he saith he will do, let us not question how he can bring it about, lest we see it and yet never enjoy it.  
Again, whereas you say, 
Page 40,  That the new heaven, and earth and new Jerusalem, may be taken for the Church in glory after the Jews conversion.  
To which I answer and say, that the new Jerusalem is not the Church is plain, because the Church, or Saints are to enter in through the the gates into that City and have their habitation there, and walk in the streets thereof; therefore the Church may not be taken for the new Jerusalem, but it is to be a material, heavenly glorious City, the which now is the habitation of God and Christ, or his Throne or Taberbernacle, the which also at the time appointed, shall descend upon the new earth, and so the Throne or Tabernacle of God shall be with men, and he shall dwell with them; and thus the Lord shown john the form of the City, and the manner how it should descend down upon the new earth, in the which City the glorified Saints with the Lord shall dwell, but without the gates shall be dogs and whoremongers (and the like) punished; and although the whole earth shall be restored in the years of restauration, yet after the ultimate judgement, when Christ hath finished his reign, and resigned up the Mediatorship (and all government) ●o the hands of God the Father (when he shall be all in all) 
1 Cor. 15.  then shall the Land of Canaan (or judeah, or jerusalem, which is one and the same although they differ in name) be that new earth in which shall dwell righteousness, agreeing with the words of the Prophet, 
Esa. 65.17, 18, 19  which saith, Behold I create a new heaven, and a new earth, and the former shall not be remembered nor come into (mind) but be ye glad, for behold I create jerusalem a rejoicing, and her people a joy, and I will rejoice in jerusalem, and joy in my people; and the voice of weeping shall be heard no more in her. This will be accomplished in jerusalem at the beginning of Christ's reign, although the condition with other places may be altered (as Chaldea, Egypt, and Edom and the like) yet with Canaan it will not, for jerusalem shall abide a glorious blessed place for ever, as I shall speak more to anon: and at present I pass to what you say in page 41. which is an interpretation of the words of Isaiah, which saith.  
The lion shall lie down with the lamb, and the like, which is meant (say you) the changing of our savage nature, and make us submit to his yoke  
Answer, That this is a false interpretation, any man that hath understanding may plainly discern, because Christ saith, iniquity shall abound, and questions whether he shall find faith upon earth; and also the Prophet shows, that the people of God shall be very few like to the gleaning of the vintage, and the whole world wand'ring after the Beast, and such like expressions the Scriptures are full of, which showeth, that there will not be such a conversion, as you vainly dream of, but this trifle I shall speak no more to at present, but refer the courteous Reader to take satisfaction from the Scriptures (as to this and the like) as you may find composed (as to the proof of this matter) in my former Treatise entituled Zion's Redemption, 
Read my Zion's Redemption, where you may find that the lion's lying down with the lamb is literally to be understood, and the objections answered.  discovered as you may read from page 153 to page the 163. And as to the next thing, I say, That those irrational creatures that are dead, are already delivered from their groaning and labour, and yet notwithstanding for aught that you have said, every creature that hath groaned under his burden, and hath been sensible of misery, may again he restored: but I shall wave that discourse, and come to your 42 and last page; in which I take notice of your contradiction, where you say, That Saints are not like to meet with peace or quietnesss here below, but trouble and persecution: and yet you say (immediately) that, There is a time before the end, when the sea of troubles shall be no more. So that he that hath not both the eyes of his understanding put out, may see that you are in a gulf of darkness, groping for the wall, not knowing what you say, nor whereof you do affirm; I could wish that you knew (even) the glorious state of the Church which will be at the time that the Redeemer shall come to Zion, and turn transgression from jacob, when all Israel shall be a holy people to the Lord; you harp at something that will be brought to pass at that time, but what you know not, neither are you like to know so long as you lean upon men to go upon their legs, and see with their eyes; but I spare you and pass to the next thing, which is,  
Say you (in opposition to the Saints enjoying the riches of the world) God gave mount Seir to Esau.  
