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ΣΤΑΥΡΟΔΙΔΑΧΗ ΚΑΙ ΣΤΑΥΡΟΝΙΚΗ. THE Doctrine & Dominion OF THE CROSSE: In an Hiſtorical Narration and Spi­ritual Application of the PASSION of IESUS.

Written firſt in Latin by John Ferus Publique Preacher in the City of Mentz. Now turned into Engliſh for the good of this Nation.

By Henry Pinnell.

Together with a Preface of the Tranſlator, containing the Neceſſity of knowing and conforming unto the Croſs of Chriſt. Short conſiderations of Predeſtination, Redemption, Free-will, and Original ſin.

He that ſerveth in his Generation faithfully, anſwereth the end of his Creation fully, and ſhall never loſe the hope of his ſalvation finally.

LONDON, Printed by Robert White, 1659.



THE Tranſcription of the following Treatiſe is an Account of ſome vacant time, when I was ſe­queſterd from other imployment: The ſubject matter of it did generally concur and ſute with that ſtate and meaſure of Faith I was then in; and being perſwaded that it may yet be uſefull for them whoſe growth in the Myſterie of the Croſs is not come to that perfection as not to need Counſell and En­couragement therein, I have for their ſake made it publique. And though I cannot miniſter to the ſtrong, yet I would gladly be ſer­viceable to the weak. What I have here prefixt, (agreeable to the nature of the enſuing Diſcourſe) is done to ſatisfie the deſire of many friends, and in hope to profit others. The ſum of what I have to ſay, is comprehended in this Propoſition, viz. That there is a Neceſſity of knowing and conforming unto the death of Chriſt.

2. There doth not want full and pregnant proof of Scripture to confirm the Truth of this Propoſition; It is a faithfull ſaying, For if we be dead with him, we ſhall alſo live with him; If we ſuffer, we ſhall alſo reign with him; If we deny him, he alſo will deny us, 2 Tim. 2.11,12. For if we have been planted to­gether in the likeneſs of his death, &c. If we be dead with Chriſt, &c. Rom. 6.5,8. Let none dream of Juſtification unto life, or of the new birth which only entereth into the Kingdom of God, without the likeneſs and image of Chriſt in his humiliation. And therefore the Apoſtle doth not content himſelf with the know­ledge only that Chriſt died, but deſires alſo a conformity to his death, Phil. 3.10. A ſtrong curb and ſmart ſcourge to all no­tional and licentious Gospellers. The reaſons alſo of this Propoſi­tion are weighty and conſiderable:1. As firſt,

3. We can have no benefit of the life of Chriſt, but by confor­mity to his death. Always bearing about in the body the dying of the Lord Jeſus, that the life alſo of Jeſus might be manifeſt in our body, &c. 2 Cor. 4.10,11. What need we carry the death, dying, and marks of the Lord Jeſus in our body and mor­tal fleſh, if the life of Chriſt could otherwiſe or more eaſily ap­pear? The life of a Believer is hid with Chriſt in God, Col. 3.3. There's no coming at the full Glory of this life, but by breaking thorow death unto it: See Rom. 6.3. &c. the place before cited. The dead men of God are quickned by the dead body of Chriſt, Iſa. 26.19. No future Reſurrection unto life, but by an antece­dent death in the body: Except the grain of Wheat die, it abi­deth alone, and is not quickened, John 12.24. 1 Cor. 15.36. The touch of a dead Prophet revived the body of another dead man, 2 King. 13.21. Who is this dead Prophet, but the true and ſpiritual Eliſha, my Lord that ſaveth, the Lord of my ſalvation, my ſaving Lord, Jeſus Chriſt the great Prophet of the moſt high God, who died for our ſins, and was raiſed again for our Juſtification? This Eliſha, this Jeſus let us follow, not only from Galilee to Jeruſalem, but from Jeruſalem alſo here below, the outward and litteral Service, and Worſhip, unto Mount Cal­very, and from thence to the Sepulchre; thither let us haſten with Mary Magdalen, aad the two other Diſciples, and there let us wait; we ſhall have ſome Angelical invitation to come near, and ſee the place where the Lord lay. The Lord is riſen, and hath left room enough in his grave to receive all that inquire into the Myſterie of his death. Into this Sepulchre let us deſcend by a true operating ſaith, working a conformity in us unto his death: Let us touch, not the fleſh, but the bones of this great Eliſha; Let us not lay bold on the weakneſs of the mortal nature, but upon the Power of his endleſs life. 2.Secondly,

4. Without this conformity there is no freedom from ſin. We muſt reſiſt unto Blood, ſtriving againſt ſin; for without blood there is no Remiſſion: And that our minds may not be weary, nor faint, Let us conſider him that ſuffered ſuch contradiction of ſinners, Heb. 12.3,4. 1 John 1.7. Lev. 17.11. Heb. 9.22. The Pro­phet Ezekiel deſcribeth the Sickneſs and Remedy of a ſinner under the borrowed ſpeech of a new-born Child, Ezek. 16. Which place of the Prophet, (I think) is much miſtaken by many, who under­ſtand it of the natural birth, and accordingly from thence conclude all Children guilty of original ſin in the common acceptation of it: which to me ſeems moſt improbable. For Children, by natural as well as ſpiritual Propagation, are an Heritage and Reward of the Lord, Gen. 30.2. Pſalm 127.3. Acts 17.28.Our very bodily Being, Subſtance and Exiſtence is the Workmanſhip of God, Pſalm 119.73. & Pſalm 139.5,13,16. Now if Children be guilty of ſin as ſoon as they draw breath, yea, before they be born, this would be ſome ſtain upon the Work-manſhip of God, according to whoſe Will, and not according to mans, it is that Children are propagated. Again, One of Gods Laws would be broken by ob­ſerving another Ordinance of his own, which would bring confuſion upon the orderly works and methodical ways of God. For God hath made a Law, That the ſon ſhall not bear the Iniquity of the Father, Ezek. 18.20. Now if Children ſhould be guilty of Adams ſia as ſoon as they be born, it would make many religious and conſciencious perſons be at a ſtand concerning marriage, which is the firſt and great Ordinance of God, for fear leſt they ſhould be Inſtruments to fill the world with ſinners, rather than with Saints. And indeed how can that ſtate be honorable, and the bed undefiled, if it ſhould produce nothing but ſuch an unclean Off-ſpring? Heb. 13.4.

5. I ſhall only add this Quaere, viz Is Marriage an Ordinance of God inſtituted (among other ends) for the propagation of Man­kind? I ſuppoſe it granted. I ask then, Did God ever make and intend ſuch an Ordinance, the obſervation whereof doth unavoid­ably increaſe ſin in the world? If ſo, How is he acquited fram having a hand in mans ſin? The wicked heart of man hath ſhifts and evaſions to extenuate and excuſe his ſin. Why, He is not ſo much to be blamed; 'twas his Fathers and Mothers fault rather then his;Hominum quoquemors eſt, quae nes cun­quepromunt alieno impo­nere tergo. they begat and brought him forth in ſin; how could he help it? Nay, rather then take ſhame to himſelf, God muſt bear the blame of all, as one that deſtin'd him to that Event: And this is not counted for Blaſphemy. Well, But if thou couldſt not hinder or prevent thy Fathers fault, muſt thou needs commit the ſame thy ſelf? Why wilt thou marry to make the world more ſinfull, and cauſe thy Children to cry out againſt thee for infecting them with ſin? But he that can underſtand the fifth Chapter of Geneſis, and alſo Wiſdom 7. & 8. Chap. he will not be bound to the Traditions of men concerning original ſin. Wherefore when we find ſin in us, let us not complain of our Parents; curſe not the very Devil, leſt it fall on thy ſelf, Ecclus. 21.27. Much leſs impute it to God, Jam. 1.13,14. But let us take ſhame to our ſelves: this will keep us low, and humble, and watch­full over our ſelves.

6. If any ſhall object, and ſay, that Children cannot come clean into the world becauſe of the uncleanneſs of their Parents, who are the Inſtruments of their Propagation, for which they urge Pſalm 51.5. I was ſhapen in iniquity, in ſin did my mother warm me. I anſwer, (1) With the Examiners of the Aſſem­bly of Divines Confeſſion of Faith: Had David no father and another but Jeſſe and his wife? (2) What if David (like his ſon Solomon) was faſhioned in the womb to be fleſh, and compacted in blood, (Wiſd. 7.2.) Doth it therefore follow that he was made ſinfull, and born ſinfully unclean? Might he not have a good ſpirit and a clean ſoul breathed into an undefiled body? Wiſd. 8.19,20. Is not a freſh fiſh ſpawned in the brackiſh ſea? And when the ſpirit of life enters into it, doth the ſalt water change the freſh property of its nature? It is God that formeth us in the belly, we are his work-manſhip, and be (though none but he) can bring a clean thing out of that which is unclean; His work is perfect, Deut. 32.4. He can produce a freſh fiſh in a briniſh ſea. But, (3) If the ſtrength of the Argument for a perſonal pollution of Children in their conception and birth do lie in this Propoſition, viz. That the Inſtruments of their generation are unclean, and from hence an affirmative concluſion be inferred, viz. Therefore the Children alſo muſt be inherently and really ſinfull; then I ſay a very great inconvenience (if not a groſs abſurdity) will follow from the like way of arguing in a matter of greater moment. As for example: The Redemption of mankind by the blood of Chriſt was a pure, perfect, holy and undefiled work; and the fore Knowledge, Coun­ſel and Purpoſe of God that he ſhould be delivered to death was an unſpotted Act in God; yet the death of Chriſt being effected and brought about by the Interpoſition and Conjuction of wicked hands, (Acts 2.23. ) that oblation of Chriſt for ſin to work out our Re­demption, muſt (if the former reaſoning hold good) be ſtained, and conſequently become imperfect and inſufficient to accompliſh that which he did intend and undertake, by reaſon of thoſe wicked Inſtruments which had a hand in bringing it to paſs. Now if there be ſuch a Critical and Spagyrick skill in the divine Wiſdom as to ſepa­rate the precious thoughts of God, and keep them diſtinct from the vile plots and purpoſes of wicked men in the ſin-offering of Chriſt, whereby that ſacrifice became no way defective; why can he not bring forth Children of the womb, which are the work of his hands, without any hereditary defilement, notwithſtanding the inordinate affections and unruly paſſions of their parents? (4) Add hereunto, That there is a ſpiritual begetting of a holy ſeed and righteous people into the life of God, a nouriſhing of their Faith, Hope, &c. in that life unto a full meaſure, and perfect growth, and ſtature of Chriſt by the Spirit & Word of God in the true preaching of the true Gospel, 1 Cor. 4.15. Eph. 4.11,12,13 Col. 1.28. So that the ſtate and life of a Believer (as a Believer) muſt be perfect here or never, unleſs we grant a Purgatory. Which ſtate and life of the Believer is here compleated by the concurrence and co-operation of the Miniſters of Chriſt, 2 Cor. 6.1. But theſe Preachers you will ſay (ac­cording to the opinion of thoſe who ſay, there is, or can be none per­fect upon earth) are not without their particular failings and in­firmities, none of them; no, not the beſt of them: and yet you dare not deny but that the work of God in their Repentance, Faith, Hope, &c. is perfect, notwithſtanding the Miniſters imperfection. If the wiſe and holy God knows how to diſtinguiſh the work of his Spi­rit and Grace, and preſerve it intire and pure from tht Obliquity of the Creature in the greater and more difficult work; can he not do ſo in things of leſſer moment? For doubtleſs the Serpent is more deſirous and induſtrious to blend and mingle his lyes, and the deceit of his falſe Prophets with the Truth of God in the Converſion of a ſinner, then he is ſtudious and diligent to defile the minds of Pa­rents, and inject a venomous quality into their Children in the womb; (although his malicious endeavour is not wanting in this alſo) becauſe he well knows, that if a man be once turned from the error of his ways, and perfectly united unto God, he is then quite out of his reach, he hath no hopes of ever gaining ſuch a one: but though God bring a man as clean into the world as he did Adam, yet he thinks he may have time and opportunity to ſeduce him by his ſubtilty, as well as he did prevail againſt Eve in the beginning. Again, (5) Let it be granted that ſome Children are, and have been conceived and brought forth guilty of their parents ſin; it doth not follow that all have been, and are ſo born, unleſs you conclude with the fore-mentioned ſort of men, that there are none ſo redeemed and ſanctified as to know one another with pure and un­defiled ſouls: or elſe that there is no ſuch mutual Knowledge after Converſion and Regeneration, which you will not (I ſuppoſe) affirm: Or elſe you muſt ſay that a good Tree and pure fountain may ſend forth bad fruit and filthy water. True it is, That Eve brought forth her eldeſt child, and called his name Cain, a wicked man, in the figure of the fall, Gen. 4.1. And 'tis as true, That Adam be­gat a ſon in his own likeneſs, in the image of God, after his Reſtau­ration, or new Creation, Gen. 5.1,3. What difference ſome men make now adays between the Children of Belevers and Ʋnbelie­vers, baptizing ſome, and denying others, grounding the reaſon of their ſo doing upon Acts 2.39. 1 Cor. 7.14. is no negative Argument againſt the point in hand. (6) Laſtly. Whereas the main proof to conclude Children guilty of ſin in the womb, is taken from that of David, Pſalm 51.5. it will not be altogether loſt labour to conſider, whether that Text will not admit of another genuine reading beſides that which our Tranſlators render. The word [〈 in non-Latin alphabet 〉] here rendred, I was faſhioned, may as well be turned, I have been afraid, ſore troubled, grieved, &c. And ſo [〈 in non-Latin alphabet 〉] In ſin hath my mother conceived me, may be read, In ſin hath my mother warmed me, or, Calefacta eſt mater de me, my mother hath been warmed, heated by me; ſo Pagnin. My mother hath brought me forth with ſorrow and pain, Cum dolere parturiit me mater; ſo Symmachus and Aquila, two of the ancienteſt Tranſlators, as Theodoret cites them. So thaet the Text, with the Context, may admit this Paraphraſtical reading; i. e. Againſt thee, thee only have I (not my mother, but I) ſinned: taking all the ſhame and guilt upon himſelf, not charging his Mother with the cauſe of his ſin againſt Uriah and his Wife. And now behold in, by, or for this iniquity (viz. the ſin of evil concupiſcence, as the Chaldee cals it, the Original of his Actual ſin) I am exceedingly afflicted and very much grieved. My Mother (indeed) brought me forth with ſorrowfull labour and painfull Travel, (Gen. 3.16. ) for ſhe hath ſinned againſt thee, and ſhe (perhaps being in ſin) conceived me. But her ſin was not the cauſe of my Adultery and Murther, that was my own Act; nor did her ſin make me guilty, for the child ſhall not bear the iniquity of the Father: but when I had luſted, I ſinned; and when I had committed the ſin, I became liable to the condemnation of death: My father and mother are not to be blamed. To this purpoſe An­ſelmus reaſoneth the caſe; If Adam (ſaith he) could not traduce or convey over his original Righteouſneſs to his poſterity, neither could be tranſmit his original unrighteouſneſs; but he could not the one, nor the other. But this may ſeem to contradict what was ſaid of Adams begetting Seth. Therefore I ſay that it is not in the Will, and at the pleaſure of man to beget Children which ſhall prove either good or bad, however a good or a bad man may beget ſuch as may be good or evil. And they are good, either as they continue as God made them, or elſe by returning again into that ſtate by Repentance and Faith in Chriſt; or they are bad by con­ſenting unto the motions ad temptations of ſin and Satan. So Cain was not evil as he came out of Gods hands, but as he was born, and became a child of the devil.

