CHRIST
REVEALED
.
IOHN
14.
6.
I
am
the
Truth
.
CHAP.
I.
HAving
formerly
delivered
,
as
opposed
to
falsehood
;
we
are
now
to
shew
,
that
he
is
Truth
as
opposed
to
the
shadows
and
figures
of
the
old
Law
.
1.
That
the
Lord
decreed
to
have
alwayes
a
Church
upon
the
face
of
the
earth
;
for
the
upholding
of
which
hee
upholds
the
world
.
For
,
1.
Hee
will
have
his
name
confessed
,
and
praised
as
well
in
earth
as
in
heaven
.
2.
Hee
will
maintaine
his
publike
worship
,
by
it
to
distinguish
heathenish
Idolaters
from
true
Worshippers
.
3.
To
prepare
true
beleevers
in
this
Church
militant
to
that
Church
triumphant
,
and
to
set
and
polish
them
as
living
stones
in
this
mount
of
the
Church
,
for
that
heavenly
mountaine
and
temple
.
II.
For
the
effecting
of
his
purpose
he
hath
decreed
,
that
the
doctrine
of
salvation
by
Iesus
Christ
should
bee
founded
out
in
the
Church
,
together
with
the
doctrine
of
the
Law
,
that
partly
the
right
way
of
his
worshipp
,
and
partly
the
way
of
salvation
,
might
be
made
knowen
and
opened
to
beleevers
.
III.
By
the
Gospel
the
Lord
hath
revealed
the
Covenant
of
grace
,
which
is
in
substance
but
one
,
as
God
is
but
one
,
and
Christ
is
but
one
,
who
is
the
substance
of
it
.
As
there
is
but
one
hope
of
one
eternall
life
,
the
end
of
the
Covenant
:
and
one
faith
which
is
the
meane
to
leade
to
that
end
,
Ephes.
4.
5.
IV.
Christ
,
and
his
doctrine
,
and
Covenant
being
the
same
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.
8.
for
substance
,
V.
So
long
as
Christ
was
to
come
,
it
pleased
God
to
traine
his
Church
by
an
heape
of
Ceremonies
,
I.
The
nonage
and
infancie
of
that
Church
,
which
was
not
capable
of
such
high
mysteries
,
but
was
to
bee
taught
by
their
eyes
as
well
as
their
eares
.
And
therefore
it
pleased
God
to
put
the
ancient
Church
(
even
newly
out
of
the
cradle
)
under
Tutors
,
Gal.
4.
2.
and
appointed
diverse
types
and
ceremonies
,
as
rudiments
and
introductions
,
verse
3.
fitted
to
the
grosse
and
weake
sences
of
that
Church
,
which
was
to
be
brought
on
by
little
and
little
,
through
such
shadows
and
figures
,
to
the
true
Image
and
thing
signified
,
who
in
our
Text
calleth
himselfe
truth
,
in
opposition
to
all
those
shadowes
.
Object
.
But
the
weaker
and
duller
they
were
,
the
more
neede
had
they
of
cleare
instruction
;
and
God
could
have
revealed
Christ
as
clearely
to
them
,
Sol.
But
as
the
Lord
had
observed
this
method
in
creating
the
world
,
hee
would
have
darknesse
goe
before
light
;
and
in
upholding
the
world
hee
would
have
dawning
goe
before
cleare
day
:
So
in
the
framing
and
upholding
the
Church
,
hee
would
have
Christ
exhibited
to
the
Fathers
,
as
to
the
Wise
men
,
in
swadling
clouts
,
which
hid
his
glory
.
He
respected
them
as
children
;
he
erected
for
them
in
Iewry
,
a
little
free-schoole
set
up
in
a
corner
of
the
world
;
hee
appointed
the
Law
of
Moses
as
a
Primer
,
or
A.
B.
C.
in
which
Christ
was
to
be
shadowed
in
darke
and
obscure
maner
;
he
would
that
Christ
should
come
to
his
brethren
,
as
Ioseph
to
his
;
who
first
obscured
himself
to
them
,
and
afterward
made
himselfe
better
knowen
.
One
compares
it
to
Noahs
1.
Opening
the
window
of
the
Arke
;
2.
Removing
the
covering
;
3.
Stepping
forth
himselfe
.
II.
Therein
the
wisedome
of
God
provided
for
the
further
advancement
of
Christ
and
his
Gospel
;
which
compared
with
the
Law
,
must
bee
manifested
in
great
brightnesse
and
glory
.
Christ
the
Sonne
,
must
come
in
more
glory
then
Moses
the
servant
.
Hence
,
Ioh.
1.
17.
The
Law
was
given
by
Moses
,
but
grace
and
truth
came
by
Iesus
Christ
:
The
Gospel
is
called
grace
,
not
because
under
the
Law
the
same
grace
was
not
preached
,
but
comparatively
:
that
was
scarse
grace
to
this
which
is
more
full
,
more
manifest
;
as
the
light
in
the
dawning
,
Isai.
30.
26.
2.
In
impletion
and
accomplishment
of
that
which
was
but
a
promise
of
grace
in
comparison
.
Act.
13.
32.
3.
In
application
and
apprehension
by
beleevers
in
all
Countries
,
not
onely
in
Iudea
.
4.
In
the
groweth
and
perfection
of
faith
and
grace
in
the
hearts
of
ordinary
beleevers
above
them
.
Hence
,
Heb.
10.
1.
the
Law
had
but
a
shadow
of
good
things
to
come
,
and
not
the
Image
and
truth
it
selfe
:
that
is
,
It
had
a
rude
and
darke
delineation
of
good
things
to
come
,
as
a
draught
made
by
a
painter
with
a
coale
;
but
the
Gospel
exhibits
the
picture
it selfe
in
the
flourish
and
beauty
;
that
is
,
the
truth
and
being
of
it
.
Hence
also
Paul
to
the
Col.
2.
17.
It
made
nothing
perfect
,
Heb.
7.
19.
III.
Those
Ceremonies
were
not
given
to
merit
remission
of
sinnes
by
them
,
nor
to
appease
Gods
anger
,
IV.
God
would
have
this
heape
of
Ceremonies
;
1.
As
bonds
and
sinewes
of
the
ministery
and
publike
meetings
;
V.
Gods
wisedome
in
appointing
these
Ceremonies
;
1.
Appointed
a
certaine
observation
of
the
line
and
tribe
whence
the
Messiah
should
come
according
to
the
promise
.
The
former
propositions
and
reasons
being
delivered
by
way
of
Preface
,
wee
now
come
to
shew
that
which
our
Text
properly
calleth
for
,
that
is
:
wherein
or
how
,
Christ
is
the
truth
of
those
figures
,
and
the
body
of
those
shadowes
of
the
Ceremoniall
Law
.
Christ
was
figured
in
the
old
Testament
by
holy
Persons
,
CHAP.
II.
1.
Adam
a
type
of
Christ
.
THe
first
of
them
is
the
first
Adam
,
who
was
so
lively
a
representation
of
Christ
,
as
that
Christ
is
often
called
the
second
Adam
,
Rom.
5.
14.
Adam
was
a
figure
of
him
that
was
to
come
.
I.
In
respect
of
Creation
.
1.
Both
of
them
were
Sons
of
God
,
the
one
by
eternall
generation
,
the
other
by
grace
of
Creation
.
2.
Both
were
Men
,
Adams
,
redde
earth
;
the
first
in
his
matter
,
the
second
not
in
his
matter
only
,
but
also
in
his
bloody
passion
.
3.
Both
were
Sons
of
one
Father
,
and
both
men
but
of
no
man
their
father
,
neither
of
them
having
any
other
father
but
God
.
4.
Both
created
in
the
Image
of
God
;
ingraven
forme
of
his
Fathers
person
.
Heb.
1.
3.
5.
Both
endowed
with
perfect
wisdome
and
knowledge
;
the
first
Adam
so
wise
as
that
he
gave
fit
names
to
all
Creatures
according
to
their
natures
:
in
the
second
Adam
dwelt
treasures
of
wisdome
and
knowledge
.
Col.
2.
3.
6.
Both
possessed
of
a
most
happy
and
innocent
estate
;
in
which
the
one
had
power
to
persever
,
but
not
will
:
the
other
had
both
power
and
will
.
7.
The
first
Adam
was
made
in
the
sixth
day
of
the
weeke
to
the
Image
of
God
:
the
second
Adam
towards
the
sixth
age
of
the
world
appearing
to
restore
that
Image
which
the
first
Adam
quickly
lost
.
II.
In
respect
of
office
and
soveraignty
.
1.
The
first
Adam
was
owner
of
Paradise
,
the
heire
of
the
world
;
soveraigne
Lord
of
all
the
Creatures
to
whom
they
came
for
their
names
;
the
second
Adam
is
Lord
of
heaven
as
well
as
earth
,
heire
of
the
outmost
bounds
of
the
earth
,
Psal.
2.
8.
Commander
of
all
Creatures
;
whom
the
windes
and
seas
obey
;
whose
word
the
divels
tremble
at
;
and
he
keepes
his
soveraignty
which
the
first
Adam
lost
.
2.
Adam
was
appoynted
to
keepe
the
Garden
and
dresse
it
,
Gen.
2.
15.
Christ
the
second
Adam
was
set
apart
to
sanctifie
and
save
his
Church
,
the
Garden
and
Paradise
of
God
,
Eph.
5.
26.
3.
Adam
was
King
,
Priest
,
and
Prophet
in
his
family
:
so
is
Christ
in
the
Church
,
the
family
and
houshold
of
faith
,
III.
In
respect
of
Conjugation
.
1.
Adam
sleeping
Eve
is
formed
:
Christ
dying
the
Church
is
framed
.
Eve
is
taken
out
of
Adams
side
,
while
he
sleepes
:
out
of
the
second
Adams
side
,
while
he
was
in
the
sleepe
of
death
,
issueth
the
Church
.
2.
Eve
was
no
sooner
framed
but
as
a
pure
and
innocent
spouse
she
was
delivered
by
God
to
Adam
yet
in
innocency
:
so
God
the
Father
delivered
the
Church
as
a
chaste
&
innocent
spouse
to
be
married
to
the
second
Adam
for
ever
,
to
be
bone
of
his
hone
,
and
flesh
of
his
flesh
.
3.
Of
Eve
marryed
to
Adam
he
receives
both
a
Cain
and
an
Abel
into
his
house
:
so
the
second
Adam
hath
in
his
visible
Church
both
elect
and
reprobates
,
sound
and
hypocrites
,
as
by
many
Parables
is
signified
;
as
of
the
field
;
the
net
,
&c.
IIII.
In
respect
of
propagation
.
1.
Both
of
them
are
rootes
,
both
have
a
posterity
and
seed
,
Isa.
53.
10.
2.
Both
of
them
convey
that
they
have
unto
their
posterity
,
Rom.
5.
12.
14.
As
by
the
first
Adam
sinne
,
and
by
sinne
death
came
over
all
men
:
so
by
the
second
Adam
came
righteousnesse
,
and
by
righteousnesse
life
on
all
beleevers
;
and
herein
especially
was
the
first
Adam
a
figure
of
him
that
was
to
come
.
3.
As
the
first
Adam
merited
death
for
all
his
posterity
:
so
the
second
Adam
life
for
all
his
.
Application
followes
.
I.
To
note
the
honour
and
antiquity
of
the
Ministery
which
not
the
first
Adam
onely
,
II.
To
note
the
antiquity
and
authority
of
the
doctrine
of
free
grace
by
the
merit
of
the
Messiah
,
which
both
the
first
and
second
Adam
taught
;
way
to
salvation
,
but
by
the
promised
seed
:
so
also
what
the
Disciples
heard
of
the
second
Adam
,
that
they
taught
to
the
Churches
;
but
they
heard
the
same
of
him
.
Act.
4.
12.
And
our
doctrine
being
the
same
with
theirs
,
is
not
new
,
but
more
ancient
then
any
other
.
For
as
this
is
the
honour
of
all
truth
,
III.
In
that
the
Church
comes
out
of
Christs
side
,
being
in
the
sleepe
of
death
,
light
out
of
darknesse
,
IV.
Labour
to
bee
ingrafted
into
the
second
Adam
,
that
as
thou
hast
borne
the
image
of
the
earthly
,
Cor.
15.
49.
1.
Because
the
second
Adam
repayres
whatsoever
we
lost
in
the
first
.
By
the
first
wee
are
enemies
to
God
,
by
the
second
wee
are
reconciled
to
him
.
By
the
first
wee
all
dye
,
all
made
alive
,
1.
Cor.
15.
22.
By
the
first
we
are
left
to
Sathans
power
,
by
the
second
wee
are
guided
by
the
Spirit
of
God
.
By
the
first
we
lost
all
the
Creatures
,
by
the
second
we
are
restored
to
the
holy
use
of
them
all
.
By
the
first
a
necessity
of
death
is
brought
in
,
Heb.
9.
27.
it
is
appoynted
for
all
men
once
to
dye
,
and
then
commeth
judgement
;
but
by
the
second
wee
have
a
recovery
of
the
blessing
of
immortality
and
life
.
Whatsoever
the
first
Adam
brings
into
the
world
by
sinne
,
the
second
carryes
out
by
his
righteousnesse
.
2.
Because
by
Christ
the
truth
wee
recover
more
then
we
lost
,
or
ever
should
have
had
by
the
Type
.
For
so
the
Apostle
,
Rom.
5.
16.
the
gift
by
the
second
Adam
hath
exceeded
the
offence
of
the
first
.
That
as
the
first
Adam
by
eating
the
forbidden
fruit
hath
powred
all
evill
into
the
soules
and
bodies
of
all
men
,
though
they
eate
not
of
the
forbidden
tree
:
So
the
second
Adam
by
regeneration
is
made
righteousnesse
to
those
who
had
wrought
no
righteousnesse
,
CHAP.
III.
2.
Noah
a
type
of
Christ
,
7.
waies
.
THe
second
instance
is
Noah
,
I.
Both
were
fore-prophesied
of
to
be
Saviours
,
Gen.
5.
29.
Lamech
begat
a
son
and
called
his
name
Noah
,
saying
:
This
shall
comfort
us
concerning
our
workes
,
and
sorrow
,
and
curse
of
the
earth
;
therefore
he
called
him
by
a
name
signifying
ceasing
,
or
rest
:
So
of
Christ
,
Mat.
1.
21.
thou
shalt
call
his
name
Iesus
,
for
he
shall
save
his
people
:
He
shall
be
the
true
Noah
that
shall
cause
Gods
wrath
to
cease
,
and
bring
the
afflicted
soule
to
true
rest
and
tranquillity
.
II.
Both
are
said
to
be
just
and
perfect
;
both
said
to
walke
with
God
;
have
nothing
to
do
with
that
just
man
,
saith
Pilates
Wife
,
Mat.
27.
19.
But
with
difference
;
Noahs
righteousnesse
was
imputed
,
being
righteousnesse
of
faith
,
Heb.
11.
7.
Christs
was
inherent
,
a
righteousnesse
of
nature
,
person
,
and
heart
.
2.
Noah
was
a
perfect
and
upright
man
,
Gen.
6.
9.
that
is
,
not
defiled
with
Idolatry
,
false
religion
,
opinions
,
or
externall
crimes
:
but
Christ
was
perfect
simply
and
absolutely
,
comparatively
.
Noah
was
perfect
but
in
part
:
Christ
perfectly
perfect
:
Christ
Legally
:
Noah
Evangelically
.
Noah
perfect
by
the
perfection
of
another
:
Christ
by
his
owne
.
Noah
perfect
because
without
open
crime
:
Christ
being
without
sinne
.
3.
Both
walking
with
God
,
found
grace
with
God
.
Noah
,
Gen.
6.
8.
Christ
,
Luke
2.
40.
52.
But
Noah
found
grace
by
acceptation
and
imputation
:
Christ
by
compleat
merit
and
satisfaction
.
Christ
found
grace
by
his
owne
perfection
and
justice
:
but
Noah
cloathed
with
Christs
.
III.
Both
of
them
were
Preachers
of
righteousnesse
.
But
Christ
preached
his
owne
doctrine
,
Noah
Christs
.
Both
invited
unto
repentance
.
Both
called
men
to
avoid
the
Judgement
to
come
.
Both
lived
and
preached
in
a
most
corrupt
age
,
when
there
was
a
generall
defection
both
in
doctrine
and
manners
.
Both
their
Ministeries
were
despised
,
and
that
despight
of
both
fearefully
revenged
;
the
one
by
water
,
the
other
by
fire
and
sword
:
both
by
utter
desolation
,
as
the
like
never
heard
of
before
.
IV.
Both
of
them
makers
of
an
Arke
,
and
Masters
of
it
.
But
Noah
of
a
materiall
;
Christ
of
a
spirituall
,
the
Church
.
Noah
to
save
sinners
from
the
deluge
of
waters
temporall
:
Christ
to
save
sinners
from
the
deluge
of
Gods
wrath
eternall
.
Gen.
6.
13
:
So
he
communicated
his
whole
will
and
counsell
to
his
Sonne
concerning
the
salvation
of
the
Church
,
Ioh.
8.
26.
2.
As
Noah
takes
many
trees
at
Gods
commandement
,
and
strongly
closeth
them
together
,
and
pitcheth
them
within
and
without
against
the
waters
:
So
doth
Christ
make
choice
of
trees
of
righteousnesse
,
the
planting
of
the
Lord
,
and
compacts
them
together
by
the
bond
of
the
Spirit
,
glewes
and
fastens
them
together
by
the
glew
of
Christian
love
,
and
pitcheth
them
within
and
without
,
fortifies
and
strengthens
them
against
the
waters
of
affliction
,
temptation
,
persecution
,
that
none
shall
drowne
or
overwhelme
them
.
3.
As
Noah
prepared
divers
roomes
in
the
Arke
for
divers
creatures
:
So
Christ
in
his
Arke
appoints
divers
places
and
functions
for
beleevers
here
,
and
prepares
in
his
Fathers
house
many
mansions
for
them
hereafter
,
Ioh.
14.
2.
And
as
Noah
receives
into
the
Arke
cleane
and
uncleane
creatures
and
persons
,
a
Sem
,
and
a
Cham
:
So
the
Lord
Christ
into
his
militant
Church
,
all
sorts
of
Nations
,
sexes
,
persons
,
conditions
;
Jewes
,
Gentiles
;
men
,
women
,
noble
,
ignoble
;
beleevers
,
and
unbeleevers
;
hypocrites
,
and
sound
Christians
.
On
this
floore
is
wheat
and
chaffe
.
4.
As
Noah
made
a
window
into
his
Arke
,
to
give
light
to
the
creatures
within
:
So
Christ
,
by
the
Gospel
preached
in
the
Church
,
enlighteneth
the
mindes
of
those
that
are
within
;
without
which
light
let
in
,
they
should
sit
in
everlasting
darkenesse
.
5.
As
Noah
by
the
same
direction
makes
a
doore
to
enter
into
the
Arke
,
and
but
one
doore
for
so
very
great
a
building
:
So
there
is
but
one
doore
to
the
great
building
of
the
Church
dispersed
farre
and
wide
,
and
this
is
Christ
himselfe
,
Ioh.
10.
7
,
9.
6.
As
Noah
the
Master
of
the
Arke
enters
into
it
,
and
receaves
and
saves
all
that
enter
in
with
him
;
for
which
purpose
hee
is
contented
to
bee
tossed
up
and
downe
by
those
most
raging
waters
,
and
had
no
more
freedome
from
feare
and
danger
then
others
in
the
Arke
:
So
Christ
the
Master
of
his
Church
,
to
save
his
Church
,
himselfe
enters
into
it
,
and
is
admitted
into
it
by
the
waters
of
Baptisme
;
and
was
contented
for
the
saving
of
others
to
bee
tossed
with
waves
and
billowes
of
affliction
,
ignominy
,
shame
,
sinne
,
curse
,
yea
the
torments
of
hell
.
That
his
Church
might
be
in
safety
with
him
,
he
will
bee
in
danger
with
her
,
and
every
way
to
helpe
her
,
will
bee
every
way
like
her
in
all
things
,
sinne
excepted
.
V.
Both
of
them
were
repayrers
of
the
world
.
From
Noah
descended
all
the
inhabitants
of
the
earth
:
from
Christ
all
the
inhabitants
of
heaven
.
The
world
againe
was
re-peopled
and
replenished
by
Noahs
posterity
:
the
Church
and
every
member
is
Christs
posterity
.
Both
of
them
were
preservers
and
providers
for
all
sorts
of
Creatures
:
But
Noah
as
a
steward
;
Christ
as
Lord
and
owner
of
them
:
Noah
for
a
few
,
Christ
for
all
:
Noah
for
a
yeare
and
a
little
more
,
Christ
perpetually
.
To
both
of
them
the
creatures
came
in
,
and
were
obedient
to
them
.
Though
never
so
fierce
and
savage
out
of
the
Arke
,
yet
in
the
Arke
they
were
mild
and
tame
:
So
to
Christ
the
windes
,
seas
,
divels
obey
;
and
if
Lyons
and
Cockatrices
come
into
the
Arke
and
Church
they
become
as
Lambs
and
little
children
putting
off
all
fiercenesse
,
Isa.
11.
6.
VI.
Both
of
them
offered
a
sacrifice
of
rest
,
and
sweet
savour
to
the
Lord
,
Noah
,
Gen.
8.
21.
As
men
are
delighted
with
sweet
savours
,
so
was
Noahs
sacrifice
pleasing
to
God
.
VII
.
Both
of
them
sent
a
Dove
out
of
the
Arke
.
Noah
when
the
waters
asswaged
,
and
much
of
his
feare
and
daunger
was
past
,
sends
out
the
Dove
who
brought
an
Olive
branch
,
a
signe
of
joy
,
comfort
,
and
abating
of
the
waters
:
So
Christ
Jesus
his
sufferings
and
labours
being
ended
,
sent
his
Spirit
forth
(
which
had
lighted
as
a
Dove
on
him
)
and
brings
joy
,
Now
to
application
.
I.
In
the
type
and
truth
learne
:
naughty
generation
,
Phil.
2.
15.
It
is
a
singular
praise
to
be
a
Lot
in
Sodom
,
and
in
a
corrupt
age
to
bee
unlike
sinners
.
For
light
to
shine
and
shew
it selfe
in
darkenesse
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
and
glorifie
your
father
which
is
in
heaven
.
To
shew
our selves
sonnes
of
God
,
and
children
of
light
among
enemies
of
God
and
light
,
is
a
singular
honour
.
Noah
fashioned
not
himselfe
to
those
corrupt
times
;
nor
Christ
to
the
evill
behaviour
of
that
age
.
Never
had
Christians
more
need
among
so
many
wicked
fashions
,
to
be
exhorted
not
to
fashion
themselves
to
the
world
.
If
a
Preacher
hold
on
a
preacher
of
righteousnesse
in
singlenesse
and
sincerity
of
heart
,
not
fashioning
himselfe
to
the
present
temporizers
and
men-pleasers
,
Let
all
the
world
scorne
,
oppose
,
traduce
him
:
If
a
private
man
hold
forth
the
word
of
life
,
and
in
blamelesse
and
pure
conversation
walke
in
a
way
which
leadeth
against
the
streame
and
common
current
of
the
corrupt
age
:
Both
the
one
and
the
other
have
here
the
type
and
the
truth
,
Noah
and
Christ
presidents
for
the
like
actions
,
precedents
in
the
same
way
.
II.
In
them
both
learne
:
That
these
are
the
dayes
in
which
we
must
expect
our
Lord
to
judgement
.
As
it
was
in
the
dayes
of
Noah
,
&c:
So
shall
the
comming
of
the
Sonne
of
man
bee
.
As
those
sinnes
in
Noahs
time
brought
the
deluge
of
water
:
III.
In
that
Christ
is
the
true
Noah
,
all
the
true
members
of
Christ
(
who
are
carefull
to
prepare
them
an
Arke
,
and
to
get
within
the
Arke
of
the
Church
)
have
solid
and
strong
comfort
.
Psal.
119.
71.
It
is
good
for
mee
that
I
have
beene
afflicted
,
that
I
may
learne
thy
statutes
.
Noahs
Arke
at
last
shall
putrifie
and
perish
,
but
Christs
Arke
shall
never
perish
,
but
at
last
bee
more
perfect
and
glorious
.
4.
As
Gods
Covenant
with
Noah
was
his
safety
in
the
Arke
:
(
for
looke
upon
the
Arke
floating
above
water
,
laden
with
heavy
burthen
,
fenced
against
the
waters
with
a
little
pitch
,
perhaps
not
very
skilfully
,
that
being
the
first
vessell
that
ever
was
made
for
the
water
)
without
Anchor
,
mast
,
sterne
,
Pylot
,
or
Master
to
governe
it
(
for
Noah
was
shut
in
by
God
)
how
should
it
be
but
carried
by
winds
and
waves
upon
rockes
,
or
hills
,
or
sands
,
or
trees
,
or
buildings
,
and
so
in
an
instant
split
all
too
pieces
,
but
that
the
Lord
was
Stearsman
in
all
that
voyage
?
)
So
the
safety
of
the
Church
is
,
that
it
hath
so
faithfull
a
Pylot
,
whose
Covenant
made
in
his
Church
is
the
wall
and
defence
of
his
people
,
more
stable
then
the
foundation
of
the
earth
.
Which
made
David
to
glory
;
Though
the
earth
bee
mooved
,
and
the
mountains
tumbled
into
the
sea
,
yet
the
Church
may
glory
in
the
salvation
of
her
God
.
In
our
lesser
trials
,
stormes
,
oppositions
looke
to
God
our
safety
;
Rev.
7.
14.
Psal
55.
22.
Gen.
8.
4.
So
when
the
waters
of
affliction
are
dried
up
,
the
Church
hath
her
rest
in
the
holy
mountain
of
God
,
Ps.
15.
CHAP.
IV.
3.
Melchizedek
a
type
of
Christ
.
HEbrews
7.
3.
Hee
was
likened
to
the
Sonne
of
God
.
Wee
must
search
wherein
and
how
Christ
was
the
truth
of
that
figure
.
I.
In
the
notation
of
his
name
.
Melchizedek
signifieth
King
of
righteousnesse
:
Our
Saviour
was
indeed
properly
King
of
righteousnesse
,
Heb.
7.
2.
Isai.
11.
4.
Psal.
45.
6
,
7.
thy
kingdome
is
a
scepter
of
righteousnesse
,
thou
lovest
righteousnesse
,
Mal.
4.
2.
Christ
the
Sunne
of
righteousnesse
shall
arise
.
From
him
all
have
righteousnesse
as
from
a
fountaine
.
II.
In
his
Office
.
1.
Hee
was
King
of
Salem
,
of
peace
:
the
Prince
of
peace
,
Isa.
9.
6.
not
of
a
corner
,
but
of
all
the
world
;
and
of
Salem
,
that
is
,
Ierusalem
,
Psal.
2.
6.
I
have
set
my
King
on
Sion
.
On
his
shoulders
was
the
governement
laid
.
Of
whom
Zach.
9.
9.
O
Ierusalem
behold
,
thy
King
commeth
unto
thee
,
hee
is
just
and
saved
himselfe
,
poore
and
riding
upon
an
asse
:
But
with
this
difference
,
Melchizedek
brings
peace
earthly
,
temporall
:
but
Christ
is
our
peace
,
Ephes.
●
.
14.
by
whom
we
have
peace
with
God
;
hee
guides
our
feete
into
the
way
of
peace
,
and
leades
us
to
peace
eternall
:
So
he
was
true
king
of
true
peace
,
so
was
not
Melchizedek
.
2.
Melchizedek
was
not
onely
a
King
,
but
Priest
of
the
high
God
,
Gen.
14.
18.
So
Christ
was
both
King
and
Priest
;
King
,
Revel.
1.
5.
Prince
of
all
the
kings
of
the
earth
:
Priest
,
Heb.
4.
14.
Our
great
high
Priest
.
This
was
not
usuall
in
the
Iewes
Policy
,
or
progeny
of
David
to
whom
onely
the
kingdome
was
promised
;
neither
would
God
admit
the
mingling
of
these
Offices
among
them
,
as
in
Vzziah
,
2.
Chron.
26.
But
as
this
dignity
was
reserved
unto
Christ
:
so
was
it
dispensed
with
in
his
speciall
figure
to
bee
both
a
great
King
and
Priest
.
III.
In
his
originall
.
Without
father
or
mother
,
genealogy
,
beginning
or
end
of
dayes
;
without
kindred
,
that
is
,
none
of
these
mentioned
in
Scripture
,
or
in
the
story
of
his
life
.
Although
he
had
both
father
,
mother
,
kindred
,
birth
,
death
;
yet
the
Lord
of
set
purpose
would
have
all
these
concealed
in
Scripture
,
that
hee
might
be
a
more
expresse
type
of
Iesus
Christ
,
who
was
truely
without
father
as
man
,
Luke
1
:
35.
that
holy
thing
which
shall
bee
borne
of
thee
,
shall
bee
called
the
Sonne
of
God
;
without
mother
as
God
,
without
kindred
according
to
his
Deity
,
in
respect
of
his
divine
nature
without
generation
,
for
who
can
declare
his
generation
?
Isai.
53.
8.
seeing
he
was
before
all
worlds
eternally
begotten
of
his
Father
.
the
beginning
and
the
ending
.
IV.
In
the
excellency
of
his
1.
Person
,
2.
Priesthood
.
1.
For
excellency
of
Person
.
1.
Melchizedek
was
greater
then
Abraham
;
for
he
blessed
Abraham
,
and
the
greater
blesseth
the
lesser
,
Heb.
7.
7.
signifying
Christ
the
fountaine
and
originall
of
all
blessing
in
heavenly
and
earthly
things
,
Ephes.
1.
3.
2.
Melchizedek
refreshed
Abraham
and
his
Army
,
returning
weary
from
the
battell
and
journey
,
with
bread
and
wine
.
Here
Abraham
was
a
receiver
,
Melchizedek
a
giver
;
a
manifest
type
of
Iesus
Christ
,
refreshing
and
comforting
all
his
followers
,
and
members
of
his
militant
Church
in
their
journey
and
wearinesse
,
with
his
word
and
Sacraments
,
Matthew
11.
28.
I
will
refresh
you
.
3.
Melchizedek
was
man
onely
and
sinfull
:
Christ
God
and
man
without
sinne
.
Melchizedek
as
the
sonne
of
God
:
Christ
indeed
the
Sonne
of
God
.
2.
For
the
excellency
of
his
Sacrifice
or
his
Priesthood
which
was
greater
then
Aarons
.
Melchizedek
,
Heb.
7.
9.
and
the
inferiour
payes
tythes
to
the
Superiour
:
Such
is
the
Priesthood
of
Christ
after
the
order
of
Melchizedek
,
Psal.
110.
4.
The
Lord
sware
and
will
not
repent
,
thou
art
a
Priest
for
ever
after
the
order
of
Melchizedek
.
3.
In
regard
of
the
continuance
of
his
Priesthood
.
For
as
hee
receives
it
from
none
,
so
hee
passeth
it
not
to
any
other
,
nor
any
can
succeed
him
;
but
hee
endureth
ever
,
having
an
everlasting
Priesthood
,
Heb.
7.
24.
The
Leviticall
Priesthood
ended
particularly
in
the
death
of
every
high
Priest
,
and
universally
and
finally
in
the
death
of
our
high
Priest
:
But
Christ
is
eternall
,
who
died
but
rose
againe
,
figured
in
Melchizedek
.
I.
If
Christ
bee
the
true
Melchizedek
,
Tim.
6.
15
,
16.
So
the
foure
and
twenty
Elders
,
Revel.
11.
15
,
17.
And
Angels
,
Beasts
,
Elders
,
and
all
creatures
,
Revel.
5.
11
,
12
,
13.
II.
For
the
comfort
of
the
Church
,
God
forbid
that
I
should
sinne
,
and
cease
to
pray
for
you
;
but
I
will
teach
you
the
good
way
:
Christs
love
to
the
Church
is
no
lesse
;
therefore
he
will
both
teach
and
pray
.
4.
Of
powerfull
protection
and
safety
.
For
he
is
not
our
Priest
onely
but
our
King
;
not
our
Doctor
onely
,
but
our
defendor
;
not
a
Priest
onely
to
pray
,
but
a
King
to
obtaine
for
us
,
and
bestow
on
us
what
he
prayes
for
.
What
if
he
had
never
so
much
power
in
teaching
,
if
he
were
impotent
in
defending
?
But
he
is
King
of
peace
in
himselfe
and
unto
us
,
We
haue
a
powerfull
aduocate
in
heaven
.
They
never
tasted
the
sweetnesse
of
this
doctrine
,
that
seeke
after
any
other
Mediator
.
III.
Hence
is
the
happinesse
of
the
Church
.
Abraham
,
Eph.
1.
3.
with
all
spirituall
blessings
in
Christ
Iesus
.
But
with
difference
.
Melchizedek
onely
pronounced
blessing
Gen.
14.
19.
blessed
art
thou
of
God
possessor
of
heaven
and
earth
:
But
our
Melchizedek
meriteth
and
bestoweth
blessings
of
higher
kind
also
then
could
Melchizedek
.
For
,
1.
Christ
blesseth
by
meriting
blessing
,
through
his
most
perfect
sacrifice
pacifying
his
Fathers
wrath
:
Melchizedek
offered
no
such
sacrifice
to
no
such
effect
,
his
was
accepted
by
mercy
,
not
for
merit
,
not
for
his
owne
sacrifice
,
but
for
Christs
.
2.
By
actuall
procuring
the
blessing
of
remission
of
sinnes
and
righteousnesse
restored
,
a
more
effectual
blessing
then
Melchidek
could
procure
:
His
sacrifices
could
onely
signifie
these
in
the
Messiahs
,
not
actually
apply
them
.
3.
By
gathering
,
calling
,
ruling
and
preserving
in
spirituall
life
his
whole
Church
,
as
members
of
his
owne
body
,
and
by
the
donation
of
his
spirit
:
none
of
which
blessings
Melchizedek
could
give
.
4.
By
bestowing
eternall
life
on
beleevers
,
here
in
the
first
fruits
,
heereafter
in
the
harvest
:
whereof
Melchizedek
must
be
a
receiver
from
him
the
fountaine
,
not
a
giver
,
5.
By
publishing
and
pronouncing
on
beleevers
all
this
blessing
in
the
preaching
of
the
Gospell
,
and
sealing
it
to
the
hearts
of
the
elect
by
the
daily
effectuall
voyce
of
his
spirit
by
the
word
:
which
Melchizedek
could
not
doe
.
Therefore
a
greater
then
Melchizedek
is
here
,
and
a
greater
blessing
then
Abraham
received
from
him
.
Let
the
world
curse
,
wicked
ones
rage
and
revile
against
the
Church
and
members
,
yet
as
Isaac
said
of
Iacob
,
Gen.
27.
33.
I
have
blessed
him
,
and
therefore
he
shall
be
blessed
;
the
same
will
Christ
not
say
onely
,
but
accomplish
to
them
.
IIII.
Hence
is
the
stability
and
perpetuity
of
the
Church
and
members
.
V.
The
excellency
of
Christs
Priesthood
above
the
Leviticall
.
first
for
themselves
,
and
then
for
others
,
Heb.
5.
3.
But
Christ
was
sinlesse
,
he
needed
not
offer
for
his
owne
sinnes
,
Heb.
7.
26.
27.
3.
For
their
office
,
they
were
but
ministers
of
holy
things
,
and
of
salvation
propounded
in
them
:
Christ
because
of
this
order
was
author
of
salvation
to
all
that
obey
him
,
Heb.
5.
9.
10.
4.
They
were
many
,
and
all
ministers
of
a
temporary
covenant
:
but
he
is
but
one
,
who
hath
obtained
a
more
excellent
office
in
that
he
is
Mediator
of
a
better
testament
established
upon
better
promises
,
Heb.
8.
6.
For
the
promises
of
the
covenant
of
grace
are
more
excellent
then
those
of
the
Legall
covenant
.
5.
They
offered
often
,
and
the
repetition
of
sacrifices
argued
their
invalidity
and
imperfection
:
but
he
offered
but
once
,
and
needed
not
do
it
daily
▪
Heb.
7.
27.
which
argued
the
perfection
,
Heb.
9.
28.
6.
They
offered
the
blood
of
beasts
which
could
not
expiate
sinne
,
nor
wash
the
conscience
of
the
sinner
farther
then
purifying
the
flesh
:
but
he
(
not
with
blood
of
bulls
and
goats
,
but
)
with
his
owne
blood
entred
once
into
the
holy
place
having
obtained
an
eternall
redemption
,
Heb.
9.
12.
and
this
blood
purgeth
the
conscience
from
dead
works
,
verse
14.
7.
They
served
in
an
earthly
fading
Sanctuary
made
with
hands
,
and
entred
into
an
holy
place
which
perished
and
fayled
,
according
to
that
elementary
and
temporary
worship
:
but
he
is
minister
of
the
true
Sanctuary
and
Tabernacle
which
the
Lord
pitcht
and
not
man
,
Heb.
8.
2.
this
tabernacle
is
his
owne
blessed
body
in
which
he
performed
all
his
service
,
called
,
chap.
9.
11.
a
great
and
more
perfect
Tabernacle
not
made
with
hands
,
and
vers.
24.
is
now
entred
not
into
holy
places
made
with
hands
,
but
into
the
very
Heaven
to
appeare
in
the
sight
of
God
for
us
.
8.
They
all
ceased
,
dyed
,
one
succeeded
another
;
as
mutable
was
their
whole
service
,
which
also
ceased
and
deceased
,
and
gave
place
to
the
truth
of
it
when
the
fulnesse
of
time
came
:
but
this
true
Melchizedek
,
being
without
beginning
or
end
of
daies
,
hath
an
eternall
Priesthood
,
Heb.
7.
24.
and
therefore
neither
hath
nor
needeth
any
successor
in
earth
.
Whence
every
repetition
of
his
sacrifice
bloodily
or
unbloodily
in
the
Masse
is
an
high
and
hatefull
blasphemy
,
a
denyall
of
Christs
person
to
be
above
the
person
of
Melchizedek
,
and
of
his
sacrifice
to
be
above
Aarons
,
or
that
it
was
offered
by
the
eternall
spirit
of
his
Deity
.
VI.
The
excellency
of
the
person
shewes
the
greatnesse
of
the
Sacrifice
,
the
greatnesse
of
the
sacrifice
the
greatnesse
of
the
sinne
,
likened
to
the
Sonne
of
God
,
Heb.
7.
3.
could
not
offer
a
Sacrifice
to
take
away
sinne
:
he
must
be
the
Sonne
of
God
indeed
,
and
God
himselfe
that
must
doe
that
.
The
least
sinne
which
wee
account
so
light
could
never
be
expiated
,
but
by
the
blood
of
him
that
is
God
as
well
as
man
.
All
created
strength
cannot
stand
under
the
burthen
of
the
least
sinne
.
Therefore
in
the
worthinesse
of
this
person
see
the
unworthinesse
of
thy
sinne
to
hate
and
abhorre
it
,
and
thy selfe
in
dust
and
ashes
for
it
.
An
haynous
and
execrable
offence
were
that
which
nothing
could
take
away
but
the
death
of
the
Prince
.
CHAP.
V.
4.
Isaac
a
type
of
Christ
.
I.
IN
his
birth
Isaac
,
How
can
this
be
?
Luk.
1.
34.
And
in
him
onely
the
whole
spirituall
seed
of
Abraham
,
all
Gods
people
of
Jewes
and
Gentiles
were
blessed
.
Psa.
72.
17.
the
Nations
shall
blesse
him
,
and
be
blessed
in
him
.
Which
Prophecy
cannot
be
understood
of
Salomon
;
for
scarce
his
owne
nation
was
blessed
in
him
,
who
by
his
sinne
lost
tenne
tribes
of
twelve
from
his
owne
sonne
:
and
verse
5.
they
shall
feare
him
so
long
as
the
Sunne
and
Moone
endure
from
one
generation
to
another
,
vers.
11.
all
Kings
shall
worship
him
and
serve
him
:
and
,
vers.
17.
his
name
shall
be
for
ever
:
all
these
are
true
in
Christ
onely
.
Thus
as
Isaac
was
founder
of
a
mighty
state
:
so
Christ
of
all
the
Church
of
God
in
all
nations
onely
blessed
in
him
.
As
Isaac
was
his
fathers
heire
:
So
Christ
heire
of
all
things
,
Isaac
hath
goods
onely
.
II.
In
his
suffering
.
1.
Isaac
was
circumcised
the
eighth
day
:
so
was
Christ
.
Luk.
2.
2.
Isaac
in
his
infancy
was
persecuted
by
Ishmael
,
Gal.
4.
29
:
So
Christ
by
Herod
,
Mat.
2.
3.
Isaac
carryed
the
wood
of
the
burnt
offering
upon
his
shoulders
even
to
mount
Moriah
,
Gen.
22.
6
:
So
Christ
carryed
the
Crosse
on
which
he
was
to
be
nayled
,
even
to
Golgotha
.
4.
Isaac
was
led
away
as
a
Lamb
to
the
slaughter
:
So
Christ
was
led
away
,
Ioh
19.
16.
to
death
.
5.
Isaac
without
reply
submitted
himself
to
his
father
even
to
the
death
;
suffered
himselfe
to
be
bound
on
the
wood
,
and
yeelds
himselfe
a
burnt
offering
unto
the
Lord
:
Even
so
Christ
without
reply
was
obedient
unto
his
father
unto
the
death
,
and
was
content
to
be
bound
,
not
as
Isaac
for
himselfe
alone
,
but
for
us
and
them
;
and
laid
downe
his
life
a
whole
burnt
offering
,
and
a
ransome
for
many
,
Ioh.
16.
28.
Thus
were
both
Lamb-like
sufferers
,
both
beare
their
Crosse
,
both
without
reply
led
away
,
both
bound
and
fastened
on
the
wood
,
both
willingly
obedient
to
the
death
.
III.
In
his
offering
,
1.
Both
sonnes
,
onely
sons
,
innocent
,
determinate
counsell
of
God
was
delivered
by
wicked
hands
.
Abraham
offers
his
Sonne
freely
:
God
more
freely
offers
his
sonne
out
of
his
bosome
.
2.
Abraham
by
Gods
commission
riseth
early
in
the
morning
to
sacrifice
his
sonne
;
and
Isaac
riseth
as
early
to
obey
his
Father
:
Hinde
of
the
morning
.
Psa.
22.
1.
compassed
with
dogges
that
hunted
his
life
;
and
Christ
,
as
another
Isaac
,
after
his
passion
rose
early
in
the
morning
to
fulfill
the
worke
of
his
Father
.
3.
Neither
of
them
must
be
offered
every
where
or
any
where
but
both
in
a
mountaine
,
and
such
a
mountaine
as
must
typifie
Christs
humane
nature
.
Mount
Moriah
must
beare
the
Temple
built
by
Salomon
,
a
type
of
Christs
body
,
Ioh.
2.
19.
Mount
Calvary
must
beare
the
body
it selfe
;
and
these
two
hills
,
if
they
be
not
one
and
the
same
(
as
Augustine
thinkes
,
and
it
is
not
unprobable
but
that
Golgotha
was
the
skirt
of
Moriah
)
yet
could
they
not
be
farre
distant
,
the
one
being
within
the
gate
of
the
City
,
and
the
other
not
farre
without
,
the
nearest
to
the
City
of
all
.
4.
The
Father
layes
first
the
wood
upon
both
,
and
then
both
upon
the
wood
,
both
must
feele
the
weight
of
the
wood
,
no
small
wood
to
burne
a
man
,
a
whole
burnt
offering
as
Isaac
:
but
the
wood
which
Christ
bore
was
farre
heavier
.
Isay
53.
4.
he
bare
all
our
diseases
.
And
then
both
by
Gods
appoyntment
were
bound
on
the
wood
,
fastened
hand
and
foot
,
not
that
either
was
unwilling
,
but
to
retaine
the
manner
appointed
for
sacrifice
.
5.
Isaac
must
be
offered
alone
,
the
servants
must
stay
at
the
foot
of
the
hill
a
farre
off
,
little
knowing
the
businesse
and
sorrow
in
hand
:
So
Christ
must
tread
the
Winepresse
alone
,
Isa.
63.
3.
the
Disciples
feare
and
fly
,
and
little
consider
the
agony
of
their
Master
.
6.
The
Father
carryes
in
his
hand
the
sword
and
fire
against
his
owne
sonne
;
the
sword
signifying
the
justice
of
God
,
the
fire
his
burning
wrath
against
the
sinnes
of
men
:
Both
bent
against
Christ
,
both
sustained
by
this
Isaac
;
in
whom
the
justice
of
God
is
satisfied
,
and
the
flame
of
his
wrath
extinct
and
quenched
.
IV.
In
his
scape
and
deliverance
.
1.
The
blow
is
a
fetching
but
Abraham
must
hold
his
had
,
Isaacs
flesh
must
not
be
pierced
or
cut
:
The
souldiers
ready
to
breake
the
legges
of
Christ
(
as
of
the
two
theeves
)
must
stay
their
hands
;
not
a
bone
of
him
must
be
broken
.
2.
Isaac
offred
,
and
three
dayes
dead
in
his
fathers
purpose
and
minde
,
yet
dyed
not
,
but
his
Father
received
him
as
from
the
dead
:
so
Christ
offered
upon
his
Divinity
dyed
not
,
and
his
humanity
dead
in
the
belly
of
the
earth
,
after
three
dayes
he
revived
,
and
raysed
himselfe
againe
to
die
no
more
.
So
both
were
delivered
from
death
the
third
day
:
Heb.
11.
19.
from
whence
he
received
him
as
in
a
type
or
resemblance
,
that
is
,
to
be
a
type
or
resemblance
of
Christs
resurrection
from
death
.
3.
The
Ramme
that
was
offered
for
Isaac
was
caught
by
the
head
among
the
thornes
,
and
hanged
in
a
bush
:
Christ
our
sacrifice
was
hanged
on
a
tree
,
crowned
with
thornes
,
and
so
hung
on
the
Crosse
to
expiate
our
sinnes
compared
to
thorns
and
bryers
,
which
would
for
ever
have
held
us
,
if
they
had
not
held
him
.
V.
In
his
mariage
.
1.
Rebekah
was
faire
and
beautifull
:
Gen.
24.
4
:
so
Christs
spouse
is
of
the
same
flesh
which
himselfe
assumed
.
3.
She
was
wooed
by
his
fathers
servants
,
and
brought
forwards
toward
Isaac
:
so
the
Church
is
wooed
by
pastors
and
Preachers
the
servants
of
Christ
,
and
so
brought
forwards
by
his
friends
towards
the
bridegroome
.
4.
She
resolved
to
forsake
all
her
friends
and
comforts
to
come
to
Isaac
:
so
the
Church
forsakes
all
in
affection
and
actually
,
being
called
to
enjoy
her
head
and
husband
Jesus
Christ
.
5.
She
decks
her self
with
jewels
and
trims
her selfe
before
she
comes
to
Isaac
,
but
covers
all
with
a
vaile
:
so
the
Church
prepares
her selfe
as
a
Bride
for
a
Bridegroome
,
trimms
her selfe
with
faith
and
graces
as
Jewells
,
but
covers
and
vailes
all
with
humility
,
modesty
,
shame
facenesse
,
as
not
worthy
to
be
seene
,
much
lesse
matched
to
such
an
husband
.
Isaac
,
Isaac
meets
her
:
so
the
Church
comming
towards
Christ
he
meets
her
afarre
off
,
1.
by
his
grace
of
election
,
2.
by
his
most
entyre
love
and
affection
.
3.
by
most
gracious
acceptation
.
4.
In
person
and
Incarnation
.
5.
In
glory
and
power
at
the
last
Judgement
for
her
finall
salvation
.
I.
In
the
type
and
truth
note
a
patterne
by
which
to
frame
our
obedience
,
Phil.
2.
8.
Let
the
same
minde
bee
in
us
that
was
in
them
.
1.
To
bee
humbly
obedient
unto
our
father
as
they
.
2.
Having
never
so
difficult
a
Commandement
.
As
Abraham
rose
early
to
obey
God
;
and
Isaac
as
early
to
obey
his
Father
;
and
Christ
was
content
early
in
the
morning
to
bee
prosecuted
to
death
:
so
let
not
us
procrastinate
,
but
hasten
to
our
duty
,
especially
to
our
sacrifices
of
prayer
and
prayses
early
in
the
morning
.
Psal.
108.
2.
3.
As
Abraham
in
offering
,
nor
Isaac
in
obeying
consulted
not
with
flesh
and
blood
,
acquainted
neither
Sarah
nor
the
servants
,
nor
consulted
with
humane
wisdome
to
hinder
obedience
:
no
more
must
we
in
our
obedience
.
So
Paul
Gal.
1.
16.
professeth
of
himselfe
that
he
communicated
not
with
flesh
and
blood
after
he
had
a
calling
.
If
flesh
and
blood
will
object
any
thing
against
obedience
,
and
extoll
it selfe
against
the
knowledge
of
God
,
bring
it
captive
into
the
obedience
of
Christ
,
2.
Corinth.
10.
5.
4.
Obey
in
suffering
,
as
well
as
in
doing
;
dayly
take
up
our
crosse
(
as
both
they
carried
the
wood
of
their
offering
)
and
not
repine
nor
reply
.
We
must
not
thinke
that
by
carrying
our
crosse
wee
can
performe
the
worke
of
our
redemption
,
Now
thus
to
frame
our
obedience
are
required
two
rules
.
Rule
II.
In
dangerous
,
and
difficult
,
or
costly
commandements
,
propp
up
thy
faith
with
consideration
of
Gods
power
and
truth
.
So
did
Abraham
in
this
difficult
commandement
;
when
hee
might
have
considered
of
a
thousand
strong
hinderances
,
he
strengthened
his
faith
by
this
,
Heb.
11.
19.
hee
considered
that
God
was
able
to
raise
him
up
even
from
the
dead
,
whence
after
a
sort
hee
received
him
.
Thus
he
supported
his
faith
in
that
word
of
promise
,
Rom.
4.
20
,
21.
hee
considered
not
Sarahs
dead
body
,
but
was
fully
assured
that
God
(
whom
hee
beleeved
,
who
quickeneth
the
dead
,
verse
17.
)
who
had
promised
,
was
also
able
to
doe
it
.
These
two
props
upheld
him
,
even
the
full
assurance
of
Gods
truth
in
promises
,
and
power
in
performing
them
.
In
duties
of
apparant
danger
,
the
casting
an
eye
on
Gods
truth
and
power
will
bring
them
forward
,
else
they
never
come
on
,
Dan.
3.
17.
Our
God
is
able
to
deliver
us
,
and
hee
will
;
but
if
not
,
&c.
So
in
the
time
of
danger
and
deepe
distresse
,
cast
thy selfe
on
the
might
and
truth
of
God
,
who
quickneth
the
dead
,
who
can
say
to
the
dead
,
live
,
and
they
shall
live
.
In
duties
chargeable
,
if
thy
obedience
must
cost
thee
some
part
,
or
the
whole
of
thy
estate
,
looke
on
Gods
power
and
goodnesse
.
So
the
Prophet
to
Amaziah
,
2.
Chron.
25.
9.
what
shall
we
doe
for
the
hundreth
talents
?
The
Lord
is
able
to
give
thee
more
then
this
.
Object
.
But
I
know
not
whether
he
will
.
Sol.
Faith
assures
it selfe
there
is
never
any
losse
in
obeying
God
.
It
knows
,
the
way
to
keepe
Isaac
,
is
to
give
up
Isaac
.
It
hath
a
promise
,
whosoever
forsaketh
house
,
lands
,
&c.
for
Christ
,
hee
shall
have
an
hundreth
fold
.
II.
In
both
we
have
a
notable
type
of
our
resurrection
.
Christ
the
head
is
risen
,
the
members
must
also
rise
againe
,
1.
Cor.
15.
12.
For
,
1.
Can
or
will
a
living
and
powerfull
head
be
alwayes
dismembred
and
sundred
from
the
body
?
2.
Because
Christ
rose
not
as
a
private
person
as
Isaac
did
,
but
as
the
first
fruits
of
them
that
slept
,
verse
20.
3.
Because
Christ
in
his
resurrection
is
opposed
to
the
first
Adam
,
verse
21
:
For
as
by
the
first
Adam
comes
death
on
all
;
so
by
the
second
Adam
resurrection
from
the
dead
.
This
is
a
sure
propp
and
stay
against
all
the
miseries
and
occurrences
of
this
life
,
and
against
the
bitternesse
of
death
,
and
horrour
of
the
grave
,
that
we
are
assured
of
a
better
resurrection
,
else
were
wee
of
all
men
most
miserable
,
verse
19.
III.
A
sweet
consolation
.
IV.
Both
were
delivered
,
going
to
Emmaus
.
Hence
wee
learne
to
make
this
use
for
the
strengthening
of
our
faith
:
Hos.
6.
2.
After
two
dayes
he
will
revive
us
,
and
in
the
third
day
he
will
raise
us
up
,
and
wee
shall
live
in
his
sight
.
In
all
wants
and
extremities
let
Abrahams
voice
to
Isaac
comfort
thee
:
God
will
provide
.
ten
spies
and
the
two
,
Num.
13.
If
thou
see
not
the
meanes
for
thy
deliverance
,
goe
to
the
Mountaine
there
is
a
Ramme
for
Isaac
:
hasten
thy
obedience
,
and
God
which
set
thee
on
worke
,
will
hasten
thy
deliverance
.
CHAP.
VI.
5.
Ioseph
a
type
of
Christ
,
I.
IN
regard
of
his
person
.
1.
Ioseph
was
the
first
borne
of
the
beloved
Rahel
,
beloved
Mary
.
welbeloved
in
whom
his
Father
delighted
,
Gen.
39.
6.
and
his
internall
beauty
was
more
then
his
externall
:
Christ
was
more
beautifull
then
the
sonnes
of
men
,
and
making
us
beautifull
in
his
beauty
.
4.
Ioseph
was
endued
with
such
a
measure
of
wisedome
and
understanding
as
none
was
like
him
,
in
whom
Gods
Spirit
was
.
II.
In
his
actions
.
1.
Ioseph
was
sent
by
his
father
to
visite
his
brethren
in
the
wildernesse
:
verse
45
:
So
in
the
Church
as
a
pure
Virgin
given
by
the
Father
to
Jesus
Christ
,
Gen.
49.
24.
he
is
called
the
feeder
of
Israel
,
and
a
stone
,
that
is
,
a
rocke
or
refuge
to
his
brethren
:
So
Jesus
Christ
is
the
feeder
of
Israel
,
and
of
all
the
family
of
God
in
all
Nations
of
the
earth
,
not
with
temporall
food
onely
,
but
with
the
Manna
from
heaven
,
the
Word
and
Sacraments
,
and
his
owne
flesh
and
blood
,
the
incorruptible
and
indeficient
bread
and
water
of
life
.
5.
As
Ioseph
in
his
lowest
estate
was
both
a
Lord
in
the
prison
,
and
a
comforter
of
the
prisoners
,
assuring
the
Butler
of
his
life
,
and
recovery
of
his
place
:
So
Jesus
Christ
at
his
lowest
abasement
,
was
Lord
over
death
and
the
grave
,
having
command
of
them
,
and
his
last
breath
on
the
Crosse
all
most
comforted
the
poore
thiefe
promising
him
both
life
and
glory
.
6.
As
Ioseph
doth
all
the
good
he
can
for
his
brethren
that
had
ill
deserved
it
:
For
1.
Hee
teacheth
them
how
to
live
together
,
and
commends
brotherly
love
and
concord
,
fall
not
out
by
the
way
.
2.
Teacheth
them
how
to
speake
to
Pharaoh
,
and
what
to
demand
.
3.
Goes
to
Pharaoh
,
and
speaks
,
and
obtaines
for
them
whatsoever
he
would
,
and
placeth
them
in
Goshen
the
far
of
the
land
,
till
they
come
to
Canaan
:
So
Jesus
Christ
above
all
lessons
commended
to
us
the
new
Commandement
of
love
,
a
badge
of
his
disciples
;
teacheth
us
how
to
pray
,
and
what
,
in
the
Lords
prayer
;
himselfe
intercedes
for
us
,
and
obtaineth
all
that
good
is
,
and
provides
for
us
in
earth
till
we
come
to
Canaan
.
III.
In
his
sufferings
and
passions
.
1.
The
archers
grieved
him
,
Gen
49.
23.
that
is
,
not
his
Mistris
onely
and
Master
,
but
his
brethren
also
conspire
against
him
,
although
sent
from
his
father
in
love
,
and
comes
in
love
to
see
how
they
doe
,
and
to
know
their
wants
;
yet
they
scorn
him
,
behold
yonder
dreamer
comes
;
they
consult
to
kill
him
,
let
us
kill
him
and
see
what
will
become
of
his
dreames
:
So
Jesus
Christ
came
among
his
owne
,
sent
from
his
Father
in
love
,
pitying
the
wandrings
and
wants
of
men
;
but
the
Jews
scorne
him
for
a
deceiver
,
plot
to
kill
him
,
conspire
against
his
life
.
2.
As
his
brethren
sold
him
for
twenty
pieces
,
stript
him
naked
,
cast
him
into
a
pit
,
sent
him
as
a
slave
into
Egypt
,
where
hee
(
being
indeed
free
)
became
a
servant
:
So
Jesus
Christ
in
his
infancy
was
sent
into
Egypt
,
sold
by
the
Jews
for
thirty
pieces
,
stript
naked
of
his
apparrell
,
and
in
the
forme
of
a
servant
cast
into
the
pit
of
death
and
the
grave
,
whence
they
thought
never
to
have
heard
more
of
him
,
as
Iosephs
brethren
did
.
3.
As
in
this
service
Ioseph
was
tempted
to
whoredome
by
his
wanton
Mistris
when
they
were
alone
,
and
that
often
and
dayly
;
but
by
strength
of
grace
stoutly
resisted
,
yea
conquered
her
and
himselfe
:
So
was
Jesus
Christ
in
the
entrance
of
his
Ministery
strongly
assailed
by
Satan
to
spirituall
whoredome
when
he
was
alone
in
the
wildernesse
,
and
that
often
set
upon
;
yet
by
the
power
of
the
Spirit
overcame
and
conquered
,
so
as
the
evill
one
found
nothing
in
him
.
4.
As
in
this
service
(
notwithstanding
his
faithfulnesse
and
innocency
)
Ioseph
was
falsely
accused
,
condemned
,
cast
into
prison
with
the
Butler
and
Baker
:
So
was
Jesus
Christ
,
notwithstanding
all
his
innocency
falsely
accused
,
they
lay
things
to
his
charge
he
never
knew
,
as
falsely
condemned
,
bound
yea
fastened
to
the
Crosse
betweene
the
thieves
,
and
cast
into
the
grave
as
into
a
prison
,
till
the
time
of
his
deliverance
came
,
that
he
was
taken
out
from
prison
and
judgement
,
as
Isai.
53.
8.
IV.
In
his
advancement
and
preferment
.
For
,
1.
As
Ioseph
was
separate
from
his
brethren
,
Gen.
49.
26.
that
is
,
advanced
by
God
to
honour
above
them
all
:
So
Christ
was
separate
and
advanced
in
glory
above
men
and
Angels
,
Heb.
1.
4.
hath
obtained
a
farre
more
excellent
name
then
the
Angels
.
2.
Though
Ioseph
was
shot
at
by
the
archers
,
yet
his
arme
was
strengthened
,
the
bonds
and
fetters
were
loosed
,
and
he
not
onely
brought
out
of
prison
,
but
advanced
to
bee
Lord
over
the
whole
land
,
and
next
unto
Pharaoh
,
having
all
administration
delivered
unto
him
:
So
Jesus
Christ
,
although
he
was
a
But
or
signe
of
contradiction
▪
yet
his
arme
was
strengthened
to
raise
himselfe
out
of
the
grave
,
to
loose
all
chaines
of
sin
,
to
loose
all
sorrowes
of
death
,
and
being
ris●n
againe
was
advanced
and
exalted
above
all
creatures
,
all
power
given
him
in
heaven
and
earth
,
his
throne
set
next
unto
his
Fathers
,
the
Lord
of
his
Church
,
and
ruler
of
the
whole
earth
,
to
him
is
committed
the
governement
,
and
his
bounds
are
the
utmost
hills
,
Psalm
.
2.
yea
the
whole
Church
in
heaven
and
earth
is
his
to
whom
all
power
belongs
.
3.
As
Pharaoh
every
way
honoured
Ioseph
;
As
1.
He
richly
decks
and
attires
him
,
puts
a
golden
chaine
on
his
necke
,
Gen.
41.
42.
2.
They
must
cry
before
him
,
Abrech
,
that
is
,
every
man
must
bow
to
him
.
3.
Every
man
must
depend
on
his
word
,
Gen.
41.
55.
Goe
to
Ioseph
(
saith
Pharaoh
)
and
what
he
faith
to
you
,
doe
yee
:
So
God
the
Father
hath
highly
exalted
his
Sonne
Jesus
,
and
given
him
not
onely
the
rich
robes
of
immortality
and
glory
,
but
a
Name
above
all
names
,
that
at
his
Name
every
knee
shall
bowe
.
He
appointed
not
Iohn
Baptist
onely
to
be
his
fore-runner
to
make
way
for
him
,
but
all
the
Apostles
and
Evangelists
cry
before
him
Abrech
.
Yea
all
faithfull
pastours
and
teachers
whose
office
is
to
bring
men
to
stoope
under
the
subjection
of
Jesus
Christ
.
Yea
he
hath
given
his
Sonne
plenary
authority
to
governe
his
kingdome
,
and
commands
us
,
as
another
Ioseph
to
heare
him
.
I.
From
the
type
and
truth
learn
.
most
loved
of
his
Father
,
Gen.
37.
4.
Christ
was
hated
because
he
was
the
light
,
and
gave
witnesse
unto
it
.
This
is
a
certaine
truth
,
if
God
will
testifie
to
a
man
,
the
world
will
testifie
against
him
,
whose
judgements
are
contrary
to
his
.
If
God
will
advance
a
man
in
grace
,
the
world
will
depresse
him
.
If
God
be
extraordinary
to
Moses
,
Aaron
and
Miriam
his
brother
and
sister
will
hate
him
.
If
David
be
respected
,
Saul
will
envy
him
.
Who
can
stand
before
envy
?
not
naturall
brothers
.
No
marvaile
if
men
say
as
of
old
:
If
we
let
this
man
alone
all
men
will
beleeve
in
him
.
Well
:
an
evill
eye
is
a
signe
of
an
evill
man
,
that
dares
in
his
thoughts
check
the
Almighty
for
doing
with
his
owne
as
he
will
.
And
a
good
man
cannot
expect
a
surer
confirmation
in
goodnesse
,
then
to
be
hated
for
it
;
as
in
our
type
and
truth
.
Let
us
on
the
contrary
there
love
most
where
God
sheweth
most
love
:
nor
let
any
Ioseph
leave
his
goodnesse
for
the
hatred
of
the
brethren
.
II.
All
the
sufferings
of
Gods
children
are
ordayned
and
ordered
by
him
.
Herod
,
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
gathered
themselves
together
,
to
doe
whatsoever
thy
hand
and
counsell
had
determined
.
Let
not
us
looke
so
much
at
mens
malice
as
at
Gods
decree
.
So
did
David
when
he
said
;
Shimei
curseth
because
the
Lord
hath
bid
him
curse
David
,
2.
Sam.
16.
10.
If
for
brethren
wee
find
enemies
,
let
us
say
as
Ioseph
;
It
was
not
you
,
God
hath
an
hand
in
it
.
III.
A
singular
comfort
.
Cor.
6.
9.
as
unknowne
,
and
yet
knowne
.
He
is
a
stone
of
refuge
to
all
his
brethren
,
and
though
he
be
rough
for
a
while
and
try
us
with
temptations
and
afflictions
of
sundry
sorts
as
Ioseph
did
,
yet
he
will
at
length
make
himselfe
knowne
to
bee
Ioseph
;
he
will
say
,
I
am
Ioseph
,
I
am
Jesus
your
brother
.
2.
As
Ioseph
tooke
order
that
his
brethren
should
bee
washed
in
his
house
,
and
set
at
his
owne
table
:
So
our
Ioseph
washeth
us
in
cleaner
water
,
even
the
pure
streames
of
his
blood
,
and
makes
us
cleane
by
the
water
of
sanctification
,
sealing
it
to
us
in
baptisme
,
and
after
feeds
us
at
his
owne
table
,
and
sets
before
us
the
bread
and
water
of
life
,
as
in
the
sacrament
of
the
Supper
.
3.
As
Ioseph
sent
his
brethren
home
with
victualls
without
money
,
and
with
Chariots
and
all
necessaries
for
their
journey
till
they
came
againe
to
be
fully
provided
for
by
him
:
so
our
Ioseph
furnisheth
us
in
this
our
journey
and
travell
with
all
necessaries
without
our
money
or
merits
,
untill
we
come
to
dwell
with
him
,
and
he
be
all
in
all
unto
us
.
4.
As
when
Iacob
and
his
sonnes
came
into
Aegypt
,
and
at
that
joyfull
meeting
of
Father
and
all
the
sonnes
,
Ioseph
went
out
to
meet
them
:
So
our
Ioseph
meets
us
now
in
our
way
by
his
grace
and
spirit
:
and
at
that
great
meeting
of
all
his
brethren
shall
make
ready
the
clouds
as
his
Chariot
,
and
come
in
person
in
state
,
and
we
shall
meet
the
Lord
in
the
ayre
and
be
ever
with
him
.
IV.
As
Iosephs
brethren
behaved
themselves
to
him
,
Peter
,
Ioh.
6.
68.
Master
to
whom
shall
we
goe
?
thou
hast
the
words
of
eternall
life
;
and
for
all
supplyes
apply
that
to
him
which
is
spoken
of
Ioseph
,
Gen.
50.
19.
Is
not
he
for
us
under
God
?
4.
Let
his
gracious
promises
comfort
and
feede
us
,
as
Iosephs
brethren
were
comforted
by
his
,
Gen.
50.
21.
5.
Offer
him
such
gifts
as
wee
have
,
prayer
,
prayses
,
duty
,
endeavour
.
Be
encouraged
,
Ioseph
will
accept
small
and
meane
gifts
from
brethren
,
although
he
need
them
not
,
Gen.
43.
15.
Our
Ioseph
despiseth
not
a
graine
of
grace
,
not
smoaking
flax
.
CHAP.
VII
.
6.
Moses
a
type
of
Christ
,
4.
waies
.
MOses
was
a
type
of
Christ
.
Deut.
18.
18.
A
Prophet
will
I
raise
up
like
unto
thee
:
Here
is
a
similitude
a
likenesse
,
no
parity
no
equality
.
This
is
the
difference
:
Christ
is
worthy
of
more
glory
then
Moses
,
Heb.
3.
3.
For
Moses
was
meere
man
:
Christ
God
as
well
as
man
.
Christ
the
builder
of
Gods
house
,
Moses
but
a
stone
in
it
.
Christ
a
sonne
in
the
house
:
Moses
but
a
servant
.
Christ
the
Lord
of
his
owne
house
being
the
Church
:
Moses
a
servant
in
his
Lords
house
.
Now
let
us
see
wherein
the
similitude
is
.
I.
In
his
person
and
estate
.
1.
Moses
was
of
meane
parents
and
birth
:
So
was
Christ
of
a
poore
decayed
and
dryed
stocke
,
and
borne
of
a
poore
Virgin
,
who
at
her
purification
brought
a
payre
of
Doves
,
a
gift
appointed
for
poore
persons
,
Luk.
2.
24.
Whereas
rich
folkes
must
bring
a
Lamb
of
a
yeare
old
,
Lev.
12.
6.
2.
Moses
was
no
sooner
borne
but
he
was
exposed
to
the
cruelty
of
King
Pharaoh
,
and
sought
out
to
death
:
So
Christ
in
his
infancy
was
sought
by
Herod
to
bee
.
slaine
.