To which I answer and say, 
The Sts. shall not enjoy the riches of the world until Christ shall come in the clouds of heaven, with power and great glory, to put them in possession.  that to suppose that the Saints shall enjoy the riches of the world, till the Kingdoms of this world are become the Kingdoms of Christ is but a dream and never was believed by me; yet notwithstanding I do believe, that when Christ shall became the lively Antitype of Sol●mon: and reign in his Glo●y 〈◊〉 Mount Zion in jerusalem, that then gift shall 〈…〉 to him, and the Saints, even the riches (and glory) at Kingdoms; and as for such as would see this point p●o●ed, read my 〈◊〉 Redemption, 
The Saints shall inherit the earth.  where I have (in a brief way) proved it, and much more I might say at present, but it is plain that the Saints shall inherit the earth, and possess the riches of the Gentiles, and are to have the Kingdoms under the whole heavens given into their hands, and they shall possess it, as I before have proved: And again, whereas you find fault with me because I will not allow (you) National Ministers to be Christ's Ministers, but Angels of the waters, that is, Ministers of Nations, multitudes and kindreds, and the like; and that your National Churches are not of God, but from Rome, and so are fitly calied Cities or Nations which must fall, and then (your mother) MYSTERY BABYLON (the mother of ha' lots) shall also fall, and both receive a just recompense of reward, for perverting the right way of the Lord, in changing his ordinances and preaching for hire, and seeking honour from men who are a time-serving generation, that seek not the flock but the fleece, the Lord has through his rich mercy opened the eyes of many in this Nation, that they see you, and will buy your marchandizes no more; but I pass to the next and last thing that you say, which is,  
Did not Christ bid his Disciples, discipulize all Nations (say you) and may not there be then a National Church, and National Ministers? 
Christ's Ministers did not set themselves up in several places, and preach for hire, and look for honour of men, but went from place to place to discover truth; not saying, what will you give me by the year to be your Ministers? Mat. 7.13.  I pray how came so many Nations converted, if not by National Ministers? for such Teachers as you, were not then in being and it is well now if you are not born too soon.  
To which I answer, and first, it is true, Christ commanded his disciples, to go into all the World, and preach the Gospel to every creature, as in Mark 16. And Matthew records it thus; Go and preach the Gospel to all Nations, or, as the original reads it (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) Go and discipulize all Nations, or make Disciples (or Scholars) in all Nations and baptise them: this will not prove that whole Nations, will (or is to be) Christ's Church, for narrow is the way and strait is the gate that leads to life, and few there be that find it: Neither did you ever read in the Gospel, of any whole Nation converted, and become a Church of Christ.  
Obj. But peradventure you will say, that all England is of the Christian faith.  
Answ. In answer to this I should demand, what you mean by the Christian Faith? whether you mean that all England do believe that Jesus Christ is the Son of God, and if this be that which you mean by Christian Faith, 
The National Ministry and Church, proved not to have the Christian Faith; or the Faith of Christ wrought in their souls.  than the Pope and the Devil are Christians, for both do believe that Jesus Christ is the Son of God: and if you by Christian faith mean, such faith as justifieth persons that walk therein; I dare speak with much confidence, that all England is so far from that Christian faith, that there is not (scarce) one of ten (I wish I may not say one of twenty) that can witness such a faith wrought in their souls; then woe, woe, woe unto you (generation) of National Ministers, who have made your Parrishoners believe that they are Christians, and have received the Christian Faith, when neither Minister or People could ever witness true Christian Faith wrought in their souls; are you such as have the faith of Christ wrought in your souls, and yet respect persons, and strive for the highest seats in your Synagogues, 
Jam. 2.1, 2.  and greeting in markets, and the like? and are you Christians that live in your uncleanness, as drunkenness, pride, covetousness, lying, envy, railing, theft, defraud, fornication, and what not? and know ye not that true Christian faith ●s of such efficacy, that it will purge the soul (wherever 〈◊〉) of these things: 
1 John 4.  For that which is born of God over mes the world, and this is the victory that over-cometh the world, even our faith. So then, where ever the ●ue Christian faith is wrought in the soul, it gets victory over the 〈◊〉 of the flesh, and where this victory is not obtained in the soul there is no Christian faith; be not deceived, it doth not follow because thou art no drunkard, or swearer, or fornicator or the like, 
Christian faith purifieth the heart.  that therefore thou hast got victory over thy lust; pussibly, none of these sins did comply with thy carn●linclin●●m, and the 〈◊〉 take 〈◊〉 word of advice, to look into thy heart and commune with it, and see whether the sin that doth so easily beset thee (that is to say, 
Take heed of that which lieth in the bosom, even thy Dalilah,  the sin that thy flesh above all sins is inclinable to commit) be killed and overcome by thee; if not, thou art so far from having the Christian faith wrought in thy soul, that thou art yet in the way to condemnation: So than if we look into the Nation, we may see they are far from being the Church of Christ.  
Again, whereas you ask me, how so many Nations came to be converted, and by whom, if not by a National Ministry?  
