CHRIST
REVEALED
.
JOHN
14.
6.
J
am
the
Truth
.
CHAP.
I.
HAving
formerly
delivered
,
that
Christ
is
Truth
Christ
the
truth
of
legall
shadows
.
Introduction
to
this
Treatise
.
as
opposed
to
falsehood
;
we
are
now
to
shew
,
that
he
is
Truth
as
opposed
to
the
shadows
and
figures
of
the
old
Law
.
In
the
entrance
into
which
Treatise
,
we
must
premise
some
Propositions
.
I.
That
the
Lord
decreed
to
have
always
a
Church
upon
1.
the
face
of
the
earth
;
for
the
upholding
of
which
he
upholds
the
world
.
For
,
1.
He
will
have
his
name
confessed
,
and
praised
as
well
in
earth
as
in
heaven
.
2.
He
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
2.
the
doctrine
of
salvation
by
Jesus
Christ
would
be
sounded
out
in
the
Church
,
together
with
the
doctrine
of
the
Law
,
that
partly
the
right
way
of
his
shorship
,
and
partly
the
way
of
salvation
,
might
be
made
known
and
opened
to
beleevers
.
III.
By
the
Gospel
the
Lord
hath
revealed
the
Covenan
3.
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
mean
to
lead
to
that
end
,
Ephes.
4.
vers.
5.
IV.
Christ
,
and
his
doctrine
,
the
Covenant
being
the
same
4.
Sacramenta
sunt
mutata
,
non
sides
.
August
.
yesterday
,
and
to
day
,
and
for
ever
,
Heb.
13.
8.
for
substance
,
altereth
and
differeth
onely
in
the
form
and
manner
of
dispensation
;
according
to
which
,
it
is
diversly
propounded
in
the
old
Testament
and
New
.
In
the
former
propounded
,
as
of
the
Messiah
to
come
,
from
Adam
unto
his
Incarnation
.
In
the
latter
,
as
of
the
Saviour
allready
come
,
and
so
embraced
in
the
Church
from
his
first
comming
,
to
his
second
comming
againe
.
V.
So
long
as
Christ
was
to
come
,
it
pleased
God
to
train
5.
God
appointed
a
multitude
of
ceremonies
to
the
Iewes
for
5.
reasons
.
1.
his
Church
by
an
heap
of
Ceremonies
,
rites
,
figures
,
and
shadows
,
to
strengthen
their
Faith
in
the
〈◊〉
〈◊〉
of
him
.
Of
which
multitude
of
Ceremonies
,
if
more
●p●●●ll
reasons
be
demanded
;
These
may
be
given
.
1.
The
nonage
and
infancy
of
that
Church
,
which
was
not
capable
of
such
high
mysteries
,
but
was
to
be
taught
by
their
eyes
as
well
as
their
ea●s
.
And
therefore
it
pleased
God
to
put
the
ancient
Church
(
even
newly
out
of
the
Cradle
)
under
Tutors
,
Gal.
4.
2.
and
appointed
divers
Types
and
Ceremonies
,
as
Rud●ments
and
Introductions
,
vers.
3.
fitted
to
the
grosse
and
weak
fences
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
need
had
they
of
clear
instruction
;
and
God
could
have
revealed
Christ
as
clearly
to
them
,
as
to
us
.
Velata
sunt
ista
,
done●
aspiraret
dies
,
&
removerentur
umbrae
.
Aug.
Sol.
But
as
the
Lord
had
observed
this
method
in
creating
the
world
,
he
would
have
darknesse
go
before
light
;
and
in
upholding
the
world
he
would
have
dawning
go
before
clear
day
:
So
in
the
framing
and
upholding
the
Church
,
he
would
have
Christ
exhibited
to
the
Fathers
,
as
to
the
Wise
men
,
in
swadling
coluts
,
which
hid
his
glory
.
He
respected
them
as
Children
;
he
erected
for
them
in
Jewry
a
little
free-schoole
set
up
in
a
corner
of
the
World
;
he
appointed
the
Law
of
Moses
as
a
Primer
,
or
A.
B.
C.
in
which
Christ
was
to
be
shaddowed
in
dark
and
obscure
manner
;
he
would
that
Christ
should
come
to
his
brethren
,
as
Joseph
to
his
;
who
first
obscured
himself
to
them
,
and
afterwards
made
himself
better
known
.
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
2.
advancement
of
Christ
and
his
Gospel
;
which
compared
with
the
Law
,
must
be
manifested
in
great
brightnesse
and
glory
.
Christ
the
Sonne
must
come
in
more
glory
,
than
Moses
the
servant
.
Hence
John
1.
17.
The
Law
was
given
by
Moses
,
but
grace
and
truth
came
by
Jesus
Christ
.
The
Gospel
is
called
grace
,
not
because
under
the
Law
the
same
grace
was
not
preached
,
but
comparatively
:
that
was
scarce
grace
to
this
which
is
more
full
,
more
manifest
;
as
the
light
in
the
dawning
,
is
scarce
light
in
comparison
of
light
at
noon-day
.
There
Grace
in
the
new
Testament
specially
,
how
.
was
grace
,
but
here
is
more
grace
.
1.
In
manifestation
:
The
light
of
the
Sunne
is
sevenfold
,
and
like
the
light
of
seven
days
,
as
was
prophesied
,
Isai
30.
26.
2.
In
impleti
on
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
Judea
.
4.
In
the
groth
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 self
:
that
is
,
It
had
a
rude
and
dark
delineation
of
good
things
to
come
,
as
a
draught
made
by
a
painter
with
a
coale
;
but
the
Gospel
exhibites
the
picture
it self
in
the
flourish
and
beauty
;
that
is
,
the
truth
and
being
of
it
.
Hence
also
Paul
to
the
Col.
2
,
17.
speaking
of
observances
Ceremonies
called
shadows
,
for
4.
reaseus
.
of
the
Ceremoniall
Law
,
saith
:
they
were
but
shadows
of
things
to
come
,
but
the
body
is
Christ
.
Whence
he
would
have
us
conceive
:
1.
That
as
the
body
is
the
cause
of
the
shadow
,
and
the
cause
more
excellent
than
the
thing
caused
:
So
Christ
was
the
cause
of
those
Ceremonies
,
and
more
excellent
than
they
.
2.
As
the
shadow
representeth
the
shape
of
the
body
,
with
the
Actions
and
motions
:
So
those
rites
,
and
Ceremonies
resemble
Christ
in
all
his
actions
,
passions
,
motions
,
as
after
we
are
to
hear
.
3.
As
the
shaddow
is
but
an
obscure
resemblance
in
respect
of
the
body
:
So
the
Ministery
of
the
old
Testament
in
rites
and
Ceremonies
is
a
dark
representation
of
the
body
,
namely
Christ
and
his
spirituall
worship
.
4.
As
the
body
is
solid
,
firme
,
and
of
continuance
,
even
when
the
shadow
is
gone
:
So
the
Ceremonies
as
shadows
are
flown
away
,
but
Christ
the
body
and
his
true
worship
lasteth
for
ever
.
In
all
which
Christ
and
his
grace
are
advanced
,
as
the
publisher
and
perfecter
of
our
salvation
without
any
shadows
;
whereas
of
the
Law
it
is
said
:
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
,
nor
to
be
an
3.
Non
ex
opereoperato
.
acceptable
worship
by
the
worth
of
the
work
done
,
nor
to
justifie
the
observer
:
but
to
shew
justification
by
Jesus
Christ
,
the
truth
and
substance
of
them
;
to
be
types
of
him
,
pointing
at
him
in
whom
the
Father
is
pleased
;
to
be
Allegories
and
resemblances
of
the
benefits
of
Christ
,
exhibited
in
the
new
Testament
;
to
be
testimonies
of
the
promise
and
Covenant
on
Gods
part
;
to
be
Sacraments
and
seales
of
faith
on
the
part
of
the
beleeving
Jew
,
exciting
and
confirming
his
faith
in
the
Messiah
.
IV.
God
would
have
this
heap
of
Ceremonies
.
1.
As
4.
bonds
and
sinewes
of
the
ministery
and
publike
meetings
;
in
which
the
voyce
of
the
promised
seed
,
and
the
sound
of
Use
of
them
to
the
Iews
.
wholesome
and
saving
doctrine
might
be
preserved
in
the
Church
,
and
propagated
to
posterity
.
2.
To
be
externall
signes
of
their
profession
,
by
which
God
would
have
his
Church
distinct
from
all
nations
of
the
earth
.
3.
To
be
to
the
unbeleeving
Jewes
,
an
externall
discipline
to
bridle
them
,
and
an
exercise
to
frame
them
(
at
least
in
externall
conversation
)
to
the
Policy
,
and
Common-wealth
of
Moses
;
for
else
they
must
be
cut
off
,
and
excluded
.
V.
Gods
wisedome
in
appointing
these
Ceremonies
;
1.
5.
Gods
wisdome
in
appointing
them
.
Appointed
a
certaine
observation
of
the
line
&
tribe
whence
the
Messiah
should
come
according
to
the
promise
.
2.
Enjoined
a
certaine
provision
for
the
Ministery
,
which
had
no
certaine
part
of
the
Land
allotted
to
them
.
3.
That
the
poore
might
be
so
provided
for
,
as
that
there
might
not
be
a
beggar
in
Israel
.
The
former
propositions
and
reasons
being
delivered
by
way
of
Preface
,
we
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
shadows
of
the
Ceremoniall
Law
.
Christ
was
figured
in
the
old
Testament
by
holy
Persons
,
The
generall
division
of
this
Treatise
.
and
by
holy
Things
.
Of
the
most
holy
and
eminent
Persons
who
were
figures
of
Christ
,
I
will
propound
some
instances
.
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
Adam
a
type
of
Christ
,
in
four
things
.
1.
was
to
come
.
We
will
gather
the
resemblances
between
them
into
four
generall
heads
.
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
red
earth
;
the
first
in
his
matter
,
the
second
not
in
his
matter
onely
,
but
also
in
his
bloudy
passion
.
3.
Both
were
Sons
of
one
Father
,
and
both
men
but
of
no
man
their
father
,
neither
of
Uterque
ad
imaginem
Dei
conditus
,
uterque
Deo
charissimus
.
them
having
any
other
father
but
God
.
4.
Both
created
in
the
Image
of
God
;
the
former
,
Gen.
1.
27.
the
latter
the
ingraven
forme
of
his
Fathers
person
.
Heb.
1.
3.
5.
Both
endowed
with
perfect
wisedome
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
week
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
2
Adam
was
owner
of
Paradise
,
the
heir
of
the
world
;
soveraigne
Lord
of
all
Creatures
,
to
whom
they
came
for
their
names
;
the
second
Adam
is
Lord
of
heaven
as
well
as
earth
,
heir
of
the
outmost
bounds
of
the
earth
.
Psal.
2.
8.
Commander
of
all
Creatures
;
whom
the
winds
and
sea
obey
;
whose
word
the
divels
tremble
at
;
and
he
keeps
his
soveraignty
which
the
first
Adam
lost
.
2.
Adam
was
appointed
to
keep
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
,
Ephes.
5.
26.
3.
Adam
was
King
,
Priest
and
Prophet
in
his
family
:
so
is
Christ
in
the
Church
,
the
family
and
houshold
of
faith
,
Rev.
1.
5.
As
Primus
ecclesiae
doctor
audiens
immediate
a
Deo
quae
ecclesiae
erant
proponenda
,
ita
et
Christus
.
Adam
was
the
first
Minister
of
the
word
in
the
Church
,
delivering
the
promise
of
the
blessed
seed
with
certaine
rites
and
Ceremonies
to
his
Children
,
and
they
to
their
posterity
:
So
the
second
Adam
is
the
chief
Prophet
and
Doctor
of
his
Church
,
who
alwaies
prescribed
the
pure
worship
of
God
for
matter
and
manner
in
the
Churches
of
all
ages
.
III.
In
respect
of
Conjugation
.
1.
Adam
sleeping
Eve
3.
is
formed
:
Christ
dying
the
Church
is
framed
.
Eve
is
taken
out
of
Adams
side
,
while
he
sleeps
:
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
and
innocent
spouse
to
be
married
to
the
second
Adam
for
ever
,
to
be
bone
of
his
bone
,
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
had
in
his
visible
Church
both
elect
and
reprobates
,
sound
and
hypocrits
,
as
by
many
parables
is
signified
;
as
of
the
field
;
the
net
,
&c.
IIII.
In
respect
of
propagation
.
1.
Both
of
them
are
4.
rootes
,
both
have
a
posterity
and
seed
,
Isai.
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
his
posterity
:
so
the
second
Adam
life
for
all
his
.
Application
followes
.
Use
1.
The
Ministery
reverend
for
antiquity
.
I.
To
note
the
honour
and
antiquity
of
the
Ministery
,
which
not
the
first
Adam
onely
,
but
the
second
also
exercised
.
Despise
at
thy
perill
what
they
so
honoured
;
think
it
too
base
for
thy self
to
attend
,
for
thy
sonnes
to
intend
:
Neither
the
first
Adam
Lord
of
the
earth
,
nor
the
second
Adam
Lord
of
Heaven
and
earth
did
so
.
II.
To
note
the
antiquity
and
authority
of
the
doctrine
2.
Antiquity
of
the
doctrine
offres
grace
.
of
free
grace
by
the
merit
of
the
Messiah
,
which
both
the
first
and
second
Adam
taught
:
neither
of
them
ever
dreamed
of
the
doctrine
of
workes
and
humane
merits
.
What
Adam
learned
of
God
in
Paradise
,
he
taught
to
his
posterity
;
what
his
posterity
heard
of
him
,
the
same
they
delivered
and
left
to
their
children
;
but
they
never
heard
nor
taught
any
other
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
,
to
be
before
error
and
falshood
:
Quod
antiquissimum
,
verissimū
.
Tertul.
so
of
this
truth
,
to
have
precedency
of
all
truthes
;
It
truely
pleadeth
antiquity
,
therefore
verity
.
III.
In
that
the
Church
comes
out
of
Christs
side
,
being
3.
in
the
sleep
of
death
,
as
Eve
out
of
Adams
he
sleeping
,
we
Seek
life
by
Christs
death
.
learn
to
seek
our
life
in
Christs
death
.
That
death
should
be
propagated
by
the
sinne
of
the
first
Adam
,
was
no
marvell
:
but
that
life
by
the
death
of
the
second
,
is
an
admired
mystery
.
Here
is
the
greatest
work
of
Gods
power
fetched
out
of
his
contrary
;
of
ranke
poyson
a
soveraigne
remedy
by
the
most
skilfull
Physitian
of
hearts
.
Let
the
Jewes
scorn
a
crucified
God
,
and
refuse
the
life
offered
by
a
dead
man
;
they
know
not
the
Scriptures
,
nor
the
power
of
God
;
who
can
and
doth
command
light
out
of
darknesse
,
life
out
of
death
,
2
Cor.
4.
6.
all
things
out
of
nothing
.
How
easily
can
he
repaire
all
things
out
of
any
thing
,
who
can
fetch
and
frame
all
things
out
of
nothing
?
He
is
of
power
to
make
of
clay
and
spittle
(
fit
to
put
out
the
sight
)
a
remedy
to
restore
sight
.
He
can
as
easily
save
a
world
by
the
death
of
his
Sonne
,
as
multiply
a
world
by
the
sleep
of
Adam
.
IV.
Labour
to
be
ingrafted
into
the
second
Adam
,
that
4.
Get
into
Christ
the
second
Adam
,
as
thou
art
sure
of
the
first
.
Motives
.
as
thou
hast
born
the
image
of
the
earthly
,
so
thou
maist
bear
the
image
of
the
heavenly
,
1
Cor.
15.
49.
1.
Because
the
second
Adam
repaires
whatsoever
we
lost
in
the
first
.
By
the
first
we
are
enemies
to
God
,
by
the
second
we
are
reconciled
to
him
.
By
the
first
we
all
dye
,
by
the
second
we
are
all
made
alive
.
1
Cor.
15.
22.
By
the
first
we
are
left
to
Sathans
power
,
by
the
second
we
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
all
.
By
the
first
a
necessity
of
death
is
brought
in
,
Heb.
9.
27.
it
is
appointed
for
all
men
once
to
dye
,
and
then
commeth
judgement
;
but
by
the
second
we
have
a
recovery
of
the
blessing
of
immortality
and
life
.
Whatsoever
the
first
Adam
brings
into
the
world
by
sinne
,
the
second
carries
out
by
his
righteousnesse
.
2.
Because
by
Christ
the
truth
we
recover
more
than
we
lost
,
or
ever
should
have
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
souls
and
bodies
of
all
men
,
though
they
eat
not
of
the
forbidden
tree
:
So
the
second
Adam
by
regeneration
is
made
righteousnesse
to
those
who
had
wrought
no
righteousnesse
,
1
Cor.
1.
30.
and
powred
all
good
things
into
the
souls
and
bodies
of
his
members
.
The
first
Adam
by
sinne
helps
us
into
misery
:
but
the
second
Adam
not
onely
helps
us
out
of
misery
,
but
advanceth
us
to
the
highest
dignity
;
to
be
,
of
sons
of
wrath
,
sons
of
God
;
brethren
of
Christ
;
members
of
his
body
;
heires
of
the
kingdome
of
heaven
.
By
Adams
sinne
we
are
all
driven
out
of
Paradise
,
and
earthly
pleasure
,
in
which
we
should
have
enjoyed
an
inconstant
happinesse
:
but
by
Christ
we
are
brought
into
the
heavenly
Paradise
,
our
Fathers
house
.
By
Adams
sinne
we
became
unjust
:
but
by
Christs
holinesse
we
are
not
just
onely
,
but
sanctified
,
graced
,
confirmed
,
glorified
,
into
whom
by
faith
we
come
to
be
ingrafted
.
CHAP.
III.
2.
Noah
a
type
of
Christ
,
7.
wayes
.
THe
second
instance
is
Noah
,
a
manifest
type
of
the
true
Noah
a
type
of
Christ
,
in
seven
respects
.
1.
Noah
,
and
that
in
seven
respects
.
I.
Both
were
fore-prophesied
of
to
be
Saviours
,
Gen.
5.
29.
Lam●ch
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
Jesus
,
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
tranquility
.
II.
Both
are
said
to
be
just
and
perfect
;
both
said
to
2.
Differences
between
Christs
and
Noahs
righteousnesse
.
walk
with
God
;
and
both
to
finde
grace
and
favour
with
God
.
1.
Noah
was
just
in
his
generation
:
So
was
Christ
;
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
,
Noah
but
comparatively
.
Noah
was
perfect
but
in
part
:
Christ
Christus
i
am
perfectus
:
Noah
currens
ad
perfectionem
.
August
.
perfectly
perfect
;
Christ
Legally
;
Noah
Evangelically
.
Noah
perfect
by
the
perfection
of
another
:
Christ
by
his
own
.
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
own
perfection
and
justice
:
but
Noah
cloathed
with
Christs
.
III.
Both
of
them
were
Preachers
of
righteousnesse
.
But
3.
Christ
preached
his
own
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
fearfully
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
Ark
,
and
Masters
of
it
.
4.
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
.
In
the
making
of
their
Arkes
they
are
very
like
.
1.
Noahs
Ark
and
Christs
:
6.
resemblances
.
Both
doe
all
about
their
Arkes
at
Gods
commandement
.
For
as
the
Lord
did
not
hide
from
Noah
his
decree
,
Gen.
6.
13.
So
he
communicated
his
whole
will
and
counsell
to
his
Sonne
concerning
the
salvation
of
the
Church
,
Joh.
8.
26.
2.
As
Noah
takes
many
trees
at
Gods
commandement
,
and
strongly
eloseth
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
drown
or
overwhelme
them
.
3.
As
Noah
prepared
divers
roomes
in
the
Ark
for
divers
creatures
:
So
Christ
in
his
Ark
appoints
divers
places
and
functions
for
beleevers
here
,
and
prepares
in
his
Fathers
house
many
mansions
for
them
hereafter
,
Joh.
14.
2.
And
as
Noah
receives
into
the
Ark
clean
and
unclean
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
floor
is
wheat
and
chaffe
.
4.
As
Noah
made
a
window
into
his
Ark
,
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
darknesse
.
5.
As
Noah
by
the
same
direction
makes
a
door
to
enter
into
the
Ark
,
and
but
one
door
for
so
very
great
a
building
:
So
there
is
but
one
door
to
the
great
building
of
the
Church
dispersed
farre
and
wide
,
and
this
is
Christ
himself
,
Joh.
10.
7
,
9.
6.
As
Noah
the
Master
of
the
Ark
enters
into
it
,
and
receives
and
saves
all
that
enter
in
with
him
;
for
which
purpose
he
is
contented
to
be
tossed
up
and
down
by
those
most
raging
waters
,
and
had
no
more
freedome
from
fear
and
danger
than
others
in
the
Ark
:
So
Christ
the
Master
of
his
Church
,
to
save
his
Church
,
himself
enters
into
it
,
and
is
admitted
into
it
by
the
waters
of
Baptism
;
and
was
contented
,
for
the
saving
of
others
,
to
be
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
be
in
danger
with
her
,
and
every
way
to
help
her
,
will
be
everyway
like
her
in
all
things
,
sinne
excepted
.
V.
Both
of
them
were
repairers
of
the
world
,
From
5.
Noah
descended
all
the
inhabitants
of
the
earth
:
from
Christ
all
the
inhabitants
of
heaven
.
The
world
again
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
year
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
Ark
,
yet
in
the
Ark
they
were
mild
and
tame
:
So
to
Christ
the
windes
,
seas
,
devils
obey
;
and
if
Lyons
and
Cockatrices
come
into
the
Ark
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
6.
to
the
Lord
,
Noah
,
Gen.
8.
21.
As
men
are
delighted
with
sweet
savours
,
so
was
Noahs
sacrifice
pleasing
to
God
.
But
his
was
a
sacrifice
but
of
testification
,
witnessing
his
faith
Sacrifice
of
testification
and
of
satisfaction
.
and
thankfulnesse
:
The
sacrifice
of
Christ
was
a
perfect
satisfaction
,
in
which
he
offered
,
not
the
bodies
of
clean
beasts
as
Noah
,
but
his
own
body
as
a
Lamb
without
spot
,
not
upon
an
Altar
built
by
Noahs
hand
,
but
upon
the
Altar
of
his
Deity
,
not
ascending
to
heaven
by
ordinary
fire
,
but
offered
through
his
eternall
spirit
,
compar'd
to
fire
,
Heb.
9.
14.
And
therefore
must
fully
satisfie
his
Fathers
justice
,
appease
his
wrath
,
and
be
most
acceptable
in
it self
,
and
must
bring
Noahs
,
and
all
other
sacrifices
into
acceptance
.
And
from
hence
it
was
,
that
with
both
of
them
God
did
make
a
covenant
of
grace
for
their
posterities
,
that
he
would
never
break
out
in
such
wrath
against
them
,
confirming
the
same
unto
the
posterity
of
Adam
by
the
sign
of
the
Rainbow
,
and
to
the
posterity
of
Christ
by
the
Sacrament
of
Baptisme
,
and
the
Lords
Supper
.
VII
.
Both
of
them
sent
a
Dove
out
of
the
Ark.
Noah
7.
when
the
waters
asswaged
,
and
much
of
his
fear
and
danger
was
past
,
sends
out
the
Dove
,
who
brought
an
Olive
branch
,
a
sign
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
Mat.
3.
16.
brings
joy
,
and
peace
,
and
comfort
into
the
hearts
of
all
beleevers
,
bringing
in
a
testimony
,
that
Gods
wrath
is
appeased
,
the
waters
are
diminished
,
his
love
and
favour
returned
,
which
is
better
than
life
.
I.
In
the
type
and
truth
learn
:
If
all
the
world
about
us
Use
1.
Preserve
integrity
in
the
worst
times
.
be
given
to
wickednesse
,
and
we
be
cast
into
never
so
wicked
an
age
,
then
to
labour
to
shine
in
the
middest
of
a
naughty
generation
,
Phil
2.
25.
It
is
a
singular
praise
to
be
a
Lot
in
Sodom
,
and
in
a
corrupt
age
to
be
unlike
sinners
.
For
light
to
shine
and
shew
it self
in
darknesse
,
is
beautyfull
and
glorious
.
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
Math.
5.
16.
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
himself
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
himself
to
the
present
temporizers
and
men-pleasers
,
Let
all
the
world
scorn
,
oppose
,
traduce
him
:
If
a
private
man
hold
forth
the
word
of
life
,
and
in
blamelesse
and
pure
conversation
walk
in
a
way
which
leadeth
against
the
stream
and
common
current
of
the
corrupt
age
:
Both
the
one
and
the
other
have
heer
the
type
and
the
truth
,
Noah
and
Christ
presidents
for
the
like
actions
,
precedents
in
the
same
way
.
II.
In
them
both
learn
:
That
these
are
the
days
in
which
2.
Sins
which
are
signs
of
Iudgement
approaching
.
Math.
●4
.
38
we
must
expect
our
Lord
to
judgement
.
As
it
was
in
the
days
of
Noah
,
&c.
So
shall
the
comming
of
the
Sonne
of
man
be
.
As
those
sinnes
in
Noahs
time
brought
the
deluge
of
water
:
the
same
sinnes
now
reigning
,
shall
bring
and
hasten
the
destruction
by
fire
prophecyed
,
2
Pet.
3.
The
sinnes
are
these
.
1.
The
sonnes
of
God
marry
with
the
daughters
of
men
:
that
is
,
the
godly
with
the
ungodly
,
religious
with
the
superstitious
,
beleevers
with
infidels
.
2.
Horrible
contempt
of
the
word
.
As
Noah
preached
by
the
power
of
the
Spirit
,
and
2
Pet.
3.
20.
Christ
himself
by
the
Spirit
,
so
as
never
man
spake
;
yet
both
were
despised
,
and
the
Spirit
resisted
whereby
they
spake
:
So
now
godly
Ministers
must
not
think
much
to
be
despised
in
their
Ministery
;
for
as
it
was
in
the
days
of
Noah
and
of
Christ
,
So
Christ
hath
told
us
it
must
be
.
3.
Prophanenesse
of
the
Ministery
,
and
generall
malice
against
sincerity
.
As
in
the
dayes
of
Noah
,
many
Wrights
and
workmen
were
busie
to
prepare
an
Ark
for
others
;
but
themselves
neither
entred
into
the
same
,
nor
saved
by
the
same
:
And
as
in
the
dayes
of
Christ
,
the
Scribes
and
Pharisees
professed
themselves
chiefe
builders
,
but
refused
the
corner
stone
,
and
neither
entred
themselves
nor
suffered
others
,
but
envy
Christ
they
could
:
So
shall
it
be
in
the
dayes
of
the
Sonne
of
man
.
4.
In
the
common-state
,
and
men
,
apostacy
,
security
,
sensuality
;
men
eat
,
drinke
,
marry
,
but
know
nothing
of
judgement
,
that
is
,
will
not
know
:
So
shall
the
comming
of
the
Sonne
of
man
be
,
Mat.
24.
39.
III.
In
that
Christ
is
the
true
Noah
,
all
the
true
members
3.
Comfort
to
be
had
in
Christ
our
Noah
.
of
Christ
(
who
are
carefull
to
prepare
them
an
Arke
,
and
to
get
within
the
Arke
of
the
Church
)
have
solid
and
strong
comfort
.
For
,
1.
He
is
ready
to
receive
all
that
come
unto
him
:
who
calls
all
the
weary
:
as
Noah
readily
received
all
that
offered
themselves
unto
him
.
Let
not
thy
sinne
discourage
thee
,
be
thou
never
so
uncleane
,
get
once
into
the
Arke
,
and
thou
art
safe
.
2.
As
Noah
himself
entered
into
the
Arke
,
and
abode
there
all
the
time
of
danger
,
and
tossing
by
the
waters
:
so
our
Lord
abides
still
in
the
same
ship
of
the
Church
with
us
:
he
is
so
much
the
more
compassionate
to
us
,
as
he
is
acquainted
with
our
sorrowes
:
and
though
the
danger
and
fear
be
never
so
much
,
we
shall
fare
no
worse
than
himself
will
,
who
in
all
our
troubles
is
troubled
with
us
and
for
us
.
3.
As
Noah
pitched
the
Ark
within
and
without
,
and
so
fenced
it
against
the
waves
and
raging
billowes
and
surges
of
a
world
of
seas
:
So
doth
our
true
Noah
strengthen
his
Arke
and
Church
partly
with
his
promise
,
partly
with
his
prayers
that
their
faith
faile
not
,
as
with
pitch
within
and
without
,
so
firme
and
sure
,
as
let
this
little
Arke
of
the
Church
be
tossed
upon
the
waters
of
affliction
,
and
tried
by
never
so
many
temptations
,
and
persecutions
in
this
sea
of
the
world
,
it
is
so
fenced
&
pitched
,
that
it
shall
never
miscarry
.
Noahs
Arke
indeed
by
tossing
&
beating
of
the
waters
may
be
weakned
and
made
worsei
but
Christs
Arke
the
Church
,
is
made
better
and
stronger
by
trials
and
afflictions
,
It
is
good
for
me
that
I
have
been
afflicted
,
that
I
may
learn
thy
Ps.
119.
71.
statutes
.
Noahs
Arke
at
last
shall
putrifie
and
perish
,
but
Christs
Arke
shall
never
perish
,
but
at
last
be
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
heavie
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
,
Pilot
,
or
Master
to
govern
it
(
for
Noah
was
shut
in
by
God
)
how
should
it
be
but
carried
by
windes
and
waves
upon
rocks
,
or
hils
,
or
sands
,
or
trees
,
or
buildings
,
and
so
in
an
instant
split
all
to
pieces
,
but
that
the
Lord
was
Stearsman
of
all
that
voyage
?
So
the
safety
of
the
Church
is
,
that
it
hath
so
faithfull
a
Pilot
,
whose
Covenant
made
in
his
Church
is
the
wall
and
defence
of
his
People
,
more
stable
than
the
foundation
of
the
earth
.
Which
made
David
to
glory
:
Though
the
earth
be
moved
,
and
the
mountains
tumbled
Psal.
46.
2.
into
the
sea
,
yet
the
Church
may
glory
in
the
salvation
of
her
God
.
In
our
lesser
trials
,
stormes
,
oppositions
,
look
to
God
Arca
tandem
ex
deluvio
liberatat
sic
Ecclesia
.
▪
Arca
cessante
diluvio
in
monte
requievit
:
Ecclesia
mundi
fluctibus
cessantibus
in
coelesti
monte
.
our
safety
;
be
within
the
Arke
,
God
will
provide
for
thy
safety
.
5.
The
Arke
had
a
time
to
be
freed
from
the
deluge
of
waters
:
So
the
Church
hath
a
time
for
her
deliverance
,
Rev.
7.
14.
Psal.
55.
22.
6.
When
the
flood
of
waters
bated
,
the
Arke
rested
on
the
mountaine
of
Ararat
,
Gen.
8.
4.
So
when
the
waters
of
affliction
are
dried
up
,
the
Church
hath
her
rest
in
the
holy
mountaine
of
God
,
Psal.
15.
CHAP.
IV.
3.
Melchizedek
a
type
of
Christ
.
HEbrews
7.
3.
He
was
likened
to
the
Sonne
of
God
.
We
must
Melchizedek
a
type
of
Christ
,
in
4.
respects
.
1.
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
Sonne
of
righteousnesse
shall
arise
.
From
him
all
have
righteousnesse
as
from
a
fountaine
.
II
:
In
his
Office
.
1
:
He
was
King
of
Salem
,
of
peace
:
2.
Peace
by
Christ
most
excellent
.
Hebr.
7.
So
Christ
is
called
,
the
Prince
of
peace
,
Isa.
9.
6.
not
of
a
corner
,
but
of
all
the
world
;
and
of
Salem
,
that
is
,
of
Jerusalem
,
Psal.
2.
6.
I
have
set
my
King
on
Sion
.
On
his
shoulders
was
the
government
laid
.
Of
whom
Zach.
9.
9.
O
Jerusalem
,
behold
thy
King
commeth
unto
thee
,
he
is
just
and
saved
himself
,
poor
and
riding
upon
an
asse
:
but
with
this
difference
,
Melchizedek
brings
peace
earthly
,
temporall
:
but
Christ
is
our
peace
,
Ephes.
2.
14.
by
whom
we
have
peace
with
God
;
he
guides
our
feet
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
most
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
Jewes
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
Uzziah
,
2
Chron.
26.
But
as
this
dignity
was
reserved
unto
Christ
:
so
was
it
dispenced
with
in
his
speciall
figure
to
be
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
3.
Heb.
7.
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
he
might
be
a
more
expresse
type
of
Jesus
Christ
,
who
was
truely
without
father
as
man
,
That
holy
thing
Luk.
1.
35.
which
shall
be
born
of
thee
,
shall
be
called
the
Son
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
?
Isa.
53.
8.
seeing
he
was
before
all
worlds
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
eternally
begotten
of
his
Father
.
And
whereas
Melchizedek
onely
had
no
beginning
or
end
of
life
expressed
:
Christ
is
onely
truly
without
beginning
,
neither
shall
have
any
end
;
for
he
is
the
beginning
and
the
ending
.
And
although
his
humanity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Apoc.
〈◊〉
.
11.
had
genealogie
,
beginning
,
and
ending
of
life
,
yet
as
he
was
the
word
he
had
none
.
And
although
as
the
So●●e
he
Melchizedek
quoad
Scripturam
:
Christus
quoad
▪
natuvam
.
was
from
the
Father
;
yet
as
God
he
was
from
none
,
but
as
the
word
was
of
himself
.
Here
also
is
a
difference
;
Melchizedek
was
without
genealogy
according
to
Scripture
:
Christ
according
to
nature
.
IV.
In
the
excellency
of
his
1.
Person
,
2.
Priesthood
.
4.
1.
For
excellency
of
Person
.
1.
Melchizedek
was
greater
than
Abraham
;
for
he
blessed
Abraham
,
and
the
greater
blessith
the
lesser
,
Heb.
7.
7.
signifying
Christ
the
fountain
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
Jesus
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
Ego
reficiam
vos
.
onely
and
sinfull
:
Christ
God
and
man
without
sinne
.
Melchizedekas
the
sonne
of
God
.
Christ
indeed
the
Sonne
of
God
.
2.
For
the
excellency
of
his
Sacrifice
,
or
his
Priesthood
,
which
was
greater
than
Aarons
.
For
,
1.
Levi
and
Aaron
paid
tythes
in
Abrahams
loines
to
Melchizedek
,
Heb.
7.
9.
Preheminence
of
Christ's
Priesthood
above
Aarons
.
Psal.
110.
4.
and
the
inferiour
payes
tythes
to
the
Superiour
:
Such
is
the
Priesthood
of
Christ
after
▪
the
order
of
Melchizedek
,
not
of
Aaron
.
2.
In
regard
of
the
entrance
.
Melchizedek
was
not
annointed
with
materiall
oyle
as
Aaron
,
nor
received
his
Priesthood
from
any
other
,
but
onely
so
declared
by
the
mouth
of
God
:
So
Christ
succeeded
none
,
received
his
Priesthood
from
none
,
but
annointed
by
the
Spirit
of
God
,
Luke
4.
18.
and
made
a
Priest
by
the
Oath
of
God
,
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
he
receives
it
from
none
,
so
he
passeth
it
not
to
any
other
,
nor
any
can
succeed
him
;
but
he
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
again
,
figured
in
Melchizedek
.
I.
If
Christ
be
the
true
Melchizedek
,
then
must
he
needs
Use.
1.
Christ
greater
than
Abraham
.
be
greater
than
Abraham
,
though
the
Jewes
vainly
gainsay
it
,
Joh.
8.
53.
To
him
all
our
tythes
and
offerings
,
due
from
Abraham
to
Melchizedek
.
He
is
blessed
and
Prince
onely
,
the
King
of
kings
,
and
Lord
of
lords
,
unto
him
be
honour
,
and
power
everlasting
,
1
Tim.
6.
15
,
16.
So
the
four
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
,
that
Christ
is
the
true
Melchizedek
,
both
a
Priest
and
a
King
.
1.
As
he
is
a
Priest
Use.
2.
Comfort
by
Christ
our
Melchizedek
.
we
are
assured
of
a
perfect
reconciliation
by
his
all-sufficient
Sacrifice
.
2.
Of
sound
instruction
,
for
the
Priest
must
teach
the
Law
,
his
lips
must
present
knowledge
.
Joh.
4.
25.
When
the
Messiah
is
come
he
will
tell
us
all
things
.
We
detest
the
blasphemy
therefore
that
tells
us
,
that
he
hath
left
an
imperfect
doctrine
,
that
must
be
eeked
with
traditions
.
3.
Of
his
blessed
intercession
,
which
is
meritorious
and
acceptable
.
Samuel
out
of
his
love
to
the
people
,
1
Sam.
12.
23.
saith
thus
,
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
obtain
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
himself
and
unto
M●gnum
in
〈◊〉
habe●●m
●atro●um
.
us
.
We
have
a
powerfull
advocate
in
heaven
.
They
never
tasted
the
sweetnesse
of
this
doctrine
,
that
seek
after
any
other
Mediator
.
III.
Hence
is
the
happinesse
of
the
Church
.
As
Melchizedek
Use.
3.
blessed
Abraham
:
So
Christ
our
Melchizedek
hath
We
are
blessed
by
our
Melchizedek
.
blessed
all
the
faithfull
posterity
of
Abraham
,
Ephes.
1.
3.
with
all
spirituall
blessings
in
Christ
Jesus
.
But
with
difference
,
Melchizedek
onely
pronouncing
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
than
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
own
sacrifice
,
but
for
Christs
.
2.
By
actuall
procuring
the
blessing
of
remission
of
sinnes
and
righteousnesse
restored
,
a
more
effectuall
blessing
than
Melchizedek
could
procure
:
His
sacrifices
could
onely
signifie
these
in
the
Messiah's
,
not
actually
apply
them
.
3.
By
gathering
,
calling
,
ruling
,
and
preserving
in
spirituall
life
his
whole
Church
,
as
members
of
his
own
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
,
hereafter
in
the
harvest
:
whereof
Melchizedek
must
be
a
receiver
from
him
the
fountain
,
not
a
giver
,
5.
By
publishing
and
pronouncing
on
beleevers
all
this
blessing
in
the
preaching
of
the
Gospel
,
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
than
Melchizedek
is
here
,
and
a
greater
blessing
than
Abraham
received
from
him
.
Let
the
world
curse
,
wicked
ones
rage
and
revile
against
the
Church
and
Members
,
yet
as
Isaac
said
of
Jacob
,
Gen.
27.
33
,
I
have
blessed
him
,
and
therefore
he
shall
be
blessed
;
the
same
will
Christ
not
say
onely
,
but
accomplish
to
them
.
IV.
Hence
is
the
stability
and
perpetuity
of
the
Use.
4.
By
our
Melchizedek
the
Church
abides
for
ever
.
Church
and
members
.
That
Christ
is
the
true
Melchizedek
,
that
is
,
an
eternall
Priest
;
the
Church
must
be
eternall
.
For
a
Priest
cannot
be
without
a
Church
,
nor
an
eternall
Priest
without
an
eternall
Church
,
but
of
Christ
it
is
said
,
thou
art
a
Priest
for
ever
.
Therefore
Tyrants
shall
not
waste
it
,
time
shall
not
out-last
it
,
death
shall
not
hinder
the
being
and
happinesse
of
it
,
no
more
than
it
could
the
eternity
of
the
Priest
himself
,
who
rose
gloriously
from
the
dead
,
so
shall
the
members
.
How
happy
a
thing
is
it
to
be
of
this
houshhold
.
V.
The
excellency
of
Christs
Priesthood
above
the
Leviticall
.
Use.
5.
Excellency
of
Christs
Priesthood
above
the
Leviticall
.
This
is
the
scope
of
the
Apostle
in
describing
Melchizedeks
Priesthood
so
largely
.
For
the
Leviticall
Priests
were
homagers
to
this
,
yea
,
to
the
shadow
of
it
in
Melchizedek
,
while
they
were
in
Abrahams
loines
1.
They
were
men
onely
of
men
:
Christ
the
Sonne
of
God
,
true
God
and
man
.
2.
They
were
sinfull
men
,
and
must
offer
first
for
themselves
,
and
then
for
others
,
Heb.
5.
3.
But
Christ
was
sinlesse
,
he
needed
not
offer
for
his
own
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
than
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
doe
it
daily
,
Heb.
7.
27.
which
argued
the
perfection
,
Heb.
9.
28.
6.
They
offered
the
bloud
of
beasts
which
could
not
expiate
sinne
,
nor
wash
the
conscience
of
the
sinner
,
farther
than
purifying
the
flesh
:
but
he
(
not
with
bloud
of
bulls
and
goats
,
but
)
with
his
own
bloud
entred
once
into
the
holy
place
,
having
obtained
an
eternall
redemption
,
Heb.
9.
12.
and
this
bloud
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
failed
,
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
own
blessed
body
,
in
which
he
performed
all
his
service
,
called
,
chap.
9.
11.
a
great
and
more
perfect
Tabernacle
not
made
with
hands
,
and
verse
24
,
is
now
entred
not
into
holy
places
made
with
hands
,
but
into
the
very
Heaven
,
to
appear
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
dayes
,
hath
an
eternall
Priesthood
,
Heb.
7.
24.
and
therefore
neither
hath
nor
needeth
any
successor
in
earth
.
Whence
every
repetition
of
his
sacrifice
,
bloudily
or
unbloudily
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
greatness
of
6.
Sin
not
to
be
accounted
slight
,
whose
sacrifice
is
so
costly
.
the
Sacrifice
,
the
greatness
of
the
sacrifice
the
greatness
of
the
sinne
,
Melchizedek
,
because
he
was
but
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
himself
that
must
doe
that
.
The
least
sinne
,
which
we
account
so
light
,
could
never
be
expiated
,
but
by
the
bloud
of
him
that
is
God
as
well
as
man
.
All
created
strength
cannot
stand
under
the
burthen
of
the
least
sinne
.
Therefore
in
the
worthiness
of
this
person
see
the
unworthiness
of
thy
sinne
,
to
hate
and
abhorre
it
,
and
thy self
in
dust
and
ashes
for
it
.
An
hainous
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
the
sonne
of
Abraham
the
father
of
the
Isaac
a
type
of
Christ
in
five
respects
.
1.
faithfull
:
a
promised
seed
long
before
he
was
born
,
in
whom
all
the
nations
of
the
earth
should
be
blessed
.
Yea
,
so
strange
was
his
birth
,
as
that
he
was
not
to
be
born
by
the
strength
of
nature
,
but
of
Sarahs
dead
womb
,
when
it
was
not
with
her
as
with
other
women
:
Insomuch
as
when
the
Angel
fore-told
it
to
her
,
she
thought
it
impossible
,
Gen.
18.
12.
So
Christ
the
sonne
of
Abraham
commonly
so
called
,
the
onely
Sonne
of
God
by
nature
,
who
is
the
Father
of
all
the
faithfull
,
who
are
taught
to
say
;
Our
father
,
&c.
The
onely
true
promised
seed
long
before
prophecied
of
,
and
expected
of
beleevers
before
his
manifestation
about
four
thousand
yeares
.
Borne
and
incarnate
not
by
the
strength
of
nature
,
but
by
the
power
of
the
holy
Ghost
after
an
unconceiveable
manner
;
so
as
when
the
Angell
told
his
mother
Mary
of
his
miraculous
manner
of
birth
,
she
thought
it
impossible
,
and
said
,
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
,
Psal.
72.
17.
the
Nations
shall
blesse
him
,
and
be
blessed
in
him
.
Which
Prophecy
cannot
be
understood
of
Salomon
;
for
scarce
his
own
nation
was
blessed
in
him
,
who
by
his
sinne
lost
tenne
tribes
of
twelve
from
his
own
sonne
:
and
verse
5.
they
shall
fear
him
so
long
as
the
Sunne
and
Moone
endure
from
one
generation
to
another
,
verse
11.
all
Kings
shall
worship
him
and
serve
him
:
and
,
verse
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
2.
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
carried
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
Golgatha
.
4.
Isaac
was
led
away
as
a
Lamb
to
the
slaughter
:
So
Christ
was
lead
away
,
Joh.
19.
16.
to
death
.
5.
Isaac
without
reply
submitted
himself
to
his
father
even
to
the
death
;
suffered
himself
to
be
bound
on
the
wood
,
and
yeelds
himself
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
layd
down
his
life
a
whole
burnt
offering
,
and
a
ransome
for
many
,
Joh.
16
28.
Thus
were
both
Lamb-like
sufferers
,
both
bear
their
Crosse
,
both
without
reply
led
away
,
both
bound
and
fastned
on
the
wood
,
both
willingly
obedient
to
the
death
.
III.
In
his
offering
,
1.
Both
sonnes
,
onely
sonnes
,
innocent
,
beloved
of
their
fathers
;
Abraham
did
all
at
Gods
3.
Et
Isaac
Christus
erat
&
aries
Christus
erat
.
Isaac
sibi
ligna
portabat
:
Christus
crucem
propriam
bajulabat
.
Pro
Isaac
aries
,
&c.
Aug.
Act.
2.
&
.
4.
Cervamat●tina
.
Commandement
,
and
lifted
up
his
hand
:
So
Christ
by
the
determinate
counsel
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
:
So
the
Jewes
by
Gods
permission
break
their
sleep
,
and
early
in
the
morning
proceed
to
the
condemning
of
Christ
,
who
is
called
the
Hinde
of
the
morning
.
Psal.
22.
1.
compassed
with
dogges
that
hunted
his
life
;
and
Christ
,
as
another
Isaac
,
after
his
passion
rose
early
in
the
morning
to
fullfill
the
work
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
.
MountMoriah
must
bear
the
Temple
built
by
Salomon
,
a
type
of
Christs
body
,
Joh.
2.
19.
Mount
Calvary
must
bear
the
body
it self
;
and
these
two
hills
,
if
they
be
not
one
and
the
same
(
as
Augustine
thinks
,
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
feell
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
.
1.
For
the
greatnesse
of
the
burthen
.
2.
For
the
burthensomenesse
of
our
sinnes
Ob
moli●
magnitudinem
.
Ob
peccatorum
molem
.
Isai
53.
4.
He
bare
all
our
diseases
.
And
then
both
by
Gods
appointment
were
bound
on
the
wood
,
fastned
hand
and
foot
,
not
that
either
was
unwilling
,
but
to
retaine
the
manner
appointed
for
a
sacrifice
.
5.
Isaac
must
be
offered
alone
,
the
servants
must
stay
at
the
foot
of
the
hill
a
farre
off
,
little
knowing
th
businesse
and
sorrow
in
hand
:
So
Christ
must
tread
the
Winepresse
alone
,
Isai.
63.
3.
the
Disciples
fear
and
fly
,
and
little
consider
the
agony
of
their
Master
.
6.
The
Father
carrys
in
his
hand
the
sword
and
fire
against
his
own
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
,
4.
but
Abraham
must
hold
his
hand
,
Isaac's
flesh
must
not
be
pierced
or
cut
:
The
souldiers
ready
to
break
the
leggs
of
Christ
(
as
of
the
two
theeves
)
must
stay
their
hands
;
not
a
bone
of
him
must
be
broken
.
2.
Isaac
offered
,
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
days
he
revived
,
and
raysed
himselfe
againe
to
dye
no
more
.
So
both
were
delivered
from
death
the
third
day
:
wherein
the
Apostle
plainly
makes
him
a
type
,
Heb.
11.
16.
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
thornes
and
bryers
,
which
would
for
ever
have
held
us
if
they
had
not
held
him
.
V.
In
his
mariage
.
1.
Rebeckah
was
fair
and
beautyfull
:
5.
Similitude
of
Rebeckahs
marriage
,
and
the
Churches
.
so
the
Church
is
faire
in
the
beauty
of
Christ
,
and
fair
within
.
2.
She
was
of
his
own
kindred
and
flesh
,
Gen.
24.
4.
so
Christs
spouse
is
of
the
same
flesh
which
himself
assumed
.
3.
She
was
wooed
by
his
Fathers
servants
,
and
brought
forwards
towards
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 selfe
with
jewels
and
trims
her self
before
she
comes
to
Isaac
,
but
covers
all
with
a
vaile
:
So
the
Church
prepares
her selfe
as
a
Bride
for
a
Bridegroome
,
trims
her selfe
with
faith
and
grace
as
Jewels
,
but
covers
and
vailes
all
with
humility
,
modesty
,
shamefacenesse
,
as
not
worthy
to
be
seen
,
much
lesse
matched
to
such
an
husband
.
6.
In
her
comming
How
Christ
meets
his
Church
.
towards
Isaac
,
Isaac
meets
her
:
so
the
Church
coming
towards
Christ
he
meets
her
a
far
off
.
1.
by
his
grace
of
election
.
2.
By
his
most
intire
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
pattern
by
which
to
frame
Vse
.
1.
A
pattern
of
obedience
.
our
obedience
.
Phil.
2.
8.
Let
the
same
minde
be
in
us
that
was
in
them
.
1.
To
be
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
be
prosecuted
to
death
:
so
let
us
not
procrastinate
,
but
hasten
to
our
duty
,
especially
to
our
sacrifices
of
prayer
and
prayses
early
in
the
morning
.
Psal.
108.
2.
3.
As
Ahraham
in
offering
,
or
Isaac
in
obeying
consulted
not
with
flesh
and
bloud
,
acquainted
neither
Sarah
nor
the
servants
,
nor
consulted
with
humane
wisedome
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
bloud
after
he
had
a
calling
.
If
flesh
and
bloud
will
object
any
thing
against
obedience
,
and
extoll
it selfe
against
the
knowledge
of
God
,
bring
it
captive
into
the
obedience
of
Christ
,
2
Cor.
10.
5.
4.
Obey
in
suffering
,
as
well
as
in
doing
;
dayly
take
up
our
crosse
(
as
both
they
carryed
the
wood
of
their
offering
)
and
not
repine
nor
reply
.
We
must
not
think
that
by
carrying
our
crosse
we
can
performe
the
work
Non
ad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sic
Christus
tantum
:
tamen
quoad
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
etiam
propter
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
of
our
redemption
,
for
to
that
end
it
was
carried
by
Christ
onely
;
yet
we
must
carry
it
so
farre
forth
as
he
is
a
patterne
for
our
imitation
,
yea
,
that
we
may
be
conformable
to
the
image
of
Christ
,
Rom.
8.
29.
5.
For
the
measure
,
stick
not
at
heavy
crosses
and
burthens
,
they
carried
heavie
loads
of
wood
.
We
must
not
love
our
lives
to
death
,
if
God
call
us
thercto
.
For
both
they
were
obedient
unto
death
,
Phil.
2.
8.
Such
a
testimony
is
given
of
the
Saints
,
Revel
,
12.
11.
they
loved
not
their
lives
unto
the
death
.
Now
thus
to
frame
our
obedience
are
required
two
rules
.
Two
rules
for
our
obedience
.
I.
A
change
and
renovation
of
our
crooked
and
corrupt
nature
,
which
is
ever
rebelling
against
the
law
of
the
mind
.
Nothing
(
we
say
)
is
hard
to
good
will
:
But
this
good
will
is
not
to
be
found
but
in
such
as
are
regenerate
by
the
Spirit
of
God
,
who
hath
made
it
of
an
unwilling
,
a
willing
will
.
And
till
this
change
be
made
,
every
commandment
is
impossible
,
and
an
intolerable
yoke
.
Let
Christ
give
the
same
commandement
to
the
young
man
,
and
to
the
disciples
,
of
leaving
all
and
following
him
,
it
is
an
impossible
taske
to
the
one
,
yet
in
his
naturall
estate
,
but
an
easie
yoke
to
the
other
,
who
with
the
commandement
receive
some
secret
power
to
draw
them
to
obedience
.
Let
the
word
command
an
angry
,
furious
,
natural
man
to
forgive
his
neighbour
that
wrongs
him
,
and
blesse
him
that
curseth
him
,
and
doe
good
for
evill
,
and
recompence
love
for
hatred
:
Oh
this
is
an
impossible
commandment
,
and
flesh
and
bloud
cannot
possibly
brooke
it
;
and
indeed
he
must
be
more
than
flesh
and
bloud
that
can
heare
it
,
he
must
have
a
spirit
subduing
his
will
unto
the
will
of
God
.
Let
God
speake
(
as
he
did
to
Abraham
)
to
a
man
unconverted
:
Offer
me
up
now
,
not
thy
sonne
,
but
thy
sin
,
thy
dear
lusts
;
thy
Usury
,
thy
Revenge
,
Swearing
,
Lying
,
thy
Herodias
,
thy
Dalilah
,
thy
Darling
,
thy
Pride
;
take
the
knife
into
thy
hand
,
and
with
thine
own
hands
kill
it
,
sacrifice
it
,
let
out
the
life
bloud
of
it
:
Oh
what
grutching
,
gainesaying
,
rising
up
against
the
word
,
and
him
by
whom
God
commandeth
?
Every
naturall
mans
sinne
is
his
Isaac
,
his
childe
,
his
best
beloved
,
his
joy
and
laughter
,
he
cannot
spare
him
,
he
cannot
part
with
him
.
Though
the
Lord
be
in
never
so
great
haste
and
earnest
,
they
be
not
so
hasty
to
rise
up
with
Abraham
,
early
in
the
morning
to
offer
up
their
sinnes
;
a
plain
evidence
that
as
yet
their
nature
was
never
changed
,
but
they
are
in
their
sinnes
.
Rule
II.
In
dangerous
,
and
difficult
,
or
costly
commandements
,
prop
up
thy
faith
with
consideration
of
Gods
power
and
truth
.
So
did
Abraham
in
this
difficult
commandement
,
when
he
might
have
considered
of
a
thousand
strong
hinderances
,
he
strengthened
his
faith
by
this
,
Heb.
11.
19.
he
considered
that
God
was
able
to
raise
him
up
even
from
the
dead
,
whence
after
a
sort
he
received
him
.
Thus
he
supported
his
faith
in
that
word
of
promise
,
Rom.
4.
20
,
21.
he
considered
not
Sarahs
dead
body
,
but
was
fully
assured
that
God
(
whom
he
beleeved
,
who
quickneth
the
dead
,
verse
17.
)
who
hath
promised
,
was
also
able
to
do
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
he
will
;
but
if
not
,
&c.
So
in
the
time
of
danger
and
deep
distrhsse
,
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
do
for
the
hundreth
talents
?
The
Lord
is
able
to
give
thee
more
than
this
.
Object
.
But
I
know
not
whether
he
will
.
Sol.
Faith
assures
it self
there
is
never
any
losse
in
obeying
God
.
It
knowes
the
way
to
keep
Isaac
,
is
to
give
up
Isaac
.
It
hath
a
promise
,
whosoever
forsaketh
house
,
lands
,
&c.
for
Christ
,
he
shall
have
an
hundreth
fold
.
II.
In
both
we
have
a
nolable
type
of
our
resurrection
.
Use.
2.
A
type
of
our
resurrection
.
Isaac
was
raised
the
third
day
,
as
from
the
dead
:
but
Christ
indeed
raised
,
not
as
Isaac
for
himselfe
,
but
as
an
head
for
his
body
and
members
.
Which
assureth
us
1.
That
we
shall
rise
out
of
all
petty
deathes
and
dangers
,
for
our
head
is
above
water
.
Though
the
billowes
of
afflictions
inward
and
outward
may
rinse
us
,
and
run
over
us
,
yet
they
shall
not
drown
us
,
because
our
head
is
aloft
.
They
may
threaten
and
affright
us
,
but
shall
not
drown
and
destroy
us
;
we
shall
wade
out
well
enough
,
because
they
can
never
go
over
our
head
any
more
.
2.
That
we
shall
at
the
last
day
rise
from
all
the
death
of
mortality
and
corruption
;
in
which
argument
the
Apostle
is
large
to
prove
,
that
because
Christ
the
head
is
risen
,
the
members
must
also
rise
againe
.
For
,
1.
Can
or
will
a
1
Cor.
15.
12.
living
and
powerful
head
be
always
dismembred
and
sundered
from
the
body
?
2.
Because
Christ
rose
not
as
a
private
person
as
Isaac
did
,
but
as
the
first
fruits
of
them
that
slept
,
v.
20.
3.
Because
Christ
in
his
resurrection
is
opposed
to
the
first
Adam
,
v.
21.
For
as
by
the
first
Adam
comes
death
on
all
;
so
by
the
second
Adam
resurrection
from
the
dead
.
This
is
a
sure
prop
and
stay
against
all
the
miseries
&
occurrences
of
this
life
,
&
against
the
bitternes
of
death
,
and
horror
of
the
grave
,
that
we
are
assured
of
a
better
resurrection
,
else
were
we
of
all
men
most
miserable
,
verse
19.
III.
A
sweet
consolation
.
God
watched
every
motion
Use.
3.
Matter
of
sweet
consolation
.
in
both
these
Isaac's
offering
;
how
farre
Abraham
should
go
,
how
long
,
to
the
lifting
up
of
the
knife
;
and
where
he
should
stay
;
and
when
was
fit
to
say
,
do
the
boy
no
hurt
:
So
he
watched
the
executioners
,
the
crucifiers
,
how
farre
they
should
proceed
with
Christ
,
but
stayed
them
from
breaking
his
bones
,
and
kept
him
from
seeing
corruption
.
So
when
Gods
time
and
terme
is
come
,
the
affliction
and
afflicter
shall
goe
no
farther
;
a
voyce
at
length
shall
come
,
and
say
:
Stay
thy
hand
,
do
him
no
hurt
.
IV.
Both
were
delivered
,
but
not
till
the
third
day
;
the
Use.
4.
Look
for
help
,
though
the
case
be
desperate
.
Luke
24.
one
when
the
knife
was
up
,
the
other
being
dead
and
hopeles
at
least
in
the
account
of
men
,
as
appeared
by
the
words
of
the
disciples
which
were
going
to
Emmaus
.
Hence
we
learn
to
make
this
use
for
the
strengthening
of
our
faith
:
Then
to
look
for
helpe
and
deliverance
,
when
the
case
is
desperate
,
and
in
humane
sence
we
are
gone
.
There
is
life
in
this
comfort
,
which
assureth
us
of
life
,
even
in
death
,
as
Hos.
6.
2.
After
two
days
he
will
revive
us
,
and
in
the
third
day
he
will
raise
Gen.
22.
us
up
,
and
we
shall
live
in
his
sight
.
In
all
wants
and
extreamities
let
Abrahams
voice
to
Isaac
comfort
thee
:
God
will
provide
.
Deus
providebit
.
If
Isaac
see
Abrahams
sword
in
the
one
hand
,
and
fire
in
the
other
ready
to
devoure
him
,
yet
a
little
while
and
the
sword
shall
be
put
up
,
and
the
fire
shall
take
another
object
.
So
the
faithfull
Sonnes
of
Abraham
,
seeing
God
the
Fathers
sword
of
justice
drawn
against
them
,
and
the
fire
of
his
fury
ready
to
consume
them
,
yet
at
length
shall
see
by
Christ
the
sword
put
up
,
and
the
fire
of
wrath
turned
againe
into
a
flame
of
love
and
grace
.
Faith
hath
a
cheerfull
voyce
:
God
will
provide
.
Unbeleefe
is
full
of
repinings
and
murmurings
:
Oh
how
shall
I
be
provided
for
,
in
this
or
that
?
I
see
no
meanes
,
&c.
Here
the
difference
holds
which
was
between
the
ten
spies
and
the
two
,
Numbers
13.
If
thou
see
not
the
meanes
for
thy
deliverance
,
go
to
the
Mountaine
there
is
a
Ramme
for
Isaac
:
hasten
thy
obedience
,
and
God
which
set
thee
on
work
,
will
hasten
thy
deliverance
.
CHAP.
VI.
5.
Ioseph
a
type
of
Christ
.
4.
waies
.
Ioseph
a
type
of
Christ
4.
wayes
.
1.
Gen.
30.
24
Luke
1.
18.
I.
IN
regard
of
his
person
.
1.
Joseph
was
the
first
borne
of
the
beloved
Rahel
,
as
Christ
was
the
first
borne
of
the
freely
beloved
Mary
.
2.
Best
beloved
of
his
father
,
Gen.
37.
3.
figuring
Christ
who
was
declared
the
well-beloved
Decorus
facic
,
pulchrior
mente
.
in
whom
his
Father
delighted
,
Matth.
3.
17.
3.
He
was
very
beautifull
,
Gen.
39.
6.
and
his
internall
beauty
was
more
than
his
externall
:
Christ
was
more
beautifull
than
the
sons
of
men
,
and
making
us
beautifull
in
his
beauty
.
4.
Joseph
was
endued
with
such
a
measure
of
wisedome
and
understanding
as
none
was
like
him
,
in
whom
Gods
Spirit
was
.
For
which
cause
he
was
called
Zaphnathpaaneah
,
verse
45.
Gen.
41.
38.
that
is
,
an
expounder
of
secrets
:
figuring
Christ
in
whom
were
treasures
of
wisedome
,
and
the
Spirit
beyond
all
measure
;
who
is
therefore
called
the
great
Counseller
,
and
the
Lambe
onely
worthy
to
open
the
book
,
who
onely
hath
the
key
of
David
to
open
the
secret
mysteries
of
salvation
.
5.
In
Jacobs
last
Testament
,
Joseph
is
called
a
fruitful
bough
,
whose
branches
runne
upon
the
wall
,
because
out
of
him
branched
two
tribes
,
Ephraim
and
Manasseh
,
therein
he
was
a
type
of
Gen.
49.
22
Christ
,
who
is
not
a
fruitfull
bough
onely
,
but
a
root
from
whom
all
the
tribes
of
God
branch
out
and
flourish
.
And
whereas
those
tribes
are
come
to
nothing
;
Christ
shall
see
Isai
53.
10.
his
seed
,
and
prolong
his
dayes
.
II.
In
his
actions
.
1.
Joseph
was
sent
by
his
father
to
visite
2.
Gen.
37.
15.
his
brethren
in
the
wildernesse
:
So
was
Christ
sent
to
seek
his
brethren
wandering
in
the
wildernesse
,
he
was
sent
to
the
lost
sheep
of
Israel
.
2.
As
at
thirty
years
,
Joseph
was
preferred
to
his
Office
by
Phanaoh
:
so
at
thirty
years
Gen.
41.
42.
Christ
entered
his
Office
.
3.
As
by
Pharaoh
a
virgin
was
given
Joseph
to
wife
,
verse
45.
So
is
the
Church
as
a
pure
Virgin
given
by
the
Father
to
Jesus
Christ
,
as
his
spouse
to
sanctifie
and
save
:
All
that
the
Father
giveth
me
,
shall
come
Ioh.
6.
37.
to
me
:
and
him
that
commeth
to
me
I
will
in
no
wise
cast
out
.
4.
As
Joseph
out
of
Pharaohs
garners
feeds
all
Egypt
,
all
his
fathers
house
,
and
the
nations
;
whence
in
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
bloud
,
the
incorruptible
and
indeficient
bread
and
water
of
life
.
5.
As
Joseph
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
almost
comforted
the
poor
thiefe
promising
him
both
life
and
glory
.
6.
As
Joseph
doth
all
the
good
he
can
for
his
brethren
that
had
ill
deserved
it
:
For
,
1.
He
teacheth
them
how
to
live
together
,
and
commends
brotherly
love
and
concord
,
fall
not
out
by
the
way
.
2.
Teacheth
them
how
to
Gen.
45.
24
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
fat
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
3.
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
do
,
and
to
know
their
wants
;
yet
they
scorne
him
,
behold
yonder
dreamer
comes
;
they
consult
to
kill
him
,
let
us
kill
him
and
see
what
will
become
of
his
dreams
:
So
Jesus
Christ
came
among
his
own
,
sent
from
his
Father
in
love
,
pitying
the
wanderings
and
wants
of
men
;
but
the
Jewes
scorn
him
for
a
deceiver
,
plot
to
kill
him
,
conspire
against
his
life
.
2.
As
his
brethren
sold
him
for
twenty
pieces
stript
him
naked
,
and
cast
him
into
a
pit
,
sent
him
as
a
slave
into
Egypt
,
where
he
(
being
indeed
free
)
became
a
servant
:
So
Jesus
Christ
in
his
infancy
was
sent
into
Egypt
,
sold
by
the
Jewes
for
thirty
pieces
,
stript
naked
of
his
apparrel
,
and
in
the
form
of
a
servant
cast
into
the
pit
of
death
and
the
grave
,
whence
they
thought
never
to
have
heard
more
of
him
,
as
Josephs
brethren
did
.
3.
As
in
this
service
Joseph
was
tempted
to
whoredome
by
his
wanton
Mistris
when
they
were
alone
,
and
that
often
and
daily
;
but
by
strength
of
grace
stoutly
resisted
,
yea
conquered
her
and
himself
:
So
was
Jesus
Christ
in
the
enterance
of
his
Ministery
strongly
assailed
by
Satan
to
spiritual
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
)
Joseph
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
falsly
condemned
,
bound
,
yea
fastned
to
the
crosse
between
the
theeves
,
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
4.
Joseph
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
than
the
Angels
.
2.
Though
Joseph
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
be
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
sinne
,
to
loose
all
sorrowes
of
death
,
and
being
risen
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
government
,
and
his
bounds
are
the
utmost
hills
,
Psal.
2.
yea
,
the
whole
Church
in
heaven
and
earth
is
his
to
whom
all
power
belongs
.
3.
As
Pharaoh
every
way
honoured
Joseph
;
As
1.
He
richly
decks
and
attires
him
,
puts
a
golden
chaine
on
his
neck
,
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
Joseph
(
saith
Pharaoh
)
and
what
he
saith
to
you
,
do
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
John
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
govern
his
kingdome
,
and
commands
us
,
as
another
Joseph
to
hear
him
.
Use
1.
No
newes
for
good
men
to
be
hated
for
their
excellency
.
I.
From
the
type
and
truth
learn
.
It
is
no
new
thing
for
the
best
men
to
be
hated
and
wronged
for
their
excellency
and
innocency
.
Joseph
was
therefore
hated
of
his
brethren
,
because
most
loved
of
his
Father
,
Gen.
37.
4.
Christ
was
hated
because
he
was
the
light
,
and
gave
witnesse
unto
it
.
This
is
a
certain
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
marvail
if
men
say
as
of
old
:
If
we
let
this
man
alone
all
men
will
beleeve
in
him
.
Well
:
an
evill
eye
is
a
sign
of
an
evill
man
,
that
dares
in
his
thoughts
check
the
Almighty
for
doing
with
his
own
as
he
will
.
And
a
good
man
cannot
expect
a
surer
confirmation
in
goodnesse
,
than
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
Joseph
leave
his
goodnesse
for
the
hatred
of
his
brethren
.
II.
All
the
sufferings
of
Gods
children
are
ordained
and
Use.
2.
All
sufferings
of
the
godly
come
of
God
.
Ordained
by
him
.
ordered
by
him
.
1.
They
are
ordained
by
God
.
So
in
the
type
Joseph
sees
Gods
decree
:
It
was
not
you
,
but
God
sent
me
afore
you
.
So
did
the
true
Joseph
,
It
is
not
thou
Pilate
that
could
have
any
power
over
me
,
unlesse
it
were
given
from
above
,
Joh.
19.
11.
and
Acts
4.
27
,
28.
against
thy
holy
Sonne
Jesus
,
Herod
,
Pontius
Pilate
,
with
the
Gentiles
,
and
the
people
of
Israel
gathered
themselves
together
,
to
doe
whatsoever
thy
hand
and
counsell
hath
determined
.
Let
not
us
look
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
we
find
enemies
,
let
us
say
as
Joseph
;
It
was
not
you
God
hath
an
hand
in
it
.
2.
Our
suffrings
are
ordered
by
God
.
1.
For
Ordered
,
and
how
.
their
measure
,
as
in
the
type
;
Come
,
say
they
,
let
us
kill
the
dreamer
,
but
they
could
not
:
So
in
the
truth
;
come
let
us
kill
the
heir
,
and
then
the
inheritance
shall
be
ours
;
let
us
bury
him
,
and
lay
stones
,
and
watch
,
and
feal
,
yet
with
all
these
they
could
not
keep
him
under
.
Fear
not
evill
men
,
they
shall
not
doe
as
much
as
they
will
,
but
as
God
will
.
2.
For
the
end
,
they
cannot
frustrate
the
counsell
of
God
,
nor
his
dreames
.
Neither
Gods
glory
,
nor
Josephs
preferment
can
be
prevented
:
So
the
Jewes
,
Let
us
put
this
seducer
to
death
,
and
we
shall
well
shift
our
hands
of
him
,
what
will
become
of
his
Doctrine
,
of
his
Disciples
:
But
all
turned
to
his
greater
exaltation
,
as
Josephs
.
Conclude
hence
,
that
all
the
hatred
of
evill
men
,
unjust
accusations
,
false
sentences
,
cruell
executions
shall
not
hurt
,
but
one
way
or
other
set
forward
our
truest
good
.
As
both
Josephs
and
Christs
turn
to
their
greatest
advancement
,
both
their
innocencies
break
out
as
the
light
.
And
innocency
is
innocency
,
and
will
be
so
known
,
and
shall
be
as
the
Sun
at
noon
day
.
III.
A
singular
comfort
Is
Christ
the
true
Joseph
our
brother
?
He
will
1.
know
us
when
we
know
not
him
,
as
Use.
3.
Comfort
by
Christ
our
Ioseph
,
manifold
.
Joseph
.
He
will
love
us
before
we
can
love
him
,
he
will
love
us
when
we
shall
not
know
it
,
his
bowels
will
earn
within
him
towards
us
,
2
Cor.
6
9
as
unknown
,
and
yet
known
.
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
Joseph
did
,
yet
he
will
at
length
make
himself
known
to
be
Joseph
;
he
will
say
,
I
am
Joseph
,
I
am
Jesus
your
brother
.
2
As
Joseph
took
order
that
his
brethren
should
be
washed
in
his
house
,
and
set
at
his
own
table
:
So
our
Joseph
washeth
us
in
cleaner
water
,
even
the
pure
streames
of
his
bloud
,
and
makes
us
clean
by
the
water
of
sanctification
,
sealing
it
to
us
in
baptisme
,
and
after
feeds
us
at
his
own
table
,
and
sets
before
us
the
bread
and
water
of
life
,
as
in
the
sacrament
of
the
Supper
.
3.
As
Joseph
sent
his
brethren
home
with
victuals
without
money
,
and
with
Chariots
and
all
necessaries
for
their
journey
till
they
came
again
to
be
fully
provided
for
by
him
:
so
our
Joseph
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
Jacob
and
his
sonnes
came
into
AEgypt
,
and
at
that
joyfull
meeting
of
Father
and
all
the
sonnes
,
Joseph
went
out
to
meet
them
:
So
our
Joseph
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
air
,
and
be
ever
with
him
.
IV.
As
Josephs
brethren
behaved
themselves
to
him
,
Gen.
Use
4.
Doe
to
Christ
as
Iosephs
brethren
to
him
.
50.
17.
So
let
us
behave
our selves
to
Christ
.
1.
Humble
our selves
,
be
ashamed
that
we
have
so
wronged
our
brother
,
pray
for
pardon
;
and
as
it
is
in
Zachary
,
look
upon
him
whom
we
(
that
is
our
sinnes
)
have
peirced
;
and
lament
and
be
sorry
for
him
,
as
one
mourneth
for
his
onely
sonne
.
2.
Honour
him
.
All
our
sheafes
must
bow
to
his
;
he
hath
that
extraordinary
blessing
from
above
and
below
,
the
blessing
of
his
Father
is
strong
with
the
blessing
of
his
Elders
,
Gen.
49.
26.
Christ
is
blessed
in
himself
,
and
in
his
posterity
in
all
ages
.
3.
Depend
on
him
for
food
as
they
,
and
say
with
Peter
,
Joh.
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
Joseph
,
Gen.
50.
19.
Is
not
he
for
us
under
God
?
4.
Let
his
gracious
promises
comfort
and
feed
us
,
as
Josephs
brethren
were
comforted
by
his
,
Gen.
50.
21.
5.
Offer
him
such
gifts
as
we
have
,
prayer
,
praises
,
duty
,
endeavour
.
Be
encouraged
,
Joseph
will
accept
small
and
mean
gifts
from
brethren
,
although
he
need
them
not
,
Gen.
43.
15.
Our
Joseph
despiseth
not
a
grain
of
grace
,
not
smoaking
flax
.
CHAP.
VII
.
6.
Moses
a
type
of
Christ
4.
wayes
.
MOses
was
a
type
of
Christ
.
Deut.
18.
18.
A
Prophet
Moses
a
type
of
Christ
4.
wayes
.
Similes
,
non
pares
.
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
than
Moses
,
Heb
3.
3.
For
Moses
was
meer
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
own
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
mean
parents
and
birth
:
So
was
Christ
of
a
poor
decayed
and
dryed
stock
,
and
born
of
a
poor
Virgin
,
who
at
her
purification
brought
a
pair
of
Doves
,
a
gift
appointed
for
poor
persons
Luke
2.
24.
Whereas
rich
folkes
must
bring
a
Lamb
of
a
year
old
,
Lev.
12.
6.
2.
Moses
was
no
sooner
born
,
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
be
slain
.
But
both
by
Gods
extraordinary
and
speciall
providence
saved
and
delivered
,
that
both
might
be
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
sheep
of
Jethro
his
father
in
law
,
Exod.
3.
and
while
Moses
was
in
that
private
estate
,
we
read
of
little
concerning
hsi
life
expressed
till
he
was
forty
yeares
old
:
So
Christ
was
a
shepheard
sent
to
seek
and
save
the
lost
sheep
of
his
Fathers
fold
,
of
whose
private
life
we
read
as
little
as
of
Moses
till
he
was
thirty
yeares
old
.
4.
Moses
was
of
a
most
meek
and
sweet
disposition
above
all
men
living
,
yet
full
of
zeal
and
indignation
against
sinne
,
as
at
the
erecting
of
the
Calf
,
Exod.
32.
So
Christ
a
pattern
of
meeknesse
:
Learn
of
me
for
I
am
meek
;
but
most
zealous
and
earnest
at
the
abuse
of
the
Temple
,
Mar.
11.
II.
In
his
office
and
function
.
1.
Both
appointed
by
God
.
Moses
sent
and
raised
to
deliver
Israel
out
of
Pharaohs
2.
Office
of
Moses
and
of
Christ
.
bondage
:
Christ
sent
to
deliver
all
the
Israel
of
God
from
the
Pharaoh
of
hell
,
and
all
his
oppression
of
sinne
,
curse
,
damnation
,
the
most
heavy
taskes
and
burthens
.
Moses
was
appointed
to
lead
Israel
towards
Canaan
:
So
Christ
to
lead
the
Church
,
the
Israel
of
God
,
into
heaven
.
And
whereas
Moses
was
to
lead
them
but
into
the
sight
of
Canaan
,
and
the
borders
:
Our
Moses
leads
us
into
the
heavenly
Canaan
,
and
gives
us
possession
.
2.
Both
were
furnished
by
God
to
their
office
.
1.
Moses
was
learned
in
all
the
learning
of
AEgypt
:
Christ
was
learned
to
admiration
.
His
enemies
asked
,
whence
hath
he
all
this
great
learning
?
Joh.
7.
15.
And
never
man
spake
like
this
man
,
Joh.
7.
46.
And
at
twelve
years
old
he
sate
among
the
Doctors
conferring
with
them
,
Luk.
2.
46.
2.
Moses
was
furnished
with
many
mighty
miracles
,
in
Egypt
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
.
3
Botl
Execution
faithfull
for
matter
and
manner
.
joyfully
executed
their
office
,
whether
we
consider
the
matter
,
or
the
manner
.
1.
For
the
matter
.
1.
Moses
brings
glad
tydings
to
the
Israelites
of
their
deliverance
out
of
Egypt
,
and
that
from
God
,
Exod.
29
30.
Christ
brings
from
God
the
glad
tydings
of
eternall
salvation
,
and
deliverance
from
the
spirituall
Egypt
and
bondage
under
Pharaoh
of
hell
to
all
the
elect
of
God
.
2.
Moses
received
from
God
,
and
delivered
to
his
people
the
Law
,
and
was
a
Mediator
between
God
and
his
people
,
Gal.
3.
19.
the
Law
was
delivered
in
the
hand
of
a
Mediator
:
that
is
,
Moses
,
as
Acts
7.
38.
Now
Moses
was
Mediator
of
the
Old
Testament
,
not
a
mediator
Non
redemptionis
,
sed
relationis
.
of
redemption
,
but
of
receiving
the
law
and
delivering
it
to
the
people
,
standing
between
God
and
them
,
as
his
mouth
to
them
,
and
theirs
to
him
:
But
Christ
our
true
Moses
,
1
not
onely
receives
the
Law
but
fulfils
it
.
2.
When
Moses
had
broken
the
tables
,
to
shew
how
we
in
our
nature
had
broken
the
Law
,
our
true
Moses
repaires
it
againe
.
3.
He
writes
the
Law
not
in
tables
of
stone
,
but
in
the
tables
of
the
hearts
of
beleevers
Joh.
1.
17.
the
Law
was
given
by
Moses
,
but
Grace
by
Christ
.
Moses
could
not
pierce
the
heart
,
nor
supply
grace
to
keep
the
Law
.
4.
He
is
Mediator
of
a
new
Covenant
,
and
surety
of
a
better
Testament
,
Heb.
7.
22
and
9.
15
▪
3.
Moses
gives
Israel
an
excellent
pattern
of
the
Tabernacle
,
and
all
the
utinsils
to
the
very
least
pins
about
it
:
but
our
Moses
delivers
a
perfect
Doctrine
from
heaven
,
and
certaine
and
perpetuall
rules
for
the
worship
of
God
to
his
Church
&
the
well
ordering
of
it
even
in
the
smallest
things
.
And
as
nothing
was
left
which
must
not
be
framed
to
the
pattern
seen
in
the
Mount
:
So
hath
not
Christ
left
the
worship
of
God
in
whole
or
part
,
in
great
or
small
matters
to
the
libertie
of
men
;
for
then
he
would
have
been
lesse
faithfull
than
Moses
,
4
Moses
instituted
the
Passover
and
sacrifices
from
God
,
offers
the
bloud
of
beasts
,
sprinkles
the
houses
of
the
Israelites
with
the
bloud
of
the
Lamb
,
Exod.
12.
by
which
they
were
saved
from
a
temporall
death
,
and
the
revenging
Angel
:
But
Christ
the
true
Moses
instituted
the
supper
of
the
Lord
,
sacrificeth
himselfe
,
offers
his
own
bloud
being
the
Paschall
Lambe
,
who
purgeth
and
saveth
from
death
eternall
.
And
as
that
house
onely
was
exempted
which
was
sprinkled
with
the
bloud
of
the
Lamb
:
So
in
the
Church
,
salvation
is
assured
onely
where
the
bloud
of
Dum
extendebat
manus
Moses
praese
serebat
typum
ejus
qui
crucifixus
est
pro
nobis
.
Nam
quem
ad
modum
serve
extendente
manus
cecidit
Amalech
,
ita
cum
dominus
manus
extendit
,
dissoluta
est
acies
diabol
.
Theodoret.
in
Exod.
Christ
is
sprinkled
,
and
apprehended
by
faith
.
5.
Moses
prayeth
for
Israel
with
his
hands
stretched
out
till
the
evening
,
and
while
he
prayeth
,
Israel
overcometh
Amalek
,
Exod.
17.
At
Moses
prayer
Gods
wrath
is
turned
away
.
Num.
14.
Christ
stretcheth
out
his
hands
for
the
elect
upon
the
Crosse
,
and
made
intercession
for
them
in
earth
,
and
now
continues
so
to
do
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
own
house
.
Moses
by
delegate
authority
:
Christ
by
proper
power
.
Moses
as
a
servant
foretels
his
Masters
comming
,
Christ
declared
the
Lord
present
.
Moses
in
types
&
shadowes
:
Christ
in
body
and
truth
.
Moses
to
one
nation
the
Jewes
:
Christ
taught
all
nations
the
true
worship
.
Moses
doctrine
accuseth
,
woundeth
.
Christs
doctrine
justifieth
,
healeth
,
&c.
Ioh.
5.
45.
III.
In
his
passion
and
suffering
.
1.
Moses
being
to
3.
Suffering
of
Moses
and
of
Christ
.
deliver
the
Law
,
fasted
forty
days
and
forty
nights
in
the
Mountaine
alone
:
Christ
being
to
preach
the
Gospel
fasted
so
long
in
the
Wildernesse
alone
.
2.
Moses
,
comming
armed
with
authority
for
the
Hebrews
good
,
was
rejected
both
in
his
person
and
doctrine
and
message
.
The
Hebrew
could
say
,
who
made
thee
a
judge
?
And
Pharaoh
will
not
hearken
,
Exod.
2.
14.
Exod.
7.
4.
Nay
Pharaoh
raged
and
oppressed
the
more
:
Our
true
Moses
comming
to
save
the
Jewes
sped
no
better
;
for
thus
they
protested
against
him
,
We
have
no
King
but
Caesar
Joh.
19.
15.
And
we
will
not
have
this
man
to
raigne
over
us
.
Yea
,
his
gracious
words
,
and
potent
works
were
still
contemned
and
envied
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
Devil
and
his
instruments
where
Christ
is
truly
preached
.
3.
Moses
refused
to
be
call'd
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
do
.
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
appointing
Joshua
his
successor
,
Christ
by
sending
his
spirit
to
lead
his
people
into
all
truth
.
IV.
In
sundry
particular
actions
.
1.
Moses
lift
up
the
4.
Actions
of
Moses
and
of
Christ
.
serpent
in
the
wildernesse
:
So
was
Christ
lift
up
,
Joh.
3.
14.
2.
Moses
obtained
flesh
in
the
wildernesse
to
feed
many
thousands
:
So
Christ
in
the
desert
fed
many
thousands
with
a
few
loaves
and
fishes
.
3.
Moses
married
an
AEthiopisse
,
a
stranger
,
blacke
,
Christ
marrieth
the
Gentiles
,
strangers
,
and
in
the
Encomium
of
his
Church
it
is
said
,
I
am
blacke
but
comely
,
Cant
1.
4.
4.
Moses
sweetned
the
bitter
waters
of
Marah
by
the
tree
cast
in
,
Exod.
15.
25.
Christ
sweetens
our
afflictions
by
the
wood
of
his
Crosse
,
Hebr.
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
through
the
Red-sea
by
his
Rod
,
Exod.
14.
So
Christ
his
Church
from
death
by
his
Crosse
through
the
red-sea
of
his
bloud
.
7.
Never
was
God
so
clearly
seen
by
the
eve
of
flesh
as
to
Moses
,
who
talked
face
to
face
:
But
never
did
Creature
see
his
face
but
Christ
,
Joh.
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
Tabor
,
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
he
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
in
stead
of
majesty
,
that
men
might
behold
him
,
and
see
,
and
hear
him
and
beleeve
.
I.
The
doctrine
of
Religion
which
we
teach
is
of
God
.
For
,
1.
We
teach
no
other
than
what
Moses
taught
,
nor
Use
1.
Our
doctrine
is
of
God
.
no
other
than
what
Jesus
Christ
taught
,
the
one
being
faithfull
as
a
servant
,
the
other
as
the
sonne
in
the
house
.
For
as
there
were
not
two
Churches
of
the
old
and
new
Testament
:
So
is
there
but
one
faith
,
one
doctrine
in
substance
,
onely
differing
in
manner
of
delivery
.
2.
This
doctrine
was
perfectly
,
fully
,
and
faithfully
delivered
to
the
Church
,
seeing
both
were
so
faithfull
.
If
there
be
a
doctrine
of
traditions
unwritten
;
If
a
doctrine
of
merits
,
of
purgatory
,
of
intercession
of
Saints
;
then
was
Christ
unfaithful
,
and
did
not
reveale
the
whole
will
of
his
father
.
Paul
a
servant
revealed
the
whole
will
of
God
,
Acts
20.
27.
Was
the
Sonne
lesse
faithfull
?
3.
This
doctrine
is
fully
and
sufficiently
confirmed
by
many
and
mighty
miracles
both
in
Moses
the
servant
,
and
in
Christ
the
Sonne
,
and
being
no
new
doctrine
,
it
needs
no
new
miracles
.
It
is
too
idle
to
call
for
other
miracles
,
when
they
cannot
prove
that
we
bring
any
other
doctrine
.
If
we
should
bring
in
strange
and
lying
doctrines
never
known
to
Moses
or
Christ
,
as
they
do
,
we
would
cast
about
for
lying
wonders
,
and
pretend
fabulous
miracles
to
proove
them
as
they
do
.
II.
Whatsoever
office
or
function
God
sets
thee
in
,
be
faithfull
;
so
was
Moses
the
servant
;
so
was
Christ
the
Use.
1.
Be
faithfull
in
doing
thy
office
.
Sonne
.
Hast
thou
an
high
place
in
Gods
house
as
Moses
?
be
faithfull
;
see
1
Tim.
1.
12.
Art
thou
but
a
door-keeper
in
Gods
house
?
be
faithfull
,
in
faithfull
performing
of
whatsoever
God
reveales
to
be
his
will
.
Hast
thou
received
any
talent
?
lay
it
out
to
thy
Lords
advantage
,
else
canst
thou
not
be
faithfull
.
Let
thy
care
and
study
be
,
to
be
found
not
onely
faultlesse
,
but
faithfull
in
all
things
according
to
thy
Christian
profession
;
that
faithfullnes
may
be
thy
praise
and
crown
in
Magistracy
,
Ministery
,
private
life
,
in
the
whole
practise
of
religion
;
and
also
thy
comfort
living
and
dying
,
when
the
Lord
shall
witnesse
unto
thee
as
to
Moses
in
his
life
time
,
Numb.
12.
7
,
8.
and
dead
,
Deutremon
.
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.
Use.
3.
Shew
faith
in
the
fruit
of
it
.
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
he
might
have
been
in
the
height
of
honour
:
Christ
would
not
be
in
heaven
without
them
;
but
endured
more
affliction
,
than
Moses
could
to
enjoy
them
.
Hence
observe
four
sorts
of
people
that
are
not
of
Christs
nor
of
Moses
minde
.
1.
Polititians
,
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.
Temporizers
,
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
withdrawes
himself
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
mind
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
.
IV.
In
the
type
and
truth
we
have
a
sure
argument
of
our
Use.
4.
Assurance
of
our
resurrection
.
resurrection
.
Moses
dead
body
,
hid
in
the
valley
of
Moab
,
none
knew
where
,
appeared
glorious
on
the
hill
Thabor
in
Christs
transfiguration
:
Christs
body
hid
in
the
grave
comes
forth
glorious
,
and
ascends
glorious
on
mount
Olivet
.
Both
teach
that
our
boies
are
not
lost
but
laid
up
,
and
as
sure
as
laid
downe
in
basenesse
,
shall
rise
in
glory
.
CHAP.
VIII
.
7.
IOSHUA
:
Joshua
a
type
of
Christ
,
five
ways
.
A
type
of
our
true
Joshua
,
another
Moses
.
I.
BOth
Saviours
.
For
Joshua
under
the
very
same
name
1.
Saviours
.
is
propounded
a
type
of
Christ
.
Both
had
the
name
Jesus
,
both
saved
their
people
(
therefore
Joshua
is
called
Jesus
.
Heb.
4.
8.
)
the
type
from
temporal
and
externall
enemies
,
the
truth
from
spirituall
and
eternall
.
II.
In
his
calling
.
1.
Both
succeeded
Moses
▪
who
makes
2.
Calling
.
way
to
both
.
2.
Both
guides
going
before
Gods
people
.
The
type
to
the
earthly
Canaan
:
the
truth
to
the
heavenly
.
3.
Both
led
them
into
the
land
.
Joshua
led
the
people
not
onely
towards
the
land
,
but
into
the
promised
land
.
What
was
denied
to
Moses
,
was
granted
to
Joshua
.
Moses
might
not
enter
,
nor
those
that
had
disobeyed
:
but
Joshua
e●…eth
and
taketh
possession
for
himself
,
and
for
all
the
people
:
So
our
Joshua
hath
taken
possession
,
and
led
us
into
the
possession
of
our
heavenly
Canaan
.
What
Moses
Law
could
not
do
for
our
infirmity
,
Christ
by
his
Gospel
hath
done
for
us
.
That
may
shew
us
the
way
,
but
this
brings
us
to
the
ways
e●d
,
and
gives
us
all
our
promised
expectation
.
Thus
our
Joshua
carries
us
through
from
this
wildernesse
to
our
rest
.
4.
Both
divided
the
land
,
and
allotted
to
every
man
his
portion
.
Joshua
having
entered
Canaan
,
assignes
everyone
his
portion
,
Josh.
14.
1.
Christ
ascended
unto
heaven
,
prepares
for
every
beleever
a
place
,
Joh.
14.
2.
III.
Both
confirmed
their
calling
with
many
miracles
.
3.
Miracles
.
1.
Joshua
being
to
passe
over
Jordan
divides
the
waters
and
they
gave
way
unto
him
:
Christ
in
the
same
Jordan
divides
the
heavens
,
Matth.
3.
16.
and
they
testifie
unto
him
verse
17.
Joshua
divides
waters
but
he
ascribes
it
to
the
power
of
the
Lord
of
all
the
world
,
Chap.
3.
13.
But
our
true
Joshua
,
being
that
Lord
and
God
of
all
the
world
,
by
his
owne
power
commanded
the
seas
and
they
obeyed
him
.
2.
Joshua
becompassing
the
walls
of
Jericho
,
and
the
long
blast
of
rammes
hornes
overthrew
the
walls
of
it
,
Chap.
6.
5.
Our
Joshua
by
as
weak
and
vile
meanes
in
the
eye
of
flesh
,
even
by
the
sound
and
blast
of
the
Gospel
shakes
down
dayly
the
high
and
thick
walls
of
the
Divell
and
Antichrists
kingdome
,
and
of
the
Jericho
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
Joshua
overthrowes
the
wisdome
,
power
,
seeming
sanctity
,
and
whatsoever
strength
of
flesh
is
opposed
to
the
power
of
the
Gospell
.
3.
Whilst
Joshua
was
destroying
the
enemies
of
God
,
the
Sunne
in
the
heavens
at
his
word
stood
still
,
and
stayd
his
course
as
a
willing
spectator
of
that
businesse
,
and
deferred
the
night
least
he
should
want
day
to
smite
his
enemies
in
,
Chap.
10.
12.
So
our
Joshua
whilst
on
the
Crosse
he
was
spoiling
principalities
and
powers
,
and
opening
the
way
to
Canaan
,
commanded
the
Sunne
to
stop
his
course
,
and
hide
his
face
,
to
witnesse
to
all
the
world
the
great
work
in
hand
that
day
.
Of
both
these
dayes
may
be
verified
,
Josh.
10.
14.
there
was
never
before
day
like
,
nor
after
it
shall
be
.
IV.
In
his
fortitude
,
victory
,
triumphs
.
Both
of
them
4.
Valour
.
〈◊〉
mightily
miraculous
,
miraculously
triumphant
.
1.
Joshua
was
the
Judge
and
Captaine
of
Gods
people
,
the
leader
of
Uterque
magnus
miraculis
,
magnus
triumphis
.
Ambr.
de
offic.
lib.
2.
cap
20.
his
Armies
,
the
mighty
conquerour
of
all
the
enemies
that
rose
up
and
resisted
them
.
He
subdued
both
princes
and
people
of
the
Canaanites
.
He
set
his
foot
on
the
necks
of
five
Kings
at
once
,
and
slew
them
,
Chap.
10.
24.
nay
made
his
men
of
warre
set
their
feete
on
their
necks
,
and
trample
them
as
dung
,
and
went
on
,
and
in
small
time
had
slaine
one
and
thirty
kings
with
their
armies
,
Chap.
12.
10.
Never
had
Israel
so
many
enemies
in
their
passage
to
Canaan
,
as
Gods
people
have
unto
that
heavenly
Canaan
their
countrey
Moses
non
pugnat
cum
Amalecitis
sed
Joshua
,
Exo.
17
10.
fig.
quod
non
lex
nos
ab
hostibus
liberaret
,
sed
Iesus
Christus
.
and
rest
,
typified
by
that
.
Even
all
the
gates
of
hell
,
the
rage
of
Satan
,
the
power
of
sinne
,
the
allurements
of
the
world
,
whole
armies
of
temptations
,
a
troupe
of
pleasures
,
honours
,
profits
on
one
hand
,
a
whole
band
of
crosses
and
discouragements
on
the
other
,
a
legion
of
lusts
within
our selves
.
But
our
Joshua
the
mighty
Captaine
,
not
onely
of
the
Lords
hosts
,
but
who
is
the
Lord
of
hosts
,
is
described
to
sit
on
a
white
horse
,
whose
name
is
called
Faithfull
and
true
;
and
he
judgeth
and
fighteth
righteously
,
Rev.
19.
11.
He
hath
valiantly
triumphed
over
all
enemies
,
spoyled
principalities
and
powers
,
set
his
foot
on
their
necks
,
trodden
Satan
under
his
feet
,
and
made
us
tread
him
under
our
feet
too
.
If
Joshua
have
slaine
one
and
thirty
kings
;
Our
Joshua
hath
slaine
so
many
thousand
Commanders
.
2.
by
meanes
of
Ioshuas
faithfullnesse
and
fortitude
,
not
one
word
failed
of
all
the
good
things
which
the
Lord
had
said
unto
Israel
,
but
all
came
to
passe
,
Chap.
21.
45.
and
23
,
14.
So
by
meanes
of
our
Ioshua
,
all
the
promises
of
God
concernig
heaven
and
happinesse
are
accomplished
,
which
are
all
in
him
,
Yea
,
and
Amen
.
Heaven
and
earth
may
faile
,
but
not
one
jote
of
Gods
promise
but
his
Ioshua
will
see
it
accomplished
.
V.
In
sundry
actions
.
1.
Ioshua
saved
Rahabs
house
that
5.
Actions
.
had
the
red
cord
hung
out
at
the
window
,
because
they
had
saved
the
Spies
.
Chap.
6.
So
Christ
saves
every
penitent
sinner
that
▪
expresseth
faith
in
his
bloud
,
and
love
to
the
true
Israel
of
God
,
especially
his
Ministers
and
Seers
.
2.
He
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
.
He
that
offers
repentant
sinners
grace
before
they
seek
it
,
when
they
seek
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
commanded
twelve
men
of
Israel
to
gather
twelve
stones
out
of
Iordan
,
and
set
them
up
memorials
of
Gods
great
acts
to
all
posterity
:
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
fearfull
thing
it
is
to
be
an
enemy
of
God
and
Use.
1.
A
fearfull
thing
to
be
an
enemy
of
the
Church
.
his
Church
.
Never
was
Joshua
so
mighty
against
the
enemies
of
Israel
(
not
one
of
whom
,
were
he
never
so
strong
,
could
stand
before
him
)
as
our
Joshua
is
to
roote
out
at
once
all
his
enemies
.
Art
thou
an
enemie
to
Jesus
,
an
hinderer
of
any
of
his
people
in
their
way
to
Canaan
?
look
to
thy self
.
Suppose
thou
haddest
power
above
Joshua
the
type
,
art
thou
stronger
than
the
true
Joshua
?
He
carries
victory
in
his
banner
.
Julian
shall
cry
with
his
gutts
in
his
armes
:
O
Galilean
Vicisti
Galilae
.
thou
hast
the
victory
.
The
proudest
enemy
shall
be
as
lambs
greace
before
a
consuming
fire
.
Our
great
Joshua
shall
set
his
feet
upon
thy
neck
,
and
make
thee
the
dust
of
his
footstoole
;
nay
he
shall
set
the
feet
of
his
dispised
servants
upon
thy
neck
as
Ioshua
did
.
The
power
of
one
and
thirty
kings
shall
not
carry
it
against
him
.
If
thou
are
an
enemy
,
hasten
thy
repentance
,
else
thou
hastnest
thy
destruction
.
If
Qui
non
faciunt
Dei
voluntatem
,
de
iis
fit
Dei
voluntas
.
thou
work
not
the
will
of
God
,
God
will
work
his
will
on
thee
.
And
what
need
any
man
be
offended
at
the
present
prosperity
of
Gods
enemies
,
be
they
never
so
great
,
seeing
our
Ioshua
shall
suddenly
blast
their
power
and
glory
,
and
dash
them
asunder
as
earthen
vessells
.
II.
Comfort
.
All
the
good
word
of
God
for
the
salvation
Use.
2.
Comfort
in
our
salvation
accomplished
.
of
his
people
shall
be
accomplished
.
1.
Though
the
promise
may
seem
out
of
minde
,
Ioshua
shall
performe
every
word
and
syllable
of
that
promise
made
three
hundered
years
before
.
2.
Though
there
be
never
so
many
hinderances
and
mighty
lets
,
they
shall
not
hinder
.
God
promiseth
the
good
land
;
but
how
should
they
get
thorow
Iordan
,
seeing
there
is
no
other
way
?
Now
rather
than
his
promise
shall
faile
,
he
will
invert
the
order
of
nature
;
Iordan
shall
stop
his
course
.
nay
runne
backward
.
The
like
in
their
comming
out
of
Egypt
.
God
had
said
,
that
night
they
must
out
;
and
the
sea
must
give
way
to
the
promise
.
God
promiseth
Ioshua
to
overcome
five
Kings
at
once
;
an
hard
taske
,
and
one
day
is
too
little
for
it
;
but
rather
than
the
night
approaching
shall
dissolve
the
battell
,
and
any
of
them
escape
,
he
will
command
the
Sunne
to
stand
still
,
and
lengthen
the
day
that
his
word
may
be
accomplished
.
Israel
in
passing
to
Canaan
must
passe
the
huge
and
terrible
wildernesse
forty
years
.
Alas
what
shall
they
eat
or
drinke
?
Can
a
barren
wildernesse
afford
any
food
,
or
(
if
any
)
for
so
many
hundred
thousand
men
?
But
before
the
promise
faile
,
heaven
shall
raine
Manna
,
the
rock
shall
give
abundance
of
water
.
Hath
God
promised
thee
daily
bread
,
help
in
affliction
,
refreshing
in
wearinesse
,
remission
in
sense
of
sinne
,
a
blessed
issue
in
every
triall
?
Let
thy
faith
give
God
the
honour
of
truth
.
Heaven
shall
fall
and
earth
ascend
,
before
thou
beleeving
shalt
be
frustrate
,
Isai
54.
10.
Hath
he
promised
thee
the
heavenly
Canaan
?
what
if
thou
seest
armies
of
enemies
,
of
discouragements
?
thou
being
an
Israelite
shalt
not
faile
.
For
,
1.
Nothing
in
nature
is
so
strong
as
the
promise
.
2.
God
hath
after
a
sort
captivated
himself
and
all
his
Creatures
to
thy
faith
.
3.
He
may
deferre
the
promise
but
never
deny
it
or
himselfe
.
Wait
still
.
III.
Is
Christ
the
true
Ioshua
?
1.
Acknowledge
him
our
Use.
3.
Duties
we
owe
to
Christ
our
Joshua
.
Captaine
and
head
.
2.
Submit
our selves
unto
him
,
as
Israel
unto
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
guid
into
that
eternal
rest
,
and
depend
on
him
for
our
inheritance
there
.
Moses
cannot
carry
us
in
,
for
himself
must
onely
see
the
land
.
So
we
may
see
the
land
of
promise
afarre
off
in
the
Law
;
but
onely
Jesus
can
bring
us
in
.
For
,
1.
He
alone
is
entered
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
Use.
4.
Conditions
to
be
observed
in
going
to
heaven
.
heaven
,
as
they
in
comming
to
the
good
land
.
1.
The
land
is
theirs
and
possession
given
,
but
many
Canaanites
and
Jebusites
must
dwell
in
the
land
under
tribute
still
,
Chap.
15.
63.
and
16.
10.
So
notwithstanding
all
our
promises
of
rest
,
and
possession
of
peace
of
conscience
,
in
this
world
are
some
,
yea
many
Canaanites
and
Jebusites
to
molest
Gods
people
.
But
at
last
our
Joshua
leaves
never
an
enemy
unsubdued
.
There
shall
nothing
which
is
unholy
get
within
the
walls
of
that
City
;
he
sees
the
last
enemy
destroyed
.
2.
They
must
not
come
into
that
land
till
they
were
circumcised
;
for
all
the
forty
yeares
in
the
wildernesse
they
were
not
circumcised
,
Chap.
5.
3
,
7.
Till
the
shame
of
Egypt
was
remooved
,
verse
9.
Joshua
cannot
bring
them
into
the
promised
land
.
Which
shame
(
as
Iunius
thinks
)
was
the
prophanenesse
of
their
fathers
contracted
in
Egypt
,
whereby
they
grew
carelesse
of
Gods
ordinances
.
Our
Joshua
brings
not
us
into
our
Canaan
so
long
as
we
are
prophane
and
uncircumcised
;
till
he
have
circumcised
our
hearts
,
and
we
be
holy
and
sanctified
:
for
without
shall
be
dogs
.
3.
Ioshua
must
divide
their
inheritance
by
lot
,
and
so
every
one
must
receive
it
;
not
by
right
or
desert
,
Chap.
14.
2.
And
so
God
commanded
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
wee
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
travel
in
preparing
so
good
a
land
,
they
afford
him
an
inheritance
among
them
,
Chap.
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
Joshua
)
that
he
may
dwell
among
us
,
or
in
the
middest
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
middest
of
thee
,
which
himselfe
will
build
and
dwell
in
.
If
thou
dost
not
give
him
his
demand
,
besides
thy
unkindnesse
and
unthankfullnesse
,
thy
heart
shall
lie
as
a
ruinous
wast
,
as
a
nasty
and
stinking
hole
,
a
cage
of
unclean
beasts
and
lusts
,
yea
,
an
habitation
of
Divels
.
5.
Ioshua
brings
them
into
the
good
land
,
and
as
soon
as
they
eat
the
corne
of
the
land
,
the
Manna
ceaseth
the
next
morrow
,
Chap.
5.
12.
So
when
our
Ioshua
shall
bring
us
into
our
good
land
to
eat
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
means
;
in
the
hope
and
expectation
of
which
we
must
persevere
in
the
faith
,
and
walk
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
.
And
he
that
perseveres
to
the
end
shall
be
saved
.
Vincenti
dabo
.
Rev.
2.
CHAP.
IX
.
8.
Sampson
a
type
of
Christ
.
I.
IN
person
and
condition
.
1.
His
conception
foretold
Sampson
a
type
in
4.
respects
.
1.
Conception
by
the
Angel
of
God
,
Judg.
13.
5.
So
was
Christs
.
His
office
foretold
,
he
must
be
a
Saviour
:
So
Christ
.
Borne
beyond
strength
of
nature
,
of
a
mother
long
before
barren
.
Iudg.
13.
3.
So
was
Christ
.
His
mother
saluted
by
the
Angel
as
Mary
was
,
that
though
she
was
barren
she
should
conceive
a
sonne
,
a
saviour
;
the
one
shall
begin
to
save
Israel
out
of
the
hand
of
the
Philistims
,
verse
5.
the
other
must
save
his
people
from
their
sinnes
.
And
this
promise
confirmed
by
a
signe
to
both
the
mothers
,
Iudg.
13.
4.
Luke
1.
30.
2.
Both
must
be
Nazarites
,
Sampson
by
the
Law
of
Nazarites
,
Nazarite
.
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
separate
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
Angel
,
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
Growth
in
Spirit
.
strong
in
him
,
so
as
he
became
a
Saviour
of
incomparable
strength
.
So
Christ
grew
every
way
;
in
stature
,
in
favour
with
God
and
man
;
and
the
Spirit
was
so
strong
in
him
(
because
it
was
not
measured
unto
him
as
unto
Sampson
)
as
he
became
a
Saviour
stronger
than
the
strong
armed
man
.
He
was
the
true
Sampson
that
overcame
many
enemies
,
and
slew
heapes
upon
heapes
.
And
although
Sampson
the
type
was
at
last
overcome
by
his
enemies
:
our
true
Sampson
is
invincible
,
and
hath
gloriously
triumphed
over
them
all
.
Both
of
them
were
great
deliverers
;
the
one
from
great
thraldome
and
temporall
misery
:
the
other
from
a
greater
spirituall
and
eternall
thraldome
under
sinne
,
the
Law
,
Satan
,
hell
,
&c.
II.
Sampson
was
a
type
of
Christ
in
three
especial
actions
.
2.
Actions
.
1.
He
found
meat
in
the
eater
,
and
from
the
strong
sweetnesse
,
and
brought
some
of
it
to
his
parents
:
Christ
by
his
death
(
which
seemed
to
eat
him
up
)
brings
us
meat
,
the
bread
of
life
,
sweeter
than
honey
:
and
out
of
this
dead
Lyons
mouth
,
that
is
,
Christ
dead
,
comes
sweetnesse
.
Thence
Christianorum
processit
examen
instar
apum
.
August
.
ser.
107.
de
temp.
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
;
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
despised
and
dispersed
of
the
Gentiles
his
spouse
and
wife
:
as
Hosea
2.
23.
I
will
have
mercy
on
her
,
&c.
Where
the
whole
contract
on
both
parties
is
set
down
at
large
.
3.
Sampson
put
forth
his
minde
in
parables
and
riddles
:
So
did
Christ
his
doctrine
to
the
Pharisees
,
Matth.
13.
34.
III.
In
passion
and
suffering
they
were
very
like
in
many
3.
Sufferings
.
passages
.
1.
Both
sold
for
money
,
Sampson
by
Dalilah
to
the
Princes
of
the
Philistims
,
Iudg.
16.
5
,
Christ
for
thirty
pieces
of
silver
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
Dalilah
,
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
therefore
it
it
is
said
,
Heb.
11.
he
dyed
(
not
as
a
self-murtherer
,
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
Countrey
,
as
every
good
subject
and
souldier
(
pressed
to
the
field
)
ought
to
do
.
So
Jesus
Christ
voluntarily
offered
himselfe
to
death
,
and
went
out
to
meet
the
apprehendors
,
and
was
content
to
dye
among
wicked
men
,
and
to
be
hanged
between
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
Stratagems
and
victories
.
power
,
was
that
he
overcame
a
stout
Lyon
in
the
desert
,
and
slew
him
with
his
own
hand
,
Chap.
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
wildernesle
by
three
horrible
and
hellish
temptations
.
2.
Sampson
flew
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
unclean
weapon
of
an
unclean
beast
by
the
Law
,
which
his
strict
profession
of
a
Nazarite
should
not
have
touched
,
had
it
been
out
of
case
of
necessity
:
So
our
true
Sampson
by
as
weake
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
weak
earthen
vessells
he
subdues
whole
countries
and
kingdomes
unto
him
;
that
the
work
may
be
knowne
to
be
his
own
hand
and
power
,
and
not
the
instruments
.
3.
Sampson
slew
more
of
Gods
enemies
at
his
death
than
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
enemy
;
but
suddenly
he
afflicted
them
more
in
his
death
than
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
City
Azzah
,
and
the
Citizens
nowlying
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
,
Chap.
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
himself
and
all
his
members
.
All
the
bonds
of
death
and
sinne
,
with
which
he
was
bound
in
our
steed
,
he
shooke
off
,
as
Sampson
did
the
seaven
green
cords
,
and
broke
their
power
as
towe
is
broken
when
it
feeleth
fire
.
5.
Sampson
never
had
help
from
any
other
,
in
slaying
the
Lyon
,
the
enemies
;
but
with
his
own
hands
,
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
honour
,
nor
conquest
with
him
.
1.
Not
to
judge
of
the
piety
or
impiety
of
Gods
children
Use.
1.
Judge
none
by
outward
calamities
.
by
their
calamities
.
Sampson
hath
many
enemies
,
many
conslicts
,
many
dangers
;
by
the
Lyon
,
the
Philistims
,
the
Azzhites
,
and
his
own
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
Pharaoh
,
Sadduces
,
Herodians
;
his
person
despised
,
his
miracles
traduced
,
his
life
painfull
,
his
death
shamefull
and
accursed
.
Yet
may
we
not
judge
either
of
them
forsaken
of
Or
inward
.
God
,
who
still
assisted
them
with
his
own
strength
,
and
was
strongest
in
them
when
they
seemed
weakest
.
Neither
may
we
mis-judge
the
generation
of
Gods
children
in
their
conflicts
Psal.
37.
15.
with
satan
,
with
temptations
,
with
sinners
,
or
with
the
terrors
of
their
own
hearts
.
If
they
shall
cry
out
,
My
God
,
22.
1.
why
hast
thou
forsaken
me
?
waite
a
while
and
Gods
strength
shall
do
great
things
in
their
weaknesse
.
II.
God
can
and
usually
doth
use
strange
,
weake
,
and
unexpected
Use.
2.
Strange
means
used
by
God
for
the
Churches
good
.
meanes
to
overthrow
his
enemies
,
and
the
enemies
of
his
Church
;
his
strength
is
most
seen
in
weake
things
,
his
wisedome
working
by
the
most
foolish
.
When
a
thousand
enemies
set
upon
Sampson
at
once
without
any
weapon
or
meanes
of
defence
,
he
can
use
a
jawbone
to
kill
a
thousand
of
them
when
they
thinke
him
farre
enough
from
any
weapon
;
and
if
Sampson
wants
a
better
and
readier
meanes
against
Gods
enemies
,
he
can
by
two
hundred
Foxes
(
a
most
unexpected
meanes
)
burne
up
their
graine
and
fields
at
harvest
time
:
Our
Lord
by
the
foolishnesse
of
preaching
can
&
doth
overcome
his
enemies
;
nay
God
can
and
doth
by
contrary
meanes
wrack
his
foes
.
Sampson
shall
marry
a
wife
among
the
Philistims
to
be
an
occasion
of
warre
and
revenge
,
and
this
came
of
God
:
whereas
marriages
among
Princes
ordinarily
are
made
to
compose
and
make
up
differences
,
not
to
make
them
.
Our
Lord
Jesus
overcomes
sinne
,
death
,
hell
,
grave
,
by
suffering
,
by
death
,
by
descending
into
hell
,
by
lying
in
the
grave
,
most
unlikely
or
contrary
meanes
.
Let
Gods
enemies
fear
revenge
by
every
thing
,
even
where
no
fear
is
.
An
enemy
of
God
and
his
Church
is
never
safe
,
seeme
he
never
so
secure
.
An
Army
of
frogs
shall
drive
Pharaoh
out
of
his
bed
chamber
in
the
middest
of
his
greatnesse
;
a
fly
shall
choake
Pope
Adrian
,
if
other
meanes
be
wanting
;
and
proud
Herod
shall
be
eaten
up
,
not
by
any
army
of
men
but
of
lice
.
III.
The
greatest
victory
against
the
enemies
of
the
Use.
3.
Our
victory
stands
in
patience
&
passion
.
Church
is
by
passion
and
patience
,
submitting
our selves
meekly
unto
God
in
obedience
,
walking
in
our
callings
,
and
doing
the
work
of
God
.
Thus
did
these
two
mighty
Sampsons
most
overcome
their
enemies
when
they
seemed
most
Illic'
qui
caedit
&
superat
;
hic
qui
caediur
&
perfert
,
I
llic
qui
vicissim
ferit
;
hic
qui
alteri
maxillam
praebet
:
non
in
ultione
,
sed
patientia
victoria
ponderatur
.
overcome
by
them
.
Our
warre
(
saith
Isidore
)
is
contrary
to
the
striving
of
the
Olympicks
.
There
he
gets
the
garland
which
striketh
and
overcommeth
;
here
he
which
is
strooke
and
suffereth
.
There
he
which
being
strooke
striketh
againe
,
here
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
,
here
is
much
consolation
,
Use.
4.
Fourfold
comfort
to
Gods
people
.
and
many
comforts
to
the
Israel
of
God
.
1.
Comfort
.
As
Sampson
revenged
the
wrong
offered
him
in
his
wife
:
So
will
Christ
:
Matth.
25.
In
that
ye
did
it
to
one
of
these
little
ones
,
ye
did
it
to
me
.
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
here
than
Sampson
for
Israel
.
For
,
1.
Though
Sampson
was
strong
to
overcome
a
Lyon
:
our
Sampson
is
stronger
to
overcome
the
Devill
;
not
in
himselfe
Christ
a
mightier
and
better
Deliverer
,
than
Sampson
,
in
six
things
.
onely
,
but
for
us
,
in
us
,
and
by
us
.
2.
Sampson
was
stronge
,
but
might
abuse
his
strength
,
as
he
did
in
whoring
and
wantonnesse
,
which
in
prison
he
repented
:
But
Jesus
Christ
used
all
his
strength
for
God
,
against
sinne
and
his
enemies
.
3.
Sampson
abusing
it
,
might
loose
his
strength
,
for
it
was
not
the
parting
with
his
haire
,
but
his
sinne
grieving
the
Spirit
,
that
weakned
him
:
but
Christ
could
not
loose
his
strength
,
because
he
could
not
loose
his
obedience
.
4.
Sampson
was
so
strong
,
as
the
Philistims
thought
it
bootlesse
to
assay
him
with
power
,
but
by
pollicy
and
indirect
meanes
they
conquer
him
:
but
our
Sampson
cannot
be
conquered
,
neither
by
power
nor
by
pollicy
:
for
he
is
stronger
than
all
,
and
in
him
are
treasures
of
wisdome
.
5.
Sampson
overthrew
the
enemies
,
but
that
was
his
owne
overthrow
:
but
Christ
not
so
;
his
conquest
was
to
his
most
glorious
exaltation
.
6.
Sampson
as
a
type
onely
began
the
deliverance
of
the
Church
,
but
hindered
by
death
could
not
perfect
it
:
Our
Sampson
perfected
the
deliverance
and
salvation
of
the
whole
Church
,
and
did
more
after
death
than
in
his
life
or
death
,
and
will
most
fully
perfect
it
for
all
his
members
in
the
resurrection
.
3.
Comfort
.
The
glory
of
Gods
children
appeares
not
yet
,
but
shall
when
he
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
,
Psal.
37.
6.
4.
Comfort
.
We
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
he
was
ready
to
faint
.
Trust
thy selfe
with
God
in
thy
wants
,
reserve
to
him
all
meanes
,
instruments
,
and
wayes
Psal.
37.
9.
of
bringing
thee
help
.
If
thou
see
no
apparant
or
great
meanes
of
thy
comfort
and
supply
,
he
can
use
weak
and
unexpected
meanes
;
onely
walk
in
thy
calling
,
and
the
rock
shall
yeeld
thee
water
rather
than
thou
shalt
be
destitute
in
Gods
way
,
or
work
.
V.
In
both
learne
to
contemne
the
greatest
and
extreamest
Use
5.
In
Gods
cause
contemn
▪
greatest
perill
.
perill
in
Gods
causes
.
Sampson
offered
himselfe
to
death
,
so
did
Christ
;
he
went
out
to
meet
his
enemies
,
so
must
thou
,
learne
not
to
love
thy
life
to
the
death
,
Revel.
12.
11.
and
with
Paul
,
not
count
thy
life
dear
to
finish
thy
course
with
joy
.
For
a
man
to
thrust
himselfe
in
hazard
,
or
venture
his
life
without
warrant
from
God
,
or
by
his
own
private
motion
,
is
rash
:
Injussu
Dei
,
privato
affectu
.
And
prepare
for
death
approaching
▪
but
God
calling
,
in
standing
against
the
enemies
of
the
Church
,
it
is
honourable
.
In
both
,
learn
to
prepare
for
death
approaching
,
by
faithfull
and
fervent
prayer
.
So
did
both
these
Sampsons
.
And
the
issue
will
be
comfortable
as
theirs
;
that
all
thy
life
and
combate
shall
not
give
such
an
overthrow
to
thine
enemies
as
such
a
death
,
though
enemies
seem
never
so
much
to
prevaile
.
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
than
all
the
rest
;
I
meane
David
and
Solomon
.
Of
both
which
we
are
to
enquire
wherein
the
resemblance
consisteth
.
David
Five
things
specified
in
which
David
was
a
type
of
Christ
.
was
so
speciall
a
type
of
Christ
,
as
scarce
is
any
thing
noted
of
Christ
,
but
some
shadow
of
it
might
be
observed
in
David
.
I.
For
his
person
.
David
the
son
of
Iesse
:
Christ
the
true
rod
out
of
the
stock
of
Iesse
,
Isai.
11.
1.
Both
of
obscure
1.
1.
Person
.
and
low
parentage
.
Both
out
of
dry
and
despicable
roots
.
Both
Kings
.
Both
Kings
of
Israel
.
Both
their
Kingdomes
raised
out
of
humility
.
Both
men
after
Gods
own
heart
.
Both
Davids
;
for
even
this
roote
of
Iesse
was
not
onely
commonly
called
by
the
name
of
the
sonne
of
David
,
but
of
the
name
of
David
himselfe
,
Ezech.
34.
24.
My
servant
David
shall
be
the
Prince
among
them
;
which
was
long
after
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
seek
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
2.
2.
Calling
.
the
head
of
nations
.
Psal.
18
43
thou
hast
made
me
the
head
of
nations
:
which
was
not
literally
true
of
David
,
who
was
properly
King
of
one
little
corner
in
Judea
;
but
of
Christ
the
true
David
,
whose
kingdome
was
from
sea
to
sea
,
and
to
the
worlds
end
.
David
of
a
shepherd
of
sheepe
,
was
raised
to
be
a
shepherd
of
men
,
even
of
Gods
people
:
So
was
Christ
raised
of
God
to
be
the
chiefe
shepherd
of
the
stock
,
1
Pet.
5.
4.
And
not
of
bodies
,
as
David
,
but
of
soules
,
1
Pet.
2.
verse
25.
2.
The
time
when
.
David
was
anointed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
about
the
thirtieth
year
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
Jerusalem
for
his
royall
seat
and
Metropolis
,
being
anointed
of
God
to
the
Kingdome
of
Israel
:
So
Christ
,
being
anointed
the
everlasting
King
of
all
the
Israel
of
God
,
made
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
,
and
ascension
,
sending
the
Spirit
and
the
Gospel
.
And
as
David
added
some
of
the
borderers
to
the
kingdome
of
Israel
,
as
himselfe
saith
;
strangers
were
subdued
to
him
:
So
the
true
Psal.
18.
44.
David
adds
to
the
Church
the
whole
body
of
the
Gentiles
;
and
hath
by
the
preaching
of
the
Gospel
(
the
sword
of
his
mouth
)
subdued
the
world
to
himselfe
.
4.
The
gifts
fitting
him
to
this
function
.
As
when
David
was
anointed
,
the
Spiof
God
came
upon
him
,
1
Sam.
16.
13.
and
fitted
him
to
the
government
of
Gods
people
:
So
our
true
David
Jesus
Christ
,
anointed
with
oyl
above
all
his
fellowes
,
had
the
Spirit
of
God
descending
upon
himin
a
visible
shape
,
and
by
that
anointing
filled
and
furnished
with
the
Spirit
and
all
needfull
graces
for
the
administring
of
his
Kingdome
.
5.
As
David
was
preferred
above
all
his
brethren
in
four
speciall
graces
:
So
Four
graces
wherein
David
and
Christ
excelled
.
was
Jesus
Christ
above
David
himselfe
.
1.
In
wisedome
and
prudence
,
1
Sam.
16.
18.
the
servants
of
Saul
observed
David
to
be
wise
in
matters
,
and
the
Lord
was
with
him
:
and
Ch.
18.
verse
14
,
15.
when
Saul
saw
that
David
was
very
wise
,
he
was
afraid
of
him
.
Our
true
David
had
all
treasures
of
wisedome
and
knowledge
;
The
Spirit
of
wisdome
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
were
as
the
Oracles
of
God
:
Christs
were
so
.
And
our
true
David
gets
beyond
his
type
.
David
in
many
things
(
by
his
own
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
he
was
God
.
2.
In
fortitude
and
magnanimity
Confilium
,
fine
fortitudine
&
magnanimitate
,
inane
.
(
without
which
counsell
were
bootlesse
)
by
which
he
was
able
to
encounter
with
a
Lyon
,
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
Judah
;
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
Author
of
all
the
holy
Scriptures
.
David
a
Prophet
:
Christ
the
Lord
of
all
holy
Prophets
.
4.
In
gifts
of
true
sanctification
and
holinesse
;
4.
Sanctification
eminent
in
Christ
three
wayes
.
being
a
man
after
Gods
own
heart
,
commended
for
his
uprightnesse
in
all
matters
,
save
that
of
Uriah
.
A
type
of
Jesus
Christ
;
who
by
the
devils
confession
,
was
the
holy
One
of
God
.
1.
Himselfe
being
sanctified
beyond
all
measure
.
2.
Being
the
sanctifier
of
his
people
;
the
author
,
meritour
,
and
applier
of
all
sanctifying
graces
to
his
members
,
of
whom
himselfe
is
head
.
3.
In
his
type
were
many
foule
spots●
:
In
him
no
spot
nor
staine
.
Therefore
the
Church
sings
out
his
holinesse
from
toppe
to
toe
,
Cant.
5
:
10.
and
concludes
him
wholly
faire
and
delectable
,
verse
16.
III.
David
was
a
type
of
Christ
in
his
warres
.
First
in
3.
Warres
.
Followers
.
respect
of
his
followers
,
secondly
of
his
enemies
,
thirdly
of
his
victories
.
1.
His
followers
.
David
had
a
traine
.
1.
Of
poore
men
,
and
received
such
to
him
as
were
in
debt
,
1
Sam.
22.
2.
The
Sonne
of
David
had
a
poor
train
;
and
not
receiveth
onely
,
but
calleth
all
unto
him
that
are
heavy
laden
with
the
burthen
of
sinnes
,
called
debts
,
promising
he
will
ease
them
.
2.
Afterwards
David
had
his
thirty
seaven
Worthies
,
that
Valiantly
fought
his
battels
,
2
Sam.
23.
and
by
their
strength
carried
wonderfull
victories
:
So
had
the
Sonne
of
David
his
twelve
Apostles
,
and
seventy
two
disciples
,
who
as
worthy
and
stout
Champions
,
fought
the
Lords
spirituall
battels
,
and
mightily
subdued
the
world
under
the
government
of
Jesus
Christ
,
in
whose
place
are
succeeded
Pastors
and
Teachers
to
the
end
.
2.
His
enemies
.
1.
Open
Enemies
:
open
and
manifest
,
not
onely
Goliah
that
defied
all
Israel
,
but
Saul
that
casts
a
speare
at
him
,
that
hunts
him
as
a
Partridge
,
that
sends
out
for
him
to
bring
him
to
death
,
and
the
house
of
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
so
many
Amalekites
and
Philistima
.
2.
Secret
and
underhand
enemies
,
that
and
secret
.
should
have
been
loyall
and
loving
to
him
,
even
his
own
people
that
flattered
him
with
their
mouths
,
but
imagined
mischief
against
him
,
Ps.
41.
9.
Such
as
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
than
all
this
,
he
that
came
out
of
his
own
loynes
,
his
own
son
Absalom
;
besides
the
sonnes
of
his
Father
,
1
Sam.
17.
28.
So
our
true
David
had
not
onely
his
own
Jewes
;
and
brethren
hating
him
with
an
horrible
hatred
,
and
calling
his
bloud
upon
themselves
;
but
his
own
Disciple
that
had
been
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
be
crucified
.
And
thus
Christ
himselfe
expounds
that
in
Psalm
.
41.
9.
of
himselfe
and
Judas
,
Euk.
22.
21.
And
therefore
Interpretors
expound
such
exectations
,
as
Psal.
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
o●
the
present
wrath
upon
the
hardned
Jewes
,
whose
hatred
against
Christ
liveth
at
this
day
▪
as
the
cu●se
liveth
on
them
▪
3.
His
deliverances
and
victories
,
with
many
of
which
the
Victories
.
Lord
honoured
him
.
As
1.
Saul
layes
wait
every
where
to
take
him
,
and
pursues
him
from
place
to
place
;
but
Davids
feet
were
made
like
Hinds
feet
in
expedition
to
avoid
his
enemy
whether
Saul
or
Absalom
;
who
chased
him
as
hunters
the
silly
hare
,
and
he
escapes
them
all
though
narrowly
and
strangely
.
Christ
Jesus
was
often
sought
after
and
layd
for
by
his
enemies
,
no
kind
of
snare
was
undevised
to
take
him
in
his
talke
,
in
his
doctrine
,
in
his
life
and
conversation
;
no
meanes
unattempted
to
take
his
person
,
but
he
escaped
their
hands
strangely
.
Sometimes
he
went
through
the
middest
of
them
all
,
who
having
strong
purpose
,
yet
had
no
power
to
take
him
,
till
the
time
was
come
that
he
delivered
himselfe
.
2.
Saul
having
wearied
himself
in
pursuit
of
David
,
sent
messengers
to
take
him
three
severall
times
,
1
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
)
&
hearing
his
gracious
words
,
had
no
power
to
take
him
;
but
went
away
preaching
and
proclalming
(
as
they
prophecying
)
never
man
spake
like
this
man
,
Joh.
7.
46.
3.
In
the
comparison
between
Saul
and
David
(
David
having
ssaine
Goliah
)
was
sung
:
Saul
hath
slaine
his
thousand
,
but
David
his
ten
thousand
,
1.
Sam
18.
10.
But
there
is
no
comparison
between
the
victories
of
David
and
the
Son
of
this
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
own
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
fame
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
than
their
own
.
IV.
David
was
a
type
of
Christ
in
his
kingdome
:
first
in
respect
of
the
entrance
,
secondly
of
the
administration
,
4.
Kingdome
.
Entrance
.
thirdly
of
the
continuance
or
eternity
.
1.
David
entered
not
without
strong
opposition
,
much
contempt
and
disdaine
:
so
our
David
.
For
of
both
it
was
verified
,
the
stone
which
the
Psal.
118.
22.
builders
refused
,
is
become
the
chiefe
stone
of
the
corner
.
No
man
was
more
despised
of
Sauls
Courtiers
than
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
Administration
.
his
administration
.
David
will
judge
uprightly
,
and
sing
mercy
and
judgement
;
he
will
endure
no
hatefull
person
in
his
presence
.
But
our
David
is
the
just
and
righteous
Judge
of
all
the
world
;
and
most
sincerely
dispenseth
mercy
to
the
penitent
sinner
,
but
seedes
the
impenitent
with
judgement
.
3.
In
the
continuance
or
eternity
.
God
promised
mercy
Eternity
.
to
David
and
his
seed
forever
,
which
promises
are
not
to
Ps.
132.
12.
be
extended
to
his
carnall
succession
,
for
the
princely
dignity
is
taken
from
them
.
Their
glory
was
eclipsed
in
the
captivity
,
and
where
be
now
any
of
Davids
race
according
to
the
flesh
?
But
the
everlasting
seed
of
David
is
to
be
meant
.
1.
Christ
himselfe
,
in
whom
his
kingdome
is
perpetuated
.
2.
The
true
Israel
as
well
of
Gentiles
as
of
Jewes
by
faith
ingrafted
into
the
Messiah
,
in
respect
of
whom
shall
be
no
end
of
his
Kingdome
.
Thus
in
all
those
speeches
wherein
David
professeth
he
will
praise
the
Lord
among
the
Gentiles
.
David
must
be
taken
as
a
type
of
Christ
,
who
by
his
Psal.
18.
49.
Spirit
set
forth
the
praise
and
true
worship
of
God
among
the
Nations
to
the
end
of
the
world
.
And
so
Paul
,
Rom.
15
9.
interprets
it
of
the
calling
of
the
Gentiles
.
For
David
could
not
do
this
litterally
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
5.
Office
Propheticall
and
Priestly
.
1.
prophesticall
and
Priestly
office
.
1.
David
by
his
sweet
musick
allayes
Sauls
madnesse
,
1
Sam.
16.
23
Christ
by
the
sweet
voyce
of
the
Gospel
stills
the
evill
spirits
which
molest
and
vexe
men
,
and
gives
them
peace
and
quietnesse
in
mind
and
conscience
.
And
in
the
dayes
of
his
flesh
,
how
he
sought
to
cure
and
allay
the
spirituall
madnesse
of
the
wicked
Scribes
and
Pharisees
against
him
,
is
plaine
in
the
story
.
2.
David
brings
back
the
Arke
to
his
right
place
,
2
Sam.
6.
So
did
Christ
,
the
truth
of
Gods
Law
obscured
by
the
false
glosses
of
Scribes
and
Pharisees
;
and
reduced
the
true
sence
Matth.
5.
&
6.
&
7.
and
meaning
of
it
.
And
freed
his
Church
(
signified
by
the
Arke
)
from
the
spirituall
thraldome
and
captivity
of
the
Law
.
3.
David
buildes
an
Altar
in
the
grounds
of
a
stranger
,
2
Sam.
24.
24.
namely
,
Araunah
the
Jebusite
:
The
true
David
builds
up
a
Church
among
the
Gentiles
,
and
sets
up
Gods
worship
among
them
that
were
strangers
from
the
Covenant
.
4.
David
offers
a
sacrifice
,
and
the
Lord
accepts
it
,
sending
fire
from
heaven
to
consume
it
,
2
Sam
24.
25.
Christ
offers
the
most
acceptable
sacrifice
that
ever
was
,
in
which
both
Davids
and
all
ours
must
be
accepted
;
and
in
which
alone
the
Lord
smels
a
savour
of
rest
.
I.
As
the
Spirit
of
God
came
on
David
after
his
anoynting
,
Use.
1.
Enter
upon
no
office
without
assistance
of
the
Spirit
.
1
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
common-wealth
,
is
not
called
by
God
;
whose
wisedome
will
not
send
a
blind
man
for
a
Seer
,
nor
a
dumb
man
on
his
message
or
errand
.
Would
a
man
know
whether
he
have
received
of
this
spirit
for
his
office
?
A
note
is
,
when
God
A
note
of
it
.
stirres
up
his
will
in
that
office
to
performe
all
the
desire
of
God
.
Isai.
44.
28.
he
saith
to
Cyrus
:
Thou
art
my
Shepheard
,
thou
shalt
performe
all
my
desire
.
The
Magistrate
is
a
shepheard
;
he
must
do
in
judgement
what
God
himselfe
would
do
in
repressing
vice
,
and
cherishing
religion
,
else
the
spirit
(
who
is
not
contrary
to
himselfe
)
leads
him
not
.
The
Minister
is
a
shepheard
;
he
must
speake
nothing
but
what
God
would
speak
for
the
incouraging
of
grace
,
and
disgrace
of
sinne
and
sinners
.
God
speakes
peace
to
his
people
,
and
feeds
the
impenitent
with
judgenent
,
and
he
that
in
his
ministery
doth
speak
sweetly
to
wicked
men
,
and
broacheth
ā
vessell
of
gall
and
wormewood
for
godly
men
to
drink
,
is
not
sent
by
God
on
that
errand
:
he
crosseth
the
spirit
which
he
pretendeth
.
2.
Art
thou
a
private
Christian
,
see
that
the
same
spirit
rest
on
thee
,
and
that
thou
hast
received
of
the
same
anointing
.
For
1.
he
that
hath
not
the
spirit
,
is
none
of
Christs
:
and
2.
w●●t
is
it
to
us
that
the
spirit
rest
Rom.
8.
9.
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
down
to
the
skirt
of
his
garment
,
that
is
,
to
the
lowest
member
of
his
Church
,
Psal.
133.
2.
hence
are
we
sweetly
and
admirably
refreshed
.
Findest
thou
emptinesse
or
want
of
grace
?
fly
to
this
fullnesse
,
but
observe
the
diverse
manner
.
To
the
head
is
given
the
spirit
in
all
fullnesse
:
to
us
members
,
of
that
fulnesse
,
Joh.
1.
16.
To
him
beyond
all
measure
:
to
us
according
to
measure
.
II.
That
Jesus
Christ
is
the
right
and
undoubted
King
of
Use.
2.
Christ
the
true
King
of
the
Church
.
And
nine
waies
more
excellent
than
David
.
1.
Originall
.
his
Church
,
of
whom
David
was
but
a
shadow
.
And
it
will
be
worth
our
labour
to
enquire
how
farre
the
truth
exceeds
the
type
.
1.
For
originall
,
Davids
kingdome
and
all
other
Kings
and
kingdomes
are
mediately
from
men
,
either
from
some
meane
family
,
as
Jshais
,
or
some
greater
house
in
some
corner
of
the
earth
:
But
the
kingdome
of
Christ
is
immediately
and
unchangeably
from
heaven
.
Dan.
2.
44.
the
God
of
heaven
shall
raise
up
a
kingdome
,
that
is
immediately
;
for
mediately
all
kingdomes
,
Kings
,
and
power
is
from
him
.
2.
In
respect
of
unction
.
All
they
are
anoynted
,
1.
by
2.
Unction
.
men
,
2.
with
materiall
oyle
.
3.
to
be
temporary
Saviours
.
4.
from
temporary
dangers
.
But
Christs
anointing
was
by
the
Spirit
of
God
with
more
divine
and
excellent
oyle
above
all
his
fellowes
,
Psal.
45.
7.
that
he
might
be
a
spirituall
and
and
eternall
Saviour
;
a
Jesus
saving
his
people
from
their
sinnes
,
and
such
spirituall
evils
as
pertaine
to
the
life
to
come
.
3.
Their
titles
are
stately
and
glorious
.
David
as
an
Angell
3.
Titles
.
of
God
,
as
the
woman
of
Tekoah
said
,
so
Caesar
Augustus
;
Charles
the
great
,
Constantine
and
Alexander
the
great
,
to
set
out
their
glory
.
But
all
these
are
nothing
to
the
true
and
undoubted
title
of
Jesus
Christ
:
who
is
King
of
Kings
,
and
Rex
regum
,
Lord
of
Lords
Rev.
19.
16.
And
if
this
were
too
little
he
hath
&
Dominus
dominantium
another
,
for
he
is
God
and
man
in
one
Person
:
our
Emmanuel
,
a
stile
too
high
for
Pope
or
Potentate
,
for
men
or
Angels
,
Isai.
7.
14.
4.
Their
Scepters
are
of
metal
,
gold
or
silver
,
4.
Scepters
.
which
they
hold
in
their
hands
,
and
by
them
they
save
or
slay
innocent
or
nocent
:
But
his
Scepter
is
but
verball
,
which
he
holds
in
his
mouth
,
the
word
and
breath
of
his
mouth
Rev.
19.
15.
more
pure
than
the
gold
of
Ophir
,
more
potent
than
all
the
Scepters
of
all
Kings
put
together
:
By
this
he
slayes
the
wicked
.
Hos.
6.
5.
I
slew
them
with
the
word
of
my
mouth
.
2
Thes.
2.
8.
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
back
devils
,
diseases
,
death
,
and
all
adversary
power
.
5.
In
port
and
state
.
1.
Their
banners
5.
State
.
and
ensigns
exprese
their
noble
acts
,
and
the
honourable
exployts
of
them
and
their
progenitors
,
which
are
glorious
in
the
eyes
of
men
:
Christs
banner
for
his
kingdome
of
grace
is
his
Crosse
,
or
rather
the
Gospel
,
a
doctrine
of
the
Crosse
,
to
the
world
foolishnesse
or
basenesse
;
but
in
his
kingdome
of
glory
,
the
signe
of
the
sonne
of
man
,
that
is
,
such
glory
and
power
as
agrees
to
none
else
.
2.
Their
servants
and
attendants
must
be
rich
,
stately
,
noble
,
and
the
sonnes
of
great
Princes
must
be
nearest
to
attend
them
:
Christ
Jesus
(
in
contempt
of
what
the
world
admireth
)
will
have
his
servants
poor
,
meek
,
lowly
;
not
such
losty
Lords
as
so
farre
excell
the
Emperour
in
worldly
glory
as
the
Sunne
the
Moone
,
the
Popes
ridiculous
claime
;
and
yet
they
be
Sonnes
of
God
,
heires
of
heaven
,
brethren
of
Christ
,
and
of
the
royalest
bloud
that
ever
was
.
3.
When
they
ride
in
progresse
,
they
shew
their
state
,
pompe
,
and
worldly
glory
.
Great
Alexander
gets
upon
his
Bucephalus
:
Pompey
triumphs
upon
an
Elephant
:
Anthony
rides
upon
Lyons
,
Aurelianus
upon
Harts
and
Bucks.
Christ
(
had
his
kingdome
been
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
kingnomes
)
in
his
progresse
he
gets
on
an
asse
,
and
in'stead
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
shall
be
able
to
behold
.
6.
In
amplitude
and
absolutenesse
.
They
will
6.
Absolutenesse
.
be
free
Monarchs
and
Commanders
,
their
will
and
every
word
of
theirs
must
be
a
Law
:
but
never
was
any
kingdome
absolutely
Monarchicall
but
Christs
,
all
earthly
kings
ever
held
in
fee
of
him
.
By
me
Kings
raigne
.
Prov.
8.
15.
Never
any
other
included
all
kingdomes
of
the
world
in
it
,
and
under
it
,
but
this
.
Never
any
to
whom
all
Princes
were
subject
but
this
.
Never
was
there
any
of
them
which
shall
not
be
broken
to
pieces
by
this
little
stone
,
if
it
stand
in
opposition
against
him
,
Dan.
2.
45.
7.
In
dispensing
justice
.
1.
They
7.
Iustice
.
Ex
allegatis
&
probatis
.
must
judge
by
evidence
and
proofe
,
by
the
sight
of
their
eyes
,
and
hearing
of
their
eares
,
but
he
shall
not
do
so
,
Isai.
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
seem
.
David
judged
according
to
the
hearing
of
his
eare
,
rashly
against
Mephibosheth
:
Christ
shall
not
do
so
.
2.
They
can
pronounce
their
subjects
just
and
innocent
:
but
he
can
make
them
innocent
and
just
,
communicating
his
own
righteousnesse
to
them
,
which
no
Prince
can
do
.
1
Cor.
1.
30.
He
is
8.
Meanes
of
upholding
it
.
made
to
us
righteousnesse
.
8.
In
meanes
of
upholding
and
maintaining
.
1.
They
must
winne
holds
as
David
Sions
for
t
,
and
enlarge
themselves
by
force
of
armes
,
dint
of
sword
,
multitude
of
souldiers
:
But
Christ
sends
but
twelve
unarmed
poor
men
,
who
wonne
and
subdued
the
whole
world
with
the
word
onely
in
their
mouthes
,
such
a
word
as
was
the
greatest
enemy
to
the
world
,
and
corrupt
fashions
of
it
.
This
is
the
weapon
mighty
under
God
to
cast
down
holds
.
2.
They
,
2
Cor.
10.
4.
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
.
In
them
the
best
things
9.
Things
to
be
attained
.
Rom.
14.
17
are
honour
,
pleasure
,
externall
prosperity
,
and
this
for
a
time
:
But
Christs
Kingdome
stands
not
in
meat
or
drink
,
but
in
righteousnesse
,
peace
of
conscience
,
joy
in
the
holy
Ghost
,
in
grace
here
,
and
glory
hereafter
.
The
wealth
of
Christs
subjects
is
to
be
rich
in
grace
,
rich
in
good
works
,
his
honour
to
be
of
the
stock
and
lineage
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
eternall
:
now
this
being
the
glory
of
the
kingdome
of
Christ
,
we
have
need
of
faith
to
discerne
it
,
and
a
great
measure
of
humility
before
we
can
resolve
to
become
subjects
of
it
.
The
theefe
on
the
Crosse
asking
Christ
Quid
regium
vides
?
videsne
coronam
aliam
quam
spineam
,
sceptrum
aliud
quam
cl●vos
,
aliam
purpuram
quam
sanguinem
,
alium
thro●um
quam
crucem
alios
ministros
quam
carnifices
?
to
remember
him
in
his
kingdome
,
Augustine
askes
him
:
What
Royalty
doest
thou
see
?
Seest
thou
any
other
crown
than
that
of
thornes
,
any
other
Scepter
than
Iron
nayles
,
any
other
purpl
than
bloud
,
any
other
Throne
than
a
wooden
Crosse
,
any
other
guard
than
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
we
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
anoynted
to
be
King
,
but
between
Use.
3.
How
God
brings
his
servants
to
honour
.
that
and
the
installing
,
or
enjoying
of
his
kingdome
he
had
many
troubles
,
doubts
,
and
feares
that
made
him
stagger
,
and
say
:
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 self
overtooke
him
for
our
sakes
,
Isai.
5.
3.
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
Act.
Ut
per
augusta
ad
augustum
,
per
spinas
ad
rosas
,
per
motum
ad
quietem
,
per
procellas
ad
portum
,
per
virtutem
ad
gloriam
,
per
arma
ad
triumphum
,
per
bella
ad
pacem
,
per
erucem
ad
caelum
contendamus
.
Use.
4.
Church
ever
pestered
with
home-bred
enemies
.
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
Sonne
,
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
lies
by
humility
.
IV.
It
was
ever
the
lot
of
the
Church
to
have
in
it
secret
and
inbred
enemies
,
as
David
and
Christ
had
;
even
such
as
eat
bread
at
his
table
,
and
dipped
in
the
dish
;
and
these
have
alwayes
proved
more
mischievous
than
open
and
forraigne
enemies
.
The
Church
ever
had
hypocrites
and
false
brethren
,
Satans
spies
;
who
professing
the
same
Christ
and
religion
,
eating
bread
at
the
same
table
of
the
Lord
,
and
making
shew
of
friendship
in
the
communion
of
Saints
,
joyning
in
the
hearing
of
the
word
and
prayer
,
yet
watcht
the
haunts
of
Gods
servants
to
spy
their
weaknesse
,
and
where
they
ly
open
to
advantage
.
Every
one
sees
they
advantage
not
themselves
,
but
by
all
meanes
undermine
the
Gospell
and
professors
;
so
as
the
silly
dove
of
Christ
can
find
no
rest
for
the
soale
of
her
foot
.
And
never
was
the
Church
so
wounded
as
in
the
house
of
her
friends
,
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
,
&c.
Cant
4.
8.
V.
Comfort
the
Church
.
That
Jesus
Christ
is
the
true
David
.
1.
We
have
a
strong
deliverer
and
deliverance
.
5.
Comfort
to
the
Church
in
3.
things
.
David
pulled
the
sheep
out
of
the
Lyons
mouth
,
and
the
Lamb
out
of
the
paw
of
the
Beare
,
1
Sam.
17.
Christ
the
true
David
hath
delivered
his
chosen
flock
out
of
the
power
of
Satan
,
death
,
and
damnation
.
1
Cor.
15.
27.
2.
Be
contented
to
be
rejected
of
all
sorts
of
men
:
not
enemies
onely
but
of
brethren
.
So
was
David
,
so
Christ
,
and
the
servant
is
not
better
than
the
Master
.
It
was
ever
the
lot
of
truth
to
be
rejected
of
the
builders
,
as
was
David
,
as
was
Christ
:
few
nobles
,
few
wise
:
nay
many
great
Rabbies
(
professing
the
key
of
knowledge
)
were
greatest
enemies
to
the
truth
as
the
truth
is
in
Christ
,
that
is
,
to
the
sincere
profession
and
practise
of
Christianity
.
Nay
the
basest
sort
made
mouthes
and
scorned
them
both
:
And
are
there
not
now
such
as
would
scorne
out
the
truth
of
grace
were
it
possible
?
3.
Though
Christ
the
chiefe
corner
stone
may
be
refused
,
he
cannot
be
removed
.
David
must
be
King
against
all
the
hearts
of
his
enemies
.
So
Christ
shall
keep
his
place
and
headship
against
the
gates
of
hell
:
he
is
a
king
everlasting
in
his
Church
,
and
of
his
kingdome
shall
be
no
end
.
He
is
a
King
ever
present
in
his
Church
,
Matth.
28.
20.
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
a
sleep
,
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
loosing
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
.
Both
Salomons
;
both
Jedidiahs
,
Six
things
wherein
Salomon
typified
Christ
.
1.
Person
.
that
is
beloved
of
God
;
both
Kings
of
Israel
,
both
Kings
in
Jerusalem
,
both
Preachers
in
Jerusalem
,
both
sonnes
of
David
,
yea
,
both
sonnes
of
God
.
To
both
agrees
that
,
2
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
,
full
of
peace
,
1
Chr.
22.
9.
A
sonne
is
borne
to
thee
which
shall
be
a
man
of
peace
,
and
I
will
2.
Pacificus
.
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
himself
is
the
Prince
of
peace
,
whose
Scepter
is
a
Gospel
of
peace
whose
subjects
are
Sons
of
peace
,
whose
kingdome
stands
in
righteousnesse
,
joy
,
peace
,
&c.
at
Isay
9.
6.
whose
birth
the
Angels
sang
,
Peace
on
earth
.
But
with
difference
,
Salomon
could
preserve
onely
outward
peace
:
but
Christ
makes
up
our
peace
with
God
and
all
Creatures
,
and
brings
sweet
peace
and
upholds
it
in
our
consciences
.
1
Kings
A.
25.
Salomon
procured
that
in
his
days
all
Israel
and
Iudah
dwelt
without
fean
,
every
man
under
his
Vine
and
fig-tree
,
in
respect
of
outward
tranquility
and
security
:
but
our
Salomon
,
that
every
beleever
is
redeemed
from
enemies
to
serve
God
without
fear
of
sin
,
Satan
,
hell
,
damnation
.
Salomon
brought
peace
but
could
not
establish
it
in
his
own
dayes
,
much
lesse
Luk.
1.
74.
after
him
;
for
presently
after
,
the
kingdome
was
rent
into
pieces
:
But
our
Salomon
brings
a
peace
which
none
shall
take
away
▪
III.
Salomon
excelled
all
other
men
in
wisdome
and
knowledge
,
1
King
.
4.
29
,
30.
But
Christ
is
the
wisdome
of
the
3.
Wisdome
.
Christ
greater
than
Salomon
,
in
wisdome
,
5.
things
.
father
,
&
far
excells
Salomon
;
as
in
whom
are
hid
all
the
treasurs
of
wisdome
and
knowledge
,
Col.
2.
3.
For
,
1.
Salomon
had
wisdome
by
donation
and
gift
:
Christs
was
native
and
proper
.
2.
Salomon
by
all
his
wisdome
knew
not
mens
thoughts
:
but
Christ
knew
what
was
in
man
,
Joh.
2.
25.
3.
Salomon
,
though
very
wise
in
himselfe
,
could
not
infuse
his
wisedome
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
mistically
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
spread
through
the
world
:
But
much
more
hath
the
fame
of
Christs
doctrine
and
miracles
,
Matth.
4.
24.
John
7.
46.
And
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
4.
Royal
glory
greatest
royalty
,
wealth
and
glory
that
ever
was
.
He
so
inriched
his
subjects
,
that
silver
and
gold
were
as
common
to
them
as
stones
in
the
streets
.
1
King
.
3.
13.
no
King
on
earth
was
like
Salomon
:
but
Salomon
was
no
King
to
Christ
.
Cant.
In
Christ
,
far
greater
and
better
.
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
Crown
:
but
Christ
hath
many
Crownes
on
his
head
,
Rev.
19.
12.
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
poor
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
wisedome
,
the
price
of
which
is
above
silver
;
of
faith
much
more
precious
than
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
Salmons
.
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
,
than
Salomon
in
all
his
royalty
.
Nay
more
,
he
was
more
triumphant
upon
the
Crosse
,
and
rode
in
more
magnificence
than
ever
Salomon
did
in
all
his
golden
Chariots
.
V.
Salomon
was
a
type
of
Christ
in
1.
building
,
2.
dedicating
,
5.
3.
ordering
the
Temple
.
First
,
in
the
building
.
1.
Salomon
according
to
the
wisedom
In
templo
-
-
1
aedificādo
.
-
2
dedicando
.
-
3
consti
▪
tuē
do
.
Structure
.
Ioh.
14.
23.
1
Pet.
2.
5.
and
large
heart
which
God
gave
him
,
built
God
an
house
wherein
he
dwelt
at
Jerusalem
;
for
God
kept
house
and
fire
in
Sion
,
Isai.
31.
9.
and
Salomon
set
him
up
a
standing
house
.
Our
true
Salomon
builds
an
house
for
God
,
even
for
the
blessed
Trinity
to
dwell
in
.
Not
a
materiall
house
of
stones
,
or
of
gold
,
silver
,
wood
,
marble
;
but
a
spirituall
house
of
living
stones
.
And
as
the
house
is
spirituall
:
so
are
the
meanes
and
instruments
he
useth
.
His
rule
is
the
word
of
God
;
Psal.
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
.
Jer.
23.
29.
The
cement
by
which
he
couples
them
to
the
head
,
is
Faith
,
and
to
the
members
,
is
Love
and
Charity
.
2.
Salomon
being
to
build
his
Temple
could
not
find
matter
enough
for
his
building
in
his
own
countrey
of
Judea
,
but
sent
abroad
to
Hiram
a
Gentile
,
and
to
Pervaim
,
(
now
Peru
as
some
think
)
and
to
other
farre
and
remote
parts
for
supply
:
So
our
Salomon
for
his
spirituall
building
gathers
matter
,
not
onely
out
of
Judea
his
own
ancient
people
,
but
contracts
friendship
with
the
Gentiles
,
and
these
come
in
out
of
the
most
remote
parts
of
all
the
world
to
set
forward
that
building
,
therefore
the
Church
is
now
Catholike
.
3.
Salomon
prepared
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
,
Upon
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
,
Matth.
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
,
lays
them
on
the
foundation
without
any
more
shaking
by
hammer
or
hatchet
,
&
knits
them
to
the
other
stones
by
the
durable
cement
of
Christian
love
&
charity
,
so
as
now
the
noyse
of
contention
,
nor
blowes
of
bitternesse
and
hatred
are
heard
among
them
any
more
.
Secondly
,
in
dedication
of
the
Temple
.
1.
Salomon
consecrated
Dedication
.
that
house
to
the
service
of
God
by
solemn
prayer
,
imploring
his
eye
of
protection
upon
it
,
and
his
presence
with
it
upon
all
occasions
and
necessities
,
1
King
.
8.
14.
Our
Salomon
hath
also
dedicated
his
house
,
and
by
solemne
prayer
commended
it
to
the
care
and
custody
of
his
heavenly
father
,
Joh.
17.
Nothing
needfull
for
his
Church
hath
he
forgotten
to
procure
for
it
,
not
onely
by
that
most
effectuall
and
meritorious
prayer
,
but
also
by
his
continuall
intercession
now
in
heaven
for
it
.
2.
In
that
dedication
Salomon
framed
a
most
excellent
prayer
,
the
form
of
which
is
registred
in
Scripture
:
but
our
Salomon
hath
delivered
us
a
forme
and
pattern
of
prayer
:
which
is
a
great
part
of
the
riches
of
the
new
Testament
above
the
old
.
Thirdly
,
In
ordering
the
Temple
,
that
is
,
in
the
constitution
Order
set
.
〈◊〉
of
Gods
true
and
publike
worship
in
that
Temple
,
in
appointing
the
severall
offices
and
Officers
of
it
.
A
type
of
Jesus
Christ
,
who
ascending
on
high
appointed
the
Officers
of
his
Church
;
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
6.
administring
justice
.
1.
In
respect
of
gifts
.
2.
Of
excution
Administration
of
justice
.
or
manifesting
them
.
1
For
the
gifts
,
they
are
notably
signified
in
Salomons
Throne
,
which
was
exalted
above
all
the
Thrones
of
all
Princes
;
described
,
1
King
.
10.
18.
1.
The
Salomons
Throne
:
six
things
opened
.
matter
was
Ivory
and
gold
wherewith
it
shined
:
Signifying
the
sincere
and
upright
disposition
of
Salomon
to
justice
and
equity
,
shunning
all
corruption
and
by-respects
which
make
men
pervert
justice
.
And
as
these
virtues
made
Salomons
throne
to
shine
:
so
the
royall
throne
of
Christ
is
a
throne
of
Justice
,
a
great
white
Throne
,
Rev.
20.
11.
Nothing
but
sincerity
and
purity
proceeds
thence
.
He
justifies
no
wicked
person
or
cause
,
nor
takes
the
ungodly
by
the
hand
.
2.
The
state
of
it
.
The
King
ascended
to
it
by
six
stayres
,
signifying
that
the
Kingriseth
above
all
his
subjects
many
degrees
in
practise
of
many
vertues
;
wisedome
,
prudence
,
justice
,
fortitude
,
piety
:
So
Christs
Throne
is
infinitely
exalted
above
all
Princes
,
above
men
and
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
in
the
Premio
&
poena
.
last
day
shall
set
the
sheep
at
his
right
hand
,
and
the
goats
on
his
left
.
5.
Two
Lyons
of
gold
standing
by
the
stayes
:
noting
the
power
and
fortitude
of
the
King
,
whose
strength
is
as
the
strength
of
Lyons
against
enemies
,
and
to
put
in
execution
wise
and
soveraign
counsels
.
But
Salomons
strength
was
weaknesse
to
the
strength
of
Christ
;
who
as
a
couragious
Lyon
of
the
tribe
of
Judah
shall
teare
and
foyle
his
enemies
,
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
covetuousnesse
;
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
wisedome
judge
between
the
two
harlots
for
the
living
child
,
as
all
Israel
hearing
the
judgement
feared
the
King
;
for
they
saw
that
the
wisedome
of
God
was
in
him
to
do
justice
,
1
King
3.
28.
But
our
Salomon
is
the
just
judge
of
all
the
world
,
who
shall
passe
a
righteous
sentence
between
the
godly
and
the
wicked
,
in
that
great
and
terrible
day
,
Matth.
25.
when
all
flesh
shall
see
and
admire
the
wisedome
and
power
of
God
in
him
to
do
justice
.
For
applycation
,
briefly
.
I.
A
greater
than
Salomon
is
here
,
Luk.
11.
31.
1.
Hence
our
Saviour
Use.
1.
Duties
to
Christ
our
Salomon
.
1
Hear
him
.
perswads
to
come
to
him
to
partake
of
his
wisedome
,
wealth
,
peace
,
grace
.
But
the
Queen
of
the
South
shall
rise
up
against
this
generation
.
For
she
,
1.
a
woman
of
weak
sexe
.
2.
A
Queen
enjoying
pleasures
at
home
.
3.
Undertooke
a
long
journey
from
the
ends
of
the
earth
,
Matth.
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
hear
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
hear
the
wisdome
of
a
greater
than
Salomon
.
Object
.
If
Salomon
or
Christ
were
here
,
we
would
.
Sol.
1.
The
Jewes
would
say
so
,
but
would
not
.
2.
He
that
heares
you
,
heareth
me
.
3.
He
that
will
not
hear
us
,
would
not
hear
Christ
himselfe
.
Object
.
We
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
Queen
,
who
would
not
be
hindered
from
Salomon
by
the
weighty
affaires
of
a
kingdome
.
4.
Whose
occasions
ordinarily
hinder
them
,
they
shall
never
taste
of
the
supper
.
2.
Hence
we
must
labour
to
account
it
our
happinesse
2.
Wait
on
him
&
think
thy self
there
in
happy
.
that
we
may
have
liberty
to
wait
on
the
true
Salomon
.
So
the
Queen
of
Saba
:
Happy
are
thy
servants
that
may
attend
on
thee
,
and
heare
thy
wisedome
.
So
our
Saviour
himself
:
Happy
are
they
that
hear
the
word
and
keep
it
.
Happy
we
,
if
we
saw
our
happinesse
,
that
we
need
not
with
such
cost
and
toyle
seek
after
our
Salomon
.
For
he
comes
to
us
,
and
knocks
at
the
doors
of
our
hearts
,
and
offers
to
enrich
us
with
treasures
of
wisedome
.
Let
us
open
our
gates
that
this
king
of
glory
may
enter
in
.
Let
us
receive
the
rules
of
wisedome
from
his
mouth
,
and
consider
how
unhappy
they
are
that
despise
the
word
,
of
which
both
the
Salomons
were
preachers
.
II.
Comfort
,
that
Christ
is
the
true
Salomon
.
1.
Great
Use.
2.
Fourefold
comfort
in
our
Salomon
.
were
the
blessings
which
Salomon
procured
to
Israel
,
but
all
temporary
,
and
outward
:
but
our
Salomon
procures
greater
,
spirituall
and
eternall
.
2.
Salomon
prayes
,
and
is
heard
of
all
that
pray
in
the
Temple
.
1
King
.
8.
Christ
prayes
,
and
merits
that
all
prayers
of
Saints
be
heard
,
Joh.
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
.
Himself
still
walks
in
the
midst
of
the
golden
Candlesticks
,
and
watcheth
for
the
good
of
it
.
4.
All
the
excellencies
which
now
we
see
and
enjoy
in
Christ
,
are
nothing
to
them
we
shall
see
,
as
the
Queen
of
Saba
,
halfe
was
not
told
me
in
my
country
.
So
as
the
glory
,
delight
,
pleasure
,
which
our
Salomon
now
gives
us
must
affect
our
hearts
to
renonunce
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
than
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
marriage
chamber
(
the
kingdome
of
glory
)
surpasseth
all
comprehension
:
all
sweetned
with
incense
of
holynesse
,
happinesse
,
glory
,
immortality
,
better
than
the
best
perfumes
,
there
is
perfect
security
,
and
lasting
joy
on
their
heads
for
ever
.
CHAP.
XII
.
11.
Jonah
a
type
of
Christ
in
4.
respects
.
IOnah
was
a
type
of
Christ
,
as
Matth.
12.
39.
No
signe
Four
things
delivered
in
which
Jonah
was
a
type
.
1.
Name
and
office
.
shall
be
given
them
,
but
the
signe
of
the
Prophet
Jonah
.
I.
In
his
name
and
office
.
Both
Jonahs
,
both
doves
,
one
in
name
,
the
other
in
nature
.
Both
mournfull
,
one
in
a
sea
of
sorrowes
shut
in
the
whales
belly
,
the
other
a
man
of
sorrowes
,
and
such
as
no
man
ever
sustained
and
overcame
:
Both
Prophets
,
Jonah
sent
to
preach
repentance
to
Niniveh
:
Christ
the
true
Jonah
,
the
great
Prophet
of
the
Church
was
sent
to
preach
the
same
doctrine
to
the
world
,
Mat.
4.
17
:
Then
Jesus
began
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
,
2.
Kind
of
death
.
2.
manner
,
3.
fruit
.
1.
The
kinde
,
it
was
a
willing
death
,
a
free
will
offering
.
For
as
Jonah
,
when
the
tempest
was
raised
,
freely
offered
himselfe
to
death
when
the
Marriners
would
faine
have
saved
him
,
Ion.
1.
12.
take
me
,
and
cast
me
into
the
sea
that
the
tempest
may
cease
:
So
,
when
the
storm
of
Gods
wrath
was
boystrous
against
the
sinnes
of
mankind
,
Jesus
Christ
our
Jonah
offered
himselfe
to
the
death
,
for
he
had
power
either
to
lay
down
his
life
,
or
to
retaine
it
,
Joh.
10.
18.
No
man
taketh
away
my
life
from
me
,
but
I
lay
it
down
of
my selfe
.
Joh.
18.
5.
I
am
he
.
2.
The
terrible
and
dreadfull
Egosum
.
Manner
.
manner
.
For
as
Jonah
was
swallowed
up
of
the
Whale
who
made
but
one
morsel
of
him
:
So
Christ
was
swallowed
up
of
death
,
and
seemed
wholy
devoured
of
the
curse
of
God
.
As
the
one
cryed
in
the
Whales
belly
,
and
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
sence
they
were
in
the
deepest
hell
.
3.
The
fruit
of
it
.
1.
The
appeasing
of
the
wrath
of
God
his
And
fruit
.
Father
.
For
,
as
Jonah
once
cast
into
the
Sea
,
the
windes
were
stilled
,
the
sea
ceased
from
h●r
raging
,
Chap.
15.
1.
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
been
still
and
calme
towards
us
.
2.
To
save
his
fellowes
.
For
as
Jonah
must
be
cast
into
the
sea
to
save
his
fellowes
from
drowning
,
Chap.
1.
12.
So
must
Christ
be
overwhelmed
with
the
waves
of
his
Fathers
displeasure
,
and
(
as
Jonah
)
be
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
himself
affirmed
,
Matt.
20.
28.
The
Sonne
of
man
came
to
give
his
life
a
ransome
for
many
.
So
also
Caiaphas
prophecies
:
It
is
fit
that
one
man
die
for
the
people
,
and
that
the
whole
Nation
perish
not
,
Joh.
11.
50.
III.
In
Jonah
we
have
a
type
of
Christs
buriall
,
noted
by
3.
Buriall
.
Christ
himself
.
For
as
Jonah
was
in
the
belly
of
the
fish
,
three
days
and
three
nights
:
Matth.
12.
40.
So
must
Christ
be
detained
in
the
grave
,
and
lie
under
buriall
three
dayes
and
three
nights
,
parts
put
for
the
whole
,
as
perhaps
also
in
Jonah
)
till
the
case
seemed
desperate
in
both
;
not
onely
in
their
own
apprehensions
(
as
〈◊〉
have
before
shewed
)
but
in
the
disciples
apprehension
.
Luke
24.
21.
We
thought
this
should
have
been
he
that
should
have
delivered
Israel
,
and
behold
this
is
the
third
day
.
IV.
Jonah
was
a
manifest
,
type
of
Christ
in
his
resurrection
4.
Resurrection
.
For
,
1.
As
Jonah
was
taken
into
the
belly
of
the
Whale
whole
,
&
passed
through
the
ranges
&
armies
of
teeth
as
sharpe
as
speares
,
without
breaking
or
crushing
one
bone
of
him
,
or
the
least
limb
of
his
body
:
So
Jesus
Christ
passed
through
the
straight
gate
of
death
,
but
as
one
bone
of
him
was
not
broken
;
the
special
and
extraordinary
providence
of
God
in
both
of
them
watching
the
whole
businesse
.
2.
As
the
Lord
spake
unto
the
fish
,
and
the
fish
against
his
will
must
cast
up
Jonah
on
dry
ground
:
So
the
belly
of
the
earth
can
keep
Christ
no
longer
than
the
third
day
(
no
more
than
the
belly
of
the
Whale
could
keep
Jonah
)
his
blessed
body
must
see
no
corruption
.
3.
As
Jonah
returned
from
his
grave
with
a
song
of
praise
and
thanksg●ving
,
Chap.
2.
So
Jesus
Christ
returned
to
life
from
his
grave
with
a
song
of
triumph
and
victory
,
fore-prophecyed
,
Hos.
13.
14.
and
accomplished
,
1
Cor
15.
55.
O
death
where
〈◊〉
thy
sting
!
O
grave
where
is
thy
victory
!
4.
As
Jonah
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
Jonah
after
his
delivery
,
went
and
preached
the
doctrine
of
repentance
with
great
fruit
and
successe
,
to
the
conversion
of
all
Niniveh
,
and
preventing
the
fearfull
wrath
denounced
to
come
within
forty
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
than
Jonah
here
,
Matth.
Use.
1.
Repent
at
the
Ministery
of
his
servants
.
Motives
.
12.
41.
Least
as
the
Ninivites
shall
rise
up
against
the
Jewes
,
they
rise
also
against
us
if
we
convert
not
,
nor
repentat
Christs
doctrine
as
they
did
at
Jonahs
.
For
,
1.
Who
are
they
to
us
?
They
barbarous
Heathens
,
and
Gentiles
,
never
instructed
before
:
we
have
been
trained
in
the
Scriptures
from
childhood
.
2.
What
were
their
meanes
to
ours
?
Jonah
preached
but
three
dayes
to
them
:
Christ
hath
preached
,
not
three
Christ
a
far
more
excellent
Preacher
.
days
as
he
,
nor
three
yeares
as
to
the
Jewes
;
but
above
threescore
yeares
:
He
preached
one
Sermon
:
Christ
a
thousand
.
3.
What
was
this
Preacher
to
ours
?
1.
Jonah
was
a
weak
man
:
Christ
is
God
and
man
.
2.
Jonah
a
sinfull
man
,
cast
into
the
sea
for
his
own
sinne
:
Christ
an
innocent
man
,
cast
into
the
sea
for
our
sinne
.
3.
Jonah
a
Prophet
,
a
servant
:
Christ
the
Lord
of
all
the
holy
Prophets
,
therefore
of
Jonah
.
4.
Jonah
a
stranger
to
them
:
Christ
of
our
own
kindred
and
family
.
5.
Jonah
preached
unwillingly
:
Christ
preached
freely
,
and
spent
himself
for
us
.
6.
Jonah
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.
Jonah
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
we
see
his
glory
.
8.
Jonah
a
most
angry
&
impatient
man
,
would
faine
die
because
he
Ninivits
did
not
:
Christ
a
mirrour
of
patience
will
die
least
his
hearers
should
.
9.
To
Jonah
no
prophet
gave
witnesse
,
or
foretold
of
him
:
To
Christ
all
the
Prophets
gave
witnesse
,
Act.
10
43.
and
spake
before
of
him
.
Shall
now
Niniveh
repent
in
sackcloth
and
ashes
by
Jonahs
Ministery
of
three
days
;
and
shall
not
we
by
Christs
constant
Ministery
of
threescore
yeares
?
Shall
Niniveh
condemne
Judea
for
not
acknowledging
a
greater
than
Jonah
;
and
shall
it
not
condemne
us
not
repenting
?
whose
sinne
shall
be
farre
greater
than
that
of
the
Jewes
,
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
Use.
2.
Vocation
of
the
Gentiles
.
Rom.
9.
6.
in
the
calling
of
the
Gentiles
.
Jonah
was
a
preacher
of
grace
to
the
Gentiles
:
and
Christ
was
a
preacher
of
grace
,
not
to
Jewes
onely
,
but
the
Gentiles
also
:
being
given
for
a
light
to
the
Gentiles
,
that
he
might
be
the
salvation
of
Gentiles
to
the
farthest
parts
of
the
earth
.
For
1.
God
is
not
the
God
of
Jewes
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
be
beloved
.
Object
.
If
we
be
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
we
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
Emblem
and
proofe
of
our
Use.
3.
Our
resurrection
assured
to
us
.
resurrection
.
Rom.
8.
11.
If
the
Spirit
of
him
that
raised
up
Jonah
and
Jesus
be
in
us
,
he
shall
also
quicken
our
mortall
bodies
,
and
if
the
head
be
risen
the
members
must
rise
also
.
For
as
God
spake
to
the
Fish
,
and
the
fish
gave
up
Jonah
as
from
the
dead
:
so
shall
God
speak
to
the
earth
and
Sea
and
all
creatures
,
and
they
shall
give
up
their
dead
.
Isai.
26.
19.
he
shall
say
to
the
earth
give
,
and
to
the
sea
restore
my
sonns
and
daughters
,
and
they
that
are
as
seed
under
clods
shall
awake
and
sing
:
And
these
dry
bones
shall
be
againe
covered
with
sinewes
,
flesh
,
and
skin
,
a●
Ezek.
37.
6.
For
as
it
was
impossible
for
Christ
to
be
held
ever
under
death
,
Act.
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
,
provided
for
a
blessed
and
joyfull
resurrection
.
2.
King
.
13.
21.
a
dead
body
,
cast
into
Elisha's
grave
,
quickned
:
so
our
soules
and
bodies
.
IV.
The
wonderful
power
and
wisdome
of
God
,
that
can
Use.
4.
Power
and
wisdom
of
God
to
be
admired
.
draw
light
out
of
darknesse
.
Jonahs
casting
over
board
into
the
sea
was
the
occasion
of
converting
the
Marriners
:
Even
so
Christs
death
converted
many
of
them
that
were
causes
and
authors
of
it
.
Act.
2.
36
,
41.
And
as
the
Marriners
lives
were
saved
by
casting
Jonah
into
the
sea
:
so
all
beleevers
by
the
death
of
Jesus
Christ
.
1.
Let
us
not
measure
Gods
works
by
carnall
senses
.
This
made
the
two
disciples
going
to
Emaus
,
Luk.
24.
to
make
but
a
bad
argument
:
He
is
crucified
,
and
behold
this
is
the
third
day
;
therefore
though
we
thought
he
should
have
redeemed
Israel
,
we
are
deceived
.
Whereas
faith
would
have
made
a
clean
contrary
conclusion
:
He
is
crucified
,
and
this
is
the
third
day
;
therefore
he
is
the
Redeemer
.
The
Jewes
not
knowing
the
Scriptures
,
and
power
of
God
,
are
hardned
against
Jesus
Christ
,
expecting
a
great
Emperour
,
as
Julius
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
embracing
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
own
person
and
Ministery
;
or
as
if
Christ
was
not
set
as
a
signe
or
butt
of
contradiction
,
whereas
,
therefore
it
must
needs
be
he
.
2.
Let
us
admire
Gods
power
and
wisedome
,
and
patiently
with
Jonah
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
evils
hapning
to
our selves
and
others
.
1.
Even
of
our
sinnes
themselves
,
to
make
us
more
humble
&
watchful
for
time
to
come
2.
Of
our
sufferings
,
as
Jonah
and
Christ
learned
obedience
by
the
things
they
suffered
.
V.
In
the
type
and
truth
we
have
,
first
terror
on
the
one
Use
5.
Terror
of
sin
,
even
in
Gods
own
children
.
hand
,
secondly
comfort
on
the
other
.
1.
We
see
the
weight
of
sinne
committed
pressed
Jonah
into
the
deepest
sea
of
evills
;
and
sinne
imputed
thrust
Christ
into
a
deeper
sea
,
even
the
deepest
hell
.
Both
seem
left
of
God
in
the
hands
of
death
;
both
cry
out
as
left
in
the
depth
of
hell
.
1.
Do
thou
run
from
God
and
duty
,
and
though
thou
beest
Gods
childe
,
thou
maist
find
God
pursuing
thee
,
as
if
he
were
an
utter
and
irreconcileable
enemy
.
2.
Make
as
light
a
reckoning
of
sinne
as
thou
canst
,
the
least
of
them
shuts
us
or
Christ
out
of
heaven
.
Doth
Christ
undertake
thy
sinne
,
he
sees
not
heaven
till
he
die
for
it
?
Sinne
imputed
will
not
let
Christ
enter
into
heaven
,
but
by
his
own
bloud
,
yea
,
through
hell
.
Thy
sinne
repented
of
held
Christ
,
an
innocent
,
out
of
heaven
till
he
died
for
it
:
but
where
shall
ungodly
and
impenitent
sinners
appear
?
2.
This
same
collation
affords
us
sundry
grounds
of
comfort
.
First
,
both
seem
forsaken
,
neither
of
them
was
so
;
but
And
comfort
.
both
of
them
go
to
his
God
.
There
is
no
time
nor
place
wherein
the
child
of
God
may
not
boldly
goe
to
God
,
and
pray
to
his
God
and
say
:
My
God
,
my
God
.
Secondly
,
no
deepe
is
so
deepe
but
Gods
hand
can
reach
helpe
into
it
,
even
into
the
Whales
belly
,
and
heart
of
the
earth
.
Thirdly
,
the
extreamest
misery
and
death
it selfe
work
to
good
to
the
godly
.
See
it
in
Jonah
:
Where
was
feared
perdition
,
Ubi
putab●batur
interitus
,
ibi
custodia
.
there
was
found
preservation
.
The
Whales
belly
was
a
prison
indeed
,
but
to
preserve
him
alive
;
a
deepe
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
.
Fourthly
,
when
the
case
seems
most
desperate
,
then
the
Lord
steps
in
to
help
;
When
no
helpe
can
be
expected
any
other
way
,
after
three
dayes
and
three
nights
Jonah
must
be
cast
up
,
and
Christ
raised
up
.
Never
feare
extreamities
,
but
then
exercise
thy
faith
most
,
for
then
is
God
the
nearest
:
howsoever
,
trust
in
him
though
he
kill
thee
,
Job
13.
15.
Fifthly
,
the
deepest
sorrowes
of
Gods
children
end
in
greatest
joy
.
God
hath
a
dry
ground
for
Jonah
after
a
sea
of
misery
:
a
glorious
ascending
for
Christ
after
his
lowest
descent
.
Whatsoever
the
sorrowful
songs
be
that
Gods
people
sing
here
in
Egypt
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-born
:
Types
of
Christ
,
4.
waies
.
HAving
spoken
of
holy
types
in
sundry
speciall
persons
;
Four
rankes
of
sanctified
ones
under
the
Law
.
now
of
personal
types
in
some
rankes
and
orders
of
men
,
sanctified
and
specially
separated
to
the
Lord
.
Of
whom
,
-
1.
Some
were
sanctified
by
birth
,
the
first-borne
.
-
2.
Some
by
office
,
Priests
,
especially
the
High-Priest
.
-
3.
Some
by
vow
,
as
Nazarites
.
-
4.
Some
by
ceremony
,
as
cleane
persons
,
legally
cleansed
from
uncleanenesse
.
Of
these
the
first-borne
were
speciall
types
of
Jesus
Christ
.
1.
As
they
were
Gods
peculiar
.
Exod.
13.
2.
Sanctifie
1.
The
first-born
,
types
in
four
respects
.
Ex
〈◊〉
-
-
Commu●●is
-
〈◊〉
gratia
.
-
〈◊〉
is
〈◊〉
〈◊〉
.
unto
me
all
the
first-born
;
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
,
Psal.
24.
1.
2.
By
common
grace
.
So
all
the
people
of
the
Jewes
by
reason
of
common
grace
were
his
,
with
whom
God
had
plighted
his
gratious
covenant
,
which
was
made
to
Abraham
and
all
his
seed
,
wheresoever
they
were
borne
;
of
whom
he
made
choice
as
his
peculiar
,
though
all
the
earth
was
his
.
Exod.
4.
22.
Israel
is
my
first-borne
,
that
is
,
not
onely
the
first
people
and
nation
that
first
professed
the
true
worship
of
God
,
and
had
priority
of
the
Gentiles
who
were
younger
brethren
;
but
the
first-born
by
a
special
election
and
choice
of
that
from
all
other
people
;
whom
he
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
he
dealt
not
with
other
nations
.
3.
By
a
speciall
right
.
The
first-born
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-born
,
when
he
destroyed
all
the
first-born
of
Egypt
.
And
therefore
presently
after
that
destruction
he
makes
challenge
of
them
,
Exod.
13.
2.
Thus
is
Jesus
Christ
the
Lords
first-born
by
a
singular
right
,
not
common
to
man
or
Angell
,
whether
we
respect
his
nature
or
office
.
1.
In
his
nature
he
is
first-born
as
sonne
of
God
,
the
first
begotten
of
all
creatures
,
Primogenitus
,
ante
quem
nullus
.
Unigenitus
,
post
que●●
nullus
.
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
.
Joh.
1.
14.
the
onely
begotten
Sonne
of
the
Father
;
the
first-born
without
a
second
or
brother
.
2.
In
his
office
he
was
first-born
by
speciall
prerogative
.
1.
For
the
kind
.
2.
For
the
undertaking
.
3.
For
the
accomplishing
.
1.
For
the
kind
,
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-born
among
many
brethren
.
Which
phrase
noteth
quality
,
not
equality
with
him
,
some
similitude
,
but
no
parity
between
him
and
beleevers
.
He
holds
his
birth-right
as
the
Sonne
of
God
by
nature
;
and
we
by
grace
made
the
Sons
of
God
,
he
disdaines
not
to
call
us
brethren
.
2.
For
undertaking
his
office
.
1.
In
his
incarnation
,
he
was
the
first-born
of
his
Mother
.
Matth.
1.
25.
till
she
had
broughtforth
her
first-born
Hieron
.
advers.
Helvid
.
Son
;
not
in
respect
of
any
that
his
mother
had
after
him
,
but
because
she
had
none
before
.
2.
For
the
stranger
manner
.
He
was
the
first-born
of
a
virgin
,
and
so
never
had
brother
.
3.
He
was
the
first
born
without
sinne
.
3.
For
accomplishing
his
office
in
his
resurrection
.
He
is
called
the
first-begotten
,
or
first
born
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
.
Acts
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
soul
into
heaven
.
Thus
consider
Christ
,
as
God
,
as
Mediator
,
as
incarnate
,
as
raised
,
and
ascended
;
he
is
the
Lords
first-born
,
and
the
birth-right
belongs
to
no
other
.
II.
The
first
borne
of
Israel
was
the
second
,
and
next
to
2.
the
father
of
the
family
,
yea
,
after
the
father
instead
of
the
father
:
So
is
Christ
to
his
family
,
the
Church
;
performes
all
offices
of
a
careful
&
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
He
nurtures
and
teacheth
his
Church
.
3.
He
provides
for
the
present
,
and
bestowes
the
inheritance
of
eternall
life
.
III.
The
first-born
had
the
preheminence
among
the
3.
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
Jacob
for
Esau
,
supposing
him
the
first-born
,
one
part
of
it
was
:
Be
Lord
over
thy
brethren
,
and
let
all
thy
mothers
children
honour
thee
.
So
all
the
sheaves
must
bow
to
Josephs
.
And
Gen.
49.
8.
when
Jacob
blessed
Judah
,
this
is
added
as
his
right
:
Thy
fathers
sonnes
shall
bow
down
unto
thee
.
Herein
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
,
comming
into
the
world
,
was
said
:
Let
all
the
Angels
of
God
Heb.
1.
6.
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
Jesus
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-born
had
a
double
portion
in
goods
,
Deut.
21.
17.
Signifying
1.
The
plenitude
of
the
spirit
and
grace
in
4.
Psal.
45.
7.
Christ
,
who
was
anointed
with
oyle
of
gladnesse
above
all
his
fellowes
.
2.
The
preheminency
of
Christ
in
his
glorious
inheritance
,
advanced
in
glory
and
majesty
incomprehensible
by
all
creatures
.
I.
Out
of
the
occasion
of
the
Law
of
the
first-born
,
learn
,
Use.
1.
Every
mercy
is
the
greater
engagement
unto
God
.
that
the
more
God
doth
for
any
man
,
the
more
he
ought
to
conceive
himselfe
to
be
the
Lords
,
and
the
more
right
and
interest
the
Lord
chalengeth
in
him
.
For
therefore
the
first-born
were
his
by
a
speciall
right
,
because
he
had
not
onely
delivered
them
out
of
Egypt
,
as
others
;
but
from
the
speciall
plague
of
Egypts
first-borne
.
Speciall
mercies
call
for
speciall
service
.
More
mercies
are
more
bonds
of
obedience
.
And
new
mercies
are
so
many
new
cords
to
draw
and
fasten
us
to
God
and
duty
.
Is
it
not
reason
that
the
more
it
pleaseth
the
Lord
to
become
ours
,
the
more
we
should
become
his
?
Ought
not
great
benefits
become
great
binders
?
And
should
not
great
love
be
a
great
load-stone
of
love
?
Should
not
strong
cords
of
Gods
love
draw
us
strongly
to
love
our
God
?
Examine
the
encrease
of
Gods
mercies
on
thee
in
all
kindes
,
and
whether
they
have
had
this
fruit
,
to
make
thee
more
dutyfull
.
Hath
God
multiplied
blessing
on
thy
head
,
that
thou
shouldest
blesse
thy self
in
wickednesse
?
Hath
God
continued
mercy
,
that
thou
shouldst
continue
sinne
?
Art
thou
the
Lords
by
Creation
,
providence
,
redemption
,
stored
with
all
personall
kindnesses
pertaining
to
life
and
godlinesse
,
to
continue
a
slave
to
sinne
and
Satan
?
Remember
good
Josephs
conclusion
,
Gen.
39.
8
,
9.
My
master
hath
dealt
thus
and
thus
with
me
,
advanced
me
from
nothing
to
this
estate
,
committed
all
to
my
trust
,
kept
nothing
from
me
but
thee
,
How
then
can
I
do
this
great
wickednesse
and
sinne
against
God
?
II.
If
Christ
be
the
true
first-born
,
of
whom
all
they
are
Use.
2.
Honour
Christ
as
the
first-born
of
God
.
but
types
;
we
must
give
him
the
honour
of
his
birth-right
.
The
whole
Church
,
and
all
the
sonnes
of
that
mother
must
honour
him
;
all
the
sheaves
of
the
brethren
must
vaile
and
bow
to
his
sheave
.
Let
not
the
basenesse
of
his
birth
,
the
humility
of
his
life
,
the
ignominy
of
his
death
,
the
shame
of
his
crosse
,
the
poverty
of
his
professors
,
the
weaknesse
and
frailty
of
his
followers
,
draw
our
eyes
aside
from
him
(
as
the
Jewes
at
this
day
)
but
acknowledge
him
the
first-born
,
esteeming
him
(
as
doth
the
Church
)
the
chiefe
of
ten
thousand
;
and
with
the
Apostle
esteem
to
know
nothing
but
Christ
and
him
crucified
.
Question
.
How
shall
we
honour
Christ
as
the
first-born
?
and
how
.
Sol.
1.
If
we
honour
him
with
the
same
honour
that
is
due
to
the
Father
,
Job
.
5.
23.
2.
Advance
his
estate
above
our
own
or
other
mens
,
confesse
and
professe
his
name
,
though
with
losse
and
disfavour
.
3.
Depend
upon
him
,
and
make
him
our
chiefe
refuge
,
for
all
the
family
depended
on
the
first-borne
for
protection
,
so
doe
members
on
the
head
.
4.
Grieve
to
offend
him
by
sinne
.
How
pitifully
can
men
&
women
grieve
for
the
death
of
their
first-born
?
So
much
more
should
we
that
our
sinns
have
pierced
Gods
first-born
,
Zach.
12.
10.
III.
Here
is
a
ground
of
much
consolation
.
1.
In
that
Use.
3.
Threefold
comfort
in
the
birth-right
.
Christ
being
the
truth
of
the
first-born
,
from
him
the
birth-right
is
derived
unto
us
believers
,
as
it
was
from
Reuben
unto
Judah
,
and
we
partake
of
the
same
birth-right
with
our
head
.
For
here
is
a
difference
between
the
type
and
truth
of
the
first-born
.
They
had
all
their
priviledges
for
themselves
:
but
Christ
not
for
himselfe
but
for
us
:
Whence
his
elect
members
are
called
the
Congregation
of
the
first-born
written
in
heaven
,
that
is
,
whose
names
are
written
in
the
book
of
life
.
And
farther
;
the
more
those
first-born
had
,
the
lesse
had
the
other
brethren
:
but
the
more
Christ
hath
,
the
more
have
we
,
seeing
of
his
fullnesse
we
receive
grace
for
grace
.
If
he
be
strong
,
he
is
strong
for
us
,
if
rich
,
he
is
so
to
us
.
If
he
be
Prince
and
Priest
of
his
family
the
Church
,
hereby
we
recover
the
dignity
,
we
had
lost
by
sinne
;
and
of
slaves
and
vassals
of
corruption
,
are
made
Kings
and
Priests
,
that
is
,
the
first-born
to
God
,
Rev.
1.
6.
If
he
have
a
double
portion
of
the
spirit
,
so
have
we
by
him
.
Isai.
40.
2.
speake
to
the
heart
of
Jerusalem
,
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
Joseph
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-born
through
Christ
,
we
are
dear
unto
God
.
So
Exod.
4.
22.
Israel
is
my
first-born
,
that
is
,
dear
unto
me
,
as
the
first-born
,
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-born
,
became
dear
to
him
as
the
apple
of
his
eye
.
Now
what
a
joy
is
it
to
the
beleeving
soule
to
see
God
a
father
look
towards
it
as
a
father
to
his
first-born
?
So
fareth
it
now
with
us
,
being
so
made
in
Christ
.
3.
Comfort
.
God
takes
notice
,
and
revengeth
all
the
wronges
done
to
the
Saints
,
because
they
are
his
first-born
.
Let
Egypt
offer
injury
to
Gods
first-born
,
God
will
say
,
slay
every
first-born
of
man
and
beast
in
Egypt
;
let
them
see
,
in
the
punishment
,
their
sinne
.
For
can
a
tender
father
see
an
arme
or
a
legge
of
his
first-born
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-born
for
his
farther
good
,
send
him
to
be
schooled
and
trained
in
some
course
under
a
sharpe
discipline
;
but
to
see
him
wounded
,
to
see
him
bleed
,
cast
off
,
trodden
under
feet
,
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-born
we
attaine
the
birth-right
;
Use.
4.
Forfeit
not
the
birth-right
by
sin
.
let
every
Christian
beware
of
prophanenesse
,
and
passing
away
his
birth-right
as
Esau
,
who
sold
his
birth-right
for
pottage
,
Heb.
12.
16.
and
therefore
called
prophane
.
So
do
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-born
become
the
last
of
all
people
,
and
now
we
Gentiles
are
stept
into
their
birth-right
.
Let
us
be
wise
in
the
entertaining
our
prerogative
conscionably
,
expresse
our
love
to
Christ
and
his
Gospell
,
not
hatred
,
as
they
,
least
provoking
the
Lord
he
deal
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.
Learn
to
grow
in
conformity
with
our
elder
brother
Use
5.
Resemble
Christ
our
Elder
brother
.
Joh.
1.
13.
Christ
,
with
whom
we
cannot
be
equall
,
but
like
as
brothers
.
All
must
have
one
Father
,
one
flesh
,
one
spirit
.
For
the
brotherhood
stands
not
in
communion
of
flesh
and
bloud
,
for
so
every
man
were
his
brother
,
but
in
the
spirituall
union
by
regeneration
,
We
must
be
like
him
in
affection
,
like
him
in
affliction
,
like
him
in
the
combat
,
and
like
him
in
the
Crown
.
How
like
unto
Christ
is
he
that
resists
and
despises
the
spirit
of
grace
,
that
having
onely
humane
nature
hath
no
whit
of
that
divine
nature
,
2.
Pet.
1.
4.
When
heardest
thou
this
first-born
brother
to
swear
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
evils
,
sinne
onely
excepted
?
should
not
we
be
like
him
in
grace
,
to
be
like
him
in
glory
?
CHAP.
XIV
.
PRIESTS
:
Types
in
the
deputation
of
their
office
.
OF
the
rankes
and
orders
of
holy
persons
some
were
sanctified
Priests
,
typ●
of
Christ
,
wherein
.
and
seperated
to
the
Lord
by
office
or
function
,
As
the
Peiests
and
high
Priests
,
who
of
all
other
were
most
expresse
types
of
Jesus
Christ
.
Hebr.
4.
14.
We
have
a
great
high
Priest
,
which
is
entered
into
heaven
,
even
Jesus
the
Sonne
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.
Ministerial
.
Sect.
1.
1.
The
Choise
had
respect
1.
To
the
tribe
.
He
must
The
choice
respected
,
1.
Tribe
.
come
of
one
onely
tribe
of
Levi
,
which
was
by
God
of
all
the
tribes
separated
,
and
appointed
by
God
to
exercise
the
Priesthood
in
the
Tabernacle
,
and
to
performe
whatsoever
belonged
to
the
holy
Ministery
.
This
signified
Christ
our
Mediator
,
who
must
be
a
speciall
and
singular
man
,
taken
from
among
men
,
Hib.
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
between
God
and
man
.
True
it
is
,
our
Lord
came
not
of
Levi
,
but
out
of
Judah
,
Heb.
7.
14.
with
the
reason
,
for
he
was
not
to
be
after
the
manner
of
Aaron
,
but
of
Melchizedek
,
verse
15.
and
because
he
was
to
change
the
Priesthood
,
and
would
do
it
in
the
tribe
,
and
was
to
be
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
be
Moses
brother
.
For
what
more
Brotherly
league
than
of
Christ
to
Moses
,
of
Grace
to
the
Law
,
and
of
the
New
Testament
to
the
Old
?
2.
To
the
perfections
.
For
in
the
choice
of
the
Priest
2
The
perfections
.
were
requisite
many
externall
perfections
.
Levit.
21.
17.
Whosoever
of
the
seed
had
any
blemishes
,
shall
not
presse
to
offer
the
bread
of
his
God
.
He
must
not
be
blind
,
lame
,
nor
mishapen
.
Wherin
the
Lord
would
not
onely
provide
for
the
dignity
of
that
calling
in
that
infancy
of
the
Church
;
which
otherwise
(
if
the
Priesthood
had
been
in
outward
shew
contemptible
)
many
might
have
drawn
,
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
be
without
all
blemish
,
the
onely
immaculate
Lamb
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
,
harmlesse
,
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
we
have
a
sufficient
Note
.
1.
A
cover
for
all
deformimities
of
soul
and
body
.
cover
for
all
our
blemishes
both
of
soul
and
body
.
1.
If
never
so
blemished
in
soul
by
sinne
,
by
infirmity
,
if
we
have
a
thousand
wants
and
eye-sores
;
if
we
bewaile
and
resist
them
,
here
is
help
and
remedy
in
our
high
Priest
against
them
all
.
For
as
those
persons
that
had
such
blemishes
might
not
stand
at
the
Altar
to
doe
duties
there
,
yet
they
were
allowed
in
the
Congregation
,
and
to
eat
from
the
Altar
of
the
sacrifices
as
the
Priests
did
,
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
be
respected
,
and
the
choysest
of
our
children
are
not
too
good
for
Gods
service
;
yet
now
it
is
far
better
,
a
good
Minister
without
an
eye
,
or
a
hand
,
or
foot
;
than
a
Congregation
without
a
good
Minister
.
Note
.
2.
Qualities
requisite
in
Ministers
.
II.
All
these
outward
perfections
of
the
body
in
all
the
Priests
high
and
low
,
point
us
to
such
endowments
and
gifts
of
mind
which
the
Lord
expects
in
Ministers
,
before
they
attempt
this
high
calling
.
1.
He
of
all
men
must
not
be
blind
or
ignorant
,
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
be
dark
,
so
is
all
the
body
.
2.
He
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
ayming
at
Gods
glory
,
or
the
building
of
Christs
kingdome
,
but
his
own
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.
He
must
not
have
a
flat
nose
,
that
is
,
without
discretion
,
or
judgement
to
discerne
truth
and
falshood
,
good
and
evill
,
things
fit
and
unfit
.
As
the
nose
discerns
smells
;
so
to
discern
companies
and
courses
.
5.
He
must
not
have
a
crooked
back
,
bended
downwards
and
allmost
broken
with
earthly
cares
,
hindering
his
eye
from
looking
towards
heaven
,
and
interrupting
heavenly
contemplations
and
study
.
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
than
this
so
holy
calling
.
Sect.
II.
II.
His
consecration
set
down
,
Exod.
29.
1.
wherein
In
the
consecration
3
things
.
were
three
things
.
1.
Washing
.
2.
Anointing
.
3.
Sacrificing
and
purifying
with
bloud
.
And
this
consecration
to
continue
seven
dayes
together
.
Which
in
generall
shadowed
the
surpassing
sanctity
and
purity
of
Christ
above
all
other
men
and
Angels
:
Whom
the
devils
themselves
call
that
holy
one
of
God
,
Mark
.
1.
24.
In
speciall
,
verse
4.
the
washing
did
not
onely
admonish
them
to
cleanse
and
1.
Washing
.
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
.
Matth.
3.
The
anointing
by
the
holy
Oyle
,
verse
7.
signified
the
anointing
2.
Anointing
.
When.
of
Christ
with
the
holy
spirit
without
measure
:
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
oyle
of
gladnesse
above
all
thy
fellowes
.
In
which
regard
Christ
was
called
by
eminency
,
the
anointed
of
God
;
and
the
Priests
are
Unctus
Dei
.
Nolite
tangere
unctos
meos
.
Matter
.
types
,
touch
not
mine
anointed
.
In
this
anointing
.
1.
The
matter
,
holy
oyle
;
signifying
the
Spirit
of
God
and
his
gifts
,
for
much
similitude
&
agreement
between
them
.
1.
That
was
made
of
the
most
pretious
things
in
all
the
world
,
Exo.
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
.
Oyle
swimmes
aloft
:
So
the
Spirit
and
graces
are
highest
.
2.
No
stranger
had
that
Oyle
,
but
onely
persons
and
things
sanctified
:
So
none
but
Gods
Elect
have
these
precious
and
saving
mercies
.
Joh.
14.
17.
the
World
cannot
receive
it
,
that
is
gifts
not
common
,
but
of
sanctification
.
3.
That
perfumed
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
oyle
the
sacrifice
of
the
Jew
was
as
if
he
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.
Oyle
is
cleare
in
shining
,
and
makes
other
things
anointed
to
shine
:
The
holy
Ghost
within
,
enlighteneth
the
mind
,
and
brings
in
the
true
light
and
knowledge
of
God
.
1
Joh.
2.
27.
the
anointing
shall
teach
you
all
things
.
6
Oyle
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
sparkels
flie
upward
.
7.
Oyle
suppleth
,
cherisheth
,
comforteth
:
So
the
Spirit
of
consolation
anoints
with
oyle
of
gladnesse
,
Psal.
55.
7.
It
is
he
that
brings
peace
and
tranquility
into
consciences
.
2.
the
measure
,
powred
in
abundance
upon
Measure
.
Aarons
head
.
Not
dropped
but
powred
,
signifying
the
abundance
of
gifts
and
graces
most
plentifully
conferred
upon
Christ
our
head
.
For
as
it
was
proper
to
the
high
Priest
to
be
anointed
on
the
head
,
whereas
the
common
Priests
were
anointed
but
in
their
hands
,
not
on
their
heads
:
So
was
Christ
as
the
head
anointed
with
oyle
above
all
his
fellowes
,
and
received
the
spirit
beyond
measure
,
signified
by
powring
on
the
head
.
3.
The
communication
of
this
oyle
.
It
Communication
.
stayed
not
on
Aarons
head
,
but
ran
down
his
beard
,
even
to
the
skirts
of
his
garments
:
signifying
that
the
Spirit
of
grace
distills
from
the
head
unto
all
the
members
of
his
mysticall
body
the
Catholike
Church
.
First
the
Spirit
descends
and
sits
on
Christs
head
,
then
on
the
Apostles
in
likenesse
of
fiery
tongues
,
running
down
as
it
were
by
Aarons
beard
;
and
from
them
upon
other
inferior
persons
beleeving
their
word
,
as
unto
the
skirts
of
his
garment
,
Psal.
133.
2.
Now
a
threefold
Application
hereof
.
I.
In
the
anointing
of
the
high
Priest
,
the
eminency
of
Note
.
1.
Eminency
of
Christ
above
all
creatures
.
Heb.
3.
1.
Jesus
Christ
above
all
creatures
;
whose
very
name
carrieth
in
it
a
note
of
principality
,
being
called
the
high
Priest
of
our
profession
.
And
in
that
this
whole
consecration
of
the
high
Priest
in
most
solemne
and
stately
manner
,
was
but
a
dark
shadow
of
his
selemne
inauguration
into
his
Office
.
And
by
this
anointing
Christ
is
differenced
from
the
most
excellent
Priests
and
Prophets
that
ever
were
,
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
he
.
None
of
them
by
their
anointing
had
all
graces
,
nor
any
grace
in
perfection
,
but
onely
begun
,
and
in
small
degree
.
Moses
a
beleever
wanted
faith
sometime
,
as
when
he
smote
the
Rock
which
he
should
have
spoken
to
;
and
the
meekest
man
in
the
world
was
sometime
to
seek
of
his
meknesse
.
Aaron
,
though
the
oyle
was
powred
on
his
head
,
was
weak
;
as
in
murmuring
against
Moses
,
&
in
making
the
calf
:
But
in
our
high
Priest
all
graces
&
virtues
were
not
inchoate
onely
,
but
perfect
.
In
him
knowledge
of
God
was
most
perfect
,
holiness
most
perfect
,
and
all
kind
of
graces
in
highest
degrees
.
Grace
sits
in
his
lips
,
not
onely
to
move
the
mind
but
to
change
it
.
None
of
them
by
anointing
could
receive
graces
for
others
,
but
for
themselves
onely
;
but
he
receives
such
a
measure
;
as
runns
over
to
the
sanctifying
of
the
lowest
and
meanest
of
his
members
.
Hence
1
Joh.
2.
27.
the
anointing
which
we
have
of
him
,
dwels
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
oyle
shines
brightest
,
and
swimmes
aloft
above
all
others
.
II.
In
Aaron's
and
Christs
anointing
and
furnishing
to
Note
2.
Ministers
must
increase
their
gifts
.
their
Office
:
Ministers
must
labour
for
a
greater
measure
of
this
ointment
than
others
,
to
run
down
from
them
to
their
skirts
.
They
must
pray
by
the
Spirit
,
watch
by
the
Spirit
,
walk
by
the
Spirit
.
An
unconverted
Minister
may
do
another
good
,
but
he
hath
no
prmise
of
blessing
,
nor
doth
any
good
to
himselfe
.
As
the
holy
ointment
was
kept
in
the
Sanctuary
:
So
Christ
is
the
Sanctuary
whence
this
oyle
comes
.
The
pipes
are
the
Word
preached
,
Sacraments
,
Prayer
,
societies
of
the
Saints
and
Gods
people
.
And
such
Ministers
as
contemptuously
contemne
the
conduit-pipes
,
through
which
this
oyle
drops
and
flowes
,
scorne
to
come
to
Sermons
,
and
joyne
in
holy
exercises
;
how
doth
their
oyle
dry
away
?
Instead
of
this
oyle
that
should
fall
from
them
,
a
deale
of
pitch
and
slime
,
froth
and
filthinesse
falls
on
their
skirts
.
III.
In
the
communication
of
this
ointment
unto
us
the
Note
:
1.
Dutles
of
private
beleevers
.
skirts
,
we
learn
that
Christ
is
not
for
himselfe
,
but
for
us
.
And
therefore
,
1.
Examine
if
thou
beest
anointed
.
This
is
to
be
a
Christian
,
to
be
anointed
as
Christ
was
?
Scornest
thou
this
holy
oyle
in
thy selfe
or
others
?
Know
,
thou
shalt
one
day
wish
the
mountaines
to
fall
on
thee
,
on
whom
this
oyle
falls
not
.
2.
Hence
draw
strength
in
temptation
.
Remember
,
If
sollicited
to
sinne
,
Oh
I
have
the
anointing
;
I
am
taken
up
,
and
set
apart
to
Gods
use
;
I
am
for
God
and
his
glory
,
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
oyle
thou
hast
missed
:
4.
Have
a
care
to
walk
as
such
as
are
anointed
,
smelling
sweet
every
where
in
holy
lives
,
speeches
,
prayers
;
in
all
things
edifying
thy self
and
others
.
Leave
a
sweet
smell
every
where
behind
thee
.
Let
it
drop
down
from
us
to
others
round
about
us
.
The
third
thing
in
the
high
Priests
consecration
was
sacrificing
,
3.
Sacrificing
.
Three
sorts
of
sacrifices
.
Exod.
29
,
1
,
2.
In
which
,
1.
Observe
in
general
,
that
the
Priests
must
be
consecrated
by
offering
all
sorts
of
sacrifices
for
them
;
and
therefore
they
must
take
a
calfe
,
two
rammes
,
unleavened
bread
,
cakes
and
oyle
,
verse
1
,
2.
1.
Because
of
the
speciall
holinesse
and
honour
of
their
calling
who
are
to
come
so
near
unto
God
,
who
will
be
specially
sanctified
in
all
that
come
near
him
.
2.
Because
sinne
in
them
is
more
hatefull
than
in
any
other
,
and
in
expiating
their
sinnes
,
as
much
is
required
as
for
the
sins
of
all
the
congregation
.
3.
Because
they
were
to
offer
unto
God
all
the
gifts
and
sacrifices
of
all
the
people
of
all
sorts
;
and
therefore
for
them
must
be
offered
all
sorts
,
to
sanctifie
them
not
onely
in
generall
,
but
to
their
speciall
services
between
God
and
his
people
.
2.
In
particular
:
The
first
of
these
sacrifices
1.
A
sinne
offering
:
Particulars
,
six
.
must
be
a
sinne
offering
,
verse
10.
For
which
they
must
;
1.
Take
a
calfe
and
offer
him
for
the
expiation
of
sinne
,
verse
14.
This
young
calfe
was
a
type
of
Christ
,
who
onely
by
his
own
oblation
expiated
our
sinne
,
which
otherwise
made
our selves
and
duties
most
hatefull
.
2.
This
calfe
must
be
presented
before
the
Lord
and
his
Congregation
:
signifying
the
willingnesse
of
Christ
to
offer
up
himselfe
for
the
sinnes
of
men
.
Joh.
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
sins
,
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
we
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
,
verse
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
bloud
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
,
verse
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
than
are
saved
by
it
.
For
being
sufficient
for
all
,
it
is
not
helpfull
to
all
,
nor
to
any
that
tread
under
foot
this
pretious
bloud
;
the
extent
of
the
benefit
is
to
all
the
elect
.
3.
The
large
spreading
and
preaching
of
the
Gospel
of
salvation
by
Christs
bloud
through
all
the
coasts
and
corners
of
the
earth
(
as
the
bloud
sprinckled
on
the
four
corners
)
and
that
by
the
finger
,
hand
,
and
ministery
of
men
.
6.
The
fat
must
be
offered
unto
God
;
but
the
flesh
,
skin
,
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
he
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
bloud
comes
on
the
Altar
:
For
onely
the
bloud
of
Christ
his
Sonne
cleanseth
us
from
all
sin
.
Note
hence
,
that
the
Priests
in
the
Law
must
be
put
in
mind
Note
.
No
perfecti
on
but
onely
in
Christ
that
they
were
sinners
,
and
needed
a
sacrifice
for
themselves
.
By
which
they
were
to
take
notice
of
a
difference
between
themselves
and
our
high
Priest
.
1.
There
was
no
perfection
in
their
persons
;
for
they
must
offer
,
and
lay
their
hands
on
the
head
of
the
sacrifice
,
confessing
guiltinesse
.
2.
Nor
in
their
Ministery
,
in
which
the
high
Priest
need
offer
for
his
own
sinnes
.
3.
Nor
in
all
their
Consecration
;
they
could
offer
no
sacrifice
to
wash
away
any
sinne
,
their
owne
nor
others
;
onely
they
did
point
at
the
sacrifice
of
Christ
:
but
by
his
consecration
he
could
offer
himself
a
meritorious
and
sufficient
sacrifice
for
the
sinnes
of
his
elect
.
Thus
is
our
high
Priest
advanced
above
them
all
.
The
second
of
these
sacrifices
in
the
Consecration
of
the
2.
A
burnt
offering
,
or
Holocaust
.
Particulars
four
.
high
Priest
was
to
be
a
burnt
offering
or
Holocaust
.
The
use
of
which
was
to
signifie
the
dedication
of
himselfe
and
all
that
he
had
,
to
be
purified
by
the
Spirit
(
as
by
fire
)
to
the
use
of
God
in
his
service
,
as
that
Holocaust
was
,
verse
15
,
and
19.
Most
things
in
this
were
common
with
the
former
.
1.
The
bloud
must
be
sprinkled
on
the
Altar
round
about
:
signifying
the
full
remission
of
sinnes
purchased
by
the
bloud
of
Christ
,
and
the
communication
of
all
his
benefits
,
and
the
virtue
of
his
whole
passion
to
be
aplyed
to
the
whole
Church
for
sprinkling
still
betokens
application
.
2.
The
inwards
and
legs
must
be
washed
in
water
,
vers.
17.
signifying
that
Christ
should
bring
no
unclean
thing
in
his
offering
,
but
he
should
be
absolute
pure
within
and
without
;
in
his
mind
,
thoughts
,
affections
,
signified
by
the
inwards
;
and
in
his
conversation
,
motions
and
walkings
,
signified
by
the
legs
.
3.
The
burning
of
the
offering
wholy
,
ver.
18.
signified
.
1.
The
ardent
love
of
Jesus
Christ
;
who
was
all
consumed
as
it
were
with
the
fire
of
love
and
zeale
towards
mankinde
upon
the
Crosse.
2.
The
bitternesse
of
his
passion
in
his
whole
man
,
who
was
as
it
were
consumed
wholly
with
the
fire
of
his
fathers
wrath
due
to
the
sinnes
of
man
.
4.
As
the
burnt-offering
ascended
up
to
heaven
in
fire
:
So
Jesus
Christ
having
offered
himselfe
a
whole
burnt
offering
ascended
up
into
heaven
,
and
so
obtained
an
everlasting
redemption
for
his
Church
.
From
whence
also
he
sends
the
fire
of
his
Spirit
,
as
on
the
Apostles
,
so
on
all
beleevers
in
their
measure
,
Joh.
14.
Note
from
this
sacrifice
for
the
high
Priest
;
that
first
Note
.
Sin
unpardoned
,
all
service
is
abominable
.
he
must
offer
the
sinne-offering
,
and
then
the
other
sacrifices
for
consecration
.
This
burnt-offering
nor
the
others
following
could
never
have
been
acceptable
,
if
the
sinne-offering
had
not
gone
before
,
and
sinne
by
it
expiated
.
Learne
hence
,
that
so
long
as
we
are
in
our
sinnes
,
all
our
sacrifices
and
services
are
abominable
.
Sinne
unremoved
lyes
in
the
way
of
thy
prayer
.
The
blind
man
could
say
,
God
heares
not
sinners
,
Joh.
9.
31.
And
David
,
If
I
have
delight
Psal.
66.
18.
to
sinne
,
God
will
not
hear
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
.
For
Applycation
.
Let
this
be
our
wisedome
,
first
to
offer
our
sinne-offering
.
It
is
the
Lords
own
counsell
,
Isai.
1.
Wash
you
,
cleanse
you
,
Use.
and
then
come
and
let
us
reason
.
And
as
our
Lord
advised
us
in
case
of
reconciliation
with
man
,
we
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
find
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
carriage
of
them
,
for
this
purifieth
the
heart
,
exciteth
the
will
,
sees
the
weaknesse
,
seeks
a
cover
,
and
finds
acceptance
.
The
third
sacrifice
in
the
consecration
of
the
high
Priest
3.
A
peace
offering
,
or
sacrifice
Eucharisticall
.
Particulars
,
four
.
was
the
peace-offering
,
or
the
Eucharisticall
sacrifice
;
the
use
of
which
was
,
both
that
Aaron
should
shew
his
thankfullnesse
to
God
,
who
had
advanced
him
to
so
high
an
office
,
as
also
to
obtaine
of
God
by
prayer
such
high
and
excellent
gifts
as
were
needfull
for
the
execution
of
the
same
:
and
this
pointeth
directly
at
Jesus
Christ
.
1.
The
bloud
of
this
Lamb
was
to
be
put
on
the
lap
of
Aarons
eare
,
upon
the
thumb
of
his
right
hand
,
and
on
the
great
toe
of
his
right
foot
.
Signifying
,
1.
That
all
the
actions
of
Christ
,
his
hands
,
feet
,
and
parts
were
red
with
his
passion
.
Psal.
22.
16.
they
pierced
my
hands
and
feet
.
2
The
whole
obedience
of
Jesus
Christ
to
his
father
even
to
the
death
,
called
a
piercing
or
boaring
of
the
eare
.
3.
That
Psal.
40.
6.
it
is
Christ
who
sanctifieth
the
eares
,
hands
and
feet
of
the
Priest
and
people
.
The
eare
to
hear
divine
Oracles
,
the
Priest
must
first
learne
then
teach
.
The
hands
to
work
the
actions
of
grace
and
holinesse
.
The
feet
to
direct
and
lead
into
all
holy
motions
and
conversation
,
all
must
be
washed
by
the
bloud
of
Christ
,
that
we
may
be
wholy
clean
.
As
both
our
Saviour
teacheth
by
the
washing
of
the
disciples
feet
,
Joh.
13.
5
,
6.
As
also
in
Peters
request
,
Lord
not
my
feet
onely
,
but
my
hands
and
head
,
Joh.
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
,
Joh.
6.
55.
My
flesh
is
meat
indeed
.
3.
It
must
be
heaved
up
before
the
Lord
,
and
shaken
too
and
fro
every
way
,
vers.
26.
Signifying
,
1.
The
lifting
up
and
heaving
of
Christ
upon
the
Crosse.
2.
The
heaving
up
of
our
hearts
in
thankfullnesse
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
spread
abroad
into
all
corners
of
the
world
,
as
that
sacrifice
was
shaken
every
way
,
East
,
West
,
North
,
and
South
.
4.
This
sacrifice
must
alwaies
be
offered
up
with
cakes
of
unleavened
bread
tempered
with
oyle
,
vers.
23.
Signifying
,
1.
The
most
perfect
purity
of
Christs
life
and
doctrine
without
all
leaven
of
sin
.
2.
That
Priest
and
people
must
in
service
to
God
lay
aside
all
leaven
of
maliciousness
.
3.
The
oyle
notes
the
soft
and
loving
kindness
of
God
&
Jesus
Christ
,
chearing
&
suppling
the
conscience
by
the
sweet
meditation
of
it
;
as
also
how
joyfully
&
gladly
we
ought
to
serve
the
Lord
,
and
with
Note
.
Wash
and
purge
all
with
the
bloud
of
Christ
.
cheerefullness
present
before
him
all
the
parts
of
his
worship
.
Note
hence
,
as
the
eare
,
hands
,
and
feet
of
the
high
Priest
must
be
touched
with
bloud
before
he
attempt
any
part
of
his
office
;
so
our
care
must
be
that
all
our
parts
,
all
our
actions
and
affections
be
touched
and
purged
with
the
bloud
of
Christ
.
So
David
,
Psal.
51.
2.
Wash
me
throughly
.
Reason
.
1.
Because
sinne
hath
defiled
the
whole
man
;
all
his
parts
,
all
his
actions
,
all
within
him
,
all
without
him
.
2.
This
foulnesse
sticks
so
fast
,
as
it
is
no
easie
matter
to
be
cleansed
.
Nothing
in
the
world
can
fetch
out
this
soile
but
the
bloud
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
bloud
,
and
dignity
of
this
person
and
passion
for
acceptance
.
The
knowledge
of
thy
duty
must
be
sprinkled
with
this
bloud
,
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
be
presented
in
him
and
by
him
,
and
find
grace
and
acceptance
.
If
I
wash
thee
not
,
thou
hast
no
part
in
me
.
Qu.
How
may
I
know
that
the
bloud
of
Christ
hath
touched
Notes
of
it
.
and
purged
me
?
Answ.
1.
It
is
not
enough
that
Christs
bloud
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
bloud
and
besprinkle
thy self
with
it
.
A
man
washeth
his
face
with
his
hand
.
This
hand
is
faith
,
which
takes
up
the
bloud
of
Christ
,
and
applies
it
to
ones
selfe
,
as
did
Paul
,
who
dyed
for
me
.
3.
If
it
wash
the
whole
man
within
and
without
,
which
no
others
bloud
could
do
.
The
bloud
of
sacrifices
under
the
Law
could
not
sanctisie
the
conscience
,
but
onely
the
outside
,
Heb.
9.
9.
but
this
can
and
must
purge
the
conscience
from
dead
workes
,
verse
14.
And
under
conscience
is
contained
the
whole
inner
man
,
purged
by
the
merit
of
his
Merito
sanguin●●
satisfactorii
.
Spiritu
naturam
nostram
regenerante
.
satisfying
bloud
,
and
by
his
spirit
renewing
our
nature
.
And
for
the
outward
man
,
1.
If
thy
right
eare
be
touched
,
thou
hast
the
hearing
eare
rightly
to
hear
the
word
of
God
.
Thou
hearest
to
learn
;
for
to
harken
is
better
than
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
than
sacrifice
,
thou
darest
not
doe
what
seemes
good
to
thy self
,
or
is
right
in
thine
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
bloud
sprinkled
.
1.
Pacification
of
conscience
,
Effects
two
.
for
this
bloud
speakes
better
things
than
Abels
for
us
,
and
in
us
;
for
us
,
to
God
by
intercession
:
in
us
,
by
perswasion
,
that
the
Lord
looking
on
the
bloud
of
Christ
,
rests
wholly
in
it
as
a
full
satisfaction
for
all
our
sinnes
;
for
this
is
the
end
of
shedding
,
remission
of
sinnes
,
Matth.
26.
28.
therefore
of
sprinkling
.
2.
Daily
sanctification
through
this
sprinkling
,
1
Pet.
1.
2.
For
out
of
the
side
of
Christ
issues
water
as
well
as
bloud
;
the
one
redeeming
from
condemnation
,
the
other
from
vaine
conversation
,
the
one
purgeth
from
the
death
of
works
,
the
other
from
dead
workes
themselves
.
Heb.
9.
14.
The
sprinkling
of
this
bloud
admits
not
security
,
or
idleness
,
and
carelessnesse
;
nor
suffers
a
man
to
sinne
against
this
bloud
by
impenitency
,
unbeliefe
,
despising
of
grace
,
horrible
swearing
,
and
foul
lusts
.
But
makes
the
Christian
truely
noble
,
as
one
now
descended
of
the
bloud
of
Christ
;
scorning
the
base
and
foule
courses
he
formerly
affected
.
Find
these
markes
,
and
comfort
thy selfe
,
thou
art
sprinkled
with
Christs
bloud
.
Thy
whole
course
is
sanctified
;
all
thy
hearing
,
all
thy
obedience
,
be
it
never
so
weak
in
it self
,
be
thy
unworthinesse
never
so
great
,
it
shall
be
no
barre
to
thine
acceptance
with
God
,
For
every
thing
sprinkled
with
this
precious
bloud
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
Angelicall
The
Priests
garments
in
number
10.
whereof
4.
belonged
to
inferiour
Priests
.
1.
A
linnen
garment
.
brightnesse
of
all
the
virtues
which
should
shine
in
Jesus
Christ
.
The
Priestly
garments
appointed
by
God
were
ten
in
number
;
of
which
four
belonged
to
the
inferiour
Priests
,
Exod.
28.
40
,
42.
1.
A
linnen
garment
:
Which
signified
the
white
garment
of
Christs
righteousnesse
and
innocency
;
which
they
were
to
appeare
in
before
the
Lord
,
if
they
would
be
acceptable
in
their
persons
or
duties
.
Noting
to
us
by
the
way
,
that
every
godly
Minister
weares
a
white
linnen
garment
,
not
woven
and
made
by
men
,
but
by
God
;
not
without
him
,
but
within
him
;
not
a
shaddow
o●
ceremony
,
but
the
substance
and
truth
,
to
which
all
shadowes
give
place
.
Nay
there
is
no
private
man
that
is
godly
,
but
he
must
weare
this
white
linnen
garment
,
having
put
it
on
in
the
laver
of
regeneration
:
as
Gal.
3.
27.
Whosoever
are
baptized
into
Christ
,
have
put
on
Christ
.
2.
A
girdle
,
verse
40.
which
signifies
constancy
and
stability
2.
A
girdle
.
in
the
truth
,
both
in
our
high
Priest
Jesus
Christ
,
who
was
not
a
reed
shaken
,
but
a
firme
rock
:
as
also
in
his
members
,
who
are
commanded
to
stand
fast
,
their
loines
girt
with
verity
,
Ephes.
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
&
strange
doctrines
,
for
it
is
a
good
thing
that
the
heart
be
stablished
with
grace
.
3.
A
bonnet
,
verse
40.
A
symbole
and
signe
to
them
of
3.
A
bonnet
Gods
protection
still
covering
them
in
their
faithfull
service
:
signifying
to
us
the
Lords
cover
and
faithful
protection
both
over
our
head
,
and
over
his
members
for
his
sake
.
So
as
every
faithfull
Minister
hath
a
bonnet
,
Christ
carries
him
as
a
starre
in
his
right
hand
,
and
covers
him
from
the
rage
of
Satan
and
the
world
,
else
should
he
not
stand
a
minute
.
And
every
faithfull
member
of
Christ
is
so
covered
as
an
haire
cannot
fall
(
much
lesse
the
head
)
without
the
will
of
his
heavnely
father
.
4.
The
breeches
,
verse
42.
Putting
more
comlinesse
upon
4.
Breeches
.
the
uncomely
parts
.
Signifying
to
them
and
us
,
1.
What
reverence
we
ought
to
use
in
the
service
of
God
;
farre
remooving
thence
every
uncomely
thing
.
2.
Shaddowing
out
the
true
and
perfect
holinesse
,
with
which
Christs
humanity
was
cloathed
;
and
not
onely
with
that
,
but
with
the
Majesty
of
his
deity
,
which
highly
graced
and
honoured
the
despised
and
fraile
humanity
,
which
had
no
forme
nor
beauty
,
Isai.
53.
2.
3.
Not
darkly
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
.
Isai.
41.
14.
Feare
not
worme
Jacob
;
I
will
helpe
thee
.
To
the
high
Priest
belonged
six
peculiar
garments
:
To
the
high
Priest
six
.
1.
The
Ephod
:
where
Matter
.
First
the
Ephod
,
verse
4.
In
which
1.
The
matter
,
it
was
not
wooll
or
silk
,
but
linne
,
which
riseth
out
of
the
earth
,
Ezech.
44.
17.
Signifying
that
holy
flesh
of
Christ
which
vailed
his
deity
as
a
garment
;
and
that
it
was
taken
not
from
heaven
,
but
from
his
mother
on
earth
,
as
the
matter
of
that
garment
grew
immediately
out
of
earth
.
2.
The
forme
it
was
a
long
white
garment
:
signifying
the
Forme
.
long
white
garment
of
Christs
absolute
righteousnesse
;
white
,
innocent
and
unspotted
;
and
long
,
to
cover
all
our
nakednesse
,
without
eecking
and
patching
of
merits
.
3.
The
ornament
of
it
.
In
●it
were
set
two
Onyx
stones
,
Ornament
.
and
in
them
the
names
of
the
twelve
tribes
of
Israel
engraven
,
which
Aaron
carried
upon
his
shoulders
:
signifying
,
1.
That
the
names
of
the
godly
are
not
lightly
written
,
but
fast
engraven
in
the
love
and
memory
of
Christ
,
as
those
names
were
engraven
in
very
hard
stones
.
2.
That
Christ
doth
still
carry
his
Church
on
his
shoulders
;
lifting
them
up
out
of
dust
and
misery
,
and
bearing
them
upon
the
shoulders
of
his
power
and
providence
as
on
Eagles
wings
,
Deut.
32.
51.
Or
as
the
good
shepheard
brings
home
the
sheep
on
his
shoulders
,
Luke
15.
5.
According
to
his
gracious
promise
,
Isai.
46.
4.
I
have
made
you
;
I
will
also
beare
you
,
and
I
will
carry
you
and
deliver
you
.
4.
The
use
of
it
.
The
high
Priest
in
this
garment
carried
Use.
on
his
shoulders
the
names
of
Israel
into
the
sanctuary
before
God
:
so
our
high
Priest
in
the
garment
of
his
righteousnesse
presents
his
Church
(
shadowed
by
the
twelve
tribes
)
without
spot
or
wrinckle
or
any
such
thing
;
and
carries
into
heaven
on
his
shoulders
,
even
into
the
true
Sanctuary
not
made
with
hands
,
those
whose
names
are
written
in
the
book
of
life
.
5.
Distinction
.
As
the
high
Priest
carried
the
names
in
Distinction
severall
precious
stones
,
and
severally
engraven
:
so
our
high
Priest
takes
speciall
notice
of
every
particular
member
of
the
Church
,
neglects
not
the
meanest
,
but
knowes
them
by
name
,
as
the
head
can
name
every
member
of
the
body
,
and
contemnes
not
the
meanest
.
Revl
.
3.
4.
the
Church
of
Sard●
had
a
few
names
,
that
is
,
godly
persons
so
well
known
to
Christ
as
men
by
their
names
.
6.
The
property
of
it
.
It
was
not
lawfull
for
any
but
Aaron
and
the
high
Priest
to
use
this
garment
,
nor
might
any
Propriety
.
imitate
it
,
for
it
was
the
fall
of
Gideons
house
,
Judg.
8.
26.
27.
for
making
an
Ephod
like
that
of
the
sanctuary
.
It
is
true
there
were
ordinary
Ephods
,
holy
garments
common
to
inferior
Priests
,
as
Saul
put
to
the
sword
fourscore
and
five
Priests
that
wore
an
Ephod
.
2
Sam.
22.
18.
And
used
by
the
Levits
,
as
Samuel
very
young
ministred
in
an
Ephod
,
1
Sam.
2.
18.
And
it
may
be
there
were
some
garments
caled
Ephods
which
great
men
did
weare
,
and
no
holy
garment
.
as
2
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
seeks
elsewhere
,
are
abolished
from
Christ
to
their
destruction
,
Gal.
5.
2
,
4.
Oh
the
fearfull
case
of
Papists
that
seek
to
have
their
names
written
in
another
Ephod
of
their
own
weaving
and
making
!
The
second
garment
peculiar
no
the
high
Priest
,
was
called
2.
The
brest
plate
of
judgement
.
the
brest-plate
of
judgement
,
ver.
15.
the
most
precious
part
of
all
his
garments
.
I.
In
respect
of
the
twelve
costly
and
glistering
stones
which
were
set
in
four
rowes
according
to
the
number
of
the
tribes
,
ver.
17
to
the
22.
In
which
1.
The
shining
of
these
stones
signified
the
shining
purity
Precious
stones
.
Shining
.
and
innocency
of
Jesus
Christ
both
in
himselfe
,
and
in
his
members
.
If
they
be
pure
as
the
Sunne
,
faire
as
the
Moone
,
what
is
he
?
2.
Their
price
of
great
value
and
worth
:
signifying
what
Worth
.
a
price
the
Lord
Jesus
valued
his
Churth
at
.
He
counteth
not
believers
as
common
and
base
stones
,
but
more
precious
than
his
own
life
.
How
vile
and
despicable
soever
they
seeme
to
men
,
and
trodden
under
foot
here
below
as
common
pebles
;
yet
Jesus
Christ
sets
another
price
on
them
.
3.
Their
place
or
situation
.
They
are
set
in
the
pectorall
,
Place
.
and
Aaron
must
carry
them
on
his
heart
:
signifying
that
Christ
hath
as
much
care
of
his
Church
,
as
if
it
were
enclosed
in
his
heart
;
le
ts
out
his
bloud
to
make
room
in
his
heart
for
them
.
4.
Their
number
,
Twelve
,
according
to
all
the
tribes
:
Number
.
noting
that
there
is
a
room
in
the
heart
of
Christ
for
every
one
of
the
elect
.
None
can
anticipate
or
prevent
other
.
With
him
is
plentifull
redemption
.
The
former
without
the
latter
shall
not
be
perfected
,
Heb.
11.
40.
5.
Their
order
.
They
stand
in
four
rowes
in
a
comely
Order
.
quadrangle
:
signifying
the
comely
order
that
Christ
hath
stablished
in
the
Church
:
some
in
higher
place
,
some
in
lower
,
some
of
one
ranke
and
virtues
,
and
some
of
another
,
as
those
stones
,
but
all
stand
seemely
and
fitly
.
And
this
order
we
must
maintaine
,
keepe
our
rankes
as
they
did
.
6.
The
figure
.
The
four
square
,
ver.
16.
signifying
the
Figure
.
stability
and
firmenesse
of
the
Church
,
as
a
four
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
.
7.
Their
use
.
That
Aaron
,
who
before
bare
the
names
Use.
of
Israel
on
his
shoulders
before
the
Lord
,
might
now
bear
them
on
his
heart
continually
for
a
remembrance
before
the
Lord
,
when
he
goeth
into
the
holy
place
,
vers.
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
brest
or
heart
,
so
cannot
Christ
forget
the
Church
he
hath
taken
into
his
heart
.
Isai
49.
15.
Can
a
woman
forget
her
childe
,
and
not
have
compassion
on
the
sonne
of
her
womb
?
though
they
should
forget
,
yet
will
I
not
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
.
8.
The
quantity
.
As
all
the
names
of
Israel
were
gathered
Quantity
.
into
a
narrow
compasse
:
so
Jesus
Christ
our
Mediator
shall
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
,
Joh.
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
Urim
and
Thummim
Non
est
manifestū
apud
nos
quid
haec
significent
.
Rab.
Da.
in
the
brest-plate
of
Judgement
,
vers.
30.
Of
which
Rabbi
David
a
Jew
saith
:
It
is
unknown
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
workmanship
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
,
Urim
and
Thummin
.
Urim
signifieth
Names
.
lights
in
the
plurall
number
.
Note
that
there
were
not
lights
and
shining
before
in
the
Pectorall
by
the
many
precious
stones
:
but
here
is
a
glorious
light
shining
above
them
all
,
to
which
their
light
is
obscurity
.
Plainly
signifying
Jesus
Christ
in
whom
are
hid
treasures
of
wisdome
and
knowledge
,
Col.
2.
3.
He
is
the
light
of
the
world
,
Joh.
9.
5.
Which
enlightneth
every
one
that
commeth
into
the
world
,
Joh.
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-fold
wisdome
.
And
without
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
him
is
nothing
but
darknesse
,
sinne
,
death
,
inner
darknesse
and
utter
,
Joh.
8.
12.
Thummim
signifieth
perfections
.
And
to
whom
can
this
point
us
but
unto
Christ
;
in
whom
alone
are
all
perfections
of
holinesse
and
graces
.
There
is
illumination
in
the
twelve
stones
the
Church
,
but
not
any
perfection
;
there
is
some
purity
in
the
stones
,
but
farre
from
perfection
of
it
.
In
Christ
is
perfection
in
all
parts
;
and
from
him
alone
we
must
expect
our
perfection
.
II.
The
use
of
them
was
to
receive
by
them
answer
from
Use
of
them
God
when
the
high
Priest
consulted
with
him
,
vers.
30.
For
when
the
Priest
asked
counsell
of
God
,
God
is
said
to
answer
by
Urim
,
that
is
,
not
by
the
colour
of
the
stones
,
nor
the
changing
of
colour
by
brightnesse
,
blacknesse
,
or
bloudinesse
of
them
(
as
some
Jewes
)
but
the
Lord
answered
by
voice
,
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
known
.
He
is
the
Lamb
with
seven
eyes
,
which
are
the
seven
spirits
of
God
:
Rev.
5.
6.
Onely
worthy
to
open
the
booke
,
vers
.
9.
because
of
his
abundant
grace
and
wisedome
,
signified
by
the
seven
spirits
.
2.
Who
makes
known
and
continually
reveales
to
his
Church
and
members
,
as
their
need
requires
,
whatsoever
is
meet
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
and
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
own
Sonne
.
Heb.
1.
2.
Wouldest
thou
have
God
answer
thee
?
goe
to
the
Urim
.
1.
Frequent
his
ordinance
.
God
then
answered
,
when
the
Priest
consulted
.
2.
Pray
for
wisdome
.
If
any
man
want
wisdome
,
let
him
aske
of
God
and
it
shall
be
given
him
,
Jam.
1.
5.
3.
Feare
God
,
Psal.
25.
14.
The
secret
of
the
Lord
is
with
them
that
fear
him
.
4.
Follow
and
obey
the
voice
.
Joh.
14.
21.
If
any
love
me
and
obey
my
commandements
,
I
will
love
him
,
and
reveale
my self
unto
him
.
Joh.
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
3.
The
Robe
Particulars
,
four
.
of
the
Ephod
,
Exod.
28.
5
,
31.
On
the
skirts
of
which
were
fastned
,
1.
The
Pomegranates
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
juyce
and
liquor
.
2.
Bells
of
gold
between
them
round
about
,
a
golden
Bell
and
a
Pomegranate
;
the
use
of
which
was
,
that
his
sound
might
he
heard
round
about
when
he
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
juyce
and
vertue
,
to
qualifie
and
abate
the
raging
heat
of
Gods
displeasure
,
as
the
juyce
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
,
we
are
a
sweet
savour
to
God
;
who
now
speakes
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
hear
were
most
delectable
:
because
the
garment
of
Christs
righteousnesse
brings
grace
to
us
no
otherwise
than
by
the
sound
of
the
Gospell
.
For
Faith
,
by
which
we
put
on
Christ
,
is
wrought
by
hearing
the
sweet
sound
and
golden
Bell
of
the
Gospell
.
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
be
heard
when
he
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
4.
The
Miter
Particulars
.
3.
his
head
,
vers.
36.
1.
Made
of
blew
silke
and
fine
linnen
,
vers.
39.
like
(
as
it
seemes
)
to
an
halfe
coronet
.
2.
Beautified
with
a
golden
plate
,
on
which
was
written
:
Holinesse
to
the
Lord
.
3.
The
use
.
Aaron
must
ever
have
it
on
his
forehead
while
he
beares
the
iniquity
of
their
offerings
,
to
make
the
people
acceptable
before
the
Lord
,
verse
38.
First
,
The
Miter
and
crowne
on
the
Priests
head
signified
,
1.
The
Deity
of
Christ
our
head
,
which
as
a
crown
or
circle
wants
beginning
and
end
.
2.
The
Kingly
Office
of
Christ
,
with
all
that
honour
and
crown
of
glory
set
on
the
head
of
our
Redeemer
,
to
whom
all
power
is
given
in
heaven
and
in
earth
.
And
according
to
his
power
is
his
name
;
for
God
hath
exalted
him
and
given
him
a
Name
above
all
names
,
Phil.
2.
9.
His
stile
is
not
onely
King
of
Saints
,
Revel.
15.
3.
But
King
of
Kings
,
and
Lord
of
Lords
,
Chap.
19.
16.
Secondly
,
The
golden
plate
in
which
was
written
,
Holiness
to
the
Lord
,
did
not
onely
distinguish
it
from
the
miters
of
the
ordinary
Priests
,
which
wanted
such
a
plate
:
but
specially
typified
Jesus
Christ
our
head
,
in
whom
was
most
conspicuous
(
as
in
a
mans
forehead
)
a
most
divine
and
perfect
holinesse
purer
than
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
Joh.
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
.
Thirdly
,
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
him selfe
.
And
as
their
sinnes
were
pardoned
in
respect
of
the
high
Priest
,
who
represented
Propter
summum
Sacerdotem
.
Christ
:
So
both
theirs
and
ours
are
indeed
and
truth
pardoned
,
for
the
true
and
eternall
high
Priest
,
who
is
Christ
himselfe
.
The
5.
peculiar
garment
was
the
embroydered
Coat
of
fine
5
The
embroidered
Coat
.
linnen
,
vers.
39.
which
was
a
beautiful
,
costly
and
large
garment
,
reaching
down
to
his
feet
,
covering
most
of
his
body
;
curiously
wrought
with
most
precious
matter
and
cunning
workmanship
:
which
noted
the
dignity
of
the
person
,
and
office
of
the
high
Priest
.
For
in
old
time
long
white
garments
appertained
to
men
of
high
place
,
and
excellent
in
wisedome
:
As
in
Iosephs
advancement
,
Gen.
41.
42.
he
was
clothed
with
white
fine
linnen
,
when
he
was
to
be
Viceroy
,
and
next
in
authority
to
the
King
.
See
Ester
6.
8.
how
Mordecai
was
apparelled
by
the
Kings
command
.
This
garment
was
most
proper
to
our
high
Priest
of
the
new
Testament
Jesus
Christ
;
who
is
by
it
described
,
Rev.
1.
13.
clothed
with
a
robe
down
to
his
feet
.
Noting
,
1.
The
excellency
of
his
person
;
who
is
Prince
of
peace
,
Three
things
in
Christ
noted
hereby
.
Isa.
9
6.
For
so
,
long
white
garments
ever
betokened
peace
,
both
within
the
Church
and
without
.
2.
That
he
excelled
in
wisedome
and
counsell
,
being
the
great
Counseller
,
and
the
spirit
of
counsell
and
understanding
resting
in
his
breast
,
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
Officers
;
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
layd
together
.
And
this
grament
he
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
needleworke
,
ver.
6.
The
girdle
.
39.
Of
diverse
matter
,
linnen
,
blue
silke
,
purple
and
scarlet
,
and
of
divers
colours
,
Chap.
39.
29.
The
use
of
it
was
to
fasten
the
Priests
garments
unto
him
,
that
they
might
not
hang
loose
upon
him
in
his
ministration
;
and
specially
points
out
unto
us
our
high
Priest
Jesus
Christ
described
after
his
ascension
,
Revel.
1.
13.
to
be
girded
about
the
paps
with
a
golden
girdle
.
Noting
in
Christ
four
things
.
1.
The
truth
and
constancy
in
accomplishing
all
the
gracious
Four
things
in
Christ
noted
thereby
.
promises
of
the
Gospell
;
seeing
our
high
Priest
is
girt
about
with
the
girdle
of
verity
.
2.
His
justice
,
integrity
,
pure
and
uncorrupt
judgement
as
gold
.
Isai.
11.
5.
Iustice
shall
be
the
girdle
of
his
loynes
,
and
faithfulnesse
the
girdle
of
his
reines
.
3.
His
readinesse
to
do
the
office
of
a
Mediatour
.
Girding
of
the
attire
hath
ever
been
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
sign
of
carelessenesse
and
negligence
:
So
girding
of
care
and
industry
.
So
our
Lord
and
high
Priest
never
carelessely
cast
off
any
poor
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.
IV.
I.
In
the
garments
,
some
things
necessary
for
Ministers
,
1.
Seven
uses
for
the
Ministers
.
No
baseness
in
a
Minister
.
some
things
for
the
People
.
1.
All
about
the
Priest
must
be
gold
,
silver
,
pretious
stones
,
curious
colours
;
signifying
,
that
no
vile
or
base
thing
must
be
in
the
Ministers
cariage
or
behaviour
.
But
as
the
Priests
costly
garments
covered
the
frailty
of
their
bodies
,
and
graced
them
in
their
office
:
so
the
graces
of
their
minds
must
not
onely
hide
their
weakness
,
but
adorne
and
beautifie
them
for
the
honour
and
prosperity
of
their
function
.
And
the
rather
,
because
this
corrupt
age
is
bent
to
disgrace
this
holy
profession
,
care
shall
be
had
both
of
keeping
out
,
and
thrusting
out
vile
persons
.
And
those
who
are
in
this
calling
should
labour
to
shine
in
godlinesse
and
vertue
;
which
is
the
onely
apparell
that
will
draw
the
eyes
of
good
men
to
reverence
them
.
II.
As
the
Priests
had
variety
of
holy
garments
:
so
every
2.
Variety
of
gifts
.
minister
must
be
clothed
and
adorned
with
many
graces
.
If
every
sheep
of
Christs
fold
must
adde
to
his
graces
,
much
more
the
Pastor
of
the
flock
.
If
every
child
of
God
,
much
more
the
Father
in
the
faith
begetting
others
to
God
.
He
is
not
onely
a
disciple
of
Christ
,
but
an
instructer
of
others
.
He
must
therefore
be
stored
,
1.
With
variety
of
knowledge
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
to
bring
forth
things
new
and
old
.
2.
Variety
of
Ministeriall
gifts
,
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
than
in
any
stone
of
it
.
III.
As
the
Priest
must
carry
on
his
breast
Urim
and
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
-
-
Mini●●er●●
.
-
Per●o
nae
.
Thummim
:
so
must
every
Christian
and
Evangelicall
minister
;
in
whom
are
required
graces
ministeriall
and
personall
.
The
former
,
that
he
may
shine
before
the
Congregation
in
the
light
and
purity
of
wholsome
doctrine
.
The
latter
,
that
he
may
shine
in
integrity
and
perfection
of
manners
and
conversation
,
so
farre
as
humane
frailety
will
suffer
.
The
Urim
must
enable
him
to
divide
aright
,
and
furnish
him
with
wholesome
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
precepts
.
The
Thummim
must
fit
him
to
walke
aright
,
and
to
go
forward
in
holy
practise
.
The
lights
of
the
world
must
give
light
both
wayes
.
Deut.
33.
8.
Let
thy
Urim
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
Typus
fidelium
in
doctrina
&
integritate
morum
.
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
,
Mi
isters
without
the
light
of
saving
knowledge
,
and
integrity
of
conversation
.
IV.
As
the
high
Priest
must
carry
on
his
forehead
the
plate
4.
Special
holinesse
.
of
gold
in
which
was
written
,
Holinesse
to
the
Lord
:
so
the
Ministers
of
the
new
Testament
must
labour
for
speciall
holinesse
.
If
every
mean
servant
in
the
house
must
be
holy
,
much
more
the
steward
of
the
houshold
.
And
if
every
private
Christian
must
follow
holinesse
,
without
which
no
man
shall
see
God
,
Heb.
12.
14.
much
more
the
Ministers
.
They
that
carry
the
vessels
of
the
Lord
must
be
holy
.
Alas
,
how
afraid
are
many
of
this
Plate
,
for
spoiling
of
their
preferment
?
It
was
a
chiefe
grace
of
the
chiefe
Minister
of
the
old
Testament
:
with
us
a
chiefe
disgrace
;
and
too
much
purity
to
carry
holinesse
in
our
profession
.
We
can
put
on
this
plate
in
the
Pulpit
,
and
suppose
it
fit
for
the
Temple
,
but
in
our
private
houses
cast
it
aside
.
V.
As
the
Priests
must
have
in
their
skirts
both
bells
and
5.
They
must
be
good
preachers
&
good
livers
.
Pomegranates
:
so
must
every
Evangelicall
Minister
.
1.
The
bells
allow
them
not
to
be
dumbe
dogs
,
Isai.
56.
10.
but
the
sound
of
the
Law
and
Gospel
must
clearly
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
least
the
sound
of
their
bells
should
be
heard
too
much
,
and
that
it
would
disgrace
them
to
be
counted
diligent
Preachers
?
And
many
s●orne
others
that
their
bells
sound
so
often
?
2.
To
the
bells
ministers
must
joyne
Pomegranates
:
With
the
wholsome
word
joyne
good
workes
and
holy
life
.
He
carries
the
bell
,
a
Minister
whose
life
is
agreeable
with
holy
doctrine
.
Matth.
5.
19.
He
that
keepeth
the
commandements
,
and
teacheth
others
so
to
do
,
shall
be
great
in
the
kingdome
of
God
.
John
Baptist
had
,
both
bells
(
being
a
burning
light
in
himself
)
and
Pomegranates
;
being
a
shining
light
unto
others
.
And
as
the
Pomegranates
smelled
sweet
:
so
must
ministers
labour
to
leave
a
sweet
smell
behind
them
every
where
.
Their
conversation
6.
Love
the
flock
dearly
.
Illud
quod
;
Christiani
sumus
,
propter
nos
est
;
quod
autem
praepofiti
sumus
,
propter
vos
est
.
Aug.
de
Past
cap.
1.
Illud
quod
mundani
sumus
(
potius
quam
Christiani
)
propter
nos
est
7.
Still
keep
on
these
holy
garments
must
not
savour
of
lightnesse
,
pride
,
ambition
,
covetousnesse
,
contention
,
prophanenesse
,
&c.
VI.
As
the
Priest
must
have
the
tribes
be
graven
on
his
breast
:
so
must
the
minister
his
flock
committed
to
him
;
who
must
be
deare
to
him
,
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
seek
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
we
are
worldlings
(
rather
than
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
;
for
these
garments
differ
somewhat
from
theirs
.
They
might
put
off
their
garments
when
they
came
out
of
the
holy
place
:
but
Ministers
of
the
Gospell
may
not
put
off
theirs
when
they
come
out
of
the
Church
;
no
nor
when
they
goe
to
bed
,
nor
about
any
businesse
;
they
must
never
come
off
.
Many
are
so
dissolute
and
ungirt
,
and
these
garments
are
so
loose
on
them
,
as
they
give
just
occasion
to
the
people
to
say
;
that
they
be
good
onely
in
the
Pulpit
;
and
so
their
people
learn
of
them
to
be
good
onely
in
the
Church
.
We
must
girt
our
graces
fast
to
us
.
This
is
the
onely
ministerial
apparrel
appointed
by
God
.
Sect.
V.
Now
for
the
People
of
God
:
I.
These
garments
were
never
changed
.
Though
the
high
Priest
dyed
,
yet
his
apparrel
remained
and
was
put
upon
the
next
.
This
teacheth
us
that
we
all
have
but
one
high
Priest
,
1.
Three
uses
for
the
people
.
Twofold
instruction
.
whose
robes
we
must
put
on
,
which
are
lasting
and
never
worn
out
.
For
1.
There
was
but
one
Mediator
between
God
and
man
while
Aaron
lived
;
a
type
of
that
our
Mediator
between
God
&
man
Jesus
Christ
.
2.
There
were
garments
but
for
one
,
although
they
passed
from
one
to
another
as
that
Priesthood
did
:
So
no
other
robe
save
of
this
one
and
onely
true
and
high
Priest
must
be
presented
before
God
;
no
robe
of
our
own
workes
or
merits
;
no
robe
made
or
woven
by
men
or
creatures
;
not
by
Popes
,
Saints
living
or
dead
,
or
Angels
.
We
must
never
change
this
garment
;
nor
abide
to
see
any
challenge
it
but
the
high
Priest
our
Lord
Jesus
.
And
hence
for
ever
detest
the
wicked
and
abominable
Masse
,
with
those
sacrilegious
Priests
,
who
usurpe
these
garments
of
Jesus
Christ
,
and
tell
us
they
offer
propitiatory
sacrifices
for
the
sinnes
of
the
quick
and
dead
.
The
theeves
that
spoiled
Christ
of
his
garments
,
and
divided
them
among
themselves
,
did
him
no
such
despite
as
these
theeves
do
,
who
rob
him
and
disrobe
him
of
all
his
glory
.
II.
Every
Christian
is
made
a
Priest
unto
God
by
participation
,
Rev.
5.
10.
But
not
legall
and
externall
;
for
they
Use.
2.
As
a
Priest
,
offer
spirituall
sacrifices
.
were
dated
by
the
Priesthood
of
Christ
:
but
Evangelicall
;
improper
,
and
spirituall
.
Neither
to
offer
reall
,
and
externall
sensible
sacrifices
,
which
all
had
end
by
Christs
onely
sacrifice
upon
the
Crosse
:
but
spirituall
sacrifices
;
such
as
,
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.
Jacob
before
he
could
get
his
fathers
blessing
must
In
our
pristly
garment
.
put
on
his
elder
brothers
garment
,
Gen.
27.
15.
so
must
we
put
on
the
Lord
Jesus
Christ
.
Rom.
13.
14.
Quest.
How
?
Answ.
Put
on
whole
Christ
,
as
the
Priest
all
his
garments
.
How
put
on
1.
By
making
him
our
own
;
we
must
weare
our
own
garments
.
Speciall
faith
unites
to
Christ
,
and
marrieth
us
to
him
,
that
he
is
ours
,
and
we
his
.
2.
Cover
thy selfe
with
the
sacrifice
of
his
death
.
Adam
having
sinned
covered
his
nakednesse
with
skins
of
dead
beasts
:
signifying
that
all
his
sinfull
posterity
must
cover
themselves
with
the
sacrifice
of
Christ
dead
;
the
righteousnesse
and
perfection
of
which
,
is
the
linnen
Ephod
in
which
thou
being
wrapped
,
must
offer
up
thy
sacrifice
.
3.
Array
thy selfe
with
his
virtues
,
to
adorne
and
deck
thee
.
This
is
the
broydered
coat
which
thou
must
weare
,
of
manifold
virtues
and
graces
;
which
as
jewels
and
ornaments
must
shine
in
thy
life
,
as
the
many
glistering
stones
did
in
the
brestplate
.
So
the
Apostle
,
Ephes.
4.
24.
Put
on
the
new
man
created
after
God
in
righteousness
and
holinesse
.
4.
Put
on
Christ
by
Christian
profession
.
Our
apparrell
is
seen
,
and
makes
us
known
to
others
.
Servants
make
themselves
known
by
the
cloth
they
weare
whose
they
are
.
The
Priest
must
put
on
the
Plate
on
his
forehead
,
and
we
are
commanded
to
carry
the
name
of
God
and
the
Lamb
on
our
foreheads
,
Rev.
14.
1.
that
men
may
never
see
our
faces
but
therein
read
the
holinesse
and
innocency
of
our
conversation
.
5.
Put
on
the
girdle
,
Have
thy
loines
girded
.
Luke
12.
25.
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
be
thus
begirt
,
that
we
may
stand
to
the
confession
and
profession
of
the
truth
,
not
knowing
when
or
what
trialls
will
come
;
besides
that
the
world
,
nor
pleasure
,
nor
lusts
,
seldome
find
us
unprepared
.
And
can
he
be
a
good
subject
who
is
alwaies
unprepared
for
his
Princes
service
;
but
ever
ready
to
serve
his
enemys
.
III.
From
the
being
arrayed
with
these
garments
,
the
Use.
3.
Comfort
to
the
godly
.
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
in
respect
of
our
high
Priest
Jesus
Christ
thus
gloriously
1.
In
Christ
so
arrayed
.
arrayed
.
1.
In
the
Ephod
we
see
his
mighty
power
,
who
carries
his
Church
upon
his
shoulders
of
power
and
protection
.
Alas
!
where
should
we
lie
if
our
Lord
did
not
lift
us
up
,
and
beare
us
up
?
But
now
we
never
need
to
discourage
our selves
,
by
casting
what
shall
become
of
the
Church
or
religion
,
if
such
and
such
projects
prevaile
,
for
so
long
as
we
are
on
Christs
shoulders
,
we
are
safe
.
2.
In
the
Pectoral
behold
the
ardent
&
surpassing
love
of
Jesus
Christ
to
his
Church
For
as
he
carries
us
on
his
shoulders
by
his
power
:
so
he
carries
our
names
on
his
heart
by
his
love
.
This
our
true
high
Priest
cannot
forget
his
saints
when
he
seems
to
turne
his
back
on
them
,
but
still
hath
their
names
before
his
eye
.
And
this
is
the
happinesse
of
the
Church
,
in
which
she
may
well
rest
her selfe
;
that
(
according
to
her
prayer
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
arme
of
Christ
,
what
arme
can
pull
us
off
from
him
?
Object
.
Oh
that
I
might
know
my
happinesse
to
be
set
on
Christs
heart
!
Sol.
If
thou
wouldest
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
we
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
Crown
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
we
see
holinesse
engraven
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
,
and
shut
out
of
heaven
where
no
uncleane
thing
commeth
)
have
in
him
a
fountaine
of
holinesse
set
open
for
us
!
For
he
is
made
to
us
of
God
wisedome
,
sanctification
,
&c
Secondly
,
in
respect
of
themselves
(
by
meanes
of
Jesus
2.
In
respect
of
themselves
.
In
generall
.
Christ
)
the
members
of
the
Church
thus
arrayed
enjoy
sure
and
stable
consolation
.
For
,
1.
In
generall
they
all
afford
us
this
comfort
,
that
through
Christ
our
high
Priest
we
are
beautifull
and
glorious
,
yea
,
our
beauty
is
made
perfect
through
his
beauty
.
Psal.
45.
9.
The
Queen
stands
in
most
royall
and
costly
garments
.
Never
had
Salomons
Queen
Psal.
45.
9.
in
all
her
royalty
such
sweet
perfumed
and
precious
garments
,
as
hath
the
spouse
of
our
true
Salomon
.
For
,
1.
Those
were
provided
by
Salomon
:
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
Jewels
.
What
is
gold
,
silver
,
silk
,
pearles
;
to
righteousnesse
,
holynesse
,
life
,
immortality
and
glory
?
3.
Those
were
corruptible
and
soon
cast
off
:
but
these
never
weare
nor
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
bloud
and
filthinesse
,
or
covered
with
filthy
Ezek.
16.
clouts
and
raggs
of
sinne
,
and
the
apparel
of
death
,
should
have
these
taken
away
,
Zach.
3.
4.
But
to
be
thus
arrayed
&
covered
,
yea
,
decked
and
adorned
with
such
beauty
and
glory
,
is
more
cause
of
joy
and
comfort
.
II.
In
their
parts
they
assure
our
happinesse
,
and
seale
up
In
the
particulars
.
our
comfort
:
I.
The
Pectorall
shewes
how
God
esteemes
of
believers
;
1.
Beleevers
highly
est●ēed
,
as
precious
stone
.
that
they
are
the
precious
parts
of
the
earth
,
signified
by
the
twelve
pretious
stones
.
1.
For
price
.
A
great
summe
of
money
will
not
buy
one
of
these
precious
stones
.
For
we
are
not
redeemed
with
gold
,
silver
,
or
corruptible
things
;
but
with
precious
bloud
.
He
must
be
some
great
King
that
must
buy
an
Union
;
but
he
must
be
the
great
God
that
can
purchase
one
of
these
precious
stones
,
Acts
20.
2.
For
shining
and
beauty
.
If
a
man
were
clothed
with
the
Sunne
,
he
must
needs
shine
gloriously
.
The
meanest
beleever
is
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
virtues
and
secret
operation
.
The
godly
have
not
a
shine
and
shew
,
but
the
true
substance
of
many
virtues
and
graces
secretly
layd
up
in
their
hearts
,
and
working
mightily
in
them
:
the
stones
out
of
common
Quarries
,
that
is
,
common
men
,
have
not
such
things
.
4.
For
rarenesse
.
It
is
an
hard
thing
to
find
a
godly
man
,
these
are
rarer
than
most
pretious
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
knowes
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
unknown
,
or
trampled
in
the
dirt
or
myre
,
is
as
good
as
when
it
is
taken
out
.
Thou
that
art
an
enemy
to
good
men
,
1.
See
how
farre
thou
Sin
to
slight
them
.
art
from
Gods
judgement
.
2.
If
thou
knewest
their
worth
,
where
now
thou
tramplest
them
,
thou
wouldest
take
them
into
thy
heart
.
3.
One
day
thou
shalt
desire
their
glory
,
but
too
late
.
II.
The
robe
of
the
Ephod
hath
comfort
for
the
poor
2.
As
Pomegranats
.
despised
members
of
Christ
,
whose
estate
is
figured
by
the
Pomegranates
.
Which
,
1.
In
themselves
have
no
great
beauty
without
,
or
on
the
outside
.
2.
Their
place
is
below
,
and
they
hang
in
the
skirt
of
the
garment
:
But
within
,
1.
They
carry
the
colour
of
bloud
,
are
washed
in
the
bloud
of
Christ
.
2.
They
are
full
of
excellent
juyce
and
liquor
,
of
grace
and
piety
.
3.
They
cast
a
sweet
smell
from
them
,
and
leave
a
pleasant
savour
behind
them
:
and
therefore
Christ
fastens
them
to
himselfe
inseparably
,
as
the
Pomegranates
were
fastened
to
the
high
Priests
garment
.
Be
thou
a
fruitfull
Christian
,
no
matter
what
place
thou
art
in
,
or
in
what
account
among
men
:
Our
high
Priest
hath
use
of
thee
,
and
must
not
go
into
the
sanctuary
of
heaven
without
thee
,
though
thou
hangest
in
the
skirts
of
his
garment
.
III.
The
Miter
or
crown
of
our
high
Priest
assureth
us
,
3.
As
heires
of
the
crowne
of
righteousnesse
.
that
we
by
his
anointing
shall
attaine
the
like
crown
.
For
he
hath
trodden
all
our
enemies
,
not
onely
under
his
feet
,
but
under
ours
also
,
Rom.
16.
20.
Let
us
not
cast
down
our
hopes
and
hearts
;
our
high
Priest
is
stronger
than
all
the
enemies
that
can
rise
up
against
the
Church
.
And
we
may
couragiously
combate
against
sinne
,
errours
,
hereticks
,
being
sure
of
victory
through
the
Crown
and
Miter
of
Jesus
Christ
.
This
Miter
of
Christ
shall
fetch
down
the
Miter
of
Antichrist
for
us
.
This
Crown
of
our
high
Priest
shall
shake
down
his
tripple
Crown
,
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
book
of
life
;
but
by
the
power
of
our
Captaine
we
shall
tread
down
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
investure
into
his
Office
:
Now
we
are
to
shew
how
he
farther
typified
our
Lord
in
respect
of
his
administration
and
execution
of
it
.
Many
are
the
speciall
Lawes
which
the
Lord
gave
to
the
Priests
concerning
their
careful
carriage
of
themselves
above
others
,
and
these
may
be
reduced
to
two
heads
.
1.
As
concerning
their
common
actions
.
2.
As
concerning
their
actions
ministeriall
.
Concerning
his
common
actions
,
he
was
prohibited
diverse
Common
actions
of
the
Priests
:
3.
things
which
were
lawfull
in
other
men
.
I
will
mention
three
.
I.
The
Priests
must
keep
an
holy
abstinence
from
wine
1.
Abstinence
from
wine
and
strong
drink
.
and
strong
drink
,
for
the
time
they
entered
into
the
Tabernacle
,
Levit.
10.
9.
a
Law
was
made
for
all
the
Priests
,
upon
occasion
of
Nadabs
and
Abihues
punishment
;
who
being
(
as
it
seems
)
drunk
,
offered
strange
fire
,
and
were
burnt
by
fire
before
the
Lord
.
And
the
Lord
gives
a
reason
of
this
Law
:
least
their
mindes
or
sences
might
be
distracted
or
disturbed
,
so
as
they
could
not
rightly
discerne
or
execute
the
thing
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
use
of
this
Law
.
who
was
never
unready
or
unfit
for
any
part
of
his
Office
,
but
in
all
perfection
of
judgement
and
understanding
faithfully
performed
and
fulfilled
all
righteousnesse
.
2.
Perpetuall
,
carrying
in
it
a
perpetual
equity
for
all
Christian
Pastors
,
and
Ministers
,
who
must
use
such
creatures
and
liberties
sparingly
,
as
they
help
their
naturall
infirmities
by
them
,
and
help
themselves
forward
in
the
exercise
of
prayer
,
study
,
preaching
,
and
other
Ministeriall
duties
;
but
not
to
dull
,
or
to
make
themselves
grosse
or
distempered
by
them
.
And
hence
is
the
same
law
repeated
in
the
new
Testament
,
Tit.
1.
7.
A
Minister
must
not
be
a
lover
of
wine
:
Not
inhibiting
all
use
of
wine
and
strong
drink
in
case
of
necessity
;
as
in
griefe
of
heart
,
or
for
healths
sake
,
Prove
.
31.
6.
Timothy
may
drink
a
little
,
1
Tim.
5.
23.
yea
,
and
for
honest
delight
at
Feasts
and
Marriages
may
be
a
more
liberall
use
of
wine
,
as
Joh.
2.
where
Christ
himselfe
was
present
.
But
he
may
not
be
a
quaffer
,
or
wine-bibber
,
one
that
sits
at
the
wine
or
pot
,
swilling
in
wine
or
strong
drink
;
because
this
is
as
great
an
hinderance
to
the
faithfull
performance
of
Ministeriall
duties
,
as
may
be
.
For
,
1.
It
troubles
the
understanding
,
Intemperance
in
Ministers
very
hurtfull
.
Hos.
4.
11.
wine
takes
away
the
heart
:
It
disturbes
the
memory
;
Prov.
31.
5.
least
he
drink
and
forget
the
decree
,
and
change
the
judgement
,
not
being
able
to
discerne
between
clean
and
unclean
.
2.
It
disables
and
withdrawes
a
Minister
from
all
his
duties
.
While
he
sits
at
the
wine
or
strong
drink
,
how
can
he
sit
at
his
study
?
How
can
he
attend
to
reading
,
meditation
,
to
exhortation
or
doctrine
?
How
can
he
but
be
disturbed
from
ardency
of
prayer
?
Or
how
dare
he
(
if
he
could
)
pray
;
How
can
he
keep
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
,
which
cannot
but
use
to
speake
leud
things
?
Prov.
23.
33.
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
,
Hos.
7.
5.
Wine
is
a
mocker
,
and
acquaints
a
man
with
mockers
of
God
,
and
of
all
good
things
,
and
all
good
men
.
He
must
needs
be
an
enemy
to
all
that
are
not
of
his
own
straine
;
to
all
that
call
men
to
sobriety
and
temperate
courses
,
and
scorne
them
as
too
pure
and
precise
.
Hence
shall
a
godly
carefull
preacher
have
all
such
Ministers
in
a
country
at
warre
with
him
.
A
man
being
once
warmed
with
strong
drinke
,
how
many
things
break
from
him
in
his
speeches
,
in
his
actions
,
unseemly
,
unsavoury
,
and
disgracefull
to
his
profession
?
These
things
being
so
,
we
cannot
but
lament
that
this
sinne
is
so
much
crept
into
the
Ministery
,
even
in
all
parts
of
the
Christian
world
.
Alas
that
the
stewards
of
Gods
house
should
sit
with
drunkards
,
and
drinke
,
and
be
drunken
,
Luke
12.
45.
Drunkennesse
was
wont
to
fly
the
light
,
they
use
to
be
drunk
in
the
night
;
and
should
the
lights
themselves
be
drunkards
or
associates
with
them
,
and
in
the
light
?
II.
A
second
Law
for
the
common
actions
of
the
Priests
2.
Ministers
marriage
how
orderd
.
concerneth
their
mariage
.
God
doth
not
forbid
any
Priest
in
the
old
Testament
mariage
,
but
onely
orders
it
for
the
holy
,
modest
and
grave
cariage
of
it
in
this
sort
of
men
above
all
other
.
And
therefore
the
Law
of
God
forbids
his
mariage
with
three
sorts
of
women
,
Levit.
21.
14.
1.
He
must
not
Whom
they
may
not
marry
.
marry
a
widow
,
least
,
1.
She
might
prove
with
child
,
and
bring
in
a
strange
seed
into
the
Priesthood
,
provided
against
ver.
15.
2.
Least
setled
stoutnesse
,
or
evill
disposition
should
hinder
her
fintesse
for
him
,
who
must
not
be
disgraced
in
one
so
neare
him
.
2.
He
must
not
marry
a
divorced
woman
,
that
hath
been
put
away
from
her
husband
,
because
it
may
be
presumed
she
was
put
away
for
her
misbehaviour
,
or
bad
carriage
towards
her
former
husband
.
3.
He
must
not
marry
one
defiled
neither
voluntarily
or
violently
;
such
a
blot
must
not
lie
on
his
wife
,
least
his
function
be
disgraced
.
But
the
Law
allowes
him
onely
two
sorts
of
women
to
marry
.
1.
A
maid
,
And
whom
they
may
.
or
virgin
,
vers.
13.
because
she
may
be
more
easily
guided
and
ruled
,
and
wonne
to
frame
her selfe
to
duty
and
obedience
;
and
she
must
be
of
his
own
tribe
or
stock
,
both
for
the
credit
of
her
parentage
,
and
for
the
certaine
knowledge
of
her
education
and
manners
before
he
tooke
her
to
himselfe
.
2.
The
widdow
of
a
Priest
,
Ezech.
44.
22.
For
it
is
presumed
that
such
a
one
hath
been
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
,
as
also
hath
Typical
use
of
this
ordinance
.
in
it
a
perpetuall
truth
and
equity
.
In
the
former
use
it
hath
an
eye
unto
Christs
mariage
with
his
wife
the
Church
.
Our
high
Priest
marieth
not
any
harlot
,
or
polluted
Synagogue
,
defiled
with
Idolatry
,
which
is
spirituall
fornination
,
and
going
an
whoring
from
God
,
doting
upon
Idols
,
Merits
,
other
Mediators
:
Neither
with
a
divourced
woman
,
such
as
is
the
Synagogue
of
the
Jewes
,
as
now
they
are
in
the
East
,
and
the
Synagogues
of
Satan
and
Antichrist
,
as
now
they
are
in
the
West
,
since
their
Tridentine
apostasie
and
Anathematizing
the
doctrine
of
Christ
;
to
both
whom
God
hath
given
a
bill
of
divorce
.
Christ
our
high
Priest
is
not
married
to
either
,
howsoever
the
Church
of
Rome
pretends
a
marriage
with
him
,
and
shew
us
their
Baptisme
,
and
Lords
Supper
as
the
ring
and
confirmation
of
their
marriage
.
But
we
know
it
will
neither
make
her
an
honest
woman
,
nor
prove
her
now
a
lawfull
wife
to
shew
her
marriage
ring
,
who
having
plaid
false
with
her
husband
,
is
now
long
since
divourced
from
him
.
Jesus
Christ
marrieth
a
virgin
chast
and
undefiled
,
that
is
,
holy
and
unspotted
by
imputation
of
his
own
righteousnesse
,
and
washed
by
water
through
the
word
,
2.
Cor.
11.
〈◊〉
.
Eph.
5.
26.
He
marrieth
her
of
his
own
tribe
:
For
as
the
first
Adam
must
not
marry
a
wife
but
of
his
own
flesh
,
and
out
of
his
own
side
:
so
the
second
Adam
marrieth
a
wife
issuing
out
of
his
own
side
,
flesh
of
his
own
flesh
,
and
bone
of
his
bone
.
And
he
will
take
to
himselfe
againe
the
high
Priests
widdow
,
the
people
of
the
Jewes
,
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
;
who
are
not
prohibited
marriage
by
Perpetuall
.
the
Scripture
,
no
more
than
the
Priests
of
the
old
Testament
:
But
for
the
honour
&
credit
of
this
office
&
function
care
must
Ministers
marriage
,
lawfull
.
1
Tim.
3.
11.
be
had
,
that
their
wives
especially
be
honest
,
sober
,
free
from
scandal
,
and
framed
to
the
rules
of
the
Apostle
for
Ministers
wives
,
&
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
married
,
were
said
to
have
the
Crown
of
God
upon
their
heads
,
and
to
offer
the
bread
of
God
,
and
to
be
after
a
speciall
manner
,
holy
.
But
how
detestable
is
that
filthy
whore
of
Rome
,
Against
the
practise
of
Romanists
.
whose
filthy
virgin
Priests
hate
marriage
but
not
lust
;
refuse
Gods
owne
ordinance
,
and
honest
wives
of
their
owne
,
and
like
fed
horses
neigh
after
their
neighbours
wives
,
and
cover
the
countrey
with
a
bastardly
brood
;
and
hold
in
their
doctrine
,
better
they
should
have
a
hundred
Concubines
than
one
married
wife
,
and
in
their
practise
adjudged
married
Ministers
to
death
,
but
adulterous
priests
to
a
light
penance
,
and
that
bought
out
with
a
trifle
or
word
of
a
friend
.
One
story
is
memorable
out
of
the
book
of
the
Acts
of
the
Romane
Bale
.
De
actis
Romanorum
Pontificum
.
Bishops
:
when
the
Kings
visiters
in
England
,
in
the
yeare
1538.
visited
the
Abbyes
,
they
found
in
some
of
their
styes
,
rather
than
religious
houses
,
five
,
in
some
ten
,
in
some
twenty
Sodomites
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
six
thousand
heads
;
whereupon
(
sighing
)
he
said
,
it
is
better
to
marry
,
than
to
burn
.
Bede
denies
the
story
,
although
of
Huldericus
Bishop
of
Augusta
to
Pope
Nicholas
.
III.
A
third
Law
for
common
actions
.
He
must
be
very
Mourning
for
the
dead
moderate
in
mourning
for
the
dead
.
Levit.
21.
2
,
3.
the
ordinary
priest
must
mourne
,
onely
for
his
mother
,
father
,
sonne
,
daughter
,
brother
,
or
his
sister
(
if
a
maid
)
because
she
was
yet
in
the
house
and
family
;
but
without
the
family
he
might
not
lament
for
any
,
no
not
for
the
Prince
,
verse
4.
Qu.
Might
he
not
mourne
for
his
wife
?
For
some
think
Whether
for
the
wife
.
not
,
because
she
is
not
named
,
neither
in
that
Law
,
nor
in
the
repetition
of
it
,
Ezech.
44.
25.
Answ.
I
think
he
might
:
but
the
wife
is
not
named
,
because
,
1.
she
is
one
with
himselfe
,
2.
If
for
our
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
seems
an
exception
from
the
ordinary
manner
.
But
for
the
high
Priest
,
Levit.
21.
12.
he
might
not
mourne
for
any
of
them
named
,
neither
in
(
likelyhood
)
for
his
wife
;
nor
uncover
his
head
;
nor
rent
his
clothes
,
nor
go
to
any
dead
body
,
nor
go
out
of
the
Sanctuary
,
for
the
crown
of
the
anoynting
oyle
of
his
God
is
upon
his
head
.
This
Law
had
in
it
both
ceremony
,
and
perpetuity
in
Ceremoniall
use
hereof
.
substance
of
it
.
In
the
ceremony
▪
the
Priest
might
not
mourn
for
the
dead
,
1.
Because
mourning
for
the
dead
was
counted
a
Legall
uncleannesse
.
vers.
11.
2.
The
oyle
of
holy
ointment
was
upon
his
head
,
being
oyle
of
gladnesse
.
3.
They
must
be
contrary
to
the
foolish
manner
and
fashion
of
the
Priests
and
People
of
the
Gentiles
,
who
were
so
passionate
and
excessive
in
their
affected
and
sometimes
forced
mourning
,
as
they
fell
into
indecent
and
unlimited
behaviours
.
4.
The
Priest
,
and
especially
the
high
Priest
,
was
to
be
a
type
of
eternity
,
and
therefore
must
shew
no
such
sign
of
weaknesse
and
corruption
,
as
weeping
is
.
Hence
it
is
,
that
we
read
not
of
the
death
of
an
high
Priest
,
but
ever
before
his
death
another
was
appointed
and
installed
.
So
before
Aaron
dyed
,
Eleazer
was
installed
;
and
before
his
death
Numb.
25.
3.
was
Phinias
,
Numb.
20.
28.
Hence
it
is
that
we
read
not
of
their
raignes
and
times
,
and
how
long
or
how
short
any
of
them
lived
,
as
of
the
Judges
and
Kings
;
which
closely
noteth
and
implyeth
unto
us
,
that
they
were
types
of
eternity
and
immortality
.
5
In
the
Ceremony
this
Law
had
a
speciall
ayme
and
respect
to
Jesus
Christ
our
high
Priest
,
in
whom
was
no
blot
,
no
spot
,
or
morall
pollution
,
as
that
high
Priest
most
carefully
was
restrained
from
every
Legall
pollution
.
He
wept
indeed
sundry
times
for
the
dead
,
as
Lazarus
,
&c.
because
he
was
to
abolish
the
Legall
ceremonies
,
and
this
among
other
.
It
being
in
him
sufficient
that
most
perfectly
he
preserved
himselfe
from
morall
pollution
:
In
which
sence
he
never
uncovered
his
head
,
that
is
,
was
never
so
weak
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
Crown
and
oyle
of
God
is
upon
him
.
For
as
in
his
life
he
(
being
mosth
oly
)
was
not
subiect
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
Crowne
of
God
is
set
upon
his
head
for
ever
,
Revel.
4.
9
,
10.
The
perpetuity
and
substance
of
this
Law
concernes
both
Perpetutall
.
Ministers
and
people
.
1.
To
teach
both
the
one
and
the
other
not
to
grow
into
excesse
of
sorrow
or
passion
,
but
to
be
examples
of
gravity
,
moderation
,
and
well
wielding
of
affections
;
and
to
be
patterns
of
patience
and
holy
obedience
in
suffering
extream
adversities
,
as
well
as
in
the
actions
and
exercise
of
practick
virtues
.
2.
To
give
testimony
of
their
hope
and
assurance
of
the
happy
resurrection
of
their
friends
,
for
whom
they
must
not
sorrow
as
men
without
hope
,
1
Thes.
4.
13.
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
tranquility
of
their
mindes
,
as
any
part
might
be
hindered
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
,
Mat.
8.
22.
And
the
Lord
is
so
strict
in
this
case
(
Levit.
10.
6.
)
that
when
Aarons
sonnes
were
so
strangely
slaine
before
his
face
,
he
must
not
mourne
nor
stir
a
foot
out
of
his
Ministery
,
least
he
dye
,
and
therefore
the
text
saith
:
Aaron
held
his
peace
,
vers
.
3.
So
no
outward
respect
of
duty
to
friends
must
call
us
from
duty
to
God
.
Object
.
If
the
Priest
must
not
weep
,
how
could
they
seriously
repent
of
their
sins
?
Answ.
The
Priest
must
not
weep
for
any
temporal
losses
,
nor
for
personall
losses
;
and
in
naturall
regards
he
must
be
impassionate
:
but
for
his
sinnes
he
might
.
Jeremy
a
Prophet
and
Priest
wisheth
his
head
a
fountaine
of
tears
,
Jer.
9.
1.
The
high
priest
must
weep
for
his
own
and
the
peoples
sinnes
in
the
day
of
expiation
,
and
if
he
weep
not
,
he
must
die
.
So
Joel
.
2.
17.
all
the
Priests
must
howle
,
and
cry
,
and
weep
between
the
porch
and
the
Altar
.
Christ
wept
often
,
and
all
for
sinne
:
as
,
for
Lazarus
,
on
the
Crosse
over
Jerusalem
.
Whence
we
note
:
1.
That
the
proper
cause
of
mourning
,
is
sinne
.
He
that
Sin
,
the
proper
cause
of
mourning
.
must
not
shed
a
teare
for
any
other
cause
in
the
world
,
must
shed
teares
for
his
sinne
upon
paine
of
death
.
Oh
that
they
would
think
of
this
that
glory
in
their
sinne
!
2.
Let
us
so
order
our
affections
,
as
that
our
principall
mourning
may
be
for
our
sinnes
;
and
bind
up
our
affections
for
outward
and
naturall
losses
and
crosses
,
so
as
we
may
have
them
loosed
in
spirituall
.
This
Law
tells
us
,
that
sorrow
for
our
onely
sonne
or
brother
,
or
the
deare
wife
that
lieth
in
our
bosome
,
ought
to
be
no
sorrow
in
comparison
of
sorrow
for
sinne
.
Which
,
1.
Separates
from
God
:
2
Makes
Christ
absent
and
stand
aloofe
:
3.
Grieves
the
Mischiefes
of
sinne
.
the
Spirit
,
and
makes
him
heavy
towards
us
:
4.
Separates
soule
from
body
,
yea
,
(
without
repentance
)
soule
and
body
from
heaven
and
happinesse
.
Let
us
,
who
have
been
excessive
in
worldly
sorrow
,
turne
the
streame
against
our
sinnes
;
and
in
all
crosses
set
our
heaviness
rather
upon
some
sinne
in
our selves
,
which
might
cause
the
crosse
,
than
on
the
crosse
it selfe
.
Sect.
VII
.
Now
it
followeth
that
we
shew
how
the
Priests
figured
2.
Ministeriall
actions
of
the
Priests
.
Christ
in
their
ministeriall
actions
.
Of
these
kinds
of
actions
some
were
common
to
inferiour
Priests
,
some
proper
to
the
high
Priest
.
I.
Common
actions
were
six
.
Common
actions
of
all
Priests
:
six
.
1.
The
Priests
must
kill
the
sacrifices
and
none
but
he
:
signifying
Jesus
Christ
his
voluntary
action
in
laying
downe
his
life
for
beleevers
;
none
could
take
away
his
life
from
him
.
And
he
was
to
be
as
well
the
Priest
as
the
sacrifice
;
Joh.
10.
18.
I
have
power
to
lay
down
my
life
.
2.
The
priest
offered
the
bloud
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
.
Heb
5.
1.
No
man
might
offer
his
owne
sacrifice
,
but
he
must
bring
it
to
the
Priest
,
Levit.
7.
4.
there
was
no
comming
to
God
,
but
by
the
Priest
:
Figuring
out
Jesus
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
bloudy
or
unbloudy
sacrifice
upon
this
Altar
,
but
himselfe
.
Joh.
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.
)
fleyed
it
,
divided
it
into
severall
parts
,
washed
the
intrailles
,
put
fire
unto
the
burnt
offering
,
consumed
the
fat
,
cast
the
filth
and
dung
into
the
place
of
ashes
:
Sgnifying
,
that
Christ
himselfe
alone
did
the
whole
worke
of
redemption
.
He
suffered
the
heat
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
sinne
,
and
all
that
savoureth
of
the
flesh
,
by
the
fire
of
his
Spirit
;
and
inwardly
purgeth
and
wholy
washeth
us
in
the
fountaine
of
his
own
bloud
.
4.
The
Priest
must
teach
the
people
;
His
lipps
must
preserve
knowledge
,
Mal.
2.
7.
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
mankind
;
which
could
never
have
,
entered
into
the
heart
of
man
,
but
by
the
teaching
of
this
great
Prophet
,
Deut.
Isa.
52.
4.
Psal.
45.
2.
18.
15.
He
hath
the
learned
tongue
,
and
Grace
is
powred
into
his
lippes
.
He
therefore
having
the
words
of
eternall
life
,
we
must
depend
on
him
and
hear
him
.
5.
The
Priest
must
pray
for
the
people
,
and
blesse
them
.
A
forme
of
blessing
Num.
6.
23
is
prescribed
for
Aaron
and
his
sonnes
,
laying
their
hands
on
the
childeren
of
Israel
:
signifying
the
strong
prayers
and
intercessions
of
Jesus
Christ
for
his
Church
,
who
was
heard
in
all
things
,
Hebr.
5.
7.
as
himselfe
witnesseth
,
Joh.
11.
42.
Father
,
I
know
thou
hearest
me
alwaies
:
And
accomplished
Joh.
17.
not
onely
in
his
holy
intercession
upon
earth
,
and
now
in
heaven
:
but
manifestly
in
that
blessing
of
his
disciples
by
laying
his
hands
upon
them
,
which
was
his
last
action
upon
earth
,
Luke
24.
50.
6.
The
Priests
were
to
preserve
the
Oyle
for
lights
and
the
incense
,
and
for
the
daily
meat-offering
,
and
the
anointing
oyle
.
And
the
over-sight
of
the
whole
Tabernacle
,
and
all
in
the
Sanctuary
,
and
all
the
instruments
belonged
to
their
care
for
the
safety
in
moving
,
carrying
,
standing
,
&c.
Signifying
Jesus
Christ
the
preserver
of
all
grace
in
his
Church
.
He
onely
watcheth
for
the
safety
of
his
Church
,
for
the
upholding
of
his
holy
ministery
,
and
all
holy
constitutions
which
else
would
quickly
be
broken
up
.
He
plants
the
Ministery
,
and
he
removes
it
at
his
pleasure
.
He
hath
the
seven
stars
in
his
right
hand
.
He
is
the
great
Arch-bishop
of
soules
to
the
whole
Church
,
and
no
other
in
this
kind
but
he
.
So
much
of
common
actions
ministeriall
.
II.
Actions
more
peculiar
to
the
High
priest
were
,
1.
daily
.
Actions
proper
to
the
high
Priest
.
Daily
.
2.
weekly
.
3.
yearly
.
4.
continually
.
I.
He
must
daily
,
1.
dresse
the
holy
lamps
and
lights
morning
and
evening
before
the
Lord
,
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
go
out
;
by
which
the
true
believers
shall
be
delivered
from
darknesse
and
death
.
This
was
formerly
figured
by
Goshen
,
there
was
light
when
three
days
darknesse
was
over
all
Egypt
.
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
Exod.
32.
7
,
〈◊〉
.
of
sweet
perfume
:
Signifying
Christ
our
high
Priest
daily
offering
up
,
1.
Our
duties
and
services
done
by
his
appointment
,
and
which
through
him
smell
as
a
sweet
incense
acceptable
to
God
.
2.
Our
prayers
,
called
odours
of
the
Saints
,
and
a
sweet
incense
,
Rev.
5.
8.
And
as
no
incense
pleased
God
but
that
which
was
offered
upon
that
golden
Altar
:
so
no
Psal.
141.
2.
duty
or
prayer
of
ours
is
farther
accepted
than
offered
up
by
him
and
from
him
,
whose
golden
purity
gives
merit
and
worth
unto
them
.
And
as
the
incense
must
be
offered
up
by
Revel.
8.
3.
the
high
Priest
morning
and
evening
:
so
the
continuall
virtue
of
Christs
merit
ascendeth
daily
before
God
,
and
perfumeth
all
the
Sanctuary
,
neither
is
there
any
other
way
to
the
father
but
by
him
.
II.
He
must
weekly
make
the
shew-bread
,
and
set
it
before
Weekly
.
the
Lord
continually
.
Exod
25.
30.
And
more
expressely
,
Lev.
24.
5
,
6.
Every
Sabbath
he
must
set
on
the
table
twelve
loaves
according
to
the
twelve
tribes
,
&
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
himself
(
in
the
preaching
of
the
Gospel
,
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
yearly
once
(
and
that
in
the
day
of
expiation
)
Yearely
.
go
into
the
Holy
of
Holies
,
Exo.
30.
10.
and
Lev.
16.
2
,
&
24.
to
make
an
attonement
for
himselfe
,
for
all
his
house
,
and
for
all
the
people
,
but
not
without
bloud
.
Signifying
,
that
Christ
by
one
alone
sacrifice
of
himselfe
hath
opened
the
Sanctuary
of
heaven
,
and
by
his
ascension
hath
made
enterance
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
wine
presse
alone
,
Isai.
63.
3.
No
friend
,
no
disciple
stands
with
him
;
no
fellow
,
no
companion
goes
with
him
to
make
attonement
;
but
all
feare
and
flye
,
that
we
might
cast
our
eye
on
no
other
Mediatour
but
him
,
1
Tim.
2.
5.
IV.
He
must
continually
decide
the
highest
controversies
;
Continually
.
he
must
judge
between
the
clean
and
unclean
;
he
must
excommunicate
the
one
out
of
the
Congregation
,
and
receive
in
the
other
when
he
was
legally
cleansed
.
Signifying
Christ
,
who
in
the
Church
and
Scriptures
is
the
supreame
Judge
of
all
controversies
.
It
is
his
word
alone
can
binde
or
loose
,
justifie
or
condemne
.
According
to
his
direction
obstinate
persons
are
to
be
cast
out
,
and
penitent
offendors
received
in
.
As
Pharaoh
to
Joseph
,
so
God
to
Christ
:
Without
thee
shall
no
man
lift
up
his
hand
or
foot
in
all
the
land
of
Egypt
.
Gen.
41.
44.
I.
Ministers
of
the
new
Testament
must
learn
hence
to
attend
Use
for
Ministers
.
diligently
on
their
charges
;
and
know
,
that
the
substance
of
all
these
duties
lyeth
as
heavy
on
their
shoulders
,
as
upon
those
Priests
of
the
old
Testament
.
Every
conscionable
Minister
is
bound
.
1.
To
prepare
sacrifices
to
the
Lord
.
In
the
old
Law
the
Priest
presented
dead
sacrifices
:
but
we
must
offer
living
ones
.
They
dead
beasts
:
but
we
living
men
,
quickned
by
faith
,
alive
by
the
Spirit
of
God
,
holy
and
acceptable
.
They
externall
and
unreasonable
:
we
reasonable
and
spirituall
,
such
as
God
(
who
is
a
Spirit
)
may
accept
and
delight
in
.
Rom.
12.
1.
They
must
first
kill
,
and
then
sacrifice
:
so
we
can
never
present
any
man
an
acceptable
sacrifice
,
without
killing
his
sin
.
As
the
poore
beast
must
be
killed
,
and
cut
in
pieces
,
and
then
offered
:
so
we
must
by
the
sharpe
knife
of
the
Law
(
urging
repentance
and
mortification
)
cut
asunder
the
heart-strings
of
sinne
,
mangle
the
body
of
sinne
,
and
let
out
the
life-bloud
of
mans
lusts
and
corruptions
.
And
as
they
having
slaine
the
beast
must
wash
the
intraile
,
burne
the
fat
,
cast
the
filth
and
dung
into
the
place
of
ashes
:
so
the
Minister
after
his
labour
in
mortifying
sinne
,
must
bring
men
to
the
labour
of
sanctification
,
separate
them
from
their
foulenesse
,
and
bring
them
to
the
full
holinesse
in
the
feare
of
God
.
2.
The
Priest
must
preserve
knowledge
,
his
lips
must
feed
many
,
he
must
stand
in
the
counsell
of
God
,
and
be
as
his
mouth
:
And
as
Jesus
Christ
brought
the
whole
will
and
counsell
of
God
from
the
bosome
of
his
Father
:
So
must
his
Minister
declare
that
whole
counsell
to
the
Church
,
and
keep
nothing
back
.
Act.
20.
17.
3.
The
Minister
must
daily
dresse
the
holy
lamps
and
lights
morning
and
evening
,
and
preserve
the
light
from
going
out
;
he
must
provide
oyle
for
the
continuall
feeding
of
the
lights
,
that
is
,
by
painfull
and
diligent
study
of
the
Scriptures
and
meditation
,
he
must
furnish
himselfe
to
the
work
of
the
Ministery
,
that
the
light
of
holy
doctrine
may
shine
by
him
on
all
occasions
:
that
having
the
tongue
of
the
learned
he
may
be
alwaies
ready
to
speak
a
word
to
him
that
is
weary
,
and
never
want
words
of
comfort
which
may
be
as
oyle
to
the
distressed
soule
.
4.
He
must
daily
burne
incense
before
the
Lord
upon
the
Altar
of
sweet
perfume
,
that
is
,
offer
daily
prayers
as
sweet
odours
in
the
Name
of
Christ
,
who
is
the
Altar
of
sweet
perfume
both
for
himselfe
and
his
people
.
He
must
pray
also
for
the
people
and
blesse
them
,
as
Samuel
,
God
forbid
I
should
sinne
against
God
,
and
not
pray
for
you
.
For
his
office
is
to
stand
between
God
and
his
people
.
Every
man
must
be
his
own
mouth
to
God
;
but
he
must
be
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
down
from
heaven
,
the
continuall
strength
&
nourishmēt
of
the
Church
of
God
,
both
in
the
ministery
of
the
Word
&
Sacraments
,
which
the
ancient
Church
did
weekly
celebrate
,
as
the
Priest
did
weekly
set
these
loaves
.
Nay
,
he
must
not
onely
set
them
before
others
,
but
himselfe
must
feed
on
them
,
as
the
Priests
did
on
the
Shew-bread
,
all
the
week
and
year
long
,
least
it
befal
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.
Daily
Use.
For
the
people
.
labour
in
his
owne
mortification
:
Every
day
kill
some
beast
or
other
,
some
lust
or
other
that
as
wild
beasts
are
untamed
,
and
dangerous
to
the
soule
.
2.
Morning
and
evening
dresse
his
lights
,
and
look
to
the
clearing
of
his
lamps
;
setting
himselfe
a
task
of
daily
reading
the
Scriptures
for
the
clearing
of
his
judgement
,
and
the
informing
of
his
minde
,
and
for
the
reforming
of
his
heart
and
life
,
that
he
may
shine
every
day
more
clearly
than
other
in
holy
conversation
.
3.
Every
day
burne
incense
before
the
Lord
,
upon
the
Altar
of
sweet
perfume
both
morning
and
evening
.
Every
Christian
,
morning
and
evening
must
offer
up
daily
prayers
and
praises
as
a
sweet
smell
unto
God
.
That
as
the
smoke
of
sweet
incense
goeth
upwards
and
disperseth
it selfe
abroad
in
the
ayre
:
so
the
incense
of
prayer
ascending
may
disperse
it selfe
abroad
for
the
benefit
of
the
person
,
family
,
Church
,
at
home
and
abroad
.
What
else
calls
the
Apostle
for
,
saying
:
Pray
continually
,
in
all
things
give
thanks
,
but
that
the
1
Thes.
5.
Lord
should
smell
the
sweet
odours
of
our
morning
&
evening
prayer
,
especially
when
we
rise
and
go
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
week
on
the
Sabbath
day
(
as
the
Priest
in
the
Law
)
provides
himself
of
shew-bread
,
to
serve
for
his
provision
all
the
week
,
that
is
,
make
such
conscionable
use
of
the
holy
Ministery
,
as
he
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
attonement
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
attonement
for
our
own
and
others
sinnes
.
The
equity
of
which
seemes
not
onely
grounded
in
that
Law
,
Lev.
16.
29.
which
enjoynes
the
Jew
a
yearly
standing
fast
,
wherein
once
a
year
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
,
seeing
a
yeares
space
might
bring
about
many
just
occasions
,
1.
Many
sinnes
might
be
committed
to
provoke
the
Lord
,
2.
Reasons
for
a
yearly
fast
Many
judgements
let
in
,
or
to
be
let
in
for
those
sinnes
.
3.
many
mercies
wanting
,
which
by
ours
and
others
sinnes
we
are
worthily
deprived
of
.
And
although
we
ought
continually
to
humble
our selves
for
our
sinnes
,
yet
to
help
our
infirmities
,
and
to
do
it
throughly
,
it
shall
availe
us
much
,
to
set
a
special
time
apart
for
it
,
as
such
who
out
of
sound
judgement
esteem
we
have
sufficient
cause
once
a
year
thus
deeply
to
humble
our selves
.
For
however
the
Jewes
had
daily
expiatory
sacrifices
,
yet
the
Lord
held
it
not
superfluous
to
appoint
them
besides
one
set
and
solemne
day
of
expiation
.
So
is
it
no
lesse
needfull
for
any
Christian
(
notwithstanding
his
daily
humiliation
)
to
help
himselfe
in
his
repentance
by
one
,
in
a
year
at
least
,
day
of
more
solemne
expiation
.
CHAP.
XV.
Nazarites
,
Types
of
Christ
.
THe
third
order
or
ranke
of
holy
persons
types
of
Christ
Nazarites
types
of
Christ
〈◊〉
.
waies
.
are
the
Nazarites
,
who
were
sanctified
by
vow
or
speciall
profession
;
and
not
obscurely
shadowing
Jesus
Christ
the
onely
true
and
perfect
Nazarite
.
For
,
I.
The
name
Nazarite
by
which
Christ
must
be
(
according
to
the
ancient
prophecies
)
called
,
Matth.
2.
23.
and
in
contempt
was
by
the
Jewes
so
stiled
in
the
superscription
of
the
Cross
)
signifieth
one
separated
and
set
apart
from
others
;
and
is
ascribed
to
three
sorts
of
men
,
usually
set
above
others
.
1.
To
such
as
are
set
apart
for
singular
sanctimony
,
as
the
Separate
,
or
set
apart
3.
waies
.
high
Priest
,
whose
crown
of
sanctification
on
his
head
is
called
Nezer
,
Ezod.
29.
6.
2.
To
such
as
in
dignity
and
authority
are
separated
from
others
;
as
Kings
whose
royall
Crown
or
diadem
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
hair
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
be
typified
,
as
well
as
his
sacrifice
and
kingly
office
by
Priests
and
Kings
.
He
was
indeed
the
onely
true
Nazarite
separated
from
sinners
,
holy
,
Christ
eminēt
for
sanctity
in
6.
respects
.
harmelesse
,
and
undefiled
,
Heb.
7.
26.
For
,
1.
His
profession
was
,
I
am
not
of
the
world
,
Joh.
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
holynesse
:
So
Jesus
Christ
surpassed
not
onely
common
men
,
but
the
holiest
of
men
as
far
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
be
purer
than
the
snow
,
and
whiter
than
the
milk
.
3.
He
was
not
of
unholy
made
holy
as
they
,
but
he
was
alwaies
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
,
Matth.
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
he
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
,
fullnesse
of
grace
and
holiness
,
Joh.
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
himself
,
but
sanctifieth
them
&
the
whole
Chruch
;
he
being
the
originall
and
fountaine
of
all
holiness
.
They
might
be
legally
cleane
in
some
actions
:
but
he
was
morally
clean
in
all
observations
.
They
in
some
passages
of
their
life
:
but
he
in
his
nature
,
in
his
disposition
,
and
in
the
fulfilling
of
all
righteousnesse
.
II.
Nazarites
by
the
Law
(
Numb.
6.
2
,
3.
)
must
abstaine
2.
Abstemlous
and
why
.
from
wine
and
strong
drink
,
and
all
that
commeth
of
the
grape
.
1.
Because
they
were
to
study
the
Law
of
God
,
and
the
Lord
will
not
have
them
meddle
with
any
thing
that
might
trouble
their
braine
,
or
unfit
them
to
so
holy
studies
.
2.
He
would
have
them
patterns
of
sobriety
and
temperance
,
and
restraine
them
from
whatsoever
might
stirre
up
lust
,
or
occasion
intemperance
.
In
which
,
what
else
did
they
but
shadow
our
Saviour
Christ
?
Who
was
a
true
Nazarite
,
not
in
the
letter
and
ceremony
(
for
he
did
drink
wine
,
and
miraculously
provided
it
for
others
;
yea
,
ordained
wine
an
element
in
the
Supper
,
that
every
Christian
might
drink
it
)
but
in
the
morality
and
truth
of
the
thing
he
was
the
onely
perfect
Nazarite
.
Never
was
any
so
intent
in
study
,
invocation
,
preaching
,
acting
,
and
suffering
all
things
for
our
sake
,
as
he
was
.
Neither
was
any
creature
so
abstinent
and
temperate
as
he
was
;
he
fasted
fourty
daies
and
fourty
nights
,
and
after
that
(
being
hungry
)
he
would
eat
nothing
till
all
his
temptations
in
the
wilderness
were
ended
.
As
of
all
other
virtues
,
so
he
was
an
unfailing
pattern
in
this
of
holy
abstinence
and
unviolated
temperance
.
III.
The
Nazarites
were
enjoyned
to
let
their
haire
grow
,
3.
Nourishing
the
haire
.
and
no
razor
must
come
on
their
heads
all
the
time
of
their
vow
and
separation
,
Numb.
6.
5.
By
which
ceremony
the
Lord
intended
two
things
.
1.
He
would
have
them
most
unlike
and
contrary
to
the
religious
orders
of
the
heathen
Idolaters
,
who
usually
nourished
their
haire
to
offer
in
sacrifice
to
their
gods
,
as
in
many
examples
I
could
shew
:
But
these
must
not
diminish
their
haire
all
the
time
;
and
when
they
cut
it
off
they
must
burne
it
with
fire
.
2.
To
be
a
meanes
to
avoide
finenesse
and
delicacy
in
curious
trimming
of
the
head
,
and
care
of
the
flesh
,
which
is
a
great
enemy
to
religious
thoughts
and
exercises
.
So
the
Apostle
implies
,
the
more
care
of
the
flesh
,
the
lesse
of
putting
on
Rom.
13.
14.
Christ
Jesus
:
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
effeminate
softnesse
and
delicacy
;
so
to
be
manly
,
strong
,
and
couragious
in
performing
duties
,
and
resisting
stoutly
all
the
temptations
and
baites
that
might
allure
them
from
the
duty
undertaken
.
As
for
our
Saviour
(
whom
they
shadowed
)
it
is
not
likely
he
nourished
his
hair
,
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
,
1
Cor.
11.
14.
And
then
are
all
the
Romish
Painters
quite
out
,
who
paint
him
with
his
haire
lying
round
about
his
shoulders
;
but
Painters
and
Poets
may
lie
by
authority
.
It
was
enough
for
him
,
that
he
was
a
Nazarite
in
Pictoribus
atque
Poetis
,
Quidlibet
audendi
semper
fuit
aequa
potest●s
.
Hor.
the
truth
and
substance
of
that
Law
,
although
not
in
the
letter
and
outward
ceremony
of
it
.
In
which
respect
how
did
he
neglect
himselfe
;
who
being
the
Lord
of
all
,
denied
himselfe
of
all
rights
and
comforts
.
He
was
so
farre
from
all
delicacy
,
that
(
with
an
utter
refusall
of
all
delights
of
flesh
)
his
whole
intention
was
set
on
his
function
and
office
,
submitting
himselfe
to
sorrow
,
curse
,
&c.
Besides
what
courage
and
fortitude
did
he
express
through
his
whole
function
and
office
,
in
overcomming
Sinne
,
Death
,
Satan
,
the
Crosse
,
Hell
,
and
all
adversaries
?
Sampson
the
strongest
of
all
Nazarites
was
but
a
weakling
to
him
;
his
adversaries
,
flesh
not
spirit
;
his
power
,
faint
and
failing
,
yea
,
changed
into
weaknesse
.
IV.
Nazrrites
must
not
come
near
the
dead
to
touch
them
,
4.
Not
touch
the
dead
.
nor
defile
themselves
by
them
;
nor
meddle
with
the
funerall
of
father
,
mother
,
brother
,
sister
,
or
any
of
their
kindred
,
though
they
might
pretend
never
so
much
piety
,
affection
,
or
good
nature
.
By
which
Law
the
Lord
would
teach
them
two
things
.
1.
That
no
changes
of
this
life
,
nor
losses
of
their
dearest
friends
should
turne
them
aside
from
their
duty
,
or
from
the
observation
of
the
Law
of
their
profession
.
2.
To
teach
them
constancy
,
patience
,
and
magnanimity
of
spirit
in
the
greatest
outward
afflictions
,
and
not
to
shew
a
weaknesse
or
passion
in
open
and
excessive
lamentation
.
Our
Lord
,
although
he
did
touch
the
dead
,
and
was
at
funeralls
,
and
wept
at
the
raising
of
Lazarus
,
and
so
observed
not
the
ceremony
of
Nazarites
,
because
he
was
no
Legall
Nazarite
,
but
was
called
a
Nazarite
as
being
the
truth
and
substance
of
all
the
Legall
Nazarites
,
as
in
all
other
things
,
so
in
this
:
For
he
onely
was
the
Master
,
and
had
the
true
command
of
all
his
affections
;
never
exceeded
measure
in
any
thing
,
never
was
defiled
by
any
person
dead
in
sinne
,
never
by
any
dead
work
,
never
touched
or
came
neare
any
such
defilement
,
which
Legall
Nazarites
could
not
avoide
.
V.
The
Nazarites
must
be
absolved
and
released
from
5.
Released
of
the
vow
.
their
Vow
by
comming
to
the
doore
of
the
tabernacle
of
the
Congregation
with
their
offering
.
Numb.
6.
13.
plainely
by
that
figure
leading
us
unto
Christ
,
the
onely
doore
by
which
we
enter
,
and
have
liberty
to
come
into
the
presence
of
God
,
and
obtaine
freedome
from
the
sinne
and
weakness
of
any
duty
we
performe
before
him
.
Now
for
Applycation
.
I.
Acknowledge
Christ
the
true
Nazarite
.
Upon
his
head
Vse
.
1.
Christ
and
his
excellēcy
to
be
acknowledged
let
his
Crowne
flourish
.
As
it
was
said
of
Joseph
,
Gen.
49.
26
,
he
was
separate
from
his
brethren
:
so
was
Jesus
Christ
separated
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
than
snow
,
and
whiter
than
milk
;
yea
,
his
measure
runs
over
to
his
Church
,
Ephes.
5.
26.
2.
In
excellency
and
perfection
of
all
virtues
and
graces
,
he
is
that
Netser
,
Isai.
11.
1.
the
branch
or
flower
which
alwaies
flourished
in
all
kinds
,
and
perfections
of
virtue
and
graces
,
and
casts
from
him
farre
and
near
a
most
sweet
smell
,
sweet
and
acceptable
to
God
and
men
.
3.
In
power
and
authority
.
The
kingdome
is
his
and
And
his
great
power
:
wherein
.
power
and
glory
;
all
power
is
given
him
in
heaven
and
in
earth
.
He
hath
power
,
1.
To
do
us
good
.
2.
To
withstand
our
evill
.
3.
To
tread
down
Satan
,
sinne
,
death
.
4.
To
rescue
his
Church
,
to
confound
Antichrist
and
all
enemies
.
5.
To
finish
the
grace
and
glory
of
his
Saints
.
Object
.
Why
must
Christ
be
so
pure
a
Nazarite
▪
Answ.
1.
Because
his
passion
could
not
have
been
acceptable
,
if
his
person
had
not
been
as
pure
as
the
sunne
.
2.
He
was
to
be
,
not
onely
righteousnesse
in
himselfe
as
other
Nazarites
,
or
righteousnesse
in
part
:
but
he
must
be
a
perfect
righteousnesse
unto
many
.
Ob.
But
how
could
he
be
so
pure
comming
of
Adam
as
they
did
?
Sol.
He
came
of
Adam
,
not
by
Adam
,
as
they
did
;
that
is
,
he
came
not
by
naturall
propagation
from
Adam
,
but
was
conceived
by
the
holy
Ghost
,
and
so
all
originall
impurity
was
stopped
in
the
very
first
moment
of
his
holy
conception
.
Ob.
But
did
not
he
take
the
same
infirmities
comming
of
Adam
as
they
did
?
Answ.
No
,
he
tooke
such
infirmities
as
he
pleased
,
to
fit
him
for
a
mercifull
high
Priest
,
not
to
hinder
him
,
and
therefore
he
took
such
infirmities
from
Adam
as
were
miserable
,
but
not
damnable
,
and
so
remained
a
pure
Nazarite
without
all
sinfull
frailty
.
II.
Christ
the
true
Nazarite
being
come
,
all
shadowes
Use.
2.
Differences
of
the
Nazarites
vow
and
Papists
.
must
fly
away
,
and
therefore
this
order
of
Nazarites
gives
no
colour
or
approbation
to
any
order
of
Popish
votaries
or
monasticall
persons
now
in
the
new
Testament
.
Besides
,
that
white
is
not
more
contrary
to
black
than
monasticall
vowes
to
this
.
For
,
1.
The
Nazarites
were
appointed
by
God
himselfe
:
theirs
devised
by
themselves
.
2.
Their
vowes
were
of
things
possible
,
in
their
power
,
and
temporary
:
these
are
of
things
impossible
,
without
their
power
and
during
life
,
be
the
party
never
so
unable
to
endure
it
.
3.
Their
vowes
(
though
appointed
by
God
)
were
not
able
to
merit
remission
of
sinne
and
eternall
life
:
but
these
say
that
they
merit
for
themselves
and
others
,
that
their
vowes
are
parts
of
Gods
worship
(
which
never
came
in
his
mind
or
book
)
and
a
state
of
great
perfection
:
Whereas
,
a
Nazarite
was
not
more
righteous
than
others
,
but
better
fitted
for
his
duty
.
Nazar●us
non
suit
caeteris
justior
,
sed
aptior
ad
●fficia
.
4.
Nazarites
might
not
cut
their
haire
:
their
order
stands
in
cutting
and
shaving
that
they
may
still
look
neate
and
effeminate
.
5.
Nazarites
drink
no
wine
nor
strong
drink
,
and
they
are
very
temperate
in
their
diet
:
these
Belly
gods
eat
up
the
fat
,
and
poure
in
the
sweet
till
they
be
monsters
,
that
the
very
fasts
of
●riers
(
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
morsels
.
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
darknesse
to
light
.
III.
The
shadow
of
the
Law
is
vanished
away
,
and
the
Use
3.
●mbra
legis
c●●●●i●
,
illuxit
veritas
Evangelii
.
truth
of
the
Gospell
is
broken
forth
as
the
light
,
saith
the
Canon
Law
.
Every
Christian
must
be
a
Nazarite
not
by
vow
of
separation
,
but
by
imitation
and
resemblance
of
Christ
the
true
Nazarite
,
For
,
I.
He
must
be
separate
from
others
.
1.
He
must
see
that
Be
Nazarites
and
how
.
●e
be
separate
from
ungodly
ones
,
as
one
advanced
to
a
happy
estate
in
Christ
.
2.
That
now
his
mind
,
affections
,
speeches
and
whole
course
be
contrary
to
the
course
of
the
world
;
and
so
(
as
Joseph
)
separate
himselfe
from
the
evill
behaviour
and
manners
of
his
brethren
;
yea
,
complaine
of
them
to
his
father
.
3.
He
must
be
content
if
his
brethren
separate
from
him
,
as
did
Josephs
brethren
when
they
sold
him
into
Egypt
.
This
is
to
be
a
Christian
Nazarite
.
II.
This
Christian
Nazarite
must
strictly
keep
the
rules
of
his
profession
.
i.
e.
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
,
1
Thes.
4.
3.
he
must
resigne
himselfe
wholy
to
God
.
2.
Carefully
to
avoid
the
least
defilement
of
sinne
.
The
Lord
made
a
Law
(
Numb.
6.
9.
)
that
if
any
died
by
a
Nazarite
casually
and
suddenly
(
though
he
could
not
avoide
it
)
he
defiled
the
head
of
his
consecration
;
he
must
be
shaven
and
come
and
offer
a
Lamb
for
a
trespass
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
casuall
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
works
:
Jude
23.
hate
even
the
garment
spotted
by
the
flesh
.
2.
He
must
study
the
Law
of
the
Lord
to
grow
in
knowledge
and
conscience
.
Men
deceive
themselves
that
think
there
be
no
students
but
those
whose
profession
is
learning
,
contrary
to
Psal.
1.
and
Joh.
5.
39.
III.
He
must
avoid
intemperance
,
surfeting
,
drunkenness
strongly
watch
and
ward
against
naturall
desires
,
against
the
allurings
and
baits
of
sinne
,
remove
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
restrain
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
we
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
retain
humility
,
bewaile
his
wants
,
confesse
how
unprofitable
he
is
in
his
service
.
The
Nazarite
that
hath
gone
through
his
vow
in
the
best
manner
,
in
giveing
it
up
must
bring
a
burnt
offering
and
a
peace
offering
;
confessing
his
wants
,
and
craving
acceptance
:
so
must
we
in
our
best
strife
and
indeavours
,
present
our
duty
with
that
burnt
offering
and
peace
offering
made
by
Jesus
Christ
;
and
in
that
onely
seek
and
find
acceptance
.
CHAP.
XVI
.
Clean
persons
:
Types
of
Christ
.
THe
fourth
ranke
of
holy
persons
pointing
us
unto
Christ
,
Cleansing
the
unclean
a
type
of
Christ
.
were
such
persons
as
were
cleansed
from
any
legall
uncleanenesse
.
The
person
legally
uncleane
were
of
severall
sorts
,
and
every
sort
had
his
severall
sort
of
cleansing
,
all
of
them
looking
towards
and
leading
us
to
Jesus
Chuist
.
To
give
some
taste
in
some
particulars
.
Legall
uncleannesse
was
caused
.
1.
From
without
,
by
touching
or
tasting
.
2.
From
3.
Sorts
of
uncleanness
within
,
as
unclean
issues
.
3.
From
within
and
without
,
as
Leprosie
.
Order
requireth
that
we
should
speake
,
-
I.
Of
the
severall
uncleannesses
.
-
II.
Of
the
severall
cleansings
.
Sect.
I.
I.
The
kindes
of
legall
uncleanenesse
were
three
:
1.
By
meats
or
creatures
that
were
unclean
.
I.
The
first
kind
of
legall
uncleanenesse
was
by
eateing
or
touching
any
uncleane
meat
or
creature
,
Levit.
11.
11.
and
28.
Qu.
How
did
the
creatures
become
uncleane
,
which
God
had
made
good
?
Answ.
The
Law
of
distinction
of
meates
was
not
therefore
Whence
this
uncleanness
.
ordained
,
because
those
creatures
were
evill
in
their
nature
(
for
God
saw
all
his
workes
very
good
)
but
prohibited
onely
in
their
use
.
Neither
doth
the
Lord
pronounce
them
uncleane
by
their
creation
,
but
by
a
temporary
institution
,
which
restrained
their
use
and
touch
.
Object
.
It
seemes
they
were
so
by
creation
:
for
before
the
ceremoniall
Law
,
there
was
a
distinction
of
clean
and
unclean
in
Noahs
time
,
Gen
7.
2.
When
it
began
.
Answ.
It
was
before
the
writing
of
the
ceremoniall
Law
,
but
not
before
the
being
of
it
,
it
being
delivered
to
Adam
and
his
posterity
by
Gods
lively
voyce
.
Besides
by
that
institution
they
were
forbidden
onely
for
sacrifice
:
but
by
this
forbidden
for
common
use
and
food
,
yet
still
cleane
in
their
owne
nature
.
Qu.
But
how
can
these
creatures
defile
a
man
,
and
that
of
How
it
could
be
.
our
Saviour
be
true
,
Mat.
15.
11.
That
which
goeth
into
the
mouth
,
defileth
not
the
man
?
Answ.
Now
under
the
Gospel
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
begin-God
permitted
all
other
trees
to
Adam
,
onely
restrained
him
in
the
tree
of
knowledge
of
good
and
evill
;
which
therefore
ceased
not
to
be
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
sinful
eating
against
the
commandement
.
Qu.
But
what
ends
or
reasons
were
there
of
this
prohibition
Meats
why
prohibited
.
of
meats
?
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
,
he
may
do
with
his
own
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
,
goats
,
doves
:
God
will
have
his
people
sacrifice
these
to
his
service
,
and
eat
those
creatures
which
they
(
out
of
their
heathenish
superstition
)
might
not
touch
.
The
heathens
used
to
offer
many
kinds
of
beasts
to
the
Moon
,
the
Queen
of
heaven
,
and
to
Bacchus
:
God
will
have
his
people
detest
both
in
sacrifice
and
meat
those
which
they
so
offered
;
all
to
shew
how
contrary
we
ought
to
be
to
Idolaters
,
in
whatsoever
we
may
.
5.
To
distinguish
that
people
of
God
from
all
the
nations
;
God
esteeming
them
by
his
grace
in
the
Messiah
a
clean
people
,
and
all
other
unclean
.
And
this
was
a
wall
of
partition
between
Jewes
and
Gentiles
,
till
Christ
by
rending
the
vaile
brake
it
down
also
,
as
in
Peters
vision
,
Acts
10.
15.
6.
The
Lord
by
this
difference
of
beasts
would
have
them
conceive
a
difference
of
persons
shadowed
thereby
;
of
whom
some
are
clean
,
some
are
unclean
;
the
former
being
elect
,
arè
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
.
Ans.
1.
The
clean
are
known
by
the
two
common
marks
Marke
,
of
clean
beasts
of
clean
beasts
,
Lev.
11.
3.
1.
They
divide
the
hoofe
;
that
is
,
rightly
distinguish
of
things
,
between
nature
and
grace
,
between
Moses
and
Christ
,
between
the
Law
and
Gospell
,
truth
and
falshood
.
They
will
not
receive
things
in
gross
and
hand
over
head
;
but
being
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
,
Luke
2.
19.
3.
The
uncleane
are
known
by
some
naughty
and
unclean
property
.
Some
like
the
dogs
that
prophane
the
most
holy
things
;
bark
against
the
word
&
preachers
of
it
;
never
chew
the
cud
,
nor
digest
the
word
.
Some
like
the
swine
(
2
Pet.
2.
)
having
their
mouthes
allwaies
rooting
in
the
earth
,
cannot
look
up
towards
heaven
;
all
for
their
belly
;
good
for
nothing
but
the
knife
:
neither
for
plow
,
nor
cart
,
nor
burthens
,
nor
saddle
,
nor
wooll
,
nor
milk
;
but
onely
to
feed
and
die
;
besides
(
while
they
live
)
their
filthy
wallowing
in
miery
lusts
and
puddles
of
corruption
.
Some
like
the
hare
,
fearfull
creatures
,
shrinking
from
faith
in
God
in
temptation
,
and
from
profession
of
it
in
times
of
danger
and
persecution
;
more
fearing
crosses
and
losses
than
God
himselfe
,
or
the
losse
of
salvation
.
The
unclean
creatures
connot
enter
into
heaven
:
The
fearfull
,
&c.
shall
have
their
part
in
the
lake
,
&c.
Rev.
21.
8.
Of
the
same
ranke
are
the
Comes
,
that
burrow
and
treasure
in
the
earth
,
and
neglect
to
treasure
where
theeves
neither
digg
through
nor
steale
,
Matth.
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
;
carry
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
uncleaneness
was
caused
from
within
,
2.
By
an
unclean
issue
.
and
was
by
the
unclean
issue
of
man
or
woman
;
for
which
were
appointed
ceremonies
of
purification
,
Levit.
12.
and
Chap.
15.
6.
All
those
uncleane
issues
(
of
which
we
must
read
and
speak
modestly
)
lead
us
by
the
hand
,
1.
Into
What
it
teacheth
.
our selves
,
and
the
consideration
of
our
naturall
corruption
,
the
running
issues
of
which
meet
us
every where
.
2.
Out
of
our selves
to
the
remedy
,
which
is
by
Jesus
Christ
our
sanctifier
.
The
description
of
this
foulenesse
shewes
what
we
are
by
nature
,
and
in
the
first
Adam
.
The
manner
of
the
cleansing
shewes
what
we
are
by
grace
,
and
in
the
second
Adam
,
in
whom
alone
we
attaine
cure
and
remedy
.
To
explaine
which
,
we
must
know
that
,
1.
Those
lawes
concerning
our
uncleane
birth
and
the
womans
purification
after
every
birth
,
put
both
the
Jewes
and
us
in
mind
,
how
that
the
common
nature
of
man
is
horribly
polluted
by
sinne
,
which
is
every
where
called
by
the
name
of
uncleanenesse
;
Psal.
51.
5.
Behold
I
was
borne
in
iniquity
,
and
in
sinne
hath
my
mother
conceived
me
.
Isa.
64.
6.
We
have
all
been
as
an
uncleane
thing
,
and
all
our
righteousnesse
as
filthy
cl●uts
.
Joh.
14.
4.
Who
can
bring
a
cleane
thing
out
of
filthinesse
?
there
is
not
one
.
Joh.
3.
6.
That
which
is
borne
of
Generatum
sequitur
naram
ge●erantis
.
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
stickes
to
the
whole
man
both
in
body
and
soule
,
polluting
the
mind
with
blindnesse
,
the
will
with
rebellion
against
the
will
of
God
,
the
conscience
with
senselessenesse
and
horrour
,
the
affections
with
all
manner
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
waies
polluted
:
So
the
Jewes
and
we
are
put
in
mind
,
that
from
that
filthy
puddle
and
fountaine
of
originall
sinne
issue
continually
many
uncleane
issues
into
the
life
and
conversation
.
Matth.
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.
Unto
them
that
are
defiled
and
unbeleeving
,
is
nothing
pure
,
but
even
their
minds
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
uncleanenesse
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
,
than
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
uncleanenesse
,
and
that
if
he
separate
not
from
it
he
shall
die
in
it
for
defiling
Gods
Sanctuary
,
vers.
31.
this
made
him
seeke
to
the
remedy
:
So
the
true
understanding
of
a
mans
forlorn
&
desperate
estate
by
nature
;
and
that
except
a
man
be
borne
againe
of
water
and
the
holy
Ghost
,
he
can
never
see
the
kingdome
of
God
,
Joh.
5.
5.
This
makes
a
man
flye
out
of
himselfe
to
seek
righteousnesse
and
purity
in
the
meanes
which
God
hath
appointed
.
And
thus
by
the
very
description
of
our
uncleannesse
we
are
led
unto
Christ
,
by
whom
how
we
are
to
be
cured
,
we
are
after
to
see
.
Sect.
III.
The
third
Legall
uncleannesse
was
by
the
disease
of
the
3.
By
leprosie
.
leprosie
;
than
which
none
was
more
foule
,
more
hatefull
.
None
so
lively
resembled
the
native
face
of
sinne
;
none
had
so
solemne
and
significant
rites
for
cure
;
none
did
more
expressely
shadow
all
constitutions
as
conduce
to
the
purging
and
removing
of
sinne
;
and
consequently
none
more
forceably
led
us
to
Christ
,
who
is
not
in
any
ceremony
more
lively
figured
.
The
Lord
would
have
the
Jewes
and
us
in
this
instance
to
be
led
by
things
sensible
to
things
intellectuall
;
Per
sensibilia
ad
intelligibilia
.
by
an
externall
and
sensible
disease
to
be
carried
to
that
which
is
internall
and
lesse
sensible
,
for
the
most
part
.
And
though
of
all
bodily
diseases
,
none
more
expresly
declareth
the
disease
of
sinne
in
the
soule
than
leprosie
;
yet
it
comes
farre
short
of
it
in
the
desperate
and
dangerous
properties
of
it
.
We
must
therefore
prepare
men
to
Christ
by
describing
the
foulenesse
and
misery
of
the
disease
.
1.
Leprosie
proceeds
from
poisoned
and
corrupted
humours
Sin
declared
odious
.
in
the
body
:
so
sinne
is
nothing
else
but
the
poison
and
corruption
of
the
soule
.
And
this
spirituall
leprosie
is
farre
more
miserable
than
the
other
;
for
that
of
the
body
is
onely
a
punishment
,
this
is
a
guilt
.
And
who
can
deny
but
Poena
culpae
.
the
corruption
and
poison
of
the
soule
and
spirit
,
is
farre
more
poisonfull
and
mortall
than
poison
of
the
flesh
?
2.
Bodily
leprosie
is
a
disease
of
some
men
:
sinne
is
of
In
all
.
all
men
,
and
of
all
the
man
.
Bodily
leprosie
spreads
over
all
parts
of
the
body
,
but
cannot
reach
the
soule
:
but
this
spreads
over
the
whole
man
;
the
soule
and
all
the
faculties
are
weakned
and
tainted
;
there
is
,
not
a
debility
onely
,
but
a
corruption
in
the
understanding
,
will
,
conscience
,
memory
,
in
all
affections
,
in
all
sences
,
in
all
parts
;
no
man
,
no
part
of
man
exempted
or
excepted
.
3.
No
disease
is
more
stinking
,
and
hatefull
to
men
than
God
hates
.
leprosie
:
So
nothing
is
so
hatefull
and
abhominable
to
God
as
sinne
;
his
eyes
cannot
abide
to
behold
it
;
he
will
not
endure
it
in
his
dearest
servants
,
no
nor
Angels
themselves
,
unrevenged
;
he
esteems
the
sinner
as
dung
.
4.
No
disease
more
contagious
and
infectious
:
A
leper
Infection
.
must
meddle
with
nothing
unlesse
he
would
defile
it
:
All
he
can
doe
is
to
make
others
unclean
by
breathing
,
touching
,
conversing
.
The
plague
of
pestilence
is
not
so
infectious
as
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
unclean
,
by
the
filthy
breath
of
his
corrupt
communication
,
by
his
wicked
example
and
conversation
:
No
leaven
is
so
spreading
,
no
pitch
so
cleaving
.
5.
Leaprosie
of
all
diseases
separated
the
infected
persons
Excommunication
-
from
the
fellowship
of
all
men
both
in
civill
and
divine
ordinances
for
many
dayes
;
and
if
they
proved
incurable
(
suppose
them
Kings
)
they
were
utterly
and
for
ever
excluded
the
host
,
as
Uzziah
,
2
King
.
15.
5.
Neither
might
they
come
to
the
Temple
to
joyne
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
;
it
shuts
out
of
the
Congregation
of
God
in
Quoad
-
-
Consor
tium
.
-
Locum
.
-
Praem●…
.
earth
and
heaven
:
No
fellowship
,
place
,
or
reward
with
them
.
6.
Of
all
diseases
none
is
more
painfull
,
sorrowfull
,
mortall
,
or
incurable
;
and
therefore
they
were
enjoyned
to
put
on
mournfull
garments
seeing
God
had
inflicted
so
lamentable
Paine
and
danger
.
a
disease
on
them
,
so
hardly
and
seldome
cured
as
most
did
cary
it
unto
death
,
as
Gehezi
and
Azariah
.
In
which
the
Lord
(
as
in
a
glasse
)
would
shew
us
the
extream
sorrowes
and
paines
that
wait
on
sinne
unpardoned
;
sorrowes
of
this
life
and
of
the
life
to
come
:
And
that
we
should
put
on
mourning
garments
of
timely
sorrow
,
and
afflict
our selves
for
our
sinnes
,
seeing
we
are
all
poisoned
with
so
incurable
a
disease
,
as
there
is
no
hope
to
expect
any
cure
in
this
life
;
for
every
man
carries
the
running
issues
of
sinne
to
his
death
naturall
,
the
most
to
the
death
eternall
.
7.
The
signes
and
symptomes
of
leprosie
are
most
correspondent
Signes
of
sin
and
leprosie
.
to
the
symptomes
and
effects
of
sinne
in
the
soul.
1.
As
there
is
a
debility
and
weaknesse
of
all
parts
becuase
the
spirits
are
exhausted
:
so
sinne
weakens
all
faculties
,
because
the
spirit
of
grace
is
resisted
and
driven
out
.
2.
There
is
a
tumour
and
swelling
in
the
flesh
:
here
a
tumour
and
proud
swelling
of
mind
;
none
more
proud
than
he
who
hath
least
cause
.
3.
There
is
burning
and
thirst
through
the
adust
and
burnt
bloud
by
melancholy
whereof
it
ariseth
:
here
is
inflammation
and
burning
of
anger
,
of
lust
,
and
thirst
after
the
world
,
after
revenge
,
after
prefermentst
;
and
this
insatiable
as
every
sinne
is
.
4.
There
is
filthy
putred
matter
still
breaking
forth
most
loathsomely
:
so
here
from
within
breaks
out
corrupt
matter
of
envie
,
of
hatred
of
goodnesse
,
of
uncleanenesse
in
speeches
and
behaviour
.
5.
There
is
an
hoarse
and
weake
voice
:
here
the
voice
so
weake
as
it
cannot
pray
,
or
cannot
be
heard
.
God
heares
not
sinners
;
for
either
they
pray
not
at
all
,
or
they
are
in
their
sinnes
.
6.
There
is
a
filthy
stinking
breath
;
and
therefore
they
must
cover
their
lips
,
that
by
their
breath
they
might
not
infect
others
:
So
here
is
a
filhy
breath
of
corrupt
communication
,
of
uncleane
and
adulterous
speeches
,
swearing
and
cursing
speeches
,
lying
and
false
speeches
,
slanderous
and
uncharitable
speeches
;
and
seldome
doe
such
cover
their
lips
,
being
like
the
uncleane
vessells
of
the
Law
which
were
ever
open
to
the
corrupting
and
poisoning
of
numbers
.
Sect.
IV.
1.
From
the
former
description
of
legall
uncleannesses
,
Note
.
1.
Church
and
members
,
subject
to
many
defilements
.
note
the
state
of
Gods
Church
and
people
here
upon
earth
,
subject
unto
many
sorts
of
defilements
and
pollutions
within
them
,
without
them
,
and
on
every
hand
of
them
;
by
foule
and
uncleane
creatures
and
persons
,
by
foule
courses
and
actions
,
which
a
godly
man
may
not
touch
or
taste
but
he
is
presently
defiled
,
as
he
that
toucheth
pitch
cannot
but
be
defiled
with
it
.
Where
be
they
that
will
see
no
Church
,
if
they
see
any
uncleannesse
?
Or
who
say
that
God
is
in
no
such
society
where
any
pollution
is
?
seeing
God
vouchsafeeth
to
walk
among
his
owne
people
,
who
were
daily
subject
to
so
many
legall
and
morall
pollutions
.
God
might
(
if
it
pleased
him
)
wholly
purge
his
floore
here
upon
earth
;
but
it
makes
more
for
his
glory
to
suffer
sinne
and
evill
,
and
to
set
the
Saints
in
the
middest
of
defilements
here
below
.
1.
There
must
be
a
difference
between
this
heaven
and
And
why
.
earth
,
and
the
new
heaven
and
new
earth
in
which
dwells
nothing
but
righteousnesse
;
for
had
the
Saints
no
warre
,
there
needed
no
watch
,
there
could
be
no
victory
;
if
no
seed
time
,
no
harvest
.
2.
Gods
mighty
power
is
more
manifest
in
gathering
and
preserving
a
Church
to
himselfe
out
of
sinners
,
and
among
sinners
;
and
he
magnifieth
his
mercy
both
in
covering
and
curing
so
great
and
many
corruptions
.
3.
The
godly
in
sence
of
their
uncleanenesse
are
kept
low
in
their
owne
eyes
,
and
watchfull
of
their
own
waies
;
and
so
are
driven
out
of
themselves
unto
Christ
for
righteousnesse
,
and
unto
God
for
strength
continually
,
as
privy
unto
their
own
continuall
weaknesse
.
So
to
subdue
presumption
Paul
must
have
a
buffeter
,
and
to
way-lay
security
comming
on
Israel
,
all
the
Canaanites
must
not
be
subdued
.
4.
In
that
they
cannot
expect
freedome
from
foulenesse
and
uncleannesse
here
below
,
they
may
the
rather
desire
and
aspire
to
that
heavenly
Tabernacle
into
which
no
uncleane
thing
can
enter
,
Rev.
21
,
27.
and
wish
to
be
translated
thither
where
righteousnesse
shall
dwell
,
yea
,
the
righteous
and
holy
God
shall
dwell
immediately
in
the
middest
of
his
Saintes
,
and
all
things
together
with
themselves
shall
be
most
absolutely
clean
and
holy
.
II.
The
Lord
by
so
large
a
description
of
legall
uncleannesse
,
would
have
them
and
us
look
more
nearly
and
seriously
Note
.
2.
Look
narrowly
on
the
misery
of
sinne
.
upon
our
own
misery
by
sinne
,
both
in
the
cause
,
and
in
the
effects
of
it
The
former
by
bringing
us
to
the
contemplation
of
the
foulnesse
of
our
natures
and
uncleannesse
even
in
our
birth
and
originall
.
For
howsoever
men
little
esteem
or
bewaile
this
uncleanenesse
of
nature
and
original
sin
;
yet
the
Apostle
(
better
acquainted
with
the
nature
of
it
)
calls
it
,
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
seem
marvellous
filthy
and
unclean
in
his
own
eyes
.
1.
What
is
the
reason
that
so
many
do
Pharisaically
pride
themselves
,
if
not
in
the
goodnesse
of
their
persons
,
yet
in
some
blind
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
uncleannesse
:
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
own
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
wormwood
yeeld
a
sweet
taste
,
then
might
their
fruits
be
sweet
and
tastfull
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
,
hear
sermons
,
are
outwardly
clean
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
banks
:
most
dangerous
,
most
secret
:
hardest
to
find
out
,
and
hardest
to
cure
,
and
this
deceives
thousands
in
their
reckonings
.
4.
Why
is
the
righteousness
of
faith
in
the
bloud
of
Christ
so
much
undervalued
,
and
men
so
hardly
driven
out
of
themselves
to
seek
righteousnesse
by
him
?
But
because
they
see
not
their
own
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
)
feels
not
his
sicknesse
,
nor
discerns
the
depth
and
dangers
of
it
,
seeks
not
greatly
after
the
Physitian
,
he
applies
either
no
meanes
,
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
whether
but
to
the
right
remedy
.
It
is
fit
and
fruitfull
to
look
a
little
nearer
this
disease
of
Good
to
see
and
know
our
filthiness
,
by
sin
.
nature
,
that
we
may
not
onely
make
conscience
of
the
foulnesse
of
nature
,
but
be
thrust
out
of
our selves
to
the
meanes
of
our
cleansing
:
Considering
,
1.
That
this
uncleane
issue
(
which
the
Legall
issues
point
us
unto
)
is
a
sinne
against
the
whole
Law
of
God
in
all
branches
of
it
,
whereas
other
sinnes
are
against
one
of
the
Tables
,
and
one
of
the
Commandements
.
2.
This
poyson
of
nature
is
the
same
in
all
men
,
that
all
may
be
humbled
who
are
born
children
of
the
devill
,
enemies
to
righteousnesse
,
all
of
us
being
in
our
very
birth
sonnes
of
death
:
for
in
Adam
all
are
dead
.
And
as
an
image
of
rotten
wood
must
needs
be
rotten
:
so
we
,
hewn
out
of
so
rotten
a
stock
.
Who
is
it
that
is
not
a
Leper
from
the
wombe
?
Let
any
man
thrust
his
hand
into
his
bosome
,
as
Moses
did
,
Exod.
4.
6.
and
he
shall
pull
it
out
againe
leprous
,
and
as
white
as
snow
.
Every
man
hath
cause
to
cry
with
the
Leper
,
I
am
uncleane
,
I
am
uncleane
.
The
spawne
of
a
Serpent
are
Serpents
;
and
what
are
we
but
the
spawn
,
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
,
than
sinne
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
soule
,
which
is
seated
in
all
the
members
,
so
as
from
the
crown
of
the
head
to
the
sole
of
the
foot
,
there
is
nothing
sound
:
but
ataxy
or
disorder
in
want
of
all
goodnesse
in
all
parts
,
and
pronenesse
to
all
evill
.
4.
Miserable
are
the
effects
of
this
close
uncleanenesse
:
As
,
1.
In
this
Image
of
sinne
,
no
ugly
toad
can
be
so
hatefull
to
us
,
as
we
unto
God
.
2.
The
whole
man
lies
subject
under
the
curse
and
wrath
of
God
;
Rom.
5.
18.
the
fault
came
on
all
men
to
condemnation
.
3.
Nothing
can
proceed
from
us
but
what
is
foule
and
damnable
.
What
can
a
Serpent
cast
out
but
poyson
?
Whatsoever
our
own
strength
or
will
can
bring
forth
is
tainted
with
this
leprosie
,
for
free
will
remaineth
onely
to
evill
.
4.
Nothing
without
us
that
we
can
touch
,
but
we
taint
,
4.
Miserable
effects
of
inward
uncleannesse
.
till
we
be
cleansed
,
noted
in
the
infection
of
houses
,
vessels
,
garments
.
Both
earthly
things
,
all
the
creatures
,
all
our
comforts
,
actions
,
to
the
unpure
all
is
so
:
yea
,
divine
actions
,
the
word
,
Sacraments
,
prayer
,
almes
,
all
polluted
by
us
and
to
us
,
so
long
as
we
be
unconverted
and
in
our
uncleane
nature
.
5.
An
unregenerate
man
can
converse
with
no
man
,
but
(
as
a
Leper
)
he
infects
him
by
example
,
provocation
,
corrupt
opinions
,
frothy
speeches
,
fruitlesse
behaviour
.
And
if
they
that
poyson
mens
bodies
are
worthy
extreame
punishment
,
and
every
man
detests
them
:
how
much
more
severe
wrath
of
God
are
they
liable
unto
,
that
do
nothing
but
poison
mens
soules
?
6.
No
Leper
was
so
worthily
cast
out
of
the
campe
;
as
all
of
us
by
nature
are
worthily
cast
out
of
the
society
of
Saints
in
earth
and
in
heaven
,
yea
,
from
the
presence
and
fellowship
of
God
and
Jesus
Christ
,
and
that
for
ever
.
Sinne
properly
shuts
out
of
heaven
,
no
unclean
thing
comes
there
:
nothing
more
hateful
to
God
,
nothing
but
that
hated
by
him
.
7.
All
this
misery
we
our selves
can
neither
discerne
nor
remedy
.
It
makes
us
pure
in
our
owne
eyes
,
though
we
be
not
washed
,
Prov.
30.
12.
We
lie
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
own
disease
and
need
of
cure
,
let
us
returne
to
the
meanes
of
our
cure
in
these
three
severall
sorts
of
uncleanenesse
,
and
in
the
legall
be
led
to
the
cure
of
morall
uncleannesse
.
Thus
of
the
kinds
of
legall
uncleanenesse
.
Next
,
all
Legall
uncleanenesse
was
to
be
cured
two
waies
.
2.
Uncleanness
cured
by
washing
,
and
offering
1.
By
ablution
or
washing
.
2.
By
oblation
or
offering
.
Both
these
were
appointed
for
all
kinds
as
in
particular
.
1.
For
uncleane
touchings
and
tastings
,
the
parties
must
wash
their
clothes
,
Lev.
11.
40.
2.
For
unclean
issues
,
they
must
wash
themselves
and
their
clothes
,
Lev.
15.
13.
3.
For
uncleanness
of
Leprosie
they
must
wash
themselves
,
their
clothes
,
and
besides
shave
off
all
their
haire
,
and
stay
seven
daies
without
the
camp
,
Lev.
14.
8
,
9.
Sect.
V.
I.
The
first
meanes
of
purging
Legall
uncleanenesse
is
Washing
:
bloud
of
Christ
.
washing
;
which
shadowed
out
the
washing
of
the
sinner
in
the
laver
of
Christs
bloud
,
all
the
water
in
the
sea
cannot
wash
away
the
least
sinne
;
that
great
work
is
appropriated
to
the
bloud
of
Christ
,
1
Joh.
1.
7.
the
bloud
of
Jesus
Christ
his
sonne
cleanseth
us
from
all
sinne
:
Rev.
1.
5.
Who
loved
us
,
and
washed
us
from
our
sinnes
in
his
bloud
:
which
bloud
is
opposed
to
all
legall
washings
,
Heb.
9.
9.
Object
.
Levit.
11.
44.
This
washing
is
called
a
sanctification
.
Answ.
Sanctification
is
twofold
.
1.
By
the
outward
sign
.
Externi
symboli
et
professionis
.
Veritatis
internae
.
2.
By
the
inward
truth
.
They
by
washing
,
symbolically
and
in
outward
profession
,
by
these
rights
sanctified
themselves
:
but
thereby
beleevers
were
led
to
the
internall
truth
,
and
the
laver
of
the
bloud
of
Christ
.
All
this
washing
then
leades
us
to
the
bloud
of
Christ
,
by
which
is
meant
his
whole
passion
and
obedience
;
by
the
merit
whereof
he
hath
procured
both
remission
of
our
sinnes
,
and
mortification
of
them
.
And
herein
is
no
small
resemblance
.
1.
Washing
is
an
applying
of
water
to
foule
parts
:
so
in
Resemblāce
the
cleansing
of
sinne
must
be
a
speciall
application
of
the
bloud
of
Christ
;
called
,
Heb.
9.
14.
the
sprinkling
of
Christs
bloud
upon
the
conscience
.
Which
is
nothing
else
on
Gods
part
but
the
imputation
of
Christs
sufferings
to
us
:
and
on
our
own
part
the
application
of
them
to
our selves
by
the
hand
of
faith
.
2.
In
Washing
is
a
rumbling
and
scouring
off
of
uncleannesse
which
will
not
easily
off
;
and
in
some
foulenesse
they
must
wash
often
for
the
surenesse
of
the
work
:
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
he
may
fetch
out
the
staine
of
sin
,
which
sticks
as
close
as
his
flesh
to
his
bones
.
3.
The
unclean
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
general
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
foulnesse
of
Leprosie
he
must
wash
againe
and
againe
:
to
note
,
that
after
our
justification
by
the
death
of
Christ
,
we
must
look
to
a
second
washing
of
sanctification
by
his
spirit
.
And
because
we
have
still
washing
work
with
us
,
we
must
be
still
washing
our selves
by
daily
labour
in
our
own
reformation
.
This
was
more
lively
signified
in
that
other
ceremony
added
to
washing
in
the
Leper
,
that
he
must
shave
his
haire
againe
and
againe
:
signifying
the
paring
away
of
superfluities
and
lusts
as
fast
as
they
grew
;
and
a
voluntary
departing
from
his
own
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
he
was
out
of
hope
quite
to
unroot
them
as
long
as
he
lived
.
He
must
keep
them
under
,
but
cannot
be
ridde
of
them
:
He
must
shave
the
first
day
and
the
seventh
day
,
and
resist
his
lusts
,
which
daily
grow
upon
him
,
as
haire
cut
,
quickly
growes
againe
.
5.
The
unclean
person
must
wash
his
clothes
as
well
as
himselfe
:
signifying
that
wee
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
.
Be
not
a
mentall
adulterer
,
Use.
1.
Smalest
sins
to
be
put
away
.
banish
unchastity
in
the
eye
and
mouth
,
avoid
wanton
company
,
as
did
Joseph
that
of
his
Mistris
.
Thou
art
no
drunkard
,
or
great
swearer
,
but
art
thou
a
companion
of
such
not
reproving
them
?
No
Papist
,
but
a
friend
and
patron
,
as
seeing
no
great
harme
in
their
superstition
;
No
Atheist
,
but
a
scorner
of
the
persons
and
doctrine
of
godly
teachers
?
what
dost
thou
but
foam
out
thy
own
shame
?
If
thou
shouldest
keep
thy selfe
never
so
pure
,
but
partakest
in
other
mens
sins
,
thou
art
unclean
.
This
reproveth
Magistrats
,
who
(
though
they
themselves
come
to
Church
,
yet
)
suffer
others
in
time
of
divine
worship
to
lye
in
streets
,
houses
,
fields
,
openly
,
&c.
prophaning
thus
the
day
of
the
Lord
,
which
is
to
be
kept
holy
to
our
God
.
Or
if
they
be
ordinary
abettors
of
idle
persons
and
gamesters
by
example
.
This
brandeth
Ministers
openly
pleading
for
durnkards
and
hatefull
blasphemers
.
This
defileth
masters
,
parents
,
husbands
,
that
suffer
their
families
to
run
into
prophaneness
or
ryot
.
II.
In
all
these
touches
goe
to
the
fountaine
opened
.
Zach.
Use.
2.
Goe
to
Christ
,
wash
and
be
cleā
.
13.
1.
Every
Jew
had
his
water-pots
to
keep
water
for
daily
purification
,
Joh.
2.
6.
but
now
the
house
of
David
and
Jerusalem
,
that
is
,
all
the
godly
,
have
a
fountaine
opened
by
the
death
of
Christ
.
We
must
every
day
be
washing
and
cleansing
our selves
in
that
fountaine
,
from
all
filthinesse
of
flesh
and
Spirit
.
Sect.
VI.
II.
The
second
meanes
of
purging
legall
uncleannesse
is
oblation
,
or
offering
some
attonement
to
the
Lord
,
this
directly
Offering
.
Christ
offered
himself
.
leads
us
to
Christ
.
For
howsoever
an
unclean
person
must
wash
himselfe
and
his
clothes
,
yet
no
Jew
could
make
an
attonement
for
himselfe
:
but
this
was
common
to
all
uncleannesses
legall
,
the
Priest
must
make
an
attonement
for
the
unclean
person
.
For
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
do
,
cannot
make
attonement
Washing
not
sufficient
without
offering
.
for
the
least
spot
of
sinne
.
Let
us
wash
our selves
as
often
as
Naaman
in
Jordan
;
yea
,
let
us
take
snow
water
to
us
,
and
wash
our
hands
most
cleane
;
yet
our
owne
clothes
will
make
us
foule
,
and
God
will
plunge
us
in
the
pit
,
if
our
Lord
Jesus
(
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
,
and
the
sprinkling
water
1.
Red
Cow
.
made
of
the
ashes
of
that
red
Cow
,
prescribed
by
God
to
this
purpose
,
Numbers
,
19.
called
water
of
expiation
.
That
all
this
ordinance
typified
Christ
to
the
Jewes
,
the
Apostle
expresleth
,
Heb.
9.
13
,
14.
when
from
the
bloud
of
this
red
Cow
he
leads
us
to
the
bloud
of
Christ
,
saying
:
If
the
bloud
of
bulls
and
goates
,
and
the
ashes
of
an
heifer
,
sprinkling
Pro
Christo
aries
,
pro
Christo
agnus
,
pro
Christo
vitulus
,
pro
Christ●hircus
,
totum
Christus
Aug.
Difference
.
them
that
are
unclean
,
sanctifieth
as
touching
the
purifying
of
the
flesh
:
how
much
more
shall
the
bloud
of
Christ
purge
our
conscience
from
dead
works
;
wherein
he
not
onely
compareth
,
but
infinitely
advanceth
the
truth
above
the
type
.
For
,
1.
that
was
symbolicall
and
figurative
:
this
spirituall
and
substantiall
.
2.
That
was
eternall
and
temporary
:
this
internall
and
eternall
.
3.
That
onely
a
purifying
of
the
flesh
:
this
of
the
Spirit
and
conscience
.
4.
That
cleansed
from
legall
and
bodily
pollution
:
this
from
morall
,
called
dead
works
.
1.
Because
they
proceeded
from
death
of
sinne
.
Dead
wo●…
why
.
2.
Because
they
lead
to
eternall
death
.
For
the
explaining
of
this
ordinance
consider
four
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
1.
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
humillity
of
our
Lord
Jesus
;
who
being
the
mighty
Lyon
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
four
.
2.
1.
She
must
be
an
heifer
,
in
her
youth
and
strength
:
Christ
offers
himself
,
and
must
be
taken
for
a
sacrifice
in
the
flower
of
his
strength
,
at
three
and
thirty
yeares
.
He
offers
his
best
gifts
,
and
dies
in
his
strength
,
and
so
his
offering
was
more
free
and
acceptable
.
And
we
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
.
3.
The
bitter
and
bloudy
passion
of
Christ
,
and
his
cruell
death
.
The
red
skin
of
the
Cow
resembled
the
red
garments
of
Christ
all
Isa.
1.
18.
Isa.
63.
1.
besprinkled
:
1.
With
his
own
bloud
.
2.
With
the
bloud
of
his
conquered
enemies
.
3.
Presented
unto
his
father
,
like
the
coat
of
Joseph
,
all
stained
with
bloud
.
3.
The
Cow
must
be
without
spot
or
blemish
:
to
signifie
the
purity
of
our
Lord
Jesus
,
in
whom
was
never
any
spot
or
staine
of
sinne
.
Though
he
was
contented
to
be
counted
a
sinner
,
yet
he
was
no
sinner
.
And
though
he
had
sinne
on
himselfe
,
he
had
none
in
himselfe
:
as
the
Cow
was
slaine
for
sinne
,
not
being
sinful
.
Christ
was
ruddy
through
his
passion
,
yet
most
white
and
spotlesse
by
his
most
perfect
and
Cant.
5.
10.
absolute
righteousnesse
.
4.
She
must
be
without
yoke
,
on
which
never
yoke
came
:
Signifying
,
1.
That
Christ
(
not
necessarily
,
but
)
voluntarily
took
our
nature
,
that
he
might
free
us
from
our
yoke
.
2.
His
absolute
freedome
from
all
the
yoke
of
sinne
,
farther
than
he
voluntarily
undertook
the
burthen
of
it
.
3.
That
he
was
never
subject
to
the
yoke
of
humane
precepts
and
commandements
,
being
the
Law-giver
to
prescribe
Lawes
to
all
,
not
to
receive
Lawes
from
any
.
4.
That
none
could
compell
him
to
suffer
for
sinne
,
but
his
whole
obedience
active
and
passive
was
a
free-will
offering
,
he
having
power
to
lay
down
his
life
and
to
take
it
up
againe
.
5.
He
was
more
free
from
the
yoke
than
any
red
heifer
could
be
.
She
indeed
must
be
free
in
her selfe
:
He
not
onely
free
in
himselfe
,
but
he
must
free
all
believers
from
the
yoke
;
whom
the
sonne
sets
free
,
they
are
free
indeed
.
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
Jewes
.
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
,
bloud
,
and
dung
ver.
5.
Signifying
,
1.
That
Christ
must
be
led
out
of
the
gate
of
Jerusalem
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
meat
,
his
bloud
our
drink
,
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
bloud
with
his
finger
,
and
sprinkle
towards
the
foreside
of
the
Tabernacle
of
the
assembly
seven
times
,
vers.
4.
Signifying
,
1.
The
purging
of
us
by
the
bloud
of
Christ
sprinkled
on
the
Conscience
.
2.
That
Christs
death
profits
none
to
whom
it
is
not
specially
applied
:
for
the
Cowes
bloud
must
be
not
shed
onely
,
but
sprinkled
.
3.
That
onely
the
people
and
Congregation
of
God
have
benefit
of
the
death
and
bloud
of
Christ
,
for
it
was
sprinkled
directly
before
the
tabernacle
.
4.
The
seven
times
sprinkling
noteth
,
1.
That
that
one
oblation
hath
virtue
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
be
burnt
with
Cedar
wood
,
scarlet
lace
,
and
hysope
,
all
which
must
be
cast
into
the
fire
with
her
,
vers.
6.
Signifying
,
1.
Three
things
in
Christ
.
1.
The
Cedar
of
uncorrupt
life
.
2.
The
scarlet
of
fervent
love
to
mankind
.
3.
The
hysop
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
bloud
applyed
to
justification
.
3.
The
hysope
of
mortification
,
healing
our
corruptions
,
a●
hysope
hath
a
healing
quality
.
All
these
three
properly
arise
from
the
passion
of
Christ
.
5.
Action
.
A
clean
person
must
gather
the
ashes
of
the
heifer
,
and
lay
them
without
the
Camp
in
a
clean
place
,
vers.
9.
Signifying
.
1.
The
buriall
of
Christ
in
a
cleane
and
new
tombe
wherein
never
man
lay
,
a
clean
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
clean
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
,
vers.
9.
4.
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
believer
that
sees
his
need
of
them
.
2.
Of
them
was
made
a
water
of
separation
,
thus
:
A
clean
person
took
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
unclean
person
the
third
and
seventh
day
,
and
so
he
(
washing
his
clothes
and
flesh
with
water
)
was
clean
at
even
,
ver.
18
,
19.
Signifying
,
1.
That
the
bloud
of
Christ
is
the
onely
water
of
separation
for
persons
separate
,
to
separate
them
from
their
uncleannesse
.
The
water
made
of
the
ashes
of
Christs
death
and
bloud-shed
,
sprinkled
upon
the
unclean
,
can
onely
purge
the
conscience
from
dead
works
.
2.
That
this
bloud
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
bloud
Psal.
51.
7.
of
that
eternall
sacrifice
,
figured
by
that
which
is
sprinkled
with
hysope
.
3.
That
this
bloud
of
Christ
must
be
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
Note
.
1.
There
is
a
way
to
cleanse
every
uncleannesse
.
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
.
1.
That
his
people
and
we
might
know
,
that
by
no
infirmity
and
frailty
we
shall
fall
quite
out
of
the
grace
of
God
.
2.
That
the
Lord
takes
not
the
forfeit
of
all
the
scapes
,
and
foule
falles
of
his
children
,
utterly
to
forsake
them
:
seeing
the
Jew
that
was
legally
polluted
seventy
times
seven
times
,
was
as
often
received
in
againe
as
he
was
cleansed
,
according
to
the
purification
of
the
sanctuary
.
3.
That
we
should
not
despaire
,
nor
the
weak
Christian
be
quite
dejected
in
the
sence
of
the
multitude
of
his
frailties
and
foule
touches
,
seeing
the
Gospel
affordes
us
the
remedy
and
meanes
to
cleanse
all
morall
uncleannesse
,
no
lesse
certainely
and
fully
,
than
the
Law
to
the
Jews
,
to
purge
their
legall
.
II.
As
the
Jew
was
no
sooner
defiled
by
touching
a
dead
Note
.
2.
Have
recourse
to
the
means
.
man
,
or
bone
,
or
grave
,
or
tent
,
or
any
thing
about
him
,
but
he
must
presently
repaire
to
the
meanes
of
legall
cleansing
.
So
every
Christian
defiled
by
the
least
touch
of
any
dead
work
must
have
recourse
to
the
remedy
appointed
in
the
Gospel
.
The
Law
appointed
the
water
of
the
ashes
of
a
red
Cow
;
but
the
Gospell
appoints
the
red
bloud
of
Jesus
Christ
,
sprinkled
and
applied
by
faith
(
as
by
hysope
)
upon
the
conscience
.
Consider
,
1.
The
necessity
:
The
person
defiled
not
having
Motives
.
this
sprinkling
upon
him
shall
be
cut
off
from
Israel
,
vers.
13.
So
whosoever
hath
not
the
bloud
of
Christ
sprinkled
upon
his
soule
,
shall
be
cut
off
from
the
number
and
inheritance
of
the
Saints
,
Mar.
16.
16.
he
that
believeth
not
shall
be
damned
.
2.
Every
sin
is
a
separation
from
God
,
who
being
a
God
of
pure
eyes
cannot
abide
the
filth
of
it
;
and
therefore
we
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
hour
,
yea
,
every
moment
.
3.
An
unclean
creature
or
vessell
could
not
be
of
any
service
to
man
,
for
he
must
not
touch
it
till
it
be
cleansed
:
So
a
sinner
,
so
long
as
he
is
unclean
and
impenitent
,
cannot
be
of
any
good
use
,
nor
present
any
acceptable
service
to
God
.
And
therefore
the
Prophet
.
Isa.
〈◊〉
.
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
unclean
thing
,
and
I
will
receive
you
,
and
be
a
father
unto
you
:
Implying
,
that
the
Lord
will
not
receive
him
that
any
way
communicates
with
sinne
,
if
obstinate
and
impenitent
.
4.
Nothing
else
can
recover
our
beauty
and
first
estate
of
holynesse
and
happinesse
but
this
laver
.
A
cloth
once
soiled
never
recovers
the
beauty
and
whitenesse
but
by
washing
.
This
laver
onely
brings
back
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
meer
deed
done
,
as
they
Ex
opere
operato
.
say
theirs
doth
.
5.
How
vaine
is
it
to
see
men
and
women
curious
and
carefull
in
washing
their
bodies
and
clothes
,
they
will
not
suffer
the
least
spot
on
them
,
but
wash
them
weekly
:
and
yet
go
on
year
by
year
in
the
soule
defilements
of
sinne
,
and
never
desire
to
be
washed
and
rinsed
in
the
water
of
separation
;
nay
,
nothing
more
troubles
them
than
to
be
called
to
reformation
:
A
cleanly
man
will
have
his
clothes
washed
weekly
,
but
his
hands
and
face
every
day
:
A
cleanly
Christian
will
not
be
lesse
carefull
of
his
heart
.
III.
Seeing
there
was
so
much
businesse
in
legall
cleansing
Note
.
3.
Be
very
carefull
to
avoid
spirituall
uncleannesse
.
of
the
least
foulenesse
;
how
carefull
were
the
Jewes
to
avoid
those
foulnesse
?
and
how
much
more
should
Christians
be
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
the
least
appearance
as
well
as
evill
it selfe
.
Iustus
metuit
non
solum
a
peccato
,
sed
&
a
contagione
&
labe
peccati
.
Ambr.
de
institut.
virg.
2.
From
others
.
For
the
Jew
might
be
impured
from
others
as
well
as
by
himselfe
.
We
must
not
communicate
in
other
mens
sinnes
,
1
Tim.
5.
22.
The
just
man
bewareth
not
onely
sinne
it selfe
,
but
even
the
contagion
and
infection
of
sinne
.
Watch
thy selfe
,
as
privie
to
thine
own
weaknesse
,
and
thy
adversaries
subtletie
and
strength
.
Watch
against
other
sinnes
;
as
being
beset
with
snares
.
Resolve
with
good
Jacob
,
Gen.
49.
6.
Into
their
secret
my
soul
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
he
onely
findes
the
favour
of
God
,
and
the
happinesse
to
see
God
.
Sect.
VII
.
The
oblation
for
unclean
issues
,
leading
us
to
Christ
is
appointed
,
2.
Birds
.
Lev.
15.
14
,
15.
In
this
,
1.
What
foules
must
be
prepared
for
the
offering
;
Two
Turtles
,
or
two
young
Pigeons
;
and
so
for
the
womans
,
vers.
29.
Of
the
clean
kind
of
birds
:
signifying
and
resembling
the
purity
of
Christs
humane
nature
.
Besides
his
innocency
,
simplicity
,
meeknesse
,
chastity
,
charity
,
fruitfulnesse
;
of
all
which
virtues
these
Doves
were
expresse
Emblems
.
2.
What
was
the
use
of
these
foules
.
1.
They
must
bring
them
to
the
Priest
:
No
man
must
offer
his
own
sacrifices
,
but
must
present
them
to
God
by
Christ
the
onely
high
Priest
.
2.
They
must
bring
them
to
the
doore
of
the
Tabernacle
;
for
publick
service
must
not
be
privately
performed
;
and
figured
our
entrance
by
Christ
,
the
doore
.
3.
One
must
be
made
a
sinne
offering
,
the
other
a
burnt
offering
.
The
sacrifices
were
types
of
that
onely
sacrifice
of
the
Sonne
of
God
our
Redeemer
,
performed
upon
the
Altar
of
his
Crosse
,
for
the
expiating
the
sinnes
and
foule
issues
of
the
whole
world
.
In
them
both
.
1.
What
they
were
.
2.
What
were
the
ceremonies
about
them
.
1.
The
sinne
offering
was
a
sacrifice
in
which
the
whole
beast
or
bird
was
not
consumed
with
fire
(
as
the
burnt
offering
was
)
but
slaine
for
the
expiation
of
sinne
:
The
use
of
which
was
to
figure
and
seale
up
to
the
Jews
the
expiation
of
their
sinnes
in
Christ
.
Now
Christ
is
made
manifest
for
the
doing
away
of
sinne
,
by
the
slaine
sacrifice
of
himselfe
,
Heb.
9.
26.
and
see
vers.
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
sinne
,
or
sinnes
committed
.
Which
signified
,
that
Christ
was
to
be
a
whole
burnt
offering
,
and
to
be
wholly
consumed
in
soule
and
body
with
the
fire
of
his
Fathers
wrath
,
that
he
might
be
a
sweet
smelling
savour
for
us
.
He
gave
himselfe
for
us
,
a
sacrifice
and
oblation
for
a
sweet
smelling
savour
.
Neither
did
the
believing
Jewes
think
Ephes.
5.
2.
that
God
was
appeased
by
any
virtue
in
the
burnt-offering
,
but
through
the
eternall
sacrifice
of
Christ
shadowed
therein
.
2.
What
were
the
ceremonies
about
these
foules
,
for
they
all
pointed
at
Christ
.
1.
For
the
sinne
offering
of
foules
,
the
ceremonies
are
appointed
,
Levit.
5.
8
,
9.
and
they
be
three
.
1.
Rite
.
The
Priest
must
wring
the
neck
of
the
Dove
asunder
,
but
not
pluck
it
clean
off
;
and
the
same
rite
in
the
burnt-offering
.
The
neck
must
be
pincht
with
the
naile
of
the
Priest
to
let
out
the
bloud
,
but
the
head
must
not
be
pluckt
Lev.
1.
15.
off
from
the
body
.
Signifying
.
1.
That
although
Christ
was
to
die
,
yet
his
divinity
and
humanity
should
not
be
severed
.
2.
That
the
death
of
this
innocent
Dove
should
not
interrupt
his
headship
of
the
Church
.
He
was
to
be
pinched
to
death
;
but
his
head
should
not
be
severed
from
his
body
and
members
,
which
is
the
Church
.
3.
That
Christ
should
die
indeed
,
but
no
bone
of
him
must
be
broken
,
Joh.
19.
36.
Shadowed
also
in
the
Passover
.
2.
Rite
.
The
Priest
must
sprinkle
the
bloud
of
the
sinne
offering
upon
the
side
of
the
Altar
,
vers.
9.
and
the
like
in
the
burnt
offering
,
Chap.
1.
15.
Signifying
,
that
all
the
virtue
and
merit
of
Christs
bloud
for
the
purging
of
sinne
,
was
drawn
from
the
Altar
of
his
Deity
.
He
must
be
God
that
must
purchase
the
Church
with
his
bloud
,
Act.
20.
28.
and
〈◊〉
.
Cor.
5.
19.
God
was
in
Christ
.
3.
Rite
.
All
the
rest
of
the
bloud
must
be
powred
out
at
the
foot
of
the
Altar
:
Signifying
,
not
onely
the
powring
out
of
the
bloud
of
Jesus
Christ
our
true
sinne
offering
upon
the
Altar
of
the
Crosse
,
without
which
shedding
of
bloud
can
be
no
remission
of
sinnes
:
but
also
the
bloud
powred
at
the
foot
of
the
Altar
,
that
is
,
those
clots
and
drops
of
bloud
plentifully
flowing
from
him
in
his
agony
before
his
passion
,
Luke
.
22.
44.
as
he
was
going
up
to
the
Crosse.
2.
For
the
Dove
appointed
for
the
burnt
offering
(
besides
the
former
rites
)
some
other
are
appointed
.
1.
The
Priest
must
pluck
out
the
maw
with
his
feathers
,
and
Lev.
1.
16.
cast
them
besides
the
Altar
on
the
East
side
in
the
place
of
the
ashes
:
For
these
were
things
unclean
:
and
signified
that
Christ
should
bring
no
unclean
thing
to
his
suffering
,
but
present
a
most
spotlesse
and
holy
oblation
to
the
Lord
;
for
else
had
it
not
been
of
sweet
smell
.
2.
The
Priest
must
divide
and
cleave
the
bird
with
his
winges
,
but
not
asunder
:
signifying
Christ
,
who
seemed
by
his
death
to
be
burnt
,
extinct
,
and
perished
;
for
so
he
was
in
the
esteem
of
his
own
disciples
as
they
were
going
to
Emaus
:
but
yet
he
was
not
quite
sundered
,
but
rose
againe
by
his
own
power
,
and
ever
liveth
sitting
at
his
Fathers
right
hand
to
make
request
for
us
.
Yea
,
his
own
words
might
seem
to
imply
a
sundering
,
when
he
saith
;
Why
hast
thou
forsaken
me
?
but
that
the
ingemination
of
his
former
words
(
my
God
,
my
God
)
doth
strongly
prove
the
contrary
.
3.
This
bird
must
be
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
he
smelled
a
savour
of
eternall
rest
.
To
which
the
Psalmist
alludeth
,
Let
him
smell
a
savour
of
all
thy
oblations
,
and
turn
thy
burnt
offerings
into
ashes
.
Psal.
20.
3.
4.
When
all
these
rites
were
observed
,
the
party
that
was
unclean
shall
be
clean
,
Levit.
12.
8.
and
Chap.
15.
13
,
28.
signifying
,
that
a
party
justified
by
Christs
bloud
,
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
been
.
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
Note
.
1.
Comfort
to
the
godly
.
people
of
God
.
1.
As
Christ
seemed
clean
divided
and
sundered
from
his
Father
&
from
his
Church
,
but
was
not
:
so
his
members
often
seem
quite
sundered
from
God
and
all
comfort
,
but
are
not
,
2.
Cor.
4.
8
and
Ch.
6.
9.
A
godly
man
may
be
in
such
a
streight
as
David
was
,
when
thus
he
brake
forth
to
Jonathan
;
As
the
Lord
liveth
,
and
as
thy
soul
liveth
,
there
is
but
one
step
between
me
and
death
.
And
yet
when
he
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
weak
to
separate
us
from
Christ
,
Rom.
8.
39.
yea
,
in
all
things
we
are
not
onely
conquerours
,
but
more
than
conquerours
.
So
was
Christ
in
death
,
and
from
under
the
grave
more
than
a
conquerour
.
Let
a
Christian
be
slain
,
it
hinders
him
not
from
being
a
conquerour
;
and
what
ever
he
may
loose
,
he
looseth
not
the
love
of
God
,
who
loveth
him
to
the
end
,
whom
he
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
keeps
his
headship
,
and
death
cannot
sever
him
quite
:
so
the
members
may
be
pinched
(
yet
not
quite
off
)
but
abide
members
still
.
2.
As
the
speciall
providence
of
God
watched
his
own
sonne
,
that
though
he
was
in
wicked
hands
that
wanted
no
will
,
yet
they
were
kept
from
breaking
one
bone
of
him
:
so
doth
the
same
providence
watch
over
his
members
;
that
howsoever
the
wicked
of
the
world
pinch
and
presse
them
,
yet
the
promise
is
made
to
them
,
Psal.
34.
20.
He
keeps
all
their
bones
,
not
one
of
them
is
broken
,
that
is
,
without
the
will
of
our
heavenly
Father
,
as
Matth.
10.
29.
Not
an
haire
shall
fall
;
for
the
same
providence
watcheth
the
head
and
members
.
This
consideration
is
used
by
Christ
to
remove
excessive
fear
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
Jacob
when
he
purposed
his
death
;
and
Labans
to
Jacob
when
he
intended
evill
intreaty
towards
him
.
2.
He
can
turn
their
counsel
to
folly
,
and
bring
it
on
their
own
heads
,
as
in
Haman
&
Architophel
.
3.
He
can
turn
their
evill
to
thy
good
&
salvation
,
according
to
the
saying
of
Joseph
to
his
brethren
,
Ye
intended
evill
against
me
,
but
God
turned
it
to
good
as
this
day
.
4.
He
can
take
them
off
at
his
pleasure
,
he
hath
a
hook
for
Zenacherib
;
and
Balaam
shall
not
curse
,
though
he
would
never
so
faine
.
3.
In
that
Christ
brought
no
unclean
thing
to
his
sacrifice
(
figured
in
pulling
out
the
maw
and
feathers
,
and
casting
them
besides
the
Altar
in
the
place
of
ashes
)
we
have
comfort
in
the
offering
of
all
our
service
and
sacrifices
of
prayer
,
praises
,
almes
,
duties
,
all
unclean
in
and
from
us
:
but
presented
in
Christs
sacrifice
,
no
uncleannesse
is
in
them
.
II.
How
carefull
the
Lord
is
that
his
people
preserve
Note
.
2.
Affect
purity
of
heart
and
life
.
Motives
.
purenesse
among
them
,
that
the
holy
God
may
walk
amongst
an
holy
people
:
And
teacheth
how
carefull
we
Christians
should
be
to
cleanse
our selves
from
all
filthinesse
of
the
flesh
&
spirit
,
2
Cor.
7.
1.
And
that
we
should
be
ever
stopping
up
those
unclean
issues
which
disturbe
our
chastity
of
body
or
mind
,
which
these
legall
issues
specially
ayme
at
.
Oh
this
chastity
of
mind
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
.
2.
It
stands
with
the
nature
of
God
,
which
is
most
holy
Casta
Deus
mens
est
,
casta
vult
mente
vocari
.
and
pure
;
God
is
a
pure
chast
Spirit
,
and
will
be
praied
unto
with
a
pure
and
chaste
heart
.
How
can
foule
fornicators
and
adulterers
think
that
their
praiers
can
,
get
into
heaven
,
and
themselves
shut
out
?
3.
By
holinesse
and
chastity
of
mind
and
body
thou
becommest
a
Temple
of
the
holy
Ghost
,
1
Cor.
6.
19.
Without
which
thou
art
no
better
than
a
swine-sty
,
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
redeem
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
Joseph
calls
it
,
Gen.
39.
9.
)
to
make
it
a
member
of
an
harlot
?
5.
Follow
holinesse
and
chastity
;
without
which
thou
shalt
never
see
God
either
in
grace
or
in
glory
,
Heb.
12.
24.
What
makes
the
harlot
so
sottish
,
so
gracelesse
in
the
middest
of
powerfull
meanes
,
but
that
their
hearts
are
taken
away
,
Hos.
4.
12.
Gods
plague
hath
already
seised
upon
them
in
great
part
,
for
they
cannot
see
God
in
grace
offering
repentance
,
and
therefore
they
shall
never
see
him
in
glory
.
Now
the
best
directions
for
stopping
these
running
issues
,
are
:
I.
Direction
.
Begin
at
the
fountaine
;
labour
for
inward
Begin
with
the
heart
:
why
.
purity
first
.
For
,
1.
Whence
issue
these
but
from
a
wicked
and
impenitent
heart
?
2.
God
looks
first
at
the
cleannesse
of
the
heart
,
knowing
that
if
he
find
that
unclean
,
nothing
is
clean
.
3.
Morality
and
cleanliness
make
a
man
care
for
the
cleanness
of
his
face
,
but
grace
and
religion
make
him
look
to
the
cleannesse
of
his
heart
,
Jer.
4.
14.
Because
he
knowes
that
no
beauty
of
the
face
can
allure
a
man
so
much
,
as
the
cleannesse
of
heart
allureth
.
4.
Get
grace
into
thy
heart
,
and
it
cannot
choose
but
send
out
,
as
Christ
saith
,
According
to
that
which
is
within
.
According
to
the
abundance
of
the
heart
the
mouth
will
speak
,
the
eye
will
look
,
the
hand
will
work
,
the
foot
will
walk
.
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
boughes
of
sinfull
actions
,
if
they
seek
not
to
strike
up
the
root
.
Thou
wouldst
avoid
oathes
and
lyes
in
thy
tongue
,
but
shall
never
do
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
?
How
the
heart
may
be
cleansed
.
Answ.
Cleannesse
of
the
heart
is
in
two
things
.
1.
Justification
by
the
bloud
of
Christ
imputed
and
applied
,
Joh.
15.
8
,
10.
2.
Sanctification
by
the
Spirit
,
which
stands
in
two
things
.
1.
In
parting
with
our
filthinesse
,
as
evill
thoughts
,
pride
,
hypocrysie
,
stubbornnesse
,
mallice
:
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
clean
.
II.
Direction
.
From
the
foundation
come
to
the
streames
.
Proceed
in
cleansing
the
life
.
If
the
heart
at
any
time
be
inflamed
with
the
fire
of
concupiscence
,
and
begin
to
boile
over
,
stay
the
issue
with
all
expedition
.
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
Job
.
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
pluck
out
thine
eye
,
cut
off
thy
hand
and
foot
rather
than
by
them
offend
God
and
thy
conscience
.
If
this
will
not
serve
,
beat
down
thy
rebellious
members
(
as
Paul
)
with
labour
.
3.
Direction
.
Avoid
occasions
of
defilements
by
the
Avoid
occasions
of
defilement
.
unclean
issues
of
others
,
so
did
the
Jews
.
As
,
1.
Come
not
near
unclean
persons
,
2
Cor.
6.
17.
Avoid
swearers
,
drunkards
,
gamesters
,
wantons
,
Proverb.
4.
14.
2.
Avoid
the
seat
they
sit
on
;
A
place
of
shorter
rest
,
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
.
4.
Beware
of
their
spittle
,
v.
8.
words
are
cast
out
of
the
mouth
Ut
saliva
●re
excutitur
,
sic
serme
.
spittle
.
Neither
assent
to
their
speeches
and
perswasions
,
(
which
are
still
against
God
)
nor
be
dismaied
from
good
things
by
their
threats
and
reproaches
.
This
filthy
froth
and
spittle
daily
pollutes
many
that
are
carelesse
to
avoid
it
.
Object
.
Alas
it
is
impossible
then
to
avoide
unclean
issues
.
I
cannot
but
daily
and
hourly
touch
some
filthinesse
,
unlesse
I
run
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
,
Mar.
5.
that
his
bloud
may
heal
thy
bloudy
issues
.
2.
As
seeing
need
of
daily
mercy
,
to
true
watch
joyne
prayer
,
as
Hezekiah
,
2
Chron.
30.
18
,
19
,
20.
The
good
Lord
be
mercifull
to
him
that
is
sanctified
,
although
net
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
.
3.
Leper
two
waies
cleansed
.
The
cleansing
of
the
Leper
is
in
Lev.
14.
where
we
read
of
two
sorts
of
oblations
prescribed
.
1.
For
the
cleansing
of
him
that
he
might
come
into
the
tent
.
2.
After
his
cleansing
and
comming
into
the
tent
,
he
must
offer
three
Lambes
,
one
for
a
trespasse
offering
,
one
for
a
sinne
offering
,
another
for
a
burnt
offering
,
with
a
number
of
ceremonies
about
the
Lambes
,
all
leading
to
Christ
.
But
in
this
place
we
are
onely
to
speak
of
the
former
,
concerning
his
cleansing
,
Lev.
14.
from
ver.
2.
to
8.
Where
1.
The
Leper
to
be
cleansed
must
be
brought
to
the
Priest
.
For
he
onely
must
discern
and
pronounce
of
it
,
whether
it
be
cured
or
unclean
:
signifying
,
that
the
sinner
that
desires
to
be
cleansed
,
must
hasten
to
Jesus
Christ
the
onely
high
Priest
of
the
new
Testament
:
who
onely
is
able
to
cleanse
and
heal
our
leprosie
of
sinne
,
and
herein
is
farre
beyond
all
those
types
.
The
Priest
could
discerne
of
bodily
leprosie
,
and
pronounce
them
cleane
if
they
were
so
,
but
he
could
not
make
them
clean
if
they
were
not
.
But
Jesus
Christ
can
properly
forgive
sinne
,
the
soules
leprosie
,
being
the
healing
God
,
and
onely
Physitian
of
soules
.
2.
The
Priest
must
go
out
of
the
campe
unto
him
to
consider
him
:
to
signifie
,
how
Jesus
Christ
finds
us
when
he
first
comes
unto
us
,
namely
such
as
(
having
the
most
loathsome
leprosie
running
upon
us
)
have
no
right
to
the
communion
of
Saints
,
nor
to
any
of
the
priviledges
or
Gods
people
,
but
out-casts
and
aliens
from
God
,
from
the
faith
,
and
from
the
common-wealth
of
Israel
,
Ephes.
2.
12.
3.
The
Priest
must
first
see
him
healed
,
and
then
proceed
to
the
exact
cleansing
,
vers.
3.
signifying
,
a
twofold
action
of
Jesus
Christ
in
the
curing
of
the
leprosie
of
sinne
.
For
,
1.
He
must
heal
the
sinner
by
the
grace
of
justification
and
sound
conversion
:
but
this
is
not
all
,
for
there
remaines
a
great
deal
to
do
before
we
can
be
soundly
cleansed
.
And
therefore
2.
he
must
bestow
on
us
his
spirit
,
to
work
in
us
a
daily
growth
and
proceeding
in
sanctification
,
before
we
can
be
pronounced
clean
.
4.
The
Priest
must
prepare
1.
two
little
live
birds
of
the
clean
kind
,
vers.
4.
1.
two
birds
,
to
note
the
twofold
nature
of
Jesus
Christ
,
his
deity
and
humanity
.
2.
Two
little
birds
,
to
note
the
humility
and
mean
esteem
of
our
Lord
and
Saviour
Christ
.
3.
Two
cleane
birds
,
to
note
the
unspotted
and
surpassing
purity
of
both
his
natures
.
4.
Two
live
birds
,
one
to
die
and
the
other
to
live
,
to
note
that
Christ
had
one
nature
to
die
in
,
another
not
subject
to
death
;
As
also
the
twofold
estate
of
our
Lord
Jesus
,
his
suffering
and
dying
estate
,
and
his
glorious
&
exalted
estate
.
2.
He
must
prepare
Cedar
wood
,
scarlet
,
and
hysope
:
noting
,
(
as
we
have
heard
)
the
excellent
graces
that
Christ
brings
to
his
oblation
,
both
in
regard
of
himselfe
,
his
Church
,
and
his
Father
:
And
signifying
,
that
Christ
and
his
graces
are
inseparable
:
And
teacheth
,
that
no
man
can
think
to
be
cleansed
by
the
bloud
of
Christ
,
that
is
carelesse
to
receive
his
graces
;
which
thou
must
as
eagerly
desire
as
himselfe
.
5.
The
use
of
these
materialls
of
cleansing
,
concern
,
1.
the
dying
bird
.
2.
The
living
bird
.
3.
The
party
to
be
cleansed
.
First
concerning
the
dying
bird
.
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
be
slaine
over
running
water
,
that
the
bloud
might
fall
into
the
water
.
The
bloud
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
bloud
here
meet
,
shadowing
the
streames
of
water
and
bloud
issuing
from
the
side
of
Christ
in
his
passion
,
1
Joh.
5.
6.
2.
The
bird
slain
over
running
water
signified
the
innocency
of
the
death
of
Christ
,
for
though
he
must
die
,
yet
his
bloud
is
in
pure
streames
,
as
running
water
is
.
3.
That
this
water
must
be
running
water
,
not
standing
;
signifying
,
that
there
is
a
continuall
cock
and
conduit
of
grace
overflowing
from
this
fountaine
,
ever
runing
and
issuing
from
Christ
to
the
refreshing
of
thirsty
and
weary
soules
believing
in
his
name
.
4.
By
the
falling
of
the
bloud
into
running
water
might
also
be
signified
,
that
the
death
of
Christ
should
run
into
the
Ministery
of
the
Gospel
,
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 self
,
what
he
hath
done
and
suffered
shall
be
every
where
preached
to
the
worlds
end
.
3.
This
water
must
be
in
an
earthen
vessel
.
Not
onely
to
signifie
that
Christ
must
sweat
and
powre
forth
in
his
death
,
water
and
bloud
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
be
retained
and
held
in
earthen
vessels
,
that
is
,
the
faithfull
Ministers
of
Christ
;
how
contemptible
so
ever
they
are
in
the
world
,
yet
these
shall
carry
and
disperse
these
blessed
misteries
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
die
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
.
Act.
20.
28.
God
shed
his
bloud
to
purchase
the
Church
to
himself
.
2.
The
Priest
must
dip
the
live
bird
,
and
the
Cedar
,
and
scarlet
lace
,
and
hysope
in
the
bloud
of
the
Sparrow
slaine
and
pure
water
,
vers.
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
bloud
of
the
slaine
.
For
therefore
the
sonne
of
God
must
take
our
nature
to
better
our
nature
,
and
take
our
flesh
,
that
by
death
he
might
destroy
him
that
had
the
power
of
death
.
Heb.
2.
14.
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
bloud
,
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
go
into
the
broad
field
,
vers.
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
than
the
heavens
,
Heb.
7.
26.
3.
The
publication
and
manifestation
of
righteousnesse
purchased
by
the
death
of
Christ
,
in
the
broad
and
open
field
of
the
Church
,
and
this
in
the
daily
ministery
of
the
Gospel
.
Thirdly
,
concerning
the
party
to
whom
this
cure
must
be
applied
.
The
Priest
must
sprinkle
on
him
that
is
to
be
cleansed
this
bloud
seven
times
.
Signifying
,
1.
That
onely
Christ
Jesus
doth
sprinkle
his
bloud
on
penitent
soules
,
from
whom
onely
they
must
expect
pardon
and
purging
from
sinnes
.
2.
That
Christs
bloud
must
be
particularly
applyed
to
every
believer
,
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
bloud
of
Christ
,
the
number
of
seven
times
,
perfect
sprinkling
;
he
is
able
perfectly
to
save
,
Heb.
7.
23.
all
that
come
unto
him
,
and
needeth
no
other
seeking
of
other
merits
to
satisfie
or
justifie
.
2.
To
put
the
unclean
person
in
mind
how
hardly
he
parts
from
his
foulenesse
:
and
us
,
that
it
is
no
easie
thing
to
be
rid
of
sinne
.
3.
How
weak
and
imperfectly
our selves
apply
the
bloud
of
Christ
,
that
have
need
of
so
many
sprinklings
:
to
humble
us
for
our
weaknesse
of
faith
,
and
slow
progresse
in
sanctification
.
Sect.
IX
.
I.
All
these
ordinances
and
ceremonies
in
discerning
Use.
1.
No
easie
matter
to
be
rid
of
sin
.
and
curing
this
disease
,
in
generall
teach
us
two
things
.
I.
That
it
is
no
small
businesse
to
be
rid
of
the
leprosie
of
the
soule
,
and
the
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
sickness
,
but
the
infection
and
sicknesse
of
the
soule
?
As
in
Gehezi
,
Miriam
,
Uzziah
;
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
souls
leprosie
by
sinne
,
in
that
he
committeth
the
knowledge
and
discerning
of
this
disease
of
leprosie
to
the
Priests
,
sending
them
to
the
Physitians
of
their
souls
,
and
not
to
the
Physitians
of
their
bodies
,
whom
one
would
think
it
more
specially
and
properly
concerned
?
This
should
admonish
us
all
,
that
if
there
be
so
much
adoe
to
get
clean
bodies
,
clean
faces
,
clean
skins
;
how
great
our
care
and
businesse
should
be
to
get
clean
souls
,
the
soile
of
which
cleaves
not
to
the
skin
onely
,
but
sticks
closer
to
us
than
our
skin
or
bones
;
and
yet
we
think
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
careful
the
Lord
is
to
sever
the
clean
from
the
unclean
Separate
between
the
precious
&
the
vile
,
for
fear
of
generall
infection
.
Teaching
,
1.
The
Magistrate
,
that
as
the
Lord
puts
difference
between
him
that
sweareth
,
and
him
that
feareth
an
oath
:
so
should
they
to
incourage
and
countenance
the
clean
person
,
that
is
,
the
godly
and
faithfull
.
David
set
his
eyes
on
the
godly
in
the
land
,
not
to
maligne
or
wrong
them
,
but
to
cherish
their
persons
,
and
help
up
religion
and
the
fear
of
God
in
them
:
As
also
to
discountenance
and
terrifie
the
foule
blasphemer
,
the
drunkard
,
Sabbath
breaker
,
idle
persons
and
gamesters
,
that
thrust
themselves
out
of
their
calling
all
the
week
long
.
But
if
a
man
by
his
course
shuffle
clean
and
unclean
together
,
nay
run
with
the
unclean
,
&
countenance
gamesters
,
swearers
,
bibbers
,
how
doth
he
execute
the
judgements
of
God
?
2.
A
good
Minister
then
stands
in
the
counsell
of
God
,
when
he
severs
the
precious
from
the
vile
,
Jer.
15.
19.
The
Priest
in
the
Law
must
pronounce
him
clean
that
is
so
indeed
.
He
durst
not
pronounce
a
foule
person
to
be
clean
,
nor
a
clean
person
foule
.
Then
how
dares
a
man
that
stands
to
judge
between
the
Lord
and
his
people
,
scandalize
or
scorn
such
as
endeavour
most
to
be
clean
?
How
comes
it
that
we
do
not
hear
drunkards
,
adulterers
,
theeves
,
swearers
,
blasphemers
,
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
seem
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
between
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
clean
.
3.
Every
good
man
must
and
will
be
glad
of
this
separation
,
rejoyce
in
that
arbitrement
that
differenceth
cleane
and
uncleane
,
as
most
savoury
.
Wicked
men
can
abide
nothing
lesse
than
this
shedding
and
differencing
of
men
.
Whence
are
so
many
tumults
?
Oh
you
are
more
holy
than
all
other
,
you
are
the
pure
ones
,
you
are
all
clean
,
&c.
but
because
they
have
learned
a
trick
to
deceive
themselves
,
and
to
hide
their
foulenesse
(
as
they
think
)
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
,
than
for
the
society
of
Saints
and
beleevers
.
II.
Note
in
speciall
.
1.
In
that
the
Leper
must
bee
Use.
2.
Christ
discerns
the
leprosie
of
sin
sent
to
the
Priest
to
have
his
leprosie
discerned
:
we
see
that
our
Lord
Jesus
(
who
was
typified
by
the
high
Priest
)
can
discerne
our
leprosie
.
Thou
maist
hide
thy
sinne
from
man
,
but
thou
canst
not
deceive
him
,
no
idle
excuse
or
fig-leaf
can
cover
thee
.
If
he
see
thee
an
adulterer
,
a
swearer
,
an
unjust
person
,
a
covetous
or
proud
person
if
he
see
thee
an
enemy
,
a
prophane
person
;
he
will
judge
thee
a
Leper
.
Thou
canst
not
sin
(
though
never
so
secretly
)
but
thou
art
sure
to
be
discerned
and
tried
,
by
him
whose
eyes
are
as
a
flame
of
fire
.
And
if
he
judge
thee
a
Leper
he
will
pronounce
thee
a
Leper
,
and
thou
canst
not
apeale
from
,
but
must
stand
to
his
judgement
.
What
if
a
man
applaud
and
commend
thee
for
an
honest
man
,
a
good
neighbour
,
a
just
man
,
if
He
judge
thee
a
Leper
?
What
had
it
been
better
,
if
all
the
congregation
had
taken
part
with
a
Leper
,
if
the
Priest
pronounced
him
uncleane
?
And
if
he
pronounce
thee
uncleane
,
he
will
shut
thee
out
of
the
campe
,
out
of
the
society
of
God
and
his
Saints
,
till
thou
beest
seasonably
cleansed
.
Men
may
faile
in
their
censures
,
and
shut
out
the
clean
for
unclean
(
as
Joh.
9.
34.
the
Jewes
did
the
man
that
was
born
blind
)
and
hold
in
the
uncleane
for
base
respects
:
but
Jesus
Christ
he
shuts
him
out
unpartially
,
whom
he
pronounceth
a
leper
.
II.
Then
was
the
leper
healed
,
when
in
the
judgement
of
2.
Onely
they
are
cleansed
from
sin
,
whom
Christ
accounts
so
to
be
.
the
Priest
he
was
so
;
and
then
the
Priest
must
pronounce
him
so
.
The
Priest
could
not
make
him
clean
but
pronounce
him
clean
:
Even
so
,
thou
art
then
cleansed
from
thy
sin
,
when
in
the
judgement
of
Christ
(
our
high
Priest
)
thou
art
so
;
who
not
onely
can
pronounce
thee
cleane
,
but
make
thee
so
.
Quest.
But
how
may
I
know
that
Christ
accounts
me
clean
?
Answ.
When
his
word
by
the
mouth
of
his
servant
pronounceth
thee
clean
,
he
accounts
thee
so
.
Whatsoever
yee
bind
or
loose
in
earth
,
shall
be
bound
or
loosed
in
heaven
,
Mat.
16.
19.
with
Joh.
20.
23.
Christ
onely
properly
pardons
sin
,
and
remits
it
,
1.
By
merit
.
2.
By
efficacy
of
conferring
;
and
no
Minister
can
thus
remit
sinne
:
But
every
Minister
must
pronounce
&
declare
pardon
to
penitent
sinners
;
and
when
he
doth
this
in
Christs
Name
,
Christ
from
heaven
pronounceth
the
leper
to
be
clean
.
Ob.
But
there
may
be
errour
in
the
Priests
sentence
,
and
the
Ministers
judgement
is
not
infallible
.
Sol.
The
sentence
of
the
Priest
was
infallible
,
if
he
kept
him
to
the
rules
of
inquisition
:
And
the
Minister
pronouncing
pardon
upon
penitent
sinners
cannot
be
deceived
;
though
thou
maiest
deceive
thy selfe
in
applying
promises
and
grants
of
pardon
not
belonging
unto
thee
.
Question
,
What
are
the
rules
of
inquisition
or
direction
.
Marks
of
one
cleansed
from
sin
.
A.
1.
If
by
rubbing
the
place
he
see
it
grow
red
the
leprosie
is
in
the
way
of
cure
;
if
it
be
not
red
by
rubbing
,
it
is
incurable
:
So
if
the
sinner
be
ashamed
and
blush
at
his
sin
,
if
godly
abashment
hath
begun
his
repentance
,
it
is
a
good
signe
of
cure
.
2.
If
the
spot
pricked
with
a
needle
,
there
come
forth
bloud
,
it
is
in
the
way
of
cure
:
So
sinners
pricked
with
the
needle
of
the
Law
,
if
they
have
sence
of
pain
which
makes
them
cry
out
of
themselves
,
and
see
the
need
of
Christ
,
it
is
a
good
sign
.
Men
pricked
now
adayes
,
stir
up
their
bloud
against
the
Physician
;
but
such
are
far
from
cure
.
3.
A
leper
was
healed
when
his
leprosie
was
stayed
,
and
went
no
further
:
So
he
is
to
be
pronounced
clean
,
who
truly
turnes
to
God
;
sinne
hath
lost
dominion
in
him
;
sinne
growes
lesse
and
lesse
;
the
stirrings
of
corruptions
are
abated
;
he
cannot
doe
as
he
hath
done
,
or
would
doe
;
nor
forget
that
he
was
cured
.
4.
When
the
conscience
is
bathed
in
that
fountain
in
which
water
and
bloud
have
met
,
then
is
the
leper
clean
.
When
by
the
merit
of
Christ
the
sinner
is
fully
justified
,
and
by
the
Spirit
of
Christ
he
is
in
part
sanctified
,
and
riseth
up
towards
full
sanctification
;
then
is
he
truly
pronounced
clean
.
Object
.
Alas
!
I
am
then
unclean
still
;
I
find
much
foulness
and
folly
present
with
me
.
Sol.
1.
The
leper
and
sinner
may
be
truly
cleansed
,
never
fully
in
this
life
;
for
every
day
will
make
him
foul
even
after
true
repentance
:
but
we
must
daily
renue
our
repentance
for
daily
cleansing
.
2.
Remember
,
that
the
leper
must
shave
his
hair
again
and
again
,
but
he
leaves
the
roots
behind
;
yet
he
was
pronounced
clean
,
though
the
hair
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
fountain
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
3.
leprosie
.
Something
is
to
be
done
before
the
cure
:
something
after
.
I.
Before
the
cure
.
1.
As
the
leper
discerning
his
own
1.
What
is
to
be
done
before
this
cure
.
misery
,
esteemed
him
an
happy
man
that
was
clean
:
So
thou
seeing
this
disease
,
must
judge
thy self
most
unhappy
and
miserable
of
all
men
,
as
Paul
,
Rom.
7.
and
never
think
thy self
happy
till
thou
hast
got
a
cure
,
Psal.
32.
1.
Every
leper
cried
out
,
I
am
unclean
:
the
same
must
be
thy
complaint
and
cry
.
2.
Get
thee
to
the
Priest
:
Go
to
Christ
in
humility
,
as
that
leper
(
Matth.
8.
2.
)
Lord
if
thou
wilt
,
thou
canst
make
me
clean
;
and
the
least
touch
of
Christ
shall
make
thee
clean
,
vers.
3.
3.
Naaman
,
being
struck
with
leprosie
,
must
wash
and
be
clean
:
So
must
thou
bewaile
and
lament
thy
estate
;
wash
thy selfe
in
the
salt
sea
of
teares
,
that
God
may
wash
thee
with
the
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.
If
God
have
healed
thy
leprosie
,
2.
And
what
afterwards
.
be
thou
thankfull
;
so
Naaman
,
2
King
.
5.
15.
Not
as
the
nine
lepers
of
whom
none
returned
back
to
give
thankes
.
Would
to
God
one
of
ten
were
as
thankfull
as
we
ought
for
Luke
17.
so
great
a
cure
.
2.
Bring
thy
gift
to
the
Lord
for
the
curing
,
for
so
the
lepers
were
enjoyned
:
that
is
,
pay
thy
vowes
;
offer
up
thy selfe
and
all
thy
obedience
,
an
acceptable
sacrifice
to
God
,
Rom.
12.
1.
Resigne
unto
God
;
present
all
thy
sacrifices
by
the
high
Priest
Jesus
Christ
,
in
whom
alone
thou
canst
finde
acceptance
.
Objection
,
Alas
,
I
have
nothing
worthy
giving
unto
God
.
Sol.
1.
Thou
canst
give
no
lesse
than
true
endeavours
of
obedience
;
and
then
,
be
they
never
so
weak
,
he
that
accepts
the
will
for
the
deed
,
will
accept
them
.
2.
God
prescribed
a
smaller
offering
for
the
poor
than
for
the
rich
;
the
poor
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
he
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
Publican
,
Matth.
18.
17.
A
good
lesson
for
the
Masters
of
families
to
cast
out
leprous
persons
from
the
rest
.
It
is
incredible
what
mischief
one
swearer
,
one
drunkard
,
one
wanton
,
one
prophane
beast
may
do
in
an
house
.
We
have
not
more
usually
seen
an
whole
house
infected
,
and
poisoned
up
by
one
plaguie
person
,
than
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
we
have
seen
expresse
types
of
Christ
,
The
second
generall
head
ensueth
,
which
is
to
speak
of
holy
things
.
All
which
in
the
old
Testament
,
and
Jewish
pollicy
did
especially
ayme
at
,
and
point
out
Christ
after
a
farre
clearer
manner
than
did
the
former
.
And
therefore
for
the
confirming
of
our
faith
in
the
new
Covenant
,
we
must
go
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
believers
the
same
in
substance
,
onely
differing
in
the
manner
of
exhibition
and
publication
.
A
man
that
superficially
looks
over
the
books
of
Moses
,
and
sees
so
great
an
heape
of
ceremonies
and
ordinances
,
would
wonder
what
the
Lord
meant
to
enjoyne
so
many
,
and
(
as
reason
would
judge
)
so
needlesse
institutions
to
his
own
people
;
of
which
they
can
make
nothing
by
cursory
,
scarce
by
considerate
reading
.
and
hence
(
whereas
the
Jews
were
so
superstitiously
observant
of
the
books
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
book
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
appear
:
1.
How
truely
our
Saviour
affirmeth
(
Joh.
5.
46.
)
that
Use
of
legal
ceremonies
.
Moses
wrote
of
him
:
partly
by
promises
and
prophecies
,
and
partly
describing
him
in
figures
and
shadowes
;
so
as
,
had
the
Jewes
believed
Moses
,
they
had
also
believed
in
him
:
but
rejecting
Moses
(
not
in
the
generall
:
for
generally
they
believed
him
,
and
magnified
him
as
their
greatest
Prophet
:
but
)
in
the
special
prophecies
and
promises
concerning
the
individual
person
of
Christ
;
therefore
they
could
not
believe
in
Jesus
Christ
.
2.
How
aptly
and
wisely
the
most
wise
God
did
accommodate
himselfe
to
this
people
,
in
loading
them
with
so
many
burthensome
ceremoniall
constitutions
,
and
yet
not
one
of
them
in
vaine
.
For
,
1.
Consider
the
nature
of
the
people
;
it
was
rude
Fitnesse
to
the
Iewes
nature
.
and
dull
,
and
needed
corporall
and
externall
elements
and
rudiments
to
help
them
.
Besides
it
was
not
onely
naturally
superstitious
,
and
addicted
to
idolatry
:
but
had
lived
some
Centuries
of
yeares
in
Egypt
,
and
was
infected
with
Egyptian
rites
.
And
further
,
they
were
now
to
go
into
the
land
of
the
Canaanites
,
and
were
in
danger
to
learn
their
fashions
,
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
own
heads
,
or
appointing
to
themselves
any
other
worship
or
form
of
service
,
than
that
of
the
Lords
owne
prescribing
,
which
should
find
them
work
enough
,
and
take
up
their
minds
sufficiently
.
2.
If
we
look
on
the
many
kindes
of
rites
,
and
ordinances
,
and
compare
them
with
the
many
ends
which
the
Lo●d
had
in
ordaining
them
,
we
shall
conclude
none
of
them
were
idle
or
superfluous
.
For
,
1.
God
would
have
the
glory
of
Christs
Kingdome
Ends
of
ordaining
them
.
shadowed
,
and
his
own
religion
gloriously
propounded
,
and
reverently
received
,
not
exposed
to
any
contempt
;
and
therefore
appoints
the
erection
and
sanctification
of
a
stately
Tabernacle
with
all
the
costly
vessells
,
and
holy
persons
garments
.
2.
He
would
traine
up
that
people
in
piety
,
and
stirre
up
in
their
hearts
an
earnest
sence
of
sinne
,
and
hunger
after
mercy
:
and
this
he
will
do
by
appointing
so
many
kinds
of
sacrifices
,
and
rites
about
them
.
3.
He
would
frame
them
to
purity
and
sanctimony
of
heart
and
life
,
and
will
help
them
hereto
by
the
many
lavers
,
purifications
,
cleansings
,
and
sanctifications
,
of
which
we
have
heard
in
part
.
4.
He
would
nourish
naturall
love
among
his
people
;
and
for
this
end
appointes
many
feasts
,
meat
and
drink
offerings
,
and
many
solemnities
to
appear
and
rejoyce
before
God
.
5.
He
would
have
them
testifie
their
thankfullnesse
for
his
great
bounty
,
and
acknowledge
themselves
homagers
as
was
fit
.
And
therefore
ordaines
a
number
of
oblations
,
first
fruits
,
tithes
,
vowes
,
first-born
,
and
many
moe
institutions
to
testifie
their
gratitude
.
6.
Many
of
Gods
great
works
must
be
held
in
their
eyes
,
and
must
not
be
suffered
to
slip
out
of
memory
.
And
for
this
purpose
served
many
of
those
institutions
;
As
Deut.
6.
20.
when
thy
sonne
shall
aske
thee
in
time
to
come
,
&c.
For
this
end
the
Passeover
must
be
yearely
celebrated
,
Exod.
12.
14.
and
Chap.
13.
14.
So
also
the
feast
of
Tabernacles
,
Lev.
23.
42
,
43.
7
The
Lord
so
ordered
,
as
the
Jewes
could
not
cast
their
eyes
any
way
within
doors
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
fruites
,
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
we
may
propound
to
our selves
some
good
order
Substantial
things
pointing
at
Christ
and
familiar
method
,
in
which
we
must
bound
our
discourse
:
We
must
know
that
all
the
holy
things
in
the
old
Testament
pointing
at
Christ
,
were
:
-
1.
Substantiall
.
-
2.
Circumstantiall
.
Substantiall
,
are
such
as
concern
the
parts
and
substance
of
Gods
worship
.
Circumstantiall
,
are
such
as
concerne
some
inferiour
things
about
that
worship
.
The
former
may
be
referred
to
two
heads
.
-
1.
Sacraments
.
Sacraments
and
Sacrifices
.
Differences
.
-
2.
Sacrifices
.
The
difference
:
In
Sacraments
we
see
God
giving
us
all
good
things
in
Jesus
Christ
.
In
Sacrifices
we
present
all
our
duty
to
God
by
Jesus
Christ
.
Now
for
the
Sacraments
of
the
old
and
new
Testament
in
generall
,
we
must
in
one
word
know
,
that
they
are
outward
signes
,
seales
,
and
confirmations
of
Gods
word
and
promise
of
grace
.
For
the
Lord
knowing
and
tendering
What
Sacraments
are
in
generall
.
the
weaknesse
of
man
would
informe
him
of
his
good
will
and
pleasure
two
waies
.
1.
He
would
speake
to
his
minde
and
understanding
by
his
word
and
promise
.
2.
To
his
outward
sences
by
externall
signes
and
Sacraments
,
Word
and
Sacraments
go
together
.
called
by
some
of
the
Fathers
,
visible
words
.
He
is
not
contented
by
his
word
to
declare
his
will
,
but
also
by
Sacraments
to
witnesse
and
signe
that
word
,
for
our
more
full
instruction
.
If
before
the
fall
he
covenanteth
(
by
his
word
)
life
upon
condition
of
works
,
he
addeth
a
twofold
signe
to
the
sences
of
Adam
,
the
tree
of
life
,
and
the
tree
of
knowledge
.
If
after
the
fall
he
give
a
promise
of
the
blessed
seed
Gen.
3.
15.
he
enjoyneth
to
Adam
outward
sacrifices
and
signes
of
that
his
Word
.
If
to
antient
believers
before
Christ
he
promise
deliverance
from
sinne
,
death
,
and
hell
,
on
condition
of
faith
in
the
Messiah
to
come
,
he
sealeth
up
this
promise
by
two
standing
Sacraments
:
Circumcision
,
and
the
Passeover
.
If
to
believers
of
the
new
Testament
he
accomplish
in
his
Sonne
all
those
ancient
promises
,
and
now
preach
salvation
to
all
that
believe
in
the
name
of
Christ
crucified
,
dead
,
buried
,
raised
,
ascended
,
and
sitting
at
the
right
hand
of
his
Father
,
as
Joh.
3.
16.
This
promise
he
confirmeth
with
two
Sacraments
,
Baptisme
,
and
the
Lords
Supper
,
as
speciall
seales
of
his
grace
.
Thus
is
the
Lord
still
like
himselfe
in
all
ages
,
and
provideth
fully
for
our
direction
and
consolation
,
for
our
strength
and
assurance
in
the
Covenant
of
grace
and
salvation
.
But
to
come
nearer
to
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
speak
,
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
.
We
are
onely
to
speak
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
.
2.
Extraordinary
Sacraments
ordinary
&
extraordinary
.
and
occasionall
.
Ordinary
were
1.
Circumcision
.
2.
Passeover
.
Circumcision
was
the
the
Sacrament
of
enterance
and
receiving
the
Jew
into
Gods
Covenant
.
The
Passeover
was
a
Sacrament
of
continuance
and
growth
in
that
Covenant
.
Extraordinary
,
which
were
in
some
resemblance
both
to
them
,
and
the
two
Sacraments
of
the
new
Testament
.
1.
To
Circumcision
and
Baptisme
answered
the
Sacraments
of
the
Cloud
and
red
the
Sea
.
2.
To
the
Passeover
Antitypes
.
of
the
Lords
Supper
answered
Mannah
from
heaven
and
water
out
of
the
Rock
.
Of
these
we
must
(
by
Gods
assistance
)
speak
in
order
,
not
what
we
might
,
for
that
were
endlesse
,
but
what
we
must
necessarily
,
so
farre
as
they
preach
Christ
unto
us
,
or
may
set
us
nearer
unto
him
.
CHAP.
XVIII
.
Circumcision
,
a
Type
.
Herein
-
-
1.
What
it
is
.
-
2.
How
it
figures
Christ
.
-
3.
Observations
.
1.
CIrcumcision
was
a
sacred
rite
ordained
by
God
;
Definition
of
Circumcision
expounded
in
parts
.
wherein
,
by
cutting
off
the
fore-skins
of
all
the
males
of
the
Jewes
in
the
eighth
day
,
the
Covenant
of
God
,
made
to
Abraham
,
was
sealed
up
to
him
and
all
his
posterity
.
1.
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
,
1.
In
commanding
,
1.
Mandato
.
2.
Promisso
.
2.
In
promising
.
2.
The
subject
of
Circumcision
were
all
the
males
of
Israel
descending
of
Abraham
.
For
these
must
be
destinguished
from
all
families
of
the
earth
,
Gen.
17.
4.
Neither
may
we
think
that
women
were
excluded
out
of
the
Covenant
of
Grace
,
for
they
were
comprehended
under
the
Circumcision
of
males
.
And
God
spared
the
weaker
sexe
;
becaese
it
was
enough
to
bring
them
within
the
number
of
Abrahams
posterity
,
to
be
born
of
the
males
circumcised
.
Besides
,
as
the
males
carry
a
speciall
type
and
resemblance
of
Christ
(
as
1
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
virtue
and
efficacy
,
Junius
.
3.
The
part
must
be
the
part
generative
.
Gen.
17.
13.
My
Covenant
shall
be
in
your
flesh
;
and
vers.
11.
Circumcise
the
fore-skin
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
than
other
;
but
that
they
might
be
holier
.
Gods
election
is
free
,
who
maks
choyce
of
them
that
need
Circumcision
as
well
as
any
other
.
4.
The
time
,
the
eighth
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
died
within
that
time
.
3.
Because
whatsoever
was
born
of
man
or
beast
was
Legally
impure
,
and
in
their
bloud
till
the
eighth
day
,
and
therefore
no
beast
must
be
offered
to
the
Lord
till
the
eighth
day
,
Ex.
23.
19.
and
ch.
34.
26.
No
nor
men
of
other
nations
,
servants
or
other
must
be
circumcised
but
upon
the
eighth
day
from
their
comming
in
.
4.
This
precise
observation
of
the
eighth
day
was
not
without
a
mistery
,
either
pointing
to
the
resurrection
of
Christ
on
the
eighth
day
,
or
leading
beyond
the
week
of
this
present
life
(
in
which
we
cannot
be
perfectly
circumcised
)
unto
that
eighth
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
seal
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
seal
of
the
righteousnesse
of
Faith
,
Rom.
4.
11.
II.
Circumcision
figures
Christ
.
Circumcision
a
figure
of
Christ
.
I.
As
it
was
a
Jewish
Sacrament
,
wherein
Christ
shined
out
clearly
;
who
was
and
is
the
substance
of
all
Sacraments
both
Jewish
and
Christian
;
for
Christ
is
the
substance
of
the
whole
Covenant
,
and
all
the
seales
of
it
.
In
this
sence
the
Apostle
calls
it
a
seal
of
the
Righteousnesse
of
faith
.
Rom.
4.
11.
How
a
seal
of
righteousnesse
.
Namely
,
1.
A
seal
of
secresie
,
that
locked
up
the
Covenant
onely
to
that
people
.
2.
A
witnessing
seal
,
whereby
(
as
by
a
visible
,
perpetual
,
and
sensible
signe
in
their
flesh
,
which
they
could
never
lay
off
)
the
Lord
would
still
hold
in
their
sences
,
his
own
promise
of
grace
made
unto
them
in
the
promised
Messiah
,
and
their
promise
of
obedience
made
back
againe
unto
God
to
become
his
people
.
Which
promise
of
theirs
,
howsoever
they
were
to
endeavour
in
;
yet
could
it
not
be
fully
performed
for
them
but
in
the
promised
seed
,
in
whom
their
imperfect
obedience
and
indeavours
were
to
be
covered
&
accepted
.
And
thus
is
every
Sacrament
a
signe
.
1.
Of
grace
.
2.
As
every
Sacrament
is
likewise
.
Of
duty
,
and
a
religious
signe
binding
God
to
man
,
and
man
to
God
.
3.
A
strengthning
and
confirming
seale
by
which
the
Lord
pleased
to
ratifie
the
promise
of
grace
,
and
seal
up
to
them
the
inward
and
invisible
circumcision
of
the
heart
;
called
the
Circumcision
of
Christ
,
Col.
2.
11.
Because
he
onely
by
his
spirit
can
work
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
be
born
of
Abrahams
seed
,
3.
Things
foreshewed
.
Rom.
15.
8.
and
not
of
the
uncircumcised
nations
,
who
being
to
be
a
Minister
of
the
Circumcision
,
was
also
to
receive
Circumcision
himselfe
,
which
was
shadowed
in
all
their
Circumcisions
.
2.
In
their
shedding
of
bloud
by
Circumcision
,
was
represented
to
their
eyes
the
shedding
of
Christs
bloud
;
not
onely
in
the
first
fruits
of
his
bloud-shed
in
his
Circumcision
(
which
was
a
part
of
his
humiliation
,
and
a
parcell
of
the
price
paied
for
our
sinns
)
but
also
the
full
powring
out
of
all
his
bloud
in
Sacrifice
upon
the
Crosse
,
wherein
the
Circumcision
of
Christ
was
fully
accomplished
.
3.
Was
shadowed
their
duty
also
;
that
having
shed
the
first
fruits
of
their
bloud
in
Circumcision
in
obedience
to
God
,
they
should
be
ready
to
shed
all
their
bloud
for
him
whom
they
expected
to
shed
all
his
bloud
for
them
.
3.
A
distinguishing
signe
of
the
Jewes
from
all
other
people
who
were
without
God
,
without
Christ
;
and
they
onely
a
chosen
seed
,
in
that
blessed
seed
in
whom
all
their
prerogatives
were
conferred
and
established
.
4.
A
demonstrative
signe
,
1.
Of
the
naturall
sinne
and
Demōstrats
wound
and
cure
.
disease
of
man
;
and
therefore
it
was
placed
in
the
generative
part
,
to
admonish
Abraham
and
his
posterity
of
their
uncleannesse
;
for
things
clean
need
no
Circumcision
nor
ablution
.
Abraham
and
his
seed
must
be
led
out
of
themselves
.
2.
To
demonstrate
the
cure
and
remedy
by
the
Messiah
to
come
,
cleansing
our
natures
two
waies
.
1.
By
bearing
upon
himselfe
the
imputation
of
our
impurities
.
How
Christ
cures
us
.
2.
By
healing
them
in
us
,
partly
by
his
merit
and
bloudy
death
bestowing
a
perfect
righteousnesse
upon
us
;
partly
by
his
Spirit
daily
sanctifying
and
circumcising
our
hearts
:
thus
hath
this
Sacrament
preached
Christ
unto
us
.
Now
the
observations
to
make
it
usefull
.
1.
Take
notice
of
our
own
estate
to
humble
us
,
both
in
Use.
1.
Be
humbled
for
naturall
corruption
.
state
of
nature
,
and
in
state
of
grace
.
1.
In
our
nature
,
we
are
all
sprung
out
of
a
corrupted
seed
;
which
although
we
would
forget
,
yet
the
Lord
in
this
Sacrament
took
care
that
his
people
should
carry
upon
their
bodies
the
signe
of
sinne
and
death
,
seizing
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
womb
.
Psal.
58.
3.
Whence
also
it
is
called
,
Originall
sin
.
1.
Because
it
hath
been
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
.
Psal.
51.
I
was
conceived
in
iniquity
;
and
we
from
it
called
the
childeren
of
wrath
,
that
is
,
laid
under
wrath
even
from
our
childhood
,
Eph.
2.
3.
2.
After
grace
received
see
the
weaknesse
of
our
faith
.
And
for
imperfections
of
grace
.
Abraham
the
father
of
the
faithfull
,
needed
this
pledge
and
seale
to
support
his
weak
and
shaking
faith
.
Who
can
say
,
my
faith
is
strong
enough
,
which
is
ever
imperfect
in
the
best
,
who
know
but
in
part
,
and
believe
but
in
part
?
Why
else
did
the
Lord
appoint
the
use
of
Sacraments
to
the
strongest
believers
,
and
that
all
their
life
long
;
but
to
put
them
in
mind
of
the
weaknesse
of
their
faith
,
which
needeth
such
continuall
props
and
supports
?
Neither
is
it
marvel
that
men
are
so
heavy
to
the
reverent
receiving
of
the
Sacrament
,
because
they
see
no
want
,
no
need
,
no
benefit
of
faith
;
they
feel
not
the
weaknesse
of
faith
,
which
would
breed
desire
of
strength
,
and
drive
them
to
the
diligent
use
of
the
meanes
.
II.
If
Christ
be
the
truth
of
Circumcision
,
then
every
Use.
2.
Be
circumcised
spiritually
.
Christian
in
the
new
Testament
must
be
circumcised
as
necessarily
as
the
Jewes
in
the
old
.
And
though
the
ceremony
and
act
of
Circumcision
be
worn
out
:
yet
the
truth
of
circumcision
as
neerly
belongs
to
us
now
a
dayes
,
as
of
old
it
did
Col.
2.
11.
unto
them
.
In
whom
we
are
circumcised
through
the
circumcision
of
Christ
,
speaking
of
the
Gentiles
converted
unto
Christ
.
In
which
words
,
the
Apostle
plainly
distinguisheth
between
Jewish
circumcision
and
Christian
,
between
Legall
circumcision
and
Evangelicall
,
between
Moses
his
circumcision
and
Christs
.
Here
1.
What
this
Evangelicall
circumcision
is
.
2.
The
difference
from
Legall
.
3.
The
marks
and
notes
of
it
.
4.
The
motives
.
This
Christian
Circumcision
is
described
(
Col.
2.
11.
)
to
What
the
Evangelicall
circumcision
is
.
bee
a
putting
off
the
sinfull
body
of
the
flesh
;
that
is
,
in
plaine
tearmes
,
the
mortification
of
the
body
of
sinnes
that
are
in
the
flesh
.
For
the
truth
and
kernell
of
Circumcision
never
stood
in
the
cutting
off
a
piece
of
skin
(
that
was
but
the
shell
of
it
)
but
in
cutting
off
the
lusts
of
the
heart
&
life
,
&
parting
from
corruptions
of
nature
,
which
rebell
against
the
Spirit
.
And
this
we
have
in
Christ
alone
,
being
as
farre
beyond
the
Circumcision
of
the
old
Testament
,
as
the
truth
useth
to
excell
the
type
:
as
farre
as
Christ
is
beyond
Moses
,
or
heaven
above
earth
.
This
renovation
of
mind
was
.
1.
Signified
by
that
Ceremony
.
2.
Promised
by
every
Circumcised
person
.
The
difference
between
this
Evangelicall
and
that
Legall
Difference
from
legall
circumcision
.
Circumcision
,
is
,
1.
In
the
efficient
.
That
was
appointed
by
God
to
be
made
with
hands
:
but
this
is
a
wonderfull
work
without
hands
,
done
by
the
finger
of
God
himselfe
.
The
mortification
of
sinne
is
so
honourable
a
work
,
as
the
hand
of
man
and
Angels
cannot
do
it
.
2.
In
the
subject
.
That
was
wrought
upon
the
seed
of
Abraham
according
to
the
flesh
:
this
onely
upon
Abrahams
seed
according
to
the
faith
,
upon
believeres
and
members
of
Christ
.
That
upon
the
Jew
without
:
this
upon
the
Jew
within
.
That
upon
Ismael
as
well
as
Isaac
:
here
no
Ismaelite
is
circumcised
.
That
was
Circumcision
of
the
naturally
born
,
and
males
onely
,
of
Jewes
onely
:
this
is
of
the
supernaturally
Nascentium
Renascentium
.
born
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
natural
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
bloud
shed
to
fulfill
the
rite
of
the
Law
:
In
this
all
believers
,
men
and
women
are
in
Christs
bloud
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
.
That
was
temporary
,
but
till
the
coming
of
Christ
;
who
razed
the
type
,
and
raised
Qui
signum
destruxit
,
veritatem
induxit
.
the
truth
:
but
this
is
to
continue
for
ever
,
till
the
second
coming
of
Christ
;
and
is
most
perfectly
finished
and
consummate
in
heaven
.
The
notes
or
markes
to
know
inward
circumcision
attained
Notes
of
inward
and
spiritual
circumcision
.
by
Christ
,
are
these
.
1.
The
party
to
be
circumcised
was
presented
and
offered
to
this
ordinance
of
God
,
as
willing
and
contenttd
to
part
with
his
flesh
and
bloud
in
obedience
to
God
:
so
here
thou
hast
begun
thy
circumcision
,
if
thou
hast
offered
up
thy
soul
,
body
,
and
all
,
a
reasonable
sacrifice
to
God
,
Rom.
12.
1.
willingly
mortifying
all
the
deeds
of
the
flesh
,
and
denying
and
renouncing
all
fleshly
lusts
and
affections
,
which
are
as
neat
and
as
dear
unto
thee
as
the
parts
of
the
body
.
So
Col.
2.
11.
it
must
be
a
putting
off
the
sinnefull
body
;
implying
,
not
a
suffering
it
onely
to
be
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
sinnefull
body
of
flesh
,
and
be
more
than
a
meer
patient
.
2.
As
there
the
whole
body
was
wounded
in
one
part
:
so
see
the
whole
body
of
sinne
be
wounded
in
all
parts
,
not
one
member
spared
,
Col.
2.
11.
put
off
the
sinnefull
body
.
Speciall
parts
to
be
circumcised
No
sinne
must
raigne
,
none
unresisted
.
And
therefore
,
1.
Labour
for
an
heart
circumcised
.
There
the
Lord
begins
this
work
,
Deut.
30.
6.
and
Chap.
10.
16.
there
see
thou
hast
begun
.
See
thy
desires
be
sanctified
;
that
the
thoughts
of
thy
heart
and
inward
affections
be
watched
and
guarded
;
not
suffered
to
be
earthly
,
wanton
,
impious
,
disordered
,
or
unfruitfull
.
This
purging
of
carnall
affections
,
and
fastning
them
on
the
right
object
,
is
a
note
of
inward
circumcision
,
Deut.
30.
6.
2.
See
thine
eare
be
circumcised
.
Act.
7.
51.
the
Jewes
are
reproved
for
uncircumcised
eares
.
All
sinnes
of
the
eare
must
be
circumcised
;
and
that
is
done
in
opening
them
to
hear
God
and
good
instruction
,
and
shutting
them
against
slanders
,
false
tales
,
wicked
counsels
,
doctrines
of
liberty
,
and
the
like
.
3.
Circumcise
thy
lips
;
which
then
are
so
,
when
they
are
able
to
speak
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
unclean
speech
unmortified
.
4.
All
sinnes
of
the
eye
must
be
circumcised
,
by
making
Covenant
with
this
member
;
not
suffering
the
eye
to
be
envious
,
covetous
,
wanton
,
scornfull
,
adulterous
.
And
so
examine
all
the
parts
,
that
no
sinne
be
peaceably
admitted
,
without
drawing
bloud
upon
it
,
as
was
in
circumcision
.
3.
As
in
that
Circumcision
was
sence
of
much
paine
and
True
mortification
is
painfull
.
griefe
in
the
body
;
as
we
see
in
the
Shechemits
,
Gen.
34.
25.
So
in
this
(
where
ever
it
is
)
is
affliction
of
conscience
,
pain
of
spirit
,
pricking
in
the
heart
;
as
in
the
Converts
,
Act.
2.
37.
which
makes
the
circumcised
mourn
,
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
sorrow
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
sorrowfull
to
the
child
of
God
;
who
will
judge
and
condemne
himselfe
,
and
dares
not
stand
out
the
threats
of
the
Law
,
as
many
contemptuous
rebels
do
.
An
hard
and
secure
heart
is
an
uncircumcised
heart
:
good
Josiah
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
againe
,
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
sinnes
;
saying
to
them
(
as
Ephraim
to
his
idols
.
Hos.
14.
9.
)
get
ye
hence
;
what
have
ye
to
do
here
?
with
resolute
purpose
never
to
give
them
entrance
,
or
entertainment
more
.
Those
that
fall
to
their
former
sinnes
,
as
who
forget
they
were
washed
(
like
dogs
and
swine
)
were
never
circumcised
.
The
skin
once
cut
off
died
for
ever
:
such
a
dying
to
sinne
must
be
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
prophane
,
as
the
Jewes
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
born
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
worshiper
;
not
outwardly
in
the
letter
and
ceremony
,
but
inwardly
in
spirit
and
truth
:
A
Jew
within
,
Rom.
2.
29.
Phil.
3.
3.
We
are
the
circumcision
,
which
worship
God
in
the
spirit
.
He
that
worships
formally
,
for
fashion
,
for
Law
;
and
in
the
mean
time
can
contemne
the
power
of
godlinesse
;
cannot
away
with
inward
watchfullnesse
,
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
dross
and
dung
in
comparison
of
him
.
Let
the
Jew
trust
in
Circumcision
by
the
work
wrought
,
as
our
Judaizing
Papists
do
in
their
Sacraments
;
Let
him
glory
of
Abraham
his
father
,
Joh.
8.
33.
that
he
is
beloved
because
the
seed
of
Abraham
:
We
are
chosen
in
Christ
not
in
Abraham
.
In
him
we
have
atonement
and
become
a
beloved
people
,
and
not
in
Abraham
.
In
him
we
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
the
true
inward
Circumcision
,
Phil.
3.
3.
The
Motives
are
.
1.
All
outward
service
and
Ceremony
Motives
to
get
the
spirituall
circumcision
.
without
this
,
is
rejected
;
as
preaching
,
hearing
,
praying
,
fasting
,
weeping
.
All
thy
service
and
labour
is
lost
,
if
by
the
Spirit
of
God
thy
mind
be
not
renewed
,
and
faith
and
conversion
wrought
in
the
heart
.
For
as
the
Jewes
(
being
circumcised
)
were
chalenged
to
be
uncircumcised
(
though
they
had
the
fore-skinne
of
the
flesh
cut
off
,
and
had
the
circumcision
made
with
hands
)
and
were
so
farre
unworthy
of
Abrahams
seed
,
as
that
they
are
called
,
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
worshiper
as
thou
.
2.
If
We
cannot
say
truely
that
now
not
the
Jewes
,
but
we
are
the
circumcision
,
Col.
2.
11.
our
persons
are
no
better
before
God
,
than
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
reproach
and
contempt
:
This
uncircumcised
Philistime
.
1
Sam.
17.
2.
Thou
hast
no
part
in
the
promised
Messiah
no
more
than
he
.
3.
No
portion
in
Canaan
,
not
a
foot
in
Heaven
:
all
thy
portion
is
in
Earth
.
4.
No
member
of
the
true
Churth
,
but
without
the
Communion
of
Saints
.
5.
As
he
was
in
state
of
death
and
judgement
,
Deut.
30.
6.
Jer.
4.
4
,
14.
so
thou
shalt
be
condemned
as
surely
for
want
of
a
sanctified
and
circumcised
heart
,
as
he
for
contemning
circumcision
of
his
flesh
.
Col.
2.
13.
Ye
were
dead
in
the
circumcision
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
Jewes
,
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
Egypt
,
when
the
destroying
angell
(
who
slew
all
the
first
born
in
Egypt
in
one
night
)
passed
over
all
the
Israelites
houses
,
whose
doors
and
posts
were
striked
with
the
bloud
of
the
Pascall
Lamb
slain
and
eaten
in
that
house
;
wherein
the
godly
Jewes
were
not
to
fix
their
eyes
in
that
externall
signe
,
or
the
temporary
deliverance
signified
;
but
to
cast
their
eye
of
Faith
upon
the
Messiah
and
true
Paschal
Lamb
;
by
means
of
whom
,
the
wrath
and
revenge
of
God
passed
over
all
those
whose
soules
are
sprinkled
with
his
bloud
,
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
Jesus
Christ
most
lively
pourtrayed
before
us
;
and
that
this
one
legall
Sacrament
preached
(
not
obscurely
)
to
the
ancient
Jews
the
whole
doctrine
of
the
Gospel
,
and
grace
of
salvation
,
by
the
onely
suffering
of
Jesus
Christ
.
This
will
appear
in
five
things
.
-
1.
In
the
choice
of
the
Sacrifice
.
-
2.
In
the
preparing
of
it
.
-
3.
In
the
effusion
of
bloud
,
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
1.
Paschall
Lamb
a
type
in
the
choice
Christ
a
Lamb.
Denominatione
.
Qualificatione
.
to
be
a
Lamb
,
or
a
Kidd
:
notably
signifying
Jesus
Christ
;
whom
John
Baptist
called
,
the
Lamb
of
God
;
taking
away
the
sinnes
of
the
world
,
Joh.
1.
29.
Christ
is
a
Lamb.
1.
In
name
,
Revel.
5.
6.
In
the
midst
of
the
Elders
stood
a
Lamb.
2.
In
qualities
,
in
respect
of
innocency
,
patience
,
meekness
;
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
,
and
cloath
us
with
his
fleece
of
righteousnesse
.
3.
In
shadows
,
being
figured
in
all
those
lambs
slain
,
especially
Adumbratione
.
in
the
Paschall
Lamb.
In
which
shadowes
or
figures
he
was
(
not
yearly
onely
,
but
)
daily
held
before
the
eyes
of
beleevers
;
and
so
here
we
consider
him
.
In
this
Lamb
for
his
choice
must
be
four
conditions
.
Choice
.
Christum
fuisse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
amici
pariter
&
inimici
testati
sunt
.
I.
Condition
.
It
must
be
a
Lamb
without
blemish
,
ver.
5
,
every
way
perfect
,
without
any
spot
or
defect
:
signifying
the
most
absolute
perfection
of
Jesus
Christ
;
who
was
,
both
in
respect
of
his
person
and
actions
,
without
all
spot
and
exception
,
1
Pet.
1.
19.
as
of
a
Lamb
undefiled
and
without
spot
,
Heb.
7.
26
,
Such
an
high
Priest
it
became
us
to
have
,
as
is
Perfection
of
Christ
.
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
.
II.
Condition
.
It
must
be
a
male
,
for
three
reasons
.
1.
Reason
.
To
note
the
excellency
,
strength
,
and
dignity
His
excelleency
.
of
Christ
,
proper
to
that
sex
.
For
although
he
seemed
a
most
weak
man
in
the
state
of
his
humiliation
;
yet
must
he
be
not
effeminate
,
but
masculine
;
strong
,
stout
,
and
potent
to
destroy
sinne
and
death
,
and
to
foile
all
the
enemies
of
mans
salvation
.
Christ
indeed
must
be
the
seed
of
the
woman
;
but
the
woman
must
bring
forth
a
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
spoile
with
the
strong
,
Isa.
5.
3.
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
he
should
be
of
the
more
worthy
sex
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
Sonne
of
David
;
and
so
to
be
circumcised
,
to
be
a
fit
Minister
of
Circumcision
.
3.
Reason
.
Consider
him
in
his
office
.
He
was
to
be
a
King
,
a
Priest
,
and
a
Prophet
of
his
Church
;
all
which
necessarily
require
him
to
be
a
man
,
a
male
,
a
the
Lamb
was
.
We
conclude
therefore
hence
,
that
being
the
head
of
the
whole
Church
,
he
must
be
of
as
worthy
sex
as
any
of
his
members
.
III.
Condition
.
The
Lambe
must
be
of
a
year
old
,
ver.
5.
Christus
in
medio
aetatis
flore
immolatus
cujus
conditionis
rationem
vid
Iun.
in
Exod.
12.
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
year
old
is
at
his
state
and
growth
,
and
a
Lamb
of
a
year
old
is
acquainted
with
many
miseries
:
Even
so
our
Saviour
,
living
to
the
full
strength
of
a
man
,
was
a
man
full
of
sorrows
,
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
sin
.
IV.
Condition
.
He
must
be
taken
out
of
their
own
flocks
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
be
an
Israelite
:
and
within
the
fold
of
Gods
own
people
;
for
he
was
to
be
of
the
seed
of
Abraham
;
and
salvation
was
of
the
Jewes
,
Joh.
4.
22.
Yea
,
and
the
Lords
own
Law
requires
,
that
the
King
should
be
taken
from
among
his
brethren
,
Deut.
17.
15.
and
much
more
the
King
of
the
Church
,
being
King
of
all
Kings
.
Sect.
II.
II.
Jesus
Christ
was
as
evidently
expressed
in
the
preparation
Paschall
Lambe
a
type
in
the
preparation
.
Where
six
Observations
.
of
the
Paschall
Lamb
wherein
the
Jewes
were
tyed
to
six
observations
.
I.
Observation
.
The
Lamb
must
be
severed
from
the
flock
,
v.
6.
to
signifie
Jesus
Christ
separated
by
God
the
Father
to
the
office
of
mediator
;
and
that
two
waies
.
I.
By
Gods
eternall
decree
;
he
was
a
chosen
servant
of
Christ
two
wayes
set
apart
to
be
a
Mediator
.
God
to
the
most
excellent
service
in
heaven
and
earth
.
Isai.
42.
1.
My
elect
servant
.
And
thus
is
called
a
Lamb
separarated
from
before
the
foundation
of
the
world
,
1
Pet.
1.
20.
2.
In
due
time
actually
separated
from
all
the
rest
of
the
flock
,
by
,
1.
A
supernaturall
conception
by
the
holy
Ghost
;
whereby
he
became
an
high
Priest
separated
from
sinners
,
all
the
rest
of
Mankind
remaining
sinners
.
2.
By
a
miraculous
birth
of
a
Virgin
,
being
the
seed
of
the
woman
.
3.
By
an
unconceiveable
union
of
the
two
natures
,
divine
and
humane
,
in
one
person
;
by
which
he
became
our
Immanuell
,
God
with
us
.
4.
By
a
solemne
and
heavenly
inauguration
into
his
office
at
the
brinke
of
Jordan
;
by
which
he
was
openly
proclaimed
the
chiefe
Doctor
and
Prophet
of
his
Church
.
Thus
it
became
this
Lamb
of
God
to
be
actually
separated
from
all
the
rest
of
the
flock
:
because
for
all
the
rest
he
was
to
pay
a
greater
ransome
and
price
,
than
any
other
that
could
be
found
amongst
all
mankind
.
II.
Observation
.
The
Lamb
thus
separated
must
be
reserved
and
kept
alive
four
daies
;
even
from
the
tenth
day
of
the
first
month
till
the
fourteenth
day
of
the
same
month
,
vers.
6.
Wherein
was
signified
the
very
particles
of
time
of
Christs
both
Ministery
and
passion
.
1.
For
his
Ministery
.
Christ
must
not
be
sacrificed
presently
The
time
of
his
Ministery
and
passion
ordered
.
so
soon
as
he
was
born
,
nor
so
soon
as
he
is
baptized
and
separated
,
but
after
that
separation
must
live
about
four
years
to
preach
the
kingdome
of
God
,
and
then
be
offered
up
;
that
his
death
might
not
be
a
seale
to
a
blancke
,
but
might
confirme
all
that
holy
doctrine
delivered
by
his
owne
mouth
and
Ministery
to
the
world
.
2.
For
his
passion
.
The
time
of
it
depended
not
on
the
will
of
man
,
for
his
enemies
sought
many
a
time
before
to
slay
him
;
as
Herod
in
his
infancy
.
Matth
2.
16.
the
Jewes
took
up
stones
to
stone
him
,
Joh.
8.
59.
The
Nazarites
would
break
his
neck
from
an
hill
,
Luk.
4.
29.
And
many
other
attempts
were
made
against
his
life
;
but
his
time
was
not
then
come
,
the
lamb
must
be
reserved
four
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
counsel
and
foreknowledge
of
God
.
Whose
wisdome
so
ordered
that
,
Quia
Dominus
decima
die
ej●sdem
mensis
,
hoc
est
ante
quinque
dies
paschae
in
Civitatem
in
qua
pateretur
,
erat
ingressurus
.
Ansem
.
in
Math.
21.
1.
As
the
lamb
was
taken
in
the
tenth
day
of
the
first
moneth
:
so
Christ
came
into
Jerusalem
about
the
tenth
day
of
the
same
month
to
suffer
;
as
appeares
,
Joh.
12.
For
upon
the
sixth
day
before
his
passion
,
he
came
to
Bethany
vers.
1.
and
the
next
day
he
went
to
Jerusalem
,
which
was
the
fifth
day
before
his
passion
,
ver.
12.
2.
As
the
lamb
must
be
slaine
the
fourteenth
day
of
the
first
month
(
which
answereth
to
our
March
)
and
at
the
full
of
the
Moon
:
So
,
that
no
man
might
be
deceived
in
our
Paschall
lamb
,
he
must
be
sacrificed
at
the
Passeover
,
the
same
day
that
the
lamb
must
be
slaine
;
In
the
full
Moon
,
to
note
the
fullnesse
of
time
now
come
which
was
so
long
before
appointed
,
and
in
such
a
month
as
when
light
prevailes
against
darknesse
,
and
every
thing
revives
and
springs
:
to
signifie
that
Christ
by
his
suffering
chaseth
away
our
darknesse
and
death
,
and
brings
in
light
and
life
,
and
a
blessed
spring
of
grace
and
glory
.
III.
Observation
.
The
Lamb
must
be
slaine
,
vers.
6.
signifying
,
that
Jesus
Christ
being
(
as
that
Lamb
of
a
year
3.
Christ
must
die
a
violent
death
.
old
)
in
his
vigour
and
strength
(
who
by
reason
of
his
age
and
strength
might
have
lived
longer
)
must
not
onely
die
,
but
by
a
violent
death
,
and
that
by
Israel
.
Noting
.
1.
That
Christ
must
be
put
to
death
by
the
Jewes
.
2.
That
the
benefit
aad
merit
of
his
death
redounds
to
his
Church
onely
:
The
Redeemer
must
come
unto
Zion
,
Isa.
59.
20.
Objection
.
How
was
he
then
a
Lamb
slaine
from
the
How
from
the
begining
of
the
the
world
.
beginning
of
the
World
,
before
the
Jewes
were
in
being
?
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
been
already
done
.
2.
In
regard
of
man
:
He
was
slaine
onely
one
time
as
to
S●mel
actu
,
semper
fructu
the
act
,
but
in
all
times
as
to
the
fruit
:
because
the
perpetuall
power
and
efficacie
of
Christs
sacrifice
was
begun
with
the
world
,
and
extended
to
all
believers
of
all
ages
,
who
onely
diversly
apprehend
it
.
IV.
Observation
.
The
lamb
must
be
slain
between
two
4.
The
time
of
Christs
death
noted
.
evenings
.
1
To
put
them
in
remembrance
of
their
deliverance
in
Egypt
,
which
was
in
the
evening
.
2.
To
note
that
our
Paschall
lamb
should
be
slain
towards
the
evening
of
the
world
,
that
is
in
the
last
times
,
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
an
end
to
them
,
Dan.
12.
4.
to
note
the
very
houre
as
well
as
the
day
of
Christs
suffering
on
the
Crosse.
To
understand
which
,
we
must
know
that
Iewes
division
of
the
day
into
4.
parts
.
the
Jewes
distinguished
their
artificiall
day
into
four
parts
.
From
six
to
nine
,
from
nine
to
twelve
,
from
twelve
to
three
,
from
three
to
six
.
This
last
part
was
counted
the
evening
of
the
day
,
and
the
next
three
houres
the
evening
of
the
night
.
In
this
fourth
part
of
the
day
used
the
Paschal
lamb
to
be
slain
,
and
the
rest
of
the
time
was
little
enough
to
dresse
it
whole
for
Supper
:
even
so
the
true
Paschal
lamb
must
be
sacrificed
the
very
same
day
and
houre
that
the
Mysticall
lamb
was
.
For
Christ
at
the
third
houre
,
that
is
,
at
three
of
the
clock
in
afternoon
,
between
the
evenings
,
with
a
great
voyce
gave
up
the
Ghost
,
Matth
27.
50.
V.
Observation
.
The
lamb
must
be
roasted
with
fire
,
not
5.
How
Christ
is
to
be
conceived
and
received
.
raw
,
not
sod
,
baked
,
boyled
,
or
otherwise
,
but
all
thoroughly
roasted
with
fire
,
vers.
9.
1.
Not
eaten
raw
,
to
signifie
,
that
we
must
not
grossely
conceive
,
nor
unpreparedly
receive
Christ
in
the
Sacrament
,
as
the
Capernaites
did
of
the
flesh
of
Christ
,
Joh.
6.
and
the
Papists
of
eating
the
raw
flesh
of
Christ
,
as
it
was
born
of
a
Virgine
,
with
their
teeth
.
2.
Roasted
,
to
Signifie
two
things
.
1
The
manner
of
Christs
death
,
he
was
to
be
crucified
and
peirced
.
As
the
lamb
must
be
thrust
through
and
fastened
to
a
spit
,
so
must
the
lamb
of
God
be
peirced
and
fastened
to
the
Crosse.
As
the
brazen
Serpent
was
fixed
to
a
pole
Joh.
3.
14.
2.
That
Jesus
Christ
was
made
fit
food
(
as
that
lamb
)
for
his
people
by
enduring
the
fire
of
affliction
,
but
especially
by
suffering
the
hot
burning
fire
of
his
Fathers
wrath
,
which
had
burnt
up
all
mankind
to
the
bottome
of
hell
,
had
not
Christ
endured
it
.
3.
Wholly
roasted
,
to
signifie
,
that
Christ
endured
the
whole
wrath
of
God
(
which
is
a
consuming
fire
)
both
in
soul
and
body
,
as
that
bitter
agony
in
the
garden
witnesseth
,
which
made
him
sweat
drops
of
water
and
bloud
,
and
complaine
that
his
soule
was
heavie
unto
the
death
.
6.
A
bone
of
Christ
not
broken
.
VI.
Observation
.
Though
the
lamb
must
be
wholly
drest
,
yet
a
bone
of
it
shall
not
be
broken
.
Noting
,
that
wonderfull
accident
in
the
passion
of
Christ
,
that
when
the
souldiers
came
purposely
to
break
his
legs
,
(
as
they
had
done
the
others
that
were
crucified
with
him
)
yet
by
Gods
secret
providence
they
were
restrained
,
so
as
the
antitype
might
exactly
answer
to
the
type
,
as
the
Evangelist
applieth
it
,
Joh.
19.
36.
This
lamb
by
dying
when
he
would
,
hindered
the
breaking
of
his
bones
.
For
,
1.
His
body
was
most
holy
,
and
must
not
be
prophaned
And
why
.
and
torne
ignominiously
,
as
if
it
were
the
body
of
a
thiefe
or
malefactor
.
2.
His
Fathers
care
that
keeps
the
bones
of
the
Saints
,
that
not
one
of
them
is
broken
,
Psal.
34.
20.
will
much
more
keep
safe
the
bones
of
his
onely
Sonne
.
3.
His
bones
were
to
be
whole
buried
,
because
he
was
to
rise
againe
with
his
whole
body
;
and
so
the
faith
of
believers
,
in
the
article
of
his
resurrection
,
was
more
easily
confirmed
.
We
must
cast
our
eyes
upon
Jesus
Christ
the
true
Paschall
Use
In
all
worship
look
to
Christ
.
lamb
,
in
all
the
worship
of
the
old
Testament
.
For
further
than
Christ
was
found
and
seen
in
it
,
it
was
then
but
as
an
empty
shell
without
a
kernell
:
and
how
much
more
now
?
The
Jews
at
this
day
celebrate
the
Passeover
,
kill
the
Lamb
,
sprinkle
V.
Buxtorf
.
Syn.
Iudaic.
c.
12
,
13
,
&
14.
the
bloud
,
eat
the
flesh
,
observe
the
rites
;
but
refusing
Jesus
Christ
,
what
sweetnesse
can
be
in
that
feast
?
What
do
they
else
than
cast
away
the
kernell
to
gnaw
upon
the
shell
,
or
as
a
mad
man
,
who
casts
away
the
graine
,
and
choakes
himselfe
with
the
husks
?
Oh
how
is
the
wrath
of
God
come
upon
them
to
the
uttermost
,
who
think
that
they
have
done
a
good
service
when
they
have
slain
a
number
of
lambs
taken
from
earth
,
rejecting
the
Lamb
of
God
,
who
came
from
heaven
from
the
bosome
of
his
Father
,
infinitely
surpassing
them
all
!
For
their
madnesse
.
1.
What
sence
or
what
spirituall
worship
is
it
,
to
feed
their
bodies
with
the
flesh
of
lambs
,
and
to
refuse
Christ
the
lamb
of
God
separated
from
all
the
flock
for
the
food
and
refreshing
of
the
soule
?
2.
What
weak
and
cold
comfort
to
eat
a
number
of
lambs
in
memory
of
their
deliverance
out
of
Egypt
,
and
the
thraldome
of
Pharaoh
;
and
yet
not
endure
to
hear
of
,
much
lesse
to
taste
of
that
lamb
that
hath
wrought
a
more
powerfull
deliverance
from
the
Pharaoh
of
Hell
,
from
sinne
,
from
damnation
,
and
all
their
heaviest
burthens
.
3.
All
that
sprinkling
of
bloud
in
their
houses
,
so
long
as
they
despise
the
bloud
of
Jesus
Christ
,
shall
never
get
them
protection
from
the
revenging
Angel
.
We
must
pray
that
God
would
please
at
length
to
remove
their
vaile
from
their
hearts
,
that
they
may
submit
themselves
to
the
righteousnesse
of
God
.
Rom.
10.
3.
that
so
all
Israel
may
be
saved
by
acknowledging
the
deliverer
out
of
Zion
;
of
whom
was
prophecied
(
Isai.
59.
20.
)
That
he
shall
turne
away
the
ungodlinesse
from
Jacob.
Sect.
III.
III.
The
Paschall
lamb
directly
aimed
at
Christ
our
Paschall
Lamb
a
type
in
effusio
of
bloud
Actions
.
The
preciousnesse
of
Christs
bloud
.
true
Passeover
,
in
respect
of
the
bloud
and
actions
about
it
,
which
were
three
.
1.
The
bloud
of
the
Lamb
must
be
saved
in
a
Basen
,
vers.
22.
It
must
not
be
shed
upon
the
ground
to
be
troden
under
foot
:
signifying
the
preciousnesse
of
the
bloud
of
Christ
.
1.
In
respect
of
God
.
2.
Of
Christ
.
3.
Of
the
Church
.
For
,
1.
God
the
Father
highly
prizeth
this
bloud
,
and
saves
it
in
a
golden
vessell
,
that
it
may
be
ever
before
him
;
and
that
the
streames
of
it
may
pacifie
his
displeasure
,
and
confirme
the
Covenant
of
grace
with
his
Church
.
Whence
it
is
called
the
bloud
of
the
Covenant
.
Heb.
9.
18.
2.
It
was
precious
in
regard
of
Jesus
Christ
;
seeing
every
drop
of
it
was
the
bloud
(
not
of
an
innocent
man
onely
,
but
)
of
one
that
was
God
as
well
as
man
,
Act.
20.
28.
God
with
his
own
bloud
purchased
the
Church
,
and
therefore
it
was
a
bloud
of
infinite
vertue
and
infinite
merit
.
3.
Every
true
member
of
the
Church
doth
most
highly
esteem
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
keeps
it
safely
,
as
men
do
their
most
precious
commodities
.
2.
The
bloud
of
the
Lamb
must
be
sprinkled
upon
the
lintle
and
side
posts
of
the
doores
of
the
Israelites
,
vers.
22.
1.
In
that
it
must
be
sprinkled
,
it
signified
that
the
bloud
Bloud
of
Christ
sprinkled
,
or
applied
.
of
Christ
must
be
applied
unto
us
;
for
our
righteousnesse
stands
not
in
the
shedding
of
Christs
bloud
,
but
in
sprinkling
and
application
of
Christs
bloud
shed
and
sprinkled
upon
our
soules
and
consciences
to
purge
them
from
dead
works
.
2.
It
must
be
sprinkled
upon
the
posts
and
doores
,
so
as
the
Israelites
could
neither
go
out
of
doores
nor
in
,
but
they
must
see
on
all
sides
the
bloud
of
the
lamb
:
signifying
,
that
they
and
we
should
both
at
home
and
abroad
,
going
forth
and
comming
in
,
and
on
all
occasions
have
the
passion
of
Jesus
Christ
before
our
eyes
,
in
the
holy
meditation
and
deep
contemplation
of
it
.
3.
It
was
not
enough
for
the
Jew
that
the
lamb
was
slain
,
&
the
bloud
shed
within
the
house
,
but
it
must
be
sprinkled
without
doores
,
that
every
man
might
see
it
:
and
signified
,
that
if
Christs
bloud
and
the
merit
of
it
be
shed
in
the
houses
of
our
hearts
for
justification
and
righteousnesse
,
the
sprinkling
of
it
will
appear
and
be
seen
without
,
in
holy
life
and
practise
of
sanctification
.
3.
This
bloud
of
the
lamb
must
not
be
sprinkled
with
the
3.
Faith
resembled
by
hyssope
,
how
.
bare
hands
,
but
with
a
bunch
of
hyssope
dipt
in
the
bloud
,
vers.
22.
which
signifyed
,
that
every
one
which
puts
forth
his
hand
,
is
not
sprinkled
with
Christs
bloud
,
unlesse
he
have
provided
this
bunch
of
hyssope
.
Hyssope
is
Faith
:
and
Faith
Hyssopus
fides
est
.
Aug.
in
4.
Num.
33.
Herba
bumilis
.
resembles
this
herbe
in
four
things
.
1.
It
is
a
ground
herbe
,
low
and
weake
:
so
Faith
in
it selfe
,
and
in
us
,
is
weak
,
fraile
,
feeble
,
and
of
most
despised
.
Neither
hath
every
man
that
hath
hysope
in
his
garden
,
this
bunch
of
hysope
in
his
heart
.
2.
Rooting
in
a
rocke
(
for
so
it
used
among
the
Jewes
)
R●dicibus
haerens
in
pe●ra
.
whence
some
thought
it
to
be
Pellitory
of
the
wall
.
Faith
roots
it selfe
upon
the
rock
Jesus
Christ
,
and
cannot
grow
or
prosper
in
any
other
soile
.
Other
hysope
roots
in
earth
,
this
in
heaven
3.
It
is
an
herb
cleansing
and
curing
.
Faith
onely
is
an
Purgans
,
&
sanans
.
herbe
of
soveraigne
virtue
both
to
purifie
the
heart
,
Act.
15.
9.
and
to
heal
all
the
wounds
of
conscience
.
Act.
16.
31.
the
Goaler
wounded
and
pricked
in
heart
must
believe
in
the
Lord
Jesus
Christ
,
and
be
saved
.
Our
Lord
himselfe
was
wont
to
say
to
distressed
persons
,
According
to
thy
Faith
be
it
unto
thee
.
4.
It
was
fitter
than
other
herbes
for
the
receiving
and
sprinkling
Prae
caeteris
recipiendo
et
aspergendo
liquori
valde
apta
.
of
liquor
:
so
Faith
,
although
a
low
and
weak
plant
,
is
onely
fit
to
receive
the
precious
liquor
of
the
bloud
of
Christ
.
Onely
faith
drawes
virtue
from
Christ
;
as
in
the
poor
woman
that
stood
behind
Christ
,
Mark
.
5
,
31.
And
the
want
of
this
bunch
of
hyssope
disables
Christ
from
doing
thee
any
good
.
Christ
could
do
nothing
in
Capernaum
for
their
unbelief
.
I.
Note
hence
,
how
we
are
to
prize
and
magnifie
the
Use
1.
Christs
bloud
to
be
highly
prized
How
.
bloud
of
Christ
.
For
if
the
shadow
of
this
precious
bloud
must
be
so
preserved
,
so
carefully
saved
in
a
costly
vessel
:
how
much
more
ought
the
bloud
it self
?
Quest.
How
may
I
prize
the
bloud
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
do
.
No
wealth
in
heaven
or
earth
besides
this
can
redeem
one
soule
:
And
therefore
the
Apostle
,
1
Pet.
1.
19.
sets
this
precious
bloud
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
four
things
.
Precious
things
procured
by
it
.
On
earth
.
1.
Reconciliation
and
peace
with
God
,
Rom.
3.
25.
and
Ephes.
2.
13.
we
which
were
farre
off
,
are
made
near
by
the
bloud
of
Christ
.
2.
A
sweet
tranquility
of
mind
&
peace
of
conscience
,
which
all
worldly
treasure
cannot
purchase
,
because
now
we
are
within
the
Covenant
of
God
,
living
in
his
love
which
is
better
than
life
;
and
in
this
love
is
no
lack
,
but
an
abundant
supply
of
all
needfull
things
.
All
which
Covenant
of
grace
is
made
and
ratified
by
this
bloud
,
therefore
called
the
bloud
of
the
Covenant
,
Heb.
9.
3.
Victory
against
all
the
malignity
of
our
spirituall
enemies
,
even
the
greatest
:
Satan
himself
who
is
overcome
by
the
bloud
of
the
lamb
,
Rev.
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
bloud
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
bloud
of
Jesus
Christ
to
cover
belieuers
in
his
Name
,
from
the
hand
of
Gods
revenge
due
to
our
transgressions
.
2.
This
precious
bloud
now
in
heaven
procures
us
the
most
In
heaven
.
needfull
and
excellent
good
things
above
all
that
we
can
imagine
:
Especially
two
waies
.
1.
By
opening
heaven
for
our
prayers
;
for
this
bloud
pleades
for
us
now
in
heaven
,
and
speaks
better
things
for
us
than
the
bloud
of
Abel
,
Heb.
12.
24.
That
called
for
vengeance
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
bloud
openeth
heaven
to
our
persons
.
This
bloud
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
bloud
of
Jesus
we
are
bold
to
enter
into
the
holy
place
.
This
bloud
is
the
onely
key
that
unlocks
heaven
;
for
else
the
Lord
dwels
in
light
which
no
flesh
can
have
accesse
to
,
1
Tim.
6.
16.
namely
,
without
Christ
and
the
shedding
of
his
bloud
.
II.
Is
the
bloud
of
Christ
so
precious
?
take
heed
of
prophaning
Use.
2.
Prophane
not
the
bloud
of
Christ
.
this
precious
bloud
;
take
heed
of
sinning
against
it
.
Consider
of
that
sore
punishment
which
he
is
worthy
of
,
that
treads
under
foot
the
sonne
of
God
,
and
counteth
the
bloud
of
the
Testament
unholy
,
Heb.
10.
29.
He
cannot
expresse
the
greatnesse
of
the
punishment
in
words
,
but
leaves
it
to
all
mens
minds
to
consider
of
.
Quest.
How
may
a
man
prophane
this
bloud
?
How
that
may
be
done
.
Answ.
1.
By
undervaluing
it
;
as
Papists
,
who
think
it
insufficient
to
ratifie
the
Covenant
unto
them
without
other
additions
and
supplies
from
themselves
and
others
;
yea
,
ascribe
as
much
to
the
bloud
of
Thomas
Beck●t
and
other
traytors
,
Tu
per
Thomaesanguinem
,
quem
prote
impeudit
,
&c.
as
to
this
bloud
.
2.
To
be
ashamed
of
Christ
and
his
sufferings
.
The
Jewes
must
strike
the
lintels
of
their
doors
with
the
bloud
of
the
Paschall
Lambe
,
that
all
might
see
they
were
Israelites
:
signifying
,
that
we
must
openly
professe
Christ
,
and
not
be
ashamed
of
his
death
and
ignominy
,
which
is
the
life
of
the
world
,
at
which
,
notwithstanding
,
the
greatest
part
of
the
world
stumbleth
at
this
day
.
To
shame
at
the
profession
of
Christ
,
is
to
contemn
his
bloud
.
3.
To
contemne
it
in
the
meanes
in
which
the
Lord
would
hold
it
before
our
eyes
:
To
reject
or
neglect
the
preaching
of
the
word
,
wherein
Christ
is
crucified
before
our
eyes
,
as
he
was
to
the
Galatians
,
chap.
3.
1.
To
neglect
and
despise
the
Sacrament
,
in
which
his
bloud
is
after
a
sort
poured
out
to
the
mind
and
senses
:
Or
unpreparedly
to
receive
the
Sacrament
,
and
in
the
unworthinesse
of
a
guilty
conscience
;
is
to
make
ones
self
guilty
of
the
bloud
of
Christ
;
as
Pilate
,
Judas
,
and
the
Souldiers
were
.
4.
To
despise
and
wrong
the
godly
,
descended
of
the
bloud
of
Christ
:
redeemed
with
the
bloud
of
Christ
:
To
hate
the
Church
of
God
,
and
abuse
the
members
of
Christ
;
is
to
crucifie
again
the
Son
of
God
,
and
despise
the
price
of
our
purchase
.
In
that
yee
doe
it
to
one
of
these
little
ones
,
yee
did
it
to
me
.
Mat.
25.
40.
Thou
canst
not
draw
bloud
of
the
Saints
,
but
thou
sinnest
against
the
bloud
of
Christ
.
5.
To
prophane
it
in
gracelesse
swearing
,
as
those
branded
hell-hounds
that
swear
commonly
by
wounds
or
bloud
,
as
if
this
precious
bloud
were
to
be
engaged
on
every
base
occasion
.
Well
,
they
carry
wounds
in
their
consciences
,
and
poure
out
the
life
bloud
of
their
souls
.
Sect.
IV.
IV.
In
eating
the
Paschall
Lambe
,
Jesus
Christ
was
typified
.
Pasc●●ll
Lamb
,
a
type
in
the
eating
.
5.
Conditions
.
1.
Time
.
To
this
eating
many
conditions
are
required
,
concerning
1.
Time
.
2.
Place
.
3.
Persons
.
4.
Manner
.
5.
Measure
.
The
Time
.
It
must
be
eaten
at
the
sametime
;
and
in
one
evening
must
all
Israel
eat
the
Passeover
.
1.
In
the
evening
,
to
signifie
our
estate
of
darknesse
and
misery
by
sinne
and
death
,
till
Christ
came
,
and
when
Christ
came
to
be
our
ransome
.
2.
In
one
and
the
same
evening
,
to
note
the
holy
agreement
and
consent
of
the
whole
Church
in
the
faith
of
Christs
death
and
passion
:
to
which
well
agrees
the
constitution
of
our
Church
,
ordaining
the
Supper
succeeding
it
in
the
same
time
,
so
all
superstition
and
formality
be
avoided
.
The
Place
.
1.
Every
particular
Lambe
must
be
eaten
in
2.
Place
.
one
house
:
to
signifie
the
unity
of
the
Church
of
God
,
the
house
of
the
living
God
,
and
the
spirituall
conjunction
and
agreement
of
all
the
faithfull
in
one
bread
and
one
body
,
1
Cor.
10.
17.
2.
If
one
house
sufficed
not
to
eat
up
one
Lambe
,
they
might
call
in
their
neighbours
to
a
competent
number
;
which
might
be
about
a
dozen
,
as
in
our
Saviours
family
:
to
signifie
1.
That
the
Gentiles
in
time
,
by
the
voice
of
the
Gospel
,
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
be
slain
,
they
must
be
eaten
in
many
houses
;
so
as
no
man
must
abstain
from
the
Passeover
in
pain
of
death
:
signifying
the
speciall
application
of
the
same
Christ
to
severall
persons
,
families
,
and
houses
;
that
every
one
might
taste
the
sweetnesse
of
Christ
in
his
own
heart
,
and
no
man
expect
to
be
helped
or
saved
by
another
mans
eating
,
that
is
,
by
the
faith
and
devotions
of
others
without
his
own
.
This
is
contrary
to
Romish
doctrine
.
The
Persons
.
1.
Onely
Israelites
,
no
stranger
from
the
3.
Persons
.
Covenant
.
For
what
have
they
to
doe
with
the
seales
,
that
are
excluded
the
writing
?
To
signifie
,
that
none
without
the
bounds
of
the
true
Church
have
any
part
of
the
redemption
of
Christ
;
neither
are
capable
of
the
priviledges
of
Gods
people
.
This
Lambe
gives
his
life
for
his
sheep
onely
:
the
merit
of
his
death
is
childrens
bread
onely
.
2.
No
uncircumcised
person
might
eat
the
Passeover
:
signifying
,
that
no
unsanctified
person
can
truly
partake
of
Christ
and
his
merits
,
and
that
none
is
fit
to
come
to
the
Lords
table
(
our
Evangelicall
Passeover
)
that
is
not
first
baptised
,
which
Sacrament
is
come
in
the
room
of
Circumcision
.
3.
Yet
a
stranger
Proselite
,
if
he
would
be
Circumcised
,
and
joyn
himself
to
the
people
of
God
,
might
eat
the
Passeover
as
a
Jew
:
to
signifie
both
the
calling
in
of
the
Gentiles
,
(
of
whom
divers
came
in
still
,
as
Jethro
,
Rabab
,
Ruth
,
the
Queen
of
Saba
,
Job
,
as
first
fruits
of
them
)
as
also
that
the
Lord
is
no
accepter
of
persons
,
but
in
every
Nation
he
that
feareth
him
is
accepted
of
him
,
Acts
10.
34
,
35.
Gal.
3.
27
,
28.
The
Manner
,
which
was
twofold
.
1.
Proper
to
the
first
4.
Proper
manner
of
the
first
Passeover
.
Passeover
in
AEgypt
.
2.
Common
to
that
and
all
other
that
followed
.
I.
Proper
to
the
first
Passeover
in
four
things
.
1.
They
must
eat
it
standing
,
now
on
the
suddain
departing
out
of
Egypt
,
This
was
a
law
of
the
first
Passeover
(
for
Christ
and
his
Disciples
sate
,
and
stood
not
in
celebrating
the
Passeover
,
and
yet
broke
no
law
,
as
all
the
Evangelists
observe
)
to
signifie
,
that
Christians
must
stand
before
God
as
prest
and
intent
upon
his
service
,
but
especially
at
the
time
of
our
departure
out
of
this
AEgypt
.
See
we
be
in
a
readinesse
to
receive
our
full
deliveries
from
the
servitude
of
sin
,
Satan
,
and
all
their
present
oppressions
,
of
which
theirs
was
but
a
type
.
2.
They
must
eat
it
in
haste
:
To
admonish
them
not
to
stay
or
dwell
any
longer
in
that
AEgypt
:
And
to
teach
us
,
1.
To
hasten
out
of
our
spirituall
AEgypt
quickly
,
least
we
partake
of
her
plagues
;
and
2.
To
hasten
to
our
Canaan
and
Countrey
;
even
that
heavenly
Countrey
,
as
they
must
to
their
earthly
.
3.
They
must
eat
it
like
Pilgrims
,
with
their
loynes
girt
,
staves
in
their
hands
,
and
shooes
on
their
feet
,
ver.
11.
signifying
how
we
must
eat
and
enjoy
Christ
our
Paschall
Lambe
;
esteeming
our selves
strangers
and
pilgrims
here
in
the
AEgypt
of
the
world
,
to
stand
with
our
loynes
girt
with
verity
and
truth
,
Eph.
6.
14.
alluding
to
this
very
occasion
,
with
the
shooes
of
the
preparation
of
the
Gospel
on
our
feet
,
and
with
the
staffe
of
Gods
heavenly
Word
in
our
hands
,
both
to
strengthen
us
in
our
way
,
to
defend
our selves
in
our
right
,
and
propulse
whatsoever
is
in
doctrine
or
manners
contrary
to
heavenly
doctrine
.
Thus
must
Christians
acknowledge
their
condition
on
earth
,
and
frame
themselves
to
it
,
as
the
Rechabites
,
Jer.
35.
7.
not
forgetting
the
commandement
of
our
Father
.
This
was
the
third
condition
proper
to
the
first
Passeover
,
of
which
we
read
nothing
in
Christ
and
his
Apostles
.
4.
They
must
not
goe
forth
of
the
house
all
night
till
the
morning
,
nor
ever
mingle
themselves
again
with
the
AEgyptians
,
ver.
22
,
23.
This
was
also
proper
to
that
Passeover
,
for
our
Saviour
Christ
after
the
Passeover
went
out
into
the
garden
.
This
signified
,
1.
Our
perseverance
and
continuance
in
the
family
of
Christ
the
Church
of
God
,
not
going
out
any
more
in
action
or
affection
to
the
AEgypt
of
this
world
.
2.
That
we
can
lie
hid
and
safe
onely
under
the
bloud
of
Christ
,
and
in
the
house
of
Christ
the
Church
of
God
,
whereon
and
wherein
that
bloud
is
sprinkled
,
the
revenging
Angel
is
abroad
,
and
out
of
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
be
safe
,
we
must
keep
our selves
within
the
Church
,
not
departing
from
the
particular
house
or
Church
in
which
we
are
,
to
joyn
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
Manner
common
to
all
Passeovers
.
in
three
observations
.
1.
They
must
eat
it
with
unleavened
bread
:
signifying
,
that
if
we
would
feed
on
Christ
our
Passeover
,
we
must
purge
out
all
old
leven
,
and
become
a
new
lumpe
,
1
Cor.
5.
7.
This
old
leaven
is
the
fusty
,
swelling
,
and
spreading
corruption
of
our
own
wicked
nature
,
the
leaven
of
sinne
,
false
doctrine
,
heresie
,
corruption
of
manners
,
soure
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
eat
the
Passeover
with
soure
hearbs
,
as
sauce
:
signifying
,
1.
True
repentance
,
and
godly
sorrow
of
heart
,
to
be
inseparable
with
the
true
apprehender
of
Jesus
Christ
:
2.
That
Christ
and
his
Crosse
are
inseparable
,
and
that
afflictions
(
as
soure
hearbs
)
are
the
most
wholsome
sauce
of
Christianity
:
Soure
indeed
,
and
unpleasing
to
the
flesh
,
but
profitable
,
1.
To
prepare
and
provoke
the
appetite
with
more
chearfulnesse
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
be
fully
fed
with
that
sweet
tree
of
life
,
and
that
blessed
Mannah
(
in
which
is
no
sourenesse
)
in
the
kingdome
of
glory
,
Rev.
2.
17.
3.
They
must
alwayes
in
eating
repeat
and
conferre
of
their
deliverance
out
of
AEgypt
,
and
in
memory
of
that
benefit
provoke
their
thankfulnesse
to
God
,
ver.
26
,
27.
adding
as
it
were
to
the
Sacrament
a
word
of
instruction
:
signifying
,
1.
That
we
should
alwayes
remember
the
death
and
passion
of
Christ
,
with
due
thankfulnesse
for
so
great
a
deliverance
by
it
:
if
they
must
still
speak
of
their
temporall
deliverance
,
much
more
we
of
so
great
and
eternall
deliverance
by
it
,
from
the
spirituall
servitude
of
sinne
,
death
,
the
devill
,
and
damnation
.
2.
It
shadowed
herein
its
successor
in
the
new
Testament
,
for
the
Sacrament
of
the
Supper
was
therefore
instituted
,
to
keep
in
remembrance
the
death
of
Jesus
Christ
,
1
Cor.
11.
26.
As
often
as
yee
shall
eat
this
bread
,
and
drink
this
cup
,
yee
shew
the
Lords
death
till
he
come
.
3.
To
be
a
rule
for
all
Sacraments
,
wherein
it
is
necessary
,
that
the
word
be
joyned
to
the
Element
:
I
mean
the
word
of
Institution
,
Ut
accedat
verbum
ad
elèmentum
.
and
(
if
it
may
be
conveniently
)
of
exhortation
,
that
the
seal
may
goe
with
the
Charter
,
as
(
even
in
these
shadowes
)
the
Lord
himself
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
Laws
proper
to
the
first
Passeover
.
The
last
condition
in
eating
concerned
the
measure
.
The
Lambe
must
be
whole
eaten
:
signifying
,
5.
Measure
of
eating
it
.
1.
Our
perfect
communion
with
Christ
,
who
are
as
nearly
united
unto
Christ
,
as
the
meat
we
eat
,
which
is
turned
into
our
own
substance
.
2.
That
nothing
in
Christ
is
unprofitable
.
3.
That
Christ
must
be
received
wholly
without
dividing
of
his
natures
,
or
destroying
any
of
his
offices
.
Arrius
divides
the
Lambe
in
denying
his
Godhead
.
Manichees
impugned
his
humanity
.
Neither
eat
the
whole
Lambe
.
The
Papists
destroy
all
his
Offices
.
Whosoever
deny
any
fundamentall
Article
of
Religion
,
they
divide
the
Lambe
.
To
eat
the
whole
Lamb
,
is
to
believe
whole
Christ
;
according
to
the
rule
.
Faith
is
but
one
,
yet
a
copulative
:
Deny
one
,
overthrow
all
.
Hitherto
served
that
Injunction
,
that
no
part
Fides
est
unam
Copulativa
.
of
the
Lambe
must
be
reserved
till
the
morrow
;
but
if
any
remained
it
must
be
burnt
with
fire
,
verse
10.
The
Lord
in
his
infinite
wisdome
would
prevent
all
the
occasions
of
idolatry
,
which
is
easily
admitted
in
the
reservations
of
holy
things
:
As
in
Popery
,
what
a
deal
of
idolatry
is
crept
into
the
Church
by
reserving
superstitious
relicks
,
and
especially
their
consecrated
or
conjured
bread
;
as
if
this
condition
did
not
condemn
expresly
that
Popish
reservation
of
the
hoast
or
breaden
god
?
Add
hereunto
,
that
the
Jewes
,
requiring
the
body
of
Christ
on
the
Crosse
to
be
taken
away
that
night
before
the
Sabbath
,
Joh.
19.
31.
fulfilled
(
against
their
knowledge
)
this
Prophecy
:
Nothing
of
the
Paschall
Lambe
must
be
left
till
the
morning
.
Sect.
V.
V.
The
Paschall
Lambe
is
an
expresse
type
of
Christ
,
in
respect
of
the
fruit
and
use
of
it
,
which
is
security
and
safety
Paschall
Lamb
a
type
of
Christ
in
the
benefits
.
from
Gods
revenge
,
ver.
23.
For
as
by
the
sprinkling
of
the
bloud
,
and
eating
of
the
flesh
,
the
Jewes
were
defended
from
the
revenging
Angel
,
and
the
destroyer
passed
over
the
house
where
he
espied
the
bloud
sprinkled
:
So
the
bloud
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
fear
the
stroke
of
the
destroyer
,
because
of
the
bloud
sprinkled
;
so
whosoever
by
true
faith
feeds
upon
Jesus
Christ
,
and
are
died
with
his
bloud
,
rest
secure
,
and
fear
not
the
destruction
and
revenge
due
to
wicked
men
.
Heb.
10.
22.
Let
us
draw
near
with
a
true
heart
in
assurance
of
faith
,
sprinkled
in
our
hearts
from
an
evill
conscience
.
1.
As
the
Jewes
dwelling
in
Egypt
were
in
great
danger
Use.
1.
of
the
revenging
Angel
,
who
was
to
passe
through
the
land
:
So
all
the
Israel
ot
God
,
dwelling
in
the
midst
of
the
Egypt
Danger
of
the
scul
:
and
how
it
is
to
be
avoided
.
of
the
world
,
and
too
too
much
tainted
with
the
fashions
of
it
,
have
no
small
cause
to
fear
the
judgements
and
revenge
of
God
,
which
must
pursue
the
sinnes
of
it
;
and
also
to
use
meanes
for
their
own
safety
in
the
night
of
trouble
and
revenge
,
as
the
Israelites
did
.
Quest.
What
meanes
?
Answ.
The
same
that
Israel
did
.
We
must
,
1.
Sprinkle
the
house
of
our
hearts
with
the
bloud
of
the
Lambe
,
Heb.
10.
22.
sprinkled
in
our
hearts
,
&c.
Whosoever
were
sprinkled
with
the
bloud
of
the
Lambe
,
were
safe
.
Was
there
so
much
power
in
the
bloud
of
the
type
;
and
not
much
more
in
the
bloud
of
the
truth
?
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
doe
keep
the
vineyard
:
I
will
water
it
every
mom●nt
:
lest
any
assaile
it
,
I
will
keep
it
night
and
day
:
and
●sai
.
37.
●8
.
My
people
shall
dwell
in
the
Tabernacle
of
peace
,
and
in
sure
dwellings
,
and
in
safe
resting
places
.
Noah
can
be
safe
no
where
(
in
the
deluge
)
but
in
the
Ark
:
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
be
safe
,
no
more
than
any
of
Noahs
company
if
they
had
stepped
out
of
the
Ark.
We
must
adhere
constantly
to
the
true
Church
,
and
not
forsake
the
fellowship
,
or
depart
from
it
by
Apostacy
,
or
revolt
;
which
brings
certain
shipwrack
of
faith
.
Consider
,
Heb.
10.
25.
4.
Patiently
wait
for
the
morning
,
even
the
bright
rising
and
appearing
of
Jesus
Christ
the
Sunne
of
righteousnesse
;
coming
again
to
our
deliverance
;
whether
publikely
to
generall
judgement
,
or
personally
in
speciall
to
our selves
.
For
he
shall
bring
health
under
his
wings
,
Mal.
4.
2.
II.
In
the
whole
precedent
discourse
is
a
fruitfull
direction
Use.
2.
Directions
for
receiving
the
holy
Communion
.
for
Christians
for
their
holy
use
of
the
Sacrament
of
the
Supper
,
which
is
come
in
place
of
the
Passeover
.
1.
As
he
must
be
circumcised
that
must
eat
the
Passeover
:
so
must
he
be
baptized
that
must
be
admitted
to
the
Supper
;
that
is
,
a
reverent
professed
Christian.
For
holy
things
must
not
be
cast
to
dogs
,
Mat.
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
down
at
the
Lords
Table
,
and
like
swine
swill
in
his
cup
without
controul
,
or
any
rebuke
in
many
places
:
Open
blasphemers
,
common-drunkards
,
scoffing
Ishmaels
,
noted
adulterers
,
obstinate
sinners
:
And
where
is
the
care
to
preserve
the
holythings
of
God
from
pollution
,
contempt
,
and
prophanation
?
Would
a
man
spread
a
table
for
dogs
or
swine
?
If
the
shadows
of
these
holy
things
might
not
be
cast
to
dogs
:
is
it
nothing
to
expose
to
them
the
body
and
substance
it self
?
1
Cor.
11.
30.
for
this
cause
many
are
weak
and
sick
among
you
,
and
many
sleep
2.
As
the
Lamb
was
taken
in
the
tenth
day
,
but
was
not
slain
till
the
fourteenth
,
that
it
might
be
before
their
eyes
all
the
four
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
himself
.
For
if
so
long
preparation
was
by
God
thought
fit
for
the
shadow
:
what
preparation
can
be
thought
fit
and
sufficient
for
the
substance
,
2
Chron.
35.
6
?
It
was
the
counsell
of
Solomon
,
Prov.
23.
1.
When
thou
sittest
down
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
,
manner
,
end
,
fruit
,
and
use
,
can
be
sufficient
.
What
a
fearfull
thing
is
it
to
come
as
most
men
do
,
not
considering
the
Lords
body
?
How
miserable
was
the
sentence
of
that
guest
,
that
sate
down
at
the
Kings
table
without
his
wedding
garment
?
Our
common
preparation
is
,
to
put
on
our
best
Mat.
22.
13.
clothes
,
and
to
cover
our
bodily
nakednesse
in
most
curious
manner
:
In
the
mean
time
the
Lord
seeth
,
and
mens
own
consciences
witnesse
against
them
,
how
naked
their
soules
lie
,
and
filthily
discovered
.
The
due
preparation
to
this
ordinance
would
be
attended
with
more
comfort
within
,
and
more
reformation
without
,
than
we
can
espie
in
most
communicants
.
3.
As
the
Paschall
Lamb
must
never
be
eaten
without
soure
hearbs
:
so
we
must
never
come
to
the
Sacrament
without
true
humiliation
and
sorrow
for
sinne
.
There
can
be
no
sweetnesse
in
the
bloud
of
Christ
,
till
the
heart
be
full
of
bitternesse
for
sin
.
For
as
soure
sauces
whet
the
stomack
,
and
provoke
the
appetite
:
so
true
sorrow
for
sin
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
hear
the
Word
,
to
the
Sacrament
,
to
works
of
mercy
,
&c.
What
a
sweet
sourenesse
and
bitterness
is
that
,
which
brings
such
delectable
sweetnesse
and
refreshing
after
it
?
Any
man
of
reason
would
make
hard
shift
to
drink
down
a
bitter
potion
to
help
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
eat
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
sin
.
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
be
considered
,
-
1.
What
this
leaven
is
.
-
2.
What
is
the
purging
of
it
.
1.
This
leaven
is
not
onely
the
leaven
of
corrupt
doctrine
,
which
suddenly
soureth
the
truth
and
lumpe
of
the
Gospel
,
as
leaven
doth
a
lump
of
dough
:
but
also
the
leaven
of
sin
,
both
in
the
corruption
of
nature
;
(
which
is
the
old
leaven
in
our selves
,
and
hath
soured
all
the
lump
of
whole
mankind
,
and
every
man
,
and
every
faculty
of
man
)
as
also
in
corrupt
and
vicious
conversation
,
which
soureth
and
leaveneth
others
with
himself
in
societies
.
2.
The
purging
of
this
leaven
is
,
1.
In
correcting
and
repenting
sin
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
Psal.
34.
14.
Sest.
VI.
Quest.
How
may
we
purge
out
this
leaven
?
Answ.
Imitate
the
Jew
.
For
why
should
a
Jew
be
more
carefull
in
the
shadow
and
ceremony
,
than
a
Christian
in
the
truth
and
substance
?
Similitude
of
purging
out
leaven
and
sin
.
I.
The
Jew
begins
to
purge
within
,
and
banish
it
out
of
his
house
:
So
begin
thou
to
purge
the
inside
first
,
Jer.
4.
4.
Wash
thy
heart
,
O
Jerusalem
.
An
hypocrite
can
wash
his
face
,
but
a
found
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
maliciousnesse
,
envie
,
prophaneness
,
and
ungodliness
.
Many
can
be
busie
to
purge
other
mens
houses
;
but
the
Jew
must
purge
his
own
house
.
II.
The
Jew
purged
out
all
leaven
,
and
spared
none
,
not
a
morsell
or
a
crum
:
And
shall
not
a
Christian
count
every
sin
a
pollution
,
and
hatefull
to
God
?
Shall
any
say
,
Is
it
not
a
little
one
?
I
may
swear
a
little
;
be
drunk
,
if
seldome
:
I
may
not
kill
;
but
rail
and
revile
,
and
speak
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
soure
a
whole
lump
?
III.
The
Jew
carefully
and
narrowly
searched
and
swept
every
corner
and
cranny
of
his
house
,
that
not
the
least
crum
might
escape
him
:
And
shall
not
we
as
carefully
throw
out
this
leaven
out
of
every
power
of
the
soul
,
and
every
part
and
member
of
our
bodies
?
That
every
one
may
possess
his
whole
house
in
holinesse
and
honour
,
1
Thes.
4.
4.
How
doth
the
Scriptures
teach
us
to
purge
this
leaven
out
of
all
corners
?
As
1.
Out
of
the
conscience
;
to
serve
God
with
a
pure
Entire
purging
of
the
soul.
conscience
,
2
Tim.
1.
3.
2.
Out
of
the
affections
;
prescribing
love
out
of
a
pure
heart
,
1
Tim.
1.
5.
and
to
take
heed
to
our
feet
coming
to
the
Eccles.
5.
1.
house
of
God
.
3.
Out
of
our
senses
,
Psal.
119.
37.
turn
away
mine
eyes
from
regarding
vanities
;
Job
31.
1.
I
made
a
covenant
with
mine
eyes
.
So
to
shut
the
ear
from
hearing
blasphemy
against
God
,
or
men
;
and
not
to
be
agents
and
abetters
of
blasphemers
4.
Out
of
our
speeches
,
Psal.
39.
1.
I
said
I
will
look
to
my
wayes
,
that
〈◊〉
not
in
my
tongue
:
And
instead
of
this
leaven
to
accustome
,
our selves
to
the
language
of
Cannaan
,
Esay
19.
18.
and
●…ous
speeches
tending
to
edification
,
ministring
grace
to
the
heare●s
.
IV.
A
Jew
must
begin
his
purging
seven
dayes
before
,
and
hold
on
all
the
feast
on
pain
of
death
:
How
much
more
should
we
begin
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
;
we
must
continue
our
cleansing
and
separating
from
this
leaven
which
is
not
easily
washed
out
.
Thou
hast
but
trifled
in
this
busines
,
that
hangest
down
thy
head
for
a
day
,
and
art
penitent
for
the
time
of
the
Sacrament
,
unlesse
thou
continuest
to
reform
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
Jews
must
eat
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.
He
that
is
a
true
eater
of
our
Paschall
Lamb
,
must
not
pitch
down
his
staffe
here
;
but
as
Christian
Rechabites
,
Jer.
35.
esteem
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
,
used
in
our
Liturgy
:
Lift
up
your
hearts
.
Sursuns
corda
.
2.
We
must
eat
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
own
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
of
the
Spirit
;
and
to
lean
upon
,
as
a
staffe
,
in
our
weaknesse
and
wearinesse
.
This
staffe
must
not
lie
by
us
in
our
books
,
but
be
held
by
us
in
our
hands
and
hearts
,
and
be
(
not
in
possession
onely
,
but
)
in
our
daily
use
.
He
hath
no
comfort
of
this
Sacrament
,
that
hath
not
this
staffe
in
his
hand
.
VI.
As
the
Jewes
in
eating
the
Passeover
must
repeat
and
recite
the
memory
of
that
great
deliverance
out
of
Egypt
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
bloud
of
our
Paschall
lamb
.
1
Cor.
11.
26.
so
often
as
ye
shall
eat
this
bread
and
drink
this
cup
,
ye
shew
the
Lords
death
till
he
come
,
And
therefore
it
is
very
fit
the
Word
and
Sacrament
should
go
together
,
as
the
seal
together
with
the
deed
and
Indenture
.
Hence
those
,
that
are
so
devout
at
the
Sacrament
,
and
neglect
or
despise
the
Word
,
are
meer
hypocrites
and
ignorants
;
their
folly
is
like
his
that
makes
much
of
a
seale
,
but
teares
the
Indenture
all
to
pieces
,
which
onely
can
convey
his
inheritance
unto
him
.
VII
.
As
the
Jewes
came
together
to
eat
the
whole
lamb
:
so
must
we
to
receive
whole
Christ
.
Quest.
When
do
we
receive
whole
Christ
?
Whole
Christ
must
be
received
.
Answ.
First
when
we
reverently
receive
the
signes
appointed
by
Christ
according
to
his
own
institution
.
Secondly
,
when
we
receive
faithfully
the
thing
signified
,
which
is
Christ
and
all
his
merits
.
I.
For
the
former
,
1.
As
it
had
been
a
great
sinne
for
Note
.
1.
Popish
abuses
taxed
.
the
Jewes
to
divide
the
lamb
which
God
commanded
to
be
eaten
whole
:
no
lesse
grievous
a
sinne
is
it
in
Popery
to
administer
the
bread
without
the
cup
;
of
which
Christ
hath
said
expressely
,
Drink
ye
all
of
this
.
2.
As
the
Lamb
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
eat
and
drank
:
all
other
holy
use
of
them
out
of
the
action
of
the
Sacrament
is
Idolatrous
,
superstitious
,
and
unlawfull
.
3.
As
it
had
been
a
grievous
sinne
to
reserve
any
of
the
lamb
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
unbloudy
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
lamb
must
be
reserved
,
but
if
any
were
left
it
must
be
burnt
with
fire
.
II.
We
eat
the
whole
lamb
,
when
with
the
signes
we
receive
the
thing
signified
,
which
is
Christ
and
all
his
merits
.
We
must
feed
upon
and
digest
whole
Christ
;
that
is
,
be
united
so
straitly
and
undividedly
to
Jesus
Christ
,
as
the
meat
which
is
changed
into
the
same
substance
with
our
bodies
;
and
this
by
the
faith
of
our
hearts
,
which
so
streightly
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
straite
union
,
than
by
feeding
and
eating
;
seeing
there
cannot
be
astraiter
union
in
nature
,
than
between
the
thing
nourishing
and
nourished
.
Question
.
What
may
I
doe
thus
to
receive
the
whole
Lamb
?
Answ.
1.
Come
hungry
in
sence
of
the
want
of
faith
,
And
how
we
may
receive
whole
Christ
.
and
desire
of
supply
.
2.
Labour
to
feele
the
sweetnesse
of
Christ
;
take
heed
of
despising
this
sweet
Manna
:
Let
not
the
hunger
of
the
Onyons
,
garlick
,
and
flesh-pots
of
Egypt
thrust
down
the
desire
of
this
Manna
which
comes
down
from
heaven
;
to
which
the
other
Mannah
was
not
halfe
so
sweet
.
3.
Thinke
it
not
enough
to
eat
the
flesh
of
Christ
Sacramentally
if
not
spiritually
.
Conceive
what
a
fearfull
delusion
it
is
to
eat
the
Sacrament
of
the
flesh
of
Christ
in
the
Supper
,
and
not
eat
the
flesh
of
Christ
by
the
Sacrament
:
Thou
hast
been
at
the
Supper
of
the
Lord
,
but
hast
not
tasted
of
his
Supper
.
CHAP.
XX.
The
Pillar
of
Cloud
and
Fire
,
a
type
.
OF
the
ordinary
Sacraments
of
the
Jewes
,
pointing
at
Christ
,
we
have
spoken
:
Now
of
the
extraordinary
.
Of
these
some
are
answerable
to
the
Jewes
circumcision
and
our
Baptisme
.
As
1.
the
Pillar
of
Cloud
.
2.
The
red
Sea
.
Some
to
the
Jewes
Passeover
and
our
Supper
.
As
1.
Mannah
from
Heaven
.
2.
Water
out
of
the
rock
.
The
ground
of
this
distinction
we
have
in
1
Cor.
10.
2
,
3.
where
the
Apostle
leads
us
by
the
hand
to
the
distinct
consideration
Cloud
and
fire
types
.
Ground
.
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
fourty
years
)
through
a
drie
,
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
between
it
and
other
clouds
.
-
3.
Of
the
use
of
this
cloudy
Pillar
.
-
4.
How
a
type
of
Christ
.
1.
Quest.
What
kind
of
Cloud
was
this
?
Answ.
Not
naturall
,
but
supernaturall
and
miraculous
,
1.
What
cloud
it
was
.
yea
,
one
of
the
four
great
miracles
that
the
Lord
continued
all
the
while
of
their
Journey
,
which
was
fourty
yeares
.
Those
four
great
miracles
were
,
1.
The
not
swelling
of
their
4.
constant
miracles
to
Israel
in
the
wilderness
.
feet
.
Deut.
8.
4.
2.
Their
aparrells
not
wearing
,
or
not
waxing
old
,
Deut.
8.
4.
3.
The
feeding
of
them
with
daily
Mannah
,
vers.
3.
and
16.
and
water
out
of
a
rock
,
vers.
15.
4.
This
Pillar
.
2
Quest.
Was
there
any
diference
between
this
and
other
2.
How
it
differed
from
other
clouds
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
moved
by
the
wind
:
this
moved
it selfe
,
yea
,
though
the
winds
moved
most
strongly
,
it
stood
still
.
Besides
that
the
motion
of
it
was
certaine
,
and
imi●able
,
so
as
they
might
follow
it
,
but
so
was
it
never
in
any
other
cloud
.
4.
It
had
contrary
Properties
,
of
light
and
darknesse
,
being
a
Pillar
of
cloud
and
fire
.
5.
In
Durance
.
For
one
cloud
to
continue
firme
and
stable
for
fourty
years
long
,
must
needs
be
miraculous
,
whereas
nothing
is
sooner
dispersed
than
ordinary
clouds
by
wind
and
weather
.
In
all
which
regards
it
is
called
the
Cloud
of
the
Lord
,
Numb
,
14.
14.
Not
that
all
clouds
are
not
his
,
but
Nubes
Ichovae
.
because
this
was
so
after
a
speciall
and
extraordinary
manner
.
3.
Quest.
What
was
the
use
of
this
cloudy
Pillar
?
3.
What
was
the
use
of
it
.
Answ.
Threefold
,
the
first
in
respect
of
God
,
the
second
in
respect
of
the
Israelites
,
the
third
in
respect
of
their
enemies
,
Numb.
14.
14.
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
bow
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
,
he
shall
appear
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
moved
,
they
must
move
,
when
it
stood
,
they
must
stand
.
Psal.
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
go
by
night
as
well
as
by
day
,
so
in
Psal.
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
:
Psal.
105.
39.
He
spread
the
cloud
as
a
covering
or
canopy
over
them
.
To
which
the
Prophet
(
Isa.
4.
5.
)
alluding
,
calls
it
a
covering
cloud
,
which
shadow
was
no
small
comfort
in
that
hot
countrey
,
in
that
drie
and
parched
desart
,
they
still
lying
and
living
abroad
in
it
.
4.
As
a
shield
to
defend
them
against
their
enemies
,
for
the
cloud
came
between
the
host
of
Israel
and
the
host
of
the
Egyptians
to
separate
between
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
darknesse
to
the
Egyptians
,
Exod.
14.
20.
For
the
Lord
used
two
of
his
creatures
against
the
Egyptians
especially
;
water
,
and
the
cloud
,
as
meanes
of
execution
of
his
justice
upon
his
enemies
:
As
the
cloud
and
fire
shall
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
4.
How
it
was
a
type
of
Christ
.
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
engendereth
fruitfull
raines
and
showres
:
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
Sun
:
so
Jesus
Christ
quencheth
and
allayeth
the
parching
heat
of
his
Fathers
wrath
,
and
is
the
covering
of
his
Church
in
this
drie
and
parched
wildernesse
.
So
as
when
the
soul
of
a
man
is
dried
up
and
fainteth
within
him
through
heat
of
his
sinne
,
then
he
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
Egyptians
fury
,
so
Jesus
Christ
defends
his
Church
,
1.
From
the
fiery
,
darts
and
assaults
of
Satans
temptations
.
2.
From
the
furious
rage
of
our
own
lusts
,
and
inflammation
of
sinne
.
3.
Shelters
it
from
the
heat
of
the
Sun
of
persecution
,
and
from
all
bodily
foes
,
that
they
cannot
do
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
believeth
,
he
needs
no
other
light
nor
knowledge
to
salvation
,
no
more
than
Israel
needeth
any
light
in
the
night
but
this
.
All
Gods
people
walk
by
this
fiery
Pillar
and
by
no
other
.
3.
As
fire
purgeth
and
purifieth
metalls
from
drosse
:
so
doth
Jesus
Christ
purge
his
people
from
all
their
sinnes
;
partly
by
the
fire
of
his
spirit
within
,
Matth.
3.
11.
and
perfectly
by
his
bloud
which
cleanseth
from
all
sinne
.
1
Joh.
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
blind
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
darknesse
,
at
the
same
time
,
to
all
Egyptians
,
that
is
,
a
stumbling
block
and
stone
of
offence
to
unbelievers
.
2.
As
the
same
Pillar
,
Christ
both
openeth
the
way
of
the
red
sea
to
believers
,
giving
the
grace
of
Baptisme
through
the
red
sea
of
his
bloud
:
as
also
justly
shutteth
obstinate
sinners
from
his
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
we
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
(
Matth.
11.
29.
)
follow
me
:
as
they
were
to
follow
that
cloud
;
for
that
was
but
a
type
of
this
,
leading
us
unto
our
Canaan
.
4.
As
that
same
Pillar
of
cloud
and
fire
,
Jesus
Christ
protecteth
his
Church
from
all
enemies
:
He
steps
between
the
Camps
of
Israelites
and
Egyptians
,
becoming
their
sure
defence
,
Psal.
18.
1
,
2.
This
Pillar
shall
never
rest
till
the
dead
bodies
of
the
Egyptians
and
enemies
become
a
spoile
and
spectacle
to
his
people
.
V.
In
the
infallible
instruction
of
it
,
it
typified
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
wilderness
to
that
blessed
Canaan
,
the
happy
rest
of
all
the
Saints
.
And
as
they
must
hear
and
obey
absolutely
those
Oracles
,
so
we
are
commanded
to
hear
him
.
Mat.
17.
5.
Application
followes
.
I.
Is
Christ
the
Pillar
?
Here
is
comfort
for
the
people
of
Use
1.
Comfort
by
Christ
as
our
guide
.
God
;
who
shall
want
no
good
things
,
but
this
Pillar
of
cloud
and
fire
shall
supply
it
.
For
,
I.
The
Cloud
was
a
generall
guide
for
all
and
every
particular
of
Gods
people
,
Isa.
4.
5
,
6.
The
cloud
was
every
where
seen
:
and
Christ
is
every
where
present
to
be
seen
and
found
in
his
Church
.
Wheresoever
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
middest
of
them
,
Matth.
18.
20.
Jer.
51.
5.
Israel
hath
been
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
go
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
walk
as
he
did
:
and
as
be
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
vaile
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
between
us
and
dangers
.
This
Cloud
of
Gods
protection
(
seem
it
never
so
farre
off
)
is
the
sure
wall
and
defence
of
the
Church
,
the
strongest
munition
,
and
will
not
suffer
the
Egyptian
armies
to
come
near
the
Israelites
to
hurt
or
destroy
them
,
but
onely
to
exercise
them
,
&
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
Captain
of
Gods
Armies
,
getting
himself
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
footstool
.
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
own
particular
tryals
!
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
burn
up
and
consume
the
Church
.
But
he
cools
the
fire
of
his
Fathers
wrath
for
us
,
he
cools
the
fiery
darts
of
Satans
temptations
,
and
quencheth
them
in
us
;
he
refresheth
and
cheareth
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
storm
,
and
for
the
rain
,
Isai.
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
Manna
,
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
himself
;
not
onely
beares
with
our
infirmities
,
but
beares
them
on
himself
,
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
own
strength
and
righteousnesse
:
He
would
be
in
all
things
like
us
,
that
he
might
in
all
things
help
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
onely
leads
and
covers
them
in
this
wildernesse
,
but
never
failes
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
.
What
a
marvellous
thing
is
it
,
that
a
Pillar
Use.
2.
Confidence
and
security
by
Christ
.
of
fire
should
sit
upon
the
Tabernacle
,
and
not
burn
it
?
What
a
strange
thing
,
that
a
Pillar
of
fire
must
cool
the
Israelites
,
and
save
them
from
fire
?
So
shall
all
fires
kindled
,
and
all
extream
dangers
threatned
against
the
Church
,
tend
to
the
saving
and
comforting
of
it
.
For
1.
God
never
kindles
a
fire
to
consume
his
Church
,
but
(
as
the
Pillar
of
fire
)
to
enlighten
it
,
and
direct
it
to
Canaan
.
2.
The
Church
is
that
bush
which
burnes
with
fire
,
but
is
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
run
out
of
her self
to
doe
homage
to
her
Creator
.
Fire
must
c●ase
to
burn
at
his
word
,
Dan.
3.
27.
The
fire
burnt
onely
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
sign
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
wisdome
of
God
can
put
understanding
into
these
senselesse
creatures
,
to
distinguish
between
an
Israelite
and
an
Egyptian
.
The
fire
shall
give
light
to
the
Israelites
,
and
deny
it
to
the
Egyptians
.
The
sea
shall
give
way
to
Israel
,
but
shut
up
the
way
to
Egypt
.
The
cloud
shall
hide
,
cover
,
and
comfort
the
Israelites
,
but
deny
it
to
the
Egyptians
.
The
fire
shall
come
out
and
destroy
the
Captains
and
their
fifties
,
and
send
them
to
hell
,
but
a
Chariot
of
fire
shall
hoyse
Eliah
to
heaven
.
Make
use
of
this
observation
for
the
present
;
in
the
greatest
dangers
remembring
that
gracious
promise
,
Isai.
43.
2.
When
thou
passest
through
the
fire
I
will
be
with
thee
,
and
it
shall
not
burn
thee
,
no
more
than
the
Pillar
did
the
Israelites
.
Doe
the
enemies
come
out
against
us
as
strong
as
pillars
,
as
furious
and
fiery
as
fire
it self
?
Never
was
there
so
not
a
Pillar
of
fire
,
but
there
was
a
cooling
and
covering
Cloud
as
near
us
.
The
Cloud
that
makes
the
Red
sea
give
way
,
can
conquer
Canaanites
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
be
,
when
our
Lord
Jesus
shall
appear
in
flaming
fire
,
2
Thess.
1.
Heb.
10.
7.
he
comes
with
a
violent
fire
:
Psal.
50.
3.
a
fire
shall
devour
before
him
.
This
shall
burn
up
the
studs
of
heaven
and
earth
;
and
now
how
shall
any
man
be
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
be
commanded
to
be
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
Ark
,
and
saved
that
from
drowning
.
III.
Who
they
he
that
may
expect
to
partake
of
all
these
Use.
3.
Notes
of
them
that
receive
comfort
by
this
Pillar
.
comforts
from
this
Pillar
.
Answ.
The
Cloud
is
not
the
same
to
all
:
But
the
same
Cloud
that
lightned
Israel
,
cast
darknesse
on
the
Egyptians
;
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
eleaving
to
the
Assemblies
.
Upon
Sion
and
the
Assemblies
thereof
shall
be
a
cloud
,
in
Sion
shall
be
deliverance
.
And
as
the
hills
compass
Jerusalem
,
so
doth
the
Lords
protection
his
people
.
2.
Such
as
be
in
the
Lords
wayes
,
gotten
out
of
the
Egypt
of
their
darkness
and
earthliness
,
and
moving
still
towards
Canaan
;
for
so
did
the
Israelites
:
so
Psal.
●1
.
11.
they
shall
keep
thee
in
all
thy
wayes
.
All
the
while
Israel
was
in
Egypt
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
wilderness
in
unknown
wayes
,
in
danger
of
enemies
;
We
are
without
protection
while
we
are
in
the
state
of
nature
,
not
called
out
of
our
Egypt
;
and
when
we
shall
come
into
our
Canaan
we
shall
need
none
,
because
we
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
,
we
need
the
Cloud
,
and
the
Lord
supplies
our
need
.
3.
Such
as
life
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
obtain
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
wait
upon
him
for
mercy
;
for
such
onely
shall
attain
it
,
Gal.
6.
16.
Psal.
121.
1.
I
will
lift
mine
eyes
up
to
the
mountains
,
and
then
verse
6.
the
Sun
shall
not
smite
thee
by
day
,
nor
the
Moon
by
night
:
alluding
to
this
place
,
in
which
the
Cloud
abates
the
heat
of
the
Sun
by
day
,
and
the
fire
the
coldness
of
the
Moon
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
dark
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
nearer
their
happiness
.
Object
But
this
seems
to
be
the
way
to
lose
all
peace
and
And
how
this
comfort
is
to
be
esteemed
.
joy
of
our
lives
,
seeing
none
are
more
assailed
by
Satan
and
wicked
men
,
than
godly
men
,
sonnes
of
the
Church
that
walk
in
Gods
wayes
,
that
take
Gods
directions
,
and
desire
to
proceed
and
persevere
in
godliness
;
how
then
are
all
these
promises
accomplished
?
Answ.
1.
All
promises
of
temporall
good
things
are
made
with
exception
of
the
cross
:
this
exception
impeacheth
not
the
promise
.
2.
It
is
a
common
condition
of
good
and
bad
,
to
sustain
many
evils
,
and
undergo
many
difficulties
;
but
with
this
difference
,
that
the
wicked
have
no
Pillar
to
sustain
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
Army
of
Israel
:
the
whole
Church
is
ever
saved
by
Gods
protection
,
though
some
souldiers
may
fall
in
the
battell
:
as
Martyrs
,
who
receive
not
alwayes
corporall
deliverance
,
to
receive
a
better
resurrection
.
4.
If
this
Pillar
put
not
off
some
evils
,
it
ever
supplies
some
greater
good
:
If
it
deliver
not
from
death
,
it
delivers
by
death
:
If
our
state
seem
not
so
good
,
it
will
turn
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
fountains
of
water
,
Exod.
15.
23.
27.
It
suffers
the
Israelites
to
want
meat
in
the
wilderness
,
but
to
feed
them
with
Manna
:
If
to
want
drink
,
it
is
to
supply
them
by
miracle
;
to
refresh
their
souls
as
well
as
bodies
by
water
out
of
a
rock
.
IV.
In
the
same
Pillar
of
the
Cloud
,
see
Justice
and
Mercy
Use.
4.
Mercy
and
justice
met
in
this
type
.
met
together
and
tempered
.
1.
Mercy
to
the
Church
and
believers
;
that
now
we
behold
Gods
presence
in
a
cloud
.
The
brightness
of
his
goodness
to
us
shines
in
this
dark
cloud
,
in
which
we
see
him
as
we
are
able
.
His
Majesty
hath
attempered
himself
to
ou●
debility
and
weakness
.
For
such
is
our
infirmity
here
below
,
that
unlesse
the
glory
of
God
be
vailed
and
covered
,
we
can
never
be
able
to
behold
it
:
no
more
than
the
Priests
could
stand
before
the
brightness
of
the
cloud
that
filled
the
Temple
,
1
King
.
8.
11.
nor
the
Disciples
abide
the
brightness
of
Christ
,
when
a
bright
cloud
shadowed
them
in
his
transfiguration
.
For
as
no
man
can
endure
to
see
the
Sun
in
his
brightnesse
and
strength
,
but
in
and
through
a
cloud
he
Mat.
17.
5
,
6
may
:
so
no
man
can
behold
the
glorious
Majesty
of
God
and
live
.
Hence
hath
he
pleased
to
let
us
behold
him
here
,
not
in
his
own
glory
,
but
in
his
Christ
;
in
whom
his
excellent
Majesty
is
vailed
and
covered
with
our
humanity
.
This
is
his
mercy
,
that
we
see
now
as
we
may
,
as
in
a
glasse
or
mirrour
;
preparing
us
to
a
farther
mercy
,
than
which
no
mercy
goeth
farther
,
namely
to
see
him
as
we
would
,
and
face
to
face
;
when
with
our
frailty
and
corruption
all
clouds
and
vailes
shall
be
removed
.
2.
His
justice
against
sinners
;
whose
misery
it
is
,
that
there
is
alwayes
a
cloud
between
God
and
them
.
A
cloud
of
ignorance
,
that
hinders
them
from
the
knowledge
of
God
and
holy
things
;
they
see
no
true
light
:
A
cloud
of
darkness
and
misery
,
that
suffers
them
not
to
enjoy
one
spark
of
sound
comfort
or
consolation
:
A
thick
cloud
of
lusts
and
sinnes
,
which
hinders
the
passage
of
their
prayers
.
They
may
truly
use
that
speech
of
the
Church
,
Lam.
3.
44.
Thou
hast
covered
thy self
with
a
cloud
,
that
our
prayers
should
not
passe
through
.
As
this
cloud
was
a
means
of
greatest
mercy
to
Israel
;
so
was
it
of
extream
misery
and
destruction
to
the
Egyptians
.
V.
Is
Christ
this
Pillar
of
Cloud
and
Fire
?
Then
we
must
Use.
5.
Follow
Christ
as
a
guide
.
follow
Christ
our
guide
.
The
Saints
in
earth
are
as
Israel
in
their
pilgrimage
marching
out
of
Egypt
into
the
promised
land
.
God
of
his
mercy
affords
us
as
he
did
them
,
a
comfortable
cloud
to
lead
us
through
to
Canaan
.
We
must
depend
on
this
Pillar
;
For
light
of
instruction
against
the
blindnesse
of
our
minds
:
For
light
of
consolation
in
sorrows
and
terrours
of
heart
,
that
we
may
say
with
the
Church
,
Mic.
7.
8.
When
I
shall
sit
in
darkness
the
Lord
is
my
light
:
For
spirituall
heat
and
warmth
;
seeing
this
Pillar
onely
can
kindle
true
love
of
God
,
true
zeal
for
God
and
his
glory
,
servency
in
prayer
,
and
inflame
us
with
all
ardent
desires
after
God
We
must
follow
this
Pillar
for
safety
,
security
,
direction
,
&c.
Quest.
How
may
we
follow
this
Pillar
?
And
how
.
Sol.
As
the
Israelites
carefully
followed
the
Cloud
,
in
this
manner
.
1.
Because
the
Cloud
was
placed
on
high
,
they
must
still
look
upwards
:
So
must
we
still
look
upwards
,
not
fixing
our
eye
on
any
other
direction
about
us
,
or
beside
us
.
We
must
not
walk
by
examples
of
men
never
so
great
,
never
so
wise
,
never
so
rich
,
never
so
near
us
;
but
onely
so
far
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
we
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
we
with
the
light
from
Christ
our
Pillar
.
They
needed
no
artificial
lights
of
their
own
devising
;
the
Pillar
of
fire
was
sufficient
(
although
at
midnight
)
to
enlighten
them
.
The
Sunne
at
noon
day
was
not
more
useful
to
them
than
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
be
an
addition
of
traditions
,
Fathers
,
and
mens
devises
.
As
that
Cloud
was
no
natural
direction
:
so
we
must
not
walk
by
direction
of
nature
,
dictate
of
reason
,
or
command
of
our
own
wills
and
senses
.
Follow
this
Pillar
onely
,
and
(
as
Goshen
was
light
when
all
AEgypt
was
darkness
)
thou
shalt
have
light
when
all
the
world
else
sits
in
darkness
,
Joh.
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
sparkes
themselves
have
kindled
;
the
Lord
threatens
what
they
may
expect
from
his
hands
;
They
shall
lie
down
in
sorrow
,
Isaiah
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
move
;
and
therefore
are
said
to
keep
the
Lords
watch
,
Numb.
9.
19.
so
must
we
alwayes
watch
,
and
be
in
a
readiness
;
because
we
know
not
when
the
Master
of
the
house
will
come
,
at
even
or
at
midnight
,
at
the
cock-crowing
or
in
the
dawning
,
Mar.
13.
35.
Remember
for
conclusion
;
that
blessed
shall
that
servant
be
(
and
he
onely
)
whom
his
Master
(
when
he
cometh
)
findeth
well
doing
.
CHAP.
XXI
.
The
Red
Sea
,
a
type
.
THe
second
extraordinary
Sacrament
of
the
Old
Testament
,
pointing
unto
Jesus
Christ
,
was
the
Red
Sea
;
Red
Sea
a
type
of
Christ
.
which
being
miraculously
divided
by
God
,
the
Israelites
(
pursued
by
the
Egyptians
)
passed
through
the
midst
of
it
,
Exod.
14.
22.
Now
for
our
profitable
and
fruitful
beholding
this
great
work
of
God
,
we
will
consider
it
,
-
1.
As
a
miracle
in
it self
.
-
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
:
Miracles
in
the
miraculous
dividing
of
it
.
As
1.
That
so
vast
a
sea
should
be
divided
with
the
lifting
up
of
a
rod.
For
the
breadth
of
that
Sea
,
where
Israel
went
over
,
was
(
by
computation
of
Ptolomy
and
other
Geographers
)
twelve
or
fifteen
German
miles
,
at
least
thirty
six
of
ours
;
so
Chytraeus
upon
this
place
.
2.
That
the
Lord
should
open
a
way
,
and
lead
Israel
Psa.
106.
9.
through
the
deep
,
as
in
the
wildernesse
;
for
their
passage
was
not
over
the
Sea
,
but
through
it
.
Neither
did
they
walk
upon
the
waters
as
upon
the
land
,
which
had
not
been
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
been
a
work
of
omnipotency
,
for
the
Lord
to
have
made
the
sea
(
on
a
sudden
)
a
pavement
for
Israel
(
as
hard
as
Christal
)
to
have
walked
firme
upon
?
but
because
every
strong
frost
congeales
the
water
according
to
nature
,
that
had
been
lesse
glorious
,
more
questionable
.
But
he
provides
for
the
clearness
of
his
own
glory
,
by
effecting
a
work
above
(
yea
against
)
the
whole
frame
of
nature
.
3.
That
the
waters
should
stand
as
a
solid
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
suddain
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
calm
and
tempestuous
:
For
the
mighty
winds
and
tempests
were
so
strong
against
the
Egyptians
,
that
it
brake
their
Chariot
wheeles
,
and
they
could
hardly
move
or
stirre
against
it
;
yet
all
the
same
time
it
was
a
peaceable
calm
to
Israel
;
who
were
very
near
them
.
5.
The
time
of
the
standing
of
the
waters
on
so
vast
an
heap
(
whereon
learned
men
agree
not
)
any
way
concluded
,
is
most
miraculous
.
Some
think
(
as
Chytraeus
)
that
for
so
many
thousands
,
yea
,
hundred
thousands
of
men
,
women
,
and
children
,
to
walk
a
soft
pace
,
and
to
drive
their
cattel
so
many
miles
,
must
needs
take
them
four
or
five
dayes
time
,
and
then
the
waters
to
stand
so
long
,
was
admirable
.
Others
think
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
cattel
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
,
and
yet
return
to
its
course
,
for
the
Waters
returned
upon
the
Egyptians
on
the
one
side
of
the
Sea
,
when
Israel
was
not
fully
over
on
the
other
,
as
appeareth
by
comparing
verse
26.
with
verse
29.
That
the
same
Sea
at
the
same
time
should
move
and
stand
with
such
judgement
and
distinction
,
as
not
one
Egyptian
was
saved
,
verse
28.
not
one
Israelite
drowned
,
verse
30.
II.
Now
consider
this
great
work
of
God
as
a
signification
and
type
of
Christ
;
which
it
must
needs
be
as
it
is
a
Sacrament
,
How
signified
Christ
.
which
we
must
consider
,
both
in
the
constitution
,
and
in
the
consequents
or
effects
of
it
,
in
all
directly
pointing
us
to
Jesus
Christ
hereby
typified
.
In
the
first
to
the
Corin.
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
In
three
conclusions
concur
in
it
:
As
1.
The
Author
was
God
,
the
Institutor
both
of
the
Covenant
and
seales
,
Exod.
14.
30.
2.
The
Minister
was
Moses
,
verse
31.
3.
The
Covenant
sealed
was
Gods
promise
and
word
for
their
deliverance
,
verse
15.
4.
The
sign
of
the
Covenant
was
Moses
stretching
of
his
hand
,
both
for
the
dividing
of
the
Sea
,
verse
16.
and
the
returning
of
it
again
,
verse
27.
5.
The
thing
signified
was
salvation
by
the
Messiah
,
and
all
spiritual
and
eternal
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
:
verse
31.
They
believed
God
:
Heb.
11.
29
,
By
faith
they
passed
thorough
the
Red
Sea
,
&c.
II.
Conclusion
:
There
was
not
one
of
these
actions
in
this
temporal
deliverance
,
but
it
signified
and
sealed
such
actions
to
the
believing
Israelites
,
as
both
confirmed
their
faith
in
the
Covenant
,
and
set
forward
their
salvation
meritted
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
celestial
Canaan
,
and
by
him
,
as
by
a
firme
way
,
to
walk
forward
to
eternal
life
.
2.
When
they
saw
the
same
Jehovah
to
divide
the
sea
into
his
division
(
Junius
calleth
them
cuttings
off
)
and
to
drive
Segmenta
.
away
the
raging
waters
from
overflowing
them
;
this
action
signified
to
their
faith
,
that
the
Son
of
God
by
his
merit
and
mediation
would
carry
them
through
all
difficulties
and
dangers
as
deep
as
the
bottome
of
the
sea
,
unto
eternal
rest
,
and
so
rebuke
the
seas
of
their
sorrows
,
and
drive
back
the
raging
waves
of
terrors
and
temptations
that
threaten
their
destruction
,
that
they
shall
safely
and
happily
passe
through
the
sea
as
it
were
on
dry
land
.
3.
When
they
saw
Jehovah
the
Sonne
of
God
present
with
them
in
the
voyage
,
and
that
he
made
the
sea
return
to
his
force
again
,
both
to
save
themselves
and
to
overthrow
the
Egyptians
:
It
signified
to
their
faith
the
action
of
Christ
,
freeing
his
elect
from
all
spirituall
forces
and
armies
pursuing
them
,
as
also
by
a
mighty
overthrow
swallowing
up
and
devouring
(
in
the
bottomlesse
sea
of
his
wrath
)
all
those
that
come
out
and
stand
against
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
truly
represented
to
them
as
to
us
,
though
not
so
clearly
;
and
the
truth
and
substanre
of
his
merits
exhibited
to
them
as
to
us
,
onely
in
a
manner
more
obscure
and
clouded
.
As
in
examples
,
1.
If
the
waters
of
Baptisme
seal
up
to
believers
,
that
the
bloud
of
Christ
alone
saveth
and
defendeth
the
people
of
Benefits
sealed
up
by
baptisme
.
God
from
eternal
death
and
damnation
:
What
could
be
more
plainly
signified
by
the
waters
of
the
Red
Sea
saving
Israel
from
present
death
and
destruction
?
2.
Baptisme
signifieth
to
us
,
that
by
the
bloud
of
Christ
(
in
which
Red
Sea
all
believers
must
be
baptised
)
there
is
a
dying
and
a
burial
unto
sin
,
and
a
rising
unto
newnesse
of
life
:
What
could
be
more
plainly
signified
by
the
Baptisme
of
the
fathers
in
the
Red
Sea
,
who
were
(
after
a
sort
)
buried
in
the
waters
,
but
after
raised
to
the
shoare
,
and
restored
to
land
and
life
?
3.
By
the
benefit
of
Baptisme
(
in
which
the
Red
Sea
of
Christs
bloud
is
truly
applyed
)
our
old
man
and
flesh
is
truly
mortified
,
buried
,
and
destroyed
;
but
the
new
man
is
quickned
and
repaired
;
and
now
new
motions
,
desires
,
affections
are
stirred
up
and
preserved
in
the
hearts
of
believers
:
what
could
be
more
expresly
signified
to
the
Fathers
by
the
overthrow
of
Pharaoh
and
his
hoste
in
the
Red
Sea
,
and
the
escape
of
the
Israelites
safe
and
sound
?
4.
When
they
did
see
themselves
(
by
the
benefit
of
the
Red
Sea
)
freed
from
Pharaohs
servitude
:
how
easily
might
they
gather
,
that
by
the
bloud
of
Christ
every
believer
of
Jewes
and
Gentiles
are
freed
from
the
slavery
of
hellish
Pharaoh
,
and
all
his
Armies
of
sinnes
and
corruptions
?
And
when
they
did
see
how
the
Egyptians
(
once
dead
and
slain
)
could
hurt
them
no
more
,
how
could
they
but
gather
,
that
all
the
armies
of
sin
(
once
remitted
and
buried
in
the
death
of
Christ
)
can
no
more
rise
up
to
condemnation
,
than
a
drowned
Egyptian
to
drown
an
Israelite
?
I.
To
note
the
mighty
power
of
God
,
who
can
still
and
over-master
the
mighty
raging
of
the
Sea
:
which
we
see
Use
1.
Observe
the
power
of
God
.
here
in
that
its
water
,
dry
land
,
sands
,
and
shoare
observe
the
providence
of
God
,
and
serve
for
his
peoples
safety
.
Israel
saw
the
mighty
power
of
God
herein
,
Exod.
14.
31.
Let
us
also
behold
the
glory
of
God
herein
,
and
fear
before
him
as
they
did
.
Let
not
us
be
more
senseless
than
the
senselesse
creatures
,
but
hear
his
voice
,
runne
out
of
our
own
nature
to
observe
his
voice
sounding
in
the
Scriptures
and
Ministry
of
the
Gospel
.
II.
To
see
and
consider
the
state
of
the
Church
and
people
Use.
2.
The
way
to
heaven
filled
with
difficulties
.
of
God
.
Canaan
(
whither
they
goe
)
is
a
fine
and
fertile
countrey
,
but
the
way
is
asperous
and
dangerous
.
They
are
still
as
it
were
in
the
bottome
of
the
sea
:
enemies
implacable
at
their
heeles
in
infinite
numbers
:
Seas
of
waters
dreadful
to
behold
on
both
hands
,
yea
,
rising
over
their
heads
as
mountaines
threatning
to
fall
over
them
:
and
after
a
deep
sea
,
a
terrible
wildernesse
takes
them
,
in
which
is
no
meanes
for
meat
,
drink
,
nor
cloath
.
A
man
would
think
,
no
man
could
deal
so
with
his
children
:
and
yet
Gods
wisdom
sees
this
the
fittest
way
to
Canaan
.
He
sees
how
,
1.
Every
small
And
why
.
content
glewes
us
to
our
Egypt
.
2
,
What
sluggs
we
are
in
the
way
,
farther
than
we
are
chased
out
.
3.
How
little
we
care
for
dependance
on
himself
,
when
we
are
full
of
naturall
comforts
.
4.
That
Canaan
is
so
rich
a
land
as
is
worthy
all
our
labour
and
suffering
.
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
Egypt
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
deep
danger
or
sorrow
like
the
bottome
of
the
sea
?
It
is
no
worse
with
thee
than
with
the
rest
of
the
people
of
God
.
No
affliction
overtakes
thee
,
but
the
same
hath
befaln
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
work
Use.
3.
Many
comforts
by
this
great
work
of
God
.
of
God
will
load
us
withal
,
that
are
willing
to
carry
them
away
.
For.
I.
The
Lord
in
strange
and
unwonted
dangers
can
work
new
and
unwonted
remedies
for
his
children
.
As
we
heard
before
that
fire
shall
not
burn
them
,
so
here
the
Sea
(
at
his
word
of
restraint
)
shall
not
drown
them
.
He
can
make
a
wall
of
water
more
strong
for
them
than
a
wall
of
Adamant
:
yea
,
himself
(
according
to
their
need
)
will
be
to
them
either
a
wall
of
fire
or
water
.
II.
What
danger
can
prevail
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
prevail
against
it
.
Every
main
affliction
is
like
a
main
Red
▪
Sea
,
which
threatens
to
swallow
us
up
,
but
it
shall
in
the
issue
onely
preserve
the
Church
.
What
we
have
most
cause
to
fear
,
the
Lord
maketh
most
helpful
and
soveraign
.
The
very
raging
Sea
(
rather
than
they
shall
perish
)
shall
open
her
lap
as
a
tender
mother
,
to
recieve
them
from
the
rage
of
Pharaoh
and
his
pursuing
army
:
Nay
,
the
land
of
Goshen
shall
not
be
half
so
bountiful
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
himself
to
overcome
all
difficulties
for
his
servants
.
What
had
it
been
to
have
passed
the
oppressours
of
Egypt
,
and
to
have
been
swallowed
up
of
the
sea
?
Therefore
he
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
Manna
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
Egypt
,
departing
from
the
kingdome
of
the
devill
,
and
hastning
out
of
the
world
towards
heaven
)
come
presently
into
a
deep
sea
;
not
pursued
onely
by
the
fury
of
tyrants
and
enemies
,
but
every
where
threatned
with
dangers
,
wants
,
and
death
it self
:
yet
the
Lord
breakes
for
them
one
toyle
after
another
,
and
happily
guides
them
through
a
deep
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
than
their
cryes
were
,
and
a
mighty
deliverance
shall
swallow
up
all
their
danger
.
IV.
Here
is
comfort
against
the
fear
of
enemies
.
1.
Spiritual
enemies
.
For
here
we
have
both
a
confirmation
and
resemblance
of
the
eternal
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
.
Again
we
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
Egyptians
)
are
drowned
in
the
sea
of
Christs
bloud
,
and
extinct
in
the
waters
of
Baptisme
,
Aug.
Psal.
113.
2.
Temporal
enemies
.
How
can
the
Egyptians
hope
to
stand
before
Israel
,
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
look
here
as
the
heathen
did
,
and
let
their
hearts
faint
as
theirs
,
to
see
God
make
the
Sea
a
wall
,
a
lane
,
yea
,
a
lap
for
his
people
.
Let
them
behold
the
ordinary
work
of
God
,
who
commonly
joynes
the
salvation
of
his
Church
with
the
destruction
of
the
enemies
.
So
for
Mordecaies
advancement
,
and
the
Churches
deliverance
,
Haman
must
be
hanged
,
and
his
posterity
destroyed
:
as
in
a
ballance
,
if
one
scoal
goes
up
,
down
goes
the
other
.
IV.
The
godly
to
partake
of
these
comforts
must
learn
,
Use.
4.
Duty
of
them
that
will
enjoy
these
comforts
.
1.
To
labour
for
increase
of
faith
:
for
by
faith
they
passed
thorough
the
Red
Sea
,
Heb.
11.
29.
So
must
thou
get
faith
for
thy
vessel
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
believe
in
prosperity
:
but
in
desperation
to
believe
,
in
the
bottome
of
the
Sea
to
stand
still
,
yea
,
in
the
bottome
of
hell
to
hope
for
heaven
,
there
is
faith
.
2.
To
joyn
to
Gods
people
.
Let
not
the
Egyptian
think
the
way
is
made
for
him
.
Except
thou
goest
out
with
Israel
(
as
Exod.
12.
38.
)
the
sea
will
know
thee
for
an
Egyptian
,
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
●od
become
the
Pilot.
Follow
thy
guide
,
goe
on
forward
,
fear
not
,
rest
in
God
for
safety
in
extream
danger
,
and
thou
art
the
fittest
for
his
help
and
deliverance
.
See
2
Chron.
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
believers
their
continual
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
believers
.
In
which
sense
the
Apostle
(
1
Cor.
10.
3
,
4.
)
calleth
them
spirituall
meat
,
and
spirituall
drink
.
The
Story
of
Manna
is
recorded
,
Exod.
16.
14.
The
proper
application
of
which
is
in
Joh.
6.
32.
48.
where
our
Saviour
Manna
a
type
of
Christ
.
shewes
that
he
is
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
believers
.
II.
Christ
far
preferred
before
this
figure
,
as
became
the
truth
to
be
set
above
the
type
.
I.
For
the
resemblance
Matters
of
resemblance
.
consider
Manna
-
-
1.
in
it self
,
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 self
were
six
,
many
of
them
miraculous
.
Six
qualities
of
Manna
.
1.
The
Manna
came
down
from
heaven
.
God
in
heaven
Dominus
Jesus
ipse
conviva
&
convivium
〈◊〉
ipse
comedens
&
qui
comeditur
,
Jeron
,
Ep.
ad
Hedibiam
.
prepared
this
food
to
satisfie
the
Jewes
hunger
:
so
Jesus
Christ
is
the
true
bread
that
came
down
from
heaven
,
all
other
bread
is
from
earth
,
but
Christ
is
from
heaven
;
he
hath
God
for
his
Father
,
from
whose
bosome
he
is
sent
into
the
wildernesse
of
this
world
to
satisfie
the
spiritual
hunger
of
his
people
.
And
as
that
was
an
admirable
gift
prepared
by
God
for
them
,
and
therefore
they
called
it
Manna
:
so
nothing
was
more
freely
prepared
and
given
by
God
than
Jesus
Christ
for
the
life
of
the
world
;
he
came
without
the
worlds
seeking
,
without
merit
and
deserving
,
yea
,
or
accepting
;
for
he
came
to
his
own
,
and
his
own
received
him
not
:
And
was
not
this
miraculous
above
that
,
that
he
which
sent
the
Manna
,
was
the
Manna
which
he
sent
?
2.
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
than
honey
,
Psal.
19.
10.
No
fresh
and
sweet
oyle
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
yoak
,
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
guileful
corner
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
angle
;
most
infinite
,
most
perfect
,
and
fit
to
contain
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
than
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
poor
,
to
master
and
servant
,
bond
and
free
,
and
to
all
believing
in
his
Name
,
without
respect
of
persons
,
Acts
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
,
Mat.
28.
20.
But
when
they
came
into
Canaan
it
ceased
;
for
where
ordinary
bread
was
,
was
no
need
of
miraculous
:
So
when
we
come
to
our
Canaan
,
we
shall
gather
no
more
Manna
by
the
meanes
of
the
Word
and
Sacraments
:
neither
yet
shall
we
lose
our
Manna
,
but
mmediately
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
itself
,
resembled
2.
Quantity
of
Manna
,
figurative
in
4.
things
.
Christ
in
four
particulars
.
1.
It
was
a
small
grain
,
as
a
little
seed
of
Coriander
,
verse
14.
but
full
of
yeald
,
sweetnesse
,
and
nourishment
:
So
Jesus
Christ
was
little
and
humble
in
his
own
eyes
,
and
in
other
mens
eyes
,
liker
a
worm
than
a
man
.
Little
in
his
birth
,
in
his
life
,
in
his
death
,
in
his
followers
.
Very
weak
in
shew
and
appearance
;
but
full
of
power
,
strength
and
grace
to
sustain
and
uphold
his
Church
;
full
of
nourishment
,
sweetnesse
,
and
comfort
to
refresh
his
Church
to
eternal
life
.
2.
It
was
freely
and
abundantly
given
to
Israel
as
the
rain
,
and
fell
down
with
the
dew
:
So
Jesus
Christ
is
freely
given
to
the
Church
,
and
in
him
abundant
grace
and
plentiful
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
distil
from
him
into
every
believing
heart
.
3.
Manna
fell
every
morning
round
about
the
campe
,
and
no
where
else
;
and
so
much
every
morning
as
was
sufficient
for
six
hundred
thousand
men
,
besides
women
and
children
:
signifying
,
that
Jesus
Christ
is
no
where
to
be
found
without
the
campe
and
bounds
of
the
Church
;
and
that
of
his
fulnesse
all
believers
receive
grace
for
grace
;
and
that
in
Christ
is
sufficiency
of
merit
for
all
his
Church
;
and
there
need
other
supply
for
health
and
safety
of
soule
,
but
out
of
this
heap
.
4.
It
fell
on
the
evening
of
the
Sabbath
in
double
quantity
,
because
they
must
not
break
the
Sabbath
in
gathering
any
:
signifying
the
double
diligence
that
we
must
use
to
get
Christ
while
we
are
in
this
life
,
which
is
as
the
Even
of
our
eternal
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
eternal
rest
cometh
,
there
is
no
more
gathering
,
but
a
ceasing
from
all
labours
.
And
upon
condition
of
our
diligence
and
care
here
below
,
we
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
we
are
to
consider
this
miraculous
food
,
both
in
the
Jewes
gathering
of
it
,
as
also
in
their
use
of
it
.
I.
In
their
gathering
are
three
things
;
the
place
,
the
time
,
1.
Three
things
in
the
Jewes
gathering
.
the
measure
.
1.
The
place
where
:
It
was
about
the
campe
and
tents
of
the
Jewes
in
the
wildernesse
:
signifying
,
that
Christ
the
heavenly
Manna
is
given
to
us
in
this
our
wildernesse
,
and
while
we
are
in
this
world
,
we
must
procure
him
to
our selves
,
or
never
:
And
farther
,
that
his
grace
is
rained
down
in
the
Church
;
and
no
where
else
is
saving
grace
ordinarily
to
be
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
week
day
;
the
six
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
eternal
Sabbath
we
shall
enjoy
Manna
without
meanes
;
and
shall
eat
our
fill
of
that
hidden
Manna
,
laid
up
and
prepared
for
the
Saints
,
Rev.
2.
17.
2.
Every
day
in
the
week
:
to
signifie
,
that
we
must
daily
feed
on
Christ
and
his
grace
,
and
that
we
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
we
must
embrace
Christ
speedily
,
while
the
meanes
last
and
offer
themselves
.
Christ
is
worth
our
first
care
;
and
his
commandement
is
,
first
to
seek
the
kingdome
of
God
.
The
foolish
Virgins
sought
Oyle
and
Manna
too
late
.
3.
The
measure
:
1.
Every
man
hath
a
measure
out
of
the
common
heap
:
signifying
,
that
Christ
is
the
same
treasury
to
poor
and
rich
,
small
and
great
;
and
every
believer
and
Israelite
hath
his
portion
and
measure
measured
out
unto
him
,
(
for
he
must
live
by
his
own
faith
)
and
a
severed
measure
Hab.
2.
4.
of
knowledge
and
sanctification
from
others
.
2.
Every
man
hath
the
same
measure
.
There
was
one
measure
for
all
,
a
Gomer
for
every
person
:
So
every
Christian
hath
his
Gomer
,
and
the
same
measure
.
For
although
there
is
difference
in
the
graces
of
sanctification
(
some
being
in
the
higher
formes
of
knowledge
,
some
in
lower
;
some
of
little
faith
,
some
of
great
faith
;
some
whose
zeal
is
as
a
smoaking
flax
,
in
some
a
bright
flame
)
yet
justification
by
Christ
is
equall
to
all
,
and
doth
not
admit
a
more
or
a
lesse
.
The
Non
suscipit
magis
&
minus
.
youngling
in
grace
is
as
truly
and
fully
justified
as
the
ancient
believer
,
though
not
so
fully
sanctified
.
3.
Every
man
hath
a
full
Gomer
,
a
full
measure
:
to
signifie
,
that
in
Christ
is
no
want
,
but
we
are
compleat
in
him
,
Col.
2.
10.
And
as
the
gathering
Israelite
(
though
he
gathered
lesse
than
some
other
)
had
his
Gomer
full
:
so
he
that
hath
●he
weakest
grace
,
and
weakest
faith
(
if
true
and
sound
)
shall
attain
the
same
salvation
which
the
stronger
believer
attaines
.
For
the
same
precious
faith
attaines
the
same
common
salvation
.
II.
We
must
consider
this
Manna
in
the
Jewes
use
of
it
.
2.
Their
use
of
it
.
1.
In
respect
of
the
dressing
.
It
must
be
ground
and
baked
before
it
could
be
fit
food
for
the
Israelites
:
signifying
.
that
Jesus
Christ
must
first
be
ground
and
broken
upon
the
Crosse
,
and
pounded
with
passion
before
he
could
become
a
fit
food
and
Saviour
of
his
Church
.
Every
grain
of
Manna
must
be
ground
and
broken
:
so
must
Christ
be
broken
and
bruised
in
the
winepresse
of
Gods
wrath
Every
grain
of
Manna
must
be
baked
in
the
Oven
:
so
must
Christ
be
parched
and
baked
,
yea
,
and
dryed
up
in
the
Oven
of
his
Fathers
displeasure
.
And
this
was
extraordinary
and
above
nature
in
it
,
that
one
heat
(
namely
of
the
Sunne
)
melted
it
;
another
heat
(
namely
of
fire
)
baked
it
;
very
strange
;
but
significative
of
the
same
in
Christ
.
The
heat
of
his
love
to
mankind
melted
him
;
but
the
heat
of
his
Fathers
wrath
(
as
hot
as
fire
)
baked
him
,
and
fitted
him
for
our
spirituall
food
.
2.
The
Manna
being
dressed
must
be
eaten
,
that
is
,
applied
to
their
substance
,
and
digested
for
their
nourishment
;
signifying
Jesus
Christ
,
who
although
(
like
the
Manna
)
he
must
be
gathered
in
common
,
and
must
be
received
whole
(
as
Manna
must
be
gathered
whole
)
yet
he
must
be
eaten
in
several
,
that
is
,
specially
applied
to
every
believer
for
his
food
and
strength
;
by
which
application
he
becomes
food
in
our
hunger
,
and
physick
in
our
weaknesse
,
as
the
Manna
was
to
them
,
and
other
had
they
none
.
3.
They
must
use
it
all
,
and
reserve
none
till
the
morning
;
for
if
they
did
,
it
putrified
,
and
wormes
grew
in
it
,
verse
19.
20.
To
signifie
,
that
not
the
profession
of
Christ
profits
any
thing
without
faithful
applying
of
him
.
Yea
,
and
as
Manna
reserved
,
putrified
:
so
Christ
becomes
a
scandall
and
a
rock
of
offence
to
the
unbelieving
of
the
world
,
that
content
themselves
to
hear
of
Christ
,
and
have
the
Word
among
them
,
but
apply
it
not
to
their
hearts
and
lives
.
The
sweetest
Manna
becomes
a
rottennesse
,
and
a
savour
of
death
to
carnall
professours
.
Quest.
But
why
did
the
Lord
cause
the
Manna
daily
to
Why
Manna
putrified
,
if
reserved
.
putrifie
,
if
kept
?
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
,
Mat.
4.
4.
How
could
they
think
,
that
such
corruptible
food
could
preserve
them
,
that
it self
could
not
be
preserved
above
a
few
houres
but
by
Gods
institution
?
3.
That
they
might
acknowledge
God
a
free
and
extraordinary
worker
in
all
his
administration
with
them
.
For
even
this
Manna
(
which
kept
an
hour
beyond
a
day
,
suddenly
rotted
)
if
God
command
to
keep
it
two
dayes
every
week
for
his
worship
sake
,
it
shall
be
miraculously
preserved
sweet
and
savoury
.
Yea
,
if
for
a
monument
of
his
mercy
he
shall
command
to
lay
a
sample
of
it
in
the
Ark
;
it
shall
last
and
be
kept
in
the
Holy
of
holies
many
ages
,
yea
,
many
hundreds
of
yeares
sweet
and
savoury
as
at
first
.
And
all
this
not
without
signification
:
that
although
Jesus
Christ
was
in
his
flesh
and
humane
nature
subject
to
sorrow
,
death
,
and
passion
,
yet
even
in
that
humanity
(
now
glorified
)
he
is
set
in
the
Holy
of
holies
(
as
the
Manna
in
the
golden
pot
)
before
the
Lord
for
ever
,
Exod.
16.
33.
and
abides
for
ever
in
the
heavens
for
all
eternity
,
not
subject
to
corruption
any
more
,
as
that
golden
pot
of
Manna
was
.
Sect.
III.
II.
Now
let
us
see
how
Christ
is
infinitely
preferred
before
2.
Christ
infinitely
better
than
Manna
this
type
or
figure
,
in
six
severall
advancements
.
1.
That
Manna
had
no
life
in
it self
,
but
this
hath
,
Joh
,
5.
26.
As
the
Father
hath
life
in
himself
,
so
hath
he
given
to
the
Sonne
to
have
life
in
himself
.
Joh.
6.
35.
I
am
that
bread
of
life
.
2.
That
Manna
not
having
life
in
it self
,
cannot
give
to
others
what
it self
hath
not
;
it
could
onely
preserve
life
given
of
God
:
But
this
can
convey
and
give
life
to
others
:
John
6.
33.
The
bread
of
God
is
he
which
cometh
down
from
heaven
,
and
giveth
life
unto
the
world
.
3.
That
Manna
preserved
onely
natural
and
temporal
life
,
as
other
bread
:
but
this
preserves
spiritual
and
eternal
life
in
the
soul
and
inward
man
.
4.
That
Manna
could
not
preserve
this
temporal
life
for
ever
,
Joh.
6.
49.
Your
fathers
did
eat
Manna
in
the
wildernesse
,
and
are
dead
;
nay
it
could
not
keep
them
from
hunger
above
one
day
to
an
end
:
But
this
bread
once
tasted
makes
a
man
live
for
ever
,
he
shall
not
die
,
ver.
50.
yea
,
he
shall
never
hunger
more
,
verse
35.
5.
If
a
man
were
dead
,
that
Manna
could
not
raise
him
again
to
life
:
but
this
raiseth
dead
to
life
,
as
Lazarus
;
which
all
the
food
,
physick
and
meanes
on
earth
cannot
doe
,
Joh.
11.
25.
He
that
believeth
in
me
,
though
he
were
dead
,
yet
shall
he
live
.
6.
That
Manna
did
corrupt
,
it
melted
daily
when
the
Sun
arose
;
it
lasted
not
beyond
a
day
,
it
continued
not
beyond
the
wildernesse
;
and
that
small
portion
which
the
Lord
reserved
in
the
Holies
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
fear
of
danger
;
nor
onely
lasts
in
this
journey
through
our
wildernesse
,
but
is
the
sweetest
and
most
delicious
in
our
Canaan
;
when
he
shall
be
food
,
physick
,
raiment
,
delight
,
and
all
in
all
to
all
the
Saints
and
sonnes
of
God
.
Sect.
IV.
Now
to
Application
.
I.
To
note
God
in
four
things
:
Use
in
respect
of
God
.
-
1.
Patience
and
love
.
-
2.
Watchfulnesse
and
care
.
-
3.
Bountifulnesse
and
beneficence
,
-
4.
Wisedome
and
judgement
.
And
all
these
to
his
Church
,
both
Jewish
and
Christian
,
and
to
all
the
Israel
of
God
,
Legal
and
Evangelical
.
Every
one
of
these
affordeth
us
special
matter
of
instruction
.
I.
His
grace
and
patience
appears
in
the
time
of
his
giving
1.
both
the
typical
and
the
true
Manna
from
heaven
.
Then
he
pleased
to
give
the
Manna
to
Israel
.
1.
When
Israel
had
great
need
of
Gods
help
,
and
had
no
Gods
patience
and
love
to
be
noted
.
power
to
help
themselves
,
when
they
were
even
ready
to
starve
:
Even
so
when
the
Church
was
in
extream
need
of
Christ
,
and
altogether
helplesse
in
her self
,
it
pleased
God
to
give
his
Sonne
from
heaven
to
save
and
refresh
her
.
Which
the
Apostle
notes
,
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
look
for
nothing
but
fire
from
heaven
,
he
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
?
he
will
still
the
frowardnesse
of
his
first-born
rather
with
the
breast
than
with
the
rod
:
Even
so
when
by
our
hateful
sinnes
of
many
sorts
we
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
than
the
honey
comb
;
which
one
gift
sweetneth
all
blessings
,
which
else
had
been
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
deal
thus
with
his
enemy
,
but
he
that
hath
an
Ocean
of
mercy
?
Which
the
same
Apostle
(
in
the
same
Chapter
,
ver.
8.
)
leadeth
us
unto
;
where
he
magnifieth
and
heightneth
Gods
love
unto
us
;
that
,
while
we
were
yet
sinners
,
Christ
died
for
us
,
yea
,
while
we
were
yet
enemies
(
ver.
10.
)
he
sent
us
this
Manna
,
by
whom
he
reconciled
himself
unto
us
.
Let
this
consideration
be
of
use
:
1.
To
stir
up
in
us
a
fervent
love
of
God
,
who
loved
us
with
a
pittifull
love
when
we
were
in
so
pitifull
a
case
;
as
also
with
so
seasonable
love
,
And
how
it
should
work
in
us
-
when
our
extream
need
urged
us
;
yea
,
with
such
effectuall
love
,
as
spared
us
the
greatest
gift
of
love
,
and
the
richest
mercy
that
heaven
and
earth
can
contain
to
relieve
our
want
.
2.
To
labour
to
love
our
enemies
,
as
God
did
us
being
his
enemies
.
For
naturall
men
and
hypocrites
can
love
those
that
love
them
,
Mat.
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
he
please
to
reserve
love
for
us
while
we
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
be
,
and
how
constant
?
For
,
doth
he
not
cast
us
off
when
we
are
enemies
,
and
deserve
hatred
,
and
will
he
ever
cast
off
those
whom
he
thus
loveth
?
This
love
shall
be
stronger
than
death
,
for
that
shall
not
quench
it
.
II.
See
the
watchfulnesse
and
care
of
God
over
his
2.
Gods
watchfulnes
,
and
care
over
his
Church
,
to
▪
be
noted
.
Church
.
The
Manna
fell
with
the
dew
;
and
while
the
people
of
Israel
slept
,
the
Lord
watched
to
spread
a
table
for
them
:
because
,
1.
He
that
keepeth
Israel
slumbreth
not
nor
sleepeth
.
The
eye
of
the
Lord
(
saith
Basil
)
is
without
all
sleep
,
ever
watchfull
:
2.
Because
he
is
a
tender
father
,
and
Israel
is
his
son
and
first
born
.
A
carefull
father
is
waking
for
his
childes
good
while
it
sleeps
and
takes
no
care
:
In
like
manner
hath
this
watchful
eye
kept
it self
waking
,
from
the
beginning
of
the
world
till
this
day
.
How
did
it
watch
over
Abraham
and
all
his
believing
posterity
;
whilest
he
and
we
were
all
in
the
night
of
sin
and
death
?
And
whilest
we
were
in
a
dead
sleep
,
how
carefully
did
he
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
believers
both
in
the
old
and
new
Testament
.
5.
In
the
blessed
Incarnation
and
appearance
of
the
truth
it self
,
who
rose
as
a
glorious
sun
of
righteousnesse
,
but
as
it
were
at
midnight
,
when
the
world
lay
in
such
palpable
darknesse
,
as
was
thicker
than
the
darknesse
of
Egypt
:
as
Manna
fell
in
the
night
,
and
was
readier
for
them
every
morning
than
they
were
for
it
.
Apply
this
observation
for
thy
particular
comfort
.
If
thou
Comfort
thereby
.
beest
an
Israelite
,
no
night
shall
befall
thee
,
nor
sleep
in
any
night
,
but
this
carefull
eye
of
God
shall
watch
to
supply
thee
.
As
in
three
instances
.
1.
The
godly
passing
through
this
wildernesse
of
this
world
,
although
they
be
in
Covenant
with
God
(
as
Israel
Instances
.
1.
was
)
yet
often
are
cast
into
the
night
of
sin
,
and
in
this
night
they
often
nod
and
slip
into
a
sounder
sleep
of
sinne
sometimes
than
they
think
of
:
but
then
this
eye
watcheth
them
that
they
sleep
not
in
death
,
and
so
fall
into
extream
ruine
.
For
they
being
written
on
the
palm
of
the
Lords
hand
,
being
as
a
signet
upon
his
finger
,
as
a
jewel
on
his
heart
,
and
(
which
is
nearer
)
as
the
apple
of
his
eye
,
he
watcheth
a
season
to
waken
them
,
to
raise
them
,
and
erect
them
in
faith
to
watchfulnesse
and
salvation
.
2.
Many
times
the
godly
fall
into
the
night
of
affliction
,
and
are
cast
into
the
dark
of
many
deadly
dangers
which
they
should
never
(
by
themselves
)
be
won'd
out
of
.
Now
while
they
are
thus
surprised
with
a
dead
and
dangerous
sleep
,
the
Lord
watcheth
to
prepare
some
meanes
of
evasion
,
which
they
never
dream
of
.
How
did
the
Lord
watch
over
Jonah
while
he
slept
under
hatches
,
not
dreaming
of
so
present
a
danger
?
Nay
,
when
he
seemes
dead
and
buried
in
the
Whales
belly
(
as
in
a
grave
of
silence
)
how
miraculously
did
the
Lord
watch
to
bring
him
to
dry
land
,
as
sound
and
safe
as
if
he
had
been
kept
in
a
strong
Castle
?
How
did
the
Lord
watch
Mordecai
while
he
slept
,
Hest.
6.
1.
he
slept
,
but
the
King
shall
not
sleep
till
he
have
advanced
Mordecai
?
How
did
he
warth
over
Peter
(
Acts
12.
7.
)
whilst
he
slept
so
fast
in
the
night
,
as
scarce
an
Angel
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
fear
against
robbers
,
fires
,
dangers
,
in
the
night
he
makes
us
sleep
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
more
fully
enjoy
Christ
the
true
Manna
,
and
attain
a
full
measure
and
Gomer
,
and
a
perfect
satiety
and
fulnesse
of
this
sweet
bread
of
life
,
Psal.
17.
15.
David
calls
it
,
a
satisfying
with
Gods
Image
,
when
he
shall
awake
.
Sect.
V.
III.
See
in
this
gift
,
Gods
bountifulnesse
and
freenesse
to
Gods
bounty
towards
his
Church
,
to
be
noted
.
his
Church
in
three
things
.
1.
He
offers
Israel
Manna
without
the
asking
,
seeking
,
or
buying
;
it
costs
them
nothing
but
gathering
:
even
so
he
offers
us
salvation
by
Jesus
Christ
while
we
ask
not
after
him
.
He
is
found
of
them
that
seek
him
not
.
The
first
Adam
runs
away
from
Gods
presence
:
the
second
Adam
runs
after
him
to
seek
and
recall
him
out
of
his
bushes
.
Now
what
desert
or
merit
could
there
be
in
the
first
Adam
to
be
followed
with
grace
in
his
flying
from
it
?
And
if
there
be
none
in
him
;
how
come
we
his
posterity
to
more
possibility
to
merit
any
thing
but
death
,
more
than
he
?
No
,
here
is
no
merit
,
no
buying
of
Manna
,
but
onely
a
faithfull
and
thankful
acceptance
of
it
.
2.
He
raines
it
down
in
abundance
,
his
hand
is
not
short
;
he
opened
the
windows
of
heaven
,
and
rained
down
Manna
to
eat
,
Psal.
78.
14.
For
1.
It
is
for
the
honour
of
God
to
be
bountiful
and
rich
in
mercies
,
and
to
pour
down
his
blessings
upon
his
people
.
2.
Israel
needed
daily
abundance
and
store
of
Manna
,
which
need
he
is
careful
to
supply
.
But
oh
what
great
goodnesse
hath
God
stored
for
them
that
love
him
!
In
his
Son
Jesus
Christ
he
hath
rained
down
bread
of
life
,
the
greatest
arme
and
stream
that
ever
flowed
from
that
Ocean
.
A
mercy
covering
all
the
tents
of
believers
.
A
mercy
that
lets
the
true
Manna
fall
enough
for
a
whole
world
of
believers
,
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
Manna
is
a
mercy
not
onely
covering
the
earth
,
but
a
mountain
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
.
As
he
gave
more
Manna
than
all
the
Israelites
were
able
to
gather●
so
he
is
more
infinitely
able
to
give
,
than
all
believers
are
able
to
receive
.
Hence
we
may
(
with
David
)
stir
up
our selves
to
blesse
the
Lord
that
loadeth
us
with
blessings
daily
.
IV.
The
wisdome
of
God
in
administring
his
mercy
to
Gods
wisdome
in
ministring
to
his
Church
,
to
be
noted
.
his
Church
.
1.
In
that
he
gives
them
Manna
from
heaven
not
from
earth
,
they
cannot
now
expect
an
annuall
harvest
of
corne
from
the
earth
,
but
must
expect
every
day
an
heavenly
showre
to
be
fed
by
;
because
the
Lord
will
not
have
them
fix
their
eyes
and
sences
on
earth
,
but
know
they
were
now
to
live
of
Gods
allowance
,
and
for
their
whole
means
depend
on
his
hand
.
Let
it
teach
us
Christians
to
lift
up
our
eyes
and
sences
from
earth
and
earthly
desires
,
and
affect
that
Manna
which
is
from
heaven
:
every
day
desire
to
be
fed
with
some
heavenly
shower
for
the
nourishment
of
the
soul
,
and
preserving
the
life
of
grace
in
it
.
Let
it
teach
us
to
acknowledge
the
hand
of
our
heavenly
father
in
the
gathering
of
the
Manna
,
and
good
things
for
our
temporall
life
.
He
is
the
Father
of
lights
,
from
whom
descendeth
every
good
and
perfect
gift
.
The
Israelite
must
look
to
heaven
for
every
morsell
of
bread
that
he
puts
in
his
mouth
:
&
shall
the
Christian
(
like
swine
)
eat
up
the
mast
,
and
never
look
up
to
the
Tree
from
whence
it
falls
.
II.
In
that
he
gives
them
Manna
every
day
.
He
might
Manna
,
why
given
daily
.
have
given
them
an
harvest
of
it
once
a
year
;
or
he
might
have
rained
it
once
a
moneth
,
but
he
gives
it
daily
;
To
shew
1.
that
he
had
undertaken
for
their
daily
maintenance
,
whose
continuall
supplies
challenged
the
continuall
dependance
upon
his
providence
.
2.
that
they
must
be
content
with
daily
bread
.
3.
that
it
should
be
a
part
of
their
calling
and
exercise
in
the
wilderness
,
where
other
temporall
business
had
they
none
.
Let
us
hence
learn
,
1.
To
acknowledge
Gods
wisdome
;
if
he
give
us
earthly
Manna
and
meanes
but
from
hand
to
mouth
,
he
knows
how
to
supply
it
with
true
Manna
.
He
allowes
us
to
pray
but
for
daily
bread
;
and
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
yeares
,
as
the
rich
glutton
.
Care
not
for
tomorrow
,
that
is
,
inordinately
,
distrustfully
.
3.
To
take
notice
of
our
daily
need
of
the
true
Manna
,
whereof
seeing
God
hath
given
us
daily
meanes
,
we
must
not
crosse
Gods
wisdome
,
to
think
the
reading
of
Gods
Word
once
in
a
year
,
or
moneth
,
or
week
enough
;
but
be
daily
gathering
,
and
answering
the
daily
meanes
afforded
by
Gods
gracious
wisdome
,
as
did
the
Jews
.
III.
His
wisdome
is
seen
,
in
that
he
giveth
them
no
Manna
on
the
Sabbath
;
but
for
the
Sabbath
a
double
portion
on
the
day
before
.
For
1.
The
Sabbath
day
is
not
to
seek
temporal
food
and
Why
not
on
the
Sabbath
day
.
Manna
,
but
spirituall
and
eternal
.
2.
He
will
not
have
his
Sabbath
and
service
interrupted
,
therefore
he
gives
them
a
double
portion
on
the
day
before
.
3.
He
will
not
have
them
losers
by
being
intent
in
his
service
;
but
as
a
liberal
pay-master
,
allowes
them
as
largely
as
any
other
day
.
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
soul
than
of
the
body
.
So
our
Saviour
,
first
seek
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
sixth
day
,
but
)
six
whole
dayes
wherein
to
gather
earthly
Manna
;
and
wilt
thou
encroach
his
day
too
?
2.
His
liberality
in
giving
thee
Manna
for
the
seventh
day
,
blessing
the
labour
of
the
six
dayes
,
and
thereby
binding
thy
hands
from
labour
on
the
seventh
.
IV.
His
wisdome
is
seen
in
giving
to
every
man
his
Gomer
;
Measure
thy
desires
in
naturall
things
.
and
every
man
hath
his
measure
.
1.
To
measure
their
desires
by
Gods
measure
.
2.
That
no
man
should
have
just
cause
of
discontent
;
for
he
had
a
sufficient
measure
for
necessity
,
and
God
was
not
bound
to
provide
for
their
wantonnesse
.
3.
That
no
man
might
envy
another
mans
disproportion
;
seeing
no
man
had
want
,
no
man
might
have
superfluity
.
Let
us
learn
hence
,
1.
To
gather
no
more
of
this
earthly
Manna
than
God
would
have
us
to
gather
.
Quest.
How
shall
I
know
Gods
measure
for
me
?
Answ.
1.
That
which
his
blessing
by
good
and
warrantable
How
to
know
Gods
measure
.
meanes
affordeth
,
is
his
measure
;
and
to
transgresse
Gods
Word
in
seeking
or
getting
wealth
,
is
to
goe
beyond
Gods
measure
.
2.
Neither
to
lay
up
,
nor
to
keep
any
of
this
Manna
without
or
against
God
.
Goods
well
gotten
shall
stand
and
prosper
(
as
Manna
gathered
in
the
six
dayes
:
)
But
gather
this
Manna
on
the
seventh
day
,
or
lay
up
without
and
against
Gods
Commandement
,
that
is
to
say
,
that
which
thou
gettest
falsly
,
or
well
gotten
which
thou
shouldst
expend
for
Gods
glory
,
and
the
charitable
relief
of
the
poor
Members
of
Jesus
Christ
,
but
doest
not
,
all
that
shall
rot
and
stink
;
as
stollen
Manna
did
.
Sect.
VI.
II.
In
respect
of
our selves
also
,
we
learn
sundry
instructions
Use
in
respect
of
our selves
.
from
the
consideration
of
both
the
Mannas
,
the
typical
,
and
the
true
Manna
.
These
instructions
concern
,
1.
Our
Estate
.
2.
Our
Duty
.
1.
Concerning
our
Estate
:
To
note
how
senselesse
and
Man
of
himself
senselesse
of
the
things
of
Jesus
Crist.
void
of
understanding
every
man
is
by
nature
in
the
things
of
God
and
Jesus
Christ
,
Exod.
16.
15.
None
of
the
Jewes
knew
what
the
Manna
was
:
No
more
doth
any
man
know
by
nature
the
things
of
the
Spirit
of
God
.
1.
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
hear
Christ
himself
speaking
of
himself
(
the
Manna
and
bread
of
life
)
they
conceive
he
is
bread
for
the
belly
,
they
must
eat
him
up
straight
,
Joh.
6.
52.
Tell
Nicodemus
of
the
new
birth
,
he
can
conceive
no
second
nativity
,
but
of
going
into
his
mothers
womb
again
being
old
,
Joh.
3.
4.
Tell
the
Samaritan
of
the
water
of
life
,
she
cannot
conceive
whence
to
have
it
,
if
not
out
of
Jacobs
Well
,
which
he
and
his
cattel
drank
,
Joh.
4.
12.
Nay
such
is
our
palpable
blindnesse
in
spiritual
things
,
as
we
cannot
onely
not
find
them
,
but
even
offered
unto
us
(
as
the
Manna
to
them
)
we
cannot
apprehend
them
,
nay
,
we
cannot
but
reject
them
,
as
that
woman
of
Samaria
;
Jesus
Christ
offers
himself
unto
her
,
she
scornes
him
,
and
will
not
make
nor
meddle
with
him
,
Joh.
4.
9.
The
reason
whereof
is
partly
in
the
things
themselves
,
and
partly
in
ourselves
.
1.
The
things
are
things
of
Gods
Spirit
,
and
cannot
be
Reason
1.
reached
or
judged
by
any
rule
in
nature
.
For
the
things
of
Creation
,
the
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
natural
man
asketh
what
engines
or
tooles
could
God
get
to
rear
such
a
frame
,
and
will
not
believe
it
could
be
made
with
a
word
.
It
will
ask
,
of
what
prejacent
matter
,
and
will
not
believe
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
spiritual
things
,
that
are
blind
in
things
natural
?
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
liquour
;
we
will
measure
all
by
the
standard
of
natural
reason
,
and
by
the
scantling
of
our
own
senses
.
Apply
this
observation
,
1.
To
see
our
impotency
,
nay
Application
.
the
contrariety
of
our
nature
to
Gods
grace
.
Where
is
our
free
will
to
good
?
In
what
disposition
stands
darknesse
to
entertain
light
,
which
fights
against
it
?
But
yee
were
darknesse
(
saith
the
Apostle
)
Eph.
5.
8.
not
dark
or
darkned
,
but
darknesse
it self
.
Nay
,
yee
were
dead
in
trespasses
and
sinnes
(
Eph.
2.
5.
)
not
half
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
himself
to
life
.
And
let
us
know
how
a
privation
of
it self
can
regresse
to
an
habit
.
2.
To
see
what
need
we
have
of
the
Ministery
to
help
us
unto
the
true
Manna
.
Moses
must
tell
the
people
(
Exod.
16.
15.
)
This
is
the
bread
which
the
Lord
hath
given
you
to
eat
:
So
must
the
Ministers
of
the
Gospel
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
down
from
heaven
,
in
whom
alone
is
full
nourishment
to
eternal
life
.
Nothing
is
good
to
salvation
,
but
by
Gods
revelation
.
If
the
Word
preached
doe
not
teach
thee
Christ
(
the
true
Manna
)
thou
never
knowest
him
of
thy self
.
Let
us
pitty
and
pray
for
the
lamentable
blindnesse
,
not
of
Popish
recusants
onely
,
but
of
wilful
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
been
made
known
to
thee
,
that
thou
hast
tasted
the
sweetnesse
of
him
in
the
Gospel
?
As
Christ
said
to
Peter
so
I
say
to
thee
,
Happy
art
thou
,
for
flesh
and
bloud
hath
not
revealed
him
to
thee
,
but
the
Father
which
is
in
heaven
.
Sect.
VII
.
2.
Concerning
our
Duty
we
learn
sundry
instructions
,
which
may
be
reduced
to
six
heads
.
Our
duties
in
respect
of
this
Manna
.
1.
Hunger
and
thirst
for
Christ
.
Motives
.
I.
To
get
in
us
an
hunger
and
thirst
after
Jesus
Christ
;
in
whom
alone
is
full
nourishment
,
and
without
whom
we
are
far
more
miserable
than
Israel
had
been
without
Manna
.
For
1.
Onely
this
hunger
makes
us
value
him
,
and
see
our
need
of
him
.
It
is
hunger
that
is
the
best
sauce
that
makes
Manna
sweet
;
and
without
hunger
a
full
belly
despiseth
an
honey
comb
.
It
is
hunger
that
makes
the
prodigal
sonne
look
towards
home
.
2.
It
is
the
note
of
a
blessed
man
,
to
hunger
and
thirst
after
righteousnesse
,
Mat.
5.
6.
And
this
man
will
not
rest
till
he
be
satisfied
.
David
was
an
happy
man
in
such
hungry
desires
,
when
he
desired
after
God
,
as
the
chased
Hart
after
the
waters
.
This
thirst
would
eat
out
and
thrust
out
the
thirst
after
the
world
;
that
dropsie-thirst
after
gold
and
silver
,
which
is
never
satisfied
:
As
also
the
thirst
after
the
puddle
water
of
earthly
pleasures
:
And
this
thirst
would
devoure
and
consume
the
thirst
after
revenge
,
as
Moses
his
rod
consumed
the
rods
of
the
Sorcerers
.
II.
To
goe
out
of
our
tents
,
and
take
paines
to
gather
our
2.
Take
pains
for
him
.
Motives
.
Manna
daily
,
as
Israel
did
theirs
.
For
1.
Christ
enjoynes
labour
for
this
unperishing
food
,
Joh.
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
run
and
ride
for
Corn
?
Jacob
sends
all
his
sonnes
out
of
Canaan
into
AEgypt
for
food
,
Gen.
42.
2.
3.
Idlenesse
is
every
where
blame-worthy
,
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
tryal
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
stirre
out
of
doores
for
it
.
If
it
rain
not
down
within
their
own
tents
,
though
it
doe
●ound
about
,
they
will
not
stirre
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
reap
,
unlesse
it
grew
at
their
own
doores
,
or
in
their
own
streets
.
Alas
how
lamentable
and
unanswerable
to
God
is
our
high
unthankfulnesse
;
who
with
lesse
labour
than
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
doom
come
out
against
us
,
as
did
against
them
:
Because
you
have
made
your selves
unworthy
of
eternall
life
,
we
turn
from
you
to
the
Gentiles
.
III.
As
Israel
,
so
must
we
daily
and
diligently
observe
the
times
and
places
of
gathering
Manna
.
3.
Observe
times
and
places
to
meet
with
Christ
.
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
seem
to
gather
when
they
be
young
,
but
are
weary
and
give
up
when
they
are
elder
:
But
even
the
oldest
man
of
the
Israelites
must
gather
if
he
would
eat
;
he
must
starve
here
that
ceaseth
to
gather
.
Many
have
gathered
enough
,
know
as
much
as
the
best
Preacher
of
them
all
,
have
strong
faith
,
are
sound
Christians
;
and
so
was
the
Church
of
Laodicea
:
But
be
it
known
to
thee
,
thou
canst
scarce
gather
enough
of
this
Manna
for
the
day
;
and
he
that
sees
his
daily
weaknesse
will
conclude
with
me
,
that
his
faith
,
hope
,
love
,
knowledge
,
and
all
his
graces
need
daily
repairing
;
and
that
he
hath
got
but
a
little
of
Christ
,
that
feares
to
get
too
much
.
Again
,
the
place
of
seeking
true
Manna
is
about
the
tents
of
the
Israelites
;
it
is
confined
to
the
Camps
of
the
true
Church
;
where
two
or
three
are
gathered
,
there
is
Christ
to
be
found
:
his
parents
found
him
in
the
Temple
.
Therefore
1.
It
is
no
marvel
if
Christ
be
not
to
be
met
with
among
Antichristan
Synagogues
.
If
men
had
learning
to
admiration
,
and
above
the
Angels
▪
they
should
not
find
the
truth
of
Christ
but
among
the
tents
and
congregations
of
Christ
.
No
marvel
if
an
Egyptian
misse
of
Manna
be
he
never
so
learned
.
2.
Let
us
learn
to
wait
in
the
Temple
(
as
the
antient
beleivers
Anna
and
Elizabeth
)
if
we
would
meet
with
the
consolation
of
Israel
.
2.
The
time
and
season
of
gathering
Manna
was
while
it
lay
on
the
ground
.
We
must
apprehend
the
season
of
grace
,
that
is
,
while
the
Church
hath
peace
make
use
of
the
peace
of
the
Gospel
;
as
the
Churches
did
,
Acts
9.
31.
Little
know
we
how
soon
the
sunne
of
persecution
may
arise
,
and
melt
away
our
Manna
.
But
Christ
may
make
as
pittiful
a
complaint
over
us
,
(
and
with
weeping
eyes
)
as
that
over
Jerusalem
,
O
Jerusalem
!
Oh
England
!
if
in
this
thy
day
thou
knewest
the
time
of
thy
visitation
!
Oh
how
rich
in
grace
hadst
thou
been
by
knowing
this
season
?
but
it
hath
been
(
in
great
part
)
hid
from
our
eyes
.
IV.
As
Israel
must
bring
home
the
Manna
,
and
bake
,
and
4.
Apply
and
feed
on
Christ
.
grinde
it
,
and
feed
upon
it
;
for
else
what
had
it
been
better
for
them
that
Manna
had
lain
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
himself
Christ
crucified
,
and
by
the
faithful
application
of
Christ
and
all
his
merits
become
one
with
him
,
as
the
meat
or
bread
we
eat
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
eat
and
fill
his
belly
:
So
it
is
not
a
bare
coming
to
the
place
of
the
Word
and
Sacraments
(
which
yet
many
doe
not
)
to
see
,
and
hear
,
and
taste
;
but
thou
must
feed
by
faith
,
or
starve
to
death
eternal
,
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 self
?
Answ.
1.
The
right
application
of
Christ
crucified
,
is
And
how
this
may
be
.
not
to
know
that
Christ
was
crucified
;
but
when
we
are
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
truly
beleevest
,
so
much
thou
eatest
of
Christ
,
saith
August
.
Look
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
himself
.
V.
We
must
beware
of
being
weary
of
this
Manna
.
The
5.
Be
never
weary
of
this
Manna
.
Jewes
esteemed
Manna
sweet
at
first
,
and
went
out
cheerfully
to
gather
it
,
yea
the
Sabbath
and
all
(
which
was
a
prohibited
time
)
so
greedy
were
they
of
it
:
but
within
a
little
while
(
although
it
retained
the
sweetnesse
)
they
waxed
weary
of
it
.
We
must
take
heed
of
this
ficklenesse
in
goodnesse
,
which
hath
ever
bewrayed
it self
in
most
forward
people
.
At
the
first
building
of
the
Tabernacle
men
brought
too
much
,
but
after
took
it
away
as
fast
again
,
John
was
a
burning
and
shining
light
,
Joh.
5.
35.
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
Angel
,
but
soon
revolted
from
him
.
What
flocking
and
thronging
was
there
after
Christs
doctrine
and
miracles
,
that
the
kingdome
of
God
suffered
violence
,
but
soon
they
had
enough
of
him
,
and
in
short
time
did
tumult
as
fast
against
him
?
The
like
was
observed
in
our
own
land
;
at
the
first
falling
of
this
Manna
,
and
beginnings
of
the
Gospel
:
men
were
earnest
,
glad
,
joyful
,
forward
:
then
was
a
sweet
time
of
the
happy
welcome
of
this
Manna
,
happy
was
he
could
get
his
Gomer
first
and
fullest
:
But
now
what
voices
hear
we
other
than
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
Egypt
,
before
all
this
preaching
!
And
whereas
our
fathers
would
have
ridden
far
to
a
Sermon
,
we
,
their
lazie
off-spring
,
will
scarce
step
over
our
thresholds
.
Let
us
consider
here
for
our
incitement
,
1.
How
hard
it
Motives
.
is
to
begin
well
,
but
harder
to
hold
out
;
and
not
holding
out
we
lose
all
our
labour
.
2.
That
Manna
is
a
sweet
as
ever
,
though
we
see
not
our
own
need
;
which
if
we
did
see
,
we
would
be
no
more
weary
of
Gods
Word
were
it
daily
preached
,
then
we
are
of
our
bread
we
daily
eat
.
VI.
We
must
be
so
farre
from
wearinesse
,
as
that
we
must
6.
Prize
and
magnifie
this
Manna
.
highly
esteem
this
true
Manna
,
as
the
sweetest
gift
that
ever
God
gave
from
heaven
,
and
never
forget
so
miraculous
a
mercy
.
That
Israel
might
not
forget
Gods
extraordinary
mercy
in
this
type
,
they
must
for
ever
keep
a
pot
of
Manna
;
which
was
preserved
so
long
as
the
Temple
stood
for
many
hundred
yeares
.
And
that
we
might
not
forget
this
mercy
in
the
true
Manna
,
he
hath
and
doth
for
ever
preserve
his
Word
preached
,
and
instituted
Sacraments
,
in
which
he
perpetually
holdeth
this
mercy
before
the
eyes
of
the
Church
.
Let
us
raise
monuments
of
Gods
mercies
to
our selves
,
and
not
forget
lesser
favours
if
we
would
not
forfeit
them
:
But
such
a
mercy
as
this
is
in
Jesus
Christ
the
true
Manna
,
let
it
live
in
our
hearts
,
in
our
memories
,
sences
,
affections
,
actions
,
in
walking
worthy
of
it
;
for
thus
it
becometh
the
just
to
be
thankfull
.
CHAP.
XXIII
.
Water
out
of
the
Rock
,
a
type
.
THe
second
extraordinary
Sacrament
,
sealing
up
to
Israel
Water
out
of
the
Rock
,
a
type
.
their
nourishment
and
strength
in
the
Covenant
,
was
the
Water
out
of
the
Rock
.
After
the
Lord
had
brought
Israel
through
the
dangerous
Sea
,
he
brings
them
to
Elim
,
a
sweet
and
fruitful
place
,
where
were
twelve
fountaines
of
water
,
and
seventy
Palm
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
exclaim
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
he
had
done
their
famine
and
hunger
.
He
commands
Moses
to
take
his
rod
and
speak
to
the
Rock
,
and
then
should
issue
The
fact
it self
.
waters
in
abundance
to
satisfie
all
the
Campe
,
both
man
and
beasts
;
and
so
he
did
,
Exod.
17.
6.
Now
we
may
not
think
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
:
and
that
for
these
Reasons
.
1.
The
Apostle
(
1
Cor.
10.
4.
)
calleth
it
a
spiritual
Rock
,
both
for
being
miraculous
in
effects
,
and
for
being
a
type
of
what
The
thing
ours
as
well
as
theirs
:
Reasons
.
Propter
miraculosum
effectum
,
&
propter
futuri
signum
.
Aquin.
was
to
come
.
It
was
both
miraculous
and
significant
,
and
therefore
called
spiritual
.
2.
The
same
water
which
they
drank
,
we
also
drink
,
as
in
the
same
Chap.
and
ver.
because
in
the
holy
Supper
of
the
Lord
,
the
matter
of
our
spiritual
drink
is
the
same
with
theirs
▪
and
that
is
the
bloud
of
Christ
,
resembled
by
theirs
:
The
difference
is
onely
in
the
manner
of
drinking
.
3.
Including
this
water
of
the
Rock
,
the
Apostle
saith
:
they
are
all
types
to
admonish
us
,
and
are
written
for
us
,
verse
6.
and
11.
4.
Most
plainly
he
affirmeth
,
verse
4.
and
that
Rock
was
Christ
;
not
in
substance
but
in
signification
,
saith
Aquinas
.
Non
per
substantiam
,
sed
per
significantiam
.
Now
▪
we
having
as
much
to
doe
with
Christ
as
they
,
we
must
farther
enquire
into
this
type
.
1.
To
parellel
it
with
the
truth
by
comparing
them
.
2.
By
applying
it
in
some
fruitful
observations
to
our selves
.
The
Rock
was
a
type
of
Christ
three
wayes
.
The
Rock
a
type
in
three
respects
.
-
1.
As
it
was
a
Rock
.
-
2.
As
out
of
it
issued
water
.
-
3.
In
the
manner
of
obtaining
.
I.
As
a
Rock
,
it
elegantly
typed
out
Jesus
Christ
,
fitly
compared
to
a
Rock
in
five
resemblances
.
1.
In
nature
:
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
distil
water
out
of
a
flint
or
Rock
must
be
miraculous
:
Even
so
Jesus
Christ
was
(
for
outward
form
and
appearance
in
the
world
)
most
unlikely
of
all
men
to
afford
any
such
waters
of
grace
and
salvation
.
Isai.
53.
2
,
3.
He
was
as
a
dry
root
,
without
form
or
beauty
,
as
an
hard
,
barren
,
and
despised
Rock
,
the
most
abject
of
men
,
the
refuse
of
the
world
,
a
worm
and
no
man
;
of
whom
when
the
Prophets
preached
,
they
could
fimd
none
almost
that
would
believe
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
Joh.
3.
31.
he
that
comes
from
heaven
is
above
all
.
His
person
is
above
all
;
for
God
hath
exalted
him
,
and
given
him
a
Name
above
all
names
,
Phil.
2.
9.
His
work
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
:
He
is
the
strength
of
Israel
;
on
this
Rock
(
as
on
a
sure
and
firm
foundation
)
the
whole
Church
is
laid
,
and
the
gates
of
hell
shall
not
prevail
against
it
,
Mat.
16.
18.
Hence
he
is
a
Rock
of
defence
and
safety
to
his
chosen
;
and
everywise
man
builds
his
house
on
this
Rock
.
4.
A
Rock
of
scandall
and
offence
to
wicked
men
,
Rom.
9.
32.
Not
in
himself
and
his
nature
(
for
he
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
formal
Gospellers
scorn
the
basenesse
and
meannesse
of
Preachers
and
true
professours
of
the
Gospel
,
because
their
darknesse
can
abide
no
light
to
come
near
it
.
To
all
these
,
and
thousands
moe
,
Christ
is
a
Rock
of
scandal
by
their
own
default
.
5.
A
Rock
for
weight
,
and
danger
,
and
inavoidable
judgement
upon
his
adversaries
;
which
on
whomsoever
it
falls
,
it
crusheth
him
to
pieces
,
Mat.
21.
44.
If
any
rise
against
it
,
they
doe
but
tire
and
tear
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
,
Judas
,
Julian
,
Jewes
,
Pilate
;
as
unable
to
rise
from
under
his
revenge
,
as
a
man
pasht
to
pieces
unable
to
rise
from
under
a
Rock
.
2.
In
respect
of
the
waters
issuing
forth
.
II.
It
was
a
type
of
Christ
,
as
it
sent
out
water
in
abundance
to
the
people
of
Israel
ready
to
perish
for
thirst
.
For
so
Jesus
Christ
is
the
onely
Rock
that
sends
from
himself
all
the
sweet
waters
of
life
for
the
salvation
of
his
elect
,
otherwise
ready
to
perish
eternally
.
For
explanation
whereof
,
mark
1.
As
from
that
Rock
issued
waters
to
wash
and
cleanse
themselves
and
their
garments
:
so
from
this
Rock
stream
Three
things
.
waters
of
ablution
or
washing
;
which
serve
to
wash
away
both
the
guilt
of
sin
,
and
stain
of
sin
.
For
the
former
;
the
precious
bloud
of
Christ
streaming
out
of
his
side
is
the
onely
mundifying
water
in
the
world
,
to
wash
the
soul
from
the
guilt
of
sin
,
and
to
scoure
away
all
the
execration
of
sin
from
the
sight
of
God
,
1
Joh.
1.
7.
The
bloud
of
Jesus
Christ
cleanseth
us
from
all
sin
.
For
the
latter
;
from
the
same
side
of
Christ
our
Rock
issueth
water
as
well
as
bloud
,
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
stain
and
filthinesse
of
sin
.
Of
these
waters
read
,
John
7.
38.
He
that
believeth
in
me
,
out
of
his
belly
shall
flow
rivers
of
water
of
life
:
This
he
spake
of
the
Spirit
which
he
would
give
.
2.
As
from
that
Rock
issued
waters
to
cool
and
comfort
Israel
in
their
wearinesse
and
wandrings
:
so
from
Jesus
Christ
doe
issue
the
waters
of
refrigeration
and
comfort
,
to
cool
and
refresh
the
dry
and
thirsty
soul
;
to
allay
the
heat
of
a
raging
and
accusing
conscience
;
and
to
revive
with
new
strength
the
fainting
soul
in
temptation
or
persecution
.
And
therefore
the
tyred
traveller
and
thirsty
passenger
is
called
to
these
waters
,
Mat.
11.
28.
Isai.
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
Rock
streamed
abundance
of
waters
,
to
make
fruitful
that
barren
wildernesse
wheresoever
they
ran
:
so
onely
from
the
true
Rock
issue
plentiful
waters
of
grace
,
to
make
our
dry
and
barren
hearts
fruitful
in
all
works
of
righteousnesse
:
Isai.
44.
3
,
4.
I
will
pour
water
upon
the
thirsty
,
and
floods
upon
the
dry
ground
;
I
will
pour
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
Rock
.
See
Eph.
1.
4.
III.
In
the
manner
of
attaining
this
water
,
are
many
sweet
3.
In
the
manner
of
obtaining
it
.
5.
Resemblances
.
resemblances
.
1.
The
people
might
ask
Moses
water
,
but
Moses
cannot
give
it
.
It
is
God
must
give
it
,
and
miraculously
fetch
it
out
of
a
Rock
,
which
how
it
should
be
,
Moses
cannot
conceive
:
So
men
may
seek
justification
,
and
to
drink
waters
of
salvation
in
themselves
,
either
by
nature
,
as
Pelagians
,
or
by
merit
,
as
Popish
Justiciaries
doe
,
either
in
the
Law
of
Moses
,
as
the
Jewes
,
or
in
Evangelical
Counsels
,
as
the
fond
votaries
of
the
Church
of
Rome
:
But
no
Jew
can
tell
how
to
procure
any
water
to
himself
,
neither
can
Moses
give
it
.
By
the
Law
of
Moses
no
man
can
be
justified
,
nor
by
any
fond
devises
beyond
the
Law
.
But
God
of
his
grace
hath
devised
a
way
,
and
pointed
to
us
a
Rock
of
living
waters
,
to
supply
unto
us
that
which
was
impossible
to
Moses
Law
because
of
our
infirmity
,
Rom.
8.
3.
2.
The
Rock
gives
water
,
but
not
till
it
be
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
bloudy
stream
by
which
the
thirst
of
believers
can
be
quenched
And
as
the
Rock
was
smitten
twice
,
and
waters
gushed
out
both
times
:
so
Christ
was
twice
smitten
,
first
actually
in
himself
,
secondly
virtually
in
the
faith
of
believers
of
all
ages
,
the
faithful
before
him
,
believing
in
the
Rock
that
was
to
be
smitten
and
suffer
death
for
sinne
,
the
faithful
after
him
,
believing
in
the
Rock
that
was
smitten
,
dead
,
and
raised
already
.
3.
It
was
the
Rod
in
Moses
hand
that
smites
and
breakes
the
Rock
:
Even
so
it
was
the
Law
given
by
Moses
hand
,
and
our
transgression
against
it
that
breaks
the
true
Rock
,
Isai.
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
Egyptians
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
removed
by
Jesus
Christ
.
4.
The
Rock
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
stroak
,
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
bloud
,
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
work
wrought
,
but
it
is
Gods
word
and
presence
that
doth
all
in
them
.
Object
.
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
speak
to
the
Rock
.
God
appoints
no
meanes
in
vain
,
but
we
must
not
insist
and
dwell
in
them
,
but
look
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
hurtful
not
helpful
.
The
people
of
Moses
(
the
Jewes
)
struck
this
Rock
,
pearced
him
with
thornes
and
speares
,
saw
with
their
eyes
the
precious
fountain
opened
in
his
side
(
a
priviledge
in
which
they
were
beyond
all
people
of
the
earth
)
but
partly
ignorant
what
they
did
,
partly
malitious
,
treading
this
pretious
bloud
under
foot
,
not
attending
,
not
believing
the
Word
;
this
real
striking
of
this
Rock
was
unprofitable
,
yea
,
and
damnable
unto
them
.
5.
How
the
Rock
followed
the
Jewes
.
1
Cor.
13.
7.
Petra
consequente
eos
,
1.
sequen●e
,
vel
satisfaciente
coru●
voluntari
.
Aquin.
5.
The
waters
of
the
Rock
smitten
followed
the
Israelites
:
1.
Noting
the
abundance
of
water
,
not
onely
for
their
present
supply
,
but
also
for
future
:
so
in
Christ
and
his
bloud
〈◊〉
abundant
and
plentiful
redemption
and
consolation
.
2.
The
Rock
following
them
,
that
is
,
following
or
satisfying
their
desires
.
It
followed
them
every
where
,
where
they
desired
;
followed
their
necessities
,
followed
their
desires
:
So
Christ
Jesus
is
to
the
faithful
heart
,
all
it
can
desire
.
He
followes
them
with
all
sweet
and
needful
desires
.
He
is
above
all
that
heart
can
think
;
alwayes
present
with
us
through
our
wildernesse
,
especially
in
most
needful
times
.
3.
It
followed
them
,
in
signifying
the
truth
which
was
to
Veritatem
sequentem
significante
.
Aquin.
follow
.
It
signified
plainly
,
that
Christ
was
to
follow
it
as
the
truth
the
tppe
;
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
real
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
Rock
Jesus
Christ
,
follow
the
believing
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
.
1.
Uses
in
respect
of
God
.
I.
In
respect
of
God
,
to
confirme
our
faith
in
the
assurance
of
his
,
1.
Presence
.
2.
Power
.
3.
Mercy
to
the
Church
.
I.
His
Presence
.
He
that
before
was
present
in
the
Pillar
of
the
Cloud
and
Fire
for
their
safety
,
and
in
the
Manna
for
Christ
ever
present
with
his
Church
.
their
sustenance
;
is
now
present
in
the
Rock
for
their
satiety
in
their
extreme
thirst
.
The
presence
of
Christ
is
all
in
all
to
the
Church
;
his
presence
is
a
present
supply
of
all
wants
.
His
eye
is
alwayes
present
;
for
although
it
goe
over
all
the
world
,
yet
it
is
alwayes
fixed
on
the
Church
.
His
ear
is
present
,
they
cannot
call
to
Moses
for
bread
or
water
,
but
he
heares
and
supplies
.
His
hand
is
ever
present
with
and
for
his
Church
,
and
is
not
shortned
.
Himself
is
ever
present
with
his
,
in
life
,
in
death
,
and
after
;
for
good
,
for
grace
,
and
glory
.
Onely
keep
thou
these
conditions
.
1.
Be
with
him
,
2
Chron.
Our
duty
by
vertue
thereof
.
15.
2.
that
is
,
walk
with
him
,
as
Henoch
.
2.
Keep
in
thy
wayes
;
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
fear
not
want
,
sicknesse
,
nor
to
walk
in
the
midst
of
the
valley
of
the
shadow
of
death
for
God
is
with
thee
,
Psal.
23.
4.
He
will
also
prepare
a
table
for
thee
in
the
sight
of
the
adversarie
,
ver.
5.
II.
Here
is
a
testimony
of
such
mighty
and
miraculous
An
almighty
power
in
Christ
for
his
Church
.
power
in
God
for
his
people
▪
that
even
Moses
himself
staggered
,
and
could
scarce
conceive
a
work
of
such
power
from
God
.
Here
is
a
work
of
omnipotency
in
cleaving
the
hard
Rock
,
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
,
Psal.
115.
3.
2.
That
he
can
work
by
contraries
,
and
out
of
most
unlikely
(
yea
contrary
)
meanes
,
effect
his
own
pleasure
,
Luke
1.
37.
Is
any
thing
impossible
to
God
?
3.
That
we
should
cast
our
eyes
on
this
power
,
Psal.
62.
11.
Once
have
I
heard
it
,
yea
twice
,
that
power
belongeth
to
God
.
And
hence
learn
,
1.
Not
to
limit
the
holy
one
that
made
heaven
and
earth
of
nothing
.
2.
Faithfully
to
depend
on
Our
duty
.
this
power
when
we
see
no
meanes
of
safety
or
supply
,
but
all
the
meanes
contrary
:
For
the
Rock
shall
yield
water
rather
than
thou
shalt
want
what
he
seeth
good
for
thee
.
3.
In
thy
fainting
and
wearinesse
,
when
thy
weaknesse
tells
thee
thou
art
not
able
to
goe
on
in
this
wildernesse
for
want
of
water
,
of
comfort
and
consolation
,
nay
,
art
hopelesse
in
thy self
or
any
meanes
thou
canst
make
;
now
hope
above
hope
,
Gods
power
is
sufficient
in
thy
weaknesse
;
Sampson
shall
get
both
victory
and
water
by
a
jaw-bone
,
the
most
unlikely
thing
in
the
world
for
either
.
And
though
this
power
now
worketh
not
miracles
ordinarily
,
yet
before
thou
that
waitest
on
him
shalt
miscarry
,
he
will
miraculously
sustain
thee
.
III.
Here
is
a
testimony
of
Gods
admirable
mercy
to
his
people
.
Israel
deserved
to
be
smitten
for
their
murmuring
Gods
mercy
to
his
people
admirable
.
and
rebellion
;
but
the
Rock
is
smitten
for
them
.
The
Rock
is
not
smitten
for
itself
,
but
for
Israel
.
In
stead
of
a
revenging
power
which
they
might
have
expected
,
they
find
a
gracious
power
which
they
could
not
expect
:
Even
so
all
mankind
was
to
be
smitten
by
the
Law
;
but
the
Rock
must
be
smitten
for
us
.
Our
Rock
suffered
nothing
for
his
own
sinnes
(
who
was
purer
in
his
nature
and
actions
than
all
the
Angels
of
God
)
but
all
the
stroke
he
suffered
was
for
the
Israel
of
God
,
that
they
might
draw
out
of
this
well-head
waters
of
joy
and
abundant
consolation
.
The
mighty
power
of
God
(
which
we
had
deserved
to
be
turned
all
against
us
)
is
all
turned
to
the
salvation
of
the
Church
,
where
mercy
rejoyceth
against
judgement
.
Thus
of
God
.
From
this
Rock
and
water
we
are
also
to
observe
some
2.
Uses
in
respect
of
our selves
.
See
the
fountain
of
grace
opened
.
things
concerning
our selves
.
I.
We
have
here
the
accomplishment
of
that
Prophecy
,
Zach.
13.
1.
A
fountain
is
opened
to
the
house
of
David
,
and
to
the
inhabitants
of
Jerusalem
,
for
sin
and
for
uncleannesse
.
Here
we
have
Christ
himself
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
Gospel
.
And
that
we
may
see
the
excellency
and
benefit
of
this
fountain
,
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
Rock
,
the
Rock
was
one
thing
,
the
Water
another
:
Far
better
than
that
in
the
wildernesse
:
7.
wayes
.
here
Christ
is
both
the
Rock
and
Water
,
both
the
giver
,
and
water
given
.
2.
That
Rock
refreshed
wicked
men
and
beasts
:
this
is
bestowed
upon
,
and
comforteth
onely
believers
.
3.
That
Rock
refreshed
bodies
onely
:
this
both
soules
and
bodies
.
That
preserved
natural
life
,
but
this
torrent
preserves
the
supernatural
life
of
grace
;
so
as
a
leaf
withers
not
,
nor
falls
from
a
tree
of
righteousnesse
planted
by
this
River
of
water
,
Psal.
1.
3.
4.
That
Rock
might
preserve
and
comfort
the
living
;
but
could
not
help
a
dead
man
:
but
this
quickneth
the
dead
soul
with
new
and
heavenly
life
.
5.
The
waters
of
that
Rock
quenched
natural
thirst
:
but
this
quencheth
all
unnatural
.
One
drop
of
it
tasted
by
Zacheus
quenched
all
his
unnatural
thirst
after
the
world
:
and
in
Paul
all
●he
thirst
of
revenge
and
fury
against
the
Saints
.
6.
The
Rock
gave
water
twice
:
this
Rock
gives
waters
of
comfort
alwayes
.
The
water
of
that
Rock
followed
them
a
great
while
,
but
at
length
were
dryed
up
:
but
the
waters
of
this
Rock
are
never
dryed
up
.
The
bloud
of
Christ
is
alwayes
running
,
and
a
fresh
fountain
never
dry
.
7.
The
Israelites
drank
of
that
water
,
and
were
contented
for
a
little
while
;
but
by
and
by
did
thirst
again
;
But
he
that
drinkes
of
this
water
shall
never
thirst
again
,
Joh.
4.
14.
that
is
,
miserably
as
they
:
however
he
shall
desire
it
still
,
yet
his
very
desire
is
his
happinesse
and
satiety
.
II.
How
we
are
to
carry
our selves
to
this
Rock
and
Fountain
,
Do
as
Israel
at
the
Rock
.
namely
,
as
Israel
to
that
Rock
.
1.
The
Israelites
thirst
and
call
for
water
,
they
see
and
feel
Thirst
for
Christ
.
their
need
and
want
:
so
we
must
feel
our
want
of
Christ
,
and
get
a
fervent
desire
after
Christ
and
his
graces
,
because
onely
the
thirsty
are
called
,
Isai.
55.
1.
and
onely
they
in
want
see
the
worth
of
the
thing
wanting
.
Now
we
may
not
think
that
every
wish
after
Christ
is
this
thirst
;
for
the
worst
can
wish
a
part
in
Christ
:
but
this
thirst
and
desire
must
have
three
conditions
.
1.
It
must
be
fervent
and
eager
as
Sampsons
,
Give
me
water
,
Conditions
or
I
die
,
Judg.
15.
18.
As
the
chased
Hart
panteth
after
the
rivers
of
water
,
so
doth
my
soul
after
thee
,
Psal.
42.
1.
2.
It
must
be
faithful
.
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
obtain
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
and
strength
of
Christ
and
his
merits
.
To
continue
Continue
still
this
thirst
:
Rules
.
thy
thirst
,
observe
two
rules
.
1.
So
long
as
God
hath
any
grace
to
give
,
or
is
not
weary
of
giving
,
thou
must
not
be
weary
of
thirsting
,
begging
,
asking
.
2.
So
long
as
thou
wantest
any
grace
,
or
any
measure
of
grace
received
,
thou
must
thirst
still
.
Ever
be
desiring
one
good
thing
after
another
,
and
one
measure
of
grace
after
another
,
till
thou
beest
compleat
;
and
then
shalt
thou
never
give
over
this
thirst
while
thou
livest
here
.
2.
Israel
thirsty
runs
to
the
Rock
:
so
in
thy
thirst
run
thou
Have
recourse
to
Christ
.
to
the
Rock
.
Dost
thou
thirst
for
pardon
of
sin
,
for
grace
of
sanctification
,
for
sence
of
Gods
love
,
for
assurance
of
eternal
life
?
come
to
this
Rock
for
supply
.
Art
thou
ready
to
faint
in
thy
soul
for
want
of
grace
and
comfort
,
art
thou
ready
to
sink
in
sorrows
,
feares
,
faintings
,
wants
,
dangers
?
run
to
this
fountain
which
God
hath
opened
for
thee
.
To
move
thee
hereto
,
consider
1.
The
Rock
it self
calls
thee
which
art
thirsty
(
which
that
Motives
.
Rock
could
not
doe
)
Joh.
7.
37.
If
any
man
thirst
,
let
him
come
to
me
and
drink
2.
That
to
run
any
whither
else
,
is
to
forsake
the
fountain
of
living
waters
,
and
dig
pits
that
will
hold
no
water
.
Let
Papists
run
to
the
puddle
waters
of
their
own
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
run
to
humane
helpes
and
remedies
in
their
sorrowes
;
to
cards
,
dice
,
merry
company
,
let
them
run
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
sink
in
my
trouble
.
3.
Israel
coming
to
the
Rock
,
did
not
onely
draw
from
Quench
thy
thirst
and
be
satisfied
.
thence
,
but
drink
heartily
:
so
we
must
not
onely
come
to
the
place
where
Christ
is
preached
,
but
we
must
believe
in
him
,
and
specially
apply
to
our selves
the
merit
of
his
death
.
For
as
drinking
is
a
special
application
of
water
to
the
thirsty
body
,
so
by
believing
in
Christ
we
specially
apply
the
waters
of
grace
to
the
refreshing
of
the
soul.
To
believe
is
to
drink
this
water
,
Joh.
7.
38.
with
Joh.
4.
14.
Nothing
could
quench
Israels
thirst
(
being
bodily
)
but
water
:
and
onely
faith
quencheth
our
spiritual
thirst
:
And
therefore
(
as
they
to
Moses
)
we
must
say
to
Christ
,
Lord
,
give
us
faith
to
quench
our
spiritual
thirst
.
Let
these
motives
provoke
us
to
drink
these
waters
.
Three
Motives
.
1.
As
Israel
was
by
drinking
that
water
revived
and
refreshed
,
so
onely
these
waters
from
Christ
quicken
us
with
new
life
,
and
cool
the
heat
of
raging
and
accusing
consciences
.
Every
believer
hath
true
tranquillity
of
heart
,
and
joyes
of
the
Holy
Ghost
within
him
;
yea
,
so
plentifully
doe
these
waters
of
consolation
rise
from
the
Rock
,
that
he
that
drinkes
them
is
said
to
have
the
kingdome
of
God
in
him
,
which
stands
in
Rom.
14.
17
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
.
We
read
what
strife
and
contention
was
among
the
Jewes
for
wells
of
spring
water
;
and
now
no
man
will
lose
a
dishful
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
dear
before
he
could
open
the
well
of
it
for
us
?
3.
When
the
woman
of
Sumaria
heard
Christ
say
,
that
he
that
drank
of
this
water
should
thirst
no
more
:
Lord
,
saith
she
,
give
me
this
water
,
that
I
may
no
more
thirst
,
nor
come
hither
to
draw
:
Joh.
4.
15.
So
let
it
stir
up
our
desires
after
it
also
,
that
we
may
get
within
the
well
that
springeth
up
to
eternal
life
.
3.
What
means
may
we
use
for
the
attaining
of
water
out
Meanes
to
get
wat●●
out
of
this
Rock
.
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
them
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
,
Ezeck
.
47.
If
we
will
not
stir
out
of
our
dores
,
we
may
justly
starve
.
3.
Avoid
letts
and
hinderances
that
dam
up
these
waters
:
As
,
1.
Ignorance
of
their
worth
,
and
of
thy
own
need
;
Hindrances
Joh.
4.
10.
If
thou
knewest
the
gift
of
God
,
thou
wouldst
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
keeps
the
soul
dry
and
barren
;
and
abiding
in
the
natural
hardnesse
of
a
Rock
,
all
the
waters
of
this
spiritual
Rock
are
lost
upon
it
.
3.
A
quenching
and
grieving
of
the
spirit
;
this
turns
the
stream
another
way
,
that
it
finds
another
chanell
.
Grieve
not
the
spirit
,
but
grieve
rather
that
thy self
art
so
strait-necked
a
vessel
.
4.
Secure
neglect
of
meanes
.
A
man
that
will
be
rich
follows
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
;
for
the
well
Helpes
.
is
deep
,
and
without
this
bucket
thou
gettest
none
,
John
4.
11.
2.
Find
a
fit
vessel
to
put
these
waters
in
:
As
1.
A
clean
vessel
of
a
pure
heart
.
Who
would
put
Aqua
vitae
,
or
Balm
water
,
in
a
fusty
and
stinking
bottle
?
2.
A
whole
vessell
,
that
it
leak
not
out
again
.
This
whole
vessell
is
a
whole
and
sincere
heart
,
but
broken
all
to
pieces
.
No
vessell
here
can
hold
but
a
broken
and
contrite
heart
.
God
fills
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
brazen
Serpent
a
type
of
Christ
.
The
disease
of
Israel
at
this
time
.
where
are
two
things
.
-
I.
The
Disease
.
-
II.
The
Remedy
.
The
Disease
is
set
down
,
1.
In
the
occasion
,
ver.
5.
2.
In
the
kind
,
by
fiery
Serpents
sent
by
God
to
sting
them
.
3.
In
the
effect
,
many
dyed
.
In
all
which
Story
we
must
not
stick
in
the
letter
or
bark
,
but
break
through
to
the
kernel
and
truth
:
The
rather
,
because
our
Lord
Jesus
(
an
interpreter
beyond
all
exception
)
brings
us
hereby
to
himself
;
and
to
the
consideration
both
of
our
disease
,
and
of
the
remedy
,
and
the
application
of
it
,
Joh.
3.
14.
15.
As
Moses
lift
up
the
Serpent
in
the
wildernesse
:
so
must
the
Son
of
man
be
lift
up
;
that
whosoever
believeth
in
him
should
not
perish
,
but
have
eternall
life
.
It
will
be
now
both
pleasant
and
profitable
to
look
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
humour
of
ingratitude
and
murmuring
against
the
grace
of
God
miraculously
The
occasion
of
it
.
manifested
in
the
wildernesse
.
Never
had
any
people
upon
the
face
of
the
earth
the
like
mercies
from
God
,
the
like
experience
of
God
.
Never
any
fed
and
feasted
with
so
many
miracles
as
it
were
in
ordinary
.
They
have
water
following
them
every
where
out
of
a
Rock
.
They
have
bread
from
heaven
,
delicate
even
to
a
miracle
;
but
this
Angels
food
is
too
light
,
and
no
bread
will
serve
them
but
from
earth
.
God
gave
them
abundance
of
it
for
the
gathering
;
he
rained
it
most
bountifully
round
about
their
tents
:
but
their
unthankful
souls
loath
it
,
and
tread
it
under
foot
.
And
therefore
rising
up
against
God
,
and
tempting
him
,
they
were
destroyed
of
Serpents
,
1
Cor.
10.
9.
Note
here
by
the
way
,
1.
The
Justice
of
God
.
He
that
Which
leadeth
to
Gods
Justice
.
brought
Manna
from
heaven
to
feed
them
,
for
contempt
of
his
grace
now
brings
Serpents
out
of
the
earth
to
revenge
and
destroy
them
.
Rom.
2.
4
,
5.
The
despising
of
Gods
bountifulnesse
,
treasureth
up
wrath
.
See
the
same
Justice
on
our selves
.
How
lightly
did
we
in
our
first
parents
regard
that
upheaped
measure
of
bounty
and
grace
conferred
by
God
in
our
Creation
and
innocency
?
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
:
They
And
the
equity
of
it
.
not
contented
to
murmur
against
the
Lord
,
set
also
upon
Moses
and
Aaron
his
servants
,
Why
have
yee
brought
us
into
the
wildernesse
to
die
?
Now
their
punishment
is
answerable
to
their
sin
.
They
transgresse
in
hot
and
fiery
tongues
,
and
are
punished
by
hot
and
fiery
stings
.
Venomous
words
against
God
and
his
servants
,
are
revenged
by
the
mouthes
of
poysoned
and
venomous
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
.
3.
Beware
of
being
weary
of
Manna
.
Never
did
man
complain
And
teacheth
not
to
be
weary
of
Manna
.
of
plenty
of
Manna
,
but
was
justly
stung
with
want
of
it
.
Doe
thou
complain
without
cause
,
and
thou
shalt
have
cause
to
complain
.
Israel
that
complains
of
too
much
Manna
,
shall
shortly
change
their
note
,
and
cry
out
of
too
many
Serpents
.
II.
The
kind
of
the
disease
.
The
Lord
sent
fiery
Serpents
to
sting
them
.
Where
,
1.
Why
Serpents
?
2.
Why
fiery
?
The
kind
of
it
.
Why
Serpents
.
3.
Why
stinging
?
1.
This
disease
by
Serpents
lively
resembles
our
disease
of
soul
,
which
is
no
other
than
the
fiery
sting
of
the
old
Serpent
,
which
is
the
devill
,
Rev.
12.
9.
Our
spiritual
disease
is
hence
noted
to
come
from
that
old
Serpent
at
first
.
Now
Satan
is
aptly
compared
to
a
Serpent
in
five
respects
:
1.
Because
he
covered
himself
with
a
Serpent
,
when
he
first
The
devill
so
termed
,
why
.
stung
and
deceived
mankind
.
2.
He
is
more
subtle
than
any
Serpent
;
crafty
to
insinuate
and
deceive
,
2
Cor.
11.
3.
14.
3.
As
a
Serpent
dwels
and
lies
among
thornes
,
bushes
,
bryars
,
and
feeds
upon
dust
:
so
the
devill
reigns
in
the
thickets
and
bushes
of
worldly
cares
and
lusts
,
and
feeds
upon
worldings
,
exercising
his
chief
power
against
them
.
4.
As
a
Serpent
casts
out
of
his
mouth
venome
and
poyson
:
so
the
devill
casts
out
nothing
but
virulent
words
against
God
and
his
Saints
,
and
spewes
out
after
the
Church
a
flood
of
poyson
to
drown
her
.
How
he
blasphemed
Job
,
how
he
is
the
accuser
of
the
brethren
,
how
of
the
head
Christ
himself
,
the
Scripture
declares
.
5.
As
a
Serpent
is
cursed
above
all
beasts
,
so
is
the
devill
,
The
first
cursed
creature
in
the
world
was
this
Serpent
,
and
hath
ever
since
remained
the
cursed
head
of
all
cursed
rebels
and
wicked
ones
,
to
whose
custody
and
condemnation
they
shall
all
be
gathered
in
the
last
day
,
Mat.
25.
41.
goe
yee
cursed
,
&c.
2.
Why
called
fiery
Serpents
?
Why
fiery
Serpents
.
Answ.
1.
From
their
colour
.
Through
abundance
of
poyson
they
had
a
shining
and
glistering
skinne
,
and
they
seemed
as
if
they
had
been
made
of
fire
.
A
resemblance
we
have
in
our
Snakes
,
that
seem
to
shine
and
sparkle
against
the
Sun
.
2.
From
their
effect
.
For
with
their
sting
they
infused
such
poyson
into
the
bodies
of
the
Israelites
,
as
stirred
up
in
them
an
outragious
heat
and
fire
.
Now
these
diseases
are
most
painful
,
and
so
tormentful
,
as
if
a
wild-fire
were
in
the
bowels
,
feeding
upon
the
bones
,
marrow
,
and
members
.
3.
From
their
end
.
1.
Because
they
were
appointed
by
God
,
and
after
a
sort
inflamed
and
kindled
with
desire
of
revenge
of
the
Lords
wrongs
;
and
they
so
fiercely
assaulted
the
Israelites
,
as
if
a
raging
and
devouring
fire
had
seised
upon
them
,
which
no
way
they
could
avoid
.
2.
That
in
their
punishment
they
might
be
admonished
,
both
what
a
fearful
fire
of
Gods
wrath
they
had
kindled
by
their
sin
against
themselves
;
as
also
that
they
had
deserved
a
more
fearful
fire
in
hell
to
seize
upon
their
whole
man
everlastingly
.
3.
Why
stinging
Serpents
?
Why
stinging
Serpents
.
Answ.
To
imply
unto
us
,
1.
That
sin
is
the
sting
of
this
old
Serpent
,
even
a
poysoned
sting
that
he
hath
thrust
into
all
mankind
.
But
with
this
difference
;
in
that
this
poyson
is
far
more
general
,
and
the
wounds
infinