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law, called the bond-woman and her children: she is desolate, she is not the married wife; she is Ruhamah, not my wife, saith the Lord, Hosea ii. 1, 2; nor is he the God of the dead in sin, who stand in the first Adam, for in Adam all die; these are the children of the flesh, these are not the chil. dren of God, Rom. ix. 8. The ministry is a savour of death unto death to these; God works a work that they shall in no wise believe, Acts xiii. 41; he is therefore not the God of the dead, but he is the God of the living; namely, of all that he

predestinated to the adoption of sons; all that he ordained to eternal life; to these, and to none else, he gives gospel faith; " And as many as were ordained to eternal life believed."

Thus Jehovah is not the God of the dead but of the living; the God of Abraham, Isaac, and Jacob. The God of Abraham, who is the father of us all, who considered not his own body dead though an hundred years old; he is the God of Sarah the free woman, the mother of us all, whose children we are, at whose deadness Abraham staggered not, but by faith surmounted the deadness of Sarah's womb, on which account the elect are commanded to look to Abraham their father, instead of Adam, and to Sarah that bare them, instead of Eve. And when God styles himself the God of Isaac, Ishmael is excluded; and when he styles himself the God of Jacob, all his seed are not included: “ They are not all Israel which are of Israel ; neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called.” Those that are predestinated to the adoption of sons; those that God gave life to in Christ Jesus before the world was, are the heirs of promise, and the promised seed, and no other.

Abraham was typical of Christ, as the everlasting father of the faithful; and Isaac typical of Christ, as the promised seed; “ He saith not of seeds as of

many, but to thy seed which is Christ;" and Jacob was typical of Jesus, as that prince that had power with God and man: “ Thou art my servant, ( Jacob, in whom I will be glorified.” Abraham's seed were those that were ordained to eternal life; these believe as Abraham did; Isaac's seed are the heirs of promise, and Jacob's seed is the spiritual Israel of God, consisting both of Jews and Gentiles; on which account God saith, “ Yet now hear, O Jacob my servant; and Israel whom I have chosen: thus saith the Lord that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant, and Jeshurun whom I have chosen. One shall

I am the Lord's; and another shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel." Thus God is the God of Abraham, Isaac, and Jacob, and the elect are called the children of Abraham, the house of Isaac, and the seed of Jacob, or Israel of God. The elect are never styled the children of Adam, for the promise was made to Christ in their behalf before Adam

say,

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fell; on which account it is said, the children of the flesh, these are not the children of God. The elect are a seed given to the second Adam, called the children of the promise, which are counted for the seed; nor are they called the children of Cain, who was of that wicked one, to which father the Saviour pointed many of the Jews who laid claim to Abraham,

ye were the children of Abraham ye would do his works; ye are of your father the devil;” nor are they called the children of Hagar, for the bond-children which are in the flesh are palmed upon her; nor are they called the children of Ishmael, he was born after the flesh, and persecuted him that was by promise, and so it is now; nor are they called the children of Esau, whom God hated, who for one morsel of meat sold his birthright; his offspring are to be called the borders of wickedness, against whom the Lord hath indignation for ever.

Before universal love, universal grace, and universal redemption can be proved, it will be necessary to point out the promises that were made to the old Adam, to Cain, to Hagar, to Ishmael, and to Esau. Paul says, to Abraham and to his seed were the promises made; he saith not of seeds as of many, but to thy seed which is Christ, to whom a generation is to be accounted; and the children of the promise are counted for the seed. The whole book of God entails the promise and the blessing on Christ and his chosen, called children of the promise ; from which promise old

Adam as the head and his children after the flesh are excluded; unless Mr. Skinner can produce it fiom a new bible, of his own making:

I own the doctrine of reprobation is a most tremendous and awful subject; but I am as sure that it is a truth as I am that there is a God in heaven. The first moment that God shone with a divine ray on my soul, that moment the human race were divided into two classes-the one under the law, the other under grace; the commands and the promises were arranged over the head of each class, as is related in my · Kingdom of Heaven taken by Prayer; and when Mr. Skinner can give some account of a work of grace upon his own soul, and of his ever being taught of God, I shall give more attention to him. Free thoughts upon the letter of divine revelation is not sufficient; a divine power is wanted; the kingdom is not in word but in power; the free-thinker doth therefore err, not knowing the scriptures nor the power

of God. The Lord created all things, and for his pleasure they are and were created, Rev. iv. 11; and his pleasure will be done: “ My counsel shall stand, and I will do all my pleasure :" “ I form the light and create darkness; I make peace and create evil; I the Lord do all these things.” “ The Lord hath made all things for himself, yea even the wicked for the day of evil.” God's chosen sheep shall be sought out of all places whither they have been scattered in the cloudy and dark day, Ezek. xxxiv. 12. "I am found of

them that sought me not.” Others shall seek him and shall not find him, and where he is they cannot come, John vii. 34. “ Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified,” Isa. Ix. 21. “Open ye the gates, that the righteous nation which keepeth the truth may enter in.” To the nation that God makes righteous, the gates shall be open, but to none else; others shall strive, but in vain. “ Strive to enter in at the strait gate, for many I say unto you will seek to enter in, and shall not be able."

All that shall enjoy the land which is very far off for ever, are branches of the Lord's planting. Mr. Skinner is for a second plantation; but their stock shall not take root; for “ Every plant which my heavenly Father hath not planted shall be rooted up.” To the heirs of promise it is given to know the mysteries of the kingdom of heaven, but to others it is not given. To the elect, who are called babes, and therefore very incapable of receiving them, these things are revealed; and from the wise and prudent, the best capable of instruction, these things are hid; and so it seemeth good in our heavenly Father's sight, though it seems evil in the eyes of Mr. Skinner. • The Lord hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love, therefore with loyingkindness have I drawn thee. I will build thee,

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