To which I answer, by demanding this question, that is, from what, so many Nations are converted (or turned?) nay, from what sins is England turned from, that was found in Sodom? is not idleness, and fullness of bread, and fornication to be found in England? is not covetousness and pride also to be found therein? and indeed what sin is there to be found, that may not be found in England? art thou a Church of Christ? what are thy members? are they not unclean birds, and thou a cage for them? which receiveth (without trial) all that open the womb? let me try the qualification of thy members; are not some fornicators, some d●unkards, some extortioners, some proud, some envious seeking revenge, some scoffers and haters of those that are righteous? nay, what evil is to be found in the world, that is not to be found in thy members? nay, the greatest part of them are found guilty of Sodoms sins, and yet thou makest thy boast of being Christ's Spouse, his chaste and undefiled dove; but alas, thou art seen to be the Virgin daughter of Babylon (in the Mystery) which must ere long sit down in the dust and be covered with shame, and the confusion of thy face: therefore depart, depart, make haste to flee from out of her, all ye that would save your souls alive in the great day of wrath, for the Lord will be a sw ft witness against her, and all that be found in her shall be partakers of her plagues; so then, England, or the Church of England (properly so called) is tried and found to be converted (or turned) from nothing, because all sorts of sins are found in both her people and Priests: that they have an historical knowledge of Christ and the Scriptures, will not be denied; but that they are Christians by having the Christian faith wrought in their souls, they may be ashamed to affirm; but I might easily show, how these came to a verbal knowledge of the Gospel, if we consider that Rome was once a true Church, and also to this day, do own Christ to be the Son of God, and that he ought to be worshipped, although they bring in their own traditions (with part of the Gospel) in Christ's worship; and hence by reason of Schism in the Church of Rome in and since Luther's time, England somewhat differs from Rome, and yet is from Rome, as a Schismatic, as you confessed, saying, You were in Rome, or came through it: And hence you have an historical knowledge of Christ and the Gospel, by reason that the Apostle once planted the Gospel in Rome, from whence you came.  
And again, whereas you say, that Such Teachers (as I,) was not then in being.  
In answer to it I say, be it known unto you, I do not think myself worthy to lose their sho●e latchets, as in reference to gifts, which did at first plant the Gospel, and make disciples in Nations; yet they were my brethren and fellow labourers, and that very Gospel Which they preached, I do preach and contend for the truth thereof.  
And whereas you say, It is well if I were not born too soon.  
I answer, that I know full well that if you had the power, my condition might be worse (as in reference to the flesh) than an untimely birth: But thanks be given to our good God, that hath not given us into the hands of the Wicked, whose tender mercy is cruelty. And thus I have examined your Book, and answered it, although I do acknowledge my time, and ●nk, and paper might have been to more profit, if your Book had been fuller of weighty arguments; but they being but trifles (as for the greatest part of them) hath caused me to t●●fle away some time in speaking to that wilch (indeed) hath not been worth an answer, lest you should have said in your heart, it is unanswerable. Finally, I cannot say (and speak truly, as from my conscience) that your Book is like the fruit that groweth near the Asphaltite Lake, which hath a lovely colour, and yet without substance; for I do assore you (that to my best descerning) there is neither (lovely) colour or substance contained in it; but that I may not be judge in mine own cause, I shall leave the Reader to judge what is said; and so at present shall cease (as to this) and shall add a brief word as touching Christ's Kingdom to come, or his Reign upon earth, together with the glorious estate of Israel's Return, and the first dominions, given to the daughters of Zion, and this for the Courteous Readers sake, that it may be as the clouds of the latter rain unto thee, which may cheer up thy heart, and comfort thee in thy pilgrimage towards thy heavenly Canaan, whereby thou mayest be always waiting for Christ in his ways, that he (at that day) may cause thee to sit down and eat, and drink at his Table, in his Kingdom; where thou shalt for ever remain in his presence, and have fullness of joy, and at his right hand have pleasures for evermore.   

The cettainty of the Seed of jacobs' return to their own Land, and the glorious Reign of Christ in jerusalem, discovered and proved.  
THat the Jews shall return and enjoy their own Land, and possess the holy Mountain Jerusalem, and the LORD JESUS to be their KING, and have his THRONE there: I have (already) briefly hinted at in my precedent discourse; but because it is a very large subject. I thought good further to enlarge myself upon it, partly because of a rumour that was amongst some (men) as to ●hing my former Book, as though I did deny what I had Written as touching Christ's personal R●ign in Jerusalem; and partly because that possibly I may make use of some Scriptures in this place, that may be fastened upon the affections of some that may read it, the which at yet they have not so well and duly weighed; my method in this place shall not be to give you the exposition of Scripture, but shall compare Scripture With Scripture, and thereby shall leave them to give their own meaning and interpretation: and this is God's way to compare spirituals with spirituals, although it be not unlawful to give interpretations to, or to paraphrase upon some text of Scripture; But I pass this too, and come to the matter, and that is,  
The Seed of Jacob (viz. the Je●s) shall return to their own Land, and possess the glorious h●ly Mountain Jerusalem.  
For, 
Zach, 8.7, 8.  Thus faith the Lord of hosts, behold I will save my people from the East Country, and from the West Country, and I will bring them, and they shall dwell in the midst of Jerusalem; 
Ver. 13.  And it shall come to pass, that as ye were a curse amongst the Heathen, 
Isa. 43.5.  O house of Judah, and house of Israel so will I save you and ye shall be a blessing; fear not for I am with thee, 
Ver. 6.  and will bring thy Seed from the East, and gather thee from the West, and I will say to the North, give up, and to the South, keep not back, bring my sons from far, and my daughters from the ends of the earth, 
Psal. 69 35, and 36.  For God will save Zion, and build the Cities of Judah, that they may dwell there and have it in possession: The seed also of his servants shall inherit it, and they that love his Name shall dwell therein, for thy Maker is thy husband's, the Lord of Host is his Name, and thy Redeemer the Holy One of Israel: the God of the whole earth shall 〈◊〉 be called, for the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wa●● refused saith thy God; for a small moment have I forsaken thee, but with everlasting mercy will I gather thee; in a little wrath have I had my face from thee, for a 〈◊〉, but with ever lasting kindness will I have mercy on thee, saith the Lord thy Redeener, for this is as the waters of 〈◊〉 unto me, 
〈…〉 9  for a●l I have scorn that the waters of Noah shall no more go over the earth, so have I sworn that would not be wrath with thee, nor rebuke thee; for the Mountain's shall departed, and the H●ll● be removed, but my kindness shall not departed 〈…〉 ●hee; neither shall the Covenant 〈◊〉, 
Jer 〈◊〉 22, 23, 24, 2●  peace be removed, saith the Lord, that hath me cyon th' 〈◊〉 turn again O Virgin Israel turn again 〈…〉 Corts, and I will cause the Captivity of 〈…〉 Captivity of Israel to return, and I will build them 〈…〉 first: 
Jer● 〈◊〉.  For 〈◊〉 set mine eyes upon them for good, and will 〈◊〉 the● again to this Land; and I 〈…〉 do 〈◊〉; and I will plant then, 〈…〉, nor throw them do●nany 〈…〉, 
〈…〉  of Israel ye shall shoot 〈…〉 your fruit to say people Israel 〈…〉 For behold I am for 〈…〉 be alled and sown, 〈…〉 the jouse of Isreal 〈…〉 be inhibited, and the 〈…〉 upon you man 〈…〉 and bring fruit, and I will 〈…〉 and I will do better unto you than at your beginning, and ye shall know that I am the Lord. Thus faith the Lord of Hosts, in those days it shall come to pass, 
Zach. 8.22, 23  that ten men shall take hold (out of all languages of the Nations, even shall take hold) of the skirt of him that is a Jew, saying, we will go with you, for we have heard that God is with you; And it shall come to pass in the last days, 
Isa. 2.2, 3, 4, 5  that the Mountain of the house of the Lord shall be established in the top of the monntains: and many people shall go and say come ye, and let us go up to the Mountian of the Lord, and to the house of the God of Jacob, 
Mich. 4.1, 2, 3, 4.  and he will teach us of his ways, for the Law shall go forth of Zion, and the Word of the Lord from Jerusalem, For Zions' sake will I not hold my peace, and for Jerusalem's sake will I not rest, until the righteousness thereof go forth as brightness, and the salvation as a lamp that burneth; 
Is 62.1, 2, 3, 4  The Gentiles shall see thy righteousness, and all Kings thy glory, and thou shalt be called a new name, which the mouth of the Lord shall name: Thou shalt also be a crown of glory in the hand of the Lord, and a royal Diadem in the hand of thy God; Thou shalt be no more termed forsaken, 
Isa 51.3.  neither shall thy Land be termed desolate any more; but thou shalt be called Hephzibah, and thy Land Beulah, 
Isa. 35.10. Chap. 51.11.  for the Lord delighteth in thee. For the Lord will comfort Zion, and he will comfort all her waste places, and he will make her wilderness like Eden, and her des●rt like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody. For the Ransomed of the Lord shall come to Zion with songs, and everlasting joy shall be upon their heads; They shall obtain joy and gladdesse, and sighing and sorrow shall flee away. 