But
both
by
Gods
extraordinary
and
especiall
providence
saved
and
delivered
,
that
both
might
bee
saviours
and
deliverers
,
the
one
by
her
whose
sonne
he
was
reputed
,
the
other
by
him
whose
sonne
he
was
reputed
.
3.
Moses
was
a
shepheard
,
he
kept
the
sheepe
of
Iethro
his
father
in
law
,
Exod.
3.
and
while
Moses
was
in
that
private
estate
,
wee
read
of
little
concerning
his
life
expressed
till
he
was
fourty
yeares
old
:
So
Christ
was
a
shepheard
sent
to
seeke
and
save
the
lost
sheepe
of
his
Fathers
fold
,
of
whose
private
life
wee
read
as
little
as
of
Moses
till
he
was
thirty
yeares
old
.
4.
Moses
was
of
a
most
meeke
and
sweet
disposition
above
al
men
living
,
yet
full
of
zeale
and
indignation
against
sin
,
as
at
the
erecting
of
the
calfe
,
Exod.
32
:
So
Christ
a
patterne
of
meekenesse
:
Learne
of
me
for
I
am
meeke
;
but
most
zealous
and
earnest
at
the
abuse
of
the
Temple
,
Mar.
11.
II.
In
his
office
and
function
.
1.
Both
appointed
by
God
.
Luk.
2.
46.
2.
Moses
was
furnished
with
many
mighty
miracles
,
in
Aegypt
,
in
the
red
sea
,
and
in
the
wildernesse
for
the
confirming
of
his
calling
:
all
types
of
the
miracles
of
Christ
by
sea
and
land
,
in
townes
and
deserts
to
manifest
his
glory
,
Ioh.
2.
11.
But
with
difference
,
Christ
wrought
,
by
his
owne
power
:
Moses
by
Christ
.
in
the
hand
of
a
Mediator
:
that
is
,
Moses
,
as
Acts
7.
38.
Now
Moses
was
Mediator
of
the
Old
Testament
,
Moses
.
4.
Moses
instituted
the
Passeover
and
sacrifices
from
God
,
offers
the
blood
of
beasts
,
sprinkles
the
houses
of
the
Israelites
with
the
blood
of
the
Lambe
,
Exod.
12.
by
which
they
were
saved
from
a
temporall
death
,
and
the
revenging
Angell
:
But
Christ
the
true
Moses
instituted
the
supper
of
the
Lord
,
sacrificeth
himselfe
,
offers
his
owne
blood
being
the
Paschall
Lambe
,
who
purgeth
and
saveth
from
death
eternall
.
And
as
that
house
onely
was
exempted
which
was
sprinkled
with
the
blood
of
the
Lamb
:
Amalek
,
Exod.
17.
At
Moses
prayer
Gods
wrath
is
turned
away
.
Numb
.
14.
Christ
stretcheth
out
his
hands
for
the
elect
upon
the
Crosse
,
and
made
intercession
for
them
in
earth
,
and
now
continues
so
to
doe
in
heaven
;
whereby
we
are
both
enabled
to
conquer
our
spirituall
enemies
,
as
also
Gods
wrath
is
appeased
,
and
grace
and
favour
returned
,
Heb.
8.
Thus
,
both
for
the
matter
faithfully
discharged
their
office
in
these
five
things
.
2.
For
the
manner
containing
the
difference
,
it
is
in
Heb.
3.
5.
6.
Moses
was
faithfull
in
all
the
house
of
God
as
a
servant
:
but
Christ
as
the
sonne
.
Moses
in
his
masters
house
:
Christ
in
his
owne
house
.
Moses
by
delegate
authority
:
Christ
by
proper
power
.
Moses
as
a
servant
foretells
his
masters
comming
:
Christ
declared
the
Lord
present
.
Moses
in
types
and
shadows
:
Christ
in
body
and
truth
.
Moses
to
one
nation
the
Jews
:
Christ
taught
all
nations
the
true
worship
.
Moses
doctrine
accuseth
,
woundeth
,
Iohn
5.
45.
Christs
doctrine
justifieth
,
healeth
,
&c.
III.
In
his
passion
and
suffering
.
1.
Moses
being
to
deliver
the
Law
,
who
made
thee
a
iudge
?
Exod.
2.
14.
And
Pharaoh
will
not
hearken
,
Exod.
7.
4.
Nay
Pharaoh
raged
and
oppressed
the
more
:
Our
true
Moses
comming
to
save
the
Jews
sped
no
better
;
for
thus
they
protested
aginst
him
,
Wee
have
no
King
but
Caesar
,
Ioh.
19.
15.
And
we
will
not
have
this
man
to
raigne
over
us
.
Yea
his
gracious
words
,
and
potent
works
were
still
contemned
and
envyed
by
the
wicked
Scribes
and
Pharisees
,
as
at
this
day
by
all
the
wicked
in
the
world
,
and
there
is
no
stilling
of
the
rage
of
the
Devill
and
his
instruments
where
Christ
is
truely
preached
.
3.
Moses
refused
to
be
called
the
sonne
of
Pharaohs
daughter
,
and
left
the
Court
of
Pharaoh
to
be
partaker
of
the
afflictions
of
Gods
people
,
Heb.
11.
Christ
descended
from
the
glory
of
Heaven
to
save
his
elect
,
and
to
suffer
with
them
,
and
for
them
as
Moses
could
not
doe
.
Yea
he
tooke
on
him
our
infirmities
and
sorrowes
,
and
on
earth
refused
his
right
to
be
a
King
when
they
would
have
made
him
,
because
his
Kingdome
was
not
of
this
world
4.
Both
were
willing
to
dye
at
Gods
commandement
,
both
went
up
into
a
mount
to
dye
;
Moses
on
mount
Abarim
,
Christ
on
Golgotha
.
Both
carefull
to
supply
their
absence
to
their
people
:
Moses
by
appoynting
Ioshua
his
successor
,
Christ
by
sending
his
spirit
to
lead
his
people
into
all
truth
.
IV.
In
sundry
particular
actions
.
1.
Moses
lift
up
the
Serpent
in
the
wildernesse
:
Ioh.
3.
14.
2.
Moses
obtained
flesh
in
the
wildernesse
to
feede
many
thousands
:
So
Christ
in
the
desert
fed
many
thousands
with
a
few
loaves
and
fishes
.
3.
Moses
marryed
an
Aethiopisse
,
a
stranger
,
blacke
:
Christ
marrieth
the
Gentiles
strangers
,
and
in
the
Encomium
of
his
Church
it
is
said
,
I
am
black
but
comely
,
Cant.
1.
4.
4.
Moses
sweetened
the
bitter
waters
of
Marah
by
the
tree
cast
in
,
Exod.
15.
25.
Christ
sweetens
our
afflictions
by
the
wood
of
his
Crosse
,
Heb.
2.
10.
5.
Moses
was
called
a
God
;
Aarons
God
for
directing
him
in
things
of
God
,
Exod.
4.
16.
and
Pharaohs
God
,
Exod
,
7.
1.
for
executing
on
him
,
as
God
,
Gods
judgements
:
But
Christ
is
indeed
God
,
most
wise
in
counsell
,
most
potent
in
revenge
.
6.
Moses
delivered
Israel
thorow
the
Red-sea
by
his
Rod
,
Exod.
14
:
So
Christ
his
Church
from
death
by
his
Crosse
through
the
red-sea
of
his
blood
.
7.
Never
was
God
so
clearly
seene
by
the
eye
of
flesh
as
to
Moses
,
who
talked
face
to
face
:
But
never
did
creature
see
his
face
but
Christ
,
Ioh.
1.
18.
8.
As
Moses
was
transfigured
on
an
hill
,
Sinai
,
and
so
glorious
as
Israel
could
not
behold
his
face
:
So
was
Christ
on
mount
Thabor
,
so
as
his
disciples
were
amazed
,
and
wist
not
what
they
said
.
9.
As
Christ
after
death
rose
most
gloriously
:
So
Moses
body
after
his
death
was
most
gloriously
raised
,
in
which
hee
was
talking
with
Christ
on
the
Mount
in
his
transfiguration
,
Matth.
17.
2.
10.
Moses
face
was
covered
with
a
vaile
:
Our
Moses
with
the
vaile
of
his
flesh
hid
the
glory
of
his
Deity
,
and
put
on
vilenesse
instead
of
majesty
that
men
might
behold
him
,
and
see
,
and
heare
him
,
and
beleeve
.
I.
The
doctrine
of
religion
which
wee
teach
is
of
God
.
II.
Whatsoever
office
or
function
God
sets
thee
in
,
Deut.
34.
5
,
10.
Moses
the
servant
of
the
Lord
died
,
and
there
arose
no
such
Prophet
.
III.
Labour
to
expresse
the
fruit
of
faith
,
Heb.
11.
26.
to
preferre
the
state
of
Gods
people
above
all
earthly
profits
and
prerogatives
;
account
the
despised
condition
of
the
Saints
above
the
admired
happinesse
of
wicked
men
.
Moses
would
joyne
himselfe
to
them
when
hee
might
have
beene
in
the
height
of
honour
:
Christ
would
not
be
in
heaven
without
them
,
but
endured
more
affliction
,
then
Moses
could
,
to
enjoy
them
.
Hence
observe
foure
sorts
of
people
that
are
not
of
Christs
nor
of
Moses
minde
.
1.
Politicians
,
who
take
the
honour
and
profit
of
the
Gospel
,
but
will
none
of
the
afflictions
of
Christ
.
2.
Proud
persons
,
who
will
not
looke
so
low
as
on
afflicted
Christians
.
3.
Temporizer●
,
that
looke
a
squint
on
them
if
any
suffer
for
well-doing
.
4.
Scorners
,
that
despise
the
society
and
exercises
of
Gods
people
as
too
base
company
and
courses
for
them
.
Let
all
such
know
,
1.
That
Christ
in
heaven
scornes
them
not
,
nor
withdraws
himselfe
from
them
,
yea
heaven
would
not
please
him
without
them
.
2.
That
the
fellowship
of
a
Kings
Court
,
such
as
Pharaohs
,
in
riot
,
feasting
,
drinking
,
gaming
,
is
hatefull
to
a
sound
minde
in
comparison
of
the
society
of
the
miserable
and
persecuted
Saints
,
though
a
fleshly
eye
cannot
see
it
.
3.
That
it
will
be
no
great
comfort
to
beleeve
the
Communion
of
Saints
and
not
enjoy
it
.
4.
That
they
which
despise
it
here
shall
never
enjoy
it
in
heaven
.
4.
In
the
type
and
truth
wee
have
a
sure
argument
of
our
resurrection
.
CHAP.
VIII
.
7.
IOSHVA
:
A
type
of
our
true
Ioshua
,
I.
BOth
Saviours
.
For
Ioshua
under
the
very
same
name
is
propounded
a
type
of
Christ
.
Iesus
,
Heb.
4.
8.
)
the
type
from
temporall
and
externall
enemies
,
the
truth
from
spirituall
and
eternall
.
II.
In
his
calling
.
1.
Both
succeeded
Moses
,
who
makes
way
to
both
.
Ioshua
.
Moses
might
not
enter
,
nor
those
that
had
disobeyed
;
but
Ioshua
entreth
,
and
taketh
possession
for
himselfe
,
and
for
all
the
people
:
So
our
Ioshua
hath
taken
possession
,
and
led
us
into
the
possession
of
our
heavenly
Canaan
.
What
Moses
Law
could
not
doe
for
our
infirmity
,
Christ
by
his
Gospel
hath
done
for
us
.
That
may
shew
us
the
way
:
but
this
brings
us
to
the
wayes
end
,
and
gives
us
all
our
promised
expectation
.
Thus
our
Ioshua
carries
us
through
from
this
wildernesse
to
our
rest
.
4.
Both
divided
the
land
,
and
allotted
to
every
man
his
portion
.
Ioshua
having
entred
Canaan
,
assignes
every
one
his
portion
,
Iosh.
14.
1.
Christ
ascended
into
heaven
,
prepares
for
every
beleever
a
place
,
Ioh.
14.
2.
III.
Both
confirmed
their
calling
with
many
miracles
.
verse
17.
Ioshua
divides
waters
,
but
he
ascribes
it
to
the
power
of
the
Lord
of
all
the
world
,
Chap.
3.
13.
But
our
true
Ioshua
being
that
Lord
and
God
of
all
the
world
,
by
his
owne
power
commanded
the
seas
and
they
obeyed
him
.
2.
Ioshua
becompassing
the
walls
of
Iericho
,
and
the
long
blast
of
rammes
hornes
overthrew
the
walls
of
it
,
Chap.
6.
5.
Our
Ioshua
by
as
weake
and
vile
meanes
in
the
eye
of
flesh
,
even
by
the
sound
and
blast
of
the
Gospel
shakes
downe
dayly
the
high
and
thick
walls
of
the
Devill
and
Antichrists
kingdome
,
and
of
the
Iericho
of
this
world
,
which
resists
the
people
of
God
in
their
passage
to
Canaan
.
By
the
preaching
of
the
Gospel
,
typified
by
the
sound
of
the
Trumpets
,
our
Ioshua
overthrowes
the
wisedome
,
power
,
seeming
sanctity
,
and
whatsoever
strength
of
flesh
is
opposed
to
the
power
of
the
Gospel
.
3.
Whilst
Ioshua
was
destroying
the
enemies
of
God
,
the
Sunne
in
the
heavens
at
his
word
stood
still
,
and
stayed
his
course
as
a
willing
spectatour
of
that
businesse
,
and
deferred
the
night
lest
hee
should
want
day
to
smite
his
enemies
in
,
Chap.
10.
12.
So
our
Ioshua
whilst
on
the
Crosse
hee
was
spoiling
principalities
and
powers
,
and
opening
the
way
to
Canaan
,
commanded
the
Sunne
to
stopp
his
course
,
and
hide
his
face
,
to
witnesse
to
all
the
world
the
great
worke
in
hand
that
day
.
Of
both
these
dayes
may
be
verified
,
Iosh.
10.
14.
there
was
never
before
day
like
,
nor
after
it
shall
be
.
IV.
In
his
fortitude
,
victory
,
triumphs
.
Both
of
them
mightily
miraculous
,
V.
In
sundry
actions
.
1.
Ioshua
saved
Rahabs
house
that
had
the
red
cord
hung
out
at
the
window
,
Chap.
6
:
So
Christ
saves
every
penitent
sinner
that
expresseth
faith
in
his
blood
,
and
love
to
the
true
Israel
of
God
,
especially
his
Ministers
and
Seers
.
2.
Hee
graciously
accepted
the
Gibeonites
,
when
they
humbly
sued
and
intreated
peace
of
him
:
So
a
broken
and
a
contrite
heart
our
true
Ioshua
never
despised
.
Hee
that
offers
repentant
sinners
grace
before
they
seeke
it
,
when
they
seeke
it
will
not
deny
it
.
3.
When
God
by
Ioshua
had
wrought
that
great
miracle
of
stopping
up
the
river
Iordan
,
till
they
passed
over
,
Chap.
4.
2.
Ioshua
commmanded
twelve
men
of
Israel
to
gather
twelve
stones
out
of
Iordan
,
and
set
them
up
memorialls
of
Gods
great
acts
to
all
posteritie
:
So
our
Ioshua
having
wrought
many
mighty
miracles
for
the
confirmation
of
his
holy
doctrine
,
commanded
twelve
men
his
twelve
disciples
by
the
preaching
of
the
Gospel
,
to
erect
through
all
the
world
▪
a
monument
and
memory
of
the
wondrous
workes
of
the
Sonne
of
God
in
the
working
out
of
mans
salvation
,
and
leading
them
to
the
heavenly
Canaan
.
I.
What
a
fearefull
thing
it
is
to
bee
an
enemy
of
God
and
his
Church
.
II.
Comfort
.
III.
Is
Christ
the
true
Ioshua
?
Ioshua
,
Iosh.
1.
11.
17.
All
that
thou
commandest
us
we
will
doe
,
and
whether
thou
sendest
us
we
will
goe
;
as
we
obeyed
Moses
in
all
things
so
will
we
obey
thee
.
3.
Follow
him
as
our
guide
into
that
eternall
rest
,
and
depend
on
him
for
our
inheritance
there
.
Moses
cannot
carry
us
in
,
for
himselfe
must
onely
see
the
land
.
So
wee
may
see
the
land
of
promise
a
farre
off
in
the
Law
;
but
onely
Jesus
can
bring
us
in
.
For
,
1.
He
alone
is
entred
already
to
take
possession
for
us
.
2.
He
hath
undertaken
to
carry
us
through
our
wildernesse
to
our
Canaan
.
IV.
What
conditions
we
must
observe
in
comming
to
heaven
,
Moses
Numb.
26.
55
:
So
our
Ioshua
divides
to
the
elect
their
inheritance
in
the
heavenly
countrey
,
not
for
their
merits
and
deserts
,
but
by
his
rich
and
free
gift
.
If
no
Israelite
could
claime
of
Ioshua
one
foot
out
of
merit
and
desert
,
but
all
of
promise
and
grace
:
much
lesse
may
we
our
childs
part
in
heaven
.
Gods
mercy
is
mans
merit
.
4.
Ioshua
gives
them
the
land
with
this
condition
,
that
for
so
great
labour
and
travell
in
preparing
so
good
a
land
they
affoord
him
an
inheritance
among
them
,
ch.
19.
49.
Our
Ioshua
was
not
inferiour
in
labour
and
paines
to
Ioshua
in
purchasing
us
a
better
land
;
and
we
must
give
him
the
inheritance
he
asketh
(
so
they
did
to
Ioshua
)
that
he
may
dwell
among
us
,
or
in
the
midst
of
us
.
Now
the
inheritance
he
asketh
among
us
is
our
hearts
purged
by
faith
.
He
desires
no
more
of
thee
for
all
his
paines
but
a
little
roome
in
the
midst
of
thee
,
which
himselfe
will
build
and
dwell
in
.
If
thou
dost
not
give
him
his
demand
,
besides
thy
unkindnesse
and
unthankfulnesse
,
thy
heart
shall
lie
as
a
ruinous
wast
,
as
a
nasty
and
stinking
hoale
,
a
cage
of
uncleane
beasts
and
lusts
,
yea
an
habitation
of
Devils
.
5.
Ioshua
brings
them
into
the
good
land
,
and
as
soone
as
they
eate
the
corne
of
the
land
the
Manna
ceaseth
the
next
morrow
,
ch.
5.
12.
So
when
our
Ioshua
shall
bring
us
into
our
good
land
to
eate
the
fruit
of
it
,
the
good
things
and
meanes
of
this
world
shall
cease
.
The
Manna
the
preaching
of
the
word
,
celebration
of
Sacraments
,
faith
and
hope
,
&c.
But
we
are
sure
of
better
meanes
,
or
better
things
without
meanes
;
in
the
hope
and
expectation
of
which
we
must
persevere
in
the
faith
,
and
walke
in
hope
through
our
wildernesse
.
The
fruits
of
that
good
land
will
be
worth
all
our
labour
.
6.
Ioshua
brings
none
into
the
land
but
conquerours
,
and
divides
the
land
to
a
conquering
people
:
So
our
Ioshua
gives
the
land
onely
to
him
that
overcommeth
.
CHAP.
IX
.
8.
Sampson
a
type
of
Christ
.
1.
IN
person
and
condition
.
Iud.
13.
4.
Luk.
1.
30.
2.
Both
must
be
Nazarites
,
Sampson
by
the
Law
of
Nazarites
,
Numb.
6.
2.
Christ
by
occasion
of
the
place
in
which
he
was
educated
not
by
that
Law
.
But
as
a
Nazarite
signified
one
that
was
seperated
and
severed
from
the
common
course
of
men
to
a
more
holy
profession
of
sanctity
,
and
to
a
stricter
care
to
avoid
all
manner
of
impurity
,
such
a
one
the
Prophets
signified
Christ
should
be
;
not
onely
holy
and
seperate
from
sinners
,
but
the
author
of
holinesse
.
And
as
Sampson
was
sanctified
from
the
womb
:
So
was
Christ
much
more
.
So
the
Angell
,
The
holy
thing
that
is
in
thee
is
of
the
holy
Ghost
.
And
herein
beyond
Sampson
,
for
in
Christ
are
all
sanctified
.
3.
Sampson
grew
and
the
spirit
waxed
strong
in
him
,
II.
Sampson
was
a
type
of
Christ
in
three
especiall
actions
.
1.
He
found
meat
in
the
eater
,
Thence
sprang
whole
flocks
of
Christians
,
like
so
many
swarmes
of
bees
.
2.
Sampson
loved
strange
women
and
went
among
the
enemies
of
God
for
a
wife
;
de
temp
.
which
might
seeme
a
sinne
in
him
,
but
that
the
text
saith
,
It
came
of
God
,
Iudg.
14.
4.
A
type
of
Christs
love
to
the
Gentiles
,
casting
his
love
on
her
that
was
not
beloved
,
to
make
his
dispised
and
dispersed
of
the
Gentiles
his
spouse
and
wife
:
as
Hos.
2.
23
,
I
will
have
mercy
on
her
&c.
Where
the
whole
contract
on
both
parties
is
set
downe
at
large
.
3.
Sampson
put
forth
his
mind
in
parables
and
riddles
:
so
did
Christ
his
doctrine
to
the
Pharises
,
Mat.
13.
34.
III.
In
passion
and
suffering
they
were
very
like
in
many
passages
.
1.
Both
sold
for
money
,
thirty
peeces
of
siluer
unto
the
chiefe
Priest
.
Both
betrayed
by
their
most
familiar
;
the
one
to
the
Philistims
,
the
other
to
the
Pharisees
.
Both
under
pretence
of
love
,
Sampson
by
Delilah
,
Iudg.
16.
15.
Christ
by
Iudas
with
a
kisse
,
Both
apprehended
by
their
enemies
;
both
led
away
,
both
bound
,
both
brought
forth
at
a
great
feast
,
both
blinded
,
both
scorned
,
both
fastened
to
a
post
,
the
one
of
the
house
,
the
other
of
the
crosse
.
2.
As
Sampson
offered
himselfe
freely
unto
death
among
wicked
men
,
as
a
most
valiant
Captaine
being
called
to
be
a
revenger
of
Gods
enemies
;
and
therfore
it
is
said
,
Heb.
11.
he
died
(
not
as
a
selfemurtherer
,
but
)
in
faith
;
that
is
,
as
a
faithfull
servant
of
God
adventured
his
owne
life
for
the
destruction
of
the
enemies
of
God
and
his
Country
,
as
every
good
subject
and
souldier
(
pressed
to
the
field
)
ought
to
do
.
So
Jesus
Christ
voluntarily
offered
himself
to
death
,
and
went
out
to
meet
the
apprehendors
,
and
was
content
to
dye
among
wicked
men
,
and
to
be
hanged
betweene
two
theeves
,
that
he
might
destroy
and
scatter
the
powers
of
the
enemies
of
his
Churches
salvation
.
IV.
In
victory
and
fortitude
.
1.
His
first
stratagem
(
which
was
as
a
praeludium
to
his
calling
)
in
which
he
assayed
his
power
,
ch.
14.
6.
and
tare
him
,
as
one
should
have
rent
a
Kid
:
So
the
first
powerfull
worke
in
which
our
Sampson
shewed
himselfe
,
was
the
conquering
of
the
devill
that
roaring
Lyon
hand
to
hand
,
who
assaulted
him
in
the
wildernesse
by
three
horrible
and
hellish
temptations
.
2.
Sampson
slew
with
his
owne
hand
(
being
alone
)
above
a
thousand
men
at
once
,
having
nothing
but
the
Jawbone
of
an
Asse
;
a
weake
,
base
,
and
insufficient
weapon
for
so
great
a
warre
and
victory
;
and
as
it
was
unfit
,
so
it
was
an
uncleane
weapon
of
an
uncleane
beast
by
the
Law
,
which
his
strict
profession
of
a
Nazarite
should
not
have
touched
,
had
it
beene
out
of
case
of
necessity
:
So
our
true
Sampson
by
as
weake
and
vile
instruments
,
and
as
contemptible
in
the
eyes
of
flesh
conquers
thousands
daily
;
while
by
the
foolishnesse
of
preaching
,
by
the
doctrine
of
the
Crosse
,
by
weake
earthen
vessells
he
subdues
whole
countries
and
kingdomes
unto
him
;
that
the
worke
may
bee
knowne
to
be
his
owne
hand
and
power
,
and
not
the
instruments
.
3.
Sampson
slew
more
of
Gods
enemies
at
his
death
then
in
all
his
life
,
Iudg.
16.
30.
And
this
was
the
effect
of
the
death
of
Christ
;
when
sinne
,
Satan
,
hell
,
the
grave
,
and
his
enemies
seemed
to
triumph
over
him
,
and
make
themselves
merry
(
with
the
Philistims
)
as
having
in
their
power
their
greatest
enemie
;
but
suddenly
he
afflicted
them
more
in
his
death
then
in
all
his
life
.
This
death
of
Christ
pulled
Satans
house
over
his
head
;
it
was
the
death
of
death
,
and
squeasing
of
all
enemies
at
once
.
4.
Sampson
being
in
the
Citty
Azzah
,
and
the
Citizens
now
lying
in
wait
to
kill
him
,
and
to
make
an
end
of
so
furious
an
enemy
whom
they
had
sure
within
their
gates
,
he
arose
at
midnight
and
tooke
the
doores
of
the
gates
of
the
City
,
and
the
two
posts
,
and
lift
them
away
with
the
barres
,
and
layd
them
on
his
shoulders
and
departed
,
ch.
16.
3
:
So
when
satan
and
sinners
had
buried
Christ
,
laid
a
stone
on
him
,
sealed
it
,
and
watched
him
,
thinking
they
had
him
sure
enough
never
to
molest
them
more
;
he
like
another
mighty
Sampson
rose
in
his
might
,
carried
away
the
gates
and
barres
of
death
from
himselfe
and
all
his
members
.
All
the
bonds
of
death
and
sinne
,
with
which
he
was
bound
in
our
stead
,
he
shooke
off
,
as
Sampson
did
the
seven
greene
cords
,
and
broke
their
power
as
towe
is
broken
when
it
feeleth
fire
.
5.
Sampson
never
had
helpe
from
any
other
,
in
slaying
the
Lyon
,
the
enemies
;
but
with
his
owne
hand
without
any
other
second
or
weapon
:
So
Christ
in
the
wildernesse
alone
;
in
the
garden
at
prayer
alone
;
before
Pilate
alone
,
all
the
disciples
fled
;
on
the
Crosse
alone
.
No
other
must
tread
the
winepresse
;
none
must
share
in
the
honor
,
nor
conquest
with
him
.
I.
Not
to
judge
of
the
piety
or
impiety
of
Gods
children
by
their
calamities
.
Sampson
hath
many
enemies
,
many
conflicts
,
many
dangers
;
by
the
Lyon
,
the
Philistims
,
the
Azzhites
,
and
his
owne
wife
;
his
life
painfull
,
his
death
violent
:
Jesus
Christ
himselfe
beset
with
enemies
on
all
sides
,
as
the
sunne
with
moats
;
never
free
from
conflicts
with
the
Lyon
the
devill
,
with
his
owne
Jewes
,
with
Pharao
,
Saduces
,
Herodians
;
his
person
despised
,
his
miracles
traduced
,
his
life
painfull
,
his
death
shamefull
and
accursed
.
the
generation
of
Gods
children
in
their
conflicts
with
Satan
,
with
temptation
,
with
sinners
,
or
with
the
terrours
of
their
owne
hearts
.
My
God
,
why
hast
thou
for
saken
me
?
wait
a
while
,
and
Gods
strength
shall
doe
great
things
in
their
weakenesse
.
II.
God
can
and
usually
doth
use
strange
,
III.
The
greatest
victory
against
the
enemies
of
the
Church
is
by
passion
and
patience
,
There
hee
gets
the
garland
which
striketh
and
overcommeth
;
heere
he
which
is
strooke
and
suffereth
.
There
he
which
being
strooke
striketh
againe
,
heere
he
which
offereth
his
cheeke
to
the
striker
.
And
thus
he
concludeth
;
Our
victory
consisteth
not
in
revenging
but
in
suffering
.
Oh
let
the
children
of
the
Church
lay
aside
worldly
weapons
,
clamour
,
reviling
,
revenging
speeches
or
actions
;
and
betake
themselves
to
the
weapons
of
the
Church
,
prayers
,
teares
,
patience
,
weapons
mighty
under
God
.
The
power
of
a
Christian
is
patience
,
who
must
overcome
evill
with
goodnesse
.
IV.
In
that
Christ
is
the
true
Sampson
,
Mat.
25.
In
that
yee
did
it
to
one
of
these
little
ones
,
yee
did
it
to
mee
.
And
though
Sampsons
wife
may
be
taken
from
him
and
given
to
another
:
Christs
cannot
.
Ioh.
10.
28.
none
shall
pluck
them
out
of
my
hand
.
2.
Comfort
.
A
mightier
deliverer
is
heere
then
Sampson
for
Israel
.
For
,
1.
Though
Sampson
was
strong
to
overcome
a
Lyon
:
our
Sampson
is
stronger
to
overcome
the
Devill
;
when
hee
shall
appeare
,
1.
Ioh.
3.
2.
Sampsons
strength
for
a
time
lurked
in
the
prison
:
the
glory
of
Christs
Deity
lay
hid
a
while
in
the
grave
,
but
both
most
powerfully
brake
forth
:
So
shall
the
glory
of
the
despised
Saints
,
Psalm
.
37.
6.
4
▪
Comfort
.
Wee
shall
never
doubt
of
meanes
to
comfort
and
supply
us
in
want
.
The
same
God
that
supplied
Sampson
a
Jawbone
against
his
enemies
,
supplied
him
out
of
the
same
Jawbone
a
well
of
water
to
drinke
when
hee
was
ready
to
faint
.
Trust
thy selfe
with
God
in
thy
wants
,
reserve
to
him
all
meanes
,
instruments
,
and
wayes
of
bringing
thee
helpe
.
If
thou
see
no
apparant
or
great
meanes
of
thy
comfort
and
supply
,
hee
can
use
weake
and
unexpected
meanes
;
onely
walke
in
thy
calling
,
and
the
rocke
shall
yeeld
thee
water
rather
then
thou
shalt
be
destitute
in
Gods
way
,
or
worke
.
V.
In
both
learne
to
contemne
the
greatest
and
extreamest
perill
in
Gods
causes
.
not
to
love
thy
life
to
the
death
,
Revel.
12.
11.
and
with
Paul
,
not
count
thy
life
deare
to
finish
thy
course
with
joy
.
For
a
man
to
thrust
himselfe
in
hazard
,
without
warrant
from
God
,
or
by
his
owne
private
motion
,
is
rash
:
but
God
calling
,
in
standing
against
the
enemies
of
the
Church
,
it
is
honourable
.
CHAP.
X.
9.
David
a
type
of
Christ
in
5.
respects
.
AS
all
the
Kings
of
Israel
were
expresse
types
of
Jesus
Christ
,
the
head
of
his
Kingdome
and
of
all
the
people
of
God
,
as
they
in
their
times
were
:
So
were
there
two
of
them
that
were
more
manifest
figures
of
him
then
all
the
rest
;
I.
For
his
person
.
David
the
son
of
Iesse
:
Christ
the
true
rod
out
of
the
stocke
of
Iesse
,
Isai.
11.
1.
Ezech.
34.
24.
My
servant
David
shall
bee
the
Prince
among
them
;
which
was
longafter
David
was
dead
.
Ieremiah
30.
9.
they
shall
serve
the
Lord
their
God
,
and
David
their
King
,
whom
I
will
raise
up
unto
them
.
Hosea
3.
5.
they
shall
seeke
the
Lord
their
God
,
and
David
their
King
:
that
is
,
not
the
typicall
King
David
dead
long
before
,
but
the
Messiah
the
true
David
,
to
whom
onely
prayer
and
spirituall
worship
belongs
.
II.
For
his
vocation
and
calling
.
1.
Both
called
to
be
the
head
of
nations
,
Psal.
18.
43.
thou
hast
made
me
the
head
of
nations
:
the
chiefe
shepherd
of
the
flocke
,
1.
Pet.
5.
4.
And
not
of
bodies
,
of
soules
,
1.
Pet.
2.
25.
2.
The
time
when
.
David
was
anointed
about
the
thirtieth
yeare
of
his
life
,
2.
Sam.
5.
4
:
and
Christ
was
baptized
at
thirty
yeares
,
and
invested
into
his
Office
.
3.
The
place
where
.
David
made
choice
of
Ierusalem
for
his
royall
seate
and
Metropolis
,
being
anointed
of
God
to
the
Kingdome
of
Israel
:
So
Christ
,
being
anointed
the
everlasting
King
of
all
the
Israel
of
God
,
makes
choice
of
Ierusalem
there
to
rule
and
shew
his
power
upon
the
Crosse
his
chariot
of
triumph
,
crowned
with
a
crowne
of
thornes
;
and
after
in
his
glorious
resurrection
,
&
ascension
,
sending
the
Spirit
&
the
Gospel
.
And
as
David
added
some
of
the
borderers
to
the
kingdome
of
Israel
,
the
Spirit
of
God
came
upon
him
,
1.
Sam
,
16.
13.
and
fitted
him
to
the
governement
of
Gods
people
:
So
our
true
David
Jesus
Christ
,
anointed
with
oyle
above
all
his
fellowes
,
had
the
Spirit
of
God
descending
upon
him
in
a
visible
shape
,
and
by
that
anointing
filled
,
and
furnished
with
the
Spirit
,
and
all
needfull
graces
for
the
administring
of
his
Kingdome
.
wise
in
matters
,
and
the
Lord
was
with
him
:
and
Chap.
18.
verse
14
,
15.
when
Saul
saw
that
David
was
very
wise
,
hee
was
afraid
of
him
.
Our
true
David
had
all
treasures
of
wisedome
and
knowledge
;
the
Spirit
of
wisedome
and
understanding
,
the
Spirit
of
counsel
rested
upon
him
,
Isai.
11.
2.
who
is
therefore
called
the
great
Counseller
,
Isai.
9.
6.
whose
counsels
are
farre
beyond
Ahitophels
;
his
wer●
as
the
Oracles
of
God
:
Christs
were
so
.
And
our
true
David
gets
beyond
his
type
.
David
in
many
things
(
by
his
owne
confession
)
did
very
foolishly
:
Our
true
David
never
did
any
thing
but
the
wisedome
of
God
shined
in
it
;
with
whom
not
onely
God
was
,
but
because
hee
was
God
.
(
without
which
counsell
were
bootlesse
)
by
which
hee
was
able
to
encounter
with
a
Lion
,
a
Beare
,
with
Goliah
,
and
all
that
rose
up
against
him
or
his
people
.
A
man
fitted
for
peace
or
warre
,
with
counsell
and
strength
.
Whose
description
(
in
part
)
is
contained
in
the
forecited
place
,
1.
Sam.
16.
18.
strong
,
valiant
,
a
man
of
warre
,
and
wise
in
matters
.
A
type
of
our
true
David
,
who
for
fortitude
is
the
invincible
Lion
of
the
tribe
of
Iudah
;
and
not
a
valiant
man
onely
,
but
the
strong
God
,
Isai.
9.
6.
the
mighty
God
.
See
Tit.
2.
13.
3.
In
gifts
of
prophecy
.
He
was
able
to
sing
divine
Psalmes
,
and
hymnes
to
the
praise
of
God
;
an
holy
pen-man
of
the
Scripture
.
A
type
of
Christ
,
the
true
Prophet
of
his
Church
,
not
a
pen-man
,
but
the
Authour
of
all
the
holy
Scriptures
.
David
a
Prophet
:
Christ
the
Lord
of
all
holy
Prophets
.
4.
In
gifts
of
true
sanctification
and
holinesse
;
wholly
faire
and
delectable
,
verse
16.
III.
David
was
a
type
of
Christ
in
his
warres
,
First
in
respect
of
his
followers
,
Saul
,
Shimei
rayling
on
him
,
and
cursing
him
with
an
horrible
curse
,
besides
Amalekites
,
Philistims
,
&c.
So
our
Lord
Jesus
had
open
hostility
against
the
great
Goliah
of
hell
,
and
encountered
him
hand
to
hand
,
and
conquers
him
in
the
wildernesse
.
But
Herod
hunts
his
life
every
where
,
the
Pharisees
revile
him
for
a
deceiver
and
Demoniack
,
send
out
for
him
to
take
away
his
life
,
and
the
people
of
the
Jews
pursuing
him
with
all
open
hatred
and
hostility
even
to
the
death
,
and
all
the
wicked
tyrants
and
enemies
as
so
many
Amalekites
and
Philistims
.
Doeg
,
Achitophel
.
Nay
he
which
eat
bread
with
him
at
his
table
,
his
familiar
that
went
up
to
the
house
of
God
with
him
.
And
more
then
all
this
,
he
that
came
out
of
his
owne
loynes
,
his
owne
son
Absalom
;
besides
the
sonnes
of
his
father
,
1
Sam.
17.
28.
So
our
true
David
had
not
onely
his
owne
Jewes
and
brethren
hating
him
with
an
horrible
hatred
,
and
calling
his
blood
upon
themselves
;
but
his
owne
Disciple
that
had
beene
so
familiar
with
him
,
that
went
to
the
house
of
God
often
with
him
,
that
knew
all
his
haunts
and
waies
,
betraying
him
,
and
delivering
him
to
bee
crucified
.
And
thus
Christ
himselfe
expounds
that
in
Psalme
41.
9.
of
himselfe
and
Iudas
,
Luk.
22.
21.
And
therefore
Interpretors
expound
such
execrations
,
as
Psa.
59.
13.
Consume
them
that
they
be
no
more
,
not
so
much
litterally
against
Saul
and
other
enemies
of
David
;
as
against
the
Jewes
and
enemies
of
Christ
shadowed
by
them
;
and
so
conceive
them
as
they
be
Propheticall
predictions
of
Jerusalem
and
the
Jewes
forty
yeares
after
Christs
ascension
,
and
of
the
present
wrath
upon
the
hardened
Jewes
,
whose
hatred
against
Christ
liveth
at
this
day
,
as
the
curse
liveth
on
them
.
Sam.
19.
20.
but
they
among
a
company
of
Prophets
began
to
prophecy
,
the
spirit
of
the
Lord
comming
upon
them
,
and
they
went
without
him
.
So
the
Pharisees
sent
messengers
to
apprehend
Christ
and
bring
him
before
them
;
but
comming
to
him
(
as
Sauls
messengers
to
David
)
and
hearing
his
gracious
words
,
had
no
power
to
take
him
;
but
went
away
preaching
and
proclaiming
(
as
they
prophecying
)
never
man
spake
like
this
man
,
Ioh.
7.
46.
3.
In
the
comparison
between
Saul
and
David
(
David
having
slaine
Goliah
)
was
sung
:
Saul
hath
slaine
his
thousand
,
but
David
his
ten
thousand
,
1.
Sam.
18.
10.
But
there
is
no
comparison
betweene
the
victories
of
David
,
and
of
this
sonne
of
David
,
who
hath
slaine
the
great
Goliah
the
Devill
who
defied
all
the
host
of
Israel
;
and
not
destroyed
the
devill
onely
,
but
overcame
death
,
hell
,
the
grave
;
and
chased
before
him
all
the
armies
of
sinnes
,
and
bands
of
temptations
which
come
out
against
the
Israel
of
God
.
4.
in
that
noble
victory
David
cuts
off
Goliahs
head
with
his
owne
sword
:
So
in
the
wildernesse
the
devill
,
the
great
Goliah
used
Scripture
against
Christ
,
and
Christ
overthrowes
him
and
cuts
off
his
head
by
the
same
sword
of
the
Spirit
,
the
word
of
God
.
And
now
daily
he
convinceth
the
wicked
enemies
by
the
testimony
of
their
owne
conscience
,
Rom.
2.
15.
He
needeth
no
other
sword
or
weapon
against
them
then
their
owne
.
IV.
David
was
a
type
of
Christ
in
his
Kingdome
:
the
stone
which
the
builders
refused
,
is
become
chiefe
stone
of
the
corner
.
No
man
was
more
despised
of
Sauls
courtiers
then
David
,
who
was
thought
farre
enough
from
the
Kingdome
:
so
no
man
so
much
despised
and
rejected
of
the
Scribes
,
Pharisees
,
chiefe
Priests
and
people
,
as
Christ
.
Barrabas
an
honest
man
to
him
;
and
yet
was
mightily
and
unexpectedly
invested
into
his
Kingdome
by
his
glorious
rising
from
the
dead
.
2.
In
his
administration
.
for
ever
,
among
the
Gentiles
,
Paul
Rom.
15.
9.
interprets
it
of
the
calling
of
the
Gentiles
.
For
David
could
not
doe
this
literally
and
in
person
,
among
whom
he
never
dwelt
nor
came
,
but
onely
in
him
whose
type
he
was
.
V.
David
was
a
type
of
Christ
in
respect
of
Christ
his
propheticall
and
Priestly
office
.
false
glosses
of
Scribes
and
Pharisees
;
I.
As
the
spirit
of
God
came
on
David
after
his
anoynting
,
Sam.
16.
13
:
So
did
it
on
our
true
David
after
his
baptizing
:
to
fit
them
to
their
waighty
offices
.
Learne
1.
That
he
that
is
not
fitted
and
furnished
with
gifts
of
the
spirit
in
some
measure
,
and
attempteth
any
office
in
the
Church
or
commonwealth
,
is
not
called
by
God
;
whose
wisdome
will
not
send
a
blind
man
for
a
seer
,
nor
a
dumb
man
on
his
message
or
errand
.
Would
a
man
know
whether
hee
have
received
of
this
spirit
for
his
office
?
Cyrus
:
Thou
art
my
shepheard
,
thou
shalt
performe
all
my
desire
.
The
Magistrate
is
a
shepheard
;
he
must
doe
in
judgement
what
God
himselfe
would
doe
in
repressing
vice
,
and
cherishing
religion
,
else
the
spirit
(
who
is
not
contrary
to
himselfe
)
leads
him
not
.
The
Minister
is
a
shepheard
;
hee
must
speake
nothing
but
what
God
would
speake
for
the
incouraging
of
grace
,
and
disgrace
of
sinne
and
sinners
.
God
speaks
peace
to
his
people
and
feeds
the
impenitent
with
judgement
,
and
he
that
in
his
ministery
doth
speake
sweetly
to
wicked
men
,
and
broacheth
a
vessell
of
gall
and
wormewood
for
godly
men
to
drinke
,
is
not
sent
by
God
on
that
errand
:
hee
crosseth
the
spirit
which
hee
pretendeth
.
2.
Art
thou
a
private
Christian
,
see
that
the
same
spirit
rest
on
thee
,
and
that
thou
hast
received
of
the
same
anoynting
.
For
1.
he
that
hath
not
the
spirit
,
none
of
Christs
:
and
2.
what
is
it
to
us
that
the
spirit
rest
and
light
upon
Christ
,
if
he
should
determine
all
his
fruits
and
graces
upon
him
?
But
in
that
the
sweete
oyntment
and
Balsame
poured
upon
the
head
of
our
high
Priest
runnes
downe
to
the
skirt
of
his
garment
,
that
is
,
to
the
lowest
member
of
his
Church
,
Psa
,
133.
2
,
hence
are
we
sweetly
and
admirably
refreshed
.
Findest
thou
emptinesse
or
want
of
grace
?
fly
to
this
fulnesse
,
but
observe
the
diverse
manner
.
To
the
head
is
given
the
spirit
in
all
fulnesse
:
to
us
members
,
of
that
fulnesse
,
Ioh.
1.
16.
To
him
beyond
all
measure
:
to
us
according
to
measure
.
II.
That
Jesus
Christ
is
the
right
and
undoubted
King
of
his
Church
of
whom
David
was
but
a
shadow
.
Dan.
2.
44.
the
God
of
heaven
shall
raise
up
a
kingdome
,
that
is
immediately
;
for
mediatly
all
kingdomes
,
Kings
,
and
power
is
from
him
.
2.
In
respect
of
unction
.
above
all
his
fellowes
,
Psal.
45.
7.
that
he
might
be
a
spirituall
and
eternall
Saviour
;
a
Jesus
saving
his
people
from
their
sinnes
,
and
such
spirituall
evills
as
pertaine
to
the
life
to
come
.
3.
Their
titles
are
stately
and
glorious
.
David
as
an
Angell
of
God
,
Augustus
;
Charles
the
great
,
Constantine
&
Alexander
the
great
,
to
set
out
their
glory
.
But
all
these
are
nothing
to
the
true
and
undoubted
title
of
Jesus
Christ
:
King
of
Kings
and
Lord
of
Lords
,
Rev.
19.
16.
And
if
this
were
too
little
he
hath
another
,
for
he
is
God
and
man
in
one
Person
:
our
Immanuel
,
a
style
too
high
for
Pope
or
Potentate
,
for
men
or
Angels
,
Isay
7.
14.
4.
Their
Scepters
are
of
metal
,
gold
or
silver
,
which
they
hold
in
their
hands
,
in
his
mouth
,
he
shall
slay
that
wicked
man
of
sinne
with
the
breath
of
his
mouth
.
Other
Kings
by
their
Scepters
can
kill
men
,
but
cannot
make
them
alive
againe
when
they
have
done
:
but
Christ
by
his
word
can
quicken
and
make
alive
dead
soules
and
bodies
.
They
by
theirs
can
be
dreadfull
to
men
:
Christ
by
his
drives
backe
devils
,
diseases
,
death
,
and
all
adversary
power
.
5.
In
port
and
state
.
Bucephalus
:
Pompey
triumphs
upon
an
Elephant
:
Anthony
rides
upon
Lyons
,
Aurelianus
upon
Harts
and
bucks.
Christ
(
had
his
kingdome
beene
of
this
world
)
could
have
imitated
them
.
But
while
he
was
in
the
world
(
to
shew
that
his
kingdome
had
no
similitude
nor
correspondency
with
the
pomps
of
earthly
kingdomes
)
in
his
progresse
hee
gets
on
an
asse
,
and
instead
of
a
saddle
of
state
he
had
poore
mens
clothes
spread
under
him
.
But
when
he
shall
shew
his
glory
,
he
shall
ride
upon
the
Clouds
as
on
an
horse
with
such
attendants
and
majesty
as
all
the
Potentates
on
earth
were
never
capable
of
,
nor
shal
be
able
to
behold
.
6.
In
amplitude
and
absolutenesse
.
They
will
be
free
Monarchs
and
commanders
,
By
me
Kings
raigne
.
Never
any
other
included
all
kingdomes
of
the
world
in
it
,
and
under
it
,
but
this
.
Never
any
to
whom
all
Princes
were
subiect
,
but
this
,
Never
was
there
any
of
them
which
shall
not
be
broken
to
peeces
by
this
little
stone
,
if
it
stand
in
opposition
against
him
,
Dan.
2.
45.
7.
In
dispensing
justice
.
by
evidence
and
proofe
,
by
the
sight
of
their
eyes
,
and
hearing
of
their
eares
,
but
he
shall
not
doe
so
,
Isa.
11.
3.
For
he
shall
try
and
discerne
the
reynes
,
and
secrets
of
all
hearts
,
and
shall
judge
things
as
they
be
,
not
as
they
seeme
.
David
judged
according
to
the
hearing
of
his
eare
,
rashly
against
Mephibosheth
:
Christ
shall
not
doe
so
.
2.
They
can
pronounce
their
subjects
just
and
innocent
:
but
he
can
make
them
innocent
and
just
,
communicating
his
owne
righteousnesse
to
them
,
which
no
Prince
can
doe
.
1.
Cor.
1.
30.
He
is
made
to
us
righteousnesse
.
8.
In
meanes
of
upholding
and
maintaining
.
weapon
mighty
under
God
to
cast
downe
holds
.
2.
They
,
if
they
want
men
,
money
,
munition
,
must
despaire
of
attaining
or
retaining
their
rights
:
But
Christs
kingdome
(
being
neither
set
up
,
nor
held
up
by
military
power
)
shall
be
upheld
by
the
invisible
and
secret
power
of
the
spirit
.
If
all
worldly
power
be
against
it
,
never
despaire
,
it
thrives
best
in
opposition
.
9.
In
things
to
be
attained
.
righteousnesse
,
peace
of
conscience
,
joy
in
the
holy
Ghost
,
in
grace
here
,
and
glory
hereafter
.
The
wealth
of
Christs
subject
is
to
be
rich
in
grace
,
rich
in
good
works
,
his
honour
to
be
of
the
stock
and
linage
of
Christ
,
his
pleasure
a
patient
and
painfull
expectation
of
the
pleasures
at
Gods
right
hand
.
And
these
being
eternall
,
the
kingdome
of
Christ
must
needs
be
eternal
:
now
this
being
the
glory
of
the
kingdom
of
Christ
,
we
have
need
of
faith
to
discerne
it
,
and
a
great
measure
of
humility
before
wee
can
resolve
to
become
subjects
of
it
.
The
theefe
on
the
Crosse
asking
Christ
to
remember
him
in
his
Kingdome
,
Augustine
askes
him
:
What
Royalty
doest
thou
see
?
Seest
thou
any
other
crowne
then
that
of
thornes
,
any
other
Scepter
then
Iron
nayles
,
any
other
purple
then
blood
,
any
other
Throne
then
a
wooden
Crosse
,
any
other
gard
then
executioners
?
Was
there
now
so
great
faith
in
Israel
?
Let
our
faith
touch
the
top
of
this
Scepter
,
let
us
submit
our selves
to
his
word
for
the
present
,
and
cast
our
eye
beyond
the
present
upon
his
second
comming
,
when
wee
shall
see
him
ride
upon
a
white
horse
,
not
upon
garments
but
upon
the
Clouds
in
power
and
great
glory
;
entring
,
not
Jerusalem
,
but
the
stage
of
the
whole
world
;
to
render
unto
every
man
(
even
Kings
)
according
as
they
have
done
in
the
flesh
good
or
evill
.
III.
David
was
called
and
annoynted
to
bee
King
,
I
shall
surely
one
day
fall
by
the
hand
of
Saul
:
So
was
the
true
David
Jesus
Christ
annoynted
with
the
fulnesse
of
the
Spirit
,
and
called
to
be
King
of
his
Church
,
but
before
his
installation
into
his
Kingdome
,
many
afflictions
,
persecutions
,
feares
,
yea
death
it selfe
overtooke
him
for
our
sakes
,
Isa.
53.
Wherein
he
said
,
My
God
why
hast
thou
forsaken
me
?
So
must
it
be
with
us
,
who
must
be
content
to
suffer
before
we
can
raigne
;
to
be
crowned
first
with
thornes
as
Christ
was
,
and
stand
with
Christ
on
Mount
Golgotha
,
before
we
come
to
Mount
Olivet
,
see
Acts
14.
22.
It
is
so
ordained
by
God
,
that
we
should
make
our
way
through
a
straite
to
state
,
through
thornes
to
Roses
,
through
troubles
to
rest
,
through
stormes
to
the
haven
,
through
vertue
to
glory
,
through
conquest
to
triumph
,
through
warre
to
peace
,
through
the
Crosse
to
heaven
.
And
this
processe
God
the
father
strictly
observed
with
his
beloved
son
,
as
was
necessary
,
Luk.
24.
26.
Phil.
2.
8
,
9
,
he
was
humbled
,
therefore
God
exalted
him
.
And
this
is
the
Lords
honour
,
to
honour
his
servants
raised
from
the
dunghill
;
that
they
may
know
the
way
to
glory
lyes
by
humility
.
IV.
It
was
ever
the
lot
of
the
Church
to
have
in
it
secret
and
inbred
enemies
,
Cant.
1.
5.
The
sonnes
of
my
mother
were
angry
against
me
.
This
being
the
estate
of
the
Church
,
to
be
hunted
as
the
silly
hare
from
one
Mush
to
another
,
and
no
where
safe
,
it
must
make
us
1.
more
wary
.
2.
desire
our
rest
.
3.
love
that
promise
,
Come
with
me
from
Lebanon
,
V.
Comfort
the
Church
.
That
Jesus
Christ
is
the
true
David
.
euer
present
in
his
Church
,
and
needs
no
Vicar
,
nor
hath
put
it
off
to
his
pretended
Vicar
,
who
claimes
to
be
King
of
Priests
and
Princes
.
He
is
a
King
present
in
his
Church
,
not
as
Baal
among
his
worshippers
either
asle●pe
,
or
in
his
journey
,
or
otherwise
taken
up
,
but
ever
intent
for
the
safety
of
the
Church
,
watching
ever
to
overturne
the
open
power
and
private
pollicy
plotted
and
planted
against
his
kingdome
.
Let
us
with
faith
and
hope
ever
lift
our
eyes
up
to
his
banner
,
and
stand
close
to
our
victorious
Captaine
.
For
as
Souldiers
losing
the
sight
of
their
Ensigne
are
in
extreame
hazard
of
confusion
:
so
we
,
if
we
suffer
Christ
to
slippe
out
of
our
eyes
and
hearts
,
hazard
the
losse
of
our
salvation
.
CHAP.
XI
.
10.
Salomon
a
type
of
Christ
:
in
6.
things
.
I.
IN
person
and
condition
.
Sam.
7.
14.
I
will
be
his
father
,
and
he
shall
be
my
son
:
But
with
this
difference
,
Salomon
was
the
sonne
of
God
by
adoption
and
grace
:
the
true
Salomon
by
nature
and
eternall
generation
.
II.
Salomon
was
a
peace-maker
,
ful
of
peace
.
1.
Chro.
22.
9.
A
sonne
is
borne
to
thee
which
shall
be
a
man
of
peace
,
and
I
will
give
him
rest
from
his
enemies
;
therefore
his
name
is
Salomon
,
and
I
will
send
peace
and
quietnesse
on
Israel
in
his
dayes
.
A
notable
type
of
our
Salomon
,
who
himselfe
is
the
Prince
of
peace
,
Kings
4.
25.
Salomon
procured
that
in
his
dayes
all
Israel
and
Iudah
dwelt
without
feare
,
every
man
under
his
Vine
and
figtree
,
in
respect
of
outward
tranquility
and
security
:
but
our
Salomon
,
that
every
beleever
is
redeemed
from
enemies
to
serve
God
without
feare
of
sinne
,
III.
Salomon
excelled
all
other
men
in
wisdome
and
knowledge
,
1
King
.
4.
29
,
30.
But
Christ
is
the
wisdome
of
the
father
,
Christ
knew
what
was
in
man
,
Ioh.
2.
25.
3.
Salomon
though
very
wise
in
himselfe
could
not
infuse
his
wisdome
into
others
to
make
them
so
:
But
Jesus
Christ
is
made
of
God
our
wisdome
,
1
Cor.
1.
30.
because
he
is
not
onely
our
head
as
King
,
but
as
Mediator
,
unto
whom
we
as
members
are
mystically
united
.
4.
Salomon
was
not
so
wise
in
the
beginning
of
his
raigne
,
nor
in
the
end
:
but
our
true
Salomon
was
never
destitute
of
the
wisdome
of
God
.
5.
Salomons
wise
sayings
have
commended
his
wisdome
in
all
the
Church
of
God
;
the
fame
of
his
wise
speeches
and
actions
spred
through
the
World
:
But
much
more
hath
the
fame
of
Christs
doctrine
and
miracles
,
never
man
spake
like
our
Salomon
,
by
his
adversaries
confession
;
therefore
not
Salomon
.
IV.
Salomon
was
a
type
of
Christ
in
that
he
was
a
King
of
greatest
royalty
,
wealth
and
glory
that
ever
was
.
Cant.
3.
11.
Come
forth
ye
daughters
of
Sion
,
looke
upon
King
Salomon
with
the
crowne
wherewith
his
mother
crowned
him
&c.
That
was
(
no
doubt
)
royall
and
glorious
to
behold
;
but
we
shall
see
all
Salomons
glory
nothing
to
Christs
.
For
1.
Salomon
had
but
one
Crowne
:
many
Crownes
on
his
head
,
2.
The
maids
of
Sion
admire
Salomon
for
his
,
and
reverence
him
:
but
all
the
Saints
in
earth
and
heaven
honour
and
worship
Christ
with
divine
honour
,
which
is
given
to
none
but
God
.
3.
Salomon
without
wealth
and
abundance
cannot
enrich
his
subjects
:
but
Christ
out
of
poverty
enricheth
his
:
He
being
rich
became
poore
to
enrich
us
.
4.
Salomon
enricheth
his
people
with
silver
,
gold
,
and
earthly
wealth
:
Christ
the
true
Salomon
doth
his
with
heavenly
and
spirituall
wealth
;
as
of
wisdome
,
the
price
of
which
is
above
silver
;
of
faith
much
more
precious
then
gold
;
and
all
other
graces
to
which
all
worldly
wealth
is
but
as
stones
in
the
street
,
yea
dung
and
drosse
.
5.
Salomons
throne
was
set
above
all
the
thrones
of
the
Kings
of
the
earth
:
but
Christs
farre
above
Salomons
.
He
is
the
great
King
of
glory
exalted
unto
the
right
hand
of
God
;
and
ruleth
not
a
small
corner
of
the
earth
,
but
hath
all
power
in
heaven
and
earth
.
Neither
doth
Christs
humility
and
abasement
hinder
his
glory
;
for
when
he
was
lowest
he
shewed
greater
glory
in
the
least
of
his
many
miracles
,
then
Salomon
in
all
his
royalty
.
Nay
more
,
he
was
more
triumphant
upon
the
Crosse
,
and
rode
in
more
magnificence
then
ever
Salomon
did
in
all
his
golden
Chariots
.
V.
Salomon
was
a
type
of
Christ
in
1.
building
,
2.
dedicating
,
In
templo
-
1.
aedificando
.
-
2.
dedicando
.
-
3.
constituendo
3.
ordering
the
Temple
.
1.
In
the
building
.
1.
Salomon
according
to
the
wisdome
and
large
heart
which
God
gave
him
,
built
God
an
house
wherein
he
dwelt
at
Jerusalem
;
for
God
kept
house
and
fire
in
Sion
,
Isa.
31.
9.
and
Salomon
set
him
up
a
standing
house
.
to
dwel
in
,
a
spiritual
house
of
living
stones
.
And
as
the
house
is
spirituall
:
Psa.
19.
4.
Their
line
is
gone
forth
through
all
the
earth
,
and
their
words
into
the
ends
of
the
world
.
The
hammer
by
which
he
hewes
and
polisheth
these
rugged
stones
is
the
same
word
or
doctrine
of
the
Law
.
great
stones
to
lay
in
the
foundation
of
the
house
:
1.
King
.
5.
17.
but
as
great
and
costly
as
they
were
they
could
not
uphold
that
house
,
but
it
must
fall
to
ruine
and
destruction
:
Our
true
Salomon
by
inimitable
art
,
layes
himselfe
,
a
foundation
in
Sion
:
an
elect
,
precious
,
and
chiefe
corner
stone
,
Vpon
which
firme
foundation
,
he
so
aptly
layes
and
knits
every
living
stone
,
that
is
,
every
beleever
,
that
all
the
gates
of
hell
cannot
prevaile
against
any
one
of
them
,
Mat.
16.
18.
4.
Salomon
in
that
building
prepared
and
hewed
stones
in
Mount
Lebanon
,
1.
King
.
6.
7.
and
being
so
squared
and
fit
,
not
an
axe
or
hammer
,
nor
any
toole
of
Iron
was
heard
while
the
house
was
a
building
.
Our
Salomon
admits
no
stone
into
his
building
which
is
not
first
prepared
and
initiated
by
the
word
and
Sacraments
,
and
being
fitted
,
layes
them
on
the
foundation
without
any
more
shaking
by
hammer
or
hatchet
,
and
knits
them
to
the
other
stones
by
the
durable
cement
of
Christian
love
and
charity
,
so
as
now
the
noyse
of
contention
,
nor
blowes
of
bitternesse
and
hatred
are
heard
among
them
any
more
.
some
Prophets
,
some
Apostles
,
some
Evangelists
,
and
some
Pastors
,
and
Teachers
for
the
building
up
of
the
body
of
Christ
,
Eph.
4.
11.
12.
1.
Cor.
12.
5
,
there
are
many
administrations
,
but
the
same
Lord
.
VI.
Salomon
was
a
type
of
Christ
in
wise
dispensing
and
administring
justice
.
1.
in
respect
of
gifts
,
a
great
white
Throne
,
Rev.
20.
11.
Nothing
but
sincerity
and
purity
proceeds
thence
.
Hee
justifies
no
wicked
person
or
cause
,
nor
takes
the
ungodly
by
the
hand
.
2.
The
state
of
it
.
The
King
ascended
to
it
by
sixe
stayres
,
signifying
that
the
King
riseth
above
all
his
subjects
many
degrees
in
practise
of
many
vertues
;
wisdome
,
prudence
,
justice
,
fortitude
,
piety
:
So
Christs
Throne
is
infinitely
exalted
above
all
Princes
,
above
men
&
Angels
,
dominations
,
principalities
,
thrones
,
and
set
at
the
right
hand
of
God
;
and
himselfe
as
infinitely
transcendeth
all
creatures
in
practice
of
all
graces
,
in
perfection
of
all
holinesse
.
3.
The
figure
was
round
:
signifying
the
perfection
and
simplicity
of
the
minde
in
the
Judge
discerning
causes
;
who
could
not
abide
any
deceitfull
,
fraudulent
,
or
hypocriticall
courses
or
corners
:
Such
is
the
Throne
of
Christ
,
in
whom
was
never
found
guile
nor
deceit
,
neither
can
he
abet
,
or
not
hate
it
in
any
.
4.
There
were
two
pillers
or
barres
to
beare
up
the
armes
of
Salomon
:
signifying
the
rewards
and
defence
of
good
men
,
and
the
punishment
and
repressing
of
evill
men
by
the
power
of
his
arme
,
whereby
Kings
and
kingdomes
are
sustained
:
So
our
Lord
Jesus
upholds
his
kingdome
by
reward
and
punishment
;
and
none
shall
rescue
,
Hos.
5.
14.
6.
The
foote
stoole
of
it
was
of
gold
,
2.
Chr.
9.
18.
to
note
the
freedome
of
the
King
from
covetousnesse
;
that
he
ought
to
have
his
wealth
under
his
feet
,
and
so
master
them
as
they
neither
overcome
nor
corrupt
him
:
So
Christ
the
Judge
of
the
world
most
perfectly
despised
the
world
;
and
at
his
appearing
shall
set
it
under
his
feet
and
burne
it
.
2.
For
administring
according
to
those
gifts
.
Salomon
did
with
such
admirable
wisdome
judge
betweene
the
two
harlots
for
the
living
child
,
as
all
Israel
hearing
the
judgement
feared
the
King
;
for
they
saw
that
the
wisdome
of
God
was
in
him
to
doe
justice
,
1.
King
.
3.
28.
But
our
Salomon
is
the
just
Judge
of
all
the
world
,
who
shall
passe
a
righteous
sentence
betweene
the
godly
and
the
wicked
,
in
that
great
and
terrible
day
.
Mat.
25.
when
all
flesh
shal
see
and
admire
the
wisdome
and
power
of
God
in
him
to
doe
justice
.
For
application
,
briefly
.
I.
A
greater
then
Salomon
is
heere
,
from
the
ends
of
the
earth
,
Mat.
12.
42.
4.
Set
aside
the
weighty
affaires
of
her
kingdome
,
the
charge
of
her
journey
and
gifts
to
Salomon
not
small
,
1.
King
.
10.
10
:
the
dangers
,
wearinesse
,
and
all
to
heare
the
wisdome
of
Salomon
,
yet
as
a
Gentile
did
all
this
:
But
many
men
and
women
professing
Christianity
will
not
step
over
their
thresholds
to
heare
the
wisdome
of
a
greater
then
Salomon
.
Ob
:
If
Salomon
or
Christ
were
heere
,
we
would
.
Sol.
1.
The
Jewes
would
say
so
,
but
would
not
.
2.
Hee
that
heares
you
,
heareth
mee
.
3.
He
that
will
not
heare
us
,
would
not
heare
Christ
himselfe
.
Ob
:
Wee
have
businesse
and
occasions
.
Sol
:
1.
Many
make
occasions
which
might
be
avoided
.
2.
Many
pretend
occasions
.
3.
Many
have
occasions
,
but
so
had
this
Queene
,
who
would
not
be
hindred
from
Salomon
by
the
weighty
affaires
of
a
kingdome
.
4.
Whose
occasions
ordinarily
hinder
them
,
II.
Comfort
that
Christ
is
the
true
Salomon
1.
Great
were
the
blessings
which
Salomon
procured
to
Israel
,
King
.
8.
Christ
prayes
,
and
merits
that
all
prayers
of
Saints
be
heard
,
Ioh.
17.
3.
Salomon
could
not
be
present
in
all
his
Kingdome
at
once
.
Cant.
8.
11.
Salomon
had
a
Vineyard
,
and
let
it
out
to
dressers
:
vers.
12.
but
my
vineyard
is
set
before
mine
eyes
.
Himselfe
still
walks
in
the
midst
of
the
golden
Candlesticks
,
and
watcheth
for
the
good
of
it
.
4.
All
the
excellencies
which
now
wee
see
and
enjoy
in
Christ
,
are
nothing
to
them
wee
shall
see
,
as
the
Queene
of
Saba
,
halfe
was
not
told
me
in
my
countrey
.
So
as
the
glory
,
delight
,
pleasure
,
which
our
Salomon
now
gives
us
must
affect
our
hearts
to
renounce
carnall
delights
,
and
pursue
those
that
are
above
.
What
is
earth
to
heaven
,
that
is
,
faith
to
fruition
?
This
is
that
,
Cant.
3.
7.
Behold
his
bed
is
better
then
Salomons
,
which
was
for
price
and
safety
most
excellent
;
for
threescore
valiant
men
stood
about
it
every
night
.
But
the
spirituall
marriage
bed
in
the
mariage
chamber
(
the
kingdome
of
glory
)
surpasseth
all
comprehension
:
all
sweetned
with
incense
of
holinesse
,
happinesse
,
glory
,
immortality
,
better
then
the
best
perfumes
,
there
is
perfect
security
,
&
lasting
joy
on
their
heads
for
ever
.
CHAP.
XII
.
II.
Jonah
a
type
of
Christ
:
in
4.
respects
.
IOnah
was
a
type
of
Christ
,
I.
In
his
name
and
office
.
Both
Ionahs
,
both
doves
,
one
in
name
,
the
other
in
nature
.
Both
mournefull
,
one
in
a
sea
of
sorrowes
shut
in
the
whales
belly
,
the
other
a
man
of
sorrows
,
Mat.
4.
17.
Then
Iesus
beganne
to
preach
and
say
,
Amend
your
lives
&c.
Both
of
them
in
expresse
words
must
signifie
to
their
hearers
,
that
without
repentance
they
were
in
state
of
perdition
.
II.
In
respect
of
his
death
and
suffering
.
In
the
1.
kind
,
Ion.
1.
12.
take
me
,
and
cast
me
into
the
sea
that
the
tempest
may
cease
:
So
,
when
the
storme
of
Gods
wrath
was
boistrous
against
the
sinnes
of
mankind
,
Jesus
Christ
our
Ionah
offered
himselfe
to
the
death
;
for
he
had
power
either
to
lay
downe
his
life
,
or
to
retaine
it
,
Ioh.
10.
18.
No
man
taketh
away
my
life
from
me
,
but
I
lay
it
downe
of
my selfe
.
Ioh.
18.
5
,
I
am
he
.
2.
The
terrible
and
dreadful
manner
.
For
as
Ionah
was
swallowed
up
of
the
Whale
who
made
but
one
morsell
of
him
:
So
Christ
was
swallowed
up
of
death
,
and
seemed
wholly
devoured
of
the
curse
of
God
.
And
as
the
one
cryed
in
the
Whales
belly
,
&
out
of
the
belly
of
hell
,
Ion.
2.
2
,
and
vers.
4.
I
am
cast
away
out
of
thy
sight
:
So
the
other
cries
upon
the
Crosse
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Both
of
them
were
in
so
extraordinary
death
,
as
in
their
sense
they
were
in
the
deepest
Hell
.
the
sea
ceased
from
her
raging
,
Chap.
1.
15.
and
there
was
a
great
calme
:
So
Christ
by
his
death
pacified
his
Fathers
wrath
,
stilled
the
rage
of
Satan
,
abolished
the
horror
of
death
,
which
otherwise
had
never
beene
still
and
calme
towards
us
.
2.
To
save
his
fellowes
.
For
as
Ionah
must
be
cast
into
the
sea
to
save
his
fellows
from
drowning
,
Chap.
1.
12
:
So
must
Christ
bee
overwhelmed
with
the
waves
of
his
Fathers
displeasure
,
and
(
as
Ionah
)
bee
put
to
death
by
those
that
should
have
preserved
him
:
but
not
for
any
desert
of
his
owne
,
but
to
save
his
companions
and
brethren
in
the
same
ship
with
him
from
death
and
drowning
:
For
so
was
the
signification
of
his
name
,
Jesus
;
so
himselfe
affirmed
,
Matt.
20.
28.
The
Sonne
of
man
came
to
give
his
life
a
ran
some
for
many
.
So
also
Caiaphas
prophecied
:
It
is
fit
that
one
man
die
for
the
people
,
and
that
the
whole
Nation
perish
not
,
Ioh
11.
50.
III.
In
Ionah
wee
have
a
type
of
Christs
buriall
,
noted
by
Christ
himselfe
.
Luk.
24.
21.
Wee
thought
this
should
have
beene
hee
that
should
have
delivered
Israel
,
and
behold
this
is
the
third
day
.
IV.
Ionah
was
a
manifest
type
of
Christ
in
his
resurrection
.
For
,
Chap.
2
:
So
Jesus
Christ
returned
to
life
from
his
grave
with
a
song
of
triumph
and
victory
,
fore-prophecied
,
Hos.
13.
14.
and
accomplished
,
1.
Cor.
15.
55.
O
death
where
is
thy
sting
!
O
grave
where
is
thy
victory
!
4.
As
Ionah
an
Hebrew
goes
not
to
preach
to
the
Ninivites
,
being
Gentiles
,
till
after
his
resurrection
out
of
the
belly
of
the
Whale
:
So
Jesus
Christ
an
Hebrew
,
not
till
after
his
resurrection
,
leaves
the
obstinate
Jewes
;
and
by
his
Apostles
ministery
and
preaching
turnes
himselfe
to
the
Gentiles
,
Act.
13.
46.
5.
As
Ionah
after
this
delivery
,
went
and
preached
the
doctrine
of
repentance
with
great
fruit
and
successe
,
to
the
conversion
of
all
Niniveh
,
and
preventing
the
fearefull
wrath
denounced
to
come
within
fourty
dayes
:
So
our
Lord
Jesus
after
his
resurrection
and
ascension
,
sending
out
his
Apostles
to
preach
repentance
and
remission
of
sinnes
,
mightily
prevailed
,
and
suddenly
converted
many
nations
of
the
Heathen
,
and
brought
them
to
faith
and
repentance
.
For
Application
:
I.
Let
us
acknowledge
a
greater
then
Ionah
here
,
Ionah
.
4.
Ionah
a
stranger
to
them
:
Christ
of
our
owne
kindred
and
family
.
5.
Ionah
preached
unwillingly
:
Christ
preached
freely
,
and
spent
himselfe
for
us
.
6.
Ionah
preached
nothing
but
destruction
of
them
and
their
City
:
Christ
a
sweet
doctrine
of
grace
,
salvation
,
and
the
promise
of
a
kingdome
of
heaven
.
7.
Ionah
came
indeed
out
of
the
belly
of
the
Whale
,
but
did
no
miracle
for
confirmation
of
his
doctrine
:
Christ
came
both
from
the
bosome
of
the
Father
,
and
from
the
heart
of
the
earth
,
and
did
innumerable
signes
and
miracles
in
which
wee
see
his
glory
.
8.
Ionah
a
most
angry
and
impatient
man
,
would
faine
die
because
the
Ninevits
did
not
:
Christ
a
mirrour
of
patience
will
die
least
his
hearers
should
.
9.
To
Ionah
no
Prophet
gave
witnesse
,
or
foretold
of
him
:
To
Christ
all
the
Prophets
gaue
witnesse
,
Act.
10.
43.
and
spake
before
of
him
.
Shall
now
Nineveh
repent
in
sackcloth
and
ashes
by
Ionahs
Ministery
of
three
dayes
;
and
shall
not
wee
by
Christs
constant
Ministery
of
threefore
yeares
?
Shall
Nineveh
condemne
Judea
for
not
acknowledging
a
greater
then
Ionah
;
and
shall
it
not
condemne
us
not
repenting
?
whose
sinne
shall
bee
farre
greater
then
that
of
the
Jews
,
who
rejected
Christ
in
his
abasement
and
humiliation
;
but
we
reject
the
Lord
of
glory
,
now
exalted
.
II.
In
the
type
and
truth
the
freedome
of
Gods
favour
in
the
calling
of
the
Gentiles
.
not
the
God
of
Iews
onely
,
but
of
Gentiles
also
.
Rom.
3.
29.
2.
Christ
was
the
promised
seed
in
whom
all
nations
must
be
blessed
.
Gen.
22.
18.
Hence
comes
in
our
title
to
grace
,
and
not
from
any
desert
of
ours
.
For
what
is
amiable
in
the
wilde
Olive
?
It
is
onely
Gods
free
calling
,
who
calls
her
that
was
not
beloved
,
to
bee
beloved
.
Object
.
If
we
bee
grafted
into
Christ
,
and
received
into
grace
,
all
is
well
,
we
are
in
state
good
enough
.
Sol.
Some
are
grafted
into
the
Church
by
profession
of
mouth
onely
,
as
all
were
not
Israel
that
were
of
Israel
:
and
some
planted
into
it
by
the
faith
of
the
heart
.
The
former
are
not
altered
from
their
wilde
nature
:
the
other
are
renewed
to
the
Image
of
Christ
.
Therefore
let
none
content
themselves
with
externall
profession
,
joyning
in
the
word
,
sacraments
,
and
prayer
;
but
labour
for
soundnesse
of
faith
and
grace
,
by
which
onely
wee
become
branches
of
the
true
Olive
;
whereas
to
be
hanged
as
a
scien
,
by
a
thred
of
profession
,
will
not
keep
it
from
withering
.
III.
In
both
we
have
a
certaine
Embleme
,
awake
and
sing
:
And
these
dry
bones
shall
be
againe
covered
with
sinews
,
flesh
,
and
skin
,
as
Ezek.
37.
6.
For
as
it
was
impossible
for
Christ
to
be
held
ever
under
death
,
Acts
2.
24.
as
impossible
is
it
for
his
members
.
Let
us
comfort
our selves
in
the
approach
of
death
to
our selves
,
or
our
friends
,
and
by
rising
before
hand
from
the
grave
of
our
sinnes
,
provide
for
a
blessed
and
joyfull
resurrection
.
2
King
.
13.
21.
a
dead
body
,
cast
into
Elishaes
grave
,
quickned
:
so
our
soules
and
bodies
.
IV.
The
wonderfull
power
and
wisdome
of
God
,
Iulius
Caesar
,
or
some
great
Monarch
;
not
able
to
see
that
by
so
base
a
death
,
life
could
be
procured
.
The
carnall
protestants
are
held
off
from
the
true
imbracing
of
Christ
,
because
they
see
the
truth
and
sincerity
of
Christ
every
where
so
resisted
and
hated
by
great
Rulers
and
Doctors
;
as
if
it
had
not
been
so
in
Christs
owne
person
and
Ministery
;
or
as
if
Christ
was
not
set
as
a
sign
or
butt
of
contradiction
,
whereas
,
therefore
it
must
needs
be
he
.
2.
Let
us
admire
Gods
power
and
wisdome
,
and
patiently
with
Ionah
expect
after
darknesse
light
.
And
seeing
God
can
turne
the
greatest
evill
into
the
greatest
good
of
his
Church
;
let
us
labour
to
make
benefit
of
all
evills
hapning
to
our selves
and
others
.
1.
Even
of
our
sinnes
themselves
,
to
make
us
more
humble
and
watchfull
for
time
to
come
.
2.
Of
our
sufferings
,
as
Ionah
and
Christ
learned
obedience
by
the
things
they
suffered
.
V.
In
the
type
and
truth
we
have
,
Ionah
:
Where
was
feared
p●rdition
,
there
was
found
preservation
.
The
Whales
belly
was
a
prison
indeed
,
but
to
preserve
him
alive
;
a
deep
gulfe
and
a
sea
,
but
to
save
him
from
drowning
.
Can
any
man
save
a
man
from
drowning
by
casting
him
into
the
sea
?
but
God
can
.
4.
When
the
case
seemes
most
desperate
,
then
the
Lord
steps
in
to
help
;
when
no
helpe
can
bee
expected
any
other
way
,
after
three
dayes
and
three
nights
Ionah
must
be
cast
up
,
and
Christ
raised
up
.
Never
feare
extremities
,
but
then
exercise
thy
faith
most
,
for
then
is
God
the
nearest
:
however
,
trust
in
him
though
he
kill
thee
,
Iob
13.
15.
5.
The
deepest
sorrowes
of
Gods
children
end
in
greatest
joy
.
God
hath
a
dry
ground
for
Ionah
after
a
sea
of
misery
:
a
glorious
ascending
for
Christ
after
his
lowest
descent
.
Whatsoever
the
sorrowfull
songs
be
that
Gods
people
sing
here
in
Aegypt
or
Babel
,
they
shall
end
in
songs
of
joy
and
victory
,
and
be
changed
into
the
songs
of
Moses
and
the
Lambe
.
Rev.
15.
3.
CHAP.
XIII
.
The
first
borne
:
Types
of
Christ
,
4.
wayes
.
HAving
spoken
of
holy
types
in
sundry
special
persons
;
now
of
personall
types
in
some
rankes
and
orders
of
men
,
I.
As
they
were
Gods
peculiar
.
Exod.
13.
2.
Sanctifie
unto
me
all
the
first
borne
;
for
it
is
mine
.
Quest.
How
were
they
Gods
?
Answ.
1.
By
common
nature
.
But
so
were
all
both
first
and
last
borne
through
the
world
.
For
all
the
world
and
inhabitants
of
it
are
his
,
Exration●
-
Communis
naturae
.
-
Communis
gratiae
.
-
Juris
singularis
.
Psal.
24.
1.
2.
By
common
grace
.
So
all
the
people
of
the
Jews
by
reason
of
common
grace
were
his
,
with
whom
God
had
plighted
his
gracious
covenant
,
which
was
made
to
Abraham
and
all
his
seed
,
wheresoever
they
were
borne
;
of
whom
hee
made
choice
as
his
peculiar
,
though
all
the
earth
was
his
.
Exod.
4.
22.
Israel
is
my
first
borne
,
that
is
,
not
only
the
first
people
and
nation
that
first
professed
the
true
worship
of
God
,
and
had
priority
of
the
Gentiles
who
were
yonger
brethren
;
but
the
first
borne
by
a
speciall
election
and
choice
of
that
from
all
other
people
;
whom
hee
would
accept
as
his
beloved
in
the
Messiah
the
first
born
of
all
creatures
,
and
among
whom
he
would
stablish
his
covenant
,
and
raise
up
his
worship
,
thus
hee
dealt
not
with
other
nations
.
3
By
a
speciall
right
.
The
first
borne
of
Israel
were
Gods
by
a
singular
right
as
no
other
children
of
any
other
family
were
,
namely
by
right
of
that
singular
deliverance
of
all
the
first
borne
when
he
destroyed
all
the
first
borne
of
Aegypt
.
And
therefore
presently
after
that
destruction
he
makes
challenge
of
them
,
Exod.
13.
2.
Thus
is
Jesus
Christ
the
Lords
first
borne
by
a
singular
right
,
not
common
to
man
or
Angell
,
whether
we
respect
his
nature
or
office
.
the
first
begotten
of
all
creatures
,
Col.
1.
15.
begot
before
all
Creation
.
And
thus
he
is
not
onely
the
first
begotten
,
before
whom
there
was
none
;
but
the
onely
begotten
after
whom
is
none
.
Iohn
1.
14.
the
onely
begotten
Sonne
of
the
Father
;
the
first
borne
without
a
second
or
brother
.
2.
In
his
office
hee
was
first
borne
by
speciall
prerogative
.
1.
for
the
kinde
.
2.
for
the
undertaking
.
3.
for
the
accomplishing
.
1.
For
the
kinde
,
in
that
he
was
Mediator
,
God
and
man
in
unity
of
person
,
and
the
onely
redeemer
of
his
Church
.
In
this
regard
,
Rom.
8.
29.
he
is
called
the
first
borne
among
many
brethren
.
Which
phrase
noteth
quality
,
not
equality
with
him
,
some
similitude
but
no
parity
betweene
him
and
beleevers
.
He
holds
his
birth-right
as
the
Sonne
of
God
by
nature
;
and
wee
by
grace
made
the
sonnes
of
God
,
he
disdaines
not
to
call
us
brethren
.
2.
For
undertaking
his
office
.
1.
In
his
incarnation
,
he
was
the
first
borne
of
his
Mother
.
Mat.
1.
25.
till
she
had
brought
forth
her
first
borne
Son
;
not
in
respect
of
any
that
his
mother
had
after
him
,
but
because
she
had
none
before
.
2.
For
the
strange
maner
.
He
was
the
first
borne
of
a
virgine
,
and
so
never
had
brother
.
3.
He
was
the
first
borne
without
sinne
.
3.
For
accomplishing
his
office
in
his
resurrection
.
He
is
called
the
first
begotten
or
first
borne
of
the
dead
two
wayes
.
1.
In
respect
of
his
father
who
first
begot
him
from
the
dead
.
Whence
his
resurrection
is
called
a
begetting
.
Act.
13.
33.
thou
art
my
sonne
,
this
day
have
I
begotten
thee
;
the
Apostle
applying
it
to
the
resurrection
of
Christ
.
And
had
not
the
Father
thus
begotten
his
sonne
from
the
dead
,
we
had
never
been
raised
from
death
.
2.
In
regard
of
himselfe
,
whose
priviledge
it
was
to
raise
up
himselfe
from
the
dead
by
his
owne
power
,
Rom.
1.
4.
As
himselfe
said
,
I
have
power
to
take
up
my
life
againe
.
And
being
risen
,
he
was
the
first
that
ascended
in
body
and
soule
into
heaven
.
Thus
consider
Christ
,
as
God
,
as
Mediator
,
as
incarnate
,
as
raised
,
and
ascended
;
he
is
the
Lords
first
born
,
and
the
birthright
belongs
to
no
other
.
II.
The
first
borne
of
Israel
was
the
second
,
and
next
to
the
father
of
the
family
,
yea
,
after
the
father
,
instead
of
the
father
:
So
is
Christ
to
his
family
,
the
Church
;
he
performes
all
offices
of
a
carefull
and
tender
father
,
and
takes
on
him
not
the
affection
onely
of
a
father
,
but
even
1.
the
name
of
a
father
.
Isa.
9.
6.
Father
of
eternity
.
2
the
office
of
a
father
.
1.
He
supplies
the
meanes
of
spirituall
life
,
as
they
of
naturall
.
2.
Hee
nurtures
and
teacheth
his
Church
.
3.
Hee
provides
for
the
present
,
and
bestowes
the
inheritance
of
eternall
life
.
III.
The
first
born
had
the
preheminence
among
the
brethren
,
and
were
chiefe
in
office
and
authority
,
rulers
in
the
house
after
their
fathers
,
and
Priests
in
the
family
,
before
the
Leviticall
order
was
established
.
Gen.
27.
29.
when
Isaac
blessed
Iacob
for
Esau
,
supposing
him
the
first
borne
,
one
part
of
it
was
:
Be
Lord
over
thy
brethren
,
and
let
all
thy
mothers
children
honour
thee
.
So
all
the
sheaves
must
bowe
to
Iosephs
.
And
Gen.
49.
8.
when
Iacob
blesseth
Iudah
,
this
is
added
as
his
right
:
Thy
fathers
sonnes
shall
bowe
downe
unto
thee
.
Here
in
they
were
speciall
types
of
Christ
;
who
in
all
things
must
have
the
preheminence
as
first
in
time
,
in
order
,
in
precedency
,
first
in
the
excellency
and
dignity
of
his
person
.
Of
whom
,
Let
all
the
Angels
of
God
worship
him
.
And
for
glory
and
authority
he
sits
on
his
fathers
throne
,
the
onely
King
of
kings
,
who
hath
a
name
above
all
names
.
Phil.
2.
9.
And
Heb.
2.
9.
we
see
Iesus
crowned
with
glory
and
honour
,
the
head
of
the
mysticall
body
,
the
Prince
and
head
of
all
his
brethren
.
And
besides
he
is
the
high
Priest
of
our
profession
,
by
offering
up
himselfe
a
sacrifice
for
us
.
Thus
Christ
is
first
in
order
,
in
glory
,
in
Priesthood
.
IV.
The
first
borne
had
a
double
portion
in
goods
,
Deut.
21
17.
Signifying
1.
The
plenitude
of
the
spirit
&
grace
in
Christ
,
I.
Out
of
the
occasion
of
the
Law
of
the
first
borne
,
How
then
can
I
doe
this
great
wickednesse
,
and
sinne
against
God
?
2.
If
Christ
be
the
true
first
borne
,
Quest.
How
shall
we
honour
Christ
as
the
first
born
?
Sol.
1.
If
we
honour
him
with
the
same
honor
that
is
due
to
the
Father
,
III.
Here
is
a
ground
of
much
consolation
.
Kings
and
Priests
,
that
is
,
the
first
borne
to
God
,
Rev.
1.
6.
If
he
have
a
double
portion
of
the
spirit
,
so
have
wee
by
him
.
Isa.
40.
2.
speake
to
the
heart
of
Ierusalem
,
her
iniquity
is
forgiven
;
she
hath
received
double
at
the
Lords
hand
for
all
her
sinnes
,
that
is
,
a
double
portion
of
grace
and
favour
.
As
Ioseph
made
Benjamins
messe
to
be
doubled
:
so
our
Jesus
doubles
his
spirit
on
the
elect
.
If
he
have
a
double
portion
of
glory
,
immortality
,
and
heavenly
inheritance
;
so
have
we
in
him
,
being
coheires
with
him
in
the
same
inheritance
,
Rom.
8.
17.
2.
Comfort
.
Being
Gods
first
borne
through
Christ
,
wee
are
deare
unto
God
.
So
Exod.
4.
22.
Israel
is
my
first
borne
,
that
is
,
deare
unto
me
,
as
the
first
borne
,
commonly
are
dearest
to
their
Parents
.
Israel
,
before
his
receiving
into
the
Covenant
,
was
the
worst
of
all
people
,
and
smallest
in
it selfe
,
and
in
Gods
eyes
,
Deut.
7.
and
9.
4.
But
afterwards
being
(
in
the
right
of
the
Messiah
)
Gods
first
borne
,
became
deare
to
him
as
the
apple
of
his
eye
.
Now
what
a
joy
is
it
to
the
beleeving
soule
to
see
God
a
father
looke
towards
it
as
a
father
to
his
first
borne
?
So
fareth
it
now
with
us
,
being
so
made
in
Christ
.
3.
Comfort
.
God
takes
notice
,
and
revengeth
all
the
wrongs
done
to
the
Saints
,
because
they
are
his
first
borne
.
Let
Aegypt
offer
injury
to
Gods
first
borne
,
God
will
say
,
Slay
every
first
borne
of
man
and
beast
in
Aegypt
;
let
them
see
,
in
the
punishment
,
their
sinne
.
For
can
a
tender
father
see
an
arme
or
a
legge
of
his
first
borne
cut
off
?
Would
it
not
go
to
his
heart
to
see
him
dismembred
?
And
can
the
Lord
Jesus
endure
any
wrongs
and
cruelties
done
to
his
members
,
and
this
not
pierce
his
bowels
?
A
man
may
sometime
see
his
child
in
want
,
and
correct
his
first
borne
for
his
farther
good
,
send
him
to
bee
schooled
and
trayned
in
some
course
under
a
sharpe
discipline
;
but
to
see
him
wounded
,
to
see
him
bleed
,
cast
off
,
troden
under
fee●
,
he
cannot
endure
:
No
more
the
Lord
.
Let
no
man
,
never
so
great
,
dare
to
wrong
the
godly
;
for
he
will
rebuke
Kings
for
their
sakes
.
IV.
Seeing
in
Christ
the
first
borne
wee
attaine
the
birthright
;
sold
his
birthright
for
pottage
,
Heb.
12.
16.
and
therefore
called
prophane
.
So
doe
they
that
exchange
spirituall
things
for
temporall
,
earth
for
heaven
.
As
many
,
who
pretend
a
part
in
Christ
;
but
in
Esaus
language
say
:
Give
me
my
pottage
,
my
silver
,
my
honour
,
my
profit
,
my
pleasure
,
let
them
take
their
religion
,
their
preaching
,
praying
,
and
precisenesse
,
a
bird
in
hand
is
worth
two
in
the
bush
.
This
contempt
of
their
priviledges
robbed
the
Jewes
of
them
,
who
being
cast
out
of
favour
,
of
first
borne
become
the
last
of
all
people
,
and
now
wee
Gentiles
are
stept
into
their
birthright
.
Let
us
be
wise
in
the
entertayning
our
prerogative
conscionably
,
expresse
our
love
to
Christ
and
his
Gospell
,
not
hatred
,
as
they
,
least
provoking
the
Lord
he
deale
with
us
in
justice
as
he
did
with
them
.
For
if
he
spared
not
the
naturall
branches
(
Rom.
11.
21.
)
What
reason
hath
he
to
spare
us
?
V.
Learne
to
grow
in
conformity
with
our
elder
brother
Christ
,
that
divine
nature
,
2
Pet.
1.
4.
When
heardest
thou
this
first
borne
brother
to
sweare
or
lye
?
Or
be
idle
in
speech
,
wanton
in
behaviour
,
carelesse
of
his
course
,
or
company
?
When
was
he
ashamed
of
thy
cause
,
of
thy
Crosse
,
yea
or
curse
?
But
thou
art
ashamed
of
his
Crosse
and
cause
.
When
did
he
revile
,
rebuke
,
hate
?
Would
he
be
like
us
in
every
thing
,
even
in
our
evills
,
sinne
onely
excepted
?
should
not
we
be
like
him
in
grace
,
to
be
like
him
in
glory
?
CHAP.
XIV
.
Priests
:
Types
in
the
deputation
to
their
office
.
OF
the
rankes
and
orders
of
holy
persons
some
were
sanctified
and
seperated
to
the
Lord
by
office
or
function
,
Heb.
4.
14.
We
have
a
great
high
Priest
,
which
is
entred
into
heaven
,
even
Iesus
the
Son
of
God
.
-
The
Priest
a
type
of
Christ
-
1.
In
deputation
to
his
office
,
wherein
-
1.
his
choice
-
1.
for
his
tribe
-
2.
for
his
perfections
.
-
2.
his
consecration
.
-
3.
his
apparrell
.
-
2.
In
execution
of
it
.
Actions
-
1.
Common
.
-
2.
Ministeriall
.
Sect.
I.
I.
The
Choise
had
respect
1.
To
the
tribe
.
He
must
come
of
one
onely
tribe
of
Levi
,
taken
from
among
men
,
Heb.
5.
1.
as
they
,
true
man
as
they
.
For
he
must
be
true
man
in
nature
and
affection
that
must
mediate
and
negotiate
mans
cause
with
God
,
and
so
taken
from
men
to
stand
in
the
midst
betweene
God
and
man
.
True
it
is
,
our
Lord
came
not
of
Levi
,
but
out
of
Iudah
,
Heb.
7.
14.
with
the
reason
,
for
he
was
not
to
be
after
the
manner
of
Aaron
,
but
of
Melchizedek
,
verse
15
:
and
because
hee
was
to
change
the
Priesthood
,
and
would
doe
it
in
the
tribe
,
and
was
to
bee
a
Priest
not
after
the
carnall
commandement
,
but
after
the
power
of
endlesse
life
,
verse
16.
But
yet
he
was
expressely
typed
by
those
Priests
.
Neither
was
it
without
a
spirituall
signification
,
that
Aaron
the
first
of
those
high
Priests
should
bee
Moses
brother
.
For
what
more
brotherly
league
then
of
Christ
to
Moses
,
of
grace
to
the
Law
,
Levit.
21.
17.
Whosoever
of
thy
seed
hath
any
blemishes
,
shall
not
prease
to
offer
the
bread
of
his
God
.
Hee
must
not
be
blind
,
lame
,
nor
mishapen
.
Wherein
the
Lord
would
not
onely
provide
for
the
dignity
of
that
calling
in
that
infancy
of
the
Church
;
which
otherwise
(
if
the
Priesthood
had
beene
in
outward
shew
contemptible
)
many
might
have
drawen
not
their
persons
onely
into
contempt
,
but
even
all
such
holy
things
as
they
handled
:
But
especially
to
signifie
Jesus
Christ
our
high
Priest
to
bee
without
all
blemish
,
the
onely
immaculate
Lambe
that
takes
away
the
sinnes
of
the
world
.
For
although
no
other
mortall
man
could
be
without
some
blemish
of
sinne
or
other
;
yet
it
became
us
to
have
such
an
high
Priest
as
is
holy
,
harmelesse
,
undefiled
,
separate
from
sinners
,
Hebr.
7.
26.
And
as
our
Lord
was
spotlesse
,
and
without
all
blemish
;
so
also
perfect
in
all
parts
and
perfections
.
He
wanted
no
part
,
no
gift
,
no
sufficiency
to
discharge
that
function
too
weighty
for
men
and
Angels
.
I.
In
this
our
unblemished
high
Priest
wee
have
a
sufficient
cover
for
all
our
blemishes
both
of
soule
and
body
.
Levit.
21.
22
:
So
all
defects
and
weaknesses
,
which
the
Saints
carry
as
a
burthen
,
shall
not
hinder
them
from
participating
in
the
good
things
purchased
by
Christs
sacrifice
,
nor
cast
them
out
of
place
of
the
elect
,
neither
here
nor
for
ever
.
2.
Be
thou
never
so
blemished
,
and
deformed
,
or
maimed
in
body
,
now
(
the
truth
being
come
)
God
respects
not
according
to
the
outward
appearance
.
And
although
the
honour
of
the
Ministery
must
bee
respected
,
and
the
choisest
of
our
children
are
not
too
good
for
Gods
service
;
yet
now
it
is
farre
better
,
a
good
Minister
without
an
eye
,
or
a
hand
,
or
foot
;
then
a
Congregation
without
a
good
Minister
.
II.
All
these
outward
perfections
of
the
body
in
all
the
Priests
high
and
low
,
Hos.
4.
6.
Because
thou
hast
refused
knowledge
,
thou
art
rejected
from
being
a
Priest
to
me
.
How
should
he
be
a
light
to
others
that
himselfe
is
in
darknesse
?
If
the
eye
bee
darke
so
is
all
the
body
.
2.
Hee
must
not
have
either
a
blind
or
a
blemished
eye
,
an
eye
filled
with
envie
at
another
mans
gifts
and
prosperity
:
Nor
a
squint
eye
,
looking
indirectly
upon
every
thing
;
not
aiming
at
Gods
glory
,
or
the
building
of
Christs
Kingdome
,
but
his
owne
glory
,
wrath
,
lusts
,
ends
.
3.
He
must
not
be
lame
or
cripled
in
his
feet
,
but
make
right
steps
to
his
feet
,
Heb.
12.
13.
Upright
in
his
way
;
not
right
doctrine
onely
,
but
right
life
also
.
4.
Hee
must
not
have
a
flat
nose
,
that
is
,
without
discretion
,
or
judgement
to
discerne
truth
and
falsehood
,
good
and
evill
,
things
fit
and
unfit
.
As
the
nose
discernes
smells
;
so
to
discerne
companies
and
courses
.
5.
Hee
must
not
have
a
crooked
backe
,
bended
downwards
and
almost
broken
with
earthly
cares
;
hindering
his
eye
from
looking
towards
heaven
,
and
interrupting
heavenly
contemplations
and
studye
.
And
so
in
the
rest
.
Would
God
such
care
were
had
in
the
choice
and
permission
of
Evangelicall
Ministers
,
as
in
the
Old
.
We
should
not
see
the
Churches
pestered
with
so
many
unworthy
illiterate
men
fitter
for
any
trade
then
this
so
holy
calling
.
Sect.
II.
II.
His
consecration
set
downe
,
that
holy
One
of
God
,
Mark
.
1.
24.
In
speciall
,
verse
4.
the
washing
did
not
onely
admonish
them
to
cleanse
and
purge
themselves
from
the
inward
defilement
of
their
sinnes
before
they
undertooke
that
holy
calling
;
but
plainly
pointed
at
the
washing
and
Baptisme
of
Christ
;
who
undertaking
his
Ministery
went
into
the
water
and
was
baptized
,
Mat.
3.
The
anointing
by
the
holy
Oyle
,
Isai.
61.
1.
The
Spirit
of
the
Lord
hath
anointed
me
to
preach
.
Psal.
45.
7.
God
,
even
thy
God
hath
anointed
thee
with
the
oile
of
gladnesse
above
all
thy
fellowes
.
In
which
regard
Christ
was
called
by
eminency
,
the
anointed
of
God
;
and
the
Priests
as
types
,
touch
not
mine
anointed
.
Exod.
30.
25
:
So
the
holy
graces
of
the
Spirit
are
the
best
things
in
the
world
,
Luk.
11.
13.
there
is
no
gift
to
this
.
Oile
swimmes
aloft
:
So
the
Spirit
and
graces
are
highest
.
2.
No
stranger
had
that
Oile
,
but
onely
persons
and
things
sanctified
:
So
none
but
Gods
Elect
have
these
precious
and
saving
mercies
.
Ioh.
14.
17.
The
world
cannot
receive
it
,
that
is
gifts
not
common
,
but
of
sanctification
.
3.
That
perfumd
all
the
place
where
it
was
:
It
is
the
Spirit
of
God
that
sweetens
and
perfumes
all
our
actions
and
natures
,
otherwise
most
corrupt
and
loathsome
to
God
.
4.
That
sanctified
the
thing
to
which
it
was
applied
,
and
set
it
aside
to
an
holy
use
.
Without
this
Oile
the
sacrifice
of
the
Jew
was
as
if
hee
had
killed
a
dog
.
It
is
the
Spirit
that
sets
us
apart
,
and
sanctifieth
to
the
Lord
us
,
our
persons
,
our
actions
,
2.
Tim.
2.
21.
The
service
that
wants
the
spirit
is
hatefull
to
God
.
5.
Oile
is
cleare
and
shining
,
and
makes
other
things
anointed
to
shine
:
The
holy
Ghost
within
,
enlightneth
the
mind
,
and
brings
in
the
true
light
and
knowledge
of
God
.
1.
Ioh.
2.
27.
the
anointing
shall
teach
you
all
things
.
6.
Oile
hath
the
force
of
fire
in
penetrating
and
subtly
pearcing
,
and
is
the
fuell
and
feeder
of
fire
and
flames
:
So
the
Spirit
of
God
is
a
pearcing
fire
in
the
heart
,
and
kindles
and
maintaines
in
it
the
ardent
flames
of
the
love
of
God
.
Holy
thoughts
as
sparkes
flie
upward
.
7.
Oile
suppleth
,
cherisheth
,
comforteth
:
So
the
Spirit
of
consolation
anoints
with
oile
of
gladnesse
,
Psal.
45.
7.
It
is
he
that
brings
peace
and
tranquillity
into
consciences
.
2.
The
measure
,
powred
in
abundance
upon
Aarons
head
.
the
skirts
of
his
garment
.
Now
a
threefold
Application
hereof
.
I.
In
the
anointing
of
the
high
Priest
,
the
high
Priest
of
our
profession
.
Aaron
,
Moses
,
Elias
.
Some
of
them
had
a
most
glorious
vocation
,
as
Moses
,
and
in
the
entry
of
their
callings
,
graced
with
most
divine
and
powerfull
miracles
:
but
never
any
had
the
spirit
sitting
on
his
head
but
hee
.
None
of
them
by
their
anointing
had
all
graces
,
nor
any
grace
in
perfection
,
but
onely
begunne
and
in
small
degree
.
Moses
a
beleever
wanted
faith
sometime
,
as
when
he
smote
the
Rocke
which
he
should
have
spoken
to
;
and
the
meekest
man
in
the
world
was
sometimes
to
seeke
of
his
meeknesse
.
Aaron
,
though
the
oyle
was
powred
on
his
head
,
was
weake
;
as
in
murmuring
against
Moses
,
and
in
making
the
calfe
:
But
in
our
high
Priest
all
graces
and
vertues
were
not
inchoate
onely
,
but
perfect
.
In
him
knowledge
of
God
was
most
perfect
,
holinesse
most
perfect
,
and
all
kinde
of
graces
in
highest
degrees
.
Grace
sits
in
his
lips
,
not
only
to
move
the
mind
,
but
to
change
it
.
None
of
them
by
anointing
could
receive
graces
for
others
,
but
for
themselves
onely
:
but
hee
receives
such
a
measure
as
runnes
over
to
the
sanctifying
of
the
lowest
and
meanest
of
his
members
.
Hence
,
1.
Ioh.
2.
27.
the
anointing
which
wee
have
of
him
,
dwells
in
you
,
and
teacheth
you
all
things
.
And
2.
Cor.
1.
21
,
22.
It
is
God
that
anointeth
us
in
Christ
;
and
sealeth
,
and
giveth
us
the
earnest
of
the
Spirit
.
Thus
our
Lord
Jesus
is
advanced
above
all
,
his
oile
shines
brightest
,
and
swims
aloft
above
all
others
.
II.
In
Aarons
and
Christs
anointing
and
furnishing
to
their
Office
:
III.
In
the
communication
of
this
ointment
unto
us
the
skirts
,
Neh.
6.
11.
3.
Use
meanes
to
attaine
a
farther
measure
,
and
be
liker
Christ
.
Thou
missest
a
Sermon
,
or
the
Sacrament
;
thou
knowest
not
what
drops
of
oile
thou
hast
missed
.
4.
Have
a
care
to
walke
as
such
as
are
anointed
,
smelling
sweet
every
where
in
holy
lives
,
speaches
,
prayers
;
in
all
things
edifying
thy selfe
and
others
.
Leave
a
sweet
smell
every
where
behinde
thee
.
Let
it
drop
downe
from
us
to
others
round
about
us
.
The
third
thing
in
the
high
Priests
consecration
was
sacrificing
,
Iohn
.
19.
11.
3.
Aaron
and
his
sonnes
must
put
their
hands
on
the
head
of
the
calfe
,
verse
10
:
not
onely
to
confesse
they
were
worthy
to
die
for
their
own
sinnes
,
but
to
professe
also
that
the
death
which
they
deserved
,
was
by
the
death
of
the
Messiah
(
the
high
Priest
of
the
new
Testament
)
removed
off
them
,
and
transferred
upon
the
beast
.
And
not
onely
the
imputation
of
our
sinnes
upon
Christ
;
but
also
is
signified
that
wee
must
lay
our
hand
by
a
true
faith
upon
Christ
our
head
,
if
we
expect
any
comfort
from
his
death
and
passion
.
4.
The
calfe
must
be
killed
before
the
Lord
,
at
the
doore
of
the
Tabernacle
,
ver.
11
:
signifying
both
the
death
and
crucifying
of
Christ
,
as
also
the
fruit
of
it
by
the
place
.
That
by
his
death
,
as
by
a
doore
,
an
entry
is
made
for
us
into
the
Church
,
both
militant
and
triumphant
,
Heb.
10.
20.
5.
The
blood
of
that
sinne-offering
for
the
Priest
must
be
put
on
the
hornes
of
the
Altar
,
and
the
rest
powred
at
the
foot
of
the
Altar
,
vers
12
:
signifying
;
1.
The
sufficiency
of
Christs
death
to
purge
and
reconcile
us
to
God
.
2.
The
plenty
of
grace
and
merit
in
it
for
many
more
then
are
saved
by
it
.
For
being
sufficient
for
all
,
it
is
not
helpfull
to
all
,
nor
to
any
that
tread
under
foot
this
precious
blood
;
the
extent
of
the
benefit
is
to
all
the
elect
.
3.
The
large
spreading
and
preaching
of
the
Gospel
of
salvation
by
Christs
blood
,
through
all
the
coasts
and
corners
of
the
earth
(
as
the
blood
sprinckled
on
the
foure
corners
)
and
that
by
the
finger
,
hand
,
and
ministery
of
men
.
6.
The
fat
must
bee
offered
unto
God
;
but
the
flesh
,
skinne
,
and
dung
must
be
burnt
with
fire
without
the
host
:
signifying
:
1.
That
Christ
offered
himselfe
,
and
the
best
parts
he
had
,
suffering
in
soule
and
body
.
2.
That
hee
must
suffer
without
the
host
,
without
the
gate
of
Jerusalem
,
Heb.
13.
12.
and
carried
out
our
sinnes
out
of
Gods
sight
.
3.
That
nothing
but
blood
comes
on
the
Altar
:
For
onely
the
blood
of
Christ
his
Sonne
cleanseth
us
from
all
sinne
.
Note
hence
,
The
second
of
these
sacrifices
in
the
Consecration
of
the
high
Priest
was
to
be
a
burnt
offering
or
Holocaust
.
Note
from
this
sacrifice
for
the
high
Priest
;
God
heares
not
sinners
.
David
,
If
I
have
delight
to
sinne
,
God
will
not
heare
my
prayer
.
Sinne
unrepented
and
unpardoned
makes
thee
hatefull
in
the
house
of
God
;
thy
hearing
doth
but
more
harden
thee
,
the
sacraments
become
poyson
unto
thee
,
for
thou
by
thy
sinne
castest
poyson
into
the
Lords
Cup
,
and
so
eatest
and
drinkest
thy
owne
damnation
.
Let
this
be
our
wisdome
,
Isa.
1.
Wash
you
,
cleanse
you
,
and
then
come
and
let
us
reason
.
And
as
our
Lord
advised
us
in
case
of
reconciliation
with
man
,
wee
must
much
more
practice
in
case
of
our
reconciliation
with
God
.
If
thou
hast
brought
thy
gift
to
the
Altar
,
and
thou
remembrest
that
God
hath
ought
against
thee
;
first
reconcile
thy selfe
to
God
and
then
to
man
,
and
so
bring
thy
gift
.
There
be
two
graces
which
we
must
bring
before
God
in
all
our
services
in
which
we
would
finde
acceptance
.
The
former
of
preparation
;
that
is
,
repentance
which
prepareth
aright
to
the
performance
of
good
duties
.
The
latter
of
disposition
;
and
that
is
faith
which
disposeth
the
party
aright
in
the
whole
cariage
of
them
,
for
this
purifieth
the
heart
,
exciteth
the
will
,
sees
the
weaknesse
,
seekes
a
cover
,
and
findes
acceptance
.
The
third
sacrifice
in
the
consecration
of
the
high
Priest
was
the
peace-offering
,
Psal.
22.
16.
they
pierced
my
hands
and
feet
.
2.
The
whole
obedience
of
Jesus
Christ
to
his
father
even
to
the
death
,
boaring
of
the
eare
.
3.
That
it
is
Christ
who
sanctifieth
the
eares
,
hands
,
and
feet
of
the
Priest
and
people
.
The
eare
to
heare
divine
Oracles
,
the
Priests
must
first
learne
then
teach
.
The
hands
to
worke
the
actions
of
grace
and
holinesse
.
The
feet
to
direct
and
lead
into
all
holy
motions
and
conversation
,
all
must
be
washed
by
the
blood
of
Christ
that
we
may
be
wholly
cleane
.
As
both
our
Saviour
teacheth
by
the
washing
of
the
disciples
feet
,
Iohn
13.
5
,
6.
As
also
in
Peters
request
,
Lord
not
my
feet
onely
,
but
my
hands
and
head
,
Iohn
13.
9.
2.
A
part
of
this
sacrifice
went
to
the
Priest
,
part
to
the
offerer
,
signifying
that
both
Priest
and
people
have
part
and
interest
in
the
death
of
Christ
;
as
also
that
Christ
did
not
onely
deliver
himselfe
to
death
for
us
,
as
this
Ram
,
but
also
giveth
himselfe
to
feed
us
to
eternall
life
.
Iohn
6.
55.
My
flesh
is
meate
indeed
.
3.
It
must
be
heaved
up
before
the
Lord
,
and
shaken
too
and
fro
every
way
.
ver.
26.
Signifying
1.
The
lifting
up
and
heaving
of
Christ
upon
the
Crosse.
2.
The
heaving
up
of
our
hearts
in
thankfulnesse
to
God
for
so
great
benefits
.
3.
That
the
merits
of
Christ
our
true
sacrifice
,
and
benefits
of
his
death
should
,
by
the
preaching
and
publication
of
the
Gospell
,
be
spred
abroad
into
all
corners
of
the
world
,
as
that
sacrifice
was
shaken
every
way
,
East
,
West
,
North
,
and
South
.
4.
This
sacrifice
must
alwayes
be
offered
up
with
cakes
of
unleavened
bread
tempred
with
oyle
,
ver.
23.
Signifying
,
1.
the
most
perfect
purity
of
Christs
life
and
doctrine
without
all
leaven
of
sinne
.
2.
That
Priest
and
people
must
in
service
to
God
lay
aside
all
leaven
of
maliciousnesse
.
3.
The
oyle
notes
the
soft
and
loving
kindnesse
of
God
and
Iesus
Christ
,
chearing
and
suppling
the
conscience
by
the
sweet
meditation
of
it
;
as
also
how
joyfully
and
gladly
we
ought
to
serve
the
Lord
,
and
with
cheerefulnesse
present
before
him
all
the
parts
of
his
worship
.
Note
hence
,
David
,
Psal.
51.
2.
Wash
me
throughly
.
Reason
.
2.
Because
sinne
hath
defiled
the
whole
man
;
all
his
parts
,
all
his
actions
,
all
within
him
,
all
without
him
.
2.
This
foulenesse
sticks
so
fast
,
as
it
is
no
easie
matter
to
bee
cleansed
.
Nothing
in
the
world
can
fetch
out
this
soile
but
the
blood
of
Christ
.
Not
all
the
water
in
the
sea
,
nor
all
the
holy
water
in
the
Sea
of
Rome
can
wash
away
one
sinne
.
3.
All
thou
doest
or
performest
depends
upon
the
merit
of
this
blood
,
and
dignity
of
this
person
and
passion
for
acceptance
.
The
knowledge
of
thy
duty
must
be
sprinkled
with
this
blood
,
for
that
is
signified
by
the
eare
.
The
undertaking
of
duty
,
by
the
hand
.
The
progresse
and
perseverance
in
it
by
the
foot
.
All
must
bee
presented
in
him
and
by
him
,
and
finde
grace
and
acceptance
.
If
I
wash
thee
not
,
thou
hast
no
part
in
me
.
Qu.
How
may
I
know
that
the
blood
of
Christ
hath
touched
and
purged
me
?
Ans.
1.
It
is
not
enough
that
Christs
blood
be
shed
,
but
it
must
also
be
sprinkled
.
If
thou
contentest
not
thy
selfe
that
Christ
hath
died
for
all
,
but
seest
how
necessary
it
is
to
apply
it
to
thy self
.
2
:
If
thou
hast
an
hand
to
lay
hold
on
Christs
blood
and
besprinkle
thy selfe
with
it
.
A
man
washeth
his
face
with
his
hand
.
This
hand
is
faith
,
which
takes
up
the
blood
of
Christ
,
and
applyes
it
to
ones
selfe
,
as
did
Paul
,
who
dyed
for
me
.
3.
If
it
wash
the
whole
man
within
and
without
,
which
no
other
blood
could
do
.
The
blood
of
sacrifices
under
the
Law
could
not
sanctifie
the
conscience
,
but
onely
the
outside
,
Heb.
9.
9.
but
this
can
and
must
purge
the
conscience
from
dead
workes
,
ver.
14.
And
under
conscience
is
contained
the
whole
innerman
,
by
the
merit
of
his
satisfying
blood
,
and
by
his
spirit
renewing
our
nature
.
And
for
the
outward
man
,
1.
If
thy
right
eare
bee
touched
,
thou
hast
the
hearing
eare
rightly
to
heare
the
word
of
God
.
Thou
hearest
to
learne
;
for
to
hearken
is
better
then
the
fat
of
Rammes
.
2.
If
thy
right
hand
be
touched
,
that
thou
art
an
active
Christian
,
not
an
hearer
onely
of
the
word
but
a
doer
,
and
unto
knowledge
of
the
doctrine
of
faith
joynest
obedience
of
faith
,
thou
keepest
the
faith
working
,
as
knowing
that
obedience
is
better
then
sacrifice
,
thou
darest
not
doe
what
seemes
good
to
thy selfe
,
or
is
right
in
thy
owne
eyes
,
but
what
is
rightly
ruled
by
Gods
word
,
for
that
is
the
right
hand
touched
.
3.
If
thy
right
foot
be
touched
,
that
thou
walkest
in
the
right
way
with
a
right
foot
,
not
making
crooked
pathes
to
thy
feet
,
but
ordering
thy
conversation
aright
.
And
all
this
with
right
ends
and
affections
,
the
feet
of
the
soule
laying
aside
all
sinister
ends
and
intentions
in
all
thy
obedience
,
and
directing
all
to
the
honour
of
the
true
Aaron
and
high
Priest
Jesus
Christ
.
4.
If
thou
findest
the
effects
of
Christs
blood
sprinckled
.
remission
of
sinnes
,
Mat.
26.
28
;
therefore
of
sprinkling
.
2.
Daily
sanctification
through
this
sprinckling
.
1
Pet.
1.
2.
For
out
of
the
side
of
Christ
issues
water
as
wel
as
blood
;
the
one
redeeming
from
condemnation
,
the
other
from
vaine
conversation
,
the
one
purgeth
from
the
death
of
works
,
from
dead
works
themselves
,
The
sprinkling
of
this
blood
admits
not
security
,
or
idlenesse
,
and
carelesnesse
;
nor
suffers
a
man
to
sinne
against
this
blood
by
impenitency
,
unbeleefe
,
despising
of
grace
,
horrible
swearing
,
and
foule
lusts
.
But
makes
the
Christian
truely
noble
,
as
one
now
descended
of
the
blood
of
Christ
;
scorning
the
base
and
foule
courses
he
formerly
affected
.
Find
these
markes
,
and
comfort
thy selfe
,
thou
art
sprinkled
with
Christs
blood
.
Thy
whole
course
is
sanctified
;
all
thy
hearing
,
all
thy
obedience
,
be
it
never
so
weake
in
it selfe
,
bee
thy
unworthinesse
never
so
great
,
it
shall
bee
no
barre
to
thine
acceptance
with
God
,
for
every
thing
sprinkled
with
this
precious
blood
is
sweetned
and
accepted
.
Sect.
III.
III.
The
third
thing
in
the
deputation
of
the
Priest
to
his
office
,
is
his
apparrell
,
appointed
by
God
,
and
called
holy
garments
,
glorious
and
beautifull
;
farre
differing
from
all
other
mens
.
And
they
signified
,
1.
The
function
to
be
glorious
and
excellent
.
2.
The
fitnesse
of
their
persons
to
that
office
.
3.
The
glory
of
the
true
high
Priest
Jesus
Christ
,
of
whom
Aaron
was
but
a
figure
.
For
all
the
glistering
shew
of
these
Priestly
garments
set
forth
the
more
the
Angelicall
brightnesse
of
all
the
vertues
which
should
shine
in
Jesus
Christ
.
Gal.
3.
27.
whosoever
are
baptized
into
Christ
,
have
put
on
Christ
.
2.
A
girdle
vers.
40.
which
signifies
constancy
and
stability
in
the
truth
,
both
in
our
high
Priest
Jesus
Christ
,
who
was
not
a
reed
shaken
but
a
firme
rocke
:
as
also
in
his
members
,
who
are
commanded
to
stand
fast
,
their
lines
girt
with
verity
,
Eph.
6.
14.
Hence
followes
,
That
the
Ministers
word
must
not
be
yea
and
nay
;
his
course
must
be
constantly
gracious
and
watchfull
.
And
for
private
Christians
,
Heb.
13.
9.
Be
not
carried
about
with
divers
and
strange
doctrines
;
for
it
is
a
good
thing
that
the
heart
bee
stablished
with
grace
.
3.
A
bonnet
,
no
forme
nor
beauty
,
Isa.
53.
2.
3.
Not
darkely
representing
that
care
and
respect
which
our
Lord
and
Saviour
Christ
hath
of
his
inferiour
,
base
,
and
despised
both
Ministers
and
members
through
the
world
.
Isa.
41.
14
:
feare
not
worme
Iacob
;
I
will
helpe
thee
.
To
the
high
Priest
belonged
sixe
peculiar
garments
,
Isa.
46.
4
,
I
have
made
you
;
I
will
also
beare
you
,
and
I
will
carry
you
and
deliver
you
.
Sam.
6.
14.
David
danced
before
the
Arke
girt
with
a
linnen
Ephod
.
But
this
Ephod
was
peculiar
to
the
high
Priest
,
and
in
no
garment
else
might
he
present
the
names
of
the
twelve
tribes
:
signifying
that
no
garment
of
righteousnesse
may
be
expected
or
imitated
,
in
which
God
can
behold
his
Church
,
but
this
of
Jesus
Christ
.
And
whosoever
seeke
elsewhere
,
are
abolished
from
Christ
to
their
destruction
,
Gal.
5.
2.
4.
Oh
the
fearefull
case
of
Papists
that
seeke
to
have
their
names
written
in
another
Ephod
of
their
owne
weaving
and
making
!
The
second
garment
peculiar
to
the
high
Priest
,
ver.
15
:
the
most
precious
part
of
all
his
garments
.
I.
In
respect
of
the
twelve
costly
and
glistering
stones
which
were
set
in
foure
rowes
according
to
the
number
of
the
tribes
,
ver.
16
:
signifying
the
stability
and
firmenesse
of
the
Church
,
as
a
foure
square
turne
it
any
way
is
firme
.
Satan
and
all
deceivers
shall
not
pick
one
stone
out
of
Christs
Pectorall
.
The
gates
of
hell
shall
not
prevaile
against
him
that
is
fixed
in
that
rocke
and
stone
of
Israel
.
ver.
29
:
signifying
1.
The
ardent
love
of
Jesus
Christ
towards
his
Church
,
who
beares
it
not
onely
on
his
shoulders
as
a
shepheard
,
nor
onely
in
his
armes
as
a
nurse
:
but
upon
his
heart
,
and
in
his
heart
never
to
forget
our
good
.
If
Aaron
may
forget
the
names
he
carries
upon
his
shoulders
,
he
cannot
the
names
upon
his
breast
or
heart
,
so
cannot
Christ
forget
the
Church
he
hath
taken
into
his
heart
.
Isa.
49.
15
,
Can
a
woman
forget
her
child
,
and
not
have
compassion
on
the
sonne
of
her
wombe
?
though
they
should
forget
,
yet
will
not
I
forget
thee
.
2.
Bearing
of
the
names
continually
before
the
Lord
on
his
heart
,
signifieth
the
continuall
mindfulnesse
and
intercession
of
Jesus
Christ
for
his
Church
in
that
heavenly
sanctuary
,
Heb.
7.
25.
By
vertue
of
which
all
our
prayers
get
audience
and
acceptance
.
gather
together
into
one
,
all
the
despersed
sonnes
of
God
:
and
present
them
before
God
as
the
most
beautifull
and
precious
parts
of
the
world
,
Ioh.
11.
52.
He
shall
make
a
short
account
in
the
earth
,
in
comparison
of
the
wicked
who
will
take
up
more
roome
.
II.
In
respect
of
the
Urim
and
Thummim
which
were
put
in
the
brestplate
of
Judgement
,
Vrim
and
Thummim
.
Non
est
manifestum
apud
nos
quid
haec
significent
.
Rab.
Da.
ver.
30.
Of
which
Rabbi
David
a
Jew
saith
:
It
is
unknowne
to
us
what
these
signifie
.
And
what
this
precious
monument
was
(
put
by
Gods
appointment
into
the
fold
of
the
Pectorall
)
no
man
living
can
tell
.
I
take
it
to
be
no
workemanship
of
man
,
but
a
sacred
monument
immediately
received
from
God
.
But
expresly
they
signified
Jesus
Christ
1
,
in
their
names
,
2
,
in
their
use
.
1.
Their
names
,
in
whom
are
hid
treasures
of
wisdome
and
knowledge
,
Col.
2.
3.
He
is
the
light
of
the
world
,
Ioh.
9.
5.
Which
enlighteneth
every
one
that
commeth
into
the
world
,
Ioh.
1.
9.
There
are
many
lights
,
as
stones
and
stars
,
in
the
world
:
but
he
is
the
sun
,
nay
he
is
lights
.
With
him
is
many-folded
wisdome
.
II.
The
use
of
them
was
to
receive
by
them
answer
from
God
when
the
high
Priest
consulted
with
him
,
the
Lord
answered
by
voyce
.
Numb
7.
89.
And
therefore
it
is
called
the
Urim
of
Judgement
,
not
because
it selfe
gave
judgement
or
decided
causes
;
but
because
the
Lord
answered
when
the
Priest
applyed
the
Urim
and
Thummim
.
This
directly
looked
at
Christ
,
as
to
whom
1.
all
secrets
and
Mysteries
are
perfectly
knowne
.
He
is
the
Lamb
with
seven
eyes
,
which
are
the
seven
spirits
of
God
,
Rev.
5.
6.
Onely
worthy
to
open
the
booke
,
ver.
9.
because
of
his
abundant
grace
and
wisdome
,
signified
by
the
seven
spirits
.
2.
Who
makes
knowne
and
continually
reveales
to
his
Church
and
members
,
as
their
need
requires
,
whatsoever
is
meete
for
them
to
know
,
by
such
meanes
as
himselfe
hath
sanctified
.
Now
although
this
was
a
great
priviledge
of
the
first
Temple
;
and
the
second
did
want
it
,
that
they
might
not
be
kept
from
desire
&
expectation
of
the
true
Urim
and
Thummim
:
yet
we
in
the
new
Testament
are
farre
beyond
them
.
For
as
the
Oracle
by
Urim
was
certaine
for
direction
:
so
Christ
is
the
most
perfect
rule
and
direction
shadowed
by
that
.
As
the
Urim
answered
by
voice
:
so
Christ
by
his
word
preached
.
As
God
spake
then
by
Urim
to
the
Priest
:
So
now
by
his
owne
sonne
.
Heb.
1.
2.
Wouldst
thou
have
God
answer
thee
?
goe
to
the
Urim
.
1.
Frequent
his
ordinance
.
God
then
answered
,
when
the
Priest
consulted
.
2.
Pray
for
wisedome
.
If
any
want
wisedome
,
let
him
aske
of
God
and
it
shall
be
given
him
,
Iam.
1.
5.
3.
Feare
God
.
Psal.
25.
14.
The
secret
of
the
Lord
is
with
them
that
feare
him
.
4.
Follow
and
obey
the
voice
.
Iohn
14.
21.
If
any
love
me
and
obey
my
commandements
,
I
will
love
him
,
and
reveale
my selfe
unto
him
.
Iohn
7.
17.
If
any
man
doe
the
will
of
God
,
he
shall
know
the
doctrine
whether
it
be
of
God
.
The
third
peculiar
garment
of
the
high
Priest
was
the
robe
of
the
Ephod
,
Exod.
28.
5
,
31
:
On
the
skirts
of
which
were
fastened
,
1.
The
Pomegranats
of
blue
silke
,
and
purple
,
and
skarlet
round
about
.
This
fruit
hath
a
most
pleasant
smell
,
sweet
in
it selfe
,
and
sweetning
other
things
round
about
it
;
and
is
full
of
precious
iuyce
and
liquor
:
2.
Bells
of
gold
between
them
round
about
,
a
golden
Bell
and
a
Pomegranat
;
the
use
of
which
was
that
his
sound
might
be
heard
round
about
when
hee
went
into
the
Sanctuary
and
holy
of
Holies
.
The
whole
garment
signified
the
righteousnesse
of
Christs
humane
nature
,
which
is
,
1.
Most
sweet
it selfe
,
having
a
most
pleasant
savour
as
the
Pomegranate
.
2.
Full
of
most
precious
iuyce
and
vertue
,
to
qualifie
and
abate
the
raging
heat
of
Gods
displeasure
,
as
the
iuyce
of
Pomegranats
doth
allay
the
burning
heat
of
an
ague
that
would
shake
the
body
to
pieces
:
3.
Casts
upon
us
a
sweet
savour
being
wrapped
in
it
:
For
wee
by
nature
,
stinking
in
our
sinnes
and
rottennesse
,
are
loathsome
to
the
Lord
;
but
once
covered
with
this
mantle
,
wee
are
a
sweet
savour
to
God
;
who
now
speaks
of
us
as
Isaac
of
Iacob
covered
in
his
elder
brothers
garments
:
My
sonne
is
as
the
savour
of
a
field
which
the
Lord
hath
blessed
,
Gen.
27.
27.
3.
This
garment
hath
a
sweet
sound
,
as
of
golden
Bells
,
which
to
heare
were
most
delectable
:
because
the
garment
of
Christs
righteousnesse
brings
grace
to
us
no
otherwise
then
by
the
sound
of
the
Gospel
.
For
faith
,
by
which
wee
put
on
Christ
,
is
wrought
by
hearing
the
sweet
sound
and
golden
Bell
of
the
Gospel
.
Whence
some
have
thought
,
that
by
this
part
of
the
Priests
Attire
,
is
shadowed
the
Propheticall
Office
of
Christ
.
Sweet
is
the
Proclamation
of
the
Gospel
of
peace
.
4.
The
use
.
That
by
these
Bells
the
Priests
must
bee
heard
when
hee
goeth
into
the
Sanctuary
:
signifying
the
power
of
Christ
our
high
Priests
perpetuall
intercession
(
being
entred
into
the
Sanctuary
of
heaven
)
for
his
elect
and
chosen
.
The
fourth
peculiar
garment
was
the
Miter
or
bonnet
upon
his
head
,
Revel.
15.
3
:
But
King
of
kings
,
and
Lord
of
lords
,
Chap.
19.
16.
2.
The
golden
plate
in
which
was
written
,
Holinesse
to
the
Lord
,
did
not
onely
distinguish
it
from
the
miters
of
the
ordinary
Priests
,
which
wanted
such
a
plate
:
but
specially
typified
Iesus
Christ
our
head
,
in
whom
was
most
conspicuous
(
as
in
a
mans
forehead
)
a
most
divine
and
perfect
holinesse
,
purer
then
the
gold
of
that
plate
.
Who
was
not
holy
onely
,
as
other
sanctified
persons
,
but
holinesse
it selfe
.
Holinesse
in
his
person
,
holinesse
in
his
nature
,
holinesse
in
all
his
actions
and
passions
;
holinesse
in
the
fountaine
and
originall
,
whence
all
streames
of
holinesse
issue
forth
to
his
elect
members
.
So
Ioh.
17.
19.
I
sanctifie
my selfe
,
that
they
may
be
sanctified
.
Never
was
there
so
pure
a
plate
,
such
shining
holinesse
,
so
deeply
ingraved
as
nothing
can
raze
it
out
for
ever
.
3.
The
use
was
significant
;
that
as
the
high
Priest
,
having
on
this
plate
with
this
inscription
,
got
the
iniquities
of
the
people
pardoned
,
which
he
bare
before
the
Lord
:
So
our
high
Priest
Jesus
Christ
,
presenting
before
his
Father
,
his
most
absolute
holinesse
,
gets
a
pardon
for
all
our
sinnes
,
which
he
beares
upon
himselfe
.
And
as
their
sinnes
were
pardoned
in
respect
of
the
high
Priest
,
who
represented
Christ
:
The
fifth
peculiar
garment
was
the
embroydered
Coate
of
fine
linnen
,
Gen.
41.
42.
hee
was
clothed
with
white
fine
linnen
,
when
he
was
to
bee
Vice-roy
,
and
next
in
authority
to
the
King
.
See
Ester
6.
8.
how
Merdecai
was
apparalled
by
the
Kings
command
.
This
garment
was
most
proper
to
our
high
Priest
of
the
new
Testament
Jesus
Christ
;
who
is
by
it
described
,
Revel.
1.
13.
clothed
with
a
robe
downe
to
his
feet
.
Noting
,
1.
The
excellencie
of
his
person
;
who
is
Prince
of
peace
,
Isai.
9.
6
:
For
so
,
long
white
garments
ever
betokened
peace
both
within
the
Church
and
without
.
2.
That
hee
excelled
in
wisedome
and
counsell
,
being
the
great
Counseller
,
and
the
spirit
of
counsell
and
understanding
resting
in
his
brest
,
Isai.
11.
2
:
For
to
such
also
these
garments
belonged
,
Dan.
5.
7
,
16.
3.
The
lovely
and
beautifull
connexion
and
conjunction
of
his
Propheticall
,
Priestly
,
and
Princely
Offices
;
sincerely
and
perfectly
fulfilling
them
,
and
appearing
before
God
in
them
as
in
a
most
costly
embroydered
garment
consisting
of
many
pieces
,
and
many
colours
fitly
couched
and
laid
together
.
And
this
garment
hee
ware
not
onely
in
earth
(
as
the
Priests
did
)
but
now
after
his
ascension
he
continues
to
performe
the
Offices
of
the
high
Priest
for
his
Church
:
in
the
same
embroydered
garment
presenting
before
God
the
merit
of
his
onely
sacrifice
,
and
making
intercession
to
the
Father
for
it
.
The
sixth
garment
is
the
girdle
of
needle
worke
,
Revel.
1.
13.
to
bee
girded
about
the
paps
with
a
golden
girdle
.
Noting
in
Christ
foure
things
.
Isai.
11.
5.
Iustice
shall
be
the
girdle
of
his
loynes
,
and
faithfulnesse
the
girdle
of
his
reines
.
3.
His
readinesse
to
doe
the
office
of
a
Mediatour
.
Girding
of
the
attire
hath
ever
beene
a
signe
of
readinesse
,
and
diligence
in
businesse
undertaken
.
So
Luke
12.
35.
Let
your
loines
be
girded
about
.
4.
His
mindfulnesse
and
care
in
performing
his
office
.
For
as
not
girding
is
a
signe
of
carelessenesse
and
negligence
:
So
girding
,
of
care
and
industry
.
So
our
Lord
and
high
Priest
never
carelessely
cast
off
any
poore
and
penitent
sinner
:
But
in
the
dayes
of
his
flesh
minded
their
misery
;
and
now
in
heaven
keeps
on
his
girdle
,
casts
not
off
the
care
of
his
Church
,
but
perpetually
accomplisheth
whatsoever
is
needfull
for
her
salvation
.
Sect.
IIII.
I.
In
these
garments
,
II.
As
the
Priests
had
variety
of
holy
garments
:
so
every
minister
must
be
clothed
and
adorned
with
many
graces
.
a
disciple
of
Christ
,
but
an
instructer
of
others
.
Hee
must
therefore
bee
stored
,
1.
With
variety
of
knowledge
to
bring
forth
things
new
and
old
.
2.
Variety
of
Ministeriall
gift
to
instruct
,
exhort
,
reprove
,
correct
.
2
Tim.
3.
16.
3.
Variety
of
saving
graces
,
to
be
an
example
in
word
,
conversation
,
in
love
,
in
spirit
,
in
faith
,
in
purenesse
.
2
Tim.
4.
12.
4.
Variety
of
externall
and
civill
vertues
.
1
Tim.
3.
2.
to
the
8.
and
Tit.
1.
7.
More
gifts
are
expected
in
the
builders
of
the
house
then
in
any
stone
of
it
.
III.
As
the
Priest
must
cary
on
his
breast
Urim
and
Thummim
:
so
must
every
Christian
and
Evangelicall
minister
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
Ministerii
.
-
Personae
.
in
whom
are
required
graces
ministeriall
and
personall
.
The
former
,
that
he
may
shine
before
the
congregation
in
the
light
and
purity
of
wholesome
doctrine
.
The
latter
,
that
he
may
shine
in
integrity
and
perfection
of
maners
and
conversation
,
to
divide
aright
,
and
furnish
him
with
wholesome
precepts
.
The
Thummim
must
fit
him
to
walke
aright
,
and
to
goe
forward
in
holy
practise
.
The
lights
of
the
world
must
give
light
both
wayes
.
Deut.
33.
8.
Let
thy
Vrim
and
Thummim
be
on
the
man
of
thy
mercy
.
Mal.
2.
6.
The
Law
of
truth
was
in
his
mouth
,
and
he
walked
in
truth
and
equity
.
And
1
Tim.
4.
12.
the
Apostles
Canon
is
,
that
every
Timothy
should
be
a
type
of
beleevers
in
doctrine
and
upright
conversation
.
I
would
all
ours
might
be
found
such
types
.
Then
should
not
so
many
parishes
have
lampes
without
light
,
Ministers
without
the
light
of
saving
knowledge
,
and
integrity
of
conversation
.
IV.
As
the
high
Priest
must
cary
on
his
forehead
the
plate
of
gold
in
which
was
written
,
Holinesse
to
the
Lord
:
V.
As
the
Priests
must
have
in
their
skirts
both
bells
and
Pomegranats
:
so
must
every
Evangelicall
Minister
.
Isa.
56.
10.
but
the
sound
of
the
Law
and
Gospell
must
clearely
sound
in
their
mouthes
to
be
heard
afarre
off
.
2.
These
bells
must
be
of
gold
,
to
put
Ministers
in
minde
that
their
doctrine
be
pure
;
not
corrupt
,
not
savouring
of
Popery
,
liberty
,
or
selfe-respect
.
3.
They
must
never
come
into
the
congregation
without
these
bells
;
for
Ministers
must
still
be
furnished
with
some
sound
matter
of
instruction
and
edification
.
How
is
it
then
that
many
come
into
the
Congregation
and
never
bring
bells
?
Many
are
afraid
lest
the
sound
of
their
bells
should
bee
heard
too
much
,
and
that
it
would
disgrace
them
to
be
counted
diligent
preachers
?
And
many
scorne
others
that
their
bells
sound
so
often
?
2.
To
the
bells
ministers
must
joyne
Pomegranates
:
With
the
wholesome
word
joyne
good
workes
and
holy
life
.
He
caries
the
bell
,
a
minister
whose
life
is
agreable
with
holy
doctrine
.
Mat.
5.
19.
He
that
keepeth
the
commandements
,
and
teacheth
others
so
to
doe
,
shall
be
great
in
the
kingdome
of
God
.
Iohn
Baptist
had
,
both
bells
(
being
a
burning
light
in
himselfe
)
and
Pomegranates
;
being
a
shining
light
unto
others
.
And
as
the
Pomegranates
smelled
sweet
:
so
must
ministers
labour
to
leave
a
sweet
smell
behinde
them
every
where
.
Their
conversation
must
not
savour
of
lightnesse
,
pride
,
ambition
,
covetousnesse
,
contention
,
prophanenesse
,
&c.
VI.
Aug.
de
Pastor
.
cap.
1.
Illud
quod
mundani
sumus
(
potius
quam
Christiani
)
propter
nos
est
.
and
taken
up
into
his
heart
.
And
hearty
love
would
force
them
to
feed
the
flock
,
in
season
,
out
of
season
,
and
set
forward
their
salvation
and
instruction
;
and
seeke
them
,
not
theirs
.
In
that
we
Ministers
are
Christians
,
we
are
so
for
our selves
;
but
in
that
we
are
Ministers
of
Christ
,
we
are
so
for
you
.
Some
wholly
forget
the
second
,
and
I
wish
not
the
first
too
.
Who
may
rather
say
:
In
that
wee
are
worldlings
(
rather
then
Christians
)
we
are
so
for
our selves
.
Their
flockes
are
slightly
engraven
in
their
hearts
.
VII
.
As
the
Priests
had
these
garments
girded
unto
them
:
so
must
ministers
gird
fast
unto
them
these
garments
;
Sect.
V.
Now
for
the
people
of
God
:
I.
These
garments
were
never
changed
.
Though
the
high
Priest
dyed
,
II.
Every
Christian
is
made
a
priest
unto
God
by
participation
,
Calves
of
the
lips
,
Heb.
13.
15.
The
sacrifice
of
a
broken
heart
.
Psal.
51.
17.
Of
almes
,
with
which
God
is
well
pleased
.
Heb.
13.
16.
Of
mortification
.
Rom.
12.
1.
and
of
good
works
and
duties
of
all
sorts
.
Of
prayer
,
Psal.
141.
2.
Now
before
any
of
these
sacrifices
can
finde
acceptance
we
must
all
put
on
holy
and
spirituall
garments
.
Never
was
any
priest
or
performance
pleasing
without
his
garments
;
the
use
of
which
was
to
cover
and
adorne
.
Quest.
What
garments
must
we
put
on
?
Answ.
Iacob
before
he
could
get
his
fathers
blessing
must
put
on
his
elder
brothers
garment
,
put
on
the
Lord
Iesus
Christ
.
Rom.
13.
14.
Quest.
How
?
Answ.
Put
on
whole
Christ
,
Ephes.
4.
24.
Put
on
the
new
man
created
after
God
in
righteousnesse
and
holinesse
.
4.
Put
on
Christ
by
Christian
profession
.
Our
apparell
is
seene
,
and
makes
us
knowne
to
others
.
Servants
make
themselves
knowne
by
their
cloth
they
weare
,
whose
they
are
.
The
Priest
must
put
on
the
Plate
on
his
forehead
,
and
we
are
commanded
to
cary
the
name
of
God
and
the
Lambe
in
our
foreheads
,
Rev.
14.
1.
that
men
may
never
see
our
faces
,
but
therein
reade
the
holinesse
and
innocency
of
our
conversation
.
5.
Put
on
the
girdle
,
Have
thy
loines
girded
.
Luke
12.
35.
Stand
in
a
readinesse
,
1.
To
all
duties
of
Christianity
.
2.
To
all
acceptable
sacrifices
of
faith
,
repentance
,
prayer
,
praises
,
obedience
.
3.
To
offer
up
our selves
by
life
or
death
to
the
glory
and
praise
of
God
.
We
had
need
bee
thus
begitt
that
we
may
stand
to
the
confession
and
profession
of
the
truth
,
not
knowing
when
or
what
tryalls
will
come
;
besides
that
the
world
,
nor
pleasure
,
nor
lusts
seldome
finde
us
unprepared
.
And
can
he
be
a
good
subject
who
is
alwayes
unprepared
for
his
Princes
service
;
but
ever
ready
to
serve
his
enemy
.
III.
From
the
being
arrayed
with
these
garments
,
the
poore
members
of
the
Church
have
a
ground
of
much
comfort
;
in
respect
1.
of
their
head
so
arrayed
.
2.
of
themselves
,
and
in
respect
of
themselves
considering
those
garments
.
1.
in
the
generall
.
2.
in
the
particulars
.
First
,
Cant.
8.
6.
)
Christ
setteth
her
as
a
seale
on
his
heart
,
and
as
a
signet
on
his
arme
.
How
is
it
possible
to
forget
that
which
is
sealed
on
the
heart
?
How
can
the
eye
look
off
the
signet
on
the
arme
?
For
a
signet
,
because
it
is
most
precious
,
is
most
carefully
kept
;
and
being
upon
the
arm
of
Christ
,
what
arme
can
pull
us
off
from
him
?
Object
.
Oh
that
I
might
know
my
happinesse
to
bee
set
on
Christs
heart
!
Sol.
If
thou
wouldst
be
set
as
a
signet
on
the
Lords
arme
,
become
the
Lords
servant
,
and
be
faithfull
in
this
service
.
See
Hag.
2.
23.
O
Zerubbabel
my
servant
,
I
will
set
thee
as
a
signet
.
3.
In
his
Miter
wee
see
our
high
Priest
crowned
with
honour
and
glory
above
all
men
and
Angels
.
And
all
the
Church
must
say
(
as
Psal.
132.
18.
)
On
him
let
his
Crowne
flourish
.
And
if
the
dignity
of
the
head
be
the
honour
of
the
members
,
and
the
power
of
the
head
the
safety
of
the
members
:
then
from
hence
we
have
no
small
consolation
.
4.
In
his
Plate
wee
see
holinesse
ingraven
on
his
forehead
,
that
all
our
senses
and
thoughts
must
be
fixed
in
the
forehead
of
our
onely
high
Priest
,
from
whom
all
holinesse
floweth
to
his
Church
,
Oh
what
matter
of
joy
is
it
to
see
,
that
we
(
in
our selves
so
foule
every
way
,
in
our
nature
,
in
our
course
,
&
shut
out
of
heaven
where
no
unclean
thing
commeth
)
have
in
him
a
fountaine
of
holinesse
set
open
for
us
!
For
he
is
made
to
us
of
God
wisdome
,
sanctification
,
&c.
Secondly
,
Solomon
:
Kings
daughters
in
thy
precious
garments
:
but
these
provided
by
Christ
out
of
his
wardrobe
;
and
will
not
endure
any
other
garment
or
ornament
brought
or
procured
elsewhere
.
2.
Those
were
materiall
,
gold
,
silver
,
and
precious
stuffe
out
of
earth
:
but
ours
are
spirituall
and
heavenly
.
What
the
glorious
robes
of
the
Church
are
,
see
Isa.
61.
10.
I
will
greatly
rejoyce
in
the
Lord
;
for
he
hath
clothed
me
with
garments
of
salvation
,
and
covered
me
with
a
robe
of
righteousnesse
,
and
decked
me
as
a
bride
with
Iewels
.
What
is
gold
,
silver
,
silke
,
pearles
;
to
righteousnesse
,
holinesse
,
life
,
immortality
and
glory
?
3.
Those
were
corruptible
and
soone
cast
off
:
but
these
never
weare
not
teare
.
For
all
the
sonnes
and
daughters
of
God
are
clad
with
incorruption
and
immortality
,
and
are
heires
of
eternity
.
Now
it
were
no
small
comfort
that
we
,
being
so
naked
and
foule
,
wallowing
in
our
blood
and
filthinesse
,
taken
away
,
Zach.
3.
4.
But
to
be
thus
arrayed
and
covered
,
yea
decked
and
adorned
with
such
beautie
and
glory
,
is
more
cause
of
joy
and
comfort
.
II.
In
their
parts
they
assure
our
happinesse
,
I.
The
Pectorall
shews
how
God
esteemes
of
beleevers
;
that
they
are
the
precious
parts
of
the
earth
,
clothed
with
the
Sunne
,
Revel.
12.
1
;
and
shineth
in
the
firmament
of
the
Church
with
the
beames
of
Christs
righteousnesse
as
the
Sunne
in
his
strength
.
3.
For
hidden
vertues
and
secret
operation
.
The
godly
have
not
a
shine
and
shew
,
but
the
true
substance
of
many
vertues
and
graces
secretly
laid
up
in
their
hearts
,
and
working
mightily
in
them
:
the
stones
out
of
common
Quarry
,
that
is
,
common
men
have
not
such
things
.
4.
For
rarenesse
.
It
is
an
hard
thing
to
find
a
godly
man
,
these
are
rarer
then
most
precious
stones
.
Elias
could
not
see
one
in
the
world
besides
himselfe
,
though
there
were
many
.
5.
For
their
estimation
,
and
the
reckoning
of
them
with
God
and
good
men
.
Although
the
world
out
of
ignorance
and
malice
scorne
this
pearle
,
and
as
swine
tread
them
under
foot
;
yet
the
Jeweller
knows
them
;
our
high
Priest
placeth
them
upon
his
breast
.
And
a
wise
Merchant
knowes
that
a
pearle
troden
under
foot
is
a
pearle
:
and
in
it selfe
,
a
pearle
lying
in
the
quarry
or
sands
unknowen
,
or
trampled
in
the
dirt
or
myr●
,
is
as
good
at
when
it
is
taken
out
.
Thou
that
art
an
enemy
to
good
men
:
II.
The
robe
of
the
Ephod
hath
comfort
for
the
poore
despised
members
of
Christ
,
whose
estate
is
figured
by
the
Pomegranats
.
III.
The
Miter
or
crowne
of
our
high
Priest
assureth
us
,
that
we
by
his
anointing
shall
attaine
the
like
crowne
.
under
ours
also
,
Rom.
16.
20.
Let
us
not
cast
downe
our
hopes
and
hearts
;
our
high
Priest
is
stronger
then
all
the
enemies
that
can
rise
up
against
the
Church
.
And
we
may
couragiously
combat
against
sinne
,
errours
,
hereticks
,
being
sure
of
victory
through
the
Crowne
and
Miter
of
Jesus
Christ
.
This
Miter
of
Christ
shall
fetch
downe
the
Miter
of
Antichrist
for
us
.
This
Crowne
of
our
high
Priest
shall
shake
downe
his
tripple
Crowne
,
and
hath
already
blasted
him
.
And
though
these
Babylonians
begin
to
wriggle
,
as
a
snake
deadly
wounded
,
with
hope
to
raigne
in
these
Churches
as
sometime
they
did
;
and
for
the
sinnes
of
the
land
,
they
may
recover
power
by
their
craftinesse
to
surprize
some
ignorant
,
silly
,
and
unstable
persons
:
yet
shall
they
prevaile
against
none
whose
names
are
written
in
the
booke
of
life
;
but
by
the
power
of
our
Captaine
wee
shall
tread
downe
both
Satans
and
Antichrists
kingdome
,
and
prevaile
against
all
that
riseth
up
against
the
power
of
Christ
.
Sect.
VI.
Priests
,
types
in
the
execution
of
their
Office
.
Having
declared
how
the
high
Priest
,
and
priests
of
the
old
Testament
resembled
our
high
Priest
of
the
new
Testament
Jesus
Christ
in
respect
of
his
solemne
inauguration
and
investiture
into
his
Office
:
Now
wee
are
to
shew
how
he
farther
typified
our
Lord
,
in
respect
of
his
administration
and
execution
of
i●
.
Many
are
the
speciall
Lawes
which
the
Lord
gave
to
the
Priests
concerning
their
carefull
cariage
of
themselves
above
others
,
and
these
may
be
reduced
to
two
heads
.
1.
As
concerning
their
common
actions
.
2.
As
concerning
their
actions
ministeriall
.
Concerninig
his
common
actions
,
I.
The
Priests
must
keepe
an
holy
abstinence
from
wine
and
strong
drinke
,
for
the
time
they
entred
into
the
Tabernacle
,
strange
fire
,
and
were
burnt
by
fire
before
the
Lord
.
And
the
Lord
gives
a
reason
of
this
law
:
lest
their
mindes
or
sences
might
be
distracted
or
disturbed
,
so
as
they
could
not
rightly
discerne
or
execute
,
the
things
pertaining
to
God
,
and
things
pertaining
to
men
,
Heb.
5.
The
use
of
the
Law
was
:
1.
Typicall
,
shadowing
out
the
most
holy
and
sober
course
of
our
high
Priest
Jesus
Christ
,
a
lover
of
wine
:
Not
inhibiting
all
use
of
wine
and
strong
drinke
in
case
of
necessity
;
as
in
griefe
of
heart
,
healths
sake
,
Timothy
may
drinke
a
little
,
1.
Tim.
5.
23
;
yea
and
for
honest
delight
at
Feasts
and
Mariages
may
bee
a
more
liberall
use
of
wine
,
as
Iohn
2.
where
Christ
himselfe
was
present
.
But
hee
may
not
be
a
quaffer
,
or
wine-bibber
,
one
that
sits
at
the
wine
or
pot
,
swilling
in
wine
or
strong
drinke
;
because
this
is
as
great
an
hindrance
to
the
faithfull
performance
of
Ministeriall
duties
,
Hos.
4.
11.
wine
takes
away
the
heart
:
It
disturbs
the
memory
;
lest
he
drinke
and
forget
the
decree
,
and
change
the
judgement
,
not
being
able
to
discerne
betweene
cleane
and
uncleane
.
2.
It
disables
and
withdrawes
a
Minister
from
all
his
duties
.
While
hee
sits
at
the
wine
or
strong
drinke
,
how
can
hee
sit
at
his
study
?
How
can
he
attend
to
reading
,
meditation
,
to
exhortation
,
or
doctrine
?
How
can
hee
but
bee
disturbed
from
ardency
of
prayer
?
Or
how
dare
he
(
if
he
could
)
pray
?
How
can
hee
keepe
watch
with
God
,
or
over
his
people
,
or
over
himselfe
?
3.
It
disables
the
duties
themselves
,
suppose
them
done
never
so
well
;
seeing
by
this
vice
he
hath
made
himselfe
and
his
calling
so
contemptible
.
What
authority
can
an
Oracle
have
in
a
drunken
mans
mouth
,
to
speake
leud
things
?
4.
How
can
such
a
mans
course
but
wage
open
warre
with
holy
doctrine
?
He
must
needs
shake
hands
with
as
base
and
wicked
company
,
as
a
countrey
yeelds
;
and
give
his
hand
to
scorners
.
sit
with
drunkards
,
and
drinke
,
and
bee
drunken
,
Luke
12.
45
!
Drunkennesse
was
wont
to
fly
the
light
,
they
use
to
bee
drunke
in
the
night
;
and
should
the
lights
themselves
be
drunkards
or
associats
with
them
,
and
in
the
light
?
II.
A
second
Law
for
the
common
actions
of
the
Priests
concerneth
their
mariage
.
God
doth
not
forbid
any
Priest
in
the
old
Testament
mariage
,
Levit.
21
,
14.
a
widow
,
lest
1.
Shee
might
prove
with
childe
,
and
bring
in
a
strange
seed
into
the
Priesthood
,
provided
against
,
verse
15.
2.
Lest
setled
stoutnesse
,
or
evill
disposition
should
hinder
her
fitnesse
for
him
,
who
must
not
be
disgraced
in
one
so
neere
him
.
2.
Hee
must
not
mary
a
divorced
woman
,
that
hath
beene
put
away
from
her
husband
,
because
it
may
be
presumed
she
was
put
away
for
her
misbehaviour
,
or
badd
cariage
towards
her
former
husband
.
3.
Hee
must
not
mary
one
defiled
neither
voluntarily
or
violently
;
such
a
blot
must
not
lie
on
his
wife
,
lest
his
function
be
disgraced
.
But
the
law
allowes
him
onely
two
sorts
of
women
to
mary
,
vers.
13
;
because
shee
may
bee
more
easily
guided
and
ruled
,
and
wonne
to
frame
her selfe
to
duty
and
obedience
;
and
she
must
bee
of
his
owne
tribe
or
stocke
,
both
for
the
credit
of
her
parentage
,
and
for
the
certaine
knowledge
of
her
education
and
manners
before
hee
tooke
her
to
himselfe
.
2.
The
widow
of
a
Priest
,
Ezech.
44.
22.
For
it
is
presumed
that
such
a
one
hath
beene
already
trained
to
modesty
,
to
sobriety
,
to
a
chast
and
sweet
behaviour
beseeming
the
wife
of
a
Priest
.
This
Law
is
both
ceremoniall
and
significative
,
a
virgin
chasi
and
undefiled
,
that
is
,
holy
and
unspotted
by
imputation
of
his
owne
righteousnesse
,
washed
by
water
through
the
word
,
Eph.
5.
26.
He
marrieth
her
of
his
owne
tribe
:
For
as
the
first
Adam
must
not
marry
a
wife
but
of
his
owne
flesh
,
and
out
of
his
owne
side
:
so
the
second
Adam
marryeth
a
wife
issuing
out
of
his
owne
side
,
flesh
o●
his
owne
flesh
,
and
bone
of
his
bone
.
And
he
will
take
to
himselfe
againe
the
high
Priests
widdow
,
the
people
of
the
Jews
,
and
marry
them
into
one
body
with
the
Gentiles
.
So
much
for
the
signification
.
Now
the
perpetuall
equity
of
this
Law
bindes
the
Ministers
of
the
new
Testament
;
honest
,
sober
,
free
from
scandall
,
and
framed
to
the
rules
of
the
Apostle
for
Ministers
wives
,
1
Tim.
3.
11.
and
for
the
preventing
a
number
of
scandals
that
else
may
arise
within
,
and
lye
upon
his
family
.
This
care
being
had
,
they
being
married
shall
be
as
holy
and
honourable
in
their
function
as
the
Priests
of
the
old
Testament
:
who
being
marryed
,
were
said
to
have
the
Crowne
of
God
upon
their
heads
,
and
to
offer
the
bread
of
God
,
and
to
be
after
a
speciall
manner
,
of
the
Acts
of
the
Romane
Bishops
:
when
the
Kings
visiters
in
England
,
in
the
yeare
1538
,
visited
the
Abbyes
,
they
found
in
some
of
their
styes
rather
then
religious
houses
,
five
,
in
some
ten
,
in
some
twenty
Sodomits
and
adulterers
,
of
which
some
kept
five
,
some
seven
,
some
twenty
harlots
.
So
Gregory
the
first
,
enjoyning
single
life
to
the
Clergy
,
sent
for
fish
to
his
ponds
,
and
had
sixe
thousand
heads
;
wherupon
(
sighing
)
he
said
,
It
is
better
to
marry
,
then
to
burne
.
Bede
denyes
the
story
,
although
of
Huldericus
Bishop
of
August●
to
pope
Nicholas
.
III.
A
third
Law
for
common
actions
.
Quest.
Might
he
not
mourne
for
his
wife
?
Answ.
I
thinke
he
might
:
But
the
wife
is
not
named
,
because
1.
she
is
one
with
himselfe
,
2.
if
for
daughter
and
sister
,
much
more
for
wife
which
is
nearer
,
3.
the
Prophet
Ezechiel
was
charged
not
to
mourne
for
his
wife
,
being
a
Prophet
and
priest
,
Ezech.
24.
16
;
which
seemes
an
exception
from
the
ordinary
manner
.
But
for
the
high
Priest
,
for
the
crowne
of
the
anoynting
oyle
of
his
God
is
upon
his
head
.
This
Law
had
in
it
both
ceremony
,
uncovered
his
head
,
that
is
,
was
never
so
weake
or
inglorious
by
passion
,
but
that
he
ever
maintained
union
with
his
father
,
and
abode
the
powerfull
head
of
his
Church
.
Neither
did
he
rent
his
garments
,
that
is
,
his
holy
flesh
baked
as
it
were
in
the
oven
of
afflictions
,
extended
and
rent
on
the
crosse
,
cast
aside
in
the
grave
,
was
never
rent
off
from
his
divinity
,
but
was
ever
from
the
first
moment
of
Hypostaticall
union
,
present
with
it
,
and
shall
be
for
all
eternity
.
He
never
goes
out
of
the
Sanctuary
to
mourne
for
the
dead
,
for
the
crowne
and
oyle
of
God
is
upon
him
.
For
as
in
his
life
he
(
being
most
holy
)
was
not
subject
to
be
quite
subdued
in
the
house
of
death
:
so
now
after
his
resurrection
he
hath
attained
all
excellency
of
glory
and
happinesse
,
free
from
all
misery
and
sorrow
,
never
to
be
interrupted
any
more
by
any
griefe
or
adversary
power
.
The
perpetuity
and
substance
of
this
Law
concernes
both
Ministers
and
people
.
as
men
without
hope
.
3.
To
shew
that
no
occasion
or
naturall
affection
,
no
not
the
nearest
and
greatest
change
befalling
their
outward
estate
might
distract
them
from
their
charge
and
duty
;
or
so
disquiet
the
peaceable
tranquillity
of
their
minds
,
as
any
part
of
their
duty
might
be
hindred
for
matter
or
manner
.
And
therefore
in
this
case
our
Saviour
(
confirming
the
perpetuall
equity
of
this
Law
)
saith
,
Let
the
dead
bury
their
dead
,
follow
thou
me
.
And
the
Lord
is
so
strict
in
this
case
(
Lev.
10.
6
)
that
when
Aarons
sonnes
were
so
strangely
slaine
before
his
face
,
he
must
not
mourne
nor
stir
a
foote
out
of
his
Ministery
,
lest
he
dye
,
and
therefore
the
text
saith
:
Aaron
held
his
peace
,
ver.
3.
So
no
outward
respect
of
duty
to
friends
must
call
us
from
duty
to
God
.
Ob.
If
the
Priest
must
not
weepe
,
how
could
they
seriously
repent
of
their
sins
?
Answ.
The
Priest
must
not
weepe
for
any
temporal
losses
,
nor
for
personall
losses
;
and
in
naturall
regards
he
must
be
impassionate
:
his
head
a
fountaine
of
teares
,
The
high
priest
must
weepe
for
his
owne
and
the
peoples
sinnes
in
the
day
of
expiation
,
and
if
he
weepe
not
,
he
must
dye
.
So
Ioel
2.
17.
all
the
priests
must
howle
,
and
cry
,
and
weepe
between
the
porch
and
the
Altar
.
Christ
wept
often
,
Sect.
VII
.
Now
it
followeth
that
we
shew
how
the
Priests
figured
Christ
in
their
ministeriall
actions
.
Of
these
kinde
of
actions
some
were
common
to
inferiour
Priests
,
I.
Common
actions
were
six
.
none
could
take
away
his
life
from
him
.
And
hee
was
to
be
aswell
the
Priest
as
the
sacrifice
;
Iohn
10.
18.
I
have
power
to
lay
downe
my
life
.
2.
The
priests
offred
the
blood
of
the
sacrifices
to
God
,
and
sprinkled
it
on
the
Altar
;
for
they
were
ordained
for
men
in
things
of
God
,
to
offer
gifts
and
sacrifices
for
sinnes
.
to
the
Priest
:
there
was
no
comming
to
God
,
but
by
the
priest
:
Figuring
out
Iesus
Christ
who
offers
up
himselfe
a
sacrifice
for
the
sinnes
of
the
world
,
upon
the
Altar
of
his
Deity
,
which
gives
both
vertue
and
merit
unto
it
.
No
other
can
offer
to
God
bloody
or
unbloody
sacrifice
upon
this
Altar
,
but
himselfe
.
Iohn
17.
19.
I
sanctifie
my selfe
for
them
:
even
as
the
Altar
sanctifieth
the
gift
.
3.
The
Priests
prepared
the
body
of
the
sacrifice
(
Lev.
1.
6.
)
flayed
it
,
divided
it
into
severall
parts
,
washed
the
intrailes
,
put
fire
unto
the
burnt
offering
,
consumed
the
fat
,
cast
the
filth
and
dung
into
the
place
of
ashes
:
Signifying
,
that
Christ
himselfe
alone
did
the
whole
worke
of
redemption
.
He
suffered
the
heate
of
Gods
wrath
and
justice
;
he
puts
away
all
our
filth
,
and
covers
it
in
his
owne
ashes
;
he
burnes
up
our
fat
,
that
is
,
the
senselessenesse
of
our
sin
,
and
all
that
savoureth
of
the
flesh
,
by
the
fire
of
his
Spirit
;
and
inwardly
purgeth
and
wholly
washeth
us
in
the
fountaine
of
his
owne
blood
.
4.
The
Priest
must
teach
the
people
;
His
lippes
must
preserve
knowledge
:
and
the
people
must
depend
on
his
mouth
:
signifying
the
action
of
this
great
teacher
of
the
Church
,
who
brought
to
us
from
the
bosome
of
his
father
the
whole
counsell
of
God
concerning
the
redemption
of
mankinde
;
which
could
never
have
entred
into
the
heart
of
man
,
but
by
the
teaching
of
this
great
Prophet
,
learned
tongue
,
Grace
is
poured
into
his
lippes
.
Hee
therefore
having
the
words
of
eternall
life
,
we
must
depend
on
him
,
and
heare
him
.
5.
The
Priest
must
pray
for
the
people
,
who
was
heard
in
all
things
,
Father
I
know●
thou
hearest
me
alwaies
:
II.
Actions
more
peculiar
to
the
high
priest
were
,
I.
Hee
must
daily
,
Lev.
24.
2
,
3.
to
preserve
the
lights
from
going
out
.
Shadowing
Christ
,
the
true
light
,
by
whom
the
light
of
true
doctrine
must
ever
shine
in
the
Church
,
and
never
goe
out
;
by
which
the
true
beleevers
shall
bee
delivered
from
darkenesse
and
death
.
This
was
formerly
figured
by
Goshen
,
there
was
light
when
three
dayes
darknesse
was
over
all
Aegypt
.
And
this
was
figured
by
the
pillar
of
fire
that
never
failed
till
they
came
to
Canaan
.
2.
he
must
daily
burne
incense
before
the
Lord
upon
the
Altar
of
sweet
perfume
:
odours
of
the
Saints
,
a
sweet
incense
.
And
as
no
incense
pleased
God
but
that
which
was
offered
upon
that
golden
Altar
:
II.
He
must
weekly
make
the
shewbread
,
set
it
before
the
Lord
continually
.
Exod.
25.
30.
And
more
expresly
,
Levit.
24.
5
,
6.
Every
Sabbath
he
must
set
on
the
table
twelve
loaves
according
to
the
twelve
tribes
,
and
take
the
old
away
,
to
the
maintaining
of
his
family
;
for
which
use
they
might
well
suffice
,
every
loafe
weighing
about
seven
or
eight
pounds
.
Here
was
a
figure
of
Christ
the
true
bread
of
life
,
who
sets
himselfe
(
in
the
preaching
of
the
Gospell
,
and
administration
of
the
Sacraments
)
before
the
face
of
God
(
that
is
,
in
the
assemblies
gathered
together
every
Sabbath
,
)
the
most
sufficient
food
and
refreshing
of
the
Church
,
to
continue
it
in
life
,
strength
,
and
good
estate
from
Sabbath
to
Sabbath
till
that
eternall
Sabbath
come
.
III.
He
must
yearely
once
(
and
that
in
the
day
of
expiation
)
goe
into
the
Holy
of
Holies
,
to
make
an
attonement
for
himselfe
,
for
all
his
house
,
and
for
all
the
people
,
but
not
without
blood
.
Signifying
,
that
Christ
by
one
alone
sacrifice
of
himselfe
hath
opened
the
Sanctuary
of
heaven
,
and
by
his
ascension
hath
made
entrance
into
it
on
our
behalfe
,
and
there
appeares
before
God
once
for
all
to
make
intercession
for
us
.
See
Heb.
10.
12
,
19.
And
as
he
must
goe
alone
without
all
attendants
:
so
Christ
must
tread
the
winepresse
alone
.
IV.
He
must
continually
decide
the
highest
controversies
;
Without
thee
shall
no
man
lift
up
his
hand
or
foot
in
all
the
land
of
Aegypt
.
Gen
41.
44.
I.
Ministers
of
the
new
Testament
must
learne
hence
to
attend
diligently
on
their
charges
;
Samuel
,
God
forbid
I
should
sinne
against
God
,
and
not
pray
for
you
.
For
his
office
is
to
stand
betweene
God
and
his
people
.
Every
man
must
bee
his
owne
mouth
to
God
;
but
hee
must
bee
the
mouth
of
every
man
.
5.
He
must
weekly
set
the
Shew-bread
before
the
Lord
,
that
is
,
propound
Jesus
Christ
the
true
bread
of
life
,
the
Manna
that
came
downe
from
heaven
,
the
continuall
strength
and
nourishment
of
the
Church
of
God
,
both
in
the
ministery
of
the
Word
and
Sacraments
,
which
the
ancient
Church
did
weekely
celebrate
,
as
the
Priest
did
weekly
set
these
loaves
.
Nay
hee
must
not
onely
set
them
before
others
,
but
himselfe
must
feed
on
them
,
as
the
Priests
did
on
the
Shew
bread
,
all
the
weeke
and
yeare
long
,
lest
it
befall
him
as
that
Prince
,
2.
King
.
7.
20.
that
saw
plenty
of
food
with
his
eyes
,
but
tasted
not
of
it
;
for
being
troden
under
foot
,
he
died
.
II.
Every
Christian
as
a
Priest
unto
God
must
1.
Pray
continually
,
in
all
things
give
thanks
,
but
that
the
Lord
should
smell
the
sweet
odours
of
our
morning
and
evening
prayer
,
especially
when
wee
rise
and
goe
to
rest
?
How
this
duty
is
neglected
,
and
with
manifest
contempt
and
losse
,
every
mans
conscience
can
tell
him
.
Now
in
offering
this
incense
,
1.
See
no
strange
incense
be
offered
,
that
is
,
no
prayer
without
faith
.
2.
None
but
upon
the
Altar
of
incense
,
none
but
in
the
Name
of
Christ
.
4.
Every
weeke
on
the
Sabbath
day
(
as
the
Priests
in
the
Law
)
provide
himselfe
of
shew-bread
,
to
serve
for
his
provision
all
the
weeke
,
that
is
,
make
such
conscionable
use
of
the
holy
Ministery
,
as
hee
may
preserve
life
of
grace
,
and
strength
of
grace
,
which
falls
to
consumption
in
the
soule
except
it
be
continually
repayred
,
even
as
the
body
wasteth
without
naturall
food
.
5.
Every
yeare
set
apart
a
day
of
expiation
,
to
make
an
atonement
for
himselfe
,
for
his
house
,
and
all
the
people
.
This
proportion
shewes
it
not
amisse
once
a
yeare
to
set
apart
a
day
of
humiliation
in
serious
fasting
and
prayer
,
to
make
atonement
for
our
owne
and
others
sinnes
.
The
equity
of
which
seemes
not
onely
grounded
in
that
Law
,
Levit.
16.
29.
which
enjoines
the
Jew
a
yearly
standing
fast
,
wherein
once
a
yeare
every
soule
should
humble
it selfe
with
fasting
before
the
Lord
in
one
of
the
great
assemblies
;
and
Chap.
23.
27.
bindes
all
unto
it
:
But
also
in
good
reason
,
CHAP.
XV.
Nazarites
types
of
Christ
.
THe
third
order
or
ranke
of
holy
persons
types
of
Christ
are
the
Nazarites
,
I.
The
name
Nazarite
by
which
Christ
must
bee
(
according
to
the
ancient
prophecies
)
called
,
Matt.
2.
23.
and
in
contempt
was
by
the
Jewes
so
stiled
in
the
superscription
of
the
Crosse
)
signifieth
one
separated
and
set
apart
from
others
;
and
is
ascribed
to
three
sorts
of
men
,
usually
set
above
others
.
Nezer
,
Exod.
29.
6.
2.
To
such
as
in
dignity
and
authority
are
separated
from
others
;
as
Kings
,
whose
royall
crowne
or
diademe
is
called
Nezer
,
2.
Sam.
1.
10.
I
tooke
the
crowne
that
was
upon
his
head
.
3.
To
such
as
were
separated
by
some
religious
vow
,
as
to
this
order
of
the
Nazarites
;
whose
haire
increasing
on
their
heads
,
as
an
externall
signe
of
their
vow
,
was
called
Nezer
,
Numb.
6.
18.
By
which
order
the
Lord
would
have
the
eminent
sanctity
of
Jesus
Christ
to
bee
typified
,
as
well
as
his
sacrifice
and
kingly
Office
by
Priests
and
Kings
.
Hee
was
indeed
the
onely
true
Nazarite
separated
from
sinners
,
holy
,
harmelesse
,
and
undefiled
,
Heb.
7.
26.
For
,
1.
His
profession
was
,
I
am
not
of
this
world
,
Ioh.
8.
23.
2.
He
is
called
(
Dan.
9.
24.
)
the
holy
of
holies
,
or
the
most
Holy
(
a
title
never
ascribed
to
the
most
holy
persons
on
earth
by
resemblance
:
)
For
as
the
holy
of
holies
(
a
type
of
Christ
)
was
separated
from
the
rest
of
the
Tabernacle
and
Temple
,
and
excelled
both
the
outer
and
inner
Court
in
holinesse
:
So
Jesus
Christ
surpassed
not
onely
common
men
but
the
holiest
of
men
,
as
farre
as
the
sanctum
sanctorum
excelled
both
the
sanctum
and
atrium
.
His
divine
holinesse
farre
excelled
the
most
pure
Nazarites
,
who
yet
are
said
(
Lam.
4.
7.
)
to
bee
purer
then
the
snow
,
and
whiter
then
the
milke
.
3.
He
was
not
of
unholy
made
holy
as
they
,
but
hee
was
alwayes
holy
and
without
all
staine
of
sinne
,
from
the
first
moment
for
ever
:
That
holy
thing
which
is
conceived
in
her
is
of
the
holy
Ghost
,
Matt.
1.
20.
4.
His
holinesse
was
not
from
any
other
,
but
of
and
from
himselfe
,
whereas
whosoever
else
have
any
holinesse
it
is
from
him
.
5.
His
holinesse
was
essentiall
(
not
accidentall
)
as
he
was
God
;
and
as
hee
was
man
(
by
the
union
of
the
manhood
with
his
divine
nature
)
was
bestowed
upon
him
in
full
measure
,
yea
beyond
measure
;
and
therefore
is
called
,
fulnesse
of
grace
and
holinesse
,
Ioh
▪
1.
But
in
the
most
holy
men
this
holinesse
is
a
received
quality
by
communicating
of
his
spirit
,
and
that
imperfectly
and
in
small
measure
.
6.
They
might
be
holy
in
part
for
themselves
,
but
could
not
impart
that
holinesse
to
others
:
But
Christ
is
not
onely
holy
in
himselfe
,
but
sanctifieth
them
and
the
whole
Church
;
hee
being
the
originall
and
fountaine
of
all
holinesse
.
They
might
be
legally
cleane
in
some
actions
:
but
he
was
morally
cleane
in
all
observations
.
They
in
some
passages
of
their
life
:
but
hee
in
his
nature
,
in
his
disposition
,
and
in
the
fulfilling
of
all
righteousnesse
.
II.
Nazarites
by
the
Law
(
Numb.
6.
2
,
3.
)
must
abstaine
from
wine
and
strong
drinke
,
and
all
that
commeth
of
the
grape
.
III.
The
Nazarites
were
enjoyned
to
let
their
haire
grow
,
and
no
razor
must
come
on
their
heads
all
the
time
of
their
vow
and
seperation
,
care
of
the
flesh
,
putting
on
Christ
Iesus
.
3.
Long
haire
in
men
is
a
signe
of
strength
,
as
in
Sampson
.
And
by
this
law
the
Lord
would
put
them
in
mind
that
as
they
were
to
avoid
esseminate
softnesse
and
delicacy
;
so
to
be
manly
,
strong
,
and
couragious
in
performing
duties
,
and
resisting
stoutly
all
the
temptations
and
baits
that
might
allure
them
from
the
duty
undertaken
.
As
for
our
Saviour
(
whom
they
shadowed
)
it
is
not
likely
he
nourished
his
haire
,
because
the
Apostle
saith
,
it
was
(
in
that
age
)
uncomely
for
men
to
have
long
haire
.
If
a
man
have
long
haire
it
is
a
shame
unto
him
.
And
then
are
all
the
Romish
paynters
quite
out
,
who
paint
him
with
his
haire
lying
round
about
his
shoulders
:
but
Painters
and
Poets
may
lye
by
authority
.
IV.
Nazarites
must
not
come
neere
the
dead
to
touch
them
,
nor
defile
themselves
by
them
;
V.
These
Nazarites
must
be
absolved
and
released
from
their
Vow
by
comming
to
the
doore
of
the
Tabernacle
of
the
Congregation
with
their
offering
.
Num.
6.
13.
plainly
by
that
figure
leading
us
unto
Christ
,
Now
for
application
.
I.
Acknowledge
Christ
the
true
Nazarite
.
Ioseph
,
Gen.
49.
26
,
he
was
seperate
from
his
brethren
:
so
was
Jesus
Christ
seperated
from
all
other
men
and
Angels
,
1.
In
holinesse
and
purity
,
being
advanced
in
holinesse
above
all
creatures
:
He
alone
in
propriety
and
perfection
is
a
Nazarite
purer
then
snow
,
and
whiter
then
milke
;
yea
his
measure
runs
over
to
his
Church
,
Eph.
5.
26.
2.
In
excellence
and
perfection
of
all
vertues
and
graces
,
hee
is
that
Netser
,
Isa.
11.
1
,
the
branch
or
flower
which
alwaies
flourished
in
all
kinds
,
and
perfections
of
vertue
and
graces
,
and
casts
from
him
farre
and
neere
a
most
sweet
smell
,
sweet
and
acceptable
to
God
and
men
.
Why
must
Christ
be
so
pure
a
Nazarite
?
1.
Because
his
passion
could
not
have
beene
acceptable
,
II.
Christ
the
true
Nazarite
being
come
,
a
Nazarite
was
not
more
righteous
then
others
,
but
better
fitted
for
his
duty
.
4.
Nazarites
might
not
cut
their
haire
:
their
order
stands
in
cutting
and
shaving
that
they
may
still
looke
neate
and
effeminate
.
5.
Nazarites
drink
no
wine
nor
strong
drinke
,
and
are
very
temperate
in
their
dyet
:
these
belly
gods
eat
up
the
fat
,
and
poure
in
the
sweet
till
they
be
monsters
,
that
the
very
fasts
of
Friers
(
for
the
delicacy
and
abundance
)
is
become
a
proverbe
.
6.
Nazarites
might
not
come
at
funeralls
:
these
follow
them
(
as
flyes
do
fat
meat
)
and
suck
out
thence
their
greatest
profit
,
and
sweetest
morsells
.
7.
Nazarites
(
notwithstanding
their
vow
)
lived
in
holy
wedlock
:
but
Popish
votaries
abhorre
marriage
,
not
lust
or
whoredome
.
Yet
from
this
order
they
would
establish
their
disordered
orders
,
as
contrary
as
darkenesse
to
light
.
III.
The
shadow
of
the
Law
is
vanished
away
,
I.
He
must
be
seperate
from
others
,
II.
This
Christian
Nazarite
must
strictly
keepe
the
rules
of
his
profession
.
●
.
he
must
labour
.
1.
to
preserve
the
vow
of
holinesse
made
in
Baptisme
,
study
and
follow
after
sanctification
,
This
is
the
will
of
God
even
your
sanctification
,
he
must
resigne
himselfe
wholly
to
God
;
2.
carefully
to
avoid
the
least
defilement
of
sinne
.
The
Lord
made
a
Law
(
Numb.
6.
9.
)
that
if
any
dyed
by
a
Nazarite
casually
and
suddenly
(
though
hee
could
not
avoid
it
)
he
defiled
the
head
of
his
consecration
;
he
must
be
shaven
and
come
and
offer
a
Lambe
for
a
trespasse
offering
,
and
then
begin
his
vow
againe
.
Wherein
the
Lord
shewes
that
he
will
not
endure
any
sinne
in
his
servant
(
though
not
willingly
committed
,
nor
intended
)
if
it
be
but
casual
or
by
happe
,
and
stirres
up
thereby
our
watchfulnesse
against
all
,
even
the
least
sinne
,
and
urgeth
the
shunning
of
the
least
touch
of
dead
workes
:
Iude
23
,
hate
even
the
garment
spotted
by
the
flesh
.
2.
Hee
must
study
the
law
of
the
Lord
to
grow
in
knowledge
and
conscience
.
Men
deceive
themselves
that
think
there
bee
no
students
but
those
whose
profession
is
learning
,
contrary
to
Psa
1.
and
Ioh.
5.
39.
III.
He
must
avoid
intemperance
,
surfetting
,
drunkennesse
,
strongly
watch
and
ward
against
naturall
desires
,
against
the
allurings
and
baits
of
sinne
,
remoove
impediments
of
faith
and
godlinesse
,
strive
both
against
inward
corruptions
and
outward
occasions
.
How
many
of
much
hope
,
by
the
immoderate
desires
and
use
of
these
outward
things
have
besotted
themselves
?
It
is
to
be
doubted
that
the
delicacy
of
this
age
affords
but
a
few
Nazarites
.
IV.
He
must
restraine
his
passions
and
affections
in
the
use
of
every
thing
about
him
;
use
every
thing
weanedly
,
as
not
using
it
;
not
suffering
any
thing
to
steale
our
hearts
from
us
,
for
then
wee
can
hardly
moderate
our selves
in
the
parting
from
it
.
Nazarites
in
all
changes
must
be
unchangeable
in
their
profession
:
so
must
Christian
Nazarites
.
V.
When
he
hath
done
all
in
his
generall
vow
and
course
of
holinesse
,
he
must
retaine
humility
,
bewaile
his
wants
,
confesse
how
unprofitable
he
is
in
his
service
.
The
Nazarite
that
had
gone
through
his
vow
in
the
best
manner
,
in
giving
it
up
must
bring
a
burnt
offering
and
a
peace
offering
;
confessing
his
wants
,
and
craving
acceptance
:
so
must
wee
in
our
best
strife
and
indeavours
,
present
our
duty
with
that
burnt
offering
and
peace
offering
made
by
Jesus
Christ
;
and
in
that
onely
seeke
and
find
acceptance
.
CHAP.
XVI
.
Cleane
persons
:
Types
of
Christ
.
THe
fourth
ranke
of
holy
persons
pointing
us
unto
Christ
,
Sect.
I.
I.
The
kindes
of
legall
uncleanenesse
were
three
:
I.
The
first
kinde
of
legall
uncleanenesse
was
by
eateing
or
touching
any
uncleane
meat
or
creature
,
Lev.
11.
11.
and
28.
Qu.
How
did
the
creatures
become
uncleane
,
which
God
had
made
good
?
Ans.
The
Law
of
distinction
of
meats
was
not
therefore
ordained
because
those
creatures
were
evill
in
their
nature
(
for
God
saw
all
his
workes
very
good
)
but
prohibited
onely
in
their
use
.
Object
.
It
seemes
they
were
so
by
creation
:
for
before
the
ceremoniall
Law
,
there
was
a
distinction
of
cleane
and
uncleane
in
Noahs
time
,
Gen.
7.
2.
Answ.
It
was
before
the
writing
of
the
ceremoniall
Law
,
Quest.
But
how
can
these
creatures
defile
a
man
,
and
that
of
our
Saviour
be
true
,
Mat.
15.
11.
That
which
goeth
into
the
mouth
,
defileth
not
the
man
?
Answ.
Now
under
the
Gospell
whatsoever
goeth
into
the
mouth
defileth
not
,
in
respect
of
lawfull
and
limited
use
:
And
under
the
Law
it
was
not
the
creature
that
defiled
;
but
the
transgression
of
Gods
institution
in
it
.
In
the
beginning
God
permitted
all
other
trees
to
Adam
,
onely
restrained
him
in
the
tree
of
knowledge
of
good
and
evill
;
which
therefore
ceased
not
to
bee
good
of
it selfe
,
but
became
evill
in
Adams
use
,
because
of
the
commandement
:
not
the
apple
,
not
the
eating
were
in
themselves
defilements
,
but
sinfull
eating
against
the
commandement
.
Quest.
But
what
ends
or
reasons
were
there
of
this
prohibition
of
meates
?
Answ.
Very
many
.
1.
To
shew
the
Lords
soveraignty
over
his
creatures
,
who
hath
liberty
to
permit
or
forbid
any
creature
at
his
pleasure
without
impeachment
of
himselfe
or
the
creature
,
hee
may
doe
with
his
owne
as
he
will
.
2.
To
teach
all
persons
to
depend
on
God
and
his
word
of
allowance
for
and
in
the
use
of
all
things
,
even
for
meats
,
and
drinks
,
and
all
comforts
;
seeing
man
liveth
not
by
bread
,
but
by
every
word
of
God
.
3.
To
traine
up
his
people
in
temperance
and
obedience
by
restraining
them
so
many
creatures
in
earth
,
ayre
,
and
sea
,
as
good
as
any
other
.
4.
That
his
people
might
professe
open
detestation
of
the
heathenish
superstition
about
them
.
The
Aegyptians
took
for
gods
,
oxen
,
sheep
,
goates
,
doves
:
God
will
have
his
people
sacrifice
these
to
his
service
,
and
eate
those
creatures
which
they
(
out
of
heathenish
superstition
)
might
not
touch
.
The
heathens
used
to
offer
many
kindes
of
beasts
to
the
Moone
the
Queene
of
heaven
,
and
to
Bacchus
:
God
will
have
his
people
detest
both
in
sacrifice
and
meate
those
which
they
so
offered
;
all
to
shew
how
contrary
we
ought
to
bee
to
Idolaters
in
whatsoever
wee
may
.
5.
To
distinguish
that
people
of
God
from
all
the
nations
;
God
esteeming
them
by
his
grace
in
the
Messiah
a
cleane
people
and
all
other
uncleane
.
And
this
was
a
wall
of
partition
between
Iewes
and
Gentiles
till
Christ
by
rending
the
vaile
brake
it
downe
also
,
as
in
Peters
vision
,
Act.
10.
15.
6.
The
Lord
by
this
difference
of
beasts
would
have
them
conceive
a
difference
of
persons
shadowed
thereby
;
of
whom
some
are
cleane
,
some
unclean
;
the
former
being
elect
are
cleansed
by
faith
from
their
pollution
of
sinne
,
the
other
remaine
foule
and
filthy
still
.
Quest.
How
shall
we
know
the
cleane
from
the
uncleane
?
Answ.
1.
The
cleane
are
knowne
by
the
two
common
markes
of
cleane
beasts
,
spirituall
discerne
all
things
,
1
Cor.
2.
15.
2.
They
chew
the
cud
,
that
is
,
after
hearing
and
reading
the
word
,
they
meditate
,
ponder
,
apply
,
and
digest
it
:
as
Mary
laid
up
the
words
in
her
heart
,
Luk.
2.
19.
2.
The
uncleane
are
knowne
by
some
naughty
and
uncleane
property
.
Some
like
the
dogs
that
prophane
the
most
holy
things
;
barke
against
the
word
and
preachers
of
it
;
never
chew
the
cud
nor
digest
the
word
.
Some
like
the
swine
(
2
Pet.
2.
)
having
their
mouthes
alwayes
rooting
in
the
earth
,
cannot
look
up
towards
heaven
;
all
for
their
belly
;
good
for
nothing
but
the
knife
:
neither
for
plough
,
nor
cart
,
nor
burthens
,
nor
saddle
,
nor
wooll
,
nor
milk
;
but
onely
to
feed
and
dye
;
besides
(
while
they
live
)
their
filthy
wallowing
in
miery
lusts
and
puddles
of
corruption
.
Some
like
the
hare
,
fearefull
creatures
shrinking
from
faith
in
God
in
temptation
,
and
from
profession
of
it
in
times
of
danger
and
persecution
;
more
fearing
crosses
and
losses
then
God
himselfe
,
or
the
losse
of
salvation
.
These
uncleane
creatures
cannot
enter
into
heaven
:
The
fearefull
,
&c.
shall
have
their
part
in
the
lake
,
&c.
Of
the
same
ranke
are
the
Conies
,
that
burrow
and
treasure
in
earth
,
and
neglect
to
treasure
where
theeves
neither
digge
through
nor
steale
.
Mat.
6.
19
,
20.
Some
like
the
Ravens
,
black
and
unnaturall
,
feeding
on
carrion
.
Some
like
the
Ostrich
,
grosse
hypocrites
,
with
faire
wings
but
cannot
flye
.
Some
like
the
Sea-meaw
,
partly
living
on
water
,
partly
on
land
:
partly
will
be
saved
by
faith
,
partly
by
workes
;
cary
fire
and
water
,
blow
hot
and
cold
,
of
any
or
no
religion
.
And
so
much
might
be
said
of
the
properties
of
the
rest
.
Sect.
II.
II.
The
second
legall
uncleanenesse
was
caused
from
within
,
and
was
by
the
unclean
issue
of
man
or
woman
;
Psal.
51.
5.
Behold
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
mothor
conceived
me
.
Isa.
64.
6.
We
have
all
beene
as
an
uncleane
thing
,
and
all
our
righteousnesse
as
filthy
clouts
.
Iob
14.
4.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
there
is
not
one
.
Iohn
3.
6.
That
which
is
borne
of
the
flesh
,
is
flesh
;
because
that
which
is
begotten
,
participateth
of
the
nature
of
that
which
begetteth
.
And
this
uncleanenesse
is
not
in
any
one
part
,
but
sticks
to
the
whole
man
both
in
body
and
soule
,
polluting
the
minde
with
blindnesse
,
the
will
with
rebellion
against
the
will
of
God
,
the
conscience
with
senselesnesse
and
horrour
,
the
affections
with
all
maner
of
disorder
,
the
whole
outward
man
with
resistance
and
repugnancy
to
the
Spirit
.
Rom.
8.
7.
2.
As
from
these
inward
issues
the
outward
man
was
many
wayes
polluted
:
So
the
Jewes
and
we
are
put
in
minde
,
that
from
that
filthy
puddle
and
fountaine
of
originall
sinne
issue
continually
many
uncleane
issues
into
the
life
and
conversation
.
Mat.
15.
19.
Out
of
the
heart
come
evill
thoughts
,
murthers
,
adulteries
,
fornications
,
thefts
,
false
testimonies
,
slaunders
:
These
are
the
things
which
defile
the
man
.
3.
As
these
uncleane
issues
defiled
whatsoever
they
touched
,
Lev.
15.
4.
to
the
15.
so
herein
is
noted
to
them
and
us
,
the
infection
of
sinne
and
spreading
of
it
,
and
that
the
corruption
of
nature
(
which
will
put
forth
it selfe
in
every
thing
)
polluteth
all
that
we
touch
:
Tit.
1.
15.
Vnto
them
that
are
defiled
and
unbeleeving
,
is
nothing
pure
,
but
even
their
mindes
and
consciences
are
defiled
.
4.
As
those
uncleane
issues
excluded
and
shut
them
out
of
the
campe
and
society
of
Gods
people
till
they
were
staid
:
so
the
foule
issues
of
naturall
corruption
(
till
stopped
and
stayed
by
grace
)
estrange
us
from
God
,
and
from
the
common
wealth
of
Israel
.
Ephes.
2.
12.
The
effect
of
all
morall
uncleannesse
is
to
thrust
every
man
and
woman
under
the
curse
of
the
Law
and
wrath
of
God
;
who
can
no
more
abide
a
man
in
the
foulenesse
of
his
nature
,
then
men
can
the
spawne
of
a
most
venemous
serpent
.
In
Adam
all
died
.
5.
As
the
description
of
those
issues
brought
the
Jewes
to
the
legall
purification
;
for
when
the
Jew
saw
the
danger
of
his
uncleannesse
,
and
that
if
he
separate
not
from
it
hee
shall
die
in
it
for
defiling
Gods
Sanctuary
,
vers.
31.
this
made
him
seeke
to
the
remedy
:
So
the
true
understanding
of
a
mans
forlorne
and
desperate
estate
by
nature
;
and
that
except
a
man
bee
borne
againe
of
water
and
the
holy
Ghost
,
he
can
never
see
the
kingdome
of
God
,
Sect.
III.
III.
The
third
Legall
uncleannesse
was
by
the
disease
of
leprosie
;
then
which
none
was
more
foule
,
by
things
sensible
to
things
intellectuall
;
a
punishment
,
a
guilt
.
And
who
can
deny
but
the
corruption
and
poison
of
the
soule
and
spirit
,
is
farre
more
poison
full
and
mortall
then
poison
of
the
flesh
?
the
plague
of
leprosie
,
so
called
,
Levit.
13.
20.
infecting
houses
,
walls
,
vessells
,
garments
:
Nothing
is
so
infectious
as
sinne
,
which
not
onely
foules
the
person
or
house
,
but
heaven
and
earth
and
all
creatures
are
subject
to
the
vanity
of
it
.
Neither
can
an
impenitent
sinner
doe
any
thing
but
make
himselfe
and
others
uncleane
,
by
the
filthy
breath
of
his
corrupt
communication
,
by
his
wicked
example
and
conversation
:
No
leaven
is
so
spreading
,
no
pitch
so
cleaving
.
Vzziah
,
2.
King
.
15.
5.
Neither
might
they
come
to
the
Temple
to
joine
in
holy
things
;
for
the
Temple
was
legally
the
most
holy
place
,
and
no
polluted
thing
might
enter
into
it
:
So
in
our
sinne
unrepented
,
we
are
out
of
the
campe
,
aliens
from
God
.
Sinne
shuts
out
of
the
communion
of
faith
and
Saints
;
shuts
out
of
the
state
of
grace
and
salvation
;
-
Quoad
Consortium
,
-
Quoad
Locum
.
-
Quoad
Praemium
.
it
shuts
out
of
the
Congregation
of
God
in
earth
and
heaven
:
No
fellowship
,
place
,
or
reward
with
them
.
6.
Of
all
diseases
none
is
more
painfull
,
Sect.
IV.
I.
From
the
former
description
of
legall
uncleannesses
,
no
uncleane
thing
can
enter
,
Rev.
21.
27.
and
wish
to
bee
translated
thither
where
righteousnesse
shall
dwell
,
yea
the
righteous
and
holy
God
shall
dwell
immediately
in
the
midst
of
his
Saints
,
and
all
things
together
with
themselves
shall
be
most
absolutely
cleane
and
holy
.
II.
The
Lord
by
so
large
a
description
of
legall
uncleannesse
would
have
them
and
us
looke
more
neerely
and
seriously
upon
our
owne
misery
by
sinne
,
The
sinne
;
and
the
sinning
sinne
;
and
the
sinne
which
dwelleth
in
us
,
and
compasseth
us
about
,
Rom.
7.
17.
Neither
can
a
man
ever
be
truely
humbled
and
prepared
for
Christ
,
nor
can
expect
a
good
estate
in
him
,
whose
daily
corrupt
issues
from
an
overflowing
fountaine
make
him
not
seeme
marvelous
filthy
and
uncleane
in
his
owne
eyes
.
1.
What
is
the
reason
that
so
many
do
Pharisaically
pride
themselves
,
if
not
in
the
goodnesse
of
their
persons
,
yet
in
some
blinde
hopes
and
presumptions
that
they
be
not
so
bad
as
they
are
,
or
as
some
others
be
:
but
because
they
never
saw
themselves
in
this
glasse
;
which
onely
lets
a
man
see
himselfe
a
masse
of
sinne
,
a
lump
of
uncle●nnesse
;
and
that
no
good
thing
is
in
his
nature
,
which
in
no
part
is
free
from
the
running
issues
of
that
festred
and
inbred
sinne
?
2.
Why
do
many
doat
upon
their
owne
works
and
sightly
actions
;
either
to
Popish
confidence
in
them
as
meritorious
,
or
at
least
(
with
many
Protestants
)
to
rest
in
the
civility
and
morality
of
them
without
farther
pursuit
of
the
power
of
religion
:
but
that
they
see
not
that
so
evill
trees
cannot
send
forth
any
good
fruit
,
nor
so
bitter
fountaines
any
sweet
water
?
which
could
they
but
discerne
,
they
would
be
weary
of
the
best
of
their
righteousnesse
,
and
cast
it
away
(
with
Paul
)
as
dung
;
and
conclude
that
when
Aloes
and
wormewood
yeeld
a
sweet
taste
,
then
might
their
fruits
be
sweet
and
tastefull
to
God
and
themselves
.
3.
Why
do
so
many
thousands
contest
against
grace
,
stand
upon
their
honesty
,
good
neighbourhood
,
hospitality
,
charity
;
they
thanke
God
they
are
no
blasphemers
,
no
drunkards
,
adulterers
,
murderers
;
they
wash
the
outside
,
come
to
Church
,
heare
sermons
,
are
outwardly
cleane
and
formall
;
no
man
can
challenge
them
,
no
nor
they
themselves
?
but
because
they
never
saw
the
infection
of
their
soules
,
nor
the
inordinacy
of
their
inner
man
,
which
is
a
fountaine
ever
overflowing
all
the
bankes
:
most
dangerous
,
most
secret
:
hardest
to
find
out
,
and
hardest
to
cure
,
and
this
deceives
thousands
in
their
reckonings
.
4.
Why
is
the
righteousnesse
of
faith
in
the
blood
of
Christ
so
much
undervalued
,
and
men
so
hardly
driven
out
of
themselves
to
seeke
righteousnesse
by
him
?
But
because
they
see
not
their
owne
uncleannesse
,
and
therein
their
hatefull
estate
before
God
untill
Christ
the
high
Priest
have
made
atonement
for
them
.
For
as
that
man
who
(
being
sick
to
death
)
feeles
not
his
sicknesse
,
nor
discerns
the
depth
and
dangers
of
it
,
seekes
not
greatly
after
the
Physitian
,
he
applyes
either
no
means
,
or
some
idle
and
impertinent
things
to
small
purpose
:
so
he
that
sees
not
the
misery
of
his
disease
of
sinne
,
sees
not
the
need
of
Christ
,
neglects
the
right
meanes
,
and
contentedly
deludes
himselfe
,
running
any
whither
but
to
the
right
remedy
.
It
is
fit
and
fruitful
to
looke
a
little
neerer
this
disease
of
nature
,
Leper
,
I
am
vncleane
,
I
am
uncleane
.
The
spawne
of
a
Serpent
are
Serpents
;
and
what
are
wee
but
the
spawne
,
the
seed
of
Adam
?
3.
This
Issue
is
a
generall
disorder
of
the
whole
man
,
and
of
all
parts
.
Neither
is
bodily
leprosie
more
generall
and
universally
spread
over
all
the
members
,
then
sinne
in
the
soule
,
which
is
seated
in
all
the
members
,
Rom.
5.
18
,
the
fault
came
on
all
to
condemnation
.
3.
Nothing
can
proceed
from
us
but
what
is
foule
and
damnable
.
What
can
a
Serpent
cast
out
but
poyson
?
Whatsoever
our
owne
strength
or
will
can
bring
forth
is
tainted
with
this
leprosie
;
for
freewill
remaineth
onely
to
evill
.
4.
Nothing
without
us
that
we
can
touch
,
but
we
taint
,
till
we
be
cleansed
,
pure
in
our
owne
eyes
,
though
we
be
not
washed
,
Prov.
30.
12.
We
lye
wallowing
in
our
filthinesse
,
and
delight
in
it
as
the
swine
in
the
myre
,
and
never
are
cured
till
we
get
out
of
our selves
to
the
high
Priest
,
in
whom
onely
it
is
perfectly
to
cleanse
and
cure
us
.
Now
seeing
in
this
glasse
our
owne
disease
and
need
of
cure
,
let
us
returne
to
the
meanes
of
our
cure
in
these
three
severall
sorts
of
uncleannesse
,
and
in
the
legall
be
led
to
the
cure
of
morall
uncleannesse
.
Thus
of
the
kinds
of
legall
uncleannesse
.
Next
,
all
Legall
uncleannesse
was
to
bee
cured
two
waies
:
Sect.
V.
I.
The
first
meanes
of
purging
Legall
uncleannesse
is
washing
;
Ioh.
1.
7
,
the
blood
of
Iesus
Christ
his
sonne
cleanseth
us
from
all
sinne
:
Rev.
1.
5
,
who
loved
us
,
and
washed
us
from
our
sinnes
in
his
blood
:
which
blood
is
opposed
to
all
legall
washings
,
Heb.
9.
9.
Object
.
Lev.
11.
44
,
this
washing
is
called
a
sanctification
.
Answ.
Sanctification
is
twofold
1.
by
the
outward
signe
,
Heb.
9.
14
,
the
sprinkling
of
Christs
blood
upon
the
conscience
.
Which
is
nothing
else
on
Gods
part
but
the
imputation
of
Christs
sufferings
to
us
:
and
on
our
owne
part
the
application
of
them
to
our selves
by
the
hand
of
faith
.
2.
In
Washing
is
a
rubbing
and
scowring
off
of
uncleanenesse
which
will
not
easily
off
;
and
in
some
foulenesse
they
must
wash
often
for
the
surenesse
of
the
worke
:
noting
the
paines
and
true
indeavour
of
the
repentant
heart
in
mortification
,
and
afflicting
it selfe
.
It
is
well
contented
with
any
beating
and
wringing
,
so
hee
may
fetch
out
the
stayne
of
sinne
,
which
sticks
as
close
as
his
flesh
to
his
bones
.
3.
The
uncleane
party
was
to
wash
himselfe
,
that
is
,
his
whole
man
and
every
part
:
which
noteth
totall
sanctification
in
the
whole
man
and
all
parts
and
members
,
that
the
washing
may
be
as
large
and
generall
as
the
foulenesse
is
.
For
whatsoever
part
is
not
washed
by
Christ
,
hath
no
part
in
Christ
,
which
made
Peter
say
,
not
my
feet
onely
(
Lord
)
but
mine
hands
and
head
.
4.
In
the
foulenesse
of
Leprosie
hee
must
wash
againe
and
againe
:
to
note
,
that
after
our
justification
by
the
death
of
Christ
,
we
must
looke
to
a
second
washing
of
sanctification
by
his
spirit
.
And
because
we
have
still
washing
worke
with
us
,
wee
must
be
still
washing
our selves
by
daily
labour
in
our
owne
reformation
.
This
was
more
lively
signified
in
that
other
ceremony
added
to
washing
in
the
Leper
,
that
hee
must
shave
his
haire
againe
and
again
:
signifying
the
paring
away
of
superfluities
and
lusts
as
fast
as
they
grew
;
and
a
voluntary
departing
from
his
owne
secret
corruptions
,
which
were
as
many
as
the
haires
of
his
head
,
and
no
lesse
rooted
in
him
;
that
well
he
might
shave
and
loppe
them
,
but
hee
was
out
of
hope
quite
to
unroot
them
as
long
as
he
lived
.
He
must
keepe
them
under
but
cannot
be
rid
of
them
:
Hee
must
shave
the
first
day
and
the
seventh
day
,
and
resist
his
lusts
,
which
daily
grow
up
on
him
,
as
haire
cut
,
quickly
growes
againe
.
5.
The
uncleane
person
must
wash
his
clothes
as
well
as
himselfe
:
signifying
that
we
must
part
with
all
impurity
even
the
least
,
at
least
in
endeavour
,
cherishing
none
,
favouring
none
.
He
must
hate
the
very
garment
spotted
by
the
flesh
,
all
occasions
,
and
appearances
of
evill
,
esteeming
the
least
spot
of
sinne
foule
and
filthy
enough
.
And
all
this
is
requisite
in
purifying
of
the
soule
.
I.
Labour
against
the
smallest
sinnes
.
II.
In
all
these
touches
goe
to
the
fountaine
opened
.
Sect.
VI.
II.
The
second
meanes
of
purging
legall
uncleannesse
is
oblation
,
all
uncleannesse
in
generall
,
Lev.
16.
30.
In
speciall
,
for
uncleannesse
in
touchings
.
Numb.
19.
4.
In
issues
,
Lev.
12.
8.
and
15.
15.
In
leprosie
,
Lev.
14.
53.
Noting
by
the
way
,
that
all
that
we
can
doe
,
cannot
make
attonement
for
the
least
spot
of
sinne
.
Let
us
wash
our selves
as
often
as
Naaman
in
Iordan
;
yea
let
us
take
snow
water
to
us
,
and
wash
our
hands
most
cleane
;
yet
our
owne
cloths
will
make
us
foule
,
and
God
will
plunge
us
in
the
pit
,
if
our
Lord
Iesus
(
the
high
Priest
of
the
new
covenant
)
make
not
attonement
for
us
.
A
fit
note
against
all
humane
satisfaction
and
merits
.
The
offering
for
the
legall
uncleannesse
by
touching
,
was
done
by
the
sacrifice
of
a
red
cow
,
If
the
blood
of
bulls
and
goats
,
and
the
ashes
of
an
heifer
,
sprinkling
them
that
are
uncleane
,
sanctifieth
as
touching
the
purifying
of
the
flesh
:
how
much
more
shall
the
blood
of
Christ
purge
your
conscience
from
dead
workes
;
wherein
he
not
onely
compareth
but
infinitely
advanceth
the
truth
above
the
type
.
dead
works
1.
because
they
proceed
from
death
of
sinne
.
For
the
explaining
of
this
ordinance
consider
foure
things
.
1.
whence
the
Cow
must
be
.
2.
the
properties
or
qualities
.
3.
the
actions
about
her
.
4.
the
use
and
end
of
it
.
I.
All
the
congregation
must
bring
an
heifer
to
Moses
out
of
the
heard
.
1.
All
the
congregation
,
for
not
one
in
the
congregation
but
needs
a
meanes
of
purging
.
2.
This
meanes
must
be
a
Cow
,
not
an
Oxe
or
Bull.
The
imbecillity
of
the
sexe
noteth
the
great
humility
of
our
Lord
Jesus
;
who
being
the
mighty
Lion
of
the
tribe
of
Judah
,
would
so
abase
and
weaken
himselfe
for
our
sakes
.
3.
They
must
take
her
from
the
heard
:
so
our
cleanser
must
be
taken
from
among
our selves
,
being
true
and
perfect
man
,
taking
our
nature
and
our
flesh
,
yea
our
infirmities
as
the
weak
sexe
importeth
,
in
all
things
save
sinne
like
unto
us
.
II.
The
properties
required
in
this
Cow
are
foure
.
1.
She
must
be
an
heifer
,
in
her
youth
and
strength
:
Christ
offers
himselfe
,
and
must
be
taken
for
a
sacrifice
in
the
flower
of
his
strength
,
at
three
and
thirty
yeares
.
He
offers
his
best
gifts
,
and
dyes
in
his
strength
,
and
so
his
offering
was
more
free
and
acceptable
.
And
wee
also
should
offer
up
our
youth
,
strength
,
best
times
and
gifts
to
Jesus
Christ
,
who
offered
himselfe
in
his
best
strength
to
death
for
us
.
2.
The
Cow
must
be
red
:
Signifying
1.
the
truth
of
Christs
humane
nature
,
being
of
the
same
red
earth
that
the
first
Adams
body
was
.
2.
the
grievousnesse
of
sinne
which
he
was
to
undertake
,
and
the
scarlet
staine
of
it
.
III.
The
actions
about
the
Cow
were
five
,
ver.
5.
1.
Action
.
1.
The
congregation
must
deliver
the
Cow
to
be
slaine
:
so
was
Christ
delivered
to
be
slaine
by
the
whole
body
of
the
Iews
.
2.
She
must
not
be
delivered
to
Aaron
but
to
Eleazer
his
successor
:
signifying
that
the
death
of
Christ
serveth
all
the
successions
and
ages
of
the
Church
,
and
must
be
taught
by
the
ministers
of
all
ages
.
2.
Action
.
She
must
be
led
out
of
the
Camp
,
and
there
burnt
whole
to
ashes
;
her
skin
,
flesh
,
blood
,
and
dung
,
ver.
5.
Signifying
1.
that
Christ
must
be
led
out
of
the
gate
of
Ierusalem
to
suffer
,
Heb.
13.
and
there
2.
must
be
crucified
,
by
which
he
was
made
a
whole
burnt
offering
.
3.
that
whole
Christ
is
our
comfort
,
his
flesh
our
meate
,
his
blood
our
drinke
,
yea
the
very
base
dung
of
those
contumelies
cast
upon
him
were
a
part
of
his
sacrifice
offered
up
in
the
fire
of
his
passion
for
us
,
to
sweeten
and
sanctifie
ours
.
3.
Action
.
Eleazer
must
take
of
the
blood
with
his
finger
,
and
sprinkle
towards
the
foreside
of
the
Tabernacle
of
the
assembly
seven
times
,
ver.
4.
Signifying
1.
the
purging
of
us
by
the
blood
of
Christ
sprinkled
on
the
conscience
.
2.
that
Christs
death
profits
none
to
whom
it
is
not
specially
applyed
:
for
the
Cowes
blood
must
be
not
shed
onely
,
but
sprinkled
.
3.
that
onely
the
people
and
congregation
of
God
have
benefit
of
the
death
and
blood
of
Christ
,
for
it
was
sprinkled
directly
before
the
Tabernacle
.
4.
the
seven
times
sprinkling
noteth
1.
that
that
one
oblation
hath
vertue
and
merit
enough
.
2.
the
perfection
of
justification
.
3.
the
need
of
often
application
of
Christs
death
.
4.
the
duration
of
it
to
all
ages
.
4.
Action
.
She
must
bee
burnt
with
Cedar
wood
,
scarlet
lace
,
and
hysope
,
all
which
must
be
cast
into
the
fire
with
her
,
ver.
6.
signifying
1.
three
things
in
Christ
.
1.
the
Cedar
of
uncorrupt
life
.
2.
the
scarlet
of
fervent
love
to
mankinde
.
3.
the
hysope
of
savoury
obedience
in
all
things
to
his
father
,
all
which
were
in
all
his
sufferings
,
and
fire
of
his
passion
sweetning
it
.
2.
they
noted
three
things
arising
from
Christs
sufferings
.
1.
immortality
,
signified
by
the
Cedar
,
which
is
not
subject
to
putrefaction
.
2.
the
scarlet
,
the
merit
of
his
blood
applyed
to
justification
.
3.
the
hysope
of
mortification
,
healing
our
corruptions
,
as
hysope
hath
an
healing
quality
.
All
these
three
properly
arise
from
the
passion
of
Christ
.
5.
Action
.
A
cleane
person
must
gather
the
ashes
of
the
heifer
,
and
lay
them
without
the
Campe
in
a
clean
place
,
ver.
9.
signifying
1.
the
buriall
of
Christ
in
a
cleane
and
new
tombe
wherein
never
man
lay
,
a
cleane
place
never
used
before
.
2.
that
the
merit
of
Christs
death
is
ever
laid
before
God
in
the
highest
and
holiest
heavens
.
3.
the
Christians
account
of
Christs
merit
and
passion
,
who
layeth
them
up
as
his
chiefe
treasure
in
the
cleane
place
of
a
pure
heart
and
conscience
,
an
onely
fit
closet
to
keep
the
mystery
of
faith
in
.
IV.
The
use
and
end
of
these
ashes
was
twofold
,
ver.
9.
1.
They
must
be
kept
for
the
Congregation
:
signifying
that
there
shall
never
want
supply
of
grace
and
merit
from
the
death
of
Christ
to
any
beleever
that
sees
his
need
of
them
.
2.
Of
them
was
made
a
water
of
seperation
,
thus
:
A
cleane
person
tooke
of
the
ashes
of
the
red
Cow
burnt
,
and
put
pure
water
into
a
vessell
,
and
taking
hysope
dipped
it
,
and
sprinkled
it
upon
the
tent
,
the
persons
,
and
vessels
,
and
upon
the
uncleane
person
the
third
and
seventh
day
,
and
so
he
(
washing
his
clothes
and
flesh
with
water
)
was
cleane
at
even
,
ver.
18
,
19.
signifying
1.
that
the
blood
of
Christ
is
the
onely
water
of
seperation
for
persons
separate
,
to
seperate
them
from
their
uncleannesse
.
The
water
made
of
the
ashes
of
Christs
death
&
bloodshed
,
sprinkled
upon
the
unclean
,
can
onely
purge
the
conscience
from
dead
workes
.
2.
that
this
blood
of
Christ
must
be
sprinkled
with
hysope
of
faith
and
mortification
.
For
hysope
hath
a
cleansing
quality
,
and
is
put
sometimes
for
that
which
onely
and
properly
cleanseth
,
purge
me
with
hysope
,
that
is
,
with
the
blood
of
that
eternall
sacrifice
,
figured
by
that
which
is
sprinkled
with
hysope
.
3.
that
this
blood
of
Christ
must
bee
often
applied
;
the
third
day
,
and
the
seventh
day
:
The
death
and
merit
of
Christ
must
be
often
meditated
and
applied
to
the
heart
.
For
it
is
a
perpetuall
and
eternall
purging
and
sprinkling
water
in
the
Church
,
and
we
must
have
daily
recourse
unto
it
.
I.
That
the
Lord
hath
appointed
meanes
for
cleansing
all
kind
of
impurity
:
II.
As
the
Jew
was
no
sooner
defiled
by
touching
a
dead
man
,
Mark
.
16.
16
,
hee
that
beleeves
not
shall
be
damned
.
2.
Every
sinne
is
a
separation
from
God
,
who
being
a
God
of
pure
eyes
cannot
abide
the
filth
of
it
;
and
therefore
wee
had
need
continually
to
have
this
water
of
separation
for
the
washing
of
our
hearts
daily
,
and
often
every
day
;
because
it
is
gathering
some
uncleannesse
every
houre
,
yea
every
moment
.
3.
An
uncleane
creature
or
vessell
could
not
bee
of
any
service
to
man
,
for
hee
must
not
touch
it
till
it
be
cleansed
:
So
a
sinner
so
long
as
he
is
uncleane
and
impenitent
cannot
be
of
any
good
use
,
nor
present
any
acceptable
service
to
God
.
Wash
you
,
and
cleanse
you
,
and
then
come
.
No
man
dare
present
any
thing
to
a
King
with
a
foule
hand
:
the
Lord
will
accept
no
such
present
.
2.
Cor.
6.
17
,
18.
touch
no
uncleane
thing
,
and
I
will
receive
you
,
and
bee
a
father
unto
you
:
Implying
that
the
Lord
will
not
receive
him
that
any
way
communicats
with
sinne
,
if
obstinate
and
impenitent
.
4.
Nothing
else
can
recover
our
beauty
and
first
estate
of
holinesse
and
happinesse
but
this
laver
.
A
cloth
once
soiled
never
recovers
the
beauty
and
whitenesse
but
by
washing
.
This
laver
onely
brings
backe
a
white
and
unspotted
innocency
.
All
the
holy
water
in
the
Sea
of
Rome
cannot
wash
one
sinne
;
for
that
hath
no
commandement
,
no
institution
,
no
promise
.
Besides
,
all
legall
Ceremonies
are
dead
,
which
in
their
life
time
could
not
cleanse
by
the
meere
deed
done
,
III.
Seeing
there
was
so
much
businesse
in
legall
cleansing
of
the
least
foulenesse
;
how
carefull
were
the
Jews
to
avoid
those
foulenesses
?
and
how
much
more
should
Christians
bee
to
avoid
the
morall
?
1.
In
themselves
.
A
good
heart
will
be
affected
with
the
least
touch
of
sinne
,
as
David
to
cut
Sauls
lappet
,
and
to
avoid
appearance
as
well
as
evill
it selfe
.
Iacob
,
Gen.
49
6.
Into
their
secret
my
soule
shall
not
come
.
This
strict
watching
is
counted
commonly
foolish
precisenesse
,
nicety
,
hatefull
purity
:
but
God
esteemes
it
otherwise
.
It
is
an
apparant
losse
of
mens
favour
,
preferments
,
and
worldly
helps
:
but
hee
onely
finds
the
favour
of
God
,
and
the
happinesse
to
see
God
.
Sect.
VII
.
The
oblation
for
uncleane
issues
,
leading
us
to
Christ
,
is
appointed
,
Now
Christ
is
made
manifest
for
the
doing
away
of
sinne
,
by
the
slaine
sacrifice
of
himselfe
;
and
see
verse
28.
The
burnt
offering
was
a
sacrifice
in
which
the
whole
beast
or
bird
was
consumed
with
fire
offered
up
therein
to
God
for
a
savour
of
rest
;
namely
to
appease
and
pacifie
Gods
wrath
for
some
sin
,
or
sinnes
committed
:
Which
signified
that
Christ
was
to
bee
a
whole
burnt
offering
,
and
to
bee
wholly
consumed
in
soule
and
body
with
the
fire
of
his
Fathers
wrath
,
that
hee
might
bee
a
sweet
smelling
savour
for
us
.
Hee
gave
himselfe
for
us
,
a
sacrifice
and
oblation
for
a
sweet
smelling
savour
.
Neither
did
the
beleeving
Jews
thinke
that
God
was
appeased
by
any
vertue
in
the
burnt
offering
,
but
through
the
eternall
sacrifice
of
Christ
shadowed
therein
.
2.
What
were
the
ceremonies
about
these
fowles
,
for
they
all
pointed
at
Christ
.
1.
For
the
sinne
offering
of
fowles
,
the
ceremonies
are
appointed
,
Levit.
5.
8
,
9.
and
they
bee
three
.
1.
Rite
.
The
Priest
must
wring
the
necke
of
the
Dove
asunder
,
but
not
plucke
it
cleane
off
;
Chap.
1.
15
:
signifying
that
all
the
vertue
and
merit
of
Christs
blood
for
the
purging
of
sinne
,
was
drawen
from
the
Altar
of
his
Deity
.
He
must
be
God
that
must
purchase
the
Church
with
his
blood
,
Why
hast
thou
forsaken
mee
:
but
that
the
ingemination
of
his
former
words
(
my
God
,
my
God
)
doth
strongly
prove
the
contrary
.
3.
This
bird
must
bee
throughly
consumed
to
ashes
,
to
make
it
a
sweet
savour
to
the
Lord
,
Levit.
1.
17
:
signifying
that
never
was
any
thing
so
gratefull
and
acceptable
to
the
Lord
,
as
the
whole
burnt
sacrifice
of
his
Sonne
;
in
which
hee
smelled
a
savour
of
eternall
rest
.
To
which
the
Psalmist
alludeth
,
Let
him
smell
a
savour
of
all
thy
oblations
,
and
turne
thy
burnt
offerings
into
ashes
.
4.
When
all
these
rites
were
observed
,
the
party
that
was
uncleane
shall
bee
cleane
,
Levit.
12.
8.
and
Chap.
15.
13
,
28
:
signifying
that
a
party
justified
by
Christs
blood
,
and
exercising
true
repentance
,
and
the
study
of
holinesse
and
new
life
;
is
brought
in
againe
into
the
right
and
fellowship
of
God
and
his
people
,
whatsoever
his
uncleannesse
formerly
hath
beene
.
And
thus
hath
the
legall
cleansing
of
this
person
brought
us
to
the
Evangelicall
in
Jesus
Christ
.
I.
Sundry
grounds
of
consolation
to
the
Church
and
people
of
God
.
Ionathan
;
As
the
Lord
liveth
,
and
as
thy
soule
liveth
,
there
is
but
one
step
betweene
me
and
death
:
and
yet
when
hee
can
see
no
passage
,
God
makes
a
passage
forth
.
Hence
may
a
Christian
(
with
Paul
)
challenge
all
perills
and
dangers
,
and
contemne
them
as
too
weake
to
separate
us
from
Christ
,
Rom.
8.
39.
yea
in
all
things
wee
are
not
onely
conquerours
,
but
more
then
conquerours
.
So
was
Christ
in
death
,
and
from
under
the
grave
more
then
a
conquerour
.
Let
a
Christian
be
slaine
it
hinders
him
not
from
being
a
conquerour
;
and
what
ever
hee
may
lose
,
he
loseth
not
the
love
of
God
;
who
loveth
him
to
the
end
,
whom
hee
once
loveth
;
and
therefore
onely
the
sound
Christian
is
in
a
sure
estate
.
If
sorrow
be
for
a
night
,
joy
will
returne
in
the
morning
;
after
darkenesse
as
sure
to
see
light
.
As
Jesus
Christ
keepes
his
headship
,
and
death
cannot
sever
him
quite
:
so
the
members
may
bee
pinched
(
yet
not
quite
off
)
but
abide
members
still
.
2.
As
the
speciall
providence
of
God
watched
his
owne
sonne
,
that
though
hee
was
in
wicked
hands
that
wanted
no
will
,
yet
they
were
kept
from
breaking
one
bone
of
him
:
soe
doth
the
same
prouidence
watch
over
his
members
;
that
howsoever
the
wicked
of
the
world
pinch
and
presse
them
,
He
keepes
all
their
bones
,
not
one
of
them
is
broken
,
that
is
,
without
the
will
of
our
heavenly
Father
,
as
Mat.
10.
29.
Not
an
hayre
shall
fall
;
for
the
same
providence
watcheth
the
head
and
members
.
This
consideration
is
used
by
Christ
to
remoove
excessive
feare
of
men
.
If
thou
see
thine
enemies
encrease
as
bees
about
thee
,
ready
to
strike
and
sting
:
Let
thy
waies
please
the
Lord
,
he
can
1.
turne
their
hearts
to
peace
as
Esaus
to
Iacob
when
he
purposed
his
death
;
and
Labans
to
Iacob
when
he
intended
evill
intreaty
towards
him
.
2.
He
can
turne
their
counsell
to
folly
,
and
bring
it
on
their
owne
heads
,
as
in
Haman
and
Achitophel
.
3.
He
can
turne
their
evill
to
thy
good
and
salvation
,
according
to
the
saying
of
Ioseph
to
his
brethren
,
Yee
intended
evill
against
me
,
but
God
turned
it
to
good
as
this
day
.
4.
He
can
take
them
off
at
his
pleasure
;
he
hath
an
hooke
for
Zenacherib
;
and
Balaam
shall
not
curse
though
he
would
never
so
faine
.
3.
In
that
Christ
brought
no
uncleane
thing
to
his
sacrifice
(
figured
in
pulling
out
the
maw
and
feathers
,
and
casting
them
beside
the
Altar
in
the
place
of
ashes
)
wee
have
comfort
in
the
offering
of
all
our
service
and
sacrifices
of
prayer
,
II.
How
carefull
the
Lord
is
that
his
people
preserve
all
filthinesse
of
the
flesh
and
spirit
,
2
Cor.
7.
1.
And
that
we
should
be
ever
stopping
up
those
uncleane
issues
which
disturbe
our
chastity
of
body
or
mind
,
which
these
Legall
issues
specially
aime
at
.
Oh
this
chastity
of
minde
and
body
is
a
singular
grace
.
For
1.
It
stands
with
the
will
of
God
;
1
Thes.
4.
3
,
4
,
This
is
the
will
of
God
even
your
sanctification
;
and
that
every
one
possesse
his
vessell
in
holinesse
and
honour
.
Cor.
6.
19
:
Without
which
thou
art
no
better
then
a
swinesty
,
fit
for
foule
spirits
and
devils
,
that
delight
in
uncleannesse
to
harbour
in
4.
It
stands
with
the
honour
of
the
body
;
which
1.
is
for
the
Lord
,
that
is
,
created
for
the
glory
of
the
maker
.
2.
the
Lord
is
for
the
body
,
namely
to
redeeme
it
,
so
as
the
body
also
is
a
part
of
Gods
purchase
.
3.
the
Lord
is
the
head
,
and
the
bodies
are
members
of
Christ
.
Oh
what
a
great
wickednesse
(
as
Ioseph
calls
it
,
Gen.
39.
9.
)
to
make
it
a
member
of
an
harlot
?
5.
Follow
holinesse
and
chastity
;
without
which
thou
shall
never
see
God
either
in
grace
,
or
in
glory
,
Heb.
12.
24.
What
makes
the
harlots
so
sottish
,
so
gracelesse
in
the
middest
of
powerfull
meanes
,
but
that
their
hearts
are
taken
away
,
I.
Direction
.
According
to
that
which
is
within
.
According
to
the
abundance
of
the
heart
the
mouth
will
speake
,
the
eye
will
looke
,
the
hand
will
worke
,
the
foot
will
walke
.
Get
thy
heart
purged
and
washed
,
and
it
is
impossible
that
thy
life
should
be
foule
.
5.
In
vaine
do
men
struggle
and
strive
to
cast
off
some
wast
boughs
of
sinfull
actions
,
if
they
seeke
not
to
strike
up
the
roote
.
Thou
wouldst
avoyd
oathes
and
lyes
in
thy
tongue
,
but
shalt
never
doe
it
while
thou
hast
a
swearing
and
lying
heart
.
Thou
wouldst
avoid
fornication
and
adultery
in
the
act
,
in
the
eye
,
in
the
speech
,
but
never
shalt
thou
stop
this
issue
,
if
thou
hast
an
adulterous
heart
:
And
so
in
other
sinnes
.
Quest.
How
may
I
cleanse
my
heart
?
Answ.
Cleannesse
of
heart
is
in
two
things
.
1.
Justification
by
the
blood
of
Christ
imputed
and
applyed
,
Ioh.
15.
8.
10.
2.
Sanctification
by
the
spirit
,
which
stands
in
two
things
.
1.
In
parting
with
our
filthinesse
,
as
evill
thoughts
,
pride
,
hypocrisie
,
stubbornnesse
,
malice
:
in
a
mortification
of
all
inward
lusts
.
2.
In
attaining
a
new
estate
in
all
the
inward
faculties
,
a
planting
and
cherishing
of
all
graces
.
Thus
(
as
our
Saviour
saith
)
he
that
is
washed
is
all
cleane
.
II.
Direction
.
Quest.
How
?
Answ.
1.
Covenant
with
all
thy
parts
that
none
of
them
shall
fulfill
the
lusts
of
the
flesh
.
Specially
,
covenant
with
thine
eye
,
as
Iob
,
with
thy
tongue
not
to
name
any
filthinesse
,
as
it
becommeth
Saints
,
Eph.
5.
3
,
with
thy
hand
not
to
execute
any
inordinate
desires
.
2.
Threaten
thy
members
;
that
thou
wilt
plucke
out
thine
eye
,
cut
off
thy
hand
and
foot
rather
then
by
them
offend
God
and
thy
conscience
.
If
this
will
not
serve
,
beat
downe
thy
rebellious
members
(
as
Paul
)
with
labour
.
3.
Direction
.
Psal.
1.
1.
Blessed
is
he
that
sits
not
in
the
seat
of
wicked
men
;
Lev.
15.
6.
3.
Shunne
the
bed
they
lye
on
,
Lev.
15.
5
;
A
place
of
longer
rest
with
them
;
as
one
delighting
in
their
fellowship
,
and
tumbling
with
them
in
filthinesse
.
Object
.
Alas
it
is
impossible
then
to
avoid
uncleane
issues
.
I
cannot
but
daily
and
hourely
touch
some
filthinesse
,
unlesse
I
runne
out
of
the
world
,
and
from
my selfe
.
Sol.
1.
Therefore
as
the
woman
having
the
bloody
issue
,
thrust
in
daily
to
touch
the
hemme
of
Christs
garment
,
Marc.
5.
that
his
blood
may
heale
thy
bloody
issues
.
2.
As
seeing
need
of
daily
mercy
,
to
true
watch
joyne
prayer
,
Hezekiah
,
The
good
Lord
be
mercifull
to
him
that
is
sanctified
,
although
not
according
to
the
purification
of
the
Sanctuary
:
And
the
Lord
heard
him
:
So
will
he
thee
,
where
he
findes
a
true
endeavour
after
cleannesse
.
Sect.
VIII
.
Now
followes
the
oblation
for
the
uncleannesse
of
leprosie
.
The
cleansing
of
the
Leper
is
in
Lev.
14.
where
we
read
of
two
sorts
of
oblations
prescribed
.
First
concerning
the
dying
birde
.
1.
One
of
the
birds
must
be
slaine
:
pointing
at
the
death
of
Christ
,
without
which
is
no
purging
or
cleansing
of
sinne
,
Heb
9.
22.
But
one
bird
onely
dyed
▪
so
Christ
was
put
to
death
concerning
the
flesh
.
1
Pet.
3.
18.
2.
It
must
bee
slaine
over
running
water
,
that
the
blood
might
fall
into
the
water
.
The
blood
falling
into
the
water
signified
:
1.
that
a
fountaine
of
grace
by
the
death
of
Christ
is
opened
both
for
justification
and
sanctification
.
For
water
and
blood
here
meet
,
shadowing
the
streames
of
water
and
blood
issuing
from
the
side
of
Christ
in
his
passion
,
1
Iohn
5.
6.
2.
The
bird
slaine
over
running
water
signified
the
innocency
of
the
death
of
Christ
,
for
though
he
must
dye
,
yet
his
blood
is
in
pure
streames
,
as
running
water
is
.
3.
That
this
water
must
be
running
water
,
not
standing
;
signifying
that
there
is
a
continuall
cocke
and
conduit
of
grace
overflowing
from
this
fountaine
,
ever
running
and
issuing
from
Christ
to
the
refreshing
of
thirsty
and
weary
soules
beleeving
in
his
name
.
4.
By
the
falling
of
the
blood
into
running
water
might
also
be
signified
,
that
the
death
of
Christ
should
run
into
the
Ministery
of
the
Gospell
,
as
the
waters
from
under
the
Sanctuary
every
way
.
As
Christ
spake
of
Maries
fact
preparing
him
to
his
death
:
so
much
more
of
his
death
it selfe
,
what
he
hath
done
and
suffered
shall
bee
every
where
preached
to
the
worlds
end
.
3.
This
water
must
be
in
an
earthen
vessell
.
Not
onely
to
signifie
that
Christ
must
sweat
and
powre
forth
in
his
death
,
water
and
blood
according
to
his
humane
nature
,
(
which
for
the
time
of
his
abasement
was
a
fraile
and
brittle
vessell
,
subject
to
infirmities
and
contempt
,
and
in
all
things
like
unto
ours
onely
sinne
excepted
)
but
also
that
this
blessed
treasury
of
the
Church
should
bee
retained
and
held
in
earthen
vessells
,
that
is
,
the
faithfull
ministers
of
Christ
;
how
contemptible
soever
they
are
in
the
world
,
yet
these
shall
cary
and
disperse
these
blessed
mysteries
unto
men
,
as
2
Cor.
4.
7.
Secondly
,
concerning
the
live
Sparrow
.
The
generall
signification
of
it
was
Christ
now
alive
raised
from
the
dead
,
who
can
dye
no
more
,
but
ever
liveth
,
and
sitteth
at
the
right
hand
of
God
,
and
that
by
the
power
of
his
divinity
.
And
1.
This
Sparrow
must
be
used
also
to
the
cleansing
of
the
Leper
.
For
neither
the
humanity
of
Christ
without
his
deity
,
nor
his
deity
without
his
humanity
can
cleanse
or
justifie
the
sinner
.
Neither
the
life
of
Christ
without
his
death
,
nor
his
death
without
his
life
can
availe
us
to
righteousnesse
.
Acts
20.
28.
God
shed
his
blood
to
purchase
the
Church
to
himself
.
2.
The
Priest
must
dip
the
live
bird
,
and
the
Cedar
,
and
scarlet
lace
,
and
hysope
in
the
blood
of
the
Sparrow
slaine
and
pure
water
,
ver.
6.
signifying
1.
That
the
deity
of
Christ
(
which
is
impassible
in
it selfe
)
can
yeeld
us
no
comfort
alone
,
had
it
not
been
joyned
to
an
humanity
subject
to
passion
,
which
is
plainly
meant
by
dipping
the
live
bird
in
the
blood
of
the
slaine
.
For
therefore
the
sonne
of
God
must
take
our
nature
,
to
better
our
nature
,
and
take
our
flesh
,
by
death
he
might
destroy
him
that
had
the
power
of
death
.
2.
The
scarlet
,
cedar
and
hysope
must
be
dipped
also
,
to
shew
that
all
the
graces
we
receive
from
him
must
be
dipped
in
his
blood
,
by
which
alone
we
have
both
accesse
unto
grace
,
and
acceptation
into
grace
.
For
by
the
dipping
and
union
of
this
live
bird
and
slaine
,
we
come
into
the
grace
and
favour
of
God
,
being
united
first
to
his
humanity
,
then
to
his
divinity
,
and
so
are
knit
to
his
whole
person
,
and
by
him
we
come
to
the
father
.
3.
The
Priest
must
let
the
live
bird
goe
into
the
broad
field
,
ver.
7.
signifying
1.
Christs
escape
and
deliverance
from
death
,
and
the
power
of
the
grave
.
2.
His
exaltation
after
he
was
once
consecrated
,
his
ascending
on
high
,
and
being
made
higher
then
the
heavens
,
Heb.
7.
26.
3.
The
publication
and
manifestation
of
righteousnesse
purchased
by
the
death
of
Christ
,
in
the
broad
&
open
field
of
the
Church
,
and
this
in
the
daily
ministery
of
the
Gospell
.
Thirdly
,
concerning
the
party
to
whom
this
cure
must
be
applyed
.
The
Priest
must
sprinkle
on
him
that
is
to
be
cleansed
,
this
blood
seven
times
:
signifying
1.
That
only
Christ
Jesus
doth
sprinkle
his
blood
on
penitent
soules
,
from
whom
only
they
must
expect
pardon
&
purging
from
sins
.
2.
That
Christs
blood
must
be
particularly
applyed
to
every
beleever
,
to
every
thing
that
is
to
be
cleansed
:
Partly
by
Gods
imputation
of
Christ
and
his
merits
to
the
penitent
sinner
:
Partly
by
his
Ministers
in
the
publishing
and
speciall
applying
the
particular
promises
to
every
soule
that
is
weary
.
3.
Seven
times
sprinkling
noteth
1.
Perfect
justification
by
the
blood
of
Christ
,
the
number
of
seven
times
,
perfect
sprinkling
;
he
is
able
perfectly
to
save
all
that
come
unto
him
,
Sect.
IX
.
I.
All
these
ordinances
and
ceremonies
in
discerning
and
curing
this
disease
,
I.
That
it
is
no
small
businesse
to
be
rid
of
the
leprosie
of
the
soule
,
and
infection
of
sinne
;
which
was
but
shadowed
in
that
,
as
that
was
occasioned
by
this
.
For
whence
is
bodily
leprosie
,
but
from
leprosie
of
the
soule
?
Or
what
is
it
that
strikes
the
body
with
such
contagious
sicknesse
,
but
the
infection
and
sicknesse
of
the
soule
?
As
in
Gehezi
,
Mariam
,
Vzziah
;
whose
bodies
were
so
fouly
infected
and
deformed
by
the
leprosie
of
the
soule
,
and
corruption
of
heart
.
And
who
sees
not
how
the
Lord
would
lead
them
and
us
to
take
speciall
notice
hereby
of
the
soules
leprosie
by
sinne
,
in
that
hee
committeth
the
knowledge
and
discerning
of
this
disease
of
leprosie
to
the
Priests
,
sending
them
to
the
Physitians
of
their
soules
and
not
to
the
Physitians
of
their
bodies
,
whom
one
would
thinke
,
it
more
specially
and
properly
concerned
?
This
should
admonish
us
all
,
that
if
there
be
so
much
adoe
to
get
cleane
bodies
,
cleane
faces
,
cleane
skins
;
how
great
our
care
and
businesse
should
be
to
get
clean
soules
,
the
soile
of
which
cleaves
not
to
the
skin
onely
,
but
sticks
closer
to
us
then
our
skin
or
bones
;
and
yet
wee
thinke
every
slight
sigh
,
or
Lord
have
mercy
,
or
three
words
at
our
death
sufficient
to
rid
us
of
our
sinnes
,
and
soules
leprosie
.
II.
How
carefull
the
Lord
is
to
sever
the
cleane
from
uncleane
for
feare
of
generall
infection
.
severs
the
precious
from
the
vile
,
Ier.
15.
19.
The
Priest
in
the
Law
must
pronounce
him
cleane
that
is
so
indeed
.
He
durst
not
pronounce
a
foule
person
to
bee
cleane
,
nor
a
cleane
person
foule
.
Then
how
dares
a
man
that
stands
to
judge
between
the
Lord
and
his
people
,
scandalize
or
scorne
such
as
endeavour
most
to
be
clean
?
How
comes
it
that
we
doe
not
heare
drunkards
,
adulterers
,
theeves
,
swearers
,
blasphemours
so
rated
and
disgraced
as
them
?
Or
how
dare
men
sell
praises
of
religion
to
foule
Atheists
,
swearers
,
haters
and
despisers
of
goodnesse
(
as
if
men
should
gild
rotten
posts
,
or
wash
dead
bricks
)
making
them
at
their
death
seeme
as
white
as
lawne
,
who
all
their
life
were
white
as
Lepers
?
Well
,
let
not
the
despised
members
of
Christ
be
discouraged
;
we
know
that
the
judgement
of
Christ
shall
passe
righteously
betweene
the
cleane
and
uncleane
.
If
thy
heart
be
upright
,
let
all
men
cast
the
foule
brand
of
an
hypocrite
on
thee
,
Jesus
Christ
shall
pronounce
thee
cleane
.
3.
Every
good
man
must
and
will
be
glad
of
this
separation
,
rejoyce
in
that
arbitrement
that
differenceth
clean
and
uncleane
,
as
most
savoury
.
Wicked
men
can
abide
nothing
lesse
then
this
shedding
&
differencing
of
men
.
Whence
are
so
many
tumults
?
Oh
you
are
more
holy
then
all
other
,
you
are
the
pure
ones
,
you
are
all
cleane
,
&
c
?
but
because
they
have
learned
a
trick
to
deceive
themselves
,
and
to
hide
their
foulenesse
(
as
they
thinke
)
by
crowding
all
into
one
confusion
.
Now
is
that
doctrine
onely
intolerable
that
fetcheth
them
out
of
their
holes
,
and
casts
them
out
among
their
uncleane
fellowes
,
for
whose
company
they
be
a
great
deale
fitter
,
then
for
the
society
of
Saints
and
beleevers
.
II.
Note
in
speciall
.
II.
Then
was
the
leper
healed
,
when
in
the
judgement
of
the
Priest
hee
was
so
;
and
then
the
Priest
must
pronounce
him
so
.
Quest.
But
how
may
I
know
that
Christ
accounts
mee
cleane
?
Answ.
When
his
word
by
the
mouth
of
his
servant
pronounceth
thee
cleane
,
accounts
thee
so
.
Whatsoever
yee
bind
or
loose
in
earth
,
shall
bee
bound
and
loosed
in
heaven
,
Matth.
16.
19.
with
Ioh.
20.
23.
Christ
onely
properly
pardons
sinne
,
and
remits
it
,
1.
by
merit
;
2.
by
efficacy
of
conferring
;
and
no
Minister
can
thus
remit
sinne
:
But
every
Minister
must
pronounce
and
declare
pardon
to
penitent
sinners
;
and
when
he
doth
this
in
Christs
Name
,
Christ
from
heaven
pronounceth
the
leper
to
be
cleane
.
Object
.
But
there
may
bee
errour
in
the
Priests
sentence
,
and
the
Ministers
judgement
is
not
infallible
.
Sol.
The
sentence
of
the
Priest
was
infallible
,
if
hee
kept
him
to
the
rules
of
inquisition
:
And
the
Minister
pronouncing
pardon
upon
penitent
sinners
cannot
be
deceived
;
though
thou
mayest
deceive
thy selfe
in
applying
promises
and
grants
of
pardon
not
belonging
unto
thee
.
Quest.
What
are
the
rules
of
inquisition
of
direction
?
Answ.
1.
If
by
rubbing
the
place
hee
see
it
grow
red
the
leprosie
is
in
way
of
cure
;
Object
.
Alas
!
I
am
then
vncleane
still
;
I
find
much
foulenesse
and
folly
present
with
me
.
Sol.
1.
The
leper
and
sinner
may
be
truely
cleansed
,
never
fully
in
this
life
;
for
every
day
will
make
him
foule
even
after
true
repentance
:
but
wee
must
daily
renue
our
repentance
for
daily
cleansing
.
2.
Remember
,
that
the
leper
must
shave
his
haire
againe
and
againe
,
but
hee
leaves
the
roots
behind
;
yet
hee
was
pronounced
cleane
,
though
the
haire
was
still
growing
,
and
for
all
the
roots
.
3.
The
running
water
in
the
basen
for
the
cure
of
the
leper
,
signified
a
continuall
flowing
of
a
fountaine
of
grace
from
Christ
to
the
heart
of
the
sinner
,
for
his
continuall
washing
.
III.
What
every
man
must
doe
in
sence
of
his
spirituall
leprosie
.
Something
is
to
bee
done
before
the
cure
:
something
after
.
I.
Before
the
cure
.
1.
As
the
leper
discerning
his
owne
misery
,
Paul
,
Rom.
7.
and
never
thinke
thy selfe
happy
till
thou
hast
got
a
cure
,
Psal.
32.
1.
Every
leper
cried
out
,
I
am
uncleane
:
the
same
must
bee
thy
complaint
and
cry
.
2.
Get
thee
to
the
Priest
:
Goe
to
Christ
in
humility
,
as
that
leper
(
Matt.
8.
2.
)
Lord
if
thou
wilt
,
thou
canst
make
me
clean
;
and
the
least
touch
of
Christ
shall
make
thee
clean
,
ver.
3.
3.
Naaman
,
being
strucke
with
leprosie
,
must
wash
and
bee
cleane
:
So
must
thou
bewaile
and
lament
thy
estate
;
wash
thy selfe
in
the
salt
sea
of
teares
,
that
God
may
wash
thee
with
a
sea
of
mercy
.
Especially
in
greater
sinnes
(
as
in
a
deeper
leprosie
)
take
up
deeper
humiliation
and
repentance
;
as
David
washed
his
couch
with
teares
.
II.
After
the
cure
.
1.
Naaman
,
2.
King
.
5.
15.
Not
as
the
nine
lepers
,
of
whom
none
returned
backe
to
give
thankes
.
an
acceptable
sacrifice
unto
God
,
Rom.
12.
1.
Resigne
unto
God
;
present
all
thy
sacrifices
by
the
high
Priest
Jesus
Christ
,
in
whom
alone
thou
canst
finde
acceptance
.
Object
.
Alas
,
I
have
nothing
worthy
giving
unto
God
.
Sol.
1.
Thou
canst
give
no
lesse
then
true
endeavours
of
obedience
;
and
then
,
be
they
never
so
weake
,
hee
that
accepts
the
will
for
the
deed
,
will
accept
them
.
2.
God
prescribed
a
smaller
offering
fo●
the
poore
then
for
the
rich
;
the
poore
man
must
provide
a
sacrifice
according
to
the
labour
of
his
hands
:
To
comfort
the
weake
Christian
,
who
offering
according
to
his
ability
,
is
respected
according
to
that
he
hath
,
not
according
to
that
hee
hath
not
.
3.
The
third
thing
after
the
cure
is
to
avoid
the
company
of
lepers
,
1.
Cor.
5.
11.
If
a
man
be
an
incorrigible
sinner
,
let
him
be
to
thee
as
an
heathen
or
Publicane
,
Matt.
18.
17.
A
good
lesson
for
Masters
of
families
to
cast
out
leprous
persons
from
the
rest
.
It
is
incredible
what
mischiefe
one
swearer
,
one
drunkard
,
one
wanton
,
one
profane
beast
may
doe
in
an
house
.
We
have
not
more
usually
seene
an
whole
house
infected
,
and
poisoned
up
by
one
plaguie
person
:
then
whole
houses
corrupted
by
some
one
leud
person
;
which
suffered
(
as
one
swine
in
a
garden
)
roots
up
all
that
is
good
.
So
much
of
holy
persons
:
Now
follow
holy
things
.
CHAP.
XVII
.
Holy
things
,
types
of
Christ
.
HAving
now
intreated
at
large
of
such
holy
persons
as
wee
have
seene
expresse
types
of
Christ
;
The
second
generall
head
ensueth
,
which
is
to
speake
of
holy
things
.
All
which
in
the
old
Testament
,
and
Jewish
policy
did
especially
aime
at
,
and
point
out
Christ
after
a
farre
clearer
manner
then
did
the
former
.
And
therefore
for
the
confirming
of
our
faith
in
the
new
Covenant
,
we
must
goe
on
to
shew
the
correspondence
and
agreement
of
the
Scriptures
in
both
Testaments
:
And
that
Christ
is
the
same
in
both
;
and
the
faith
of
beleevers
the
same
in
substance
,
onely
differing
in
the
maner
of
exhibition
and
publication
.
A
man
that
superficially
lookes
over
the
bookes
of
Moses
,
and
sees
so
great
an
heape
of
ceremonies
and
ordinances
,
would
wonder
what
the
Lord
meant
to
enjoine
so
many
,
and
(
as
reason
would
judge
)
so
needlesse
institutions
to
his
owne
people
;
of
which
they
can
make
nothing
by
cursory
,
scarse
by
considerate
reading
.
And
hence
(
whereas
the
Jews
were
so
superstitiously
observant
of
the
bookes
of
Moses
,
as
that
they
had
at
their
fingers
ends
a
great
number
not
of
the
precepts
onely
,
but
of
the
letters
and
pricks
of
every
booke
and
chapter
:
)
Christians
(
unlesse
it
be
in
point
of
history
)
almost
reject
the
books
of
Moses
;
not
for
their
credit
and
truth
,
but
for
their
utility
and
use
,
as
not
touching
them
.
But
to
him
that
readeth
and
considereth
will
appeare
:
(
Ioh.
5.
46.
)
that
Moses
wrot●
of
him
:
partly
by
promises
and
prophecies
,
and
partly
describing
him
in
figures
and
shadows
;
so
as
,
had
the
Jews
beleeved
Moses
,
they
had
also
beleeved
in
him
:
But
rejecting
Moses
(
not
in
the
generall
;
for
generally
they
beleeved
him
,
and
magnified
him
as
their
greatest
Prophet
:
but
)
in
the
speciall
prophecies
and
promises
concerning
the
individuall
person
of
Christ
;
therefore
they
could
not
beleeve
in
Jesus
Christ
.
2.
How
aptly
and
wisely
the
most
wise
God
did
accommodate
himselfe
to
this
people
,
in
loding
them
with
so
many
burdensome
ceremoniall
constitutions
,
Deut.
4.
16
:
And
therefore
the
Lord
would
prescribe
to
their
whole
life
(
both
in
sacred
and
civill
things
)
abundance
of
Ceremonies
;
whereby
their
senses
should
be
exercised
,
their
faith
excited
,
their
obedience
preserved
,
and
themselves
restrained
from
devising
on
their
owne
heads
,
or
appointing
to
themselves
any
other
worship
or
forme
of
service
,
then
that
of
the
Lords
owne
prescribing
,
which
should
find
them
worke
enough
,
and
take
up
their
minds
sufficiently
.
2.
If
we
looke
on
the
many
kinds
of
rites
,
and
ordinances
,
and
compare
them
with
the
many
ends
which
the
Lord
had
in
ordaining
them
,
we
shall
conclude
none
of
them
were
idle
or
superfluous
.
Ch.
13.
14.
So
also
the
feast
of
Tabernacles
,
Levit.
23.
42
,
43.
7.
The
Lord
so
ordered
,
as
the
Jewes
could
not
cast
their
eyes
any
way
within
doores
or
without
,
but
some
shadow
or
other
should
meet
them
,
and
preach
unto
them
either
Christ
or
some
grace
by
Christ
,
or
some
duty
unto
Christ
.
In
the
fields
they
had
first
fruits
,
first
borne
of
cattell
:
In
their
houses
the
lintels
must
have
the
Law
written
:
In
their
bodies
Circumcision
was
a
teacher
:
on
their
cloathes
,
fringes
:
If
at
their
tables
,
choyce
of
meats
:
If
on
their
children
,
the
first
borne
a
type
of
Christ
.
So
for
times
,
places
,
and
the
rest
.
But
that
wee
may
propound
to
our selves
some
good
order
and
familiar
method
,
But
to
come
nearer
our
purpose
.
The
Sacraments
of
the
old
Testament
were
either
before
the
fall
,
or
after
.
Of
the
Sacraments
in
Paradise
before
the
fall
;
we
are
not
to
speake
,
as
the
tree
of
knowledge
,
and
the
tree
of
life
:
Because
1.
They
sealed
the
Covenant
of
works
,
not
the
Covenant
of
grace
.
2.
They
concerned
the
first
Adam
without
any
respect
or
reference
to
the
second
Adam
:
There
was
no
need
of
Christ
,
and
consequently
no
type
of
him
.
Wee
are
onely
to
speake
of
Jewish
Sacraments
types
of
Jesus
Christ
,
and
so
reject
them
which
never
aymed
at
Christ
,
but
were
before
any
distinction
of
Jew
or
Gentile
.
These
Jewish
Sacraments
were
either
1.
Ordinary
or
standing
.
CHAP.
XVIII
.
Circumcision
,
a
Type
.
Herein
1.
What
it
is
.
2.
How
it
figures
Christ
.
3.
Observations
.
I.
CIrcumcision
was
a
sacred
rite
ordained
by
God
;
A
sacred
rite
ordained
by
God
:
God
is
the
Author
:
For
1.
He
onely
that
can
promise
and
give
the
grace
,
can
seale
the
Covenant
.
2.
Abraham
received
it
of
God
,
Rom.
4.
11.
therefore
God
gave
it
,
3.
the
institution
is
in
Gen.
17
;
where
is
the
word
of
institution
,
in
commanding
,
2.
in
promising
.
2.
The
subject
of
Circumcision
were
all
the
males
of
Israel
descending
of
Abraham
.
Cor.
11.
3
)
in
order
to
the
female
:
so
was
it
fit
they
should
have
the
thing
and
ceremony
of
Circumcision
,
and
the
female
onely
the
vertue
and
efficacy
,
Junius
.
3.
The
part
must
bee
the
part
generative
.
Gen.
17.
13
,
My
Covenant
shall
bee
in
your
flesh
;
and
ver.
11.
Circumcise
the
foreskin
of
your
flesh
.
The
very
place
shewes
that
Circumcision
aymed
to
remedy
the
corruption
and
uncleannesse
of
mans
nature
,
whereof
it
admonished
Abraham
and
his
posterity
.
For
neither
Abraham
nor
any
of
his
were
chosen
into
the
Covenant
,
because
they
were
cleaner
or
holier
then
other
;
but
that
they
might
be
holier
.
Gods
election
is
free
,
who
makes
choyce
of
them
that
need
Circumcision
as
well
as
any
other
.
4.
The
time
,
the
eight
day
:
Because
1.
the
Lord
had
a
mercifull
respect
to
the
tendernesse
of
infants
,
2.
not
to
distinguish
,
but
that
those
infants
also
were
within
the
Covenant
,
that
dyed
within
that
time
:
3.
because
whatsoever
was
borne
of
man
or
beast
was
Legally
impure
,
and
in
their
blood
till
the
eight
day
,
and
therefore
no
beast
must
be
offered
to
the
Lord
till
the
eight
day
,
Exod.
23.
19.
and
ch.
34.
26.
No
nor
men
of
other
nations
servants
or
other
must
be
circumcised
but
upon
the
eight
day
from
their
comming
in
,
4.
this
precise
observation
of
the
eight
day
was
not
without
a
mystery
,
either
poynting
to
the
resurrection
of
Christ
on
the
eighth
day
,
or
leading
beyond
the
weeke
of
this
present
life
(
in
which
we
cannot
be
perfectly
circumcised
)
unto
that
eight
day
in
the
life
to
come
,
when
all
our
corruption
shall
be
cut
away
,
and
perfectly
and
at
once
abolished
.
5.
The
end
of
Circumcision
was
to
seale
up
Gods
Covenant
made
with
Abraham
.
This
Covenant
had
three
clauses
,
1.
of
the
multiplying
of
his
seed
in
Christ
:
2.
of
the
inheritance
of
the
land
of
Canaan
,
being
a
type
of
Heaven
.
3.
of
the
blessed
seed
,
the
Messiah
that
was
to
come
of
him
typified
in
Isaac
,
and
so
was
Circumcision
a
seale
of
the
righteousnesse
of
Faith
,
Rom.
4.
11.
II.
Circumcision
figures
Christ
:
I.
As
it
was
a
Jewish
Sacrament
,
a
seale
of
the
righteousnesse
of
faith
:
Circumcision
of
Christ
,
Col.
2.
11.
Because
he
only
by
his
spirit
can
worke
it
,
Deut.
30.
6.
II.
Circumcision
figures
Christ
,
as
it
was
a
signe
,
1.
memorative
of
the
Covenant
of
God
made
with
Abraham
and
his
seed
,
Gen.
17.
11.
which
mercifull
Covenant
was
founded
in
Christ
Jesus
,
out
of
whom
God
never
contracts
Covenant
with
any
man
.
He
onely
slayes
hatred
,
and
makes
God
and
man
to
walke
together
as
friends
.
2.
figurative
,
or
representative
;
foreshewing
1.
that
the
Messiah
should
bee
borne
of
Abrahams
seed
,
a
Minister
of
the
Circumcision
,
Now
the
observations
to
make
it
usefull
.
I.
Take
notice
of
our
owne
estate
to
humble
us
,
I.
In
our
nature
,
wee
are
all
sprung
out
of
a
corrupted
seed
;
which
although
we
would
forget
,
yet
the
Lord
in
this
Sacrament
tooke
care
that
his
people
should
carry
upon
their
bodies
the
signe
of
sinne
and
death
,
seazing
upon
their
whole
nature
.
In
place
of
which
comes
our
Baptisme
presently
after
our
birth
;
shewing
that
a
man
in
his
very
first
frame
is
filthily
polluted
,
and
goeth
astray
even
from
the
wombe
,
Psa.
58.
3.
Whence
also
it
is
called
,
Originall
sinne
.
1.
because
it
hath
beene
from
the
beginning
of
the
world
.
2.
because
it
is
the
originall
and
beginner
of
all
sinne
in
us
;
it
is
the
first
of
all
our
sinnes
.
3.
from
our
beginning
,
even
from
our
conception
.
Psa.
51.
I
was
conceived
in
iniquity
;
and
we
from
it
called
the
children
of
wrath
,
that
is
,
laid
under
wrath
even
from
our
childhood
,
Eph.
2.
3.
2.
After
grace
received
see
the
weakenesse
of
our
faith
.
II.
If
Christ
be
the
truth
of
circumcision
,
This
Christian
Circumcision
is
described
(
Col.
2.
11.
)
to
bee
a
putting
off
the
sinfull
body
of
the
flesh
;
The
difference
betweene
this
Evangelicall
and
that
Legall
Circumcision
,
borne
againe
,
male
or
female
,
Jew
or
Gentile
,
for
in
Christ
all
are
one
.
3.
In
the
proper
seat
.
That
was
ceremoniall
in
the
flesh
▪
this
morall
in
the
heart
.
In
that
a
naturall
part
was
wounded
:
in
this
the
very
corruption
of
nature
.
That
dealt
with
flesh
in
substance
:
this
with
the
body
of
flesh
in
quality
.
4.
In
the
end
.
In
that
every
man
was
circumcised
in
himselfe
,
and
his
blood
shed
to
fulfill
the
rite
of
the
Law
:
in
this
all
beleevers
men
and
women
are
in
Christs
blood
once
circumcised
to
fulfil
the
rigour
of
the
Law
.
5.
In
the
effect
.
By
that
,
the
person
was
received
into
the
society
of
Gods
people
according
to
externall
profession
:
by
this
the
sinner
is
received
into
inward
and
eternall
fellowship
with
God
,
and
into
communion
with
Gods
people
.
6.
In
the
latitude
or
extent
.
In
that
,
the
Priest
circumcised
in
one
part
of
the
body
:
in
this
Christ
our
high
Priest
circumciseth
the
whole
man
.
In
that
,
one
beloved
part
was
cast
away
with
griefe
and
sorrow
:
in
this
,
the
whole
corruption
of
nature
,
and
all
beloved
sinnes
;
with
no
lesse
griefe
and
sorrow
of
heart
for
them
.
7.
In
the
durance
and
continuance
.
who
razed
the
type
,
and
raised
the
truth
:
but
this
is
to
continue
for
ever
,
till
the
second
comming
of
Christ
;
and
is
most
perfectly
finished
and
consummate
in
heaven
.
The
notes
or
markes
to
know
inward
circumcision
attained
by
Christ
,
a
reasonable
sacrifice
to
God
,
Rom.
12.
1.
willingly
mortifyng
all
the
deeds
of
the
flesh
,
and
denying
and
renouncing
all
fleshly
lusts
and
affections
,
which
are
as
neere
and
as
deare
unto
thee
as
the
parts
of
the
body
.
So
Col.
2.
11.
it
must
bee
a
putting
off
the
sinfull
body
;
implying
,
not
a
suffering
it
onely
to
bee
violently
taken
and
cut
away
:
but
a
voluntary
putting
away
,
and
parting
with
it
.
Indeed
in
legall
Circumcision
the
infant
could
not
cut
away
the
flesh
of
his
body
:
but
in
Evangelicall
Circumcision
thy selfe
must
put
off
this
sinfull
body
of
flesh
,
and
be
more
then
a
meere
patient
.
2.
As
there
the
whole
body
was
wounded
in
one
part
:
so
see
thy
whole
body
of
sinne
bee
wounded
in
all
parts
,
uncircumcised
eares
.
All
sinnes
of
the
eare
must
bee
circumcised
;
and
that
is
done
in
opening
them
to
heare
God
and
good
instruction
,
and
shutting
them
against
slanders
,
false
tales
,
wicked
counsells
,
doctrines
of
libertie
,
and
the
like
.
3.
Circumcise
thy
lips
;
which
then
are
so
,
when
they
are
able
to
speake
for
God
.
Moses
(
in
Exod.
6.
12.
)
complaines
that
his
lips
were
not
enough
circumcised
.
All
the
sinnes
of
the
tongue
must
be
cut
off
.
This
circumcision
admits
not
a
lie
,
an
oath
,
a
slander
,
a
deceitfull
,
or
filthy
,
or
uncleane
speach
,
unmortified
.
4.
All
sinnes
of
the
eye
must
be
circumcised
,
by
making
covenant
with
this
member
;
not
suffering
the
eye
to
bee
envious
,
covetous
,
wanton
,
scornfull
,
adulterous
.
And
so
examine
all
the
parts
,
that
no
sinne
bee
peaceably
admitted
,
without
drawing
blood
upon
it
,
as
was
in
circumcision
.
Gen.
34.
25
:
So
in
this
(
where
ever
it
is
)
is
affliction
of
conscience
,
paine
of
spirit
,
pricking
in
the
heart
;
as
in
the
Converts
,
Act.
2.
37.
which
makes
the
circumcised
mourne
,
and
cry
out
of
himselfe
;
judging
himselfe
,
and
breaking
his
heart
with
godly
sorrow
for
sinne
.
The
Priest
could
not
take
the
knife
,
and
cut
off
the
piece
of
flesh
without
paine
and
sorow
of
the
child
:
Neither
can
the
Minister
take
the
sharpe
weapon
of
the
Law
to
wound
and
cut
the
body
of
flesh
in
any
part
,
but
it
will
be
painfull
and
sorowfull
to
the
child
of
God
;
who
will
judge
and
condemne
himselfe
,
and
dares
not
stand
out
the
threats
of
the
Law
,
as
many
contemptuous
rebells
doe
.
An
hard
and
secure
heart
is
an
uncircumcised
heart
:
good
Iosiah
will
tremble
at
the
word
;
but
all
Gods
words
and
plagues
stirre
not
Pharaoh
.
4.
As
that
part
cut
off
was
never
set
to
the
body
again
,
but
was
taken
quite
away
for
ever
:
So
in
this
circumcision
of
Christ
,
is
not
a
parting
with
sinne
onely
for
a
time
,
but
a
ceasing
of
sinne
,
that
is
,
a
constant
endeavour
to
forsake
all
sinnes
,
inward
,
outward
,
secret
,
open
:
A
parting
from
pleasing
,
profitable
,
deare
,
and
bosome
sins
;
saying
to
them
(
as
Ephraim
to
his
idols
,
Hos.
14.
9.
)
get
yee
hence
;
what
have
yee
to
doe
here
?
with
resolute
purpose
never
to
give
them
entrance
,
or
entertainment
more
.
Those
that
fall
to
their
former
sinnes
,
as
who
forget
they
ever
washed
(
like
dogs
and
swine
)
were
never
circumcised
.
The
skinne
once
cut
off
died
for
ever
:
such
a
dying
to
sinne
must
bee
in
this
circumcision
.
5.
In
that
was
a
joyning
to
Gods
people
,
and
a
receiving
of
the
party
into
the
Church
and
family
of
God
:
See
if
thou
beest
joyned
to
Gods
people
,
not
in
outward
profession
but
in
sincere
affection
;
embracing
them
that
feare
God
,
delighting
in
their
society
,
giving
them
the
right
hand
of
fellowship
,
and
with
the
hand
the
heart
;
separating
from
the
fellowship
of
the
uncircumcised
and
profane
,
as
the
Jews
medled
not
with
the
Samaritanes
.
Doest
thou
professe
circumcision
and
grace
by
Christ
,
but
oppose
and
pursue
the
professours
of
Christian
religion
,
as
Ismael
him
that
was
borne
after
the
promise
?
A
plaine
signe
,
all
thy
circumcision
was
made
with
hands
.
Thy
body
was
washed
with
water
of
Baptisme
:
but
thy
heart
is
unwashed
,
untouched
with
any
water
of
saving
grace
.
6.
In
that
was
a
joyning
and
admittance
to
the
outward
worship
of
God
,
and
externall
communion
in
all
holy
things
:
so
here
thou
art
become
a
true
worshipper
;
not
outwardly
in
the
letter
and
ceremony
,
but
inwardly
in
spirit
and
truth
:
A
Iew
within
,
Rom.
2.
29.
Phil.
3.
3.
We
are
the
Circumcision
,
which
worship
God
in
the
spirit
.
Hee
that
worships
formally
,
for
fashion
,
for
Law
;
and
in
the
meane
time
can
contemne
the
power
of
godlinesse
;
cannot
away
with
inward
watchfulnesse
,
sincerity
,
strictnesse
:
though
by
Baptisme
he
be
brought
to
the
externall
communion
of
the
Church
in
holy
things
;
all
is
but
in
the
letter
,
without
all
circumcision
of
the
heart
.
7.
In
that
was
much
rejoycing
as
in
a
great
priviledge
;
and
the
Jew
did
much
boast
,
and
beare
himselfe
upon
this
prerogative
;
partly
upon
the
externall
worke
;
partly
on
their
distinction
by
it
;
partly
because
it
manifested
them
sonnes
of
Abraham
according
to
the
flesh
:
and
much
was
their
praise
among
men
:
But
true
circumcision
rejoyceth
not
in
Abraham
,
but
in
Christ
;
hath
no
confidence
in
the
flesh
,
but
renounceth
all
outward
things
,
and
settles
his
rejoycing
in
Christ
alone
and
his
merits
;
counting
all
other
things
drosse
and
dung
in
comparison
of
him
.
Let
the
Jew
trust
in
Circumcision
by
the
worke
wrought
,
as
our
Judaizing
Papists
doe
in
their
Sacraments
;
Let
him
glory
of
Abraham
his
father
,
Ioh.
8.
33.
that
hee
is
beloved
because
the
seed
of
Abraham
:
Wee
are
chosen
in
Christ
,
not
in
Abraham
.
In
him
we
have
atonement
and
become
a
beloved
people
,
and
not
in
Abraham
.
In
him
wee
come
boldly
to
the
throne
of
grace
,
and
speed
in
our
suits
:
In
him
we
glory
all
day
long
.
We
trust
not
in
good
meanings
,
as
simple
ignorant
persons
;
nor
in
merits
,
as
wilfull
blinded
Papists
;
nor
in
any
thing
within
us
,
nor
without
us
,
nor
without
Christ
.
All
our
joy
and
trust
is
in
himselfe
alone
.
And
this
is
true
inward
Circumcision
,
Phil.
3.
3.
The
Motives
are
.
Witches
children
,
seed
of
the
whore
,
Isai.
57.
3.
and
Act.
7.
51
:
So
art
thou
not
circumcised
,
which
art
onely
outwardly
,
Rom.
2.
28.
A
Jew
without
,
or
outward
,
is
as
good
a
worshipper
as
thou
.
2.
If
we
cannot
say
truely
,
that
now
not
the
Jews
,
but
we
are
the
circumcision
,
Col.
2.
11.
our
persons
are
no
better
before
God
,
then
an
uncircumcised
person
in
the
law
.
Therefore
if
thou
art
not
thus
circumcised
,
thou
art.
1.
an
exceeding
hatefull
person
.
So
David
of
Goliah
by
way
of
reproch
and
contempt
:
This
uncircumcised
Philistine
.
2.
thou
hast
no
part
in
the
promised
Messiah
no
more
then
he
.
Deut.
30.
6.
Ier.
4.
4
,
14
:
so
thou
shalt
bee
condemned
as
surely
for
want
of
a
sanctified
and
circumcised
heart
,
as
he
for
contemning
circumcision
of
his
flesh
.
Col.
2.
13.
Yee
were
dead
in
the
uncircumcision
of
the
flesh
;
without
the
life
of
God
in
grace
,
without
hope
of
the
life
of
glory
.
CHAP.
XIX
.
The
Passeover
,
a
type
.
THe
second
ordinary
Sacrament
of
the
Jews
,
lively
representing
Jesus
Christ
,
was
the
Passeover
,
instituted
,
Exod.
12.
to
be
a
lively
type
of
Christ
.
1.
Cor.
5.
7.
Christ
our
Passeover
is
sacrificed
for
us
.
The
name
of
this
Sacrament
hath
in
it
the
occasion
,
for
it
was
(
by
God
)
therefore
instituted
in
memoriall
of
their
great
deliverance
in
Aegypt
,
when
the
destroying
Angel
(
who
slew
all
the
first
borne
in
Aegypt
in
one
night
)
passed
over
all
the
Israelites
houses
,
whose
doores
and
posts
were
striked
with
the
blood
of
the
Paschall
Lamb
slaine
and
eaten
in
that
house
.
Wherein
the
godly
Iews
were
not
to
fixe
their
eyes
in
that
externall
signe
,
or
the
temporary
deliverance
signified
;
but
to
cast
their
eye
of
faith
vpon
the
Messiah
and
true
Paschall
Lamb
;
by
means
of
whom
,
the
wrath
and
revenge
of
God
passeth
over
all
those
,
whose
soules
are
sprinkled
with
his
blood
,
and
who
by
true
faith
feed
upon
him
.
And
therefore
,
howsoever
the
word
,
Passeover
,
hath
in
Scripture
many
significations
,
both
proper
and
figurative
;
I
understand
by
it
the
whole
institution
of
God
concerning
the
Lamb
called
Paschall
.
In
which
we
shall
see
Iesus
Christ
most
lively
pourtrayed
before
vs
;
and
that
this
one
legall
Sacrament
preached
(
not
obscurely
)
to
the
ancient
Iews
,
the
whole
doctrine
of
the
Gospel
,
and
grace
of
salvation
by
the
onely
suffering
of
Iesus
Christ
.
This
will
appeare
in
five
things
.
1.
In
the
choice
of
the
Sacrifice
.
2.
In
the
preparing
of
it
.
3.
In
the
effusion
of
blood
,
and
actions
about
it
.
4.
In
the
eating
and
conditions
therein
.
5.
In
the
fruits
and
use
.
Sect.
I.
I.
In
the
choice
of
the
Sacrifice
.
The
Lord
appointed
it
to
bee
a
lamb
,
Iohn
Baptist
called
,
the
Lamb
of
God
,
taking
away
the
sinnes
of
the
world
,
Ioh.
1.
29.
Christ
is
a
lamb
,
Denominatione
.
Qualificatione
.
1.
In
name
,
Revel.
5.
6.
In
the
midst
of
the
Elders
stood
a
Lamb.
2.
In
qualities
,
in
respect
of
innocency
,
patience
,
meeknesse
,
humility
,
obedience
to
the
will
of
his
Father
to
the
death
,
not
opening
his
mouth
,
Isai.
53.
7
,
in
fruitfulnesse
and
profitablenesse
to
feed
us
with
his
flesh
,
In
shadows
,
being
figured
in
all
those
lambs
slaine
,
especially
in
the
Paschall
lamb
.
In
which
shadowes
or
figures
hee
was
(
not
yearely
onely
,
but
)
daily
held
before
the
eyes
of
beleevers
;
and
so
here
we
consider
him
.
In
this
Lamb
for
his
choice
must
be
foure
conditions
.
1.
Condition
.
Lamb
undefiled
and
without
spot
.
holy
,
undefiled
,
separate
from
sinners
.
The
reasons
are
two
.
1.
Because
else
his
ransome
were
insufficient
.
2.
He
must
be
perfectly
righteous
that
must
become
a
righteousnesse
to
many
.
2.
Condition
.
man-child
,
Rev.
12.
5.
And
though
he
must
be
borne
of
a
Virgin
,
yet
the
Virgin
must
bring
forth
a
sonne
,
Isa.
9.
6.
For
he
must
divide
the
spoyle
with
the
strong
,
Isa.
53.
12.
2.
reason
.
Consider
Christ
in
both
his
natures
,
it
was
fit
he
should
be
a
male
as
the
Lambe
was
.
1.
as
he
was
the
Sonne
of
God
it
was
meet
hee
should
bee
of
the
more
worthy
sexe
of
men
;
for
it
was
unfit
that
the
Sonne
of
God
should
be
the
daughter
of
man
.
2.
as
being
man
,
he
was
to
be
the
Messiah
,
the
seed
of
Abraham
,
the
Son
of
David
;
and
so
to
be
circumcised
,
to
bee
a
fit
Minister
of
Circumcision
.
3.
reason
.
Consider
him
in
his
office
.
Hee
was
to
be
a
King
,
a
Priest
,
and
a
Prophet
of
his
Church
;
all
which
necessarily
require
him
to
be
a
man
,
a
male
,
as
the
Lambe
was
.
We
conclude
therefore
hence
,
that
being
the
head
of
the
whole
Church
,
he
must
be
of
as
worthy
sexe
as
any
of
his
members
.
III.
Condition
.
Iun.
in
Exod.
12.
The
Lamb
must
be
of
a
yeare
old
,
ver.
5.
to
signifie
that
Christ
dyed
at
a
full
and
perfect
age
,
in
his
strength
;
and
therefore
had
experience
also
of
our
infirmities
.
For
a
Lambe
of
a
yeare
old
is
at
his
state
and
growth
,
and
a
Lambe
of
a
yeare
old
is
acquainted
with
many
miseries
:
Even
so
our
Saviour
,
living
to
the
full
strength
of
a
man
,
was
a
man
full
of
sorrowes
,
and
acquainted
with
infirmities
.
See
Heb.
4.
15.
we
have
not
an
high
Priest
which
cannot
be
touched
with
the
feeling
of
our
infirmities
,
but
was
in
all
things
tempted
like
us
,
yet
without
sinne
.
IV.
Condition
.
He
must
be
taken
out
of
their
own
flockes
and
folds
:
For
so
Moses
to
Pharaoh
,
Exod.
10.
25
,
thou
must
allow
us
our
beasts
for
sacrifice
to
offer
to
the
Lord
.
Plainly
signifying
,
that
Christ
was
to
bee
an
Israelite
:
and
within
the
fold
of
Gods
owne
people
;
for
he
was
to
be
of
the
seed
of
Abraham
;
and
salvation
was
of
the
Jewes
,
Ioh.
4.
22.
Yea
and
the
Lords
owne
Law
requires
,
that
the
King
should
bee
taken
from
among
his
brethren
,
Deut.
17.
15
:
and
much
more
the
King
of
the
Church
,
being
King
of
all
Kings
.
Sect.
VII
.
II.
Iesus
Christ
was
as
evidently
expressed
in
the
preparation
of
the
Paschall
Lamb
▪
I.
Observation
.
The
Lambe
must
be
severed
from
the
flocke
,
ver.
6
:
to
signify
Iesus
Christ
seperated
by
God
the
Father
to
the
office
of
Mediator
;
and
that
two
waies
,
1.
by
Gods
eternall
decree
;
II.
Observation
.
The
lambe
thus
seperated
must
be
reserved
and
kept
alive
foure
daies
;
even
from
the
tenth
day
of
the
first
month
till
the
fourteenth
day
of
the
same
month
,
ver.
6
:
Wherein
was
signified
the
very
particles
of
time
of
Christs
both
Ministery
and
passion
.
1.
for
his
Ministery
.
Ioh.
8.
59
:
the
Nazarites
would
breake
his
necke
from
an
hill
,
Luk.
4.
29.
And
many
other
attempts
were
made
against
his
life
;
but
his
time
was
not
then
come
,
the
lambe
must
be
reserved
foure
daies
.
And
this
very
moment
of
time
was
determined
and
registred
in
Gods
most
certaine
and
unchangeable
computation
:
Act
2.
23.
being
delivered
by
the
determinate
counsell
and
foreknowledge
of
God
.
Whose
wisdome
so
ordered
that
,
III.
Observation
.
The
Lambe
must
be
slaine
,
ver.
6
:
signifying
that
Jesus
Christ
being
(
as
that
Lambe
of
a
yeare
old
)
in
his
vigour
and
strength
(
who
by
reason
of
his
age
and
strength
might
have
lived
longer
)
must
not
onely
dye
,
Object
.
How
was
hee
then
a
lambe
slaine
from
the
beginning
of
the
World
,
Sol.
Two
waies
.
1.
in
regard
of
Gods
decree
,
whereof
a
promulgation
was
made
in
promises
and
types
,
and
an
acceptation
as
if
it
had
beene
already
done
:
2.
in
regard
of
man
:
one
time
as
to
the
act
,
but
in
all
times
as
to
the
fruit
:
because
the
perpetuall
power
and
efficacy
of
Christs
sacrifice
was
begunne
with
the
world
,
and
extended
to
all
beleevers
of
all
ages
,
who
onely
diversly
apprehend
it
.
IV.
Observ.
Heb.
9.
26.
3.
that
Christs
sacrifice
was
to
succeed
in
the
same
time
of
their
evening
sacrifices
,
which
were
daily
to
be
offered
,
Exod.
29.
41.
and
so
to
put
end
to
them
,
Dan.
12.
4.
to
note
the
very
houre
as
well
as
the
day
of
Christs
suffering
on
the
Crosse.
submit
themselves
to
the
righteousnesse
of
God
.
Rom.
10.
3
:
that
so
all
Israel
may
bee
saved
by
acknowledging
the
deliverer
out
of
Zion
;
of
whom
was
prophecied
(
Isai.
59.
20
,
)
That
he
shall
turne
away
the
ungodlinesse
from
Iacob
.
Sect.
III.
III.
The
Paschall
lamb
directly
aimed
at
Christ
our
true
Passeover
,
1.
The
blood
of
the
lamb
must
be
saved
in
a
basen
,
the
blood
of
the
Covenant
,
Heb.
9.
18
2.
It
was
precious
in
regard
of
Jesus
Christ
;
seeing
every
drop
of
it
was
the
blood
(
not
of
an
innocent
man
onely
,
but
)
of
one
that
was
God
as
well
as
man
,
Act.
20.
28.
God
with
his
owne
blood
purchased
the
Church
;
and
therefore
it
was
a
blood
of
infinite
vertue
and
infinite
merit
.
3.
Every
true
member
of
the
Church
doth
most
highly
esteeme
it
,
as
the
most
precious
thing
in
all
the
world
;
and
with
great
care
and
reverence
receives
it
into
the
vessell
of
precious
and
saving
faith
,
and
there
keepes
it
safely
,
as
men
doe
their
most
precious
commodities
.
2.
The
blood
of
the
lamb
must
be
sprinkled
upon
the
lintell
and
side
posts
of
the
doores
of
the
Israelites
,
vers.
22.
1.
In
that
it
must
be
sprinkled
,
3.
This
blood
of
the
lamb
must
not
bee
sprinkled
with
the
bare
hands
,
but
with
a
bunch
of
hyssope
dipt
in
the
blood
,
vers
22
:
which
signified
,
that
every
one
which
puts
forth
his
hand
,
is
not
sprinkled
with
Christs
blood
,
unlesse
he
have
provided
this
bunch
of
hyssope
.
Hyssope
is
faith
:
ground
herbe
,
low
and
weake
:
so
faith
in
it selfe
,
Rooting
in
a
rocke
.
cleansing
and
curing
.
Faith
onely
is
an
herbe
of
soveraigne
vertue
both
to
purifie
the
heart
,
Act.
15.
9
:
and
to
heale
all
the
wounds
of
conscience
.
Act.
16.
31.
the
Gaoler
wounded
and
pricked
in
heart
must
beleeve
in
the
Lord
Iesus
Christ
,
and
bee
saved
.
Our
Lord
himselfe
was
wont
to
say
to
distressed
persons
,
According
to
thy
faith
bee
it
to
thee
.
fitter
then
other
herbes
for
the
receiving
and
sprinkling
of
liquor
:
so
faith
,
although
a
low
and
weake
plant
,
is
onely
fit
to
receive
the
precious
liquor
of
the
blood
of
Christ
.
Onely
faith
draws
vertue
from
Christ
;
as
in
the
poore
woman
that
stood
behind
Christ
,
Marke
5.
34.
And
the
want
of
this
bunch
of
hyssope
disables
Christ
from
doing
thee
any
good
.