That heat wherewith David warmed his mother (as Pagnin reads it) was not any ſin of him in her womb; for there the child doth not defile the mother, but (as they ſay) the mother the child: But his mother might well be troubled to ſee her ſon commit ſuch hainous ſins as Adultery and Murder, and ſay as another doth, Prov. 31.1,2,3,4 5. What my ſon, the ſon of my womb! Give not thy ſtrength unto women, &c. It is not for thee, O David, my ſon, it is not for thee to commit ſuch wickedneſs againſt the Lord who hath ſaved thee from the Lion, the Bear, and the uncircumciſed Philiſtin, and hath made thee King over Iſrael; it is not for thee ſo to requite thy God, it doth not become thee, I am ſorry to hear ſuch things of thee. So that David might juſtly complain againſt himſelf, and ſay, Againſt thee only have I, even I, ſinned, and done this evil in thy fight, for which I am now ſo greatly perplexed, and for which my mother is incenſed, and ſo highly diſpleaſed with me. What violence is offered to this Text and Context, or to the general ſcope of the whole Scripture by this manner of reading, I do not yet underſtand.

This might further be inſiſted upon, but that I am not about a Treatiſe, but a Preface. I do not peremtorily and arrogantly impoſe theſe things, but meekly offer them to the conſideration of thoſe who are more learned and illuminate, if happily the Truth aud glory of God by this occaſion may be brought more to light. I know I have trod beſides the beaten road; but if curioſity and ſin­gularity, rather then ſimplicity and integrity were my guides, I ſhould not adventure any further.

7. Wherefore I rather take that place of the Prophet, Ezek. 16. to ſignifie and demonſtrate the corrupt, fallen and ſinfull ſtate of man, into which he is begotten by the deceitfull and deſtructive ſpirit, after he hath received the natural life from his Parents: (Not denying but that literally and hiſtorically it holds forth the Idolatrous ſtate, into which Judah and Jeruſalem were then dege­nerated.) Canaan ſig­nifieth Hu­mility or a Merchant.And this ſpiritual ſenſe ſeems to be moſt aimed at by the Allegory: For there is a time when we all wander into the land of Canaan, when we are ſeduced by a voluntary ſhew of Humility, Col. 2.18. to become Merchants for Heaven by our choſen Righteouſneſs and legal works; are rather Factors for Satan, ſelling our ſelves to iniquity and ſin for naught, and parting with our pre­cious ſouls for no money. In this Cananitiſh Countrey we find ten native luſts, (anſwerable to the number of the Inbabitants in Canaan, Gen. 15.19,20,21. ) ſtanding in oppoſition to the ten Precepts and ſeed of God. Theſe diſobedient properties are begot­ten by that Amorite, the vain Talker, great Pratler, cruel Rebel, that Father of lyes, the Devil, who was a lyar from the begin­ning, who by his ſleights and cunning craftineſs, fair ſpeeches and ſubtile deluſions lay in wait to beguil our firſt parents, and cheat them of the pearl of their innocency, being now an Amoritiſh father unto them, begetting them into the diſobedience and rebellion of his own nature, having been himſelf a curſed Rebel before. To this Amoritiſh father, the Hittite, our whoriſh heart, the true Hittite, being broken aſunder from God, joyneth, and becomes a mother is bring forth the ſinfull brood: Luſt when it hath conceived bring­eth forth ſin, and when it is finiſhed, bringeth forth death, James 1.15. And thus we come to be denominated ſinners and Children of wrath. And ſo neither do I deny original ſin, but grant there is a time for ſin to have its original and beginning in us, as it had in Adam.

8. Thus we have found out mans ſickneſs, what it is, how he catcheth it, and is infected with it. His Remedy and Recovery is there alſo deſcribed; I ſpread my skirt over thee, and covered thy nakedneſs; yea, I ſware unto thee, and entred into Cove­nant with thee, ſaith the Lord God, and thou becameſt mine, verſe 8. The skirt wherewith God covereth us, before he entreth into Covenant with us, is the death of Chriſt, the blood of the everlaſting Covenant, as will appear anon when the ſignification of the skirt ſhall be explained. I have yet further to ſhew you, that all our freedom from ſin is by the death and blood of Chriſt, whether we conſider ſin, Firſt, In reſpect of the power of it, which is exerciſed, either in with holding from good, or drawing into evil; of both which the Apoſtle ſpeaketh, Rom. 7.19,20. Secondly, In reſpect of the filth of it: Sin is a filthy thing, an unclean, cor­rupt, rotten thing, like the putrified matter of an Ulcer, Sore, Apoſtemation, or running iſſue, Lev. 15.2 Iſa. 1.6. Mat. 9.20. Thirdly, In reſpect of the guilt of it. Sin is alway accompa­nied with guilt, it never goes without it, either ſenſibly, or inſen­ſibly: How heavy did it lie on Cain Judas? &c. Fourthly, In reſpect of the deformity of it. Sin is an uncomly, unſeemly, ugly thing: it makes a man not look like himſelf, it defaceth Gods Image in man, ſo that he cannot, he doth not, or will not know him: Verily I know ye not, ye workers of iniquity. Sin is a ſpot, (Deut. 32.5. ) which cauſeth a blot or blemiſh where it is. It is no beauty ſpot, and I could wiſh that the beauty-ſpots of our times did not ariſe from this filthy ſpot of ſin: Fifthly In reſpect of the enmity of it. Sin ſtands in utter hatred and deteſtation to all good. Purity and Holineſs, Gen. 3.15. Gal. 5.17. Sixthly, In regard of the curſe. Sin hath a moſt dolefull and lamentable ex­ecration annext unto it, In ſorrow ſhalt thou conceive, curſed is the ground for thy ſake, in the ſweat of thy brow ſhalt thou eat thy bread, curſed art thou above all cattel, and above every beaſt of the field, Gen. 3.

9. Now there can be no deliverance from ſin in any of theſe con­ſiderations without death. The death of Chriſt is our original Copy, acoording to which there is a neceſſity for us to write. For as much then as Chriſt hath ſuffered for us in the fleſh, arm your ſelves likewiſe with the ſame mind, for he that hath ſuffer­ed in the fleſh, hath ceaſed from ſin, 1 Pet. 4.1. No freedom from ſin, till there be a conformity to Chriſts ſufferings in the fleſh. It is with us as it was with Iſrael of old: We are ſtrangers and bondmen in a ſinfull Aegypt, in an Aegyptian nature of ſin; we groan, and would gladly be gone out of it, but cannot, nor ſhall we till the Paſchal Lamb be offered, Exod. 12. And as that Lamb was to be offered in the ſame land, out of which Iſrael was to be de­livered; ſo muſt we, by the oblation of Chriſt, offer up our ſelves in that ſtate, out of which we would be ſet at liberty. Let us preſent our bodies a living ſacrifice, and lay all our living luſts upon the Altar of the Croſs. Let us die in the body, and live in the ſpirit, ſuffer in the fleſh, and ceaſe from ſin. Chriſt hath been, as it were, plainly pictured forth before our eyes,〈 in non-Latin alphabet 〉, crucified in us, in our nature. Let us noe trample upon his blood; Let us not turn this Grace of God into wantonneſs, nor make Chriſt to become of none effect to us. Thirdly,

10. Without this knowledge of Chriſts death, and conformity to it, all our other parts and gifts, let them ſeem never ſo great, large, ſpacious, high, ſtrong, excellent, yea, holy and ſpiritual, they will all vaniſh, and come to nothing, if they be not confirmed to us in the blood of the Covenant. 'Tis the obſervation of a learned and(*)(*)Mr. Wil­liam Bridge. pious man, That an Hypocrite may pray away all his graces. If our Gifts and Graces be not deeply rooted in the mor­tification, they may eaſily evaporate in the hollow expreſſions of a verbal and empty prayer; Knowledge will expire into pride, and puff up the mind where it is; true Humility will vaniſh into a voluntary ſhew of it; Charity will be blaſted with oſtentation, &c. if it be not poiſed, regulated, limited and modified by a ſerious and unfeigned ſelf-denial. A man may borrow or ſteal, he may filch, flock and pilfer the Word of the Lord from his Neighbour, Jer. 23.30. He may pick up a great many good ſayings and ſentences of grave and godly men, and with them make a ſhift to patch and piece up a Prayer or Sermon, and if the memory be good, or the Notes fairly written, a man may ſeem to be gayly adorned with the rich indowments of a large furniſhed mind.