Zeph. 3.19.  For he will gather them out of all places where they have been driven, and get them fame in every place where they have been put to shame; and for their shame they shall have double, and for their confusion they shall rejoice in their portion: 
Isa, 61.7.  For in their Land double everlasting joy shall be upon them, and they shall be put into a place of their own, and move no more; neither shall the wicked afflict them as aforetime: But the sons also of them that afflicted thee shall come bending unto thee, and all that despised thee shall bow themselves down at the soles of thy feet, and shall call thee the City of the Lord, the Zion of the holy one of Israel: 
Isa. 60.14. Ver. 18 & 21.  Violence shall no more be heard in thy Land, wasting nor destruction within thy borders; but thou shalt call thy walls salvation, and thy gates praise; thy people also shall be all righteous, they shall inherit the Land for ever; and thine eyes shall see Jerusalem a peaceable habitation; 
Isa. 66.10, 11 12, 13.  rejoice you with Jerusalem, and be glad with her all ye that love her, rejoice for joy with her all ye that mourn for her: that ye may suck and be satisfied with the breast of her consolation; that ye may milk out and be delighted with the abundance of her glory; for thus saith the Lord, behold I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream; then shall ye suck, ye shall be born upon her sides, and dandled upon her knees, as one whom his mother comforteth, so will I comfort you, 
Chap. 65.18. Isa. 30.19.  and you shall be comforted in jerusalem: For behold I create jerusalem a rejoicing, and her people a joy: for the people shall dwell in Zion at jerusalem; thou shalt weep no more; He will be very gracious to thee at the voice of thy cry, when he shall hear it he will answer thee: 
Psal. 102.13, 14, 15, 16.  For the Lord shall arise and have mercy upon Zion, for the time to favour her, yea, the set time is come; so the heathen shall fear the name of the Lord, and all the Kings of the earth thy glory; When the Lord shall build up Zion, 
Ver. 21, 22.  he shall appear in his glory, when the people are gathered together, and the Kingdoms to serve the Lord, to declare the name of the Lord in Zion, and his praises in jerusalem: Look upon Zion the City of our solemnity, thine eyes shall see jerusalem a peaceable habitation, a Tabernacle that shall not be taken down; 
Isa. 33.20, 21, 22, 24.  But there the glorious Lord will be to them a place of broad rivers: And the inhabitants shall not say, I am sick; the people that dwell therein shall be forgiven their iniquities, the Lord hath sworn by his right hand, and by the arm of his strength; surely I will no more give thy corn to be meat for thine enemies, and the sons of strangers shall no more drink thy wine for which thou hast laboured; but they that have gathered it shall eat it, and praise the Lord; and they that have brought it together shall drink it in the Courts of my holiness. 
Isa. 62.8, 9, 10, 11, 12.  Go through, go through the gates; prepare ye the way of the Lord; cast up, cast up the highway, gather out the stones, lift up a standard for the people. Behold, the Lord hath proclaimed unto the end of the world, say ye to the daughter of Zion, behold, thy salvation cometh; behold his reward is with him, and his work before him. And they shall call them the holy people, 
Ezek. 34.12, 13, 28.  the redeemed of the Lord, and thou shalt be called, sought out, a City not forsaken. As the Shepherd seeketh out his flock in the day when he is amongst his sheep that are scattered, so will I seek out my sheep and deliver them out of all places where they have been scattered in the cloudy and dark day: and I will bring them out from the people, 
Ezek. 28.24, 25, 26.  and gather them from the Countries, 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 briar 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 straight 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 Kingdom that will not serve thee shall perish. Let Mount Zion rejoice, 
Psal. 48, 11.  let the daughters of Judah be glad, because of thy judgements. FOR, in that day will I make the Governors or Judah like a hearth of fire round about the wood, & like a torch of fire in a sheaf; and they shall devour 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 magnify 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 pass 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 pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in great bitterness for him, as one that is in bitterness 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. 5●, 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 wisdom, and knowledge of God; how unsearchable are his judgements, 
Isa 64.4.  and his ways 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 dominion, 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 possess their own Land, and be a very glorious people, and their situation (viz. Jerusalem) a very glorious situation: 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 wisdom (even his hidden wisdom) 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 kingdom, 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 pass a way: Hence it came to pass 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 spoke of Christ's 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 spoke that a Virgin should conceive, it (also) was so: and as the Scriptures prophesied of calling his son out of Egypt, it was so: and as he was prophesied to ride to Jerusalem upon an Ass' Colt, it was so: and as it was prophesied that he 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 vinegar to drink, it was so: and as it was prophesied that one should betray him for thirty pieces of silver, by which the Potter's 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 pierced, it was so done to him. These and many such like things, as touching Christ, and also concerning Israel's 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 Christ's glorified condition in Jerusalem; and Peter knew well what he said, when he speaks of Christ's Kingdom, 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 prophecy, to which you do well if you give heed (mark that) knowing first, that no prophecy of Scripture was of any private interpretation; neither came it by the will of man, but holy men of God spoke as they were moved by the Holy Ghost: Hence we see the Prophet's words are of great weight, and also take notice that all the Prophet's bare witness to the truth of what I have asserted: and this intervening discourse I thought good to add, 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 (unless 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 interpreter, but are very plain to him that hath any discerning spirit: only 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 show as possibly I may give an hint of it in the marginal ●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 show you that the Prophets have foretold it (viz.) that the Lord shall make jerusalem (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 rejoice O Daughter of Zion: for lo, I will come and dwell in the midst of thee, saith the Lord: And many Nations shall be joined 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 choose 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 evil heart. And I will set up one Shepherd over them, and he shall feed them, even my Servant David, he shall feed them, and he shall be their Shepherd: And I the Lord will be their God, and my Servant David (viz. Christ) a Prince 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 divided into two Kingdoms 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 Shepherd: 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 children's 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 sanctify 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 blood 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 days 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 days, and at that time, will I cause a Branch of righteousness to grow unto David, and he shall execute judgement and righteousness in the Land. 
