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This is meere cavilling. Before the calling of the Gentiles was not God averse from them, and they from him? and therefore when he looked grati∣ously upon them, he is truely said to returne unto them. Againe in the words of Amos immediately preceding wee see that the Lord was offended with Israel, and when he sent the salvation of God, and glory of Israel among them, it may be as truely said, that he returned unto them. Third∣ly,
it is often in this note repeated, that he had quite forsaken the Jewes: but the Apostle cannot suffer this phrase, Rom. 11.18. Hath God cast away his people? God forbid, for I also am an Israelite, &c. but more of this purpose thereafter.
This is meere carping; for to [returne] doth necessarily imply a former abode in that place, or among that people, to which the returning is; or a former possession of that thing, which doth re∣turne. For can it be said, that you are returned to a place where you never were before? or could Nebuchadnezzar have said, I lift at mine eyes unto Heaven, and mine understanding returned unto mee: if he had not been formerly endued with understanding? It is not a sufficient reason therefore to prove that God did returne unto the Gentiles, when he look't graciously upon them [because he was before their calling averse from them, and they from him,] unlesse it can be shew'd withall, that God was sometime before that averse∣nesse, not averse from them. And whereas you say further [that in the words of Amos immediately preceding, the Lord was offended with Israel, and when he sent the salvation of God and glory of Israel among them, it may (be truly) said, that he returned unto them.] If you had said, and when he shall raise up the Tabernacle of David, that is fallen, and close up the breaches thereof, &c. he may be truly said to return unto them; you had said the truth: for the Prophet saith it is this, and not the first comming of our Saviour, that declares Gods returne to Israel after the full accomplishment of the wrath before denounc't against it, which wrath had not wholly seized upon them; untill Judah and Benjamin were dispersed also at the destruction of Jerusalem by the Bomans: and before this the Apo∣stles were turned from the Jewes to the Gentiles, so that God had then ceased to be their God, as our Saviour had said, Matth. 21. ver. 43. and therefore when he shall againe become their God, as he hath foretold he will, at the rebuilding of Davids Tabernacle, then shall this [Returne.] the Apostle speaks of, be fulfill'd unto them: for as God cannot be said to returne to a people in respect of a donation of outward and temporall blessings, unlesse they be first taken from them; so neither can he be said to returne to a people in respect of a participation of inward and spirituall bles∣sings, unlesse they be first depriv'd of the meanes of salvation, which
formerly they enjoy'd. And it is very remarkable here, how wa∣vering you are both in your interpretation and application of God's [Returning] mention'd by the Apostle: for first you un∣derstand it of Gods returning to the Gentiles, in calling them by the preaching of the Gospel, and presently after you understand it of his returning to the Jewes, in sending Christ among them; of whom neverthelesse, you have hitherto deny'd, that this Pro∣phecie doth speake. But I have said that the Jewes were [quite for∣saken] and [the Apostle (you say) cannot suffer this phrase, Rom. 11. ver. 1. Hath God cast away his people? God forbid, &c. And yet the same Apostle in the same ch. at the 15. ver. saith, If the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? and ver. 32. For God hath conclu∣ded them all in unbeliefe, that he might have mercy upon all: and was not the Nation of the Jewes quite cast off, when all the Tribes were thus concluded in unbeliefe? or will you say, that they have still continued the people of God under the Gospel, as well as un∣der the Law? if you will not, you must needs grant, that the Na∣tion is quite forsaken, quite cast off; although not so forsaken, not so cast off, as never againe to be received to mercy; although some particular Jewes be not cast off, as some particular Gentiles were not secluded before Christs comming. And thus having ma••e a shift to passe through almost halfe this note, you leave the Rea∣der in the briars, and step over all the rest, as too rough for your handling.