11. We read in 2 King. 6. what the ſons of the Prophets ſaid to Eliſha, and what they did, by his conſent, when they were ſtrait­ned for room. It is ſaid, they asked leave to fell timber at Jordan, that they might inlarge their dwelling: The Prophet grants their deſire. But one, wiſer then the reſt among them, bethought him­ſelf that it was wiſdom to have the Prophets company, and not to go about the buſineſs altogether upon their own head: he asketh, and the Prophet yieldeth; away they go to Jordan, every man with his Ax or Hatchet in his hand; only one had none of his own, but was fain to borrow his tool to work with: down go the trees: But this man loſt his Hatchet before he could cut down his Beam; the head flew from the helve, and fell into Jordan, yer he could finiſh his work; he makes his moan to his Maſter, com­plaining, that it was borrowed: the Prophet puts a ſtick of wood into the water, and the Iron ſwimmeth; the man recovers it again, and makes an end of what he had began.

12. All Scripture is ſpiritual; for it was gi­ven by inſpi­ration, and therefore the ſpiritualleſt ſenſe muſt needs come neareſt the mind of the Spirit.There is a ſpiritual uſe to be made of this ſpiritual part of Scripture, which the holy Spirit of God hath directed to be written, and taken care that it be kept upon Record. The place where Eli­ſha and the young Prophets were at firſt, is ſuppoſed to be at Do­than, which ſignifieth a Gift, Satute or Law; ſometimes it is rendred a Defection, or falling ſhort of what it doth or ſhould preſs unto. And this latter ſenſe will agree well enough with the former: For the Law, which was the gift of God from mount Sinai, made nothing perfect, Heb. 7.19. This place is mentioned but twice in all the Scriptures; as firſt in Gen. 37,17. Hither Joſephs bre­thren rambled without their fathers knowledge or conſent, even eight miles from Shechem where their buſineſs was, like good huſ­bands as they were, and here they firſt conſpire their brothers death:Shechem ſig­nifieth a Lot, Portion, Shoulder or Tomb To teach us that when we gad and wander from the true Shechem, the lot which God hath appointed us, and the buſineſs which he hath ſet us to do, when we omit our duty, neglect our obedience, when we withdraw our ſhoulder from the burden of Chriſt, and pull our neck from his yoak, it will be no advantage to run to Dothan; all our Letter-learnedneſs and Scripture-knowledge will ſtand us in little ſtead, yea it will incenſe and enrage us againſt the Myſterie of Chriſt, and inſtigate us with an irregular zeal to conſpire the death of our true Joſeph; it was by the learned in the letter and in the Law, the Scribes, Phariſees and Lawyers, who forſook the royal Law of Love and Obedience, yet were literally zealous, it was by theſe that Chriſt ſuffered, and ſtill doth ſuffer. There are that are called Jews, and yet are of the very Synagogue of Sa­tan. Thus the Law without the ſpirit of life is a dead and killing letter, a Miniſtration of Condemnation. If the ſpiritual Jacob be not with us at Dothan, we ſhall plot and contrive our deareſt brother Joſeph's death.

13. But here (2 Kin. 6.) we have Eliſha converſing in Do­than with the ſons of the Prophets, who being inflamed with his preſence, importune him for greater inlargement. Doubtleſs there is a time when our true Eliſha Chriſt Jeſus walketh with his Chil­dren, in low, legal, literal and fleſhly Miniſtrations, nurſeth them up with milk like babes, and alloweth them Tutors and Governors in their Non age. Only let us beware that we do not with the Scribes and Phariſes, ſtick to the empty letter, that we ramble not to Dothan, when neither old Jacob our father, nor Eliſha our Prophet is there; let us not run after the ſervant when he is caſt out of doors, nor hearken to Moſes when Chriſt is come; for then though we make our boaſt of the Law, yet ſhall we diſhonour God by breaking it; Rom. 2. Now we ſhall know if Chriſt be yet with us under the Law: if ſo, our hearts will be inflamed, and long for greater inlargement, and complain of our preſent ſtrait­nings; whereas a meer literal and formal Chriſtian loves his eaſe, is content to ſtand at a ſtay, will not indure to hear of removing farther then he hath already attained, cries out againſt all notions more ſpiritual then his own, as Deluſions, Dreams, Enthuſiaſms, &c. But the true ſons of the ſpiritual Prophet are ſtill groaning af­ter the manifeſtation and glorious freedom of the ſons of God, Rom. 8. And therefore they are ever crying out, My father, my father, O Chriſt, O Lord Jeſus, thou everlaſting father, I am ſtraitned, inlarge my heart that I may run the ways of thy Commandments; I am ſtraitned where I now am: make room, give place that I may dwell in the everlaſting habitations, Iſa. 49.20. I am content to break thorow death to come to thoſe Manſions: I am weary of this Tabernacle; remove my Tent, un­cloth me, that I may be clothed, and let mortality be ſwallowed up of life. Go with me to Jordan, baptize me in that river; how am I ſtraitned till it be accompliſhed? Mortifie the ſinfull luſts and affections of my fleſh, crucifie my old man day by day; rend his vail of fleſh, that with open face. I may behold thy glory, be changed into the ſame image, and come to the ſpirits of juſt men made perfect, and to the Spirit of the Lord, where is liberty and perfect freeedom, 2 Cor 3.17,18. Heb. 12.23.

14. This is the nature and property of them that are taught of God, and have learned and obeyed the truth as it is in Jeſus. But then there are ſome even among theſe Children of the Prophets, the true Profeſſors of Godlineſs, who go along for a while undiſcerned, like Cain, Judas, the man at the marriage-feaſt, and this man here among the ſons of the Prophets; they make a great ſhew and buſtle about Religion, a great ſtir and noyſe there is about Chriſt cruci­fied, and ſubduing of their luſts; they hack and hew at the tree, and talk much of mortification; but before they can effect it, the Axflies from the helve, their gifts and parts fail them, and the work is at a ſtand, And why? Surely their gifts were borrowed, and did not flow from their obedience to Chriſt, and experience of his Doctrine, but they pickt a notion from one, a ſentence from ano­ther, they laid a great many good words in the memory, and theſe they made uſe of in the ſelf-will and wiſdom, in the luſt of the fleſh, the pride of life, vain-glory and oſtentation, ſeeming to be wiſe, but knowing nothing as they ought to know, patching up a ſelf-con­ceited Righteouſneſs, thereby deluding their own ſouls. And then they will be made to acknowledge, and ſay, Alas, Lord, they were borrowed. Now there is no remedy for ſuch till theſe fall off from a mans ſelf, and fall into Jordan, the river of Judgement and Condemnation, till a man deny himſelf, and ſell or loſe all that he hath; then the true Eliſha makes the Iron to ſwim, that he may go and finiſh his work. Thus he that loſeth his life ſhall ſave it; and he that parteth with Houſe, Land, Goods, Father, Friends, Gifts, Parts, Indowments, &c. ſhall receive them again in this life an hundred fold. Happy are they whoſe loſs is their gain. But fourthly,

15. There is no aſcending to the higheſt injoyment, except we firſt deſcend into the deepeſt abaſement. It is ſaid of Chriſt, that he humbled himſelf even to the death of the Croſs; and for that cauſe, God hath highly exalted him, and given him a name above every name, Phil. 2,8,9. If we alſo would have a name better then that of ſons and daughters: if we would be called Hephtzi-bah and Beulah,Iſa. 62.4. Ruth 3.7,9 let us do as Ruth did unto Boaz, let us lie down at the feet of Chriſt, and deſire him to caſt the skirt of his garment over us, as one nigh of kin unto us. Chriſt hath a two-fold garment, the one of Glory and Majeſty, in which he walketh among the Angels and the ſpiritual Church; He clotheth himſelf with Light as with a garment, Pſalm 104.2 His rayment is white as the Light. Mat. 17.20. Rev. 1.13. His other garment is of ſhame and baſeneſs. With this he converſed among men upon earth; He was found in faſhion as a ſervant, Phil. 2.8. In the likeneſs of ſinfull fleſh, Rom. 8.3. He was made ſin for us, 2 Cor. 5.21. In this humane nature of ours was his Diety clothed, and hid for a ſeaſon; The loweſt ſtate of this humanity, the very border, hem or skirt of which garment, that toucheth the ground, was the great humiliation of Chriſt, humbling himſelf to the moſt ignominious and ſhamefull death of the Croſs.

16. If therefore we would have Chriſt do the office of a kinſ­man to us; (for he is our kinſ-man, nigh unto us, fleſh of our fleſh, and bone of bone, one that is not aſhamed to call us brethren, who hath right to redeem us) if we would have him take away our re­proach of barrenneſs, and make us fruitfull in the knowledge of himſelf: let us lie down at his feet, humble our ſelves to walk as he walked, deſire him to ſpread his skirt over us, to conform us to his death; that we may be transformed into the likeneſs of his Re­ſurrection. If we would have our ſinfull name, our name of ſhame blotted out, if we would have our bloody iſſue ſtopped, let us do as the woman in the Gospel, let us preſs through the preſs of all worldly and fleſhly incumbrances and diſcouragements, reſol­ving within our ſelves, that if we may but touch this hem of his garment we ſhall be whole, Mat. 9.20,21. Mar. 5.27,28. For doubtleſs all that do touch it really, truly, believingly, ſpiritually and indeed, are made perfectly whole, Mat. 14.36.

17. The neceſſity of deſcending into this low eſtate of ſelf-denial, Humiliation, Mortification and Death, is fully and ſignificantly propoſed by our bleſſed Lord and Redeemer, John 10. where he ſaith, that he is the door of the ſheep: The door is the entrance into the houſe, and is placed in the loweſt part thereof, at the bot­tom, not at the top of the houſe. Chriſt is our new and living way. When Longinus the ſouldier pierced his ſide with the ſpear, there was an entrance, a door made for us into the holieſt, that we might go into it with liberty or boldneſs, to be ſaved, and go in and out and find paſture, John 10.7,9. & chap. 19.34. Hebrews 10.19,20.

18. But wo and alas! how many ſpiritual Thieves and Robbers are there now adays in the world? How many paſs by the door, and ſeek to climb into the ſheep-fold ſome other way? There are too many who profeſs the death of Chriſt with their tongue, but in their deeds deny and make void the ſame. Men can talk much of free Grace and Juſtification by the death of Chriſt; but continue hy­pocrites, deceitfull, proud, envious, ambitious, covetous, contenti­ous, &c. Corruptio optimi, pſſi­ma.This is to turn the Grace of God into wanttonneſs, and corrupt the beſt things, which is the worſt thing of all. Theſe are Thieves and Robbers, who think to ſteal into the Sheep-fold of the divine Nature without crucifying the flaſh with the affections and luſts: Such thieves cannot enter into the Kingdom of God, 1 Cor. 6.10. For ſuch men rob Chriſt of the vertue of his ſuf­ferings and death, and make him die in vain, in that they refuſe to fill up that which is behind of the afflictions of Chriſt in their fleſh, Col. 1.24. and deny to bear about in their body the dying of the Lord Jeſus, 2 Cor. 4.10. Pſalm 76.4.But God is of more Honour and Might then the hills of the Robbers, more glorious and more ex­cellent then the mountains of prey; he will pull down theſe migh­ty ones from their ſeat, he will abaſe theſe high, lofty, vain con­ceited men, and exalt the humble and meek. Eph 4.28.Wherefore let him that ſtole, ſteal no more, but rather let him labor in Gods Vineyard, doing his work and will; not ſlothfull in this great buſineſs, but fervent in ſpirit, ſerving the Lord, and working out his own ſalvation with fear and trembling, Romans 12.11. Phil. 2.12. 5.Fifthly,

19. So long as men continue in the old ſtate of their ſinfull nature, they can have no aſſurance of the life to come; therefore it is ne­ceſſary that they know, and conform to the death of Chriſt, for the crucifying of that which hindreth their aſſurance. When Hezekiah was ſick, the ſign of his recovery was the Suns going back ten degrees, 2 King. 20.10. This retrogradation of the Fir­mamental Sun in the Dyal of Ahaz, the Jewiſh Doctors do myſti­cally apply to the Exinanition of the Sun of Righteouſneſs, to Chriſts emptying himſelf till he became of no reputation, whoſe declination from the height of his fathers glory, till he came under the contradiction of ſinners againſt the ſhame of the Croſs, they〈1 page duplicate〉〈1 page duplicate〉diſtribute it into ten degrees. The firſt gradual deſcent towards his abaſement was into an Angel; for he is the Angel or Meſ­ſenger of the great Counſel of God, who came out of the boſom of the Father to reveal him unto the ſons of men, and is as willing a Meſſenger from man to preſent his deſires with much incenſe un­to God, John 1.18. Rev. 8 3. His ſecond deſcent was into the Patriarcks, the figures of himſelf, filling them with the Myſterie of himſelf; for he that aſcended did alſo firſt deſcend into the loweſt parts, that he might fill all things. The third degree was in giving the Law, in which he ſpake to the Jews, and which was diſpoſed by Angels in the hand of a Mediator. Fourthly, Into Joſhua, as being the true Joſhna or Jeſus that leadeth the whole Iſrael of God into the ſpiritual land of Promiſe. His fifth de­ſcent was ſeen in the Judges, it being he that governed that peo­ple by thoſe men, who is the great Judge of the quick and the dead, before whoſe Judgement ſeat all muſt appear to give an account of things done in the body. His ſixth in the Kings of the Jews, in whom he reigned over that people as the true and rightfull King of the inward and faithfull Jew. Jeſus of Nazareth King of the Jews, was his unrepealable title upon the Croſs, John 19.19,22. Pſalm 2.6.He it is that is ſet as King upon the mount of Gods holineſs, to reign in Righteouſneſs, Iſa 32.1. To be Ruler in Iſrael, Mic. 5.2. Who is King of Kings, and Lord of Lords, Rev. 19.16. Se­venthly, In the Prophets: It is he that ſpake by the mouth of his holy Prophets, which have been ſince the world began, Luke 1.70. This is the Prophet which Moſes ſaid ſhould come up after him, whom we ought to hear, Deut. 18.15. To fulfill that ſaying, And they ſhall be all taught of God, Iſa. 54.13. John 6.45. Eighthly, In the high Prieſts, for they were all but ſha­dows, of whom Chriſt was the ſubſtance: read the Epiſtle to the Hebrews. Ninthly, In man, when he aſſumed our nature. It was for us men, and our ſalvation that the Almighty Word of God leapt down from Heaven like a fierce man of War into the midſt of a land of deſtruction, and was incarnate by the holy Ghoſt, of the Virgin Mary, and was made fleſh,〈 in non-Latin alphabet 〉, and pitcht his Tent among us, or in us, Wiſd. 18.15,16. John 1.14. Tenthly, In his Humiliation unto that ignominious death of the Croſs. Here was the winter Solſtice, or ſhorteſt day of the year, at which time ſome ſay Chriſt was born: This is the tenth degree of deſcent in the Dyal of Ahaz; the loweſt and utmoſt declination of thSun of Righteouſneſs was in his death, burial & deſcention into hell.

20. What cenſure ſoever the eight firſt Degrees may undergo, as Cabaliſtical conceits, is not much material: There can be no Dſpute about the two laſt by any that acknowledge Chriſt to be come in the fleſh. For he was truly a man in our nature, with which nature of ours he harneſſed himſelf, like a man of War, (Exod. 15.3. ) and fought it out hand to fiſt in a ſingle Duel with the Devil; in which Combate he ſtood it out unto the death, and thereby overcame him that had the power of death, to wit, the De­vil, Heb. 2.14. And withal vanquiſhing death and hell, 1 Cor. 15.55. Hoſ. 13.14. Read Col. 2.14,15.Thus he put off his harneſs of fleſh and blood, (of which he took part with the Children, Heb. 2.) as well as put it on; No man took it from him, 1 Kings 20.11. John 10.18.

21. Thus Chriſt when he was in the height of his perfection, in perfect Glory, filling all in all, the fulneſs and end of the Law for Righteouſneſs, the Law-giver above the Law, yet in the fulneſs of time was made of a woman, made under the Law, became a curſe for us, to redeem us from the curſe of the Law, Gal. 3.13. & chap. 4.4. By this going back-ward of Chriſt unto the tenth degree of death, we have hope of life to come. His going back-ward was his progreſs to his journeyes end; for his ways are not our ways, but rather contrary to them. Thus our true Jo­ſeph having been in priſon, and taken out from among men, is af­terward rightly called Zaphnath-paaneah, i.e. a man to whom ſecrets are revealed, or in the Egyptian tongue, a Saviour of the world, Gen. 41.14,45. Iſa. 53.8. John 3.17. & chap. 12.47. Let us imitate our Lord; for even hereunto are we called: becauſe Chriſt alſo ſuffered for us, leaving us an example, that we ſhould follow his ſteps, 1 Pet. 2.21. Let us reſiſt unto blood, ſtriving againſt ſin, ſuffering in the fleſh, that we may ceaſe from ſin, Heb. 12.4. 1 Pet. 4 1. Ponder theſe things ſeri­ouſly. 6.Sixthly,

22. We cannot underſtand nor ſubmit unto the Gospel, unleſs we know and conform unto the death of Chriſt. The ſum of the Gospel is Chriſt crucified, 1 Cor. 2.2. There is a dolefull doom denounced againſt all thoſe that obey not this Gospel of our Lord Jeſus Chriſt, 2 Theſ. 1.7,8,9,10. It is not enough for us to make our boaſt of the Gospel, except we obey it, no advantage comes by it; Not every one that ſaith, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the Will of the Fa­ther, Mat. 7.21. He that doth the Will, ſhall know the Doctrine, John 7.17. Now we muſt know, that every man is brutiſh in his knowledge, and born a wild Aſſes Colt, Jer. 10.14. Job 11.12. Pſalm 92.6. Wherefore it is neceſſary that every man take up his Croſs dayly, and crucifie this brutiſh man which is ſo ignorant of the Myſterie of God, and altogether uncapable to underſtand it, and put on the new man which is created after God in Righteouſneſs, Holineſs, and Knowledge, 1 Cor. 2.14. Eph. 4.22,23,24. Col. 3.9,10. The old muſt be put off before the new can be put on. Obedience is the beſt Ʋſher unto knowledge. 7.Seventhly,

23. The grand Myſterie of iniquity worketh in the contrary Doctrine. When the Devil ſuſpected what ruine and deſolation was like to come upon his kingdom by the death of Chriſt, he did what poſſibly he could to ſave his life by Pilates wife. And ſo he is ſtill ſtirring ſome to be enemies to his Croſs, Phil 3.18. The old ſubtile Serpent argueth with us, as he did with our firſt Pa­rents: Yea, ſaith he, doth God require ſuch ſtrictneſs and circum­ſpect walking? doth he (think ye) delight to afflict his creature, the work of his hands? will he have thee die, mortifie and crucifie thy ſelf? Far be it from thee, Theſe things ſhall not happen unto thee, Mat. 16.22,23. Hath not Chriſt ſuffered for thy ſins? hath not he made full ſatisfaction, and done all for thee? Is there any thing left for thee to do? Canſt thou add to the vertue of his blood? Wilt thou fall back again to the Law, and be juſtified by the works thereof? Is not this flat Popery? Away, away with theſe legal and penſive thoughts, they make thee melancholy, dull and indiſpoſed to good things. Wilt thou ſeparate not only from the prophane Gentile, but from the outward and formal Jew alſo? Canſt thou by taking thought, add one Cubit to his ſtature? Were not the works finiſhed from the foundation of the world? Mat. 6.27. Heb. 4 3. Be not righteous overmuch, neither make thy ſelf over-wiſe; Why ſhouldeſt thou deſtroy thy ſelf? Eccleſ. 7.16.

24. Look upon the high and mighty profeſſors of the world; Are not the preud among them happy, and they that tempt God by Pride, Ambition, Covetouſneſs, Hypocriſie, Perjury, breach of Promiſes, Covenants, Vows, Oaths and Proteſtations, Rebellion, Domineering, are they not delivered, delivered to do all abominations? Doth not their Bull gender, and faileth not? have they not more then heart can wiſh, ſo that pride compaſſeth them about as a chain, and violence covereth them as a Garment? Mal. 3.15. Jer. 7.9,10,11. &c. Job. 21.10. Pſalm 73.4,5,6,7. Take thine eaſe, eat, drink and be merry, to morrow ſhall be as this day. Thus the crafty Serpent inſinnat­eth his damnable Doctrine, by his falſe Prophets, into the minds of ſimple, ignorant, preſumptuous Gospellers themſelves; Whereas the true Believer ſaith, It is his meat and drink to do the Will of his Lord and Maſter, (John 4.34.) To beat down his body, and bring it into ſubjection, 1 Cor 9.27. Nothing is more glory to him then ſuch tribulation; he takes pleaſure in ſuch neceſſity and diſtreſſes for Chriſts ſake, and is glad that he can die dayly, that the world may be crucified unto him, and he unto the world, Rom. 5.3. 2 Cor. 12.10. 1 Cor. 15.31. Gal. 6.14. 8.Eightly,

25. Without this knowledge and conformity there can be no perſeverance in Godlineſs. The Hypocrite will not pray always, he cannot; many begin to run well, but are driven back from obey­ing the Truth, Gal. 5.7. They are clogd with the care of preſer­ving the worldly life, they are full yet with their youthfull luſts, and the ſins of their riper years: Theſe youths ſhall faint, and ſuch young men utterly fail, becauſe they do not eat and drink the fleſh and blood of the Son of man, that they might have life and ſtrength to perſevere; they do not (by eating and drinking) incorpo­rate the living bread and drink by a lively faith, that they might grow thereby, Iſa. 40.30, John 6.33.35,48,51. unto verſe 59. 1 Pet. 2.2. & 2 Pet. 3.18. But the righteous ſhall hold on his way, and he that hath clean hands, that hath waſht them in innocency, in the innocent blood of the Lamb, he ſhall wax ſtronger and ſtronger; his light ſhall be as the ſhining light, which increaſ­eth to a perfect day, Job 17.9. Prov. 10.29. and chap. 4.18. But they that wait on the Lord, ſhall renew their ſtrength, and mount up with wings as Eagles, Pſalm. 103.5. Iſa. 40.31. The Eagle is ſharp of ſight, ſwift and lofty in flight, it can ſoar up, and look upon the Sun: So do all true Believers who have anointed their eyes with the ſpiritual eye-ſalve (Rev. 3.18. ) which maketh them quick-ſighted; but then (like Eagles) they reſort unto the Carkaſs, Mat. 24.28. They have continual Recourſe unto the crucified body of Chriſt, refreſhing themſelves with that heavenly food, turning it into the nouriſhment of their inward and new man, and growing up therein unto a likeneſs and conformity unto that food. Theſe do not miſcarry, nor come ſhort of their aim. 9.Ninthly,

26. There can be no due performance of any acceptable ſer­vice unto God without it. The Apoſtle exhorteth us, (Rom. 12.1. ) to offer up our bodies a living ſacrifice, acceptable to God. For it is ſaid of Cain, That he offered unto the Lord of the fruit of the ground, Gen. 4.3. He brought an earthly, dead, liveleſs offer­ing, and was not accepted. But Abel brought of the fat of the flock. verſe 4. He offered the Firſtling of his fold, a pure, clean, lively ſacrifice, unto which God had reſpect; it was more ex­cellent then his Brothers, Heb. 11.4. How came this to paſs? The Apoſtle tells us, it was by faith. The life of faith is in death, and by death; that liveth when we are dead; I am cruci­fied with Chriſt, yet I live, and I live in the fleſh by the faith of the Son of God, Gal. 2.20. He had a life in the fleſh after he was dead to the fleſh. Faith indeed ſhall ceaſe, but 'tis not till the end of the ſecond life. The principal act of faith is exerciſed in death, the death of Chriſt, and is a conforming vertue or power unto the likeneſs thereof by mortification and offering up of the fleſh with the affections and luſts unto death, Gal. 5.24. God accepteth nothing but what is done in this faith, by this faith in the Son of God, John 15.5. Heb. 11.5.

27. We read in 1 Sam. 15.9. That Saul ſpared Agag the King, and the beſt of the ſpoil; but that which was vile, and refuſe, and good for nothing, that he and the people utterly daſtroyed. Saul was an hypocritical Tyrant, ambitiouſly aſpiring to a Kingdom, and got it: God gave a King in his anger. He that aimeth at the Scep­ter is not the beſt Saint.

28. Saul was a right Machiavilian, he knew the high way to the Crown. When Ephra­im ſpake trembling he exalted him­ſelf in Iſrael, Hoſ. 13.1.When he was mean and low in a poor condition, and little in his own ſight, he could bow and cringe, flatter, fawn up­on and comply with the vulgar, bemoan and pitty the burdens of the poor people, eſpecially the good people of the land; he could ſtand cap in hand to the meaneſt, and like Abſolom, court them into a good conceit of his Clemency and care of their well-fare, aſſuring them that if it were in his power to remedy it, things ſhould not be carried as they are; but firſt he put himſelf into a ſouldiers poſture, 2. Sam. 15.1,2,3,4,5. Now he rode poſt in the right rode to be the head of the Tribes of Iſrael, Commander in chief over the military Forces, 1 Sam. 15.17. yea God himſelf might ſo far have his work to do under his proud deſign, as to give him a Call to be King, and fight his battles, as is plain in the place cited, which might confirm him in a good opinion of himſelf to undertake the Government, eſpecially if ſome muſty Propheſies had been raked together, and by a Court-Paraſite particularly applyed to him: 'Tis as common for the higheſt as the meaneſt to be deluded, and miſtake or miſ-uſe many paſſages of Gods Providence. But now he is King, he grows covetous and ſelf-ended; he falls upon the ſpoil and the prey of the enemy, who ſeemed before to contemn all ſelf-intereſt and advantage, Sam. 15.19. His feigned and forged excuſe of reſerving it for Gods worſhip would not ſerve his turn. How faulty then are thoſe who do not ſo much as pretend any thing for Gods ſervice, but openly convert the common loſs into their private gain? This is that which will involve a Nation in broils and blood.

29. But alas! How many ſuch Sauls hath the world ſeen ſince Sauls time? who can part with that which is not worth the keep­ing, but with-hold from God that which he requireth as his due. If God call for the heart, they bring him the lip and tongue only: If God require ſpirit and Truth, they offer in the mountain, and at Jeruſalem: they put him off with complements, out-ſide ſervice, formality, and a State-Religion. Diſſembling Phariſees, they exact and pay Tithe of Mint and Rue, but neglect Judgement, Mercy, Faith, the love of God and their Neighbour, Mat. 23.23. When God commandeth the beſt and fatteſt to be given him, they put him off with the leaneſt, with the fruit of the ground: If they pretend to dedicate the beſt unto God, they intend to make their own advantage out of it. They may refrain from Extortion, A­dultery, &c. but continue proud, heady, high-minaed, covetous, &c. yet be very devout too, faſt twice in the week, give a ſmall Alms out of their ſuperfluity and ill gotten goods, pay Tithes, give their Miniſter his due, and applaud him, cenſure all that be contrary-minded to them as prophane. &c. Iſa. 65.4,5. Luke 18.11,12.

30. Thoſe ſacrifices are acceptable to God that are turned into aſhes, Pſalm 20.3. This muſt be done by fire the heavenly fire of zeal and love, which ſeparateth and conſumeth the groſs body of fleſh, and turneth and reduceth all into a pure eſſential and ſpiritual body; out of which aſhet is made the ſavory ſalt of the heavenly nature which ſeaſoneth all things. And therefore the Lord is ſaid to plead with all fleſh by fire, Iſa. 66.16. He hath his fire in Zion, and his furnace in Jeruſalem, Iſa, 31.9. with which refining fire he doth purifie the ſons of Levi, that they may offer unto the Lord an offering in Righteouſneſs, Mal. 3.3. Mat. 3.12. No oblation in Righteouſneſs, but by fire: 'tis the fire of the Spirit that conſumeth the fuel of the fleſh, Rom. 8.13. We muſt paſs through water and fire before we can come into the wealthly place, Pſalm 66.12. Without fire we cannot ſubſiſt in the natural life, much leſs can we perform the Actions of the ſpiritual life without it.

31. Under the Law the daily ſacrifice was not to ceaſe, Num. 28.3,4. and this Oblation was to be made by fire. He that cauſeth this to ceaſe, is the He-goat,Dan. 9.29. Dan. 8.11,12,13. The vile perſon, Dan. 11.21,31. the Beaſt, the Whore, the falſe Prophet that ſpeaketh lyes in the name of the Lord: It is Anti Chriſt that ſetteth up a Religion in the world without the Croſs. Whoſoever is zealous toward God without Self-denial, Mortification, and conformity to the death of Chriſt, his zeal is not according to knowledge, which will make him ſeek to eſtabliſh his own in ſtead of Gods Righteouſneſs, Rom. 10.2,3. Whoſoever rejecteth the Croſs can be no true Chriſtian. Wherefore think it not ſtrange concerning this fiery tryal alſo which is to come upon you, as though ſome ſtrange thing happened unto you; But rejoyce rather, although〈 in non-Latin alphabet 〉, The righteous is not ſaved without great labour and pains, hard ſtrugling and ſtriving, ſore Combats and Conflicts, 1 Pet. 4.12,13,17,18. Make not that way too wide, which God hath made ſtrait. All muſt go the narrow way, who would enter into life; For every one muſt be ſalted with fire, and every ſacrifice muſt be ſalted with ſalt, Mar. 9.49. 10.Tenthly,

32. No right attention or obedience to the Will of God with­out it. The ear, ſaith Ariſtotle, is the Organ of Diſcipline; and St. Paul ſaith, That faith cometh by hearing, Rom. 10. But there are ſome that be uncircumciſed in heart and ears, Acts 7.51. dead in the uncircumciſion of their fleſh, Col. 2.13. The inner ear lies in the heart; We muſt circumciſe the fore skin thereof, Jer. 4.4. For the true Circumciſion is that of the heart, Rom. 2.29. The heart is the fountain of filthineſs, Mat. 15.18,19,20. If this be not waſhed from wickedneſs by the waſhing of of regeneration, we cannot be ſaved; for it will wax groſs and fat, and make the ears dull of hearing, Jer. 4.14. Tit. 3.5. Mat. 13.14,15. In the Levitical Law the ſons of Aaron the Prieſts were to have the blood of the ſacrifice put up­on the tip of their right ear, the Thumbs of their right hand, and the great Toes of their right feet, Lev. 8.24. Thoſe whom Chriſt doth make Prieſts unto God, (1. Pet. 2.5. Rev. 1.6. ) he doth cleanſe and purifie from head to foot, from top to Toe, that he may preſent them to himſelf a glorious Church, not ha­ving ſpot or wrinckle, or any ſuch thing, but that it ſhould be holy, and without blemiſh, Eph. 5.27. He will ſprinkle our ears, that they mey be healed of that poyſonous Dectrine of Diſobe­dience, thoſe venomous Charms of the old ſerpent, and be unſtopt to hear what the Lord ſhall ſay. He will ſprinkle our right thumbs that we may be ready to do the Will of our Father which is in Hea­ven: He will ſprinkle our right Toes, that we may walk circum­ſpectly, not as Fools, but as Wiſe, ſhewing out of a good Conver­ſation our works with meekneſs of Wiſdom, proving indeed that we are indued with knowledge, Eph. 5.15. Jam. 3.13. The cleanneſs of our feet muſt ſhew the cleanneſs of our head: If our feet be clean, it doth imply that our hands and our head are waſhed, John 13.10. Pure Practice cannot be without true knowledge. If we receive Chriſt for Wiſdom, we muſt receive him alſo for Obedience: As ye have received Chriſt Jeſus the Lord, ſo walk ye in him, Col 2.6. Chriſt came to waſh head, hands and feet; to cleanſe our Infancy, Youth and old Age; to purifie the three eſſential parts of man; to ſanctifie us through­out, in Spirit, Soul and Body, 1 Theſ. 5.23. Again,

33. It is the beſt Guardian to the inner man. The outward man is liable to many dangers; but the inward is ſubject to many more: The outward may have great aſſauls, but the inner much greater: We wreſtle not with fleſh and blood, but with Prin­cipalities and Powers, and ſpiritual wickedneſs in heavenly〈1 page duplicate〉〈1 page duplicate〉places, or things, Eph. 6.12. The War in Heaven is hotter and ſharper then that on earth: That on earth is with men, that in Heaven is agaiuſt the old great red Dragon, Rev. 12.7. A cut in the fleſh is eaſily born and cured; but a wounded Spirit who can bear? The one lets out the blood, the other poyſons it; the one lanceth the skin, the other pierceth the heart. Heart-wounds (though not incurable, yet) are hard to be cured. Moſt Com­bats of the outward man are in the day time, when he can ſee to defend himſelf; but the Conflicts of the inner man are in the night as well as the day, and as often, when that reſtleſs roaring Lion ſeeks to devour us, 1 Pet. 5.8. Faith cannot be idle or ſottiſhſy ſecure; for it never wants an enemy. As it is not without an enemy, ſo it is not deſtitute of Refuge and Aid; it hath the clefts of the Rock the open ribs of Chriſt to ſhelter and ſecure it ſelf in, Can. 2.14. This is the ſtrong hold we are to flee unto, the moun­tain and banner of ſafety: His Banner over me was love, Can. 2.4, He loved me, and gave himſelf for me, Gal. 2.20.

34. This Enſign of the Croſs is that which terrifieth our ſpiri­tual enemies; the ſight of it doth conquer and chaſe them away. But then we muſt hold it in our eye, and in our hand, look upon him whom we have pierced, and beholding his ſufferings, ſuffer with him, ſmite our breaſts, and return; let us ſearch and trie our ways, our works, our thoughts, and turn to the Lord. It is reported of Conſtantine, that in one of his battles he ſaw the ſign of the Croſs over his head in the air, with this Motto, In hoc ſigno vinces, this is that which ſhall give thee victory:Luke 23.48. Lam. 3.4. doubtleſs we cannot get the Day, or win the field without it. Our inner man cannot ride on proſperouſly, except this march in the Van, and beat down them that hate us. Nor can we keep what we have got, but by this means. Non minor eſt virtus quā quaerere par­ta tuerl.And therefore we find it recorded of Heſter, that ſhe did the commands of Mordecai after ſhe came to the Crown, like as when ſhe was brought up with him, Heſt. 2.7,20.