Christ
could
doe
nothing
in
Capernaum
for
their
unbelief
.
I.
Note
hence
,
Quest.
How
may
I
prize
the
blood
of
Christ
?
Answ.
1
,
Consider
,
with
the
dignity
of
the
person
,
the
infinite
value
of
it
:
That
it
is
able
to
purchase
the
whole
Church
of
God
,
Act.
20.
28.
which
a
thousand
worlds
of
wealth
could
not
doe
.
No
wealth
in
heaven
or
earth
besides
this
can
redeeme
one
soule
:
And
therefore
the
Apostle
,
1.
Pet.
1.
19.
sets
this
precious
blood
against
all
corruptible
things
,
as
gold
and
silver
,
and
things
so
much
set
by
amongst
men
.
2.
Consider
the
precious
things
which
it
procures
us
both
in
earth
and
in
heaven
.
1.
Here
below
it
procures
us
foure
things
.
Reconciliation
and
peace
with
God
,
Rom.
3.
25.
and
Ephes.
2.
13.
wee
which
were
farre
off
,
are
made
neere
by
the
blood
of
Christ
.
2.
A
sweet
tranquillity
of
mind
and
peace
of
conscience
,
which
all
worldly
treasure
cannot
purchase
;
because
now
wee
are
within
the
Covenant
of
God
,
living
in
his
love
which
is
better
then
life
;
and
in
this
love
is
no
lacke
,
but
an
abundant
supply
of
all
needfull
things
.
All
which
Covenant
of
grace
is
made
and
ratified
by
this
blood
,
therefore
called
the
blood
of
the
Covenant
,
Heb.
9.
3.
Victory
against
all
the
malignity
of
our
spirituall
enemies
even
the
greatest
:
Satan
himselfe
who
is
overcome
by
the
blood
of
the
lamb
,
Revel.
12.
11.
4.
Immunity
and
safety
from
all
the
judgements
and
dangers
threatned
against
our
sinnes
;
else
had
we
died
without
mercy
for
despising
Moses
law
,
Heb.
10.
28.
For
if
there
were
such
force
in
the
blood
of
the
type
,
that
by
the
effusion
of
it
the
Israelites
lay
safe
and
untouched
of
the
revenging
Angel
,
Heb.
11.
28
:
much
more
in
this
blood
of
Jesus
Christ
to
cover
beleevers
in
his
Name
,
from
the
hand
of
Gods
revenge
due
to
our
transgressions
.
2.
This
precious
blood
now
in
heaven
procures
us
the
most
needfull
and
excellent
good
things
above
all
that
wee
can
imagine
:
better
things
for
us
then
the
blood
of
Abel
,
Heb.
12.
24.
That
called
for
vengeante
against
the
sinner
:
this
intreateth
for
daily
grace
for
daily
sinnes
,
and
procures
daily
mercies
for
daily
supplies
.
2.
As
to
our
prayers
,
so
this
blood
openeth
heaven
to
our
persons
.
This
blood
onely
rents
the
vaile
asunder
,
and
makes
a
way
into
the
holy
of
holies
,
and
gives
entrance
into
the
kingdome
of
heaven
.
Heb.
10.
19.
by
the
blood
of
Jesus
we
are
bold
to
enter
into
the
holy
place
.
This
blood
is
the
onely
key
that
unlocks
heaven
;
for
else
the
Lord
dwells
in
light
which
no
flesh
can
have
accesse
to
,
1
Tim.
6.
16.
namely
without
Christ
and
the
shedding
of
his
blood
.
II.
Is
the
blood
of
Christ
so
precious
?
sore
punishment
which
he
is
worthy
of
,
that
treads
under
foot
the
sonne
of
God
,
and
counteth
the
blood
of
the
Testament
unholy
,
Heb.
10.
29
:
He
cannot
expresse
the
greatnesse
of
the
punishment
in
words
,
but
leaves
it
to
all
mens
mindes
to
consider
of
.
Quest.
How
may
a
man
prophane
this
blood
?
Answ.
1.
By
undervaluing
it
;
as
Papists
,
who
thinke
it
insufficient
to
ratifie
the
Covenant
unto
them
without
other
additions
and
supplies
from
themselves
and
others
;
yea
ascribe
as
much
to
the
blood
of
Thomas
Becket
and
other
traytors
,
crucified
before
our
eyes
,
as
he
was
to
the
Galatians
,
chap.
3.
1.
To
neglect
and
despise
the
Sacrament
,
in
which
his
blood
is
after
a
sort
powred
out
to
the
mind
and
sences
:
Or
unpreparedly
to
receive
the
Sacrament
,
and
in
the
unworthinesse
of
a
guilty
conscience
;
is
to
make
ones
selfe
guilty
of
the
blood
of
Christ
;
as
Pilate
,
Iudas
,
and
the
soldiers
were
.
4.
To
despise
and
wrong
the
godly
,
descended
of
the
blood
of
CHRIST
:
redeemed
with
the
blood
of
CHRIST
:
To
hate
the
Church
of
God
,
and
abuse
the
members
of
Christ
;
is
to
crucifie
againe
the
sonne
of
God
,
and
despise
the
price
of
our
purchase
.
In
that
ye
do
it
to
one
of
these
little
ones
,
ye
did
it
to
me
.
Thou
canst
not
draw
blood
of
the
Saints
,
but
thou
sinnest
against
the
blood
of
Christ
.
5.
To
prophane
it
in
gracelesse
swearing
,
as
those
branded
bell-hounds
that
sweare
commonly
by
wounds
or
blood
,
as
if
this
precious
blood
were
to
be
engaged
on
every
base
occasion
.
Well
,
they
carry
wounds
in
their
consciences
,
and
powre
out
the
life
blood
of
their
soules
.
Sect.
IV.
IV.
In
eating
the
Paschall
Lambe
,
The
time
.
It
must
be
eaten
at
the
same
time
;
and
in
one
evening
must
all
Israell
eat
the
Passeover
.
The
place
.
1.
Every
particular
Lambe
must
be
eaten
in
one
house
:
one
bread
and
one
body
,
1
Cor.
10.
17.
2.
If
one
house
sufficed
not
to
eate
up
one
Lambe
,
they
might
call
in
their
neighbours
to
a
competent
number
;
which
might
bee
about
a
dozen
,
as
in
our
Saviours
family
:
to
signifie
1.
that
the
Gentiles
in
time
,
by
the
voice
of
the
Gospell
,
should
be
called
in
,
to
the
participation
of
Christ
the
lambe
of
God
,
and
to
the
fruition
and
feeding
of
the
same
lambe
with
the
Israelites
.
2.
no
number
is
assigned
,
because
the
Lord
onely
knowes
who
are
his
.
3.
because
there
were
many
lambes
to
bee
slaine
,
they
must
be
eaten
in
many
houses
;
so
as
no
man
must
abstaine
from
the
Passeover
in
paine
of
death
:
signifying
the
speciall
application
of
the
same
Christ
to
severall
persons
,
families
,
and
the
Church
is
no
salvation
.
3.
In
the
night
of
errors
,
heresies
,
afflictions
,
and
persecutions
for
the
truth
(
when
God
revengeth
the
worlds
contempt
of
his
grace
)
if
we
would
bee
safe
wee
must
keepe
our selves
within
the
Church
,
not
departing
from
the
particular
house
or
Church
in
which
we
are
,
to
joyne
to
Idolatry
or
errors
,
least
Gods
revenge
overtake
us
,
as
the
waters
overwhelmed
all
that
were
without
the
Arke
.
II.
The
manner
prescribed
to
all
Passeovers
ensuing
stood
in
three
observations
.
1.
They
must
eate
it
with
unleavened
bread
:
signifying
,
that
if
we
would
feed
on
Christ
our
Passeover
,
wee
must
purge
out
all
old
leaven
,
and
become
a
new
lumpe
,
1
Cor.
5.
7.
This
old
leaven
is
the
fusty
,
swelling
,
and
spreading
corruption
of
our
owne
wicked
nature
,
the
leaven
of
sinne
,
false
doctrine
,
heresie
,
corruption
of
manners
,
sowre
and
tart
affections
,
that
will
not
stand
with
the
receiving
of
Christ
and
his
benefits
.
All
this
we
must
purge
out
,
and
study
for
sincerity
and
truth
in
judgement
,
in
affection
,
in
action
.
2.
They
must
eate
the
Passeover
with
sower
herbs
,
as
sawce
:
signifying
,
1.
true
repentance
and
godly
sorrow
of
heart
to
bee
inseperable
with
the
true
apprehender
of
Jesus
Christ
:
2.
that
Christ
and
his
Crosse
are
inseperable
,
and
that
afflictions
(
as
sowre
herbs
)
are
the
most
whole
some
sawce
of
Christianity
:
Sowre
indeed
,
and
unpleasing
to
the
flesh
,
but
profitable
1.
to
prepare
and
provoke
the
appetite
with
more
cheerefulnesse
and
ardency
to
all
godly
duties
of
prayer
,
hearing
,
Sacraments
,
mercy
,
patience
,
hope
,
&c.
Rom.
5.
3
,
4.
2.
to
whet
and
provoke
to
the
practise
of
all
Christian
duties
of
mercy
and
love
.
3.
to
excite
the
desire
to
bee
fully
fed
with
that
sweet
tree
of
life
,
and
that
blessed
Mannah
(
in
which
is
no
sowrenesse
)
in
the
kingdome
of
glory
,
Rev.
2.
17.
3.
They
must
alwaies
in
eating
repeate
and
conferre
of
their
deliverance
out
of
Aegypt
,
and
in
memory
of
that
benefit
provoke
their
thankfulnesse
of
God
,
ver.
26.
27.
adding
as
it
were
to
the
Sacrament
a
word
of
instruction
:
signifying
1.
that
we
should
alwaies
remember
the
death
and
passion
of
Christ
with
due
thankefullnesse
for
so
great
a
deliverance
by
it
:
if
they
must
still
speake
of
their
temporall
deliverance
:
much
more
we
of
so
great
and
eternall
deliverance
by
it
,
from
the
spirituall
servitude
of
sinne
,
death
,
the
divell
,
and
damnation
:
2.
it
shadowed
herein
its
successor
in
the
new
Testament
,
for
the
Sacrament
of
the
Supper
was
therefore
instituted
to
keepe
in
remembrance
the
death
of
Iesus
Christ
.
1
Cor.
11.
26.
As
often
as
ye
shall
eate
this
bread
,
and
drinke
this
cup
,
ye
shew
the
Lords
death
till
he
come
.
3.
to
be
a
rule
for
all
Sacraments
,
that
the
word
be
ioyned
to
the
Element
:
I
meane
the
word
of
Institution
,
and
(
if
it
may
be
conveniently
)
of
exhortation
,
that
the
seale
may
goe
with
the
Charter
,
as
(
even
in
these
shadowes
)
the
Lord
himselfe
straitly
enjoyned
:
these
were
the
Lawes
prescribed
for
the
Anniversary
Passeover
,
both
in
Exod.
12.
14
,
and
Numb.
9.
in
neither
of
which
is
any
mention
of
any
of
the
former
Lawes
proper
to
the
first
Passeover
.
The
last
condition
in
eating
concerned
the
measure
.
The
Lambe
must
be
whole
eaten
:
Sect.
V.
V.
The
Paschall
Lamb
is
an
expresse
type
of
Christ
in
respect
of
the
fruit
and
use
of
it
,
ver.
23
:
For
as
by
the
sprinkling
of
the
blood
,
and
eating
of
the
flesh
,
the
Jews
were
defended
from
the
revenging
Angel
,
and
the
destroyer
passed
over
the
house
where
hee
espied
the
blood
sprinkled
:
So
the
blood
of
Christ
applied
to
the
conscience
,
causeth
the
wrath
of
God
to
passe
by
those
that
are
so
sprinkled
.
And
as
they
could
sit
in
the
house
safe
,
and
not
feare
the
stroke
of
the
destroyer
,
because
of
the
blood
sprinkled
;
so
whosoever
by
true
faith
feeds
upon
Jesus
Christ
,
and
are
died
with
his
blood
,
rest
secure
and
feare
not
the
destruction
and
revenge
due
to
wicked
men
.
Heb.
10.
22.
Let
us
draw
neere
with
a
true
heart
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
evill
conscience
.
I.
Quest.
What
meanes
?
Answ.
The
same
that
Israel
did
.
We
must
,
1.
Sprinkle
the
house
of
our
hearts
with
the
blood
of
the
Lamb
,
Heb.
10.
22.
sprinkled
in
our
hearts
,
&c.
Whosoever
were
sprinkled
with
the
blood
of
the
lamb
,
were
safe
.
Was
there
so
much
power
in
the
blood
of
the
type
;
and
not
much
more
in
the
blood
of
the
trueth
?
2.
Get
into
the
house
of
the
Church
,
and
fellowship
of
the
faithfull
;
for
such
as
are
true
members
of
the
Church
(
which
is
the
house
of
Saints
)
are
secure
from
the
plagues
of
wicked
men
.
Isai.
27.
3.
I
the
Lord
do
keep
the
vineyard
:
I
will
water
it
every
moment
:
lest
any
assaile
it
,
I
will
keepe
it
night
and
day
:
and
Isai.
37.
18.
My
people
shall
dwell
in
the
Tabernacle
of
peace
,
and
in
sure
dwellings
,
and
in
safe
resting
places
.
Noah
can
bee
safe
no
where
(
in
the
deluge
)
but
in
the
Arke
:
And
out
of
the
Church
is
no
salvation
,
or
safety
.
3.
Thou
must
abide
in
the
house
all
night
,
and
goe
not
forth
.
Except
the
Israelites
abide
in
the
house
,
they
cannot
be
safe
:
except
thou
abidest
in
the
ship
of
the
Church
,
thou
canst
not
bee
safe
,
no
more
then
any
of
Noahs
company
if
they
had
stepped
out
of
the
Arke
.
Wee
must
adhere
constantly
to
the
true
Church
,
and
not
forsake
the
fellowship
,
or
depart
from
it
by
Apostacy
,
or
revolt
;
which
brings
certaine
shipwrack
of
faith
.
Consider
,
Heb.
10.
25.
4.
Patiently
await
for
the
morning
,
even
the
bright
rising
and
appearing
of
Jesus
Christ
the
Sunne
of
righteousnesse
,
comming
againe
to
our
deliverance
;
whether
publikely
to
generall
judgement
,
or
personally
in
speciall
to
our
selves
.
For
hee
shall
bring
health
●●der
hir
wings
,
Mal.
4.
2.
II.
In
the
whole
precedent
discourse
is
a
fruitfull
direction
for
Christians
for
their
holy
use
of
the
Sacrament
of
the
Supper
,
1.
As
hee
must
bee
circumcised
that
must
eate
the
Passeover
:
so
must
hee
be
baptized
that
must
be
admitted
to
the
Supper
;
that
is
a
reverent
professed
Christian.
For
holy
things
must
not
bee
cast
to
dogs
,
Matt.
7.
6.
The
word
and
Sacraments
are
childrens
bread
,
and
must
not
be
cast
to
dogs
,
that
is
,
obstinate
enemies
,
scorners
,
blasphemers
,
to
men
of
uncircumcised
lips
and
eares
,
who
wilfully
repell
the
meanes
of
their
cleansing
.
So
much
the
more
pity
is
it
that
all
sorts
of
notorious
evill
men
thrust
into
the
presence
chamber
of
the
great
King
,
yea
sit
downe
at
the
Lords
Table
,
and
like
swine
swill
in
his
cup
without
controll
,
or
any
rebuke
in
many
places
:
Open
blasphemers
,
common-drunkards
,
scoffing
Ishmaels
,
noted
adulterers
,
obstinate
sinners
:
And
where
is
the
care
to
preserve
the
holy
things
of
God
from
pollution
,
contempt
,
and
profanation
?
Would
a
man
spread
a
table
for
dogs
or
swine
?
If
the
shadows
of
these
holy
things
might
not
bee
cast
to
doggs
:
is
it
nothing
to
expose
to
them
the
body
and
substance
it selfe
?
1.
Cor.
11.
30.
for
this
cause
many
are
weake
and
sicke
among
you
,
and
many
sleepe
.
2.
As
the
Lamb
was
taken
in
the
tenth
day
,
but
was
not
slaine
till
the
fourteenth
,
that
it
might
be
before
their
eyes
all
the
foure
dayes
before
,
for
the
helping
of
their
meditation
,
and
due
preparation
to
the
eating
of
it
:
So
no
man
must
come
to
the
Supper
without
due
preparing
himselfe
.
For
if
so
long
preparation
was
by
God
thought
fit
for
the
shadow
:
what
preparation
can
be
thought
fit
and
sufficient
for
the
substance
,
1.
Chron.
35.
6
?
It
was
the
counsell
of
Sol●mon
,
Prov.
23.
1.
When
thou
sittest
downe
at
a
great
mans
table
,
consider
diligently
what
is
set
before
thee
▪
Much
more
here
at
the
great
Gods
Table
,
no
consideration
,
of
the
Author
,
matter
,
maner
,
end
,
fruit
,
and
use
can
be
sufficient
.
What
a
fearefull
thing
is
it
to
come
as
most
men
doe
,
not
considering
the
Lords
body
?
How
miserable
was
the
sentence
of
that
guest
,
that
sate
down
at
the
Kings
table
without
his
wedding
garment
?
3.
As
the
Paschall
lamb
must
never
bee
eaten
without
sower
herbes
:
so
we
must
never
come
to
the
Sacrament
without
true
humiliation
and
sorrow
for
sinne
.
There
can
bee
no
sweetnesse
in
the
blood
of
Christ
,
till
the
heart
bee
full
of
bitternesse
for
sinne
.
For
as
sower
sawces
whet
the
stomacke
,
and
provoke
the
appetite
:
so
true
sorrow
for
sinne
,
stirreth
up
our
desire
and
appetite
after
Jesus
Christ
,
and
prepares
us
to
all
good
duties
,
and
holds
us
in
a
fitnesse
to
pray
,
to
heare
the
word
▪
to
the
Sacrament
,
to
works
of
mercy
,
&c.
What
a
sweet
sowernesse
and
bitternesse
is
that
which
brings
such
delectable
sweetnesse
and
refreshing
after
it
?
Any
man
of
reason
would
make
hard
shift
to
drinke
downe
a
bitter
potion
to
helpe
his
bodily
health
:
and
much
more
a
godly
man
will
be
contented
to
digest
godly
sorrow
for
the
procuring
of
heavenly
joy
,
and
the
sweet
comforts
of
Gods
salvation
.
4.
As
the
Jew
might
not
eate
the
lamb
,
till
he
had
purged
all
leaven
out
of
his
house
:
So
we
must
not
come
to
the
Sacrament
without
the
forsaking
of
our
sinne
.
Never
can
a
man
expect
any
comfort
by
Christs
Sacrifice
that
hideth
the
old
leaven
in
the
corners
of
his
heart
.
Whence
the
Apostle
,
1.
Cor.
5.
7.
exhorteth
the
Saints
,
to
purge
out
the
old
leaven
;
because
Christ
our
Passeover
is
sacrificed
for
us
.
Here
is
to
bee
considered
,
1.
What
this
leaven
is
,
2.
What
is
the
purging
of
it
.
1.
This
leaven
is
not
onely
the
leaven
of
corrupt
doctrin
,
which
suddenly
sowreth
the
truth
and
lumpe
of
the
Gospel
,
as
leaven
doth
a
lump
of
dowe
:
but
also
the
leaven
of
sin
,
both
in
the
corruption
of
nature
;
(
which
is
the
old
leauen
in
our selves
,
and
hath
sowred
all
the
lump
of
whole
mankind
,
and
every
man
,
and
every
faculty
of
man
)
as
also
in
corrupt
and
vicious
conversation
,
which
sowreth
and
leaveneth
others
with
himselfe
in
societies
.
2.
The
purging
of
this
leaven
is
,
1.
In
correcting
and
repenting
sinne
past
;
when
a
constant
care
is
nourished
to
find
it
out
,
and
to
cast
it
out
:
2.
In
serious
conversion
and
turning
to
God
;
both
which
are
expressed
in
Ps.
34.
14.
Sect.
VI.
Quest.
How
may
we
purge
out
this
leaven
?
Answ.
Imitate
the
Jew
.
For
why
should
a
Jew
be
more
careful
in
the
shadow
and
ceremony
,
I.
The
Jew
begins
to
purge
within
,
and
banish
it
out
of
his
house
:
So
begin
thou
to
purge
the
inside
first
,
Ier.
4.
4.
Wash
thy
heart
,
O
Ierusalem
.
An
hypocrite
can
wash
his
face
,
but
a
sound
Christian
looks
to
his
heart
.
Many
can
purge
their
mouthes
and
outward
man
about
the
time
of
the
Sacrament
;
but
the
heart
is
stuffed
with
maliciousnes
,
envie
,
profanene●se
,
and
ungodlinesse
.
Many
can
bee
busie
to
purge
other
mens
houses
;
but
the
Jew
must
purge
his
owne
house
.
II.
The
Jew
purged
out
all
leaven
,
and
spared
none
not
a
morsell
or
a
crumme
:
And
shall
not
a
Christian
count
every
sinne
a
pollution
,
and
hatefull
to
God
?
Shall
any
say
,
Is
it
not
a
little
one
?
I
may
sweare
a
little
;
be
drunke
,
if
sildome
:
I
may
not
kill
;
but
raile
and
revile
,
and
speake
my
mind
:
I
may
not
be
an
adulterer
,
but
wanton
in
speeches
,
looks
,
behaviours
,
and
in
my
company
:
I
may
not
goe
to
plough
on
the
Sabbath
;
but
may
buy
and
sell
,
ride
abroad
,
or
be
idle
at
home
.
Why
?
Is
not
a
little
serpent
,
a
serpent
;
or
a
little
poison
,
poison
?
Is
not
a
little
leaven
enough
to
sower
a
whole
lump
?
III.
The
Jew
carefully
and
narrowly
searched
and
swept
every
corner
and
cranny
of
his
house
,
that
not
the
least
crumme
might
escape
him
:
And
shall
not
we
as
carefully
throw
out
this
leaven
out
of
every
power
of
the
soule
,
and
every
part
and
member
of
our
bodies
?
That
every
one
may
possesse
his
whole
house
in
holinesse
and
honour
,
1
Thess.
4.
4.
How
doth
the
Scripture
teach
us
to
purge
this
leaven
out
of
all
corners
?
pure
conscience
,
2.
Tim.
1.
3
:
2.
Out
of
the
affections
;
prescribing
love
out
of
a
pure
heart
,
to
our
feete
comming
to
the
house
of
God
:
3.
Out
of
our
senses
,
Psal.
119.
37.
turne
away
mine
eyes
from
regarding
vanities
;
Job
31.
1.
I
made
a
covenant
with
mine
eyes
.
So
to
shut
the
eare
from
hearing
blasphemy
against
God
,
or
men
;
and
not
to
be
agents
and
abetters
of
blasphemers
:
4.
Out
of
our
speaches
,
Psal.
39.
1.
I
said
I
will
looke
to
my
wayes
,
that
I
offend
not
in
my
tongue
:
And
in
stead
of
this
leaven
to
accustome
our selves
to
the
language
of
Canaan
,
IV.
A
Jew
must
begin
his
purging
seven
dayes
before
,
and
hold
on
all
the
feast
on
paine
of
death
:
How
much
more
should
wee
beginne
to
purge
our selves
betimes
,
and
hold
on
so
long
as
our
Passeover
lasts
?
And
because
our
Passeover
is
not
annuall
,
as
that
was
,
but
continuall
;
wee
must
continue
our
cleansing
and
separating
from
this
leaven
which
is
not
easily
washed
out
.
Thou
haste
but
trifled
in
this
businesse
that
hangest
downe
thy
head
for
a
day
,
and
art
penitent
for
the
time
of
the
Sacrament
,
unlesse
thou
continuest
to
reforme
and
renew
thy
heart
and
life
,
and
conscionably
avoidest
all
leaven
of
sin
all
thy
life
;
which
is
,
or
ought
to
be
a
continuall
Christian
Passeover
.
V.
As
the
●ews
must
eate
the
Passeover
with
their
loines
girt
,
with
staves
in
their
hands
,
eating
in
haste
as
tending
to
their
Countrey
:
So
we
must
never
come
to
the
Sacrament
,
but
with
holy
hearts
and
meditations
:
1.
Seriously
considering
what
strangers
and
pilgrims
we
are
here
below
;
not
having
any
continuing
City
here
,
but
are
seeking
a
Countrey
,
Heb.
13.
14
Hee
that
is
a
true
eater
of
our
Paschall
Lamb
,
must
not
pitch
downe
his
staffe
here
;
but
as
Christian
Rechabites
,
Ier.
35.
esteeme
themselves
strangers
,
content
themselves
to
dwell
in
tents
ever
ready
to
remove
;
not
distracting
themselves
in
building
houses
,
or
planting
vineyards
,
or
seeking
great
things
for
themselves
.
Hence
was
that
commendable
admonition
of
the
ancient
Church
,
in
the
time
of
the
Sacrament
,
Lift
up
your
hearts
:
2.
Wee
must
eate
the
Lamb
hastily
,
hastning
unto
Christ
the
true
Passeover
;
and
not
insist
in
these
Sacraments
of
ours
,
which
are
still
but
as
shadows
of
good
things
to
come
;
yet
serving
us
through
this
our
strange
Countrey
,
and
speeding
us
into
our
owne
Canaan
and
countrey
,
and
that
with
all
expedition
;
seeing
that
to
be
dissolved
hence
,
and
to
be
with
Christ
,
is
best
of
all
,
Phil.
2.
23
:
3.
We
must
celebrate
our
Passeover
with
staves
in
our
hands
,
that
is
,
the
doctrine
of
the
Law
and
Gospel
held
in
our
hearts
,
as
a
staffe
to
defend
our selves
in
the
right
track
and
path
of
holy
doctrine
,
and
holy
conversation
;
to
repulse
our
adversaries
that
come
out
against
us
,
for
it
is
the
sword
o●
the
Spirit
;
and
to
leane
upon
,
as
a
staffe
,
in
our
weaknesse
and
wearinesse
.
This
staffe
must
not
lie
by
us
in
our
books
;
but
be
held
in
our
hands
and
hearts
,
and
bee
(
not
in
our
possession
onely
,
but
)
in
our
daily
use
.
Hee
hath
no
comfort
of
this
Sacrament
,
that
hath
not
this
staffe
in
his
hand
.
VI.
As
the
Jewes
in
eating
the
Passeover
must
repeate
and
recite
the
memory
of
that
great
deliverance
out
of
Aegypt
by
a
mighty
and
miraculous
power
:
so
must
we
in
our
Sacrament
commemorate
and
remember
our
great
deliverance
from
hell
,
and
that
spirituall
Pharaoh
,
wrought
by
the
blood
of
our
Paschall
lambe
.
1
Cor.
11.
26
,
so
often
as
ye
shall
eate
this
bread
and
drinke
this
cup
,
yee
shew
the
Lords
death
till
he
come
.
And
therefore
it
is
very
fit
the
word
and
Sacrament
should
goe
together
,
as
the
seale
together
with
the
deed
and
Indenture
.
Hence
those
,
that
are
so
devoute
at
the
Sacrament
and
neglect
or
despise
the
Word
,
are
meere
hypocrites
and
ignorants
;
their
folly
is
like
his
that
makes
much
of
a
seale
,
but
teares
the
Indenture
all
to
peeces
,
which
onely
can
convey
his
inheritance
unto
him
.
VII
.
As
the
Jewes
came
together
to
eate
the
whole
Lambe
:
Quest.
When
do
we
receive
whole
Christ
?
Answ.
First
when
we
reverently
receive
the
signes
appointed
by
Christ
according
to
his
owne
institution
.
Secondly
when
we
receive
faithfully
the
thing
signified
,
which
is
Christ
and
all
his
merits
.
I.
For
the
former
,
Drinke
ye
all
of
this
.
2.
as
the
Lambe
was
appointed
to
no
other
use
by
Moses
but
to
be
eaten
:
so
was
the
bread
and
wine
in
the
Sacrament
ordained
to
no
other
end
by
Christ
but
to
be
eate
and
drank
:
all
other
holy
use
of
them
out
of
the
action
of
the
Sacrament
is
Idolatrous
,
superstitious
,
and
unlawfull
.
3.
as
it
had
beene
a
grievous
sinne
to
reserve
any
of
the
lambe
till
the
morning
,
against
so
expresse
a
commandement
appointing
it
to
be
wholly
eaten
:
so
grievous
a
sinne
is
it
to
reserve
the
consecrated
host
(
as
they
foolishly
call
it
)
either
to
boxe
up
,
or
to
hang
up
,
or
to
worship
and
adore
it
,
or
pray
unto
it
,
or
carry
it
in
procession
,
or
lift
it
up
with
both
hands
above
the
Priests
head
,
that
it
may
be
worshipped
with
divine
and
Idolatrous
worship
;
or
yet
(
if
it
be
possible
)
with
more
blasphemy
to
offer
it
upon
an
Altar
,
as
an
unbloody
sacrifice
for
the
sinnes
of
the
quicke
and
dead
,
which
abolisheth
(
at
once
)
the
whole
Priesthood
of
Christ
.
All
which
the
Lord
would
prevent
in
this
constitution
,
that
no
part
of
the
lambe
must
be
reserved
,
but
if
any
were
left
it
must
be
burnt
with
fire
.
II.
Wee
eate
the
whole
lambe
,
when
with
the
signes
we
receive
the
thing
signified
,
which
is
Christ
and
all
his
merits
.
Wee
must
feede
upon
and
digest
whole
Christ
;
that
is
,
bee
united
so
straitly
and
undividedly
to
Iesus
Christ
,
as
the
meat
which
is
changed
into
the
same
substance
with
our
bodies
;
and
this
by
the
faith
of
our
hearts
,
which
so
straitly
knits
us
to
Christ
as
a
marriage
bonde
;
and
he
becomes
a
perfect
nourishment
to
us
unto
eternall
life
.
Neither
could
our
Lord
fitlier
expresse
this
strait
union
,
then
by
feeding
and
eating
;
seeing
there
cannot
be
a
straiter
union
in
nature
,
then
betweene
the
thing
nourishing
and
nourished
.
Quest.
What
may
I
doe
thus
to
receive
the
whole
lambe
?
Answ.
1.
Come
hungry
in
sence
of
the
want
of
faith
,
CHAP.
XX.
The
Pillar
of
Cloud
and
Fire
,
a
type
.
OF
the
ordinary
Sacraments
of
the
Iewes
,
pointing
at
Christ
,
we
have
spoken
:
Now
of
the
extraordinary
.
Of
these
some
are
answerable
to
the
Iewes
circumcision
and
our
Baptisme
;
as
1.
the
Pillar
of
Cloud
,
2.
the
red
Sea
:
Some
to
the
Iewes
Passeover
and
our
Supper
;
as
1.
Mannah
from
Heaven
,
Cor.
10.
2
,
3
:
where
the
Apostle
leads
us
by
the
hand
to
the
distinct
consideration
of
these
Sacraments
.
First
of
the
Pillar
of
Cloud
and
fire
,
under
which
the
Fathers
of
the
old
Testament
were
baptised
.
When
the
Lord
in
his
wise
providence
appointed
to
lead
the
children
of
Israel
(
for
the
space
of
forty
yeares
)
through
a
dry
,
uncouth
,
and
terrible
wildernesse
,
himselfe
undertooke
to
be
their
guide
,
and
for
their
certaine
direction
in
their
way
,
appointed
them
this
visible
signe
of
his
presence
for
their
motion
or
station
,
by
night
or
by
day
,
through
all
their
pilgrimage
:
concerning
this
Cloud
let
us
enquire
1.
of
the
kind
,
2.
of
the
difference
betweene
it
and
other
clouds
,
3.
of
the
use
of
his
cloudy
Pillar
,
4.
how
a
type
of
Christ
.
1.
Quest.
What
kinde
of
Cloud
was
this
?
Answ.
Not
naturall
,
not
swelling
of
their
feet
.
Deut.
8.
4.
2.
their
apparrells
not
wearing
,
or
not
waxing
old
,
Deut.
8.
4.
3.
the
feeding
of
them
with
daily
Mannah
,
ver.
3.
and
16
,
and
water
out
of
a
rock
,
ver.
15
,
4.
this
Pillar
.
2.
Quest.
Was
there
any
difference
between
this
and
other
Clouds
?
Answ.
Yes
in
five
things
,
1.
the
matter
,
2.
the
fashion
,
3.
the
motion
,
4.
the
properties
,
5.
the
durance
.
1.
The
matter
of
it
was
not
of
vapours
as
other
clouds
,
nor
apt
to
engender
raine
,
but
framed
by
the
Lord
besides
and
above
the
ordinary
course
of
nature
.
2.
The
fashion
:
It
kept
still
the
figure
of
a
Pillar
,
whereas
other
clouds
continually
alter
the
shape
and
figure
every
moment
.
3.
The
motion
:
other
clouds
are
mooved
by
the
winde
:
this
mooved
it selfe
,
yea
though
the
windes
mooved
most
strongly
,
it
stood
still
.
Besides
that
the
motion
of
it
was
certaine
,
and
imitable
so
as
they
might
follow
it
,
but
so
was
it
never
in
any
other
cloud
.
4.
It
had
contrary
properties
,
of
light
and
of
darkenesse
,
being
a
Pillar
of
cloud
and
fire
.
5.
In
durance
.
For
one
cloud
to
continue
firme
and
stable
for
forty
yeares
long
must
needs
bee
miraculous
,
whereas
nothing
is
sooner
dispersed
then
ordinary
clouds
by
winde
and
weather
.
In
all
which
regards
it
is
called
the
Cloud
of
the
Lord
,
3.
Quest.
What
was
the
use
of
this
cloudy
Pillar
?
Answ.
Threefold
,
I.
In
respect
of
God
;
It
was
a
signe
and
symbole
of
the
presence
of
God
and
Christ
.
For
God
often
pleased
to
manifest
his
presence
by
the
clouds
:
As
when
he
sets
his
bowe
in
the
cloud
,
a
signe
of
his
favour
:
God
in
a
cloud
appeared
to
Moses
,
Exod.
19.
9.
God
appeared
in
the
cloud
upon
the
Oracle
,
Lev.
16.
2.
So
Christ
in
the
Mount
was
transfigured
in
a
bright
cloud
:
In
his
ascending
he
was
taken
out
of
their
sight
in
a
cloud
:
And
in
his
comming
againe
to
judgement
,
hee
shall
appeare
in
the
Clouds
to
judge
the
quick
and
dead
.
2.
In
respect
of
the
Israelites
,
1.
to
shew
and
direct
them
the
way
as
a
faithfull
and
constant
guide
through
the
wildernesse
,
for
when
it
mooved
they
must
moove
,
when
it
stood
they
must
stand
.
Psa.
78.
14
,
in
the
day
he
led
them
with
a
cloud
,
and
all
the
night
with
a
light
of
fire
:
which
seemes
the
chiefe
use
of
it
,
Exod.
13.
21.
2.
to
shine
and
lighten
them
in
the
way
,
so
as
they
might
goe
by
night
as
well
as
by
day
,
so
in
Psa.
78.
14.
he
led
them
all
night
long
with
a
light
of
fire
,
noted
also
,
Exod.
13.
21
,
3.
to
coole
and
comfort
them
(
as
a
shadow
)
from
the
parching
heat
of
the
Sunne
:
Psa.
105.
39
,
He
spread
the
cloud
as
a
covering
or
canopy
over
them
.
To
which
the
Prophet
(
Isa.
4.
5.
)
alluding
,
cals
it
a
covering
cloud
,
which
shadow
was
no
small
comfort
in
that
hot
countrey
,
in
that
dry
and
parched
desert
,
they
still
lying
and
living
abroad
in
it
.
4.
as
a
shield
to
defend
them
against
their
enemies
,
for
the
cloud
came
betweene
the
host
of
Israel
and
the
host
of
the
Aegyptians
to
seperate
betweene
them
.
And
therefore
it
is
called
(
Numb.
9.
19.
the
watch
of
the
Lord
,
actively
,
watching
over
their
safety
;
passively
,
which
they
carefully
watched
and
attended
.
3.
In
respect
of
enemies
:
It
was
darkenesse
to
the
Aegyptians
,
Exod.
14.
20.
For
the
Lord
used
two
of
his
creatures
against
the
Aegyptians
especially
;
water
,
and
the
cloud
,
as
meanes
of
execution
of
his
justice
upon
his
enemies
:
As
the
clouds
and
fire
shal
be
serviceable
for
the
execution
of
his
last
and
generall
judgement
at
Christs
second
appearing
.
IV.
Quest.
Wherein
was
this
cloudy
pillar
a
type
of
Christ
?
Answ.
In
five
respects
;
1.
as
a
Pillar
,
2.
of
cloud
,
3.
of
fire
,
4.
of
cloud
and
fire
,
5.
in
the
use
of
it
.
I.
As
a
Pillar
it
signified
Christ
;
who
as
a
Pillar
is
firme
,
stable
,
straight
,
strong
,
and
as
a
Pillar
able
to
support
his
Church
,
and
to
beare
up
all
the
living
stones
layd
on
this
foundation
.
II.
As
a
Pillar
of
cloud
,
1.
as
the
cloud
naturally
engendreth
fruitfull
raines
and
showers
:
so
Christ
properly
,
by
the
influence
and
raine
of
grace
,
makes
the
field
of
the
Church
fresh
,
fruitfull
,
flourishing
;
2.
as
the
cloud
mitigates
the
heat
of
the
Sunne
:
so
Jesus
Christ
quencheth
and
allayeth
the
parching
heat
of
his
Fathers
wrath
,
and
is
the
covering
of
his
Church
in
this
dry
and
parched
wildernes
;
So
as
when
the
soule
of
a
man
is
dryed
up
and
fainteth
within
him
through
heat
of
his
sinne
,
then
hee
refresheth
it
with
the
sweet
and
comfortable
doctrine
of
the
Gospell
(
as
with
a
sweet
raine
)
the
distressed
conscience
.
He
it
is
,
that
speaketh
a
word
to
the
weary
in
due
season
.
3.
as
the
cloud
covered
Israel
from
the
Aegyptians
fury
:
so
Jesus
Christ
defends
his
Church
,
1.
from
the
fiery
darts
and
assaults
of
Satans
temptations
;
2.
from
the
furious
rage
of
our
owne
lusts
,
and
inflammation
of
sinne
:
3.
shelters
it
from
the
heat
of
the
Sun
of
persecution
,
and
from
all
bodily
●oes
that
they
cannot
doe
what
they
will
,
but
what
he
permits
.
III.
Christ
was
signified
by
the
fiery
part
of
the
Pillar
.
For
1.
as
fire
hath
a
quickning
heat
in
it
:
so
hath
Jesus
Christ
;
who
is
the
life
of
the
world
;
but
especially
of
his
Church
and
elect
:
2.
as
fire
hath
light
:
so
Christ
is
the
true
light
of
the
world
;
whom
whosoever
beleeveth
,
he
needs
no
other
light
nor
knowledg
to
salvation
,
no
more
then
Israel
needed
any
light
in
the
night
but
this
.
All
Gods
people
walke
by
this
fiery
Pillar
and
by
no
other
,
3.
as
fire
purgeth
and
purifieth
metals
from
drosse
:
so
doth
Iesus
Christ
purge
his
people
from
all
their
sinnes
;
partly
by
the
fire
of
his
spirit
within
,
Mat.
3.
11.
and
perfectly
by
his
blood
which
cleanseth
from
all
sinne
.
1.
Ioh.
1.
7.
IV.
As
a
pillar
both
of
fire
and
cloud
,
it
signified
Christ
in
his
1.
person
.
2.
actions
.
1.
In
his
person
:
Being
a
Pillar
both
of
fire
and
cloud
,
it
was
both
light
and
darknesse
;
signifying
Christ
Jesus
,
God
and
man
;
both
shining
in
the
brightnesse
of
the
glory
of
his
deity
,
and
at
the
same
time
clouded
,
veiled
,
darkned
,
and
obscured
in
a
base
and
despicable
humanity
:
in
which
to
the
blinde
world
,
was
no
forme
nor
beauty
,
Isa.
53.
2.
And
as
both
fire
and
cloud
make
but
one
pillar
,
so
God
and
man
,
one
Christ
.
2.
In
his
actions
.
For
1.
As
the
Pillar
of
fire
and
cloud
,
Christ
both
enlightens
the
Israel
of
God
to
salvation
,
and
is
darknes
,
at
the
same
time
,
to
all
Egyptians
,
that
is
,
a
stumbling
block
and
stone
of
offence
to
unbeleevers
.
2.
As
the
same
pillar
,
Christ
both
openeth
the
way
of
the
red
sea
to
beleevers
,
giving
the
grace
of
Baptisme
through
the
red
sea
of
his
blood
:
as
also
justly
shutteth
obstinate
sinners
from
grace
and
favour
;
the
meanes
of
which
(
being
offered
unto
them
)
they
wilfully
tread
under
foot
,
turning
all
the
grace
of
Christ
to
their
deeper
damnation
.
3.
As
the
same
Pillar
of
cloud
and
fire
,
Christ
is
the
guide
of
all
the
Israel
of
God
;
whom
wee
must
follow
in
all
our
journey
through
our
wildernesse
,
both
in
the
rules
of
his
holy
doctrine
,
and
also
of
his
blessed
example
.
Therefore
himselfe
saith
(
Mat.
11.
29.
)
follow
me
:
as
they
were
to
follow
that
cloud
;
for
that
was
but
a
Type
of
this
,
leading
us
to
our
Canaan
.
4.
as
that
same
Pillar
of
cloud
and
fire
,
Jesus
Christ
protecteth
his
Church
from
all
enemies
:
Hee
steps
betweene
the
Camps
of
Israëlites
and
Aegyptians
,
becomming
their
sure
defence
,
Psal.
18.
1.
2.
This
Pillar
shall
never
rest
till
the
dead
bodies
of
the
Aegyptians
and
enemies
become
a
spoile
and
spectacle
to
his
people
.
V.
In
the
infallible
instruction
of
it
,
it
typifyed
Christ
.
For
as
the
Lord
spake
to
Moses
out
of
the
cloudy
Pillar
,
when
it
descended
on
the
Tabernacle
,
and
delivered
his
Oracles
in
it
,
Exod.
33.
9.
so
Jesus
Christ
alone
is
the
cloudy
Pillar
by
whom
the
Lord
delivers
to
us
his
whole
counsell
concerning
our
happy
passage
through
this
our
wildernesse
to
that
blessed
Canaan
,
the
happy
rest
of
all
the
Saints
.
And
as
they
must
heare
and
obey
absolutely
those
Oracles
,
heare
him
.
Application
followes
.
I.
Is
Christ
the
Pillar
?
1.
The
Cloud
was
a
generall
guide
for
all
and
every
particular
of
Gods
people
,
Isa.
4.
5.
6.
The
cloud
was
every
where
seene
:
and
Christ
is
every
where
present
to
be
seen
&
found
in
his
Church
.
Wheresoever
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
,
Mat.
18.
20.
Ier.
51.
5.
Israel
hath
beene
no
widow
.
II.
The
Cloud
was
an
unerring
guide
;
because
the
Lord
went
in
the
Cloud
:
so
that
(
except
the
Lord
could
mislead
them
)
they
must
needs
goe
aright
.
Jesus
Christ
is
the
way
as
well
as
the
truth
;
follow
him
in
the
direction
of
his
word
,
in
the
motions
of
his
spirit
,
agreeing
thereto
:
in
his
blessed
example
both
in
doing
and
suffering
walke
as
he
did
:
And
as
he
passed
by
his
Crosse
to
the
Crown
,
so
shall
he
lead
thee
through
this
wildernesse
to
that
Canaan
and
rest
,
to
which
he
hath
gone
before
to
take
thee
in
.
III.
As
the
Cloud
was
a
safe
guide
and
a
covering
cloud
,
so
is
Jesus
Christ
the
vayl
and
cover
of
his
Church
.
When
the
Pharaoh
of
hell
pursues
us
at
heels
,
and
is
even
ready
to
snatch
us
back
into
eternall
slavery
;
now
this
Angell
of
the
Covenant
interposeth
himselfe
to
defend
us
,
and
steppeth
betweene
us
and
dangers
.
This
Cloud
of
Gods
protection
(
seeme
it
never
so
farre
off
)
is
the
sure
wall
and
defence
of
the
Church
,
the
strongest
munition
,
and
will
not
suffer
the
Aegyptian
armyes
to
come
neere
the
Israelites
to
hurt
or
destroy
them
,
but
onely
to
exercise
them
,
and
drive
them
more
hastily
to
God
for
safety
,
and
to
Canaan
for
rest
.
This
is
a
sure
comfort
,
when
we
know
that
all
the
enemies
of
grace
,
Papists
,
apostates
,
recusants
,
drunkards
,
scorners
and
Atheists
reach
at
us
to
hurt
and
hinder
us
in
our
way
,
this
cloud
shall
make
them
further
us
.
IV.
The
Cloud
was
a
powerfull
guide
,
strengthning
Israel
,
weakning
and
discomforting
all
the
power
of
Egypt
;
powerfully
and
miraculously
opening
the
red
sea
for
a
passage
to
the
one
,
and
shutting
it
for
the
others
perdition
.
Our
Lord
JESUS
is
a
potent
guide
,
the
Michael
and
Captaine
of
Gods
Armies
,
getting
himselfe
a
name
upon
Pharaoh
and
his
forces
,
discomfiting
and
destroying
all
adversary
power
of
our
salvation
,
perfectly
conquering
for
us
all
the
powers
of
darknesse
,
and
triumphing
upon
all
the
externall
enemies
that
pursue
his
people
,
and
making
them
the
dust
of
his
footstoole
.
Besides
that
,
this
cloud
powerfully
opens
the
red
sea
,
and
makes
a
way
for
the
Saints
through
a
sea
of
afflictions
.
Oh
the
sweet
comfort
hence
,
both
in
the
view
of
the
trouble
of
the
Church
in
generall
,
beset
with
so
many
huge
armies
of
Antichrist
and
his
adherents
;
as
also
in
sence
of
our
owne
particular
tryalls
!
Both
whole
and
parts
are
under
this
powerfull
cloud
.
V.
The
Cloud
was
a
comfortable
guide
,
a
cooling
covering
Cloud
:
Jesus
Christ
is
the
well
,
yea
and
sea
of
consolation
:
without
whom
is
nothing
but
scorching
heat
,
which
would
burne
up
and
consume
the
Church
.
But
he
cooles
the
fire
of
his
Fathers
wrath
for
us
,
he
cooles
the
fiery
darts
of
Satans
temptations
,
and
quencheth
them
in
us
;
he
refresheth
and
cheereth
us
in
the
sunne
of
persecution
and
afflictions
which
satan
and
his
instruments
kindle
against
us
;
he
is
our
onely
shadow
for
the
heat
,
and
a
cover
for
the
storme
,
and
for
the
raine
,
Isa.
4.
6.
Now
therefore
get
to
him
by
prayer
,
faith
,
and
repentance
.
VI.
The
Cloud
was
a
patient
and
respective
guide
.
It
waited
all
their
necessities
,
it
rested
that
they
might
rest
,
it
moved
slowly
according
to
their
pace
,
it
stayed
for
them
till
they
had
ground
their
Mannah
,
and
baked
it
;
till
they
had
eaten
and
refreshed
themselves
;
till
they
had
offered
sacrifices
,
and
whatsoever
was
necessary
to
be
done
,
it
waited
for
them
.
Oh
what
a
patient
and
respective
Lord
have
we
,
who
not
onely
waits
on
our
necessities
,
but
beares
all
our
needs
and
weaknesses
on
himselfe
;
not
onely
beares
with
our
infirmities
,
but
beares
them
on
himselfe
and
helpes
them
in
us
!
He
stretcheth
his
hands
all
day
long
,
waiting
for
our
return
:
He
knows
our
mould
and
weaknesse
,
and
covers
it
with
his
owne
strength
and
righteousnesse
:
He
would
be
in
all
things
like
us
,
that
he
might
in
all
things
helpe
us
.
VII
.
The
Cloud
was
a
constant
guide
.
The
Lord
never
took
away
his
Pillar
by
day
,
nor
by
night
from
before
the
people
,
Exod.
13.
22.
not
all
their
journey
till
they
came
into
Canaan
.
Jesus
Christ
is
constant
to
his
Church
,
never
leaves
it
without
light
and
direction
,
without
comfort
and
consolation
,
without
safety
and
protection
.
Nay
he
not
only
leads
and
covers
them
in
this
wildernesse
,
but
never
fayles
them
,
no
not
in
the
land
of
their
rest
.
That
cloud
which
now
is
like
the
cloud
which
Elias
saw
,
like
the
bignesse
of
an
hand
,
then
shall
cover
,
or
rather
fill
the
whole
heavens
.
II.
Here
is
a
ground
of
confidence
and
security
in
the
greatest
perils
.
not
consumed
;
Exod.
3.
2.
The
members
of
this
Church
are
not
chaffe
and
stubble
,
but
pure
metall
,
the
longer
in
the
fire
the
better
tryed
,
and
the
purer
.
3.
There
is
no
Pillar
of
fire
in
the
Church
without
the
pillar
of
cloud
:
God
mingleth
his
corrections
with
consolations
;
and
in
judgement
remembreth
mercy
.
4.
Nature
must
runne
out
of
her selfe
to
doe
homage
to
her
Creator
.
Fire
must
cease
to
burn
at
his
word
,
Dan.
3.
27.
The
fire
burnt
only
the
bonds
of
the
three
children
,
but
not
their
bodies
:
it
not
onely
saves
their
lives
,
but
sets
them
at
liberty
,
being
cast
in
bound
.
5.
The
power
of
God
makes
all
the
creatures
serviceable
to
his
Church
;
the
love
of
God
to
his
Church
makes
them
comfortable
,
and
the
presence
of
God
with
his
Church
makes
them
profitable
:
as
the
presence
of
the
Angell
in
the
bush
:
the
presence
of
a
fourth
(
like
the
Sonne
of
God
)
in
the
furnace
,
Dan
3.
and
the
Pillar
of
fire
was
a
signe
of
the
presence
of
God
in
it
,
who
made
a
pillar
of
dreadfull
and
unmercifull
fire
a
great
mercy
to
his
people
,
yea
and
most
beneficiall
.
6.
The
wisedome
of
God
can
put
understanding
into
these
senselesse
creatures
to
distinguish
betweene
an
Israelite
and
an
Aegyptian
.
The
fire
shall
give
light
to
the
Israëlites
,
and
deny
it
to
the
Aegyptians
.
The
sea
shall
give
way
to
Israel
,
but
shut
up
the
way
to
Aegypt
.
The
cloud
shall
hide
,
cover
,
and
comfort
the
Israelites
,
but
deny
it
to
the
Aegyptians
.
The
fire
shall
come
out
and
destroy
the
Captaines
and
their
fifties
,
and
send
them
to
hell
,
but
a
Chariot
of
fire
shal
hoyse
Eliah
to
heaven
.
Make
use
of
this
observation
for
the
present
;
in
the
greatest
dangers
remembring
that
gracious
promise
Isa.
43.
2.
When
thou
passest
through
the
fire
I
will
be
with
thee
,
and
it
shall
not
burne
thee
,
no
more
then
the
Pillar
did
the
Israelites
Doe
the
enemies
come
out
against
us
as
strong
as
Pillars
,
as
furious
and
fiery
as
●ire
it selfe
?
Never
was
there
so
hot
a
Pillar
of
fire
,
but
there
was
a
cooling
and
covering
cloud
as
neere
us
.
The
Cloud
that
makes
the
Red
sea
give
way
,
can
conquer
Canaanits
too
,
and
all
the
furious
enemies
that
come
out
against
us
.
Were
it
not
for
this
Cloud
of
Gods
gracious
protection
,
there
were
no
standing
against
the
heat
and
rage
of
such
fiery
enemies
.
Lay
up
this
meditation
for
time
to
come
:
Time
shall
bee
when
our
Lord
Jesus
shall
appeare
in
flaming
fire
,
2.
Thess.
1
:
Heb.
10.
7.
hee
comes
with
a
violent
fire
:
Psal.
50.
3.
a
fire
shall
devour
before
him
.
This
shall
burne
up
the
studs
of
heaven
and
earth
;
and
now
how
shall
any
man
bee
able
to
stand
before
these
great
burnings
?
Now
know
,
1.
That
that
dreadfull
fire
shall
attend
Christ
the
head
as
a
servant
,
for
the
finall
salvation
of
his
members
.
2.
It
shall
bee
commanded
to
bee
comfortable
to
the
elect
;
as
most
dreadfull
to
the
wicked
,
driving
them
to
their
wits
end
;
even
as
this
Pillar
of
fire
was
:
And
as
the
waters
of
the
deluge
,
which
(
while
they
drowned
the
world
of
the
ungodly
)
lifted
up
the
Arke
,
and
saved
that
from
drowning
.
III.
Who
they
bee
that
may
expect
to
partake
of
all
these
comforts
from
this
Pillar
.
Answ.
The
Cloud
is
not
the
same
to
all
:
But
the
same
cloud
that
lightned
Israel
,
cast
darknesse
on
the
Aegyptians
;
so
Christ
is
not
the
same
to
all
,
not
sweet
,
not
comfortable
to
all
:
But
to
such
as
are
,
1.
Of
mount
Sion
,
Isai.
4.
5.
true
members
of
the
Church
,
sonnes
of
the
Church
,
known
by
cleaving
to
the
Assemblies
.
Vpon
Sion
and
the
Assemblies
thereof
shall
be
a
cloud
.
In
Sion
shall
be
deliverance
.
And
as
the
hills
compasse
Jerusalem
,
so
doth
the
Lords
protection
his
people
.
2.
Such
as
be
in
the
Lords
wayes
,
gotten
out
of
the
Aegypt
of
their
darknesse
and
earthlinesse
,
and
moving
still
towards
Canaan
;
for
so
did
the
Israelites
:
So
Psal.
91.
11.
they
shall
keepe
thee
in
all
thy
wayes
.
All
the
while
Israel
was
in
Aegypt
they
had
no
Pillar
of
cloud
and
Fire
,
and
when
they
came
into
Canaan
they
had
none
,
nor
needed
any
;
but
while
they
were
walking
in
the
wildernesse
in
unknowen
wayes
,
in
danger
of
enemies
:
We
are
without
protection
while
wee
are
in
the
state
of
nature
,
not
called
out
of
our
Aegypt
;
and
when
wee
shall
come
into
our
Canaan
we
shall
need
none
,
because
wee
shall
be
set
quite
beyond
danger
and
enemies
:
But
now
in
our
moving
towards
heaven
,
in
so
many
dangerous
wayes
,
among
so
many
mortall
enemies
,
wee
need
the
Cloud
,
and
the
Lord
supplies
our
need
.
3.
Such
as
lift
up
their
eyes
to
this
Cloud
and
Pillar
for
direction
.
Had
Israel
refused
to
move
according
to
the
motion
of
it
,
it
would
not
have
sheltred
and
comforted
,
but
revenged
them
:
Such
onely
shall
obtaine
the
mercy
of
God
in
Christ
,
who
obediently
follow
Christ
,
and
submit
themselves
to
his
direction
.
If
thou
waitest
upon
him
for
duty
,
thou
mayest
waite
upon
him
for
mercy
;
for
such
onely
shall
attaine
it
,
Gal
6.
16.
Psal.
121.
1.
I
will
lift
mine
eyes
up
to
the
mountaines
;
and
then
,
verse
6.
the
Sunne
shall
not
smite
th●e
by
day
,
nor
the
Moone
by
night
:
alluding
to
this
place
,
in
which
the
cloud
abates
the
heat
of
the
Sunne
by
day
,
and
the
fire
the
coldnesse
of
the
Moone
by
night
.
4.
Such
as
persevere
and
goe
on
forward
in
grace
.
For
therefore
was
the
Pillar
light
in
the
night
to
Israel
,
that
they
might
goe
forward
day
and
night
:
And
therefore
was
it
a
darke
cloud
to
the
Aegyptians
,
that
they
might
not
hinder
the
Israelites
in
their
way
.
Gods
favour
and
protection
belongs
to
such
as
desire
to
prosper
and
profit
in
grace
,
and
get
every
day
neerer
their
happinesse
.
Object
.
But
this
seemes
to
be
the
way
to
lose
all
peace
and
joy
of
our
lives
,
Answ.
1.
All
promises
of
temporall
good
things
are
made
with
exception
of
the
crosse
:
this
exception
impeacheth
not
the
promise
.
2.
It
is
a
common
condition
of
good
and
bad
to
sustaine
many
evils
,
and
undergoe
many
difficulties
;
but
with
this
difference
,
that
the
wicked
have
no
Pillar
to
sustaine
them
,
no
cloud
,
no
refuge
or
hiding
place
:
but
the
godly
hath
God
for
his
refuge
,
his
Pillar
,
and
Cloud
.
3.
The
Pillar
still
stands
over
the
Tabernacle
,
and
saves
the
Armie
of
Israel
:
the
whole
Church
is
ever
saved
by
Gods
protection
,
though
some
souldiers
may
fall
in
the
battell
;
as
Martyrs
,
who
receive
not
alwaies
corporall
deliverance
,
to
receive
a
better
resurrection
,
4.
If
this
Pillar
put
not
off
some
evills
,
it
ever
supplies
some
greater
good
:
If
it
deliver
not
from
death
,
it
delivers
by
death
:
If
our
state
seeme
not
so
good
,
it
will
turne
it
to
good
,
Rom.
8.
It
led
the
Israelites
to
Marah
,
a
place
of
bitternesse
;
but
the
next
remove
was
to
Elim
,
where
were
twelve
fountaines
of
water
,
Exod.
15.
23
,
27.
It
suffers
the
Israelites
to
want
meat
in
the
wildernesse
,
but
to
feed
them
with
Manna
:
If
to
want
drinke
,
it
is
to
supply
them
by
miracle
;
to
refresh
their
soules
as
well
as
bodies
by
water
out
of
a
rocke
.
IV.
In
the
same
Pillar
of
the
Cloud
,
V.
Is
Christ
this
Pillar
of
Cloud
and
fire
?
Quest.
How
may
we
follow
this
Pillar
?
Sol.
As
the
Israelites
carefully
followed
the
cloud
,
in
this
manner
.
1.
Because
the
clould
was
placed
on
high
,
they
must
still
looke
upwards
:
So
must
wee
still
looke
upwards
,
not
fixing
our
eye
on
any
other
direction
about
us
,
or
beside
us
.
We
must
not
walke
by
examples
of
men
never
so
great
,
never
so
wise
,
never
so
rich
,
never
so
neere
us
;
but
onely
so
farre
as
they
follow
this
Cloud
.
The
Sunne
of
the
world
,
and
the
Sonne
of
the
Church
herein
agree
,
that
both
of
them
are
set
infinitely
above
our
heads
;
that
wee
should
expect
our
direction
from
above
,
not
from
below
;
from
the
heavens
,
not
from
the
earth
.
2.
As
the
Israelites
contented
themselves
with
that
Pillar
,
as
being
sufficient
:
So
must
wee
with
the
light
from
Christ
our
Pillar
.
They
needed
no
artificiall
lights
of
their
owne
devising
;
the
Pillar
of
fire
was
sufficient
(
although
at
midnight
)
to
enlighten
them
.
The
Sunne
at
noone
day
was
not
more
usefull
to
them
then
this
Pillar
at
midnight
:
So
Christ
in
the
Scriptures
is
a
most
bright
and
shining
light
;
not
(
as
the
Papists
say
)
obscure
,
dark
,
imperfect
,
unlesse
there
bee
an
addition
of
traditions
,
Fathers
,
and
mens
devises
.
As
that
cloud
was
no
naturall
direction
:
so
wee
must
not
walke
by
direction
of
nature
,
dictate
of
reason
,
or
command
of
our
owne
wills
and
senses
.
Follow
this
Pillar
onely
,
and
(
as
Goshen
was
light
when
all
Aegypt
was
darkenesse
)
thou
shalt
have
light
when
all
the
world
else
sits
in
darknesse
,
Ioh.
8.
12.
But
as
for
such
as
kindle
themselves
a
fire
,
or
set
up
a
Pillar
to
themselves
,
and
walk
in
the
light
of
it
,
and
in
the
sparks
themselves
have
kindled
;
the
Lord
threatens
what
they
may
expect
from
his
hands
;
They
shall
lie
downe
in
sorrow
,
Isai.
50.
10.
3.
As
Israel
must
watch
this
Pillar
night
and
day
,
and
frame
their
whole
course
unto
it
for
motion
or
station
,
for
action
or
for
rest
:
so
must
we
to
Christ
(
our
Pillar
)
in
the
Scripture
.
Blessed
is
the
man
that
meditates
in
the
Law
of
the
Lord
night
and
day
.
And
as
they
must
give
diligent
heed
both
day
and
night
to
be
ready
for
their
journey
whensoever
the
cloud
should
moove
;
and
therefore
are
said
to
keepe
the
Lords
watch
,
Num
9.
19.
so
must
we
alwaies
watch
,
and
be
in
a
readinesse
;
because
we
know
not
when
the
Master
of
the
house
will
come
,
at
even
or
at
midnight
,
at
the
cockcrowing
or
in
the
dawning
,
Mar.
13.
35.
Remember
for
conclusion
;
that
blessed
shall
that
servant
be
(
and
he
onely
)
whom
his
Master
(
when
he
commeth
)
findeth
well
doing
.
CHAP.
XXI
.
The
Red
Sea
,
a
type
.
THe
second
extraordinary
Sacrament
of
the
Old
Testament
,
Red
Sea
;
which
being
miraculously
divided
by
God
,
the
Israelites
(
pursued
by
the
Aegyptians
)
passed
thorough
the
midst
of
it
,
Exod.
14.
22.
Now
for
our
profitable
and
fruitfull
beholding
this
great
worke
of
God
,
wee
will
consider
it
,
1.
as
a
miracle
in
it selfe
.
2.
as
a
type
and
signification
of
Christ
.
3.
as
applyable
to
our selves
in
some
profitable
observations
.
I.
In
this
great
miracle
are
many
miracles
:
lead
Israel
through
the
deepe
,
as
in
the
wildernesse
;
for
their
passage
was
not
over
the
Sea
,
but
through
it
.
Neither
did
they
walke
upon
the
waters
as
upon
the
land
,
which
had
not
beene
so
much
,
for
in
cold
countries
it
is
ordinary
for
men
and
cariages
to
passe
upon
the
Ice
and
congealed
water
as
upon
firme
land
:
but
they
walked
in
the
bottome
of
the
Sea
as
on
dry
land
.
Who
could
deny
but
it
had
beene
a
worke
of
omnipotency
for
the
Lord
to
have
made
the
sea
(
on
a
sudden
)
a
pavement
for
Israell
(
as
hard
as
Christall
)
to
have
walked
firme
upon
?
but
because
every
strong
frost
congeales
the
water
according
to
nature
,
that
had
beene
lesse
glorious
,
more
questionable
.
But
he
provides
for
the
clearnesse
of
his
owne
glory
by
effecting
a
worke
above
(
yea
against
)
the
whole
frame
of
nature
.
3.
That
the
waters
should
stand
as
a
folid
wall
on
both
sides
,
which
are
naturally
fluid
,
and
seeing
nothing
is
so
hardly
contained
within
bounds
as
liquid
waters
,
it
was
exceeding
miraculous
.
And
that
the
bottome
of
the
sea
should
on
the
suddaine
become
firme
and
dry
ground
,
(
Exod.
14.
22
)
and
even
as
an
high
way
,
was
not
the
least
of
these
miracles
.
4.
That
the
same
sea
at
the
same
time
should
be
both
calme
and
tempestuous
:
For
the
mighty
winds
and
tempests
were
so
strong
against
the
Aegyptians
that
it
brake
their
Chariot
wheeles
,
and
they
could
hardly
moove
or
stirre
against
it
;
yet
all
the
same
time
it
was
a
peaceable
calme
to
Israel
;
who
were
very
neere
them
.
5.
The
time
of
the
standing
of
the
waters
on
so
vast
an
heape
(
whereon
learned
men
agree
not
)
any
way
concluded
,
is
most
miraculous
.
Some
thinke
(
as
Chytraeus
)
that
for
so
many
thousands
,
yea
hundred
thousands
of
men
women
and
children
to
walke
a
soft
pace
,
and
to
drive
their
cattell
so
many
miles
,
must
needs
take
them
foure
or
five
dayes
time
,
and
then
the
waters
to
stand
so
long
,
was
admirable
.
Others
thinke
they
went
through
in
one
night
,
(
for
the
text
mentioneth
but
one
night
)
and
then
was
it
no
lesse
miraculous
to
convey
so
much
people
and
cattell
so
much
way
in
so
small
time
.
6.
That
the
same
Sea
at
the
same
time
should
be
both
a
gulfe
and
devourer
;
and
yet
a
saver
from
devourers
.
That
the
same
sea
at
the
same
time
should
both
retire
back
,
&
yet
return
to
its
course
,
for
the
waters
returned
upon
the
Aegyptians
on
the
one
side
of
the
sea
,
when
Israel
was
not
fully
over
on
the
other
,
as
appeareth
by
comparing
ver.
26.
with
ver.
29.
that
the
same
sea
at
the
same
time
should
moove
&
stand
with
such
judgment
and
distinction
,
as
not
one
Aegyptian
was
saved
,
II.
Now
consider
this
great
worke
of
God
as
a
signification
and
type
of
Christ
;
which
it
must
needs
be
as
it
is
a
Sacrament
,
which
we
must
consider
both
in
the
constitution
,
and
in
the
consequents
or
effects
of
it
,
in
all
directly
poynting
us
to
Jesus
Christ
hereby
typified
.
In
the
first
to
the
Cor.
10.
2
,
the
Apostle
saith
,
that
all
the
Fathers
were
baptized
in
the
sea
;
whence
I
gather
three
conclusions
.
I.
Conclusion
:
That
this
was
a
Sacrament
figuring
our
baptisme
,
and
that
all
necessary
institutions
of
a
Sacrament
concurre
in
it
:
As
1.
the
author
was
God
,
the
Institutor
both
of
the
Covenant
and
seales
,
Exod.
14.
30.
2.
the
Minister
was
Moses
,
ver.
31.
3.
the
Covenant
sealed
was
Gods
promise
and
word
for
their
deliverance
,
ver.
15.
4.
the
signe
of
the
Covenant
was
Moses
stretching
of
his
hand
,
both
for
the
deviding
of
the
sea
,
ver.
16
,
and
the
returning
of
it
againe
,
ver.
27.
5.
the
thing
signified
was
salvation
by
the
Messiah
,
and
all
spirituall
and
eternall
benefits
and
deliverances
procured
by
him
sealed
up
in
this
miracle
.
6.
the
faith
of
the
Israelites
was
the
same
hand
with
ours
to
receive
the
same
benefits
,
and
things
signified
:
ver.
31.
they
beleeved
God
:
Heb.
11.
29.
by
faith
they
passed
through
the
red
sea
,
&c
▪
II.
Conclusion
:
There
was
not
one
of
these
actions
in
this
temporall
deliverance
,
but
it
signified
and
sealed
such
actions
to
the
beleeving
Israelites
,
as
both
confirmed
their
faith
in
the
Covenant
,
and
set
forward
their
salvation
merited
by
the
Messiah
,
and
so
still
led
them
to
Christ
,
As
in
these
examples
.
1.
God
in
leading
his
people
to
Canaan
made
them
a
safe
way
through
the
sea
:
signifying
to
their
faith
that
God
offered
them
Jesus
Christ
the
promised
Messiah
,
through
the
red
sea
of
whose
death
and
passion
they
should
find
a
sure
and
safe
way
to
passe
them
through
a
full
sea
of
troubles
to
the
true
celestiall
Canaan
,
and
by
him
as
by
a
firme
way
to
walke
forward
to
eternall
life
.
2.
When
they
saw
the
same
Jehovah
to
divide
the
sea
into
his
division
(
Iunius
calleth
them
cuttings
off
)
and
to
drive
away
the
raging
waters
from
overflowing
them
;
III.
Conclusion
.
There
is
no
Evangelicall
blessing
by
Christ
sealed
to
us
by
baptisme
,
which
was
not
signified
and
sealed
to
them
in
the
Red
sea
.
So
as
Christ
was
as
truely
represented
to
them
as
to
us
,
though
not
so
cleerely
;
and
the
truth
and
substance
of
his
merits
exhibited
to
them
as
to
us
,
onely
in
a
manner
more
obscure
and
clouded
.
I.
To
note
the
mighty
power
of
God
,
Exo.
14.
31.
Let
us
also
behold
the
glory
of
God
herein
,
and
feare
before
him
as
they
did
.
Let
not
us
be
more
senselesse
than
the
senselesse
creatures
,
but
heare
his
voice
,
runne
out
of
our
owne
nature
to
observe
his
voice
sounding
in
the
Scriptures
and
Ministery
of
the
Gospell
.
II.
To
see
and
consider
the
state
of
the
Church
and
people
of
God
.
Apply
this
note
to
awake
thee
out
of
thy
ease
and
carnall
slumber
.
If
thy
way
be
so
easie
and
pleasing
to
flesh
,
sure
it
leads
not
to
Canaan
,
suspect
it
.
The
Israelites
going
into
Aegypt
,
had
no
enemies
nor
troubles
meeting
them
;
but
going
into
Canaan
,
they
had
nothing
else
.
Strait
is
the
way
that
leads
to
life
,
and
all
the
way
to
heaven
is
strowed
with
crosses
.
Apply
it
also
to
secure
thee
in
thy
troubles
.
Art
thou
in
a
deepe
danger
or
sorrow
like
the
bottome
of
the
sea
?
It
is
no
worse
with
thee
then
with
the
rest
of
the
people
of
God
.
No
affliction
overtakes
thee
,
but
the
same
hath
befalne
the
Saints
in
the
world
.
Hold
on
to
Canaan
,
and
all
is
safe
:
Canaan
is
worth
all
.
Happy
thou
if
thou
canst
get
to
Canaan
,
though
thy
passage
be
through
the
bottome
of
the
sea
.
III.
To
observe
what
a
many
comforts
this
great
worke
of
God
will
load
us
withall
,
I.
The
Lord
in
strange
and
unwonted
dangers
can
worke
new
and
unwonted
remedies
for
his
children
.
As
we
heard
before
that
fire
shall
not
burne
them
,
so
here
the
sea
(
at
his
word
of
restraint
)
shall
not
drowne
them
.
He
can
make
a
wall
of
water
more
strong
for
them
than
a
wall
of
Adamant
:
yea
himselfe
(
according
to
their
need
)
will
be
to
them
either
a
wall
of
fire
or
water
.
II.
What
danger
can
prevaile
against
the
Church
,
if
all
these
dangers
on
all
hands
,
above
them
,
below
them
,
afore
them
,
behind
them
at
once
,
cannot
sinke
them
?
No
,
All
the
gates
of
hell
cannot
prevaile
against
it
.
Every
maine
affliction
is
like
a
maine
Red
sea
which
threatens
to
swallow
us
up
,
but
it
shall
in
the
issue
onely
preserve
the
Church
.
What
we
have
most
cause
to
feare
,
the
Lord
maketh
most
helpfull
and
soveraigne
.
The
very
raging
sea
(
rather
then
they
shall
perish
)
shall
open
her
lappe
as
a
tender
mother
to
receive
them
from
the
rage
of
Pharaoh
and
his
pursuing
army
:
Nay
the
land
of
Goshen
shall
not
be
halfe
so
bountifull
to
them
as
these
waters
,
which
gave
them
freedome
,
victory
,
and
the
spoiles
and
riches
remaining
upon
the
dead
bodies
of
their
enemies
.
III.
How
unweariably
the
Lord
sets
himselfe
to
overcome
all
difficulties
for
his
servants
.
What
had
it
beene
to
have
passed
the
oppressors
of
Aegypt
,
and
to
have
beene
swallowed
up
of
the
sea
?
Therefore
hee
makes
a
new
way
,
where
never
any
way
lay
before
,
in
the
bottome
of
the
sea
.
Afterwards
he
makes
a
dry
and
barren
wildernesse
comfortable
to
them
;
dryes
up
Jordan
as
strangely
for
their
passage
;
gives
them
a
daily
harvest
of
Mannah
from
heaven
;
breaks
a
rock
to
give
them
water
;
and
happily
in
time
finisheth
their
long
and
tedious
journey
.
Even
so
the
godly
(
going
out
of
Aegypt
,
departing
from
the
kingdome
of
the
devill
,
and
hastning
out
of
the
world
towards
heaven
)
come
presently
into
a
deepe
sea
;
not
pursued
onely
by
the
fury
of
tyrants
and
enemies
,
but
every
where
threatned
with
dangers
,
wants
,
and
death
it selfe
:
yet
the
Lord
breakes
for
them
one
toyle
after
another
,
and
happily
guides
them
through
a
deepe
sea
of
miseries
,
and
never
leaves
them
till
they
recover
the
shoare
,
and
arrive
safely
at
the
haven
of
salvation
,
where
their
songs
shall
be
louder
then
their
cryes
were
,
and
a
mighty
deliverance
shall
swallow
up
all
their
danger
.
IV.
Here
is
comfort
against
the
feare
of
enemies
.
1.
Spirituall
enemies
.
For
here
we
have
both
a
confirmation
and
resemblance
of
the
eternall
delivery
of
the
Church
from
the
tyranny
of
the
hellish
Pharaoh
;
which
in
spight
of
him
is
led
through
a
sea
of
tribulation
every
where
ready
to
overwhelme
it
,
into
the
promised
rest
of
everlasting
life
.
Againe
wee
see
here
our
sinnes
also
cast
into
,
and
drowned
in
the
bottome
of
the
Red
sea
,
Mic.
7.
19.
These
are
the
strongest
and
fiercest
enemies
that
pursued
us
to
death
;
but
these
our
furious
sinnes
(
as
so
many
Aegyptians
)
are
drowned
in
the
sea
of
Christs
blood
,
and
extinct
in
the
waters
of
Baptisme
,
Aug:
Psal.
113.
2.
Temporall
enemies
.
How
can
the
Aegyptians
hope
to
stand
before
Israell
,
to
whom
the
waters
give
way
so
strangely
?
The
enemy
shall
find
the
same
sea
,
a
wall
and
a
well
,
a
safety
and
a
death
.
Let
enemies
looke
here
as
the
heathen
did
,
and
let
their
hearts
saint
as
theirs
,
to
see
God
make
the
sea
a
wall
,
a
lane
,
yea
a
lappe
for
his
people
.
Let
them
behold
the
ordinary
worke
of
God
,
who
commonly
joynes
the
salvation
of
his
Church
with
the
destruction
of
the
enemies
.
So
for
Mordecaies
advancement
,
IV.
The
godly
to
partake
of
these
comforts
must
learne
,
1.
To
labour
for
increase
of
faith
:
for
by
faith
they
passed
through
the
Red
sea
,
Heb.
11.
29.
So
must
thou
get
faith
for
thy
vessell
to
passe
thee
through
.
Faith
in
tryall
is
a
great
victory
;
in
the
bottome
of
the
sea
,
in
deepest
afflictions
it
is
most
glorious
.
It
is
nothing
to
beleeve
in
prosperity
:
but
in
desperation
to
beleeve
,
in
the
bottome
of
the
sea
to
stand
still
,
yea
in
the
bottome
of
hel
to
hope
for
heaven
,
there
is
faith
.
2.
To
joyne
to
Gods
people
.
Let
not
the
Aegyptian
thinke
the
way
is
made
for
him
.
Except
thou
goest
out
with
Israell
(
as
Exod.
12.
38.
)
the
sea
will
know
thee
for
an
Aegyptian
,
and
cover
thee
.
3.
To
get
God
their
guide
,
and
to
follow
him
.
Neither
Noah
upon
the
top
of
a
world
of
seas
,
nor
Israel
in
the
bottome
of
the
sea
shall
miscarry
,
if
God
become
the
Pilot.
Follow
thy
guide
,
goe
on
forward
,
feare
not
,
rest
in
God
for
safety
in
extreame
danger
,
and
thou
art
the
fittest
for
his
helpe
and
deliverance
.
See
2.
Chro.
20.
12.
We
know
not
what
to
doe
,
but
our
eyes
are
towards
thee
.
CHAP.
XXII
.
Manna
,
a
Type
of
Christ
.
THere
were
among
the
Jewes
two
extraordinary
Sacraments
which
sealed
up
unto
beleevers
their
continuall
nourishment
and
preservation
in
grace
by
the
free
Covenant
of
God
in
the
Messiah
.
The
former
was
Manna
from
heaven
;
the
latter
,
the
water
out
of
the
rock
:
Both
of
them
most
lively
setting
forth
Jesus
Christ
,
the
true
bread
and
water
of
life
to
ancient
and
present
beleevers
.
In
which
sense
the
Apostle
(
1
Cor.
10.
3.
4.
)
calleth
them
spirituall
meat
,
and
spirituall
drink
.
The
Story
of
Manna
is
recorded
,
the
true
Manna
,
of
which
the
other
in
the
wildernesse
was
but
a
shadow
and
dark
resemblance
.
Now
for
opening
this
type
we
shall
fruitfully
consider
two
things
.
I.
CHRIST
prefigured
by
it
;
where
we
shall
see
an
admirable
and
pleasant
correspondence
of
the
type
with
the
truth
;
and
how
Christ
was
(
not
obscurely
)
preached
even
in
this
one
shadow
to
old
beleevers
.
II.
CHRIST
far
preferred
before
this
figure
,
as
became
the
truth
to
be
set
above
the
type
.
-
I.
For
the
resemblance
consider
Manna
-
1.
in
it selfe
,
in
-
1.
Quality
.
-
2.
Quantity
.
-
2
in
the
Jews
,
in
their
-
1.
Gathering
.
-
2.
Use.
Sect.
I.
I.
The
qualities
of
Manna
considered
in
it selfe
were
sixe
,
1.
The
Manna
came
down
from
heaven
.
●
.
The
taste
of
Manna
was
sweet
,
and
tasted
like
fresh
oyle
,
Numb
.
11.
8.
or
wafers
baked
with
honey
,
Exod.
16.
31
:
So
nothing
is
so
sweet
as
Jesus
Christ
to
an
afflicted
and
hungry
heart
,
The
sweet
promises
of
grace
are
sweeter
ther
honey
,
Psal.
19.
10.
No
fresh
and
sweet
oile
can
so
cherish
the
face
,
as
they
doe
the
heart
which
is
able
to
apprehend
the
sweet
consolations
and
joyes
of
the
Spirit
.
And
as
Manna
tasted
alike
to
all
tastes
,
and
every
whit
of
it
was
sweet
,
and
every
mouth
tasted
the
same
sweetnesse
,
as
it
never
was
in
any
other
food
in
the
world
:
So
onely
Christ
is
the
same
to
all
that
taste
him
,
and
every
whit
of
him
is
sweet
,
even
his
yoake
,
his
Crosse
,
and
every
mouth
that
tastes
him
,
can
confesse
him
so
to
be
.
3.
The
figure
of
it
was
round
,
a
figure
of
perfection
:
signifying
Jesus
Christ
without
beginning
or
end
,
the
first
and
the
last
,
most
simple
and
sincere
,
without
any
guilefull
corner
or
angle
;
most
infinite
,
most
perfect
,
and
fit
to
containe
all
perfections
of
grace
,
meet
for
the
head
of
the
Church
.
4.
The
colour
was
white
,
Exod.
16.
31
:
signifying
the
most
holy
and
immaculate
purity
of
Jesus
Christ
in
his
nature
,
person
,
and
actions
:
The
holy
One
of
God
,
fairer
then
all
the
sonnes
of
men
,
Psal.
45.
2.
5.
The
generality
:
It
was
common
to
all
the
Israelites
of
what
state
soever
:
So
Jesus
Christ
is
the
common
Saviour
,
to
rich
and
poore
,
to
master
and
servant
,
bond
and
free
,
and
to
all
beleeving
in
his
Name
without
respect
of
persons
,
Act.
10.
34.
There
is
neither
male
nor
female
,
but
all
are
one
in
Christ
,
Gal.
3.
28.
6.
The
continuance
of
it
:
This
was
all
the
while
they
were
in
the
wildernesse
:
So
Christ
continues
alwayes
with
his
Church
,
to
the
end
of
the
world
,
Matt.
28.
20.
But
when
they
came
into
Canaan
it
ceased
;
for
where
ordinary
bread
was
,
was
no
need
of
miraculous
:
So
when
wee
come
to
our
Canaan
;
wee
shall
gather
no
more
Manna
by
the
meanes
of
the
word
and
Sacraments
;
neither
yet
shall
we
lose
our
Manna
,
but
immediatly
enjoy
Christ
,
and
see
him
face
to
face
,
which
the
Apostle
calls
an
open
face
,
1.
Cor.
13.
12.
II.
The
quantity
of
Manna
considered
in
it selfe
,
resembled
Christ
in
foure
particulars
.
1.
It
was
a
small
graine
,
as
a
little
seed
of
Coriander
,
vers
.
14.
but
full
of
yeald
,
sweetnesse
,
and
nourishment
:
So
Jesus
Christ
was
little
and
humble
in
his
owne
eies
,
and
in
other
mens
eies
liker
a
worme
then
a
man
.
Little
in
his
birth
,
in
his
life
,
in
his
death
,
in
his
followers
.
Uery
weake
in
shew
and
appearance
;
but
full
of
power
,
strength
,
and
grace
to
sustaine
and
uphold
his
Church
;
full
of
nourishment
,
sweetnesse
,
and
comfort
to
refresh
his
Church
to
eternall
life
.
2.
It
was
freely
and
abundantly
given
to
Israel
as
the
raine
,
and
fell
downe
with
the
dew
:
So
Jesus
Christ
is
freely
given
to
the
Church
,
and
in
him
abundant
grace
and
plentifull
redemption
.
God
never
expressed
such
bounty
,
nor
ever
opened
the
treasury
of
his
rich
grace
in
any
thing
so
much
as
in
giving
his
Christ
,
who
never
comes
any
where
without
the
sweet
dewes
of
comfort
,
joy
,
and
happy
graces
which
distill
from
him
into
every
beleeving
heart
.
3.
Manna
fell
every
morning
round
about
the
campe
,
and
no
where
else
;
and
so
much
every
morning
as
was
sufficient
for
sixe
hundred
thousand
men
besides
women
and
children
:
signifying
that
Jesus
Christ
is
no
where
to
bee
found
without
the
campe
and
bounds
of
the
Church
;
and
that
of
his
fulnesse
all
beleevers
receiue
grace
for
grace
;
and
that
in
Christ
is
sufficiency
of
merit
for
all
his
Church
;
and
there
need
no
other
supply
for
health
and
safety
of
soule
,
but
out
of
this
heape
.
4.
It
fell
on
the
evening
of
the
Sabbath
in
double
quantity
,
because
they
must
not
breake
the
Sabbath
in
gathering
any
:
signifying
the
double
diligence
that
we
must
use
to
get
Christ
while
wee
are
in
this
life
,
which
is
as
the
Even
of
our
eternall
Sabbath
;
and
the
incessant
labour
after
a
farther
degree
of
grace
,
giving
all
diligence
to
make
our
election
sure
before
we
goe
hence
;
for
when
that
eternall
rest
commeth
there
is
no
more
gathering
,
but
a
ceasing
from
all
labour
.
And
upon
condition
of
our
diligence
and
care
here
below
,
wee
shall
have
supply
enough
of
all
grace
without
labour
and
gathering
when
Christ
shall
be
all
in
all
to
all
Israel
gathered
unto
him
.
Sect.
II.
Now
wee
are
to
consider
this
miraculous
food
,
both
in
the
Jews
gathering
of
it
,
as
also
in
their
use
of
it
.
I.
In
their
gathering
are
three
things
;
the
place
,
the
time
,
1.
The
place
where
:
It
was
about
the
campe
and
tents
of
the
Jews
in
the
wildernesse
:
signifying
that
Christ
the
heavenly
Manna
is
given
to
us
in
this
our
wildernesse
,
and
while
we
are
in
this
world
wee
must
procure
him
to
our selves
,
or
never
:
And
farther
that
his
grace
is
rained
downe
in
the
Church
;
and
no
where
else
is
saving
grace
ordinarily
to
bee
found
.
Onely
the
Israel
of
God
enjoy
Christ
in
the
meanes
;
his
abode
is
among
the
tents
of
shepherds
.
2.
The
time
of
gathering
is
:
1.
The
weeke
day
;
the
sixe
dayes
,
not
the
Sabbath
,
for
it
came
not
on
the
Sabbath
;
but
as
knowing
and
distinguishing
times
it
would
,
as
feed
them
,
so
teach
them
;
namely
to
rest
on
the
Sabbath
day
,
as
it
did
:
and
signified
that
in
that
eternall
Sabbath
wee
shall
enjoy
Manna
without
meanes
;
and
shall
eate
our
fill
of
that
hidden
Manna
,
laid
up
and
prepared
for
the
Saints
,
Revel.
2.
17.
2.
Every
day
in
the
weeke
:
to
signifie
that
we
must
daily
feed
on
Christ
and
his
grace
;
and
that
wee
must
daily
renew
the
care
of
the
salvation
and
sustenance
of
our
soules
.
3.
Every
morning
of
every
day
;
early
must
they
gather
it
,
the
first
thing
they
did
:
To
signifie
,
that
wee
must
embrace
Christ
speedily
,
while
the
meanes
last
and
offer
themselves
.
Christ
is
worth
our
first
care
;
and
his
commandement
is
,
first
to
seeke
the
kingdome
of
God
.
The
foolish
virgins
sought
Oile
and
Manna
too
late
.
3.
The
measure
:
1.
Every
man
hath
a
measure
out
of
the
common
heape
:
signifying
that
Christ
is
the
same
treasury
to
poore
and
rich
,
small
and
great
;
and
every
beleever
and
Israelite
hath
his
portion
and
measure
measured
out
unto
him
,
(
for
he
must
live
by
his
owne
faith
)
and
a
severed
measure
of
knowledge
and
sanctification
from
others
.
smoaking
flaxe
,
in
some
a
bright
flame
)
yet
justification
by
Christ
is
equall
to
all
,
and
doth
not
admit
a
more
or
a
lesse
.
wee
are
compleat
in
him
,
Col.
2.
10.
And
as
the
gathering
Israelite
(
though
he
gathered
lesse
then
some
other
)
had
his
Gomer
full
:
so
hee
that
hath
the
weakest
grace
,
and
weakest
faith
(
if
true
and
sound
)
shall
attaine
the
same
salvation
which
the
stronger
beleever
attaines
.
For
the
same
precious
faith
attaines
the
same
common
salvation
.
II.
Wee
must
consider
this
Manna
in
the
Jews
use
of
it
.
1.
In
respect
of
the
dressing
.
vers.
19.
20
:
To
signifie
,
that
not
the
profession
of
Christ
profits
any
thing
without
faithfull
applying
of
him
.
Yea
and
as
Manna
reserved
,
putrified
:
so
Christ
becomes
a
scandall
and
a
rocke
of
offence
to
the
unbeleeving
of
the
world
,
that
content
themselves
to
heareof
Christ
and
have
the
word
among
them
,
but
apply
it
not
to
their
hearts
and
lives
.
The
sweetest
Manna
becomes
a
rottennesse
and
a
favour
of
death
to
carnall
professours
.
Quest.
But
why
did
the
Lord
cause
the
Manna
daily
to
putrifie
,
Answ.
1.
He
will
have
them
daily
depend
upon
his
hands
and
provision
;
that
was
no
time
nor
place
to
shift
covetously
for
themselves
,
neither
was
there
any
need
,
seeing
every
day
supplied
them
with
a
new
harvest
.
2.
To
signifie
to
them
,
that
man
lived
not
by
bread
onely
,
but
by
every
word
of
God
.
Sect.
III.
II.
Now
let
us
see
how
Christ
is
infinitely
preferred
before
this
type
or
figure
,
in
sixe
severall
advancements
.
Ioh.
5.
26.
As
the
Father
hath
life
in
himselfe
,
so
hath
he
given
to
the
Sonne
to
have
life
in
himselfe
.
Ioh.
6.
35.
I
am
that
bread
of
life
.
2.
That
Manna
not
having
life
in
it selfe
,
cannot
give
to
others
what
it selfe
hath
not
;
it
could
onely
preserve
life
given
of
God
:
But
this
can
conuey
and
give
life
to
others
,
Ioh.
6.
33.
The
bread
of
God
is
he
which
commeth
downe
from
heaven
,
and
giveth
life
unto
the
world
.
3.
That
Manna
preserved
onely
naturall
and
temporall
life
,
as
other
bread
:
but
this
preserves
spirituall
and
eternall
life
in
the
soule
and
inward
man
.
4.
That
manna
could
not
preserve
this
temporall
life
for
ever
,
Ioh.
6.
49.
Your
father
did
eate
Manna
in
the
wildernesse
,
and
are
dead
;
nay
it
could
not
keepe
them
from
hunger
above
one
day
to
an
end
:
But
this
bread
once
tasted
makes
a
man
live
for
ever
,
hee
shall
not
die
,
vers
.
50.
yea
he
shall
never
hunger
more
,
vers.
35.
5.
If
a
man
were
dead
,
that
manna
could
not
raise
him
againe
to
life
▪
but
this
raiseth
dead
to
life
,
as
Lazarus
;
which
all
the
food
,
physicke
and
meanes
on
earth
cannot
doe
,
Iob.
11.
25.
He
that
beleeveth
in
me
,
though
hee
were
dead
,
yet
shall
hee
liue
.
6.
That
manna
did
corrupt
,
it
melted
daily
when
the
Sunne
arose
;
it
lasted
not
beyond
a
day
▪
it
continued
not
beyond
the
wildernesse
;
and
that
small
portion
which
the
Lord
reserved
in
the
Holy
of
holies
,
perished
and
was
lost
after
the
captivity
:
But
this
manna
is
not
subject
to
corruption
,
but
abideth
sweet
and
precious
to
every
hungry
heart
;
nor
subject
to
violence
,
but
abides
in
the
Holy
of
holies
without
all
change
or
feare
of
danger
;
nor
onely
lasts
in
this
journey
through
our
wildernesse
,
but
is
the
sweetest
and
most
delicious
in
our
Cannan
;
when
hee
shall
bee
food
,
physick
,
raiment
,
delight
,
and
all
in
all
,
to
all
the
Saints
and
sonnes
of
God
.
Sect.
IV.
Now
to
application
:
I.
To
note
in
God
foure
things
:
I.
His
grace
and
patience
appeares
in
the
time
of
his
giving
both
the
typicall
and
the
true
manna
from
heaven
.
Rom
5.
6.
For
Christ
when
we
were
yet
of
no
strength
,
at
his
time
died
for
the
ungodly
.
2.
Then
God
gave
Israel
manna
,
when
Israel
(
murmuring
)
had
deserved
nothing
but
wrath
and
vengeance
;
when
they
could
looke
for
nothing
but
fire
from
heaven
,
hee
gives
them
food
from
heaven
,
and
such
food
as
was
Angels
food
,
sweet
as
honey
:
Oh
what
a
tender
Nurse
is
the
Lord
become
to
a
froward
people
?
hee
will
still
the
frowardnesse
of
his
first
borne
rather
with
the
breast
then
with
the
rod
:
Even
so
when
by
our
hatefull
sinnes
of
many
sorts
wee
could
neither
deserve
nor
expect
any
thing
but
revenge
from
heaven
,
God
sent
his
Sonne
from
heaven
,
the
true
manna
and
bread
of
life
,
who
hath
more
sweetnesse
in
him
then
the
honey
combe
;
which
one
gift
sweetneth
all
blessings
,
which
else
had
beene
so
many
curses
.
For
what
had
the
Israelites
deliverance
,
victory
,
lives
been
worth
in
the
wildernesse
without
food
and
manna
,
which
kept
them
in
life
and
strength
?
Even
so
had
all
our
outward
blessings
been
to
us
(
without
Jesus
Christ
)
onely
a
lingring
death
and
misery
.
Oh
who
would
deale
thus
with
his
enemy
,
but
hee
that
hath
an
Ocean
of
mercy
?
Which
the
same
Apostle
(
in
the
same
Chapter
ver.
8
)
leadeth
us
unto
;
where
hee
magnifieth
and
heightneth
Gods
love
unto
us
;
that
,
while
wee
were
yet
sinners
,
Christ
died
for
us
,
yea
while
we
were
yet
enemies
(
ver.
10.
)
he
sent
us
this
manna
,
by
whom
he
reconciled
himselfe
unto
us
.
Let
this
consideration
be
of
use
:
1.
To
stirre
up
in
us
a
fervent
love
of
God
,
who
loved
us
with
a
pitifull
love
when
wee
were
in
so
pitifull
a
case
;
hypocrites
can
love
those
that
love
them
,
Matt.
5.
45.
but
if
we
love
them
that
hate
us
,
we
shall
be
the
sonnes
of
our
heavenly
Father
.
3.
To
move
us
to
cease
from
our
sinnes
;
for
who
would
goe
on
to
provoke
so
good
a
God
,
that
still
prevents
us
with
love
and
mercy
?
And
if
hee
please
to
reserve
love
for
us
while
wee
are
yet
in
our
sinnes
,
and
in
love
with
them
;
how
sweet
will
his
love
be
,
when
we
cease
to
love
them
?
How
strong
will
it
bee
,
and
how
constant
?
For
,
doth
hee
not
cast
us
off
when
wee
are
enemies
,
and
deserve
hatred
,
and
will
hee
ever
cast
off
those
whom
he
thus
loveth
?
This
love
shall
be
stronger
then
death
,
for
that
shall
not
quench
it
.
II.
See
the
watchfulnesse
and
care
of
God
over
his
Church
.
The
manna
fell
with
the
dew
;
that
keepeth
Israel
slumbreth
not
nor
sleepeth
.
The
eye
of
the
Lord
(
saith
Basil
)
is
without
all
sleepe
,
ever
watchfull
:
2.
because
hee
is
a
tender
father
,
and
Israel
is
his
sonne
and
first
borne
.
A
carefull
father
is
waking
for
his
childs
good
while
it
sleeps
and
takes
no
care
:
In
like
maner
hath
this
watchfull
eye
kept
it selfe
waking
,
from
the
beginning
of
the
world
till
this
day
.
How
did
it
watch
over
Abraham
and
all
his
beleeving
posterity
;
whilest
he
and
we
were
all
in
the
night
of
sinne
and
death
?
And
whilest
wee
were
in
a
dead
sleepe
,
how
carefully
did
hee
provide
this
heavenly
manna
,
and
spread
it
about
the
tents
of
the
Church
in
all
ages
?
1.
In
the
promise
of
the
blessed
seed
.
2.
In
the
types
and
shadowes
signifying
and
exhibiting
Jesus
Christ
.
3.
In
the
holy
Ministery
of
Prophets
and
Apostles
,
in
which
it
was
plentifully
showred
.
4.
In
the
spirituall
worship
of
beleevers
both
in
the
old
and
new
Testament
.
5.
In
the
blessed
incarnation
and
appearance
of
the
truth
it selfe
,
who
rose
as
a
glorious
sunne
of
righteousnesse
,
but
as
it
were
at
midnight
when
the
world
lay
in
such
palpable
darkenesse
as
was
thicker
then
the
darkenesse
of
Aegypt
:
as
manna
fell
in
the
night
,
and
was
readier
for
them
every
morning
then
they
were
for
it
.
Apply
this
observation
for
thy
particular
comfort
.
Peter
(
Act.
12.
7.
)
whilst
he
slept
so
fast
in
the
night
as
scarce
an
Angell
could
waken
him
,
and
brought
him
through
the
sleepie
watch
?
Our
experience
can
tell
us
every
morning
how
the
Lord
keepes
our
houses
,
our selves
without
feare
against
robbers
,
fires
,
dangers
,
in
the
night
he
makes
us
sleepe
in
safety
,
and
while
we
are
helplesse
,
naked
,
sencelesse
,
becomes
a
wall
of
protection
round
about
us
.
3.
In
the
night
of
death
he
gives
not
over
his
watch
,
but
watcheth
the
very
bones
of
the
Saints
,
that
in
the
morning
of
the
resurrection
they
may
mory
fully
enjoy
Christ
the
true
Manna
,
and
attaine
a
full
measure
and
gomer
,
and
a
perfect
satiety
and
fulnesse
of
this
sweet
bread
of
life
.
Psa.
17.
15.
David
calls
it
,
a
satisfying
with
Gods
Image
,
when
he
shall
awake
.
Sect.
V.
III.
See
in
this
gift
,
and
rained
downe
manna
to
eate
,
Psal.
78.
24.
For
1.
It
is
for
the
honour
of
God
to
be
bountifull
and
rich
in
mercies
,
and
to
powre
down
his
blessings
upon
his
people
.
2.
Israel
needed
daily
abundance
and
store
of
mannah
,
which
need
he
is
carefull
to
supply
.
But
oh
what
great
goodnesse
hath
God
stored
for
them
that
love
him
!
In
his
Sonne
Jesus
Christ
he
hath
rayned
downe
bread
of
life
,
the
greatest
arme
and
streame
that
ever
flowed
from
that
Ocean
.
A
mercy
covering
all
the
tents
of
beleevers
.
A
mercy
that
lets
the
true
Mannah
fall
enough
for
a
whole
world
of
beleevers
,
not
on
one
Nation
of
Israel
onely
,
but
on
all
the
Nations
of
the
world
.
For
he
did
not
so
then
to
any
other
Nation
,
but
now
to
all
.
Nay
in
this
mannah
is
a
mercy
not
only
covering
the
earth
,
but
a
mountaine
of
mercy
reaching
to
heaven
.
3.
His
hand
is
not
weary
,
but
every
morning
le
ts
fall
enough
to
feed
and
fill
so
many
hundred
thousands
of
mouths
and
bellies
:
so
the
grace
of
God
in
Christ
is
an
unweariable
grace
.
At
he
gave
more
mannah
then
all
the
Israelites
were
able
to
gather
:
so
he
is
more
infinitely
able
to
give
,
then
all
beleevers
are
able
to
receive
.
Hence
wee
may
(
with
David
)
stirre
up
our selves
to
blesse
the
Lord
that
lodeth
us
with
blessings
daily
.
IV.
The
wisdome
of
God
in
administring
his
mercy
to
his
Church
.
the
father
of
lights
from
whom
descendeth
every
good
and
perfect
gift
.
The
Israelite
must
looke
to
heaven
for
every
morsell
of
bread
that
hee
puts
in
his
mouth
:
and
shall
the
Christian
(
as
the
swine
)
eate
up
the
mast
,
and
never
looke
up
to
the
tree
whence
it
falls
.
II.
In
that
hee
gives
them
manna
every
day
.
Hee
might
have
given
them
an
harvest
of
it
once
a
yeere
;
or
hee
might
have
rained
it
once
a
month
;
but
hee
gives
it
daily
.
if
we
have
food
and
rayment
we
must
be
content
,
1
Tim.
6.
8.
2.
to
confine
our
cares
within
the
day
,
not
so
solicitous
to
lay
up
for
many
yeeres
,
as
the
rich
glutton
.
Care
not
for
to
morrow
,
that
is
,
inordinatly
,
distrustfully
.
3.
to
take
notice
of
our
daily
need
of
the
true
mannah
,
whereof
seeing
God
hath
given
us
daily
meanes
,
wee
must
not
erosse
Gods
wisdome
to
thinke
the
reading
of
Gods
word
once
in
a
yeare
,
or
month
,
or
weeke
enough
;
but
be
daily
gathering
,
and
answering
the
daily
meanes
afforded
by
Gods
gracious
wisdome
,
as
did
the
Jews
.
III.
His
wisdome
is
seene
in
that
he
giveth
them
no
manna
on
the
Sabbath
;
Let
this
teach
us
,
1.
to
nourish
the
care
of
Gods
worship
above
the
care
of
our
life
,
and
more
intend
the
businesse
of
the
soule
then
of
the
body
.
So
our
Saviour
,
first
seeke
the
kingdome
of
God
,
and
then
other
things
.
2.
to
become
more
conscionable
in
the
keeping
of
the
Sabbath
,
not
seeking
this
day
after
earthly
but
heavenly
things
alone
.
For
consider
,
1.
The
Lords
liberality
in
giving
thee
(
not
a
sixt
day
,
but
)
sixe
whole
daies
wherein
to
gather
earthly
manna
;
and
wilt
thou
encroach
his
day
too
?
2.
his
liberality
in
giving
thee
manna
for
the
seaventh
day
,
blessing
the
labour
of
the
sixe
daies
,
and
thereby
binding
thy
hands
from
labour
on
the
seventh
.
IV.
His
wisedome
is
seene
in
giving
to
every
man
his
Gomer
;
Quest.
How
shall
I
know
Gods
measure
for
me
?
Answ.
1.
That
which
his
blessing
by
good
and
warrantable
meanes
affordeth
,
Sect.
6.
II.
In
respect
of
our selves
also
we
learne
sundry
instructions
from
the
consideration
of
both
the
mannahs
,
1.
Concerning
our
estate
:
Cor.
2.
14.
The
naturall
man
perceiveth
not
the
things
of
God
.
If
he
perceive
them
not
in
his
understanding
,
much
lesse
can
he
receive
them
in
his
affection
.
Tell
the
Jew
of
Christ
,
or
let
the
Jew
heare
Christ
himselfe
speaking
of
himselfe
(
the
manna
and
bread
of
life
)
they
conceive
he
is
bread
for
the
belly
,
they
must
eate
him
up
straight
,
Ioh.
6.
52.
Tell
Nicodemus
of
the
new
birth
,
he
can
conceive
no
second
nativity
,
but
of
going
into
his
mothers
w●mbe
againe
being
old
,
Ioh.
3
4.
Tell
the
Samaritan
of
the
water
of
life
,
she
cannot
conceive
whence
to
have
it
,
if
not
out
of
Iacobs
well
,
which
hee
and
his
cattell
dranke
,
Ioh.
4.
12.
Nay
such
is
our
palpable
blindnesse
in
spirituall
things
,
as
we
cannot
onely
not
finde
them
,
but
even
offered
unto
us
(
as
the
manna
to
them
)
we
cannot
apprehend
them
,
nay
wee
cannot
but
reject
them
,
as
that
woman
of
Samaria
;
Jesus
Christ
offers
himselfe
unto
her
,
she
scorns
him
,
and
will
not
make
nor
meddle
with
him
,
Ioh.
4.
9.
The
reason
whereof
is
partly
in
the
things
themselves
,
heathen
knew
them
in
part
from
God
as
God
,
Rom.
1.
19
:
But
for
the
things
of
Sanctification
(
as
that
God
the
Father
by
his
Sonne
made
the
world
,
or
that
God
the
Sonne
by
his
Spirit
made
a
new
world
)
here
they
are
blind
as
moles
.
Nay
even
in
this
part
of
knowledge
,
the
naturall
man
asketh
what
engines
or
tooles
could
God
get
to
reare
such
a
frame
,
and
will
not
beleeve
it
could
be
made
with
a
word
,
It
will
aske
,
of
what
prejacent
matter
,
and
will
not
beleeve
that
so
great
a
thing
could
be
made
of
nothing
:
whereas
we
by
faith
understand
,
that
the
world
was
framed
by
the
word
of
God
,
Heb.
11.
3.
How
blind
then
must
they
needs
be
in
spirituall
things
,
that
are
blind
in
things
naturall
?
2.
The
reason
in
our selves
is
that
we
are
wedded
to
our
own
apprehensions
,
and
not
easily
led
out
of
our
conceits
;
as
vessels
hardly
let
goe
the
savour
of
the
first
liquor
;
wee
will
measure
all
by
the
standard
of
naturall
reason
,
and
by
the
scantling
of
our
owne
senses
.
Apply
this
observation
1.
To
see
our
impotency
,
But
yee
were
darknesse
(
saith
the
Apostle
)
not
darke
or
darkned
,
yee
were
dead
in
trespasses
and
sinnes
(
Eph.
2.
5.
)
not
halfe
dead
(
as
the
Samaritan
)
but
whole
dead
.
Now
let
all
the
Papists
in
the
world
teach
us
,
how
a
dead
man
can
dispose
and
prepare
himselfe
to
life
.
And
let
us
know
how
a
privation
of
it selfe
can
regresse
to
an
habit
.
2.
To
see
what
neede
wee
have
of
the
Ministery
to
helpe
us
unto
the
true
Manna
.
Moses
must
tell
the
people
(
Exod.
16.
15.
)
This
is
the
bread
which
the
Lord
hath
given
you
to
eate
:
So
must
the
ministers
of
the
Gospell
acquaint
all
the
Israel
of
God
with
Christ
(
the
true
manna
)
by
the
word
preached
;
and
say
,
This
is
the
bread
of
life
which
came
downe
from
heaven
,
in
whom
aloneis
full
nourishment
to
eternall
life
.
Nothing
is
good
to
salvation
,
but
by
Gods
revelation
.
If
the
word
preached
doe
not
teach
thee
Christ
(
the
true
manna
)
thou
never
knowst
him
of
thy selfe
.
Let
us
pitty
and
pray
for
the
lamentable
blindnesse
,
not
of
Popish
recusants
only
,
but
of
wilfull
and
carelesse
absenters
of
themselves
from
the
house
of
God
;
whose
Judgement
is
just
if
they
never
come
to
a
saving
knowledge
of
Jesus
Christ
.
3.
Hath
Christ
beene
made
knowne
to
thee
,
that
thou
hast
tasted
the
sweetnesse
of
him
in
the
Gospell
?
As
Christ
said
to
Peter
,
so
I
say
to
thee
,
Happy
art
thou
,
for
flesh
and
blood
hath
not
revealed
him
to
thee
,
but
the
Father
which
is
in
heaven
.
Sect
7.
2.
Concerning
our
duty
we
learn
sundry
instructions
,
I.
To
get
in
us
an
hunger
and
thirst
after
Jesus
Christ
;
in
whom
alone
is
full
nourishment
,
blessed
man
,
to
hunger
and
thirst
after
righteousnesse
,
Mat.
5.
6.
And
this
man
will
not
rest
till
he
be
satisfied
.
David
was
an
happie
man
in
such
hungry
desires
,
when
hee
desired
after
God
,
as
the
chased
Hart
after
the
waters
.
This
thirst
would
eate
out
and
thrust
out
the
thirst
after
the
world
;
that
dropsy
thirst
after
gold
and
silver
,
which
is
never
satisfied
:
As
also
the
thirst
after
the
puddlewater
of
earthly
pleasures
:
And
this
thirst
would
devoure
and
consume
the
thirst
after
revenge
,
II.
To
goe
out
of
our
tents
,
labour
for
this
unperishing
food
,
Ioh.
4.
14.
and
2.
Pet.
1.
10.
give
all
diligence
to
make
your
election
sure
.
2.
It
is
worth
much
paines
and
cost
to
procure
Christ
to
our selves
and
others
.
In
bodily
famine
how
farre
will
men
runne
and
ride
for
corne
?
Iacob
sends
all
his
sonnes
out
of
Canaan
into
Aegypt
for
food
,
Gen.
42.
2.
3.
Idlenesse
is
every
where
blameworthy
,
especially
in
matters
of
greatest
importance
.
God
might
have
rained
manna
into
their
laps
or
mouthes
as
well
as
about
their
tents
,
if
he
had
pleased
;
but
would
not
for
the
tryall
of
their
diligence
:
besides
he
is
well
acquainted
with
our
corruptions
,
who
think
that
worth
nothing
which
costs
us
nothing
.
Give
me
leave
to
apply
this
to
many
idle
Christians
among
us
,
who
have
this
sweet
manna
round
about
their
tents
,
but
will
not
stir
out
of
doores
for
it
.
If
it
raine
not
downe
within
their
owne
tents
,
though
it
doe
round
about
,
they
will
not
stir
out
of
their
tents
:
Like
idle
husbandmen
that
would
have
a
harvest
,
but
will
not
stirre
out
into
the
fields
to
plow
,
nor
sow
,
nor
reape
,
unlesse
it
grew
at
their
owne
doores
,
or
in
their
owne
streets
.
Alas
how
lamentable
and
unanswerable
to
God
is
our
high
unthankfulnesse
;
who
with
lesse
labour
then
the
Jewes
may
gather
better
food
,
and
have
as
expresse
a
commandement
as
they
;
gather
every
man
of
this
manna
according
to
his
eating
.
But
in
stead
of
gathering
we
ingratefully
reject
it
,
yea
thrust
it
off
with
both
hands
,
as
the
Jewes
did
,
Act.
13.
46.
Take
heed
in
time
,
lest
the
doome
come
out
against
us
,
as
did
against
them
:
Because
you
have
made
your selves
unworthy
of
eternall
life
,
we
turne
from
you
to
the
Gentiles
.
III.
As
Israel
,
so
must
wee
daily
and
diligently
observe
the
times
and
places
of
gathering
manna
.
1.
The
place
is
the
wildernesse
,
not
Canaan
;
and
all
the
while
that
they
are
in
the
wildernesse
they
must
gather
manna
:
So
we
,
so
long
as
we
are
in
this
world
,
must
gather
this
true
manna
.
Many
seeme
to
gather
when
they
be
young
,
but
are
weary
and
give
up
when
they
are
elder
:
O
Ierusalem
!
Oh
England
!
if
in
this
thy
day
thou
knewest
the
time
of
thy
visitation
!
Oh
how
rich
in
grace
hadst
thou
beene
by
knowing
this
season
!
but
it
hath
beene
(
in
great
part
)
hid
from
our
eyes
.
IV.
As
Israel
must
bring
home
the
manna
,
and
bake
,
and
grinde
it
,
and
feed
upon
it
;
for
else
what
had
it
beene
better
for
them
that
manna
had
laine
about
their
tents
in
never
so
great
abundance
,
had
they
not
brought
it
home
and
sustained
their
lives
with
it
?
so
must
every
Christian
specially
apply
to
himselfe
Christ
crucified
,
and
by
the
faithfull
application
of
Christ
and
all
his
merits
become
one
with
him
,
as
the
meat
or
bread
wee
eate
becomes
one
with
our
bodies
;
thus
will
an
hungry
Christian
doe
.
An
hungry
man
is
not
content
with
onely
comming
to
a
Cooks
shop
where
meat
is
;
it
is
not
the
sight
,
smell
,
or
handling
of
meat
which
contents
him
;
he
must
eate
and
fill
his
belly
:
So
it
is
not
a
bare
comming
to
the
place
of
the
word
and
Sacraments
(
which
yet
many
doe
not
)
to
see
,
and
heare
,
and
taste
;
but
thou
must
feed
by
faith
,
or
starve
to
death
eternall
.
Heb.
4.
2.
The
word
they
heard
was
unprofitable
,
because
not
mingled
with
faith
.
Quest.
How
may
I
know
if
I
apply
Christ
crucified
to
my selfe
?
Answ.
1.
The
right
application
of
Christ
crucified
,
crucified
with
him
,
Gal.
2.
19.
as
Elisha
(
2.
Kings
4.
)
applyed
his
eyes
,
face
,
and
hands
to
the
dead
child
that
it
might
quicken
.
2.
So
much
as
thou
truely
beleevest
,
so
much
thou
eatest
of
Christ
,
saith
August
:
Looke
how
much
strength
thou
gettest
by
the
word
,
so
much
nourishment
thou
receivest
from
Christ
.
And
so
much
as
thou
refusest
,
contemnest
,
or
neglectest
that
,
so
much
thou
refusest
Christ
himselfe
.
V.
We
must
beware
of
being
weary
of
this
manna
.
The
Jewes
esteemed
manna
sweet
at
first
,
a
burning
and
shining
light
,
and
they
rejoyced
in
his
light
,
but
it
was
but
for
a
season
:
and
few
shining
lights
but
find
it
so
.
The
Galatians
at
first
received
Paul
as
an
Angell
,
but
soone
revolted
from
him
.
What
flocking
and
thronging
was
there
after
Christs
doctrine
and
miracles
,
that
the
kingdome
of
God
suffered
violence
,
but
soone
they
had
enough
of
him
,
and
in
short
time
did
tumult
as
fast
against
him
?
The
like
was
observed
in
our
owne
land
;
at
the
first
falling
of
this
manna
,
and
beginnings
of
the
Gospell
:
men
were
earnest
,
glad
,
joyfull
,
forward
:
then
was
a
sweet
time
of
the
happy
welcome
of
this
Manna
;
happy
was
hee
could
get
his
Gomer
first
and
fullest
:
But
now
what
voices
heare
wee
other
then
of
the
ungracious
Israelites
?
Oh
our
soules
are
dryed
up
with
this
manna
,
here
is
nothing
but
manna
:
so
much
preaching
,
so
many
Sermons
,
and
it
was
better
with
the
world
in
Aegypt
,
before
all
this
preaching
!
And
whereas
our
fathers
would
have
ridden
far
to
a
Sermon
,
wee
,
their
lazie
off-spring
,
will
scarce
steppe
over
our
thresholds
.
Let
us
consider
here
for
our
incitement
,
VI.
We
must
be
so
far
from
wearinesse
,
as
that
we
must
highly
esteeme
this
true
Manna
,
thus
it
becommeth
the
just
to
be
thankefull
.
CHAP.
XXIII
.
Water
out
of
the
Rock
,
a
type
.
THe
second
extraordinary
Sacrament
sealing
up
to
Israel
their
nourishment
and
strength
in
the
Covenant
,
the
water
out
of
the
Rocke
.
After
the
Lord
had
brought
Israel
through
the
dangerous
Sea
,
hee
brings
them
to
Elim
,
a
sweet
and
fruitfull
place
,
where
were
twelve
fountaines
of
water
,
and
seventy
Palme
trees
,
there
they
camped
and
breathed
,
Exod.
15.
27.
Not
long
after
they
must
come
into
the
dry
desart
of
Sin
,
where
they
want
both
bread
and
patience
;
for
they
murmure
against
God
,
and
exclaime
against
Moses
and
Aaron
.
At
this
time
the
Lord
feeds
their
bellies
,
and
fills
them
with
miracles
of
which
Manna
was
full
.
Thence
at
Gods
commandement
must
they
come
unto
Rephidim
,
Exod.
17.
1.
Here
have
they
bread
from
heaven
,
but
no
water
,
Now
contend
they
as
fast
with
Moses
for
water
as
before
for
bread
.
And
as
thirst
is
the
more
eager
appetite
,
so
it
ineagers
their
affections
that
Moses
complaines
to
God
they
are
ready
to
kill
him
.
God
sees
their
rebellion
and
puts
it
up
;
and
instead
of
revenge
of
their
horrible
obstinacy
and
ingratitude
,
satisfies
their
thirst
as
miraculously
,
as
formerly
hee
had
done
their
famine
and
hunger
.
Now
wee
may
not
thinke
that
this
fact
concerned
onely
Israel
in
the
wildernesse
,
but
even
all
the
Church
and
Israel
of
God
passing
through
the
wildernesse
of
this
world
:
(
1
,
Cor.
10.
4.
)
calleth
it
a
spirituall
rocke
,
both
for
being
miraculous
in
effects
,
and
for
being
a
type
of
what
was
to
come
.
they
are
all
types
to
admonish
us
,
and
are
written
for
vs
,
vers
.
6.
&
11.
4.
Most
plainly
he
affirmeth
,
vers.
4
,
and
that
Rock
was
Christ
;
not
in
substance
but
in
signification
,
saith
Aquinas
.
Now
wee
having
as
much
to
doe
with
Christ
as
they
,
wee
must
farther
enquire
into
this
type
.
1.
To
parallel
it
with
the
truth
by
comparing
them
.
2.
By
applying
it
in
some
fruitfull
observations
to
our selves
.
The
Rock
was
a
type
of
Christ
three
wayes
.
I.
As
a
Rock
,
it
elegantly
typed
out
Jesus
Christ
,
fitly
compared
to
a
Rock
in
five
resemblances
.
1.
For
the
despicable
appearance
:
The
Rock
is
in
appearance
dry
and
barren
,
the
most
unlikely
thing
in
all
the
world
to
afford
water
;
so
as
it
was
incredible
to
Moses
and
Aaron
themselves
to
fetch
water
out
of
a
Rock
.
If
God
had
commanded
them
to
have
beaten
fire
out
of
a
flinty
rock
it
had
not
been
so
unlikely
;
but
to
distill
water
out
of
a
flint
or
rock
must
be
miraculous
:
Even
so
Jesus
Christ
was
(
for
outward
forme
and
appearance
in
the
world
)
most
unlikely
of
all
men
to
afford
any
such
waters
of
grace
and
salvation
.
Isai.
53.
2
,
3.
hee
was
as
a
dry
root
,
without
forme
or
beauty
;
as
an
hard
,
barren
,
and
despised
rock
,
the
most
abject
of
men
,
the
refuse
of
the
world
,
a
worme
and
no
man
;
of
whom
when
the
Prophets
preached
,
they
could
finde
none
almost
that
would
beleeve
their
report
.
2.
A
Rock
for
exaltation
and
advancement
.
A
Rock
is
a
promontory
lifted
up
above
the
earth
:
Such
a
Rock
was
Christ
advanced
above
the
earth
,
yea
and
the
heavens
;
advanced
above
all
men
and
creatures
:
1.
In
holinesse
and
purity
:
2.
In
power
and
authority
:
3.
In
place
and
dignity
.
So
Ioh.
3.
31
,
hee
that
comes
from
heaven
is
above
all
.
His
person
is
above
all
;
for
God
hath
exalted
him
,
and
given
him
a
Name
above
al
names
,
Phil.
2.
9.
His
worke
is
above
all
that
men
and
Angels
can
comprehend
in
power
and
merit
.
His
place
is
above
all
;
the
head
of
the
Church
,
eminent
above
all
men
and
Angels
.
3.
A
Rock
for
firmnesse
and
stability
:
Hee
is
the
strength
of
Israel
;
on
this
Rock
(
as
on
a
sure
and
firme
foundation
)
the
whole
Church
is
laid
,
and
the
gates
of
hell
shall
not
prevaile
against
it
,
Matt.
16.
18.
Hence
he
is
a
Rock
of
defence
and
safety
to
his
chosen
;
and
every
wise
man
builds
his
house
on
this
Rock
.
4.
A
Rock
of
scandall
and
offence
to
wicked
men
,
Rom.
9.
32.
Not
in
himselfe
and
his
nature
(
for
hee
is
a
precious
corner
stone
)
but
accidentally
and
passively
,
because
men
dash
themselves
against
him
;
as
many
,
at
this
day
bark
(
like
doggs
)
against
the
wholesome
doctrine
of
justification
by
Christ
without
the
works
of
the
Law
.
Many
loose
and
formall
Gospellers
scorne
the
basenesse
and
meannesse
of
Preachers
and
true
professours
of
the
Gospel
,
because
their
darknesse
can
abide
no
light
to
come
neere
it
.
To
all
these
and
thousands
moe
,
Christ
is
a
rock
of
scandall
by
their
owne
default
.
5.
A
Rock
for
waight
,
and
danger
,
and
inayoidable
judgement
upon
his
adversaries
;
which
on
whomsoever
it
falls
,
it
crusheth
him
all
to
pieces
,
Matt.
21.
44.
If
any
rise
against
it
,
they
doe
but
tire
and
teare
themselves
:
but
if
this
Rock
rise
against
any
man
,
and
fall
upon
him
,
it
breaks
him
to
pouder
.
Witnesse
the
greatest
enemies
of
Jesus
Christ
which
the
world
ever
had
,
Herod
,
Iudas
,
Iulian
,
Iews
,
Pilate
;
as
unable
to
rise
from
under
his
revenge
,
as
a
man
pasht
to
pieces
unable
to
rise
from
under
a
Rock
.
II.
It
was
a
type
of
Christ
,
as
it
sent
out
water
in
abundance
to
the
people
of
Israel
ready
to
perish
for
thirst
.
1.
As
from
that
Rock
issued
waters
to
wash
and
cleanse
themselves
and
their
garments
:
Ioh.
1.
7.
the
blood
of
Iesus
Christ
cleanseth
us
from
all
sinne
.
For
the
latter
;
from
the
same
side
of
Christ
our
Rock
issueth
water
as
well
as
blood
,
even
the
waters
of
regeneration
,
called
(
Tit.
3.
5.
)
the
washing
of
the
new
birth
,
by
the
Spirit
of
grace
and
holinesse
,
which
daily
cleanse
the
staine
and
filthinesse
of
sin
.
Of
these
waters
reade
,
Ioh.
7.
38.
He
that
beleeveth
in
me
,
out
of
his
belly
shall
flow
riuers
of
water
of
life
:
This
hee
spake
of
the
Spirit
which
he
would
give
.
2.
As
from
that
rocke
issued
waters
to
coole
and
comfort
Israel
in
their
wearinesse
and
wandrings
:
so
from
Jesus
Christ
do
issue
the
waters
of
refrigeration
and
comfort
,
to
coole
and
refresh
the
dry
and
thirsty
soule
;
to
allay
the
heat
of
a
raging
and
accusing
conscience
;
and
to
revive
with
new
strength
the
fainting
soule
in
temptation
or
persecution
.
And
therefore
the
tryed
traveller
and
thirsty
passenger
is
called
to
these
waters
,
Mat.
11.
28
,
Isa.
55.
1.
For
nothing
but
sound
grace
from
Jesus
Christ
can
quench
the
tormenting
thirst
of
an
accusing
or
distressed
conscience
.
3.
As
from
that
rocke
streamed
abundance
of
waters
to
make
fruitfull
that
barren
wildernesse
wheresoever
they
ranne
:
so
onely
from
the
true
rock
issue
plentifull
waters
of
grace
to
make
our
dry
and
barren
hearts
fruitfull
in
all
workes
of
righteousnesse
:
Isa.
44.
3
,
4
,
I
will
poure
water
upon
the
thirsty
,
and
floods
upon
the
dry
ground
;
I
will
poure
my
spirit
upon
thy
seed
,
and
my
blessing
upon
thy
buds
;
and
they
shall
grow
as
among
the
grasse
,
and
as
willowes
by
the
rivers
of
waters
.
All
this
blessing
of
fruitfulnesse
is
from
the
Rocke
.
See
Eph
1.
4.
III.
In
the
manner
of
attaining
this
water
,
are
many
sweet
resemblances
.
1.
The
people
might
aske
Moses
water
,
that
which
was
impossible
to
Moses
Law
because
of
our
infirmitie
,
Rom.
8.
3.
2.
The
rocke
gives
water
but
not
till
it
bee
smitten
,
Exod.
17.
6.
so
Christ
the
true
rock
must
be
smitten
with
passion
,
he
must
be
smitten
with
the
wrath
of
his
Father
,
and
made
a
curse
for
us
,
before
there
can
issue
out
of
his
side
that
bloody
streame
by
which
the
thirst
of
beleevers
can
be
quenched
.
And
as
the
rocke
was
smitten
twice
,
and
waters
gushed
out
both
times
:
so
Christ
was
twice
smitten
,
first
actually
in
himselfe
,
secondly
virtually
in
the
saith
of
beleevers
of
all
ages
,
the
faithfull
before
him
,
beleeving
in
the
rock
that
was
to
bee
smitten
and
suffer
death
for
sinne
,
the
faithfull
after
him
,
beleeving
in
the
rock
that
was
smitten
,
dead
,
and
raised
already
.
3.
It
was
the
Rod
in
Moses
hand
that
smites
and
breakes
the
rocke
:
Even
so
it
was
the
Law
given
by
Moses
hand
,
and
our
transgression
against
it
that
breaks
the
true
Rock
.
Isa.
53.
5.
Gal
3.
13.
he
was
made
a
curse
for
us
,
and
our
transgression
of
the
Law
was
laid
upon
him
that
we
might
be
freed
from
it
.
And
as
this
was
the
same
Rod
that
smote
the
River
to
bring
destruction
on
the
Aegyptians
and
enemies
of
the
Church
:
so
this
same
Law
and
Rod
of
Moses
brings
the
curse
and
damnation
upon
all
the
enemies
of
God
from
whom
it
is
not
remooved
by
Jesus
Christ
.
4.
The
rocke
was
smitten
,
but
it
was
not
so
much
the
striking
on
the
rock
,
but
the
Lords
standing
upon
it
that
gets
water
for
Israel
,
Exod.
17.
6.
There
was
no
vertue
in
the
stroake
,
but
all
depended
on
Gods
commandement
,
and
precept
,
and
presence
:
even
so
,
it
is
not
the
death
of
Christ
,
nor
the
abundance
of
price
and
merit
of
his
blood
,
nor
the
striking
on
this
rock
before
mens
eyes
in
the
ministery
of
the
word
and
Sacraments
,
that
can
bring
one
drop
of
true
water
of
comfort
,
but
by
the
presence
and
word
of
Gods
blessing
.
The
efficacy
of
grace
depends
not
on
any
meanes
or
worke
wrought
,
but
it
is
Gods
word
and
presence
that
doth
all
in
them
.
Ob.
Then
we
may
give
up
the
use
of
all
meanes
,
and
pray
at
home
for
grace
.
Sol.
Not
so
,
for
meanes
must
be
used
,
Moses
must
speake
to
the
rocke
.
God
appoints
no
meanes
in
vaine
,
but
we
must
not
insist
and
dwell
in
them
,
but
looke
beyond
them
to
Gods
blessing
and
successe
.
Moses
must
use
the
Rod
,
though
a
word
without
the
rod
might
have
done
it
:
so
we
must
use
the
meanes
as
being
tyed
to
them
(
though
God
be
not
)
but
not
stick
in
them
,
seeing
,
the
abuse
of
them
may
make
them
hurtfull
not
helpefull
.
The
people
of
Moses
(
the
Jewes
)
strooke
this
rocke
,
pearced
him
with
thornes
and
speares
;
saw
with
their
eyes
the
precious
fountaine
opened
in
his
side
(
a
priviledge
in
which
they
were
beyond
all
people
of
the
earth
)
but
partly
ignorant
what
they
did
,
partly
malicious
treading
this
precious
blood
under
foot
,
not
attending
not
beleeving
the
word
:
this
reall
striking
of
this
rocke
was
unprofitable
,
yea
and
damnable
unto
them
.
5.
The
waters
of
the
rock
smitten
followed
the
Israelites
,
1.
Noting
the
abundance
of
water
not
only
for
their
present
supply
,
The
rock
following
them
,
that
is
,
following
or
satisfying
their
desires
.
in
signifying
the
truth
which
was
to
follow
.
It
signifyed
plainely
that
Christ
was
to
follow
it
as
the
truth
the
type
;
and
so
it
followed
them
with
instruction
and
admonition
:
so
Christ
the
true
Rock
followes
the
Church
with
instruction
.
His
whole
life
,
Ministery
,
miracles
,
actions
,
passion
,
and
speeches
was
a
reall
instruction
.
And
now
by
his
Ministery
he
followes
us
with
daily
directions
.
4.
It
followed
them
through
the
wildernesse
even
unto
Canaan
.
All
the
drynesse
of
that
dry
and
barren
wildernesse
could
not
dry
it
up
:
So
the
waters
of
grace
streaming
from
the
Rocke
Jesus
Christ
,
follow
the
beleeving
Israel
of
God
through
the
wildernesse
of
the
world
to
the
heavenly
Canaan
.
All
the
persecutions
and
parching
heats
and
droughts
in
the
world
can
never
dry
it
up
.
Let
all
the
wildernesse
besides
want
water
,
in
Israels
campe
is
enough
.
Where
God
begins
with
a
man
in
sound
and
saving
grace
here
,
it
will
carry
him
into
the
land
of
promise
.
True
grace
must
end
in
glory
.
Hence
arise
observations
twofold
.
I.
In
respect
of
God
,
I.
His
presence
.
Onely
keepe
thou
these
conditions
.
Be
with
him
,
2
Chr.
15.
2
,
that
is
,
walke
with
him
,
as
Henoch
.
2.
Keepe
in
thy
waies
,
for
so
long
he
hath
promised
his
comfortable
presence
.
3.
Rejoyce
in
his
presence
,
in
the
presence
of
his
spirit
,
in
the
signes
and
meanes
of
his
presence
.
And
then
feare
not
want
,
sicknesse
,
nor
to
walke
in
the
midst
of
the
valley
of
the
shadow
of
death
,
for
God
is
with
thee
,
Psa.
23.
4.
He
will
also
prepare
a
table
for
thee
in
the
sight
of
the
adversary
,
ver.
5.
II.
Here
is
a
testimony
of
such
mighty
and
miraculous
power
in
God
for
his
people
,
in
cleaving
the
hard
rocke
,
Psal.
78.
15.
To
shew
1.
That
he
is
a
free
worker
not
tied
to
second
causes
;
but
at
his
pleasure
can
hinder
,
alter
,
or
change
the
power
of
nature
,
Psa.
115.
3.
2.
That
he
can
worke
by
contraries
,
and
out
of
most
unlikely
(
yea
contrary
)
meanes
,
effect
his
owne
pleasure
.
Luk
1.
37
,
Is
any
thing
impossible
to
God
?
3.
That
we
should
cast
our
eyes
on
this
power
.
Psa.
62.
11
,
Once
have
I
heard
it
,
yea
twice
;
that
power
belongeth
to
God
.
And
hence
learne
1.
Not
to
limit
the
holy
one
that
made
heaven
and
earth
of
nothing
.
III.
Heere
is
a
testimony
of
Gods
admirable
mercry
to
his
people
.
Thus
of
God
.
From
this
Rock
and
water
we
are
also
to
observe
some
things
concerning
our selves
.
I.
Wee
have
heere
the
accomplishment
of
that
Prophecy
,
Zach
13.
1
,
A
fountaine
is
opened
to
the
house
of
David
,
and
to
the
inhabitants
of
Ierusalem
for
sinne
and
for
uncleannesse
.
Here
we
have
Christ
himselfe
the
true
water
out
of
the
Rock
;
who
onely
refresheth
dry
and
weary
soules
,
and
comforteth
the
fainting
heart
with
the
sweet
promises
flowing
from
the
Gospell
.
And
that
wee
may
see
the
excellency
and
benefit
of
this
fountaine
,
we
will
a
little
compare
this
Rock
with
the
other
,
and
set
the
truth
above
the
type
,
to
draw
our
eyes
and
desires
after
it
.
1.
In
that
rocke
,
he
that
drinkes
of
this
water
shall
never
thirst
againe
,
Ioh.
4.
14.
that
is
,
miserably
as
they
:
however
he
shall
desire
it
still
,
yet
his
very
desire
is
his
happinesse
and
saciety
.
II.
How
we
are
to
carry
our selves
to
this
rock
and
fountaine
,
1.
The
Israelites
thirst
and
call
for
water
,
1.
It
must
be
fervent
and
eager
as
Sampsons
,
Give
me
water
,
or
I
die
.
Iud.
15.
18.
As
the
chased
Hart
panteth
after
the
rivers
of
water
,
so
doth
my
soule
after
thee
,
Ps.
42.
1.
2.
It
must
be
faithfull
.
We
must
not
thirst
with
repining
and
diffidence
,
as
the
Israelites
,
but
with
faith
and
confidence
:
This
drawes
vertue
from
Christ
,
According
to
thy
faith
,
be
it
to
thee
.
3.
It
must
be
constant
.
The
Israelites
thirst
still
till
they
obtaine
their
desire
:
so
we
must
not
content
our selves
with
desire
,
or
to
come
where
this
water
is
and
goe
without
it
;
but
we
must
never
be
content
with
our
estate
(
though
it
be
never
so
well
with
us
for
the
world
)
till
we
taste
the
sweet
comfort
&
strength
of
Christ
and
his
merits
.
2.
Israel
thirsty
runs
to
the
rock
:
Ioh.
7.
37.
If
any
man
thirst
,
let
him
come
to
me
and
drinke
.
2.
That
to
runne
any
whither
else
,
is
to
forsake
the
fountaine
of
living
waters
,
and
dig
pits
that
will
hold
no
water
.
Let
Papists
runne
to
the
puddle
waters
of
their
owne
merits
,
or
seek
other
Mediators
or
Intercessors
:
say
thou
with
the
Apostles
,
Lord
thou
hast
the
words
of
eternall
life
,
and
whither
should
we
goe
?
Let
others
runne
to
humane
helpes
and
remedies
in
their
sorrowes
;
to
cards
,
dice
,
merry
company
,
let
them
runne
to
devils
and
witches
,
and
make
them
their
rock
:
Let
thy
heart
say
,
The
Lord
is
my
Rock
:
and
if
the
word
were
not
my
comfort
,
I
were
sure
to
sinke
in
my
trouble
.
3.
Israel
comming
to
the
rock
,
did
not
onely
draw
from
thence
,
but
drinke
heartily
:
so
we
must
not
onely
come
to
the
place
where
Christ
is
preached
,
but
we
must
beleeve
in
him
,
and
specially
apply
to
our selves
the
merit
of
his
death
.
For
as
drinking
is
a
speciall
application
of
water
to
the
thirsty
body
,
so
by
beleeving
in
Christ
we
specially
apply
the
waters
of
grace
to
the
refreshing
of
the
soule
.
To
beleeve
is
to
drinke
this
water
,
Ioh.
7.
38.
with
Ioh.
4.
14.
Nothing
could
quench
Israels
thirst
(
being
bodily
)
but
water
:
and
onely
faith
quencheth
our
spirituall
thirst
:
And
therefore
(
as
they
to
Moses
)
we
must
say
to
Christ
,
Lord
,
give
us
faith
to
quench
our
spirituall
thirst
.
Let
these
motives
provoke
us
to
drinke
these
waters
.
to
have
the
kingdome
of
God
in
him
,
which
stands
in
righteousnesse
,
peace
,
joy
,
&c.
2.
What
madnesse
and
folly
is
it
to
lay
about
us
so
eagerly
for
this
puddle
water
in
comparison
,
and
catching
with
all
greedinesse
at
the
bitter-sweet
comforts
of
this
life
,
which
prove
poyson
to
the
most
;
and
neglect
the
sweet
and
pure
streames
of
saving
waters
of
grace
flowing
from
the
true
Rock
JESUS
CHRIST
.
Wee
reade
what
strife
and
contention
was
among
the
Jewes
for
wells
of
spring
water
;
and
now
no
man
will
lose
a
dishfull
of
well
water
but
he
will
know
to
whom
:
and
shall
we
onely
not
care
for
the
water
of
saving
grace
,
which
cost
Christ
so
deare
before
he
could
open
the
well
of
it
for
us
?
3.
When
the
woman
of
Samaria
heard
Christ
say
,
that
he
that
dranke
of
this
water
should
thirst
no
more
:
Lord
,
faith
she
,
give
mee
this
water
,
that
I
may
no
more
thirst
,
nor
come
hither
to
draw
,
Ioh.
4.
15.
So
let
it
stir
up
our
desires
after
it
also
,
that
wee
may
get
within
the
well
that
springeth
up
to
eternall
life
.
3.
What
meanes
may
we
use
for
the
attaining
of
water
out
of
this
rock
?
Answ.
1.
Be
an
Israelite
.
That
rock
was
smitten
onely
for
them
:
This
rock
is
laid
in
Sion
,
not
in
Aegypt
.
No
Aegyptian
,
no
Canaanite
,
no
Romish
Aegyptian
that
drinkes
of
that
Popish
puddle
,
no
profane
worldlings
taste
of
these
waters
;
swill
and
draffe
is
good
enough
for
such
swine
.
2.
Come
to
the
place
.
Israel
must
goe
out
of
their
houses
as
well
to
fetch
water
out
of
the
rock
,
as
to
gather
Manna
.
The
place
whence
the
rock
sends
water
is
the
threshold
of
the
Sanctuary
,
Ezech.
47.
If
wee
will
not
stirre
out
of
our
dores
,
wee
may
justly
starve
3.
Avoid
letts
and
hindrances
that
damme
up
these
waters
:
As
,
1.
Ignorance
of
their
worth
,
Ioh.
4.
10.
If
thou
knewest
the
gift
of
God
,
thou
wouldest
have
asked
,
&c.
Good
reason
thou
want
it
,
who
thinkest
it
a
thing
thou
mayst
best
want
.
Many
among
us
(
like
Tantalus
)
in
the
midst
of
water
die
for
thirst
.
2.
Hardnesse
of
heart
,
which
keepes
the
soule
dry
and
barren
;
and
abiding
in
the
naturall
hardnesse
of
a
rock
,
all
the
waters
of
this
spirituall
rock
are
lost
upon
it
.
3.
A
quenching
and
grieving
of
the
spirit
:
this
turns
the
stream
another
way
,
that
it
finds
another
channell
.
Greeve
not
the
spirit
,
but
grieve
rather
that
thy selfe
art
so
strait-necked
a
vessell
.
4.
Secure
neglect
of
meanes
.
A
man
that
will
be
rich
followes
the
meanes
:
so
he
that
meaneth
to
be
rich
in
grace
:
whereas
he
that
meaneth
to
die
a
begger
,
casts
up
all
and
makes
holy
day
at
his
pleasure
.
4.
Provide
1.
the
bucket
of
faith
to
draw
;
the
well
is
deepe
,
and
without
this
bucket
thou
gettest
none
,
Ioh.
4.
11.
2.
Find
a
fit
vessell
to
put
these
waters
in
:
As
1.
a
cleane
vessell
of
a
pure
heart
.
Who
would
put
Aquavitae
or
Balme
water
in
a
fusty
and
stinking
bottle
?
2.
a
whole
vessell
,
that
it
leake
not
out
againe
.
This
whole
vessell
is
a
whole
and
sincere
heart
,
but
broken
all
to
pieces
.
No
vessel
here
can
hold
but
a
broken
and
contrite
heart
.
God
fils
the
humble
:
the
haughty
and
proud
are
sent
away
empty
.
CHAP.
XXIV
.
The
Brazen
Serpent
,
a
Type
.
THe
History
of
the
Brazen
Serpent
is
in
Numb.
21.
6
,
7
,
8.
The
disease
is
set
downe
,
Ioh
3.
14.
15.
As
Moses
lift
up
the
serpent
in
the
wildernesse
,
so
must
the
Sonne
of
man
be
lift
up
:
that
whosoever
beleeveth
in
him
,
should
not
perish
but
have
eternall
life
,
It
will
be
now
both
pleasant
and
profitable
to
looke
a
little
while
upon
the
apt
resemblance
of
the
type
with
the
truth
both
in
the
disease
and
remedy
:
and
first
of
the
occasion
of
the
disease
.
Sect.
I.
I.
The
occasion
of
the
disease
was
the
peccant
humor
of
ingratitude
and
murmuring
against
the
grace
of
God
miraculously
manifested
in
the
wildernesse
.
Note
here
by
the
way
1.
The
Justice
of
God
.
Rom.
2.
4.
5.
The
despising
of
Gods
bountifulnesse
,
treasureth
up
wrath
.
See
the
same
Justice
on
our selves
.
How
lightly
did
wee
in
our
first
parents
regard
that
upheaped
measure
of
bounty
and
grace
conferred
by
God
in
our
Creation
and
innoceny
?
And
how
justly
were
we
stung
to
death
by
the
old
serpent
for
it
?
The
unthankfull
person
is
the
greatest
robber
that
is
.
2.
See
the
equity
of
this
Justice
on
the
Israelites
.
Why
have
ye
brought
us
into
the
wildernesse
to
die
?
Now
their
punishment
is
answerable
to
their
sinne
.
They
transgresse
in
hot
and
fiery
tongues
,
and
are
punished
by
hot
and
fiery
stings
.
Venemous
words
against
God
and
his
servants
are
revenged
by
the
mouthes
of
poysoned
and
venemous
serpents
.
Doe
thou
at
thy
perill
sting
God
and
his
servants
with
bitter
words
,
God
will
have
some
serpent
or
other
to
sting
thee
.
I
am
out
of
doubt
that
many
great
plagues
have
lingred
and
doe
,
amongst
us
in
this
land
for
the
poysoned
and
reviling
speeches
cast
against
God
and
his
servants
every
where
.
We
sting
his
holy
profession
and
servants
incessantly
,
and
he
stings
us
with
the
scorpions
of
his
Judgements
:
II.
The
kind
of
the
disease
.
1.
This
disease
by
serpents
lively
resembles
our
disease
of
soule
,
which
is
no
other
then
the
fiery
sting
of
the
old
serpent
,
which
is
the
devill
,
Rev.
12.
9.
Our
spirituall
disease
is
hence
noted
to
come
from
that
old
serpent
at
first
.
Mat.
25.
41.
goe
ye
cursed
,
&c.
2.
Why
called
fiery
serpents
?
3.
Why
stinging
serpents
?
Secondly
,
to
imply
that
sinne
is
the
sting
of
a
fiery
serpent
.
1.
Set
on
fire
with
wrath
and
cruelty
,
and
desire
to
poison
and
destroy
us
,
fiery
darts
.
For
so
his
temptations
are
called
(
Ephes.
6.
16.
)
for
three
reasons
.
1.
From
the
manner
and
custome
of
souldiers
in
times
past
which
cast
poisoned
darts
,
the
poison
of
which
inflamed
the
wounded
bodies
,
and
made
the
wounds
incurable
.
As
now
many
out
of
desperate
malice
poison
their
weapons
and
bullets
to
make
sure
with
their
enemy
:
So
doth
Satan
by
all
meanes
poison
his
darts
to
speed
the
Christians
soule
.
2.
Because
as
fiery
darts
they
inflame
and
kindle
in
the
heart
all
manner
of
burning
lusts
and
sinnes
,
one
of
them
being
but
as
a
sparke
or
firebrand
to
kindle
another
.
3.
Because
they
leave
for
most
part
a
cauterized
and
seared
conscience
behind
them
,
as
if
they
were
burnt
with
an
hot
iron
,
which
makes
the
sinner
stung
senslesse
of
his
wound
.
Whence
is
another
miserable
difference
betweene
the
stung
Israelite
,
and
the
stung
sinner
.
The
former
was
alwayes
felt
with
griefe
and
paine
:
but
this
often
not
felt
,
and
so
more
desperate
.
Thirdly
,
the
effect
of
this
stinging
was
death
in
many
:
There
is
given
no
name
else
,
whereby
we
must
be
saved
,
Act.
4.
12.
First
note
hence
,
Secondly
,
what
little
cause
we
have
to
love
our
sinnes
:
for
that
is
to
love
our
owne
bane
.
Prov.
8.
35.
Hee
that
sinneth
against
mee
,
hurteth
his
owne
soule
;
and
all
that
hate
mee
,
loue
death
.
No
sinne
but
the
more
pleasing
,
the
more
poisoning
;
the
more
delicate
,
the
more
deadly
.
Sinne
never
so
much
disguised
,
never
the
lesse
deadly
.
Thirdly
,
that
sinners
are
but
dead
men
while
they
live
,
1.
Tim.
5.
6.
An
Israelite
stung
was
but
a
dead
man
:
So
although
the
reasonable
soule
in
a
sinner
makes
him
a
man
,
yet
the
want
of
the
Spirit
of
grace
makes
him
a
dead
man
.
Death
waits
upon
sinne
as
the
wages
on
the
worke
;
and
hell
upon
death
that
comes
before
repentance
.
Fourthly
,
A
foole
hee
is
that
makes
a
mocke
of
sinne
.
Who
would
play
with
a
deadly
serpent
,
or
make
a
jest
of
his
owne
death
?
or
drink
up
the
poison
of
a
serpent
in
merriment
?
or
cast
darts
&
firebrands
about
him
to
burne
himselfe
and
others
,
and
say
,
Am
I
not
in
sport
?
See
Prov.
26.
18.
and
10.
23.
and
14.
9.
Oh
that
wee
could
discerne
our
wounds
,
as
sensibly
as
we
are
certainly
stung
!
It
would
make
us
runne
to
God
,
and
get
Moses
to
goe
to
God
for
us
,
and
pray
that
these
serpents
and
painfull
wounds
might
be
removed
.
If
wee
saw
death
as
present
and
as
ghastly
in
our
sins
as
Israel
did
in
their
stinging
,
we
would
hasten
our
repentance
,
and
seeke
after
meanes
of
cure
.
Sect.
II.
The
remedy
is
,
1.
The
appointing
hath
,
so
loved
the
world
that
hee
gave
his
onely
begotten
Sonne
,
&c.
Ioh.
3.
16.
This
way
of
remedy
and
cure
could
bee
no
devise
of
man
nor
Angel
.
For
,
1.
The
Angels
stand
still
admiring
and
amazed
at
it
,
1.
Pet.
1.
12.
2.
Men
without
a
superiour
teacher
cannot
conceive
it
,
1.
Cor.
2.
14.
much
lesse
invent
it
.
Secondly
,
the
thing
appointed
,
a
serpent
of
brasse
,
resembling
Christ
in
the
matter
and
the
forme
.
1.
The
matter
was
of
brasse
,
2.
It
resembled
Christ
in
the
forme
;
Isai.
53.
a
despised
man
,
a
worme
rather
then
a
man
;
men
saw
no
beauty
in
him
,
but
hid
their
eyes
.
Secondly
,
the
serpent
was
accursed
of
God
:
So
Christ
lay
under
the
curse
of
sinne
for
us
,
Gal.
3.
13.
Thirdly
,
that
was
but
like
a
serpent
;
in
the
forme
of
a
serpent
,
not
a
serpent
;
it
had
onely
the
shape
not
the
life
,
sting
,
nor
poison
of
a
serpent
:
So
Jesus
Christ
was
the
similitude
of
sinfull
flesh
,
but
no
sinner
.
No
venim
or
poison
of
sinne
was
found
in
him
,
neither
in
his
nature
nor
actions
.
Rom.
8.
3.
hee
was
in
the
similitude
of
sinfull
flesh
,
The
third
thing
in
the
appointment
is
the
end
or
use
of
the
serpent
.
lifted
up
:
So
Christs
crucifying
is
called
an
exaltation
from
the
earth
,
Ioh.
12.
32.
2.
Both
must
be
exalted
upon
wood
;
the
Pole
a
type
of
the
Crosse
of
Christ
.
3.
Both
among
the
Jews
;
out
of
the
Church
is
no
salvation
.
4.
Both
to
be
looked
upon
;
one
with
the
eye
of
the
body
,
the
other
with
the
eye
of
faith
.
5.
Both
to
recover
health
and
life
;
one
of
body
,
the
other
of
soule
;
one
frees
from
corporall
death
,
the
other
from
spirituall
and
eternall
.
II.
The
applying
of
this
remedy
was
nothing
but
the
looking
upon
the
brazen
serpent
:
which
signified
the
sinners
beholding
of
Jesus
Christ
for
his
cure
.
(
Ioh.
3.
)
As
the
brasen
Serpent
was
lift
up
;
so
shall
the
son
of
man
,
that
whosoever
beleeveth
in
him
&c.
That
which
Moses
calls
looking
on
the
type
,
Christ
calls
beleeving
in
himselfe
the
truth
.
Which
if
the
Lord
had
not
purposed
to
expresse
,
he
could
as
easily
have
remooved
the
Serpents
,
as
appointed
the
making
of
another
;
and
as
easily
have
healed
them
by
his
word
,
as
by
this
signe
:
but
hereby
affords
them
a
double
mercy
and
cure
,
one
of
the
body
by
the
signe
,
another
of
their
soules
by
the
thing
and
truth
thereby
signifyed
.
III.
From
this
application
followes
a
saving
effect
.
The
Israelite
by
looking
lived
,
But
herein
the
truth
is
advanced
above
the
type
.
never
to
dye
more
,
Ioh.
11.
26.
3.
Whereas
that
did
not
alwaies
reta●●e
the
vertue
of
curing
,
our
brazen
Serpent
doth
ever
retai●e
power
and
vertue
for
the
salvation
of
beleevers
,
looking
towards
him
,
to
the
end
of
the
world
.
4.
Wheras
this
brasen
Serpent
,
now
a
remedy
against
poyson
,
was
after
turned
to
poyson
the
Israelites
in
Hezekiahs
time
;
which
made
him
stampe
it
to
powder
:
our
brazen
Serpent
ever
remaineth
the
soveraigne
and
healing
God
;
as
unchangeable
in
his
goodnesse
,
as
hee
is
in
his
most
holy
and
divine
nature
.
5.
That
remained
a
great
while
,
about
seaven
hundred
and
threescore
yeares
,
but
after
was
defaced
and
destroyed
:
Our
brazen
Serpent
can
never
bee
defaced
or
destroyed
,
but
abides
the
Saviour
of
sinners
to
all
eternity
.
Oh
now
what
a
sweet
Sermon
doth
this
one
type
containe
of
the
whole
summe
and
marrow
of
the
Gospell
?
what
a
pregnant
testimony
and
vaticinie
is
it
alone
of
the
death
and
passion
of
Jesus
Christ
,
as
also
of
the
vertue
and
merit
of
the
same
?
and
consequently
what
a
prop
and
stay
of
our
faith
?
what
a
goade
and
spurre
to
drive
us
to
Jesus
Christ
,
in
whose
name
alone
wee
can
bee
saved
?
Sect.
3.
I.
Note
What
weake
,
Qu.
Why
doth
the
Lord
thus
?
Answ.
For
three
reasons
.
1.
Hee
will
have
his
people
looke
for
helpe
at
no
hand
but
his
owne
,
who
useth
in
such
meanes
to
helpe
as
whence
no
helpe
can
be
expected
but
onely
divine
.
Israel
now
sees
that
all
the
world
cannot
make
a
dead
serpent
prevaile
against
living
serpents
,
but
that
God
of
all
the
world
to
whom
all
creatures
obey
.
2.
Hee
will
have
his
people
hereby
know
and
acknowledge
the
power
of
his
word
.
For
it
was
not
the
Serpent
as
it
was
brasse
,
nor
as
it
was
lifted
up
,
nor
as
it
was
beheld
,
that
could
heale
them
,
but
as
unto
this
signe
was
added
,
-
1.
Verbum
Iussionis
.
-
2.
Verbum
Promissionis
.
the
word
,
first
of
commandement
,
secondly
of
promise
.
By
vertue
of
which
word
the
infected
persons
were
cured
.
Psal.
107.
20
,
he
sent
out
his
word
and
healed
them
.
Gods
word
alone
can
make
a
Serpent
heale
,
and
a
dead
serpent
restore
to
life
.
3.
Hee
will
shew
the
mighty
power
of
his
arme
,
which
hath
ever
by
weake
things
confounded
the
mighty
.
See
this
in
examples
.
When
God
was
to
save
Noah
from
the
deluge
,
one
would
have
thought
it
fit
to
have
reared
him
up
a
mighty
turret
of
iron
or
Adamant
,
When
God
was
by
Ioshua
to
demolish
the
mighty
walls
of
Jericho
,
he
bids
him
not
set
against
it
huge
engins
or
warlike
Ramms
and
batteries
to
batter
it
seven
dayes
together
,
but
hee
must
cast
downe
the
walls
with
looking
on
them
,
and
winne
the
City
by
walking
about
it
seven
dayes
;
and
onely
blow
upon
it
with
Rammes
hornes
,
but
not
lift
an
hand
or
Weapon
against
it
.
Iosh.
6.
When
God
sends
Gideon
against
an
huge
army
of
Midianites
to
overcome
them
,
a
man
would
have
thought
he
would
have
furnished
them
with
armour
of
proofe
and
munition
fit
for
the
warre
,
but
hee
puts
into
their
hands
trumpets
and
pitchers
and
lampes
within
the
pitchers
,
and
bids
them
not
fight
but
onely
make
a
noyse
,
and
so
they
conquer
,
Iudg.
7.
17.
When
God
is
to
foyle
that
mighty
Giant
Goliah
,
a
warriour
from
his
youth
,
who
alone
(
at
the
sight
of
him
)
made
all
Israel
run
away
,
1
Sam.
17.
24
;
he
chooseth
not
a
man
of
war
and
prowess
,
but
a
poore
shepheard
,
David
,
a
boy
as
Saul
calls
him
,
ver.
33.
and
hee
not
armed
with
sword
and
speare
as
Goliah
was
,
but
with
a
sling
and
a
scrip
and
five
stones
;
with
which
when
he
had
overthrowne
him
,
he
borrowed
his
owne
sword
to
cut
off
his
head
.
These
instances
in
stead
of
many
may
serve
to
shew
Gods
ordinary
custome
and
delight
to
effect
the
greatest
matters
by
weakest
meanes
,
and
to
advance
his
own
power
in
weakenesse
.
This
doctrine
may
be
fruitfully
applyed
to
our
present
times
,
1.
God
can
and
doth
often
worke
by
unlikely
and
contrary
meanes
.
2.
Gods
word
and
promise
for
the
present
causes
of
the
Church
shall
be
accomplished
either
with
meanes
or
without
them
,
yea
against
them
.
God
hath
determined
,
and
in
his
word
foretold
the
fall
of
Antichrist
,
and
destruction
of
Babilon
:
Isa.
60.
12
,
the
kingdome
that
will
not
serve
the
Lord
,
shal
be
destroyed
,
much
more
that
Kingdome
which
is
most
opposite
to
the
Lord
,
as
this
is
.
More
specially
2
Thes.
2.
8
,
whom
the
Lord
shall
consume
and
abolish
:
meat
for
the
fowles
of
the
ayre
.
There
is
more
strength
in
this
word
of
God
,
then
in
all
Antichristian
limbes
and
captaines
.
All
Babylons
Physitians
shall
not
heale
her
,
for
great
is
the
Lord
who
will
destroy
her
.
If
this
be
the
time
it
shall
forward
apace
;
if
deferred
,
not
forgotten
.
3.
The
cause
in
hand
is
Gods
cause
,
against
a
Kingdome
;
4.
The
cause
is
not
therefore
at
an
end
,
because
foyled
;
nor
farther
from
victory
,
because
the
party
seemes
weaker
,
and
the
meanes
incomparable
,
Iudges
20
,
Israel
had
the
better
cause
then
Benjamin
,
and
more
number
of
souldiers
,
and
were
prudent
and
expert
in
warre
as
it
appeares
by
some
stratagems
set
against
the
enemie
;
yet
was
foyled
and
broken
twice
because
although
God
had
beene
sought
,
yet
not
so
seriously
as
was
fit
.
If
the
Israel
of
God
had
sought
the
Lord
so
seriously
by
fasting
,
prayer
,
and
sound
humiliation
,
the
powers
of
Antichrist
could
not
prevaile
.
But
great
are
the
sinnes
of
the
Church
,
which
must
be
corrected
;
and
God
will
be
more
earnestly
sought
to
be
found
in
so
great
mercy
.
Againe
,
Salomon
observed
that
the
race
was
not
alwaies
to
the
swift
,
nor
the
battaile
to
the
strong
,
nor
for
their
strength
.
Gedeons
armie
may
be
too
many
for
God
to
give
victory
by
:
Meanes
are
to
bee
used
,
not
trusted
in
;
and
whether
they
bee
likely
or
unlikely
,
God
will
save
his
Church
,
either
by
them
or
without
them
.
Therefore
let
the
Church
looke
backe
to
that
of
Moses
,
Exod.
14.
14
,
The
Lord
shall
fight
for
you
,
and
yee
shall
hold
your
peace
.
Sect.
IV.
II.
Moses
having
a
commandement
shuts
his
owne
eye
,
the
eye
of
faith
must
shut
up
the
eye
of
our
reason
;
and
having
a
word
of
God
,
looke
confidently
upon
it
,
be
it
never
so
unreasonable
〈…〉
.
1.
Hee
shall
never
attaine
the
true
knowledge
of
divine
things
.
Gods
wisdome
hath
no
greater
enemy
then
humane
wisdome
not
sanctified
:
Act.
17.
18
,
what
will
this
babler
say
?
and
reasoning
among
them
of
the
resurrection
,
hee
was
derided
and
mocked
,
ver.
32.
Was
not
Festus
a
wise
man
,
and
a
prudent
governour
?
and
yet
when
Paul
preached
to
him
no
other
things
then
Moses
and
the
Prophets
had
foretold
of
these
sufferings
,
death
,
and
resurrection
,
Festus
tells
him
,
too
much
learning
had
made
him
mad
,
Act.
26.
24.
Ioh.
9.
6
,
Christ
to
cure
a
blinde
man
tempered
clay
and
spittle
together
,
and
applyed
it
to
his
eyes
,
and
bids
him
goe
to
Siloe
:
A
remedie
likelier
to
put
out
a
mans
eyes
then
to
recover
sight
.
There
was
no
reason
in
the
earth
of
the
remedy
,
but
onely
to
try
whether
the
blinde
man
did
constantly
beleeve
.
Yet
if
the
blinde
man
had
not
wholly
resigned
himselfe
to
Christ
,
and
shut
up
his
owne
reason
;
had
not
he
acknowledged
Christ
able
to
do
what
hee
would
by
what
hee
would
;
and
to
bee
the
same
God
who
at
first
put
all
sences
into
a
piece
of
clay
,
and
now
by
a
piece
of
clay
would
recover
his
sence
,
he
had
never
seene
,
but
remained
blinde
still
.
So
every
naturall
man
,
borne
as
blinde
as
he
in
spirituall
things
,
till
he
wholly
submit
himselfe
,
and
subdue
his
reason
to
the
meanes
appointed
,
shall
never
see
any
thing
to
salvation
,
but
abide
in
naturall
blindnesse
still
.
What
hope
hath
he
to
be
taught
by
the
spirit
,
that
must
give
lawes
to
the
Spirit
of
God
?
or
what
a
short
metwand
is
naturall
reason
to
measure
divine
things
by
,
1
Cor.
1.
21
,
&
1
Cor.
2.
14
?
Why
else
did
these
Jewes
esteeme
the
doctrine
of
the
Gospell
scandall
,
but
that
,
reason
of
flesh
would
not
nor
could
behold
life
and
glory
in
such
a
base
life
and
ignominious
death
as
Christs
was
:
nor
could
hold
him
the
Messiah
who
was
made
a
curse
upon
the
Crosse
,
as
if
hee
had
beene
crucified
through
infirmity
?
and
this
vaile
(
as
to
them
)
remaineth
at
this
day
unremooved
.
And
why
was
Christ
foolishnesse
to
the
Graecian
,
but
that
reason
would
not
yeeld
,
that
life
should
be
fetched
out
of
death
,
or
salvation
to
be
sought
in
curse
and
malediction
.
2.
Hee
that
shuts
not
the
eye
of
reason
can
never
attaine
faith
.
First
,
he
cannot
beleeve
the
word
of
God
,
nor
depend
upon
but
scorne
the
ordinances
of
God
in
the
word
preached
,
and
Sacraments
administred
,
which
is
the
visible
word
.
Reason
unrenewed
cares
not
for
this
foolishnesse
of
preaching
,
1.
Cor
1.
21.
And
to
a
carnall
man
the
threatnings
of
God
are
like
Lots
warning
to
his
kinsmen
;
he
was
as
one
that
mocked
or
jested
.
A
promise
to
a
carnall
heart
,
is
as
tastelesse
as
the
white
of
an
egge
.
The
wiser
men
are
,
the
further
off
they
are
from
beleeving
in
a
crucified
God
,
or
conceiving
that
by
the
foolishnesse
of
preaching
God
will
save
such
as
beleeve
.
Flesh
and
blood
reveileth
nothing
.
Secondly
,
hee
cannot
beleeve
the
maine
promises
of
God
,
which
cannot
bee
comprehended
but
by
the
eye
of
faith
,
and
not
by
that
till
the
eye
of
reason
bee
shut
up
.
God
hath
promised
his
presence
,
favour
and
love
with
his
children
:
how
can
reason
conceive
the
truth
of
this
promise
,
seeing
them
in
hunger
,
thirst
,
wants
;
hearing
them
reviled
,
slandered
,
disgraced
;
observing
them
cast
out
of
companies
,
and
societies
as
refuse
and
out-sweeping
;
that
were
their
hopes
here
onely
,
they
were
of
all
men
most
miserable
?
Reason
will
not
bee
perswaded
that
God
can
send
us
by
hell
to
heaven
,
yet
that
is
his
promise
.
My
God
my
God
,
why
hast
thou
forsaken
mee
?
How
could
Abraham
have
beleeved
the
promise
of
a
sonne
by
Sarah
,
had
he
looked
to
naturall
reason
?
Thirdly
,
he
cannot
beleeve
the
maine
Articles
of
faith
,
that
hath
not
resigned
up
his
reason
.
Example
.
Reason
will
not
beleeve
an
happy
resurrection
,
seeing
the
body
raked
up
in
dust
and
corruption
,
but
denies
this
Article
.
Reason
cannot
conceive
or
beleeve
an
eternall
life
,
because
it
sees
it
not
given
but
to
dead
men
.
It
cannot
apprehend
how
the
Sonne
of
God
should
become
the
son
of
man
,
or
that
this
Sonne
of
man
was
borne
of
a
virgin
without
man
.
And
so
of
the
rest
.
Fourthly
,
he
cannot
beleeve
the
miracles
of
Scripture
for
confirmation
of
Gods
truth
and
our
faith
.
Naturall
reason
cannot
beleeve
that
the
Sunne
ever
stood
still
,
as
in
Gi●eah
,
much
lesse
went
back
ten
degrees
,
as
in
Hezekiahs
time
,
2.
King
.
20.
11.
Or
that
fire
should
descend
which
naturally
ascendeth
,
and
feed
upon
water
contrary
to
nature
,
as
at
Elias
prayer
,
1.
King
.
18.
39.
Or
that
fire
should
raine
downe
(
as
on
Sodome
)
which
is
proper
to
water
.
Or
that
fire
should
not
burne
the
three
children
:
Or
that
water
should
stand
as
a
wall
(
as
in
the
Red
sea
,
and
in
the
river
Jordan
)
whose
property
is
to
be
fluid
.
Fiftly
,
he
cannot
beleeve
the
worke
of
creation
,
if
he
will
beleeve
reason
;
the
universall
consent
of
which
is
,
That
of
nothing
,
nothing
can
bee
made
;
and
not
any
thing
(
much
lesse
all
things
)
out
of
nothing
.
To
reason
therefore
it
will
be
incredible
that
there
should
be
light
before
the
Sunne
,
or
fruits
before
any
raine
,
as
in
the
Creation
.
Heb.
11.
3.
By
faith
wee
know
(
not
by
reason
)
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seene
were
not
made
of
things
which
doe
appeere
.
Sixtly
,
he
cannot
beleeve
the
great
work
of
Redemption
.
For
,
naturall
reason
thinks
it
unreasonable
,
that
the
life
of
the
Church
can
bee
fetched
out
of
the
death
of
Christ
.
That
a
man
can
be
justified
by
the
imputed
righteousnesse
of
another
,
and
yet
there
dwell
so
many
sinnes
in
him
.
Reason
will
not
beleeve
that
one
man
can
recover
life
by
anothers
death
:
no
more
then
one
man
can
live
by
anothers
soule
,
or
be
wise
by
anothers
learning
,
or
be
cured
and
brought
to
health
by
anothers
disease
.
3.
So
long
as
the
eye
of
reason
is
open
,
a
man
shall
never
attaine
sound
obedience
unto
God
.
Gal.
1.
16
?
What
other
reason
can
bee
given
that
the
word
powerfully
preached
is
so
generally
fruitlesse
,
but
that
men
think
they
have
reason
not
to
obey
it
,
at
least
not
in
all
things
?
They
see
no
reason
to
bee
so
precise
;
nor
is
there
any
wisdome
to
bee
so
forward
.
Reason
tells
them
they
see
few
great
men
so
strict
,
and
but
a
few
despised
men
are
so
earnest
.
4.
Hee
shall
never
attaine
heaven
.
Cor.
15.
50.
Flesh
and
blood
cannot
inherit
the
kingdome
of
heaven
;
neither
doth
corruption
inherit
incorruption
.
By
flesh
and
blood
is
meant
the
vitiate
and
corrupt
estate
of
man
;
or
flesh
and
blood
severed
from
the
spirit
and
grace
of
God
;
or
the
man
unregenerate
having
onely
flesh
and
blood
.
So
Matt.
16.
17.
Blessed
art
thou
Simon
Ionas
,
for
flesh
and
blood
hath
not
reveiled
it
unto
thee
,
but
my
Father
.
So
as
here
is
not
required
an
abolition
of
flesh
and
blood
in
the
being
and
substance
of
it
,
but
an
addition
of
new
qualities
.
As
in
Christs
transfiguration
was
not
an
extinction
of
his
body
,
but
an
accesse
of
incredible
glory
;
without
which
change
none
can
get
to
heaven
.
Ioh.
3.
3.
Except
a
man
be
borne
againe
,
he
cannot
see
the
kingdome
of
God
.
The
Apostle
adds
the
reason
,
1.
Cor.
15.
●0
.
Gods
kingdome
is
incorruptible
;
flesh
and
blood
in
it selfe
is
corrupted
,
and
so
not
capable
of
that
kingdome
.
Therefore
to
come
to
heaven
thou
must
bee
changed
in
thy
will
,
reason
,
wisedome
and
all
.
Sect.
V.
To
apply
this
:
I.
Labour
to
bring
the
eye
of
faith
to
the
word
:
else
shall
we
be
ready
to
reject
holy
doctrine
(
as
absurd
and
impossible
)
as
Nichodemus
did
the
doctrine
of
regeneration
.
Why
else
doe
most
men
live
no
other
then
a
naturall
life
,
in
the
midst
of
so
many
supernaturall
and
divine
meanes
,
but
that
their
reason
resists
the
Spirits
perswasions
?
Why
are
many
wholesome
doctrines
daily
distasted
and
quarelled
against
by
our
witty
men
;
but
that
they
think
they
have
better
reason
to
do
as
they
do
,
then
any
that
we
can
bring
out
of
Gods
booke
?
Why
else
doe
so
many
fall
back
to
Popery
and
idolatry
,
but
because
they
cast
off
the
teaching
of
the
Spirit
,
and
give
themselves
to
another
teacher
agreeing
with
naturall
corruption
and
reason
?
If
a
man
were
to
bee
led
onely
by
reason
,
and
it
were
lawfull
to
cast
off
religion
,
I
would
choose
to
bee
a
Papist
,
by
which
doctrine
it
is
lawfull
to
be
every
thing
but
a
sound
Christian.
Therefore
though
some
Apostats
are
gone
from
us
,
wee
need
not
care
how
many
such
turne
Papists
;
for
such
were
and
are
their
gracelesse
and
lawlesse
courses
,
that
it
were
pity
they
should
bee
of
any
other
religion
then
that
which
yeelds
men
so
much
liberty
.
II.
Pray
for
that
eyesalve
wherewith
to
anoint
our
eyes
that
wee
may
see
,
spirit
of
illumination
,
working
sound
and
saving
knowledge
in
the
mind
,
by
which
their
naturall
darknesse
is
enlightned
,
as
eyesalve
sharpens
and
cleares
the
dim
sight
.
This
is
proper
to
the
regenerate
,
that
they
have
received
the
anointing
,
which
teacheth
them
all
things
,
that
is
,
al
needfull
things
.
III.
See
what
need
we
have
to
captivate
our
owne
wisedome
and
reason
,
being
one
of
the
highest
turrets
and
holds
in
us
exalted
against
God
,
Casting
downe
reasonings
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
.
These
reasonings
and
cogitations
(
the
froth
of
humane
reason
)
must
bee
resisted
,
yea
removed
.
Thou
must
become
a
foole
,
to
be
wise
.
As
a
full
vessell
cannot
hold
any
more
,
and
no
wise
man
will
offer
to
powre
any
thing
into
it
,
if
hee
would
not
spill
it
:
So
an
heart
filled
with
carnall
wisedome
,
is
an
uncapable
vessell
for
the
Lord
to
powre
his
wisedome
into
.
He
fils
the
empty
vessell
,
and
teacheth
the
humble
.
Obey
without
reasoning
or
disputing
,
though
the
commandement
bee
never
so
difficult
,
or
seeme
unreasonable
.
Abraham
left
his
owne
countrey
,
and
went
hee
knew
not
whither
at
Gods
commandment
.
One
would
have
thought
that
this
had
been
folly
in
him
,
but
that
the
Scripture
acquits
him
,
and
saith
,
hee
did
it
by
faith
,
Heb.
11.
8.
And
in
a
more
difficult
commandement
hee
rose
early
to
slay
his
sonne
,
not
reasoning
the
case
with
himselfe
,
nor
with
Sarah
,
nor
his
sonne
,
nor
his
servants
.
The
disciples
when
Christ
bade
them
leave
all
and
follow
him
,
did
so
presently
.
Here
let
us
consider
:
King
.
5.
12.
Naaman
being
commanded
to
wash
seven
times
in
Iordan
,
growes
angry
,
and
falls
into
comparison
of
the
waters
of
Israel
and
Damascus
;
Are
not
Arbana
&
Pharphar
,
better
then
al
the
waters
in
Israel
,
&c.
But
had
not
his
servants
been
wiser
then
hee
to
perswade
him
to
so
small
a
thing
,
his
reason
had
returned
him
without
his
errand
.
The
yong
man
that
came
so
hastily
to
Christ
hearing
a
commandement
,
goe
sell
all
,
and
give
to
the
poore
;
went
and
consulted
with
himselfe
,
but
Christ
heares
no
more
of
him
.
2.
To
follow
reason
is
to
follow
a
crooked
rule
.
But
admit
it
were
straight
,
yet
is
it
defective
and
too
short
for
mysteries
above
reason
.
And
if
it
were
straight
,
and
large
enough
,
yet
it
is
a
party
,
and
so
unfit
to
be
a
Judge
in
cases
betweene
God
and
man
.
And
therefore
there
is
no
fit
Judge
in
divine
things
but
the
word
which
stands
equally
affected
betweene
God
and
man
.
4.
There
is
not
the
most
hereticall
doctrine
or
opinion
that
ever
was
,
that
found
not
Patronage
and
protection
in
the
corrupt
reason
of
man
.
Quest.
Why
hath
the
leaven
of
Popery
spread
and
sowred
the
whole
lumpe
of
the
Christian
world
,
Answ.
Surely
because
it
is
a
devise
of
humane
reason
,
upholding
humane
reason
,
and
upheld
by
corrupt
reason
which
first
set
it
up
.
See
it
in
parts
,
and
in
whole
.
First
for
the
parts
.
their
fathers
did
so
.
But
Paul
would
not
consult
with
flesh
and
blood
in
matter
of
religion
;
nor
Abraham
with
human
reason
:
This
their
reason
also
is
as
absurd
in
true
reason
,
as
if
a
sonne
were
bound
to
put
out
his
eyes
because
his
father
was
blind
;
or
never
to
enjoy
liberty
,
because
his
father
was
in
prison
or
dyed
in
a
dungeon
.
2.
The
doctrine
of
merit
,
and
justification
by
works
runnes
with
nature
,
as
(
Luk.
18.
18.
)
in
the
young
Pharisee
,
Master
what
good
thing
&c.
for
faine
would
it
finde
some
goodnes
in
it selfe
to
demerit
God
:
Whereas
the
second
Commandement
saith
,
God
shewes
mercy
to
thousands
in
them
that
love
him
,
and
keepe
his
Commandements
.
The
Lords
prayer
also
teacheth
us
to
pray
for
daily
bread
.
A
likely
thing
that
he
can
merit
life
eternall
,
that
cannot
merit
a
crumme
of
bread
.
3.
The
Intercession
of
Saints
and
worshipping
Images
stands
onely
on
the
legs
of
humane
reason
against
divine
wisdome
.
Carnall
men
would
see
their
god
,
and
turne
his
glory
into
the
similitude
of
a
calfe
,
or
other
creature
.
And
is
it
no
reason
we
should
have
Mediators
?
For
why
should
every
rude
fellow
thrust
into
the
Kings
presence
,
and
not
first
make
way
by
some
of
his
Court
?
But
divine
wisdome
saith
,
there
is
but
one
Mediator
,
and
that
we
must
come
to
the
King
by
the
Prince
onely
;
and
it
is
high
treason
to
come
by
any
other
.
4.
Carnall
reason
teacheth
that
every
man
is
full
of
doubting
,
and
therefore
no
man
can
certainely
beleeve
the
remission
of
sins
,
or
be
assured
of
his
owne
salvation
.
But
divine
reason
teacheth
us
that
this
doubting
destroyes
not
faith
,
but
exerciseth
it
;
and
in
our
Creed
we
beleeve
remission
of
sinnes
,
and
eternall
life
;
which
is
more
then
to
beleeve
in
generall
as
devils
doe
.
Secondly
,
Mic.
6.
7
?
5.
Whereas
the
word
laies
a
continuall
care
of
keeping
the
heart
and
thoughts
,
how
doth
that
doctrine
please
nature
,
that
unlooseth
it
from
this
care
,
that
requires
no
paine
to
keepe
the
heart
,
or
to
keepe
out
the
first
motions
of
sinne
:
which
,
they
say
,
is
no
sinne
?
Which
makes
many
sinnes
veniall
in
their
nature
,
put
away
with
a
light
sigh
,
a
knock
on
the
brest
,
or
an
Ave
Mary
:
that
a
man
may
lye
in
sport
,
or
officiously
by
equivocation
,
that
to
steale
a
small
thing
is
but
a
veniall
sinne
?
Salomon
saith
,
a
foole
makes
a
mock
of
sinne
.
To
conclude
,
that
must
be
a
naturall
and
sensuall
religion
,
which
any
thing
but
Gods
word
sets
up
,
and
holds
up
,
but
this
is
neither
set
up
,
nor
held
up
by
it
,
for
where
Gods
word
comes
,
downe
goes
Popery
.
It
could
never
abide
the
breath
of
Gods
mouth
which
blasts
and
destroyes
it
.
5.
Where
doctrine
is
truely
taught
and
beleeved
,
naturall
reason
rayseth
strong
ramparts
against
the
practise
of
it
.
walke
after
the
lusts
of
their
hearts
,
as
the
Gentiles
,
Eph.
2.
3
,
but
because
they
captivate
the
Commandement
to
their
owne
reason
,
and
limit
and
confine
the
wisdome
of
God
within
the
bounds
of
their
owne
carnall
wisdome
?
1.
Our
Gentry
have
reason
to
say
,
Herodias
.
Ahab
hath
no
reason
to
respect
Micah
when
he
prophecies
evill
to
him
.
3.
Trades
men
,
oppresse
,
cosen
,
lye
,
deceive
,
&c
,
because
they
have
reason
to
make
the
best
of
their
owne
.
What
reason
but
they
may
serve
a
Customer
upon
the
Sabbath
,
so
they
come
to
Church
?
They
have
reason
to
slip
all
opportunities
of
grace
all
the
weeke
,
because
they
must
walke
diligently
in
their
callings
the
sixe
dayes
.
Thus
reason
steps
in
,
and
thrusts
aside
the
practise
of
that
which
men
in
judgement
hold
not
for
good
and
necessary
;
and
like
Evah
still
longing
after
forbidden
fruit
.
Thus
of
the
second
observation
.
Sect.
VI.
III.
Seeing
all
of
us
in
this
wildernesse
are
stung
with
the
old
Serpent
,
1.
We
must
feele
our selves
stung
with
our
sinnes
,
and
confesse
our selves
stung
;
venenum
,
quod
per
venas
eat
.
And
as
the
vaynes
and
blood
runne
through
every
part
of
the
body
,
so
sinne
through
every
part
of
the
man
.
Secondly
,
as
poyson
never
rests
till
it
come
to
the
heart
,
and
there
strikes
and
corrupts
the
fountaine
of
life
:
So
our
sinne
hath
mortally
wounded
our
very
hearts
,
and
strikes
at
the
life
of
grace
in
the
soule
.
Thirdly
,
as
poyson
inflames
the
party
with
an
incredible
thirst
,
having
overcome
naturall
moysture
,
and
eaten
up
the
spirits
:
so
sinne
in
the
soule
workes
an
utter
defect
,
and
dryes
up
all
waters
of
grace
,
and
makes
the
sinner
insatiable
in
drinking
up
iniquity
like
water
.
Fourthly
,
as
poyson
not
prevented
brings
speedy
and
certaine
death
,
but
not
without
extreame
paine
and
intolerable
torture
:
so
the
poyson
of
sinne
unconquered
brings
certaine
and
eternall
death
,
attended
with
horrour
of
conscience
,
desperate
feares
,
and
torments
most
exquisite
.
Thus
must
we
labour
to
feele
the
sting
of
our
sin
in
all
parts
far
more
mortall
then
the
most
venemous
stings
of
most
direfull
Serpents
.
2.
When
this
people
felt
themselves
stung
so
deadly
,
they
come
to
Moses
for
counsell
:
Act.
2.
37
,
when
they
were
pricked
in
their
hearts
,
they
said
to
Peter
and
the
rest
,
Men
and
brethren
,
what
shall
we
doe
?
Act.
16.
30
,
the
poore
Jaylor
being
stung
and
sensible
of
his
paine
came
trembling
and
humbling
himselfe
to
Paul
and
Silas
prisoners
,
saying
,
Sirs
,
what
must
I
doe
to
bee
saved
?
A
conscience
truely
wounded
will
seeke
to
God
,
to
his
word
and
Ministers
;
for
it
knowes
that
God
woundeth
and
healeth
.
The
feet
of
him
that
brings
good
tidings
are
beautifull
to
an
humbled
heart
,
even
as
an
experienced
Physitian
to
a
sicke
party
,
who
else
were
sure
to
be
lost
,
for
want
of
meanes
.
What
marveile
if
a
soule
truely
sensible
of
his
sting
and
paine
can
runne
to
Gods
Ministers
;
when
a
counterfeit
humiliation
can
make
as
hard
hearted
a
King
as
Pharaoh
runne
to
Moses
and
Aaron
,
and
beg
prayers
of
them
?
A
marveilous
thing
then
that
of
so
many
thousands
stung
so
deadly
,
so
few
are
sensible
;
that
so
few
trouble
Moses
or
the
Ministers
with
questions
concerning
their
estates
.
Some
stung
and
guilty
consciences
not
supported
by
faith
,
in
touch
of
sinne
and
sence
of
paine
(
like
a
Doe
shot
with
an
arrow
)
runne
every
way
but
the
right
for
ease
.
Some
with
Asa
send
to
the
Physitian
to
purge
away
melancholy
.
Some
with
Saul
send
for
musick
,
esteeming
soules
sicknesse
but
a
sottish
lumpishnesse
.
Some
runne
into
the
house
of
laughter
and
wicked
playhouses
to
see
and
heare
the
Lords
Sampsons
and
worthies
derided
,
not
without
haynous
blasphemy
.
Others
fall
a
building
with
Cain
,
or
set
upon
other
imployments
,
perhaps
it
is
but
an
idle
fancy
.
Some
runne
perhaps
to
the
Witch
of
Endor
,
in
the
meane
time
send
away
Paul
,
as
Felix
,
or
runne
against
Moses
and
his
Ministers
.
But
comfort
can
they
have
none
but
from
God
and
his
word
:
had
not
thy
word
(
saith
David
)
beene
my
comfort
,
I
had
perished
in
my
trouble
.
All
the
Physitians
in
the
world
,
all
the
Musitians
and
Magicians
,
put
together
,
nor
any
other
meanes
could
helpe
a
stunge
Israelite
;
he
must
come
to
Moses
when
hee
had
done
all
hee
could
.
All
other
by-comforts
are
worme
eaten
,
and
as
cold
water
to
cure
a
dropsie
,
or
as
a
cold
draught
to
cure
a
poyson
.
Some
few
there
are
that
come
unto
us
,
who
,
we
are
sure
,
had
never
sought
to
us
more
then
others
,
had
they
had
so
little
sence
of
their
sting
as
other
have
:
as
the
Israelites
had
never
come
at
Moses
,
had
they
not
beene
slung
.
Let
them
be
comforted
in
that
they
have
gone
the
right
way
to
fetch
their
comforts
,
which
is
from
God
and
his
word
,
and
not
from
carnall
men
or
councels
.
The
Lord
in
mercy
hath
brought
them
light
out
of
darkenesse
:
for
pittie
had
it
beene
they
had
wanted
the
sting
of
affliction
,
that
hath
driven
them
to
God
,
and
to
his
word
,
and
servants
.
3.
Comming
to
Moses
,
wherein
do
they
imploy
them
?
we
have
sinned
;
and
in
particular
,
wee
have
spoken
against
the
Lord
and
against
thee
;
and
then
pray
him
to
helpe
them
in
removing
the
Serpents
:
So
thou
being
stung
,
when
thou
comest
to
Gods
Ministers
wilt
be
conversant
in
fruitfull
and
edifiable
questions
;
thou
must
be
free
in
confession
of
such
sinnes
as
are
the
likely
cause
of
thy
trouble
;
and
intent
and
busie
how
to
be
rid
of
the
Serpents
,
and
the
sting
and
poyson
of
thy
sinnes
.
Thou
will
be
carefull
to
know
how
to
get
ease
of
heart
,
and
quietnesse
of
conscience
from
the
paine
and
sting
of
sinne
.
So
the
converts
Act.
2
:
and
so
the
Jaylor
,
What
shall
I
do
to
be
saved
?
The
fault
of
many
is
when
they
have
meanes
of
counsell
and
confort
present
with
them
,
to
waste
their
time
in
trifling
and
curious
questions
,
and
impertinent
to
the
cure
of
the
sting
of
the
Serpent
.
Questions
which
are
like
Crafishes
in
which
is
more
picking
then
meat
.
Questions
meerely
idle
,
the
resolution
of
which
helps
them
no
whit
to
ease
,
or
to
heaven
.
An
humbled
heart
will
not
so
lose
his
time
,
nor
dwell
in
toyes
and
unnecessaries
to
thrust
out
things
more
profitable
.
A
wise
heart
will
not
for
a
shadow
forgoe
the
substance
;
but
will
be
much
in
that
question
of
the
young
man
,
Mr.
what
may
I
doe
to
inherit
eternall
life
?
what
may
I
doe
to
be
saved
?
what
may
I
doe
to
be
rid
of
this
Serpent
,
and
of
that
;
of
this
sinne
and
of
that
?
How
may
I
doe
to
get
mastery
of
my
corruptions
?
In
going
to
Gods
Ministers
let
thy
errand
bee
the
same
with
the
Israelites
in
their
going
to
Moses
;
how
to
be
rid
of
the
Serpents
.
4.
Moses
directs
them
to
the
brazen
Serpent
erected
for
their
cure
;
for
Moses
himselfe
cannot
helpe
them
.
Onely
Christ
,
onely
Christ
,
said
that
Martyr
:
for
he
onely
can
give
a
perfect
righteousnesse
:
he
onely
can
cover
our
imperfection
:
hee
onely
being
no
sinner
,
could
conquer
sinne
:
he
onely
by
dying
could
conquer
death
:
he
onely
by
entring
into
the
grave
could
sweeten
it
:
he
onely
by
sustaining
the
sorrowes
of
hell
could
shut
hell
for
all
beleevers
.
Had
Moses
sent
the
Israelites
any
whither
but
to
the
brazen
Serpent
,
he
had
deluded
them
,
and
they
had
lost
all
their
labour
.
Who
now
is
so
void
of
judgement
that
cannot
discerne
whether
our
religion
or
the
Roman
be
the
ancient
and
true
religion
of
Moses
and
the
people
of
God
:
If
a
man
stung
with
the
serpent
come
to
us
for
counsell
and
cure
as
they
to
Moses
;
we
send
him
(
as
Moses
)
out
of
himselfe
to
Christ
onely
,
the
true
brazen
Serpent
.
Our
doctrine
leads
him
out
of
himselfe
,
out
of
his
owne
merits
,
out
of
externall
works
and
ceremonies
unto
Christ
who
is
our
peace
,
and
left
his
peace
unto
beleevers
;
and
by
this
meanes
through
Gods
blessing
the
patient
attaines
true
tranquillity
of
mind
,
and
inward
peace
of
conscience
:
and
rejoyceth
with
an
unspeakable
and
glorious
joy
for
his
recovery
,
as
the
Israelites
did
in
theirs
.
But
let
a
man
stung
in
conscience
goe
to
a
Roman
teacher
,
hee
leads
him
any
way
but
the
right
,
any
whither
so
not
to
Christ
.
In
stead
of
Gods
certaine
direction
in
the
words
of
the
Prophets
and
Apostles
,
which
testifie
of
Christ
the
onely
brazen
serpent
;
they
send
him
to
unsound
and
uncertaine
speculations
,
fables
,
traditions
,
equall
(
say
they
)
to
Scripture
;
and
some
of
them
say
,
farre
better
.
In
stead
of
Christs
satisfaction
and
merit
,
they
send
him
home
to
his
owne
merits
and
satisfactions
;
by
which
(
say
they
)
he
may
apply
the
satisfaction
and
merit
of
Christ
.
But
in
case
he
be
so
bad
as
he
have
no
merits
of
his
owne
,
the
Church
hath
a
Treasury
of
other
mens
merits
to
dispense
by
taile
,
so
he
will
come
to
the
price
.
So
he
may
buy
oyle
enough
to
fill
his
lampe
out
of
the
Popes
Exchequer
or
Burse
,
filled
to
the
top
with
workes
of
supererogation
.
But
if
he
make
some
scruple
of
this
;
least
the
wise
virgins
have
not
enough
for
themselves
and
others
;
then
they
may
have
the
sacrifice
of
the
Masse
not
to
faile
,
but
never
apply
that
one
and
only
sacrifice
upon
the
Crosse
it selfe
.
Now
whether
of
us
agree
with
Moses
?
5.
As
the
Israelite
must
looke
up
to
the
Serpent
lifted
up
;
so
must
thou
looke
up
and
behold
Christ
lifted
up
.
-
1.
Ratione
Ligni
.
-
2.
Ratione
Regm
-
gratiae
-
gloriae
.
This
must
thou
doe
two
waies
.
First
on
the
wood
of
the
Crosse
;
secondly
on
the
throne
of
the
Kingdome
both
of
grace
and
glory
.
Behold
Christ
lifted
up
not
in
his
abasement
onely
,
but
in
his
advancement
.
First
,
in
the
Kingdome
of
grace
,
as
hee
is
lifted
up
in
the
word
and
Sacraments
.
In
which
Christ
is
mightily
declared
the
Son
of
God
,
and
preached
the
Saviour
of
the
world
:
Gal.
3.
1
,
among
whom
Christ
was
crucified
.
Secondly
in
his
kingdome
of
glory
raysed
from
the
dead
,
ascended
into
heaven
,
and
exalted
at
the
right
hand
of
God
above
all
principalities
and
powers
;
Phil.
2.
9
,
God
hath
given
him
a
name
which
is
above
every
name
.
Now
the
looking
on
Christ
thus
lifted
up
,
is
the
act
of
faith
,
not
a
bare
intuition
,
sight
,
or
vision
,
as
to
beleeve
that
Christ
was
thus
exalted
on
the
Crosse
,
and
in
his
Kingdom
;
but
it
is
apprehensive
and
applicatory
,
and
to
beleeve
in
CHRIST
crucified
and
glorified
.
This
looking
hath
three
things
in
it
.
1.
To
beleeve
that
hee
was
the
Sonne
of
God
and
sonne
of
man
;
our
Immanuel
.
2.
That
he
being
so
,
was
lift
up
for
the
salvation
of
beleevers
.
3.
That
my selfe
assuredly
trust
and
depend
on
him
alone
,
as
the
onely
author
,
meritour
,
and
bestower
of
salvation
.
This
is
Evangelicall
looking
on
the
Serpent
.
Now
because
this
looking
is
the
principall
thing
in
the
cure
,
we
will
consider
,
1.
How
this
looking
cures
us
.
2.
How
wee
know
wee
are
cured
by
our
looking
.
3.
Motives
to
stirre
us
up
still
to
looke
on
our
Serpent
.
Sect:
VII
.
I.
When
the
Israelite
comes
to
Moses
and
asketh
,
Beleeve
in
the
Lord
Iesus
Christ
,
and
thou
shalt
be
saved
:
and
,
yee
are
saved
by
faith
:
and
,
Thy
faith
hath
made
thee
whole
.
Quest.
But
how
doth
faith
save
us
?
Answ.
Not
as
it
is
an
excellent
grace
,
nor
as
any
work
of
ours
.
We
are
not
saved
and
cured
for
beleeving
,
but
by
beleeving
.
1.
Because
faith
is
the
condition
of
the
Covenant
,
and
of
our
cure
;
as
looking
was
the
condition
of
the
cure
of
the
Israelite
.
For
it
was
not
the
having
of
a
Brazen
Serpent
,
nor
the
lifting
it
up
could
cure
;
but
the
Israelites
looking
upon
it
:
so
it
is
not
the
hearing
of
Christ
,
nor
the
lifting
of
him
up
in
the
Ministery
,
nor
knowledge
of
his
merits
can
save
,
unlesse
they
be
received
by
faith
.
A
potion
never
so
vertuous
,
is
fruitlesse
if
not
taken
.
As
meat
uneaten
;
so
is
Christ
not
digested
and
applied
by
faith
.
2.
Faith
cannot
cure
,
considered
simply
in
it selfe
as
a
quality
,
or
vertue
,
or
gift
,
or
habit
;
but
considered
relatively
with
his
object
,
which
is
Jesus
Christ
,
the
Lord
our
righteousnesse
;
for
faith
is
the
eye
of
the
soule
.
But
as
it
was
not
the
eye
of
the
Israelite
,
but
the
eye
set
upon
the
brazen
serpent
that
cured
him
:
so
here
,
faith
upon
his
object
cureth
,
because
onely
faith
draweth
vertue
from
Christ
,
as
in
the
Syrophoenician
who
touched
Christ
and
was
cured
;
but
not
by
touching
,
but
by
beleeving
.
More
plainely
in
this
comparison
.
As
a
jewel
included
in
a
ring
enricheth
a
man
or
healeth
him
;
it
is
not
the
ring
doth
it
but
the
jewell
,
and
yet
none
have
the
jewell
without
the
ring
:
So
Jesus
Christ
is
the
onely
jewell
and
antidote
aginst
the
deadly
poison
of
sinne
.
This
jewell
is
included
in
the
ring
of
faith
.
Now
it
is
apparently
Christ
the
jewell
that
justifieth
,
enricheth
,
cureth
;
but
wee
cannot
have
him
without
the
ring
of
faith
which
includeth
him
.
So
as
faith
saveth
and
justifieth
us
onely
as
a
meanes
,
suppose
the
hand
of
the
soule
to
convey
Christ
to
us
for
justification
,
which
no
other
grace
can
doe
.
So
not
faith
,
but
Christ
applied
by
faith
,
that
saveth
and
cureth
us
.
3.
As
no
Israelite
could
bee
cured
but
by
his
owne
sight
of
the
Serpent
;
and
no
man
could
bee
cured
by
another
mans
looking
or
seeing
it
:
So
must
every
just
man
live
by
his
owne
faith
,
Hab.
2.
4.
No
man
can
be
saved
by
anothers
faith
,
or
the
faith
of
the
Church
,
but
by
his
owne
speciall
faith
,
beleeving
in
particular
upon
assured
grounds
the
remission
of
his
owne
sinnes
.
II.
By
what
marks
may
I
know
that
I
have
looked
on
this
brazen
serpent
for
cure
.
Answ.
By
foure
marks
.
1.
If
thine
eye
have
beene
rightly
affected
;
which
will
appeare
in
foure
particulars
.
mournefull
eye
.
Hee
that
had
seene
the
Israelites
running
about
the
brazen
serpent
,
should
have
seene
many
a
teare
falling
,
and
heard
many
a
deepe
groane
,
and
pitifull
complaints
of
their
deadly
paine
and
poison
.
Hast
thou
come
to
Jesus
Christ
with
sorow
in
thy
heart
,
with
teares
in
thy
eyes
,
with
lamentable
groanes
and
complaints
of
thy
misery
by
sinne
?
this
is
to
looke
upon
him
for
cure
.
Zach.
12.
10.
the
members
of
the
Church
shall
behold
him
and
mourne
,
as
a
man
for
his
onely
sonne
.
Such
lookers
on
him
,
he
looketh
upon
and
easeth
,
Matt.
11.
28.
Come
unto
mee
all
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
Thirdly
,
if
it
bee
a
wishing
and
craving
eye
;
for
there
is
affection
as
well
as
vision
in
the
eye
.
As
the
lame
man
that
lay
in
Solomons
porch
(
Act.
3.
5.
)
wistly
looked
on
Peter
and
Iohn
,
expecting
to
receive
something
from
them
:
so
no
doubt
did
the
Israelites
on
the
Serpent
.
And
so
must
thou
hold
on
waiting
and
expecting
sound
cure
from
Christ
,
&
take
no
deniall
till
thou
bee
fully
cured
;
for
so
did
the
Canaanitish
woman
prevaile
.
Fourthly
,
if
it
be
a
faithfull
stedfast
eye
;
a
beleeving
eye
carries
cure
from
Christ
.
Christ
was
wont
to
aske
some
of
his
patients
that
came
for
cure
,
if
they
did
beleeve
he
could
helpe
:
and
in
the
cure
,
According
to
thy
faith
bee
it
unto
thee
:
and
after
the
cure
;
goe
thy
way
,
thy
faith
hath
made
thee
whole
:
and
much
more
works
hee
the
cure
of
soules
by
meanes
of
the
parties
faith
,
and
not
without
it
.
2.
If
the
sting
were
gone
,
and
the
poison
of
the
serpent
abated
,
this
was
an
infallible
signe
that
the
Israelite
was
cured
.
Consider
if
the
power
and
rage
of
sinne
be
removed
,
the
guilt
of
it
gone
by
justification
;
if
the
poyson
and
staine
of
it
bee
abated
and
daily
abolished
,
now
art
thou
in
the
way
of
cure
.
But
if
the
poison
remaine
,
that
sinne
lives
in
thee
,
prevailes
and
raignes
in
thee
,
and
commands
thee
as
formerly
;
thou
hast
not
yet
looked
on
the
serpent
for
cure
.
Justification
and
sanctification
are
inseparable
.
3.
A
ceasing
of
paine
,
and
ease
and
comfort
restored
;
which
when
the
Israelite
felt
,
it
was
a
signe
he
was
cured
:
So
if
after
sense
of
paine
and
griefe
of
spirit
,
thou
hast
received
sound
peace
of
conscience
,
joy
of
the
holy
Ghost
,
and
comfort
of
a
good
estate
in
Christ
,
that
thou
art
able
upon
good
grounds
to
challenge
thy
righteousnesse
in
Christ
,
and
maintaine
thy selfe
stedfastly
assured
and
cheared
in
Gods
mercie
,
and
the
goodnesse
of
an
excusing
conscience
;
thou
hast
now
looked
upon
Christ
and
Christ
upon
thee
for
perfect
cure
.
4.
When
the
sting
with
the
paine
was
gone
,
the
Israelite
could
goe
as
strongly
and
chearefully
about
his
businesse
as
ever
before
;
he
had
new
life
,
new
strength
,
new
motions
,
by
which
he
might
be
sure
he
had
looked
upon
the
serpent
:
So
if
thou
canst
find
so
happy
a
change
in
thy
soule
,
as
new
life
,
new
motions
,
new
actions
,
new
affections
,
and
in
a
word
,
the
whole
renewed
nature
;
all
these
are
the
fruits
and
effects
of
thy
faith
,
and
faithfull
beholding
of
Christ
,
and
of
his
looking
upon
thee
.
Of
this
new
obedience
and
renewed
strength
of
a
Christian
having
lately
spoken
,
I
passe
it
over
more
briefly
.
III.
Motives
to
stirre
us
up
to
this
looking
upon
our
Serpent
,
1.
Nothing
else
can
cure
us
but
Christ
.
The
Israelits
had
gold
,
silver
,
Manna
from
heaven
,
water
out
of
the
Rock
,
yea
the
Arke
,
the
Oracle
;
but
none
of
all
these
can
helpe
them
,
onely
the
Serpent
must
cure
them
;
no
sight
else
can
cure
.
Thou
mayest
see
gold
,
silver
,
lands
,
friends
,
playes
,
pleasures
,
nay
couldst
thou
see
heaven
it selfe
without
Christ
,
there
were
no
helpe
or
cure
in
it
.
In
respect
of
this
sight
the
Apostle
counted
all
things
losse
and
dung
;
and
desired
to
see
and
know
nothing
but
Jesus
Christ
and
him
crucified
,
and
lifted
on
the
wood
.
2.
No
not
Christ
himselfe
can
cure
without
this
looking
and
faithfull
beholding
him
:
as
the
brazen
serpent
not
looked
on
,
healed
not
.
The
want
of
the
eye
or
sight
disabled
the
Israelites
from
cure
though
the
serpent
were
by
them
:
so
the
want
of
faith
disableth
God
after
a
sort
,
and
Christ
himselfe
from
doing
a
man
any
good
.
Mark
.
6.
Christ
could
doe
no
great
cure
in
Capernaum
because
of
their
unbeliefe
.
Neither
can
any
ordinance
of
God
doe
him
good
that
wants
faith
:
no
more
then
this
serpent
ordained
by
God
,
could
doe
a
blind
Israelite
good
.
If
wee
should
send
a
man
to
the
word
,
it
must
be
a
word
of
faith
must
doe
him
good
;
that
is
,
not
onely
because
it
is
a
begetter
of
faith
;
but
because
it
must
be
mingled
with
faith
,
else
it
proves
unprofitable
,
Heb.
4.
2.
If
to
the
Sacraments
;
seales
of
faith
,
but
as
seales
set
to
blanks
.
If
to
prayer
;
it
must
be
a
prayer
of
faith
that
,
is
availeable
,
Iam.
5
,
15.
If
to
good
works
,
and
good
life
;
it
must
be
a
life
of
faith
,
led
by
faith
;
for
the
just
must
live
by
his
faith
.
If
to
the
Church
of
God
;
hee
must
bee
of
the
houshold
of
faith
,
3.
We
must
hold
on
this
expectation
on
our
Serpent
,
as
the
Israelites
did
till
they
were
perfectly
cured
.
And
because
we
can
never
bee
perfectly
cured
in
this
life
,
but
onely
in
part
;
wee
must
still
looke
up
to
Jesus
the
Author
and
finisher
of
our
faith
,
Sect.
VIII
.
From
this
so
excellent
a
figure
ariseth
a
bright
Sunne
of
light
and
comfort
for
all
the
faithfull
.
1.
The
Israelite
that
could
looke
to
the
serpent
,
if
his
eye
were
never
so
tender
,
weake
,
or
dimme
,
yet
was
cured
.
Thou
that
art
the
weakest
beleever
,
bee
comforted
,
thy
weake
faith
shall
save
thee
,
thy
smoking
flaxe
shall
not
be
quenched
,
but
cleared
to
farther
brightnesse
.
Thy
weake
hand
shall
bee
able
to
receive
and
hold
the
gift
of
righteousnesse
and
eternall
life
.
It
is
not
the
greatnesse
of
thy
faith
that
saves
thee
,
but
the
truth
of
it
.
Yet
with
this
caution
.
If
it
be
true
it
will
strive
to
encrease
.
And
,
if
there
bee
so
much
comfort
in
weake
faith
,
how
much
is
there
in
strong
?
2.
The
Israelite
stung
never
so
often
;
if
so
often
hee
did
looke
on
the
serpent
,
so
often
hee
was
cured
.
Oh
singular
comfort
!
Thou
that
renewest
thy
sinnes
every
day
,
and
every
day
goest
over
the
same
frailties
,
renew
also
thy
faith
daily
,
and
thy
repentance
,
and
thou
art
safe
.
That
brazen
serpent
lost
his
vertue
of
healing
,
but
our
Brazen
Serpent
never
loseth
his
.
If
thou
sinnest
seventy
times
seven
times
,
and
so
many
times
returnest
by
faith
in
Christ
,
and
say
,
It
repents
mee
:
by
this
looking
upon
the
brazen
serpent
all
those
wounds
shall
be
cured
.
Yet
with
this
caution
.
That
as
he
had
been
a
madd
Israelite
,
who
,
because
there
was
a
serpent
set
up
to
cure
him
,
would
therefore
runne
of
purpose
among
serpents
to
be
stung
by
them
:
So
is
hee
no
lesse
wit●esse
a
Christian
,
who
therefore
willingly
makes
his
sinne
abound
,
because
grace
hath
abounded
.
A
madd
man
he
is
that
will
therefore
breake
his
head
,
or
wound
his
members
,
because
he
hath
a
soveraigne
plaister
by
him
.
3.
The
Israelites
stung
never
so
deadly
,
never
so
desperately
,
never
so
long
wounded
,
yet
looking
on
the
serpent
were
cured
.
If
thy
sinnes
bee
as
redd
as
scarlet
,
and
never
so
great
:
if
in
thy
sense
some
one
of
them
deserve
a
thousand
hells
,
and
the
guilt
of
it
or
them
rings
continually
in
the
eares
of
thy
conscience
,
frighted
with
feares
of
hell
and
death
;
if
thy
sinnes
bee
festered
and
of
long
continuance
:
Now
come
to
the
Brazen
Serpent
.
Never
was
any
Israelite
that
could
looke
on
the
serpent
,
sent
away
uncured
:
But
there
is
ten
thousand
times
more
vertue
in
Jesus
Christ
,
then
in
ten
millions
of
brazen
serpents
;
onely
looke
on
this
Serpent
by
the
eye
of
faith
,
turne
from
all
thy
sinnes
,
and
be
saved
.
4.
The
Israelites
looking
on
the
serpent
brought
present
cure
and
ease
,
and
they
went
away
rejoycing
.
If
thou
beleevest
in
Jesus
Christ
,
thou
art
perfectly
cured
.
As
Christ
was
wont
to
say
to
his
patients
,
so
I
say
to
thee
,
Goe
in
peace
,
Thy
faith
hath
made
thee
whole
.
Onely
this
grace
can
quiet
the
heart
distressed
,
and
can
keepe
it
from
sinking
as
once
it
did
Peter
,
Mat.
14.
29.
In
this
is
the
beginning
and
accomplishment
of
thy
happinesse
.
The
converted
Gaoler
went
away
rejoycing
that
he
&
his
house
beleeved
,
Act.
16.
34.
Now
if
one
sight
of
faith
in
this
our
absence
from
Christ
bee
so
joyfull
a
thing
:
what
shall
the
●ight
of
fruition
doe
in
his
presence
?
5.
The
Israelites
having
once
the
brazen
serpent
,
cared
not
for
the
fiery
serpents
.
They
might
sting
them
now
,
but
not
much
hurt
them
;
they
might
now
poison
them
,
but
not
kill
them
:
So
the
beleever
looking
to
the
true
Brazen
Serpent
,
may
triumph
over
the
old
Serpent
,
and
all
the
serpentine
seed
:
and
say
as
the
Apostle
teacheth
,
1.
Cor.
15.
55.
Oh
sinne
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
Nay
,
Thanks
bee
to
God
,
who
hath
given
us
victory
by
our
Lord
Iesus
Christ
.
Great
was
the
power
of
the
Israelites
looking
upon
that
serpent
;
for
when
the
fiery
serpents
were
present
,
it
made
them
powerlesse
,
and
not
hurtfull
.
Greater
is
the
power
of
faith
in
the
Lord
Jesus
;
which
though
our
sinnes
in
themselves
are
most
venemous
and
poisonfull
stings
,
and
such
as
wee
cannot
be
rid
of
them
;
yet
it
so
blunts
them
,
and
makes
them
so
powerlesse
,
that
they
kill
us
not
:
Nay
that
they
hurt
us
not
:
nay
more
,
that
they
helpe
us
,
and
make
us
better
;
more
humble
,
more
wise
,
more
watchfull
.
Thus
our
good
God
(
who
out
of
the
most
infinite
curse
of
Christ
his
Sonne
on
the
Crosse
brought
forth
to
us
the
most
infinite
blessing
which
fills
heaven
and
earth
)
doth
out
of
our
cursed
sinnes
bring
forth
his
owne
glory
,
joyned
with
our
greatest
good
.
For
which
,
as
for
all
other
his
unspeakable
mercies
unto
us
,
be
praise
given
in
all
Churches
,
and
from
henceforth
to
all
eternities
.
Amen
.
FINIS
.