Jer. 33.14, 15 16, 17.  In those days shall judah be saved, and Israel dwell safely, and this is his name whereby he shall be called, the Lord our righteousness. For thus saith the Lord, David shall never want a man to sit upon the Throne of the house of Israel, For, the Lord shall roar o●t of Zion, and utter his voice from jerusalem, and the heavens and the earth shall shake, but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God, dwelling in Zion my holy moutain: then shall jerusalem be holy, 
Joel. 3.16, 17, 18, 19, 20, 21  and there shall no stranger pass through it any more. But judah shall dwell forever, and jerusalem from generation to generation. For I will cleanse their blood, which I have not cleansed, for the Lord dwelleth in Zion. For the Lord hath chosen Zion, he hath desired it for his habitation. This is my rest for ever, here will I dwell, for I have desired it: I will abundantly bless her provision, I will satisfy her poor with bread. I will  her Priests with salvation, and her Saints shall shout aloud for joy. 
Psal. 132.13, 14, 15, 16, 17, 18.  There will I make the horn of David to bud, I will ordain a lamb for mine anointed. His enemies shall be clothed with shame, but upon himself shall his Crown flourish, in that day it shall be said to jerusalem, fear not: and unto Zion, let not thy hands be slack, the Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy. 
Zeph: 3.14, 15, 16, 17, 18, 19  Sing O daughter of Zion, shout O Israel, be glad and rejoice with all thy heart O daughter of jerusalem. The Lord hath taken away thy judgements he hath cast out thine enemies; the King of Israel, even the Lord is in the midst of thee, thou shalt not see evil any more. But the captives of the host of the children of Israel shall possess that of the Canaanites, even to Zarephath; and the captivity of jerusalem which is in Sepharad shall possess the Cities of the South. And Saviour's shall come upon Mount Zion, 
Obed: 18.19, 20, 21  to judge the Mount of Esau, and the Kingdoms shall be the Lords. Again the word or the Lord of Host came unto me, saying. Thus saith the Lord of Hosts, I am jealous for Zion with a great jealousy, and I was jealous for her with great fury, 
Zach. 8.1, 2, 3, 4.  thus saith the Lord, I am returned unto Zion, and will dwell in the midst of jerusalem, and jerusalem shall be called a City of truth, and the mountain of the Lord of Hosts, the holy mountain. And his feet shall stand in that day upon the mount of Olives, which is b●fore jerusalem, and the Lord thy God shall come and all his Saints with him; for Enoch also the seventh from Adam, 
Enoch prophesied of Christ kingdom Judg: 14 Zach: 14.4, 5, 9  prophesied of these things, saying, behold, the Lord cometh with ten thousands of his Saints. And the Lord shall be King over all the earth: in that day shall there be one Lord, and his name one. Repent ye therefore and be converted, that your sins may be blotted out, when the TIMES of refreshing shall come from the presence of the Lord: for he will send Jesus Christ which before was preached unto you, whom the heavens must receive until the TIMES of restitution of all things which God 
Acts 3.19. Rom. 2.16. Acts 17.31. 2 Tim. 4.1.  hath spoken by the mouth of all his holy Prophets since the world began. For he hath appointed a day in the which he will judge the world in righteousness, by that man (Christ jesus) at his appearance and Kingdom, Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace; O Judah keep thy solemn Feasts, perform thy vows, 
Nah. 1.15.  for the wicked shall no more pass through thee, he is utterly cut off. For thus saith the Lord of Hosts, yet once is it a little while and I will shake the heavens and the earth, and the sea and the dry-land; And I will shake all Nations, 
Hag. 2.6, 7, 8, 9 Isa. 61.1, 2, 3, Rev. 15.8.29, to 35. Psal. 48.8, 9 Psal. 68 from Isa 66.6. Ezek. 41.14.15.20, 21, 23, 25.  and the desire of all Nations shall come, and I will fill this house with glory, saith the Lord of Hosts. And the glory of this latter house shall be greater than of the former, saith the Lord of Hosts, and in this place will I give peace, saith the Lord of Hosts. Behold I will send my messenger, and he shall prepare the way before me. And the Lord whom ye seek shall suddenly come to his Temple, even the messenger of the Covenant, whom ye delight in. Behold he shall come saith the Lord of Hosts; But who may abide the day of his coming, and who shall stand when he appears? For he is like a refiners fire, and like fullers soap. And he shall sit as a refiner and purifier of silver, and he shall purge the sons of Levi, 
Mal 3.1, 2, 3, 4.  and purge them as gold and silver, that they may offer unto the Lord an offering in righteousnes●e. Then shall the offerings of judah and jerusalem be pleasant unto the Lord as in the days of old, and as in former years, and I will be as the dew unto Israel; he shall grow as the lily, and cast forth his root as Lebanon: his branches shall spread, and his beauty shall be as the Olive tree, and his smell as Lebanon. They that dwell under his shadow shall return, 
Hos. 14.5, 6, 7, 8.  they shall revive as the corn, and grow as the vine, the scent thereof shall be as the wine of Lebanon. Ephraim shall say, what have I to do any more with Idols? 
Isa. 55.11, 12.  who is wise and he shall understand these things? For they shall be led forth with joy, and the mountains shall break forth before them into singing. And at that day will I raise up the Tabernacle of David, 
Amos 9 from 11. to 16.  that is fallen; and close up the breaches thereof. And I will raise up his ruins, and will build it as in the days of old. 
Balaams' prophecy to Balack, as touching the estate of Israel in the latter days, Numb. 24. from 14, to 20.  That they may possess the remnant of Edom. And I will plant them upon their own Land. And there shall come a Star out of Jacob, and a Srepter shall rise out of Israel, and shall smite the corners of Moab, and destroy the children of Seth: and Edom shall be a possession, Seir also shall be a possession, for his enemies, and Israel shall do valiantly: Out of jacob shall come he that shall have dominion, and shall destroy him that remaineth of the City. For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulders, and his name shall be called Wonderful Counsellor, the mighty God, the everlasting Father, the prince of Peace, Of the increase of his government and peace, there shall be no end, upon the Throne of David, and upon his Kingdom to order it, and to establish it with judgement, 
Isa. 9 6, 7, 8.  and with justice, from hence forth even for ever, the zeal of the Lord of Hosts will perform this. For he shall come down like the rain upon the new mown grass, as showers that water the earth. In this day shall the righteous flourish, and abundance of peace so long as the Moon endureth: He shall have dominion from sea to sea, and from the rivers to the ends of the earth, 
Psal. 72.5, 10 12.  they that dwell in the wilderness shall bow before him, and his enemies shall lick the dust: The Kings of Tarshish, 
A promise of Moses as touching Christ in ●n Al●gory, Deut. 33.13, 14, 15, 16, Isa, 53 12. Christ was delivered to death, and so was for a time separated from his brethren. Isa 45.  and of the Isles, shall bring presents, the Kings of Sheba, and Seb●, shall offer gifts. Yea, all Kings shall fall down before him, all Nations shall serve him And for the chief things of the ancient mountains, and for the precious things, of the ●asting hills; And for the preco●us things of the earth, and fullness hereof, and for the good will of him that dwelled in the bush, let the blessing come down upno the head of joseph, and upon the top of the head of him that was separated from his brethren. Therefore will I divide him a spoil amongst the great, because he poured out his soul to death: Therefore God hath highly exalted him, and given him a name above every name, that every knee should bow before him. They shall come before thee in chains, they shall come over, and they shall fall down unto thee. As saith the Angels to Mary, Behold thou shalt conceive in thy womb and bring forth a Son, 
Luke 1.31, 32, 33.  and shalt call his name jesus, and he shall be great, and shall be called the Son of the Highest, and the Lord God shall give unto him the Throne of his father David, and he shall reign over the house of jacob for ever, and of his kingdom there shall be no end. And I saw in the night visions, and behold one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him: And there was given to him dominion, 
Dan. 7.13, 14, and 27.  and glory, and a kingdom, that all people, Nations and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. And the kingdom and dominion and greatness of the kingdom under the whole heaven, 
3 John 3.2.  shall be given to the people of the Saints of the most high, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him. Now are we the sons of God, but it doth not appear what we shall be, 
Luke 22, 28.  but when he shall appear, we shall be made like him; for ye are they (saith Christ) that have continued with me in my temptations; I appoint unto you a kingdom, and I will give you power over the Nations; 
Rev. 2.26.  and you shall rule them with a rod of iron, and break them like a Potter's vessel, 
Psal. 149.9  even as I have received of my Father, this honour ha●h all the Saints, praise ye the Lord: Thou shalt bring them in and place them in the mountain of thine inheritance, 
Eph. 15.17, 18  in the place O Lord (which) thou hast made for thee to duel in, in the Sanctuary O Lord which thy hands have established: The Lord shall reign for ever and ever. 
Much might be said, by way of allusion, concerning Jonahs' prayer, J●nah 2.4 J●m 5 7. 8 Chap. 2.5.  I said that I was cast out of thy sight, yet will I look towards thy holy temple. Be patiented therefore brethren, unto the coming of the Lord, behold the husband man waits for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patiented, establish your hearts, for the coming of the Lord draweth near. Harken my beloved brethren, God hath chosen the poor of this world rich in faith, and heirs of the Kingdom; For we have not followed cunning devised fables, when we made known unto you the power and coming of our Lord Jesus Christ. 
2 Pet● 1, from 16, to 22.  For he shall come in the clouds, and every eye shall see him, and they that pierced him shall mourn: And then they shall say, lo, this is our God, we have waited for him, blessed is he that cometh in the name of the Lord: For, thou Bethlehem in the Land of Judeah, 
Isa. 25.9 Mat. 23.27, 28 Chap. 25.31 Mat. 2, 6. Mark 13.34 Rev: 22, 12  art not the least of the Princes of Judah; for out of thee shall come a Governor that shall rule my people Israel: For the Son of man, is as a man taking a far journey, who lest his house, and gave authority to his servants, and to every man his work, and commanded the Porter to watch: Watch ye therefore for ye know not when the master of the house cometh: Watch ye therefore, for he will come, and give to every one according to his works, blessed is that servant when his Lord cometh, finds so doing, he w●l give them a crown of life; and a place in the Paradise of God, in that new heaven and new earth, 
Luke 12.37 1 Pet: 5.4 Rev: 2.7 Mat: 5. 5 Jer: 23 5  for the meek shall inherit the earth: For, behold the day cometh saith the Lord, that I will raise up unto David a righteous branch, and a King shall reign and prosper, and shall execute judgement and justice in the earth: in his day Judah shall be saved and Israel dwell safely; and this is his name where by he shall be called, 
Mich: 4.7  THE LORD OUR RIGHTEOUSNESS: And I will make her that halteth, 
Psal: 146.10  a remnant, and her that was cast out a strong Nation, and the Lord shall reign over them in mount Z●on from henceforth and for ever; 
Psal: 67. from 1 to 8  Thy Lord shall reign for ever, even thy God O Zion to all generations: O let the Nations be glad and sing for joy, for thou shalt judge the people tighteously, and govern the Nations upon the earth (Selah.) God shall bless us, and all the ends of the earth shall fear him: 
Psal: 49.14 1 Thes. 4 Psal, 149.2  Clap your hands all ye people, shout unto God with the voice of triumph: For the 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 jacob (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 o●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 holiness; 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 thunderings, 
Rev: 20.6, 7  saying, Allelujah: For the Lord God omnipotent reigneth: let us be glad, and rejoice, and give honour to him, for the marriage of the Lamb is come; and his wife hath made herself ready: And to her was granted that she should be arrayed in fine linen; 
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 say of God: And I saw the souls of them that were beheaded for the witness of J●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 faithful 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 ministering 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 mindful 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 possess the Kingdom for ever. 
Hos● 3.4, 5  The children of Israel shall abide many days 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 goodness in the latter days: 
Isa: 11. from 1 to 13  And in that day there shall be a root of I●sse, which shall stand up an ensign to the people: And the Lord shall utterly destroy the tongue of the Egyptian 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 dryshod: 
Isa, 66  And there shall be an high way for the remnant of his people, 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 rejoice 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 hid my face any more from them: And a King shall reign in righteousness, 
Rev. 11, 15  and Prince's decree judgement; For in mount Zion and in Jerusalem shall be deliverance; And there was a great voice in heaven, saying, the KINGDOMS 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 Saviour's upon Mount Zion, and enjoy the Kingdom, according to God's 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 jesus Christ be multiplied unto all such, as wait for his appearance and Kingdom in sincerity 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 Paradise 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 preterperfect●n e for preterimperf●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 2● r premised. p 96 l 10 r I suppose for I pass. p 99 l 11 r doleful for doubtful. p 100 l 12 r Abraham for Adam. l 19 r gave for you, In the same p r E●omit●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 bridegroom. p 133 l 2 r in a dispute. l 11 r depend. p 131 l 13 r not troubled p 137 l 15 r Diotrephes for Elias, l 26 r Rulers for unless. p 141 l 20 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 168 l 5 r slain for strain, p 174 l 8 r Joshua for Hosea.