35. Heſter and Mordecai were two captive Jews, carried away in the Captivity by Nebuchadonezer into Babylon. Heſter was left an Orphan, of whom her kinſ-man Mordecai took care after the death of her Father and Mother. Now theſe things (as the Apoſtle ſaith in the like caſe) are an Allegory, and have their myſtical ſignification. Heſter is as much as to ſay Hidden, and may imply the hidden man of the heart, 1 Pet. 3.4. Mordecai is bitter contrition, or teaching contrition, and was Guardian to Heſter. Whereby we are inſtructed, that affliction, or the Croſs is a good Protector, Tutor, Foſterer and Nurſe to the inner man. Ego in flagello paratus ſum, ſaith the vulgar Latin, Pſal, 38.17. the ſcourge is our Sehoolmaſter. Fooliſhneſs is bound in the heart of a Child; but the rod of Correction ſhall drive it far from him, Prov. 22.15. Thy Rod and thy ſtaff comfort me, Pſal. 23.4. Our light Afflictions which are but for a moment, work for us a far more exceeding and eternal weight of Glory, 2 Cor. 4.17. Though our outward man periſh, yet the inward man is re­newed day by day, verſe 16. As the ſufferings of Chriſt abound in us, ſo our conſolation alſo aboundeth by Chriſt, 1 Cor. 1.5. Wherefore faint not when thou art rebuked, 'tis for thy profit and good, that thou mayſt be partaker of Gods holineſs, Heb. 12.5,9,10. Neither muſt we think that this Croſs and Rod is of uſe unto us in our Non-age or Child-hood only, but that it is pro­fitable for us in our riper years alſo; not only whilſt we are children in underſtanding, but when we are grown in Chriſt; when we come to the Crown, as well as when we lay in captivity. Too ma­ny caſt off the Croſs too ſoon, and ſo expoſe themſelves to the ſnares of the wicked one. Hadaſſa obſerved and obeyed Morde­cai in her Royalty as well as in her ſlavery, and this became the ſafe­ty of her ſelf and of all the Jews. Twelfthly,

36. It is the beſt Preſervative againſt Schiſm and Hereſie. When Bigthan and Tereſh, the two Chamberlains of Ahaſuerus had conſpired treaſon,Eſt. 2.21,22. and ſought to lay hands on their Maſter the King, the plot was diſcovered and diſappointed by Mordecai who ſat in the Kings gate. If this Scripture (as all ſhould) be ſpiritually applyed, it will ſuit with our purpoſe in hand. What the meaning of Mordecai is, you have already heard. Bigthan is derived from〈 in non-Latin alphabet 〉Meat, and〈 in non-Latin alphabet 〉Dare to give, alſo Tradere to give up, or betray, as 'tis ſaid of Pilate, Tradidit Jeſum vo­luntati eorum, Luke 23.25. He delivered Jeſus to their Will. Haereticus eſt qui dogmata veritatis cor­rumpit; Schiſ­maticus, qui vincula uni­tatis diſrum­pit.Bigthan then is one that giveth meat, but that giveth or caſteth the Childrens bread unto dogs, and may perſonate the Heretick, who doth pervert and corrupt the Doctrine of Truth, teaching Placentia flattering Fallacies, ſowing Pillows to mens Elbows, giving the Promiſes to the vile, and threats to the precious ones. Tereſh ſprings from〈 in non-Latin alphabet 〉to make poor, to rend, tear, deſtroy: and may well ſignifie the Schiſmatick, who breaketh the Ʋnity of the ſpirit, Faith, Truth, pure Doctrine, and the bond of peace. By theſe two Traytors the King of Glory is in danger to be cruci­fied afreſh; not in Heaven, but in our hearts; not in his perſon, but in the faith of him. Let Mordecai ſit in the Kings gate;Prov. 4.23. make him the Porter of the heart; he will ſpie out the treaſonous thoughts that offer to make inſurrection againſt our true Ahaſue­rus, our bleſſed head. And when he hath diſcovered the danger, reward and exalt him, and hang proud Haman that makes the trouble and uproar in the ſoul, that multiplieth Rebellion: No matter what becomes of him, he is but the ſon of Amedatha, a troubler of the Law, one that ſeeks to make that void on earth which God hath eſtabliſhed for ever in Heaven: An Agagite, a proud aſpiring fellow that would rule before he know how to obey, climb to the top of the houſe before he hath paſſed the Portal; Set Mordecai to watch him. The Croſs is the royal ſtandard; the Kings perſon is always near it, very near it, and is ſecured by it in us, though not in himſelf, Again,

37. We cannot approach unto God and his altar, or draw nigh unto Chriſt, but by mortification through Chriſt! If we would reaſon〈 in non-Latin alphabet 〉Praeparare, Diſputare, Arguere, if we would prepare our ſelves to diſpute, reaſon or argue with God, we muſt firſt waſh and make us clean, put away the evil of our doings, ceaſe to do evil, learn to do well, Iſa. 1.16,18. We muſt waſh our hands in innocency before we can compaſs Gods Altar, Pſalm 26.6. We cannot lay our gift upon the Altar, it muſt lie only before the Altar untill we have made reconciliation with our elder Brother firſt, and with our younger brethren too, by crucifying that en­mity which is in us againſt them, Mat. 5.23,24. Our Diſo­bedience, Malice, Envy and Hatred is done away by the wa­ſhing of Regeneration, Tit. 3.3,5. And therefore Moſes was commanded to place the Laver between the Tent of the congregati­on and the Altar, that they might waſh as they went between the one and the other, Exod. 40.30. Let us keep our hands and feet clean, and then we may go boldly to the Throne of Grace, and find help in time of need. Again,

38. It is the only Seed-plot and Nurſery of true peace with God and man. As toward God, they that ſow in tears, ſhall reap in ſinging, Pſalm 126.5,6. Sorrow is the ſeminary of ſo­lace; Bleſſed are they that mourn, for they ſhall be comforted. Mat. 5.4. It cauſeth a diligent care and watchfulneſs againſt that which would diſturb our peace, 2 Cor. 7.11. Peace ſhall be reſtored to the Mourners, Iſa. 57.18,19. Bitter Roots bear pleaſant fruit; ſweet is the comfort of the Croſs. Godly ſorrow is the womb of the greateſt gladneſs: Although the Travel be in pain, yet the birth is with Joy that a man-child is born into the (little) world, John 16.21. Mary ſignifieth bitterneſs, ſhe was the mother of Chriſt. That which the mother, the creature calleth Benoni, the ſon of my grief, God the Father may name Benjamin, the ſon of his right hand's The man of ſorrows, Iſa. 53.3. is the man of Gods right hand, whom he hath made ſtrong for himſelf, Pſalm 80.17. That mighty one upon whom the Lord hath laid help for all mankind alſo, Pſal. 89 19 The days man that is able to lay his hands both on God and man, and can ſave to the utmoſt, Job 9.33. Hebrew. 7.25.

39. Chriſt is ſaid to be our Peace, reconciling both in himſelf, ſtaying the enmity, but no otherways then by the Croſs, Eph. 2.14,15,16 Col. 1.20,21. The ſtrength of God is in his arm, and the arm of God is Chriſt, Iſa. 53.1. John 12.38. This is that high hand and out-ſtretched arm of the Lord, with which he ſmitteth the firſt born of our luſts, the ſtrength of Ham, the power of that ſubtile and crafty one, and bringeth us out of the Egyptian ſtraits of the old nature, Pſalm 78.51. & 136.10,12. But when Chriſt hath ſmitten the firſt born of our luſts, and de­ſtroyed the ſtrength of our corruptions in our Egypt, our old nature, in his own body, we muſt follow him as our true Moſes, as he that draweth us after him out of our land of bondage, out of our ſelves, and leadeth us towards the good land of peace, and all the precious Promiſes of God, even through the red ſea of his ſufferings by an actual and perſonal entering into the ſame, paſſing through the ſame after him as our Leader and Fore-runner; then ſhall we ſee Pha­roah and all his hoſt, Satan, and all his Temptations, with our luſts, and all together drowned and ſwallowed up therein. And thus being juſtified by (this obedient and conforming) Faith, we have peace with God, through Jeſus Chriſt our Lord, Rom 5.1. Where­fore let us not ſtay any longer in Egypt, in our fleſhly nature, where we cannot ſacrifice unto the Lord our God, ſeeing the firſt born, the ſtrength of our ſins is broken and ſain;Pſal. 73.9, 57. Nei­ther let us turn our backs or ſtart aſide like a broken bow in the day of Battle, ſeeing we have the arm of the Lord to truſt un­to, and lay hold upon for our help in obtaining our peace, Iſa. 27. The Creation groaneth under the bondage of cor­ruption, and would fain get into the manifeſtation and glori­ous freedom of the Sons of God, Rom. 8.19,21. Let the Iſ­rael of God go, ſeek not to bring and keep it under the bondage of Corruption; Let not our luſts prevail and bear ſway any longer: they will ſeparate and make a breach between God and our ſouls, Iſa. 59.2.

40. As our peace with God is hereby procured and preſerved, ſo is it alſo with men. Our Lord and Saviour tells us, (Mat. 5.22.) Gen. 4.6. Tit. 1.13.That whoſoever is angry with his brother〈 in non-Latin alphabet 〉, raſhly, incon­fiderately, without a reaſon, ſhall be in danger of Judgement: Why art thou wrath? and why is thy countenance fallen? Indeed ſuch may be the caſe, that we ought to be highly diſpleaſed with our Brother, and rebuke him〈 in non-Latin alphabet 〉, ſharply, bitterly; as when he doth that which doth any ways hinder the Glory of God, or the good of man. Thus Chriſt was ſorely diſpleaſed,〈 in non-Latin alphabet 〉, he was wroth, or had indignation againſt his own Diſciples, Mar. 10.14 Get thee behind me Satan, ſaid he to Peter, (a ſharp rebuke) when he did but unwittingly, and out of his re­ſpect to his Maſter too, ſpeak that which ſavoured not of God, but tended to hinder the ſalvation of Mankind, Mat. 16.23. But there is a cauſleſs anger proceeding from the fleſh, cauſing divi­ſions and War, 1 Cor. 3.3. Jam 4.1. This cannot be quenched but by crucifying the fleſh with the affections and luſts, Gal. 5.24. When the Apoſtle had exhorted to be kind and tender­hearted, forgiving one another, he propoſeth a Pattern, the fol­lowing whereof will lead unto the end to which we are exhorted, viz. Forgiving one another, as God in Chriſt hath freely for­given us: This he would have us imitate in God as dear Children. This forgiveneſs is by walking in love; this love muſt be confor­mable to that of Chriſt to us, Eph. 4 32. & 5.1,2. There is a gracious Promiſe, (Iſa. 2.4. ) concerning the coming of Chriſt, that men ſhall beat their ſwords into Plowſhares, and their ſpears into pruning hooks, and the Naions ſhall learn War no more. When Chriſt is formed in the hearts of men, and they conformed to the heart of Chriſt, we ſhall ſee Halcyon days; then ſhall men live in Quietneſs, Love and Peace. When the root of Jeſſe ſhall ſtand up for an Enſign, then Ephraim ſhall not envy Judah, and Judah ſhall not vex Ephraim, Iſaiah 11.10,13.

41. Laſtly, In this knowledge of, and conformity unto the death of Chriſt, there is Cornucopia, abundance of all things, fulneſs of ſatisfaction, and plenty of all good. No good thing will be wanting, Pſalm 84.11. & 34.10. Si Chriſtum diſcis, ſati; eſt ſi caetera neſcis; Si Chriſtum neſcis, nihil eſt ſi caetera diſcis.They that enter into Gods houſe through this door ſhall be abundantly ſatiſ­ſied with the fatneſs and goodneſs thereof, Pſalm 36.8. & 65.4. Luke 15.17. John 10.9. All things come with this knowledge of Chriſt, Rom. 8.32. Here is the fatted Calf, the paſchal Lamb, the feaſt of fat things which the Lord makes unto all people in his holy mountain, Iſa. 25.6. Which mountain may well have reſpect unto Mount Calvary where our Lord was cruci­fied, as the 7th. 8th. 9th. verſes of that Chapter ſeem to in­timate; for there the Lord feaſted all mankind with the riches and ſweetneſs of his love. David ſaith, Pſalm 17.15. That he ſhould be ſatisfied when he did awake with Gods likeneſs. God, likeneſs or image is Holineſs and Righteouſneſs. We muſt firſt ſleep in Jeſus, 1 Theſ. 4.14. by dying with him, and then awake unto Righteouſneſs, and ſin not, 1 Cor. 15.34. The Apoſtle ſeems to affirm, that they have but little knowledge of God who continue in ſin. Its a great ſhame, and a ſign that men are groſly ignorant of the Grace of God and the death of Chriſt, when they ſhall ſo audaciouſly affirm, that there is no living with­out ſin ſo long as we are in the body: They deny the firſt Reſurre­ction in Deed, though not in Word. They err concerning the Truth, and ſeek to overthrow the faith of ſome, who ſay, that the Reſurrection is paſt already, 2 Tim. 2.18. For though Chriſt be riſen as the firſt fruits from the dead, yet the Reſurrection is not compleat in the body, although it be in the head: There's much of the Harveſt to come in when the firſt fruits are gathered. As there are ſufferings of Chriſt behind, (Col. 1.24) ſo is there alſo a Reſurrection behind: We muſt ſuffer too, if we will reign with him, 2 Tim. 2.12. Great is the Glory that doth follow the ſufferings of Chriſt, Luke 24.26. 1 Pet. 1.11. When Ruth lay dewn at the feet of Booz, it was at an heap of corn, and when ſhe aroſe, ſhe was laden therewith, Ruth 3.6,7,15. If we hum­ble our ſelves in conformity to the death of Chriſt, we ſhall have more then ſix meaſures of Barely; we ſhall have an hundred fold here, and inherit everlaſting life, Mat. 19.29. Ʋnto which bleſſed ſtate of Reſt and Glory, God of his infinite Mercy bring us all through Jeſus Chriſt our Lord, Amen.

WHat I have more to ſay to you in particular, my ancient Friends and Acquaintance of**And elſe­where. Brink­worth, may not ſeem ſo pertinent and agreeable to the Subject in hand; yet I ſhall here inſert it, becauſe I know not whether ever I ſhall make uſe of the Preſs any more hereafter. My endeavour is to give you ſatisfaction concerning thoſe things about which there hath been ſome diſ­agreement in our Judgements; of which I ſhall give you my underſtanding and preſent apprehenſion very briefly.

42. That there is a Preſcience and Previſion in the moſt Holy and only wiſe God, whereby he did and doth fore-know and fore-ſee from all Eternity all things that are, or ſhall be unto Eternity, this I de­ny not. But that there is ſuch an abſolute and peremptory Decree in God (either according to the Supralapſarian or Sublapſarian opinion) reprobating ſome men irrecoverably and unavoidably to Eternal damnation, hating them before they were, and neceſſtating them by vertue of ſuch a Decree to ſin after they had a Being, unto this I cannot conſent.

43. For if God had hated any thing before it was, be would ne­ver have given it a Being, as the wiſe man ſaith, Thou haſt Mercy upon all, for thou canſt do all things, and winkeſt at the ſins of men, becauſe they ſhould amend: for thou loveſt all the things that are, and abhorreſt nothing which thou haſt made; for never wouldſt thou have made any thing, if thou haſt hated it, Wiſd 11.23,24. Nor can I believe that there is any impul­ſion (as ſome ſay) in the Decree of God as a cauſe or an occaſion for man to ſin: For we muſt not ſay, that it is through the Lord that we fall away, or that he hath cauſed us to erre, for he hath no need of the ſinfull man, Eccl. 15.11,12.

44. Theſe two Texts of thoſe Wiſe men (though Apocryphal) prevail more with me then the contrary aſſertions of all others whatſoever. And the Apoſtle James is poſitive and clear in this Truth: Let no man ſay when he is tempted, I am tempted of God: for God cannot be tempted with evils, neither tempteth he any man, Jam. 1.13. So that to affirm there is an inherent co­ercion in the Decree of God neceſſitating men unto or towards their final Ruine, is to impute a greater and more inevitable cauſe of mans deſtruction to God irreſiſtibly ſubjecting him thereunto, then to the Devil who can but tempt and entice him to ſin, having no power (at firſt) to force him to commit it. Again,

45. Some of you ſuſpect me to be an Arminian, that I hold Free-will, and a power in man to do good. And this ye think is a departing from the Faith, a denying of Principles, a contradiction to what I wrote againſt Baker, a forſaking my firſt Love, which hath made you decline my Miniſtry. I have waited now about two years to give you ſatisfaction, and have ſolicited a private Diſcourſe, but could never yet obtain it. Surely that opinion is much to be ſuſpected that is unwilling to come to trial, John 3.20. But I ſhall not now inſiſt much on theſe things; The Points in que­ſtion have been and are in debate already between godly and learn­ed men, from whom you may expect further ſatisfaction. All that I have to ſay if only this, i. e.

46. Joſh. 22.When Joſhua had ſent the Reubenites, the Gadites, and the half Tribe of Manaſſeh unto their poſſeſſion which Moſes had appointed them in the promiſed Land, their lot fell on the other ſide of Jordan, and thither they go: The reſt of Iſrael ſtay on this ſide Jordan. Shortly after the devout Reubenites, &c. build an Al­tar, of which the Iſraelites have quick intelligence, and grow jealous: They conclude them Rebels without further examination; they arm themſelves againſt their brethren, and reſolves to deal with them as with Idolaters. How eaſie is it for good men of the ſame Religion to miſtake one anothers intention? But when the Reubenites had given an account to the Ambaſſadors of Iſrael wherefore they erected that Altar, and that tho reaſon and end〈1 page duplicate〉〈1 page duplicate〉thereof was not to divide from their brethren, but to preſerve a Ʋnion with them: not to ſeparate to other Gods, but to preſerve an intereſt with their brethren on this ſide the River in the worſhip of the true God unto poſterity: when their intention was cleared, all thoughts of Hoſtility were laid aſide, and a brotherly league and amity joyfully confirmed. So (my friends) I hope it ſhall be be­tween us.

47. I know ye are zealous for God, and the glory of his Truth, ye are jealous of the Blood of Chriſt, and the Grace of the Goſpel, leſt it ſhould be undervalued; ye ſuſpect every notion that ſeems to detract from the Honour of it. Tis good to be zealouſly affected al­wayes in a good thing. Concerning the things for which ye have me in ſuſpition, I was alwayes ready and often offered to give you a rea­ſon of my Faith according to the Scriptures.

48. And whereas ye impute a contradiction in my preſent judge­ment to what I formerly declared in my book againſt Baker, in re­ference to the ſtate of man both before and after his fall: I ſuppoſe ye will not find my faith or opinion in that point to be changed, but improved. For I ſtill affirm it as my belief, That Adam even in his innocency (and much leſs any man ſince his Delinquency) had no wiſdom, power, righteouſneſs, ability, holineſs, or any manner of good whatſoever of or from himſelf,Iam. 1.17. but what he received originally from God, and1 Cor. 15. that he was of the earth earthy from the beginning. Nor is there any now2 Cor. 3.5. ſufficient to think ſo much as a good thought as of himſelf, but by that ſufficiency which is of God.

49. Yet I ſay not that the firſt Adam was at firſt made a cor­rupt or ſinful earthy man: but rather that he was of ſo pure a mould, that although he was not conſtituted in or of an Heavenly Nature, yet be was created in ſuch a capacity, that he might have improved that earthy ſtate unto an Heavenly, if he had taken of the Tree of Life, which he might have done with free leave and li­cence, and not taſted of the Tree of Knowledge, of which he was ſtrictly commanded not to eat, Gen. 2.16,17. This Adam in his primitiue ſtate was a pure, clean, unpolluted earth; and the Law of God, which is of an undefiled Nature, circled it about like the in­corruptible Heavens. To this innocent ſtate we hope to be reduced (and confirmed in, with an addition of Heavenly glory) by Chriſt, (1 Cor. 15.22. ) who will change〈 in non-Latin alphabet 〉, the body of our Humility, or our humble body, Phil. 3.21. For in and by Chriſtare all things renewed, Iſa. 43.19. Rev. 21.5. God will give a new heart, Eze. 36.26. there is the new earth; I will put my Law into their inward parts, and write it in their hearts, Ier. 31.33. there is the new Heaven; this was promiſed, Iſa. 65.17. & chap. 66.22. So that according to his promiſe, we look for New Heavens, and a New Earth, wherein dwelleth Righteouſ­neſs, 2 Pet, 3.13.

50. And therefore alſo do I not deny, but that man, even after his fall, had ſufficient ſuccour and ſupply ſent him from God, in the incorporate, inſpoken, or (as I may ſo ſay) the incarnate Word, whereby he might, and ſtill may, if he will, convert and turn him­ſelf to God. Gen. 3.15. Verſe 8.Nor was God ſlack concerning the promiſe of the Seed, but haſtily purſued man with it, and overtook him in the cool of the day, not ſuffering the Sun to go down upon his wrath.

51. Tis true, God firſt examined the matter of fact, and ſhewed his juſtice, diſpleaſure and indignation againſt ſin, in ſentencing Adam to death, and caſting him under the curſe; thus he was a God that forgave him, yet he took vengeance of his inventions, Pſalm 99.8. And as Adam was to paſs under the curſe and death before he received the Promiſe: and as our Fathers died according to the Faith, (Heb. 11.13. ) before they ſaw the perſonal appear­ance of Chriſt: ſo muſt we firſt die unto ſin, and live unto Righte­ouſneſs before we can ſee or enter into the Kingdom of God, John 3. Rom. 6. If we live after the fleſh we ſhall die, but if we through the Spirit of God do mortifie the fleſh, we ſhall live, Rom. 8.13. Heb. 4.1.Let us therefare fear, leſt a promiſe being left of entering into his Reſt, any of us ſhould ſeem to come ſhort of it.

52. In wrath he remembreth mercy, Hab. 3.2.Now (I ſay) when God had thus ſtrictly and narrowly ſifted out the buſineſs, and had executed his Juſtice according to the mans demerit, he preſently runs after him with a Promiſe in his hand to comfort and recover his creature which he had caſt down, as if he thought it long before he ſhewed himſelf a God of mercy, pardoning iniquity, Exod. 34.6,7. His bowels ſeemed to be trou­bled ever ſince he ſpake againſt him. Thus he that had torn did heal, he that had ſmitten did bind up again:Jer. 31.20. Hoſ. 6.1,2. This is He that will revive us after we have lain one day dead in ſin, and another day dead unto ſin, for ſin or from ſin, and the third day we ſhall live in his ſight. God would not put off, withhold or defer his Mercy and Favour, his goodneſs, Grace, love and compaſſion towards man too long, but haſtened with all ſpeed to diſcover his thoughts of peace to him; Firſt, that he might make it known that he was a God that did not delight in the death of him that died, but that rather he would have all men come to the Knowledge of the Truth that they might be ſaved, Ezek. 18.32, & chap. 33.11. Wiſd. 1.13. 1 Tim. 2.4. 2 Pet. 3.9. Secondly, God ſought after and found man out ſo ſuddenly before he had any thought in his heart to ſeek after, or return to God,Iſa. 65.1. to teach us that he is found of them that ſought him not: and that man hath no will or power to turn to God, till God firſt beſtow his Grace, and give him wherewith he may ſo do: that he cannot, as of himſelf, think a good thought, that he cannot ſo much as believe in God, but by the gift of his Grace, Eph. 2 8. Pſalm 49.That no man can quicken his own ſoul, that none ſhould glory in the ſight of God, as if he had not received what he hath, 1 Cor. 1.29. & 4.7.

53. As God doth firſt prevent man with his Grace to hide pride from him, and keep him from boaſting, that he may have all the glo­ry and praiſe unto himſelf; ſo doth he beſtow ſufficient grace up­on all, that every mouth may be ſtopped, and all left without excuſe. And this will plainly appear if we look back to the beginning: For God came to Adam with the tender of the Seed before he knew his Wife, or had begoteen either Son or Daughter, and made the pro­miſe to him generally, in terms at large, indefinitly and indetermi­natively without limitation or reſtriction, not confining it to one, nor denying it to another. God did not ſay, The ſeed of the Woman ſhall bruiſe the head of the Serpent, for Abel or Seth when they are born, but not for Cain.

54. And if that Doctrine muſt he received as true and Orthodox, viz. That all men are guilty of original ſin quatenus conſidered in Adams loynes, Repreſenting them in himſelf as a publike perſon; (which Doctrine may yet be queſtioned) then it will as well fol­low on the other hand, that the Promiſe made by God unto Adam ſhould extend and reach unto all his poſterity, he then having them all Repreſentatively in himſelf when the promiſe was made to him; which promiſe was made without any perſonal limitation, but to Adam indefinitely, and conſequently to all mankind in general. 1 Cor. 15. 2.And thus the Apoſtle ſeems to make the Plaiſter as large as the Sore; As in Adam all die, even ſo in Chriſt ſhall all be made alive, See alſo Rom. 5.15,16,17,18,19.Where ſin aboundeth, Grace did ſuperabound, Rom. 5.20. where the love of God in the gift of his Son Jeſus Chriſt is fully vindicated from the diminiſh­ing aſperſions which ſome caſt on it by limiting and curtailing of it. My endeavour and deſign is, to acquit and clear the moſt Righteous and Holy God from being active or impulſive, conſenting unto, approving of, or having any hand in the ſin of man. Let the ſoul that ſinneth bear his own iniquity, and let the ſin and guilt be laid at his door that doth the evil; let not God be charged with it: but let every one of us humble our ſelves under his Mighty Hand that muſt lift us up, and deliver us in his due time, 1 Pet. 5.6.

55. Again, The evidence of this Truth will be yet further clear­ed up, if we conſider how God expoſtulated the matter with Cain: He doth not fall upon him with any hard ſpeeches, calling him Re­probate, Caſt-away, &c. but meekly reaſons it out with him, Where is thy brother? If thou deſt well, ſhalt thou not be accepted? Whence we may conclude, that Cains murder did not proceed from any predeſtinate or impulſive Act of Reprobation, but from his own voluntary Inclination to the ſuggeſtion of Satan, by whom he was begotten a ſon of murder, in reſigning his Will to the Will of the wicked one,Iohn 8.44. who was a Murtherer from the beginning, and be­gat Children of his own nature, like himſelf.

56. Now if God had ſo irrecoverably reprobated Cain from all Eternity, (as ſome ſay he did, and all other unrepenting wicked men as well as he) then there had been no place for acceptation of Cain, let him have done never ſo well; or elſe God ſhould make a ſhew of one thing, and intend the clean contrary, of which blaſphemous Imputation God forbid that any ſhould be guilty. But whereas God told Cain plainly, that if he had done well, he might have been accepted, it is manifeſt, that there was Grace enough given in the Promiſe as a publique ſtock, and laid up in Adam as a common perſon, in whom all Mankind then was, ſo that one as well as another might freely take of it, (for there is no Reſpect of perſons with God) to inrich, ſupply and enable himſelf ſuf­ficiently to do the Will of God. And to this the Scriptures bear witneſs, Iſa. 55. Ho, every one that thirſteth, come ye to the waters; and he that hath no money, come ye, buy, and eat; yea, come, buy Wine and Milk without money, and without price, John 7.37. Jeſus ſtood, and cryed, ſaying, If any man thirſt, let him come unto me, and drink. Rev. 22.17. The Spirit and the Bride ſay Come, and let him that heareth, ſay, Come; and let him that is athirſt come; And whoſoever will, let him take the water of life freely, John 3.14,15,16,17. and chap. 12.47. I came not to judge (or condemn) the world, but to ſave the world. Mar. 16.15. Go ye into all the world, and preach the Goſpel to every Creature, &c. Every Creature, whoſoever will: What more plain?

57. Nay Cain himſelf, when he was reproved by God, had not the impudence to anſwer or reply, that it was not ſo much his fault that he killed his brother, nor could he help or avoid what he did, for he was reprobated and rejected, left to himſelf, and denyed grace to withſtand the temptation, and reſiſt the Devil; No, he had no ſuch plea: for doubtleſs his Father and Mother did conceal the Promiſe no more from him (being the firſt born, and a man from the Lord, as his mother thought) then from Abel. And there­fore he takes ſhame to himſelf, laies his hand upon his mouth, bewails his condition, confeſſeth that his felly and ſin, (not Gods reprobating Act) had brought this miſery upon him; he doth not, he durſt not ſo much as once offer to open his mouth againſt God. Yea, The worſt of men have acknowledged their deſtruction to be of themſelves, and in their very torments have juſtified God, and condemned themſelves, as Solomon ſets forth, and deſcribes their wofull complaint, They repenting and groaning for anguiſh of ſpirit, ſhall ſay, We fools accounted the righteous mans life madneſs: but we have erred from the way of Truth, we have wearied our ſelves in wickedneſs; what hath pride profited us? Wiſd. 5.1,2,3,4,5,6,7,8. Nor do we anywhere read, that the Devils themſelves do charge their Lapſe and Ruine upon God, or his impulſive Decree: And the Apoſtle Jude, verſe 6. tels us, that they kept not their original ſtate; be doth not ſay God thruſt them from it, but they left and forſook it,

58. Wherefore, my Friends, let me diſcharge the Office and Duty of afriend to you: ſuffer ye the word of Exhortation, and ſe­riouſly conſider of it. Shall we impute unto God, or charge him with that which the worſt of men, no, nor the very Devils them­ſelves ever did? Shall we ſay that men do ſin becauſe God hath reprobated and reſolved to deny them his Grace? What is this elſe but to make God the firſt cauſe of mans tranſgreſſion? Let us rather magnifie the riches of Gods Grace, extol the bounteouſneſs of his gift, the liberality of love, as well in the largeneſs and ex­tent, as the freeneſs and undeſervedneſs of it. Let us (as is ſaid of them) Mat. 9.8. glorifie God which hath given ſuch power, ſuch gifts unto men,Or in the man. ſuch gifts whereby the Lord God might dwell even among the rebellious. Pſal. 68.18. Let us give the Gospel its free paſſage; let us not ſtop or hinder the current and flowings of Chriſt blood from the utmoſt parts of the earth; Let us not lay a ſtumbling block or diſcouragement in the way of Gods people. God hath been mercifull unto man in his Son; let his way of Mercy and love be made known, and not hid from the children of Adam upon earth, nor his ſaving health from any Nation, Pſalm 67.1,2.

59. Doth not the river of Gods Eden, his Paradiſe, his Plea­ſure, Delight, and Joy, (Gen. 2.10. Pſalm 147.11. Luke 15.7. ) diſtribute it ſelf unto the four ends of the earth? Pſalm 104.10,11.And do not the Well ſprings of ſalvation, which run out of the hills of Gods di­vine Nature and Attributes, deſcend and flow into the loweſt val­ley, and meaneſt condition of humanity? May not all the wild Aſſes of the mountains, and all the beaſts of the field drink thereof? May not the fouls of Heaven make their habitation by them? May not unruly fools, truſting in their own mountain of folly & ſtrength, be tamed: the brutiſh and beaſtly luxurious men in the field of this worldly nature have the heat of their fierce paſſions quenched, the high-ſoaring proud men in aery notions be brought down, and made to dwell with the meek and lowly Spirit of Chriſt? Let us not become Atheiſts, or rather Polytheiſts, making more Gods than one; which is done by dividing (and ſo deſtroying) the Ʋni­ty in the Will of the one only God. The doing of which we cannot avoid if we place two Wills in God, viz. One ſecret, determining ſome men to deſtruction; and the other open, profeſſing, proteſting, ſwearing that he would net that any ſhould die.

60. Let none now conclude from what I have ſaid, that I deny Election and Reprobation in any ſence: For I know and verily be­lieve that there are Things which God foreſaw would diſpleaſe him, and thereupon did Reprobate them from all Eternity, and reſolve that they ſhould never have communion or fellowſhip with him; ſuch as are Ambition, Tyrannie, Cruelty, Perſecution Ly­ing, Pride, Hypocriſie, Malice, Ʋncleanneſs, Theft, Murther, Drunkenueſs, and all manner of ſin and unrighteouſneſs. Of which things there have been perſons (that may be ſaved) which have born the Type and Figure; As there have been Perſons that (in all likelyhood) were Rejected, who have ſtood in the Figure of Things moſt excellent. Thus Iſhmael and Eſau, who were more than probably ſaved, as might eaſily be demonſtrated out of their Hiſtory in the Scripture, did bear the Type of Things that were re­jected: For of one of them the Apoſtle ſpeaks punctually that he was an Allegory, Gal. 4.24, &c.Can. 5.10. 1 Sam. 9.2. So on the other hand, Saul who is ſaid to rejected, did Repreſent the glorious perſon of our Saviour Chriſt, in the beauty and comlineſs of his perſon, who is the faireſt among ten thouſand, and excelleth all others by the head and ſhoul­ders, in wiſdom and ſtrength.

Theſe things, dear Friends, I have written and made pub­lique in love to the Truth and to your ſouls: Conſider what I have ſaid, and the Lord give us all a right underſtanding of the Ho­ly Myſterie of Life. So be it.

Yours in the Labour and Lov•…of our bleſſed Mediator, H. P.

If any deſire to be further ſatisfied and informed in the glorious Myſterie of our Lord Jeſus Chriſt and his Croſs, let them ſeri­ouſly peruſe that accurate Diſcourſe, intitled, PHILOSOPHY REFORMED, ſold by Ll. Lloyd at the ſign of the Caſtle in Corn-hill London: wherein they may find that heavenly Myſterie Chymically extracted out of the works of God in the Creation, very pleaſant and profitable to all thoſe who delight to ſearch out the Wonders of the moſt High. Grace be with all them that love our Lord Jeſus Chriſt in ſincerity.

Scriptures inſiſted upon in this TREATISE.

MAT. 26.
3, 45
8, 915
15, 1628
22, 2422
26, 2745
28, 2941
40, &c147
52, 54173
71, 74209
MAT. 27.
1, 2232
15, 17274
19, 24 26304
28, 30281
MAR. 14.
18, 19 2192
26, 27 28, 29 30, 31130 210
37, &c147
41, 42154
60, 62 64220
70, 71210
MAR. 15.
16, 19281
20, 21314
22, 23 28326
LUK. 22.
3, 424
10, 1132
15, 16 17, 1841
24, 25 26, 27 28, 29 30105
31, 32 33, 34 35, 36117
37, 38124
41, &c147
49, 51173
58, 59210
63, 65226
LUK. 23.
2, 5250
24, 25304
26, 27314
JOH. 12.
JOH. 13.
2, 3 4, 563
6, 7 8, 9 10, 1170
12, 13 14, 15 16, 17 18, 19 2079
21, 2292
23, 24 25, 26 27, 28 29, 3098
31, 32 33, 34108
35, 36 37, 38117
JOH. 14.
JOH. 18.
1, 2, &c137
10, 11173
18, 24 25, 26210
JOH. 19.
1, 3, &c281

The ſeven laſt words of Chriſt, page 351.

  • The Firſt Word. Pag. 354
  • The Second Word. Pag. 360
  • The Third Word. Pag. 368
  • The Fourth Word. Pag. 376
  • The Fifth Word. Pag. 386
  • The Sixth Word. Pag. 390
  • The Seventh Word. Pag. 392

The Hiſtory of the Paſsion of our Lord, gathered out of the four Evangeliſts, and digeſted into four Parts.

The firſt Part.

Luk. 22.1.NOw the Feaſt of unleavened bread drew nigh, which is called the Paſsover.

Whereas Luke ſaith here, it drew nigh, &c. Mark expreſſeth it thus,Mar. 14.1. After two daies, ſaith he, was the Paſsover and unleavened bread. Which Feaſt was honoured with a double name. It was called the Paſsover, be­cauſe of the offering of the Lamb, which in Exodus is called the Lords Paſsover,Exod. 12.11. becauſe the deſtroying Angel that ſmote the firſt born of the Aegyptians did paſs over the Iſraelites houſes which were ſprinkled with the blood of the Lamb, and that ſame night brought them out of Aegypt. And it was alſo called the feaſt or daies of unleavened bread,Exod. 12. & 13. Lev. 23.6. Num. 28.17. becauſe all the time of that feaſt (which laſted ſeven daies) the Jews were forbidden to eat leavened bread, or to have it in their houſes: and were commanded that they ſhould eat none but ſweet or unleavened bread. Now this Jewiſh ſolemnity began from the evening of the fourteenth day of the firſt moneth, and continued until the evening of the one and twentieth day. When the firſt moneth beginneth.But the Jews did not begin the firſt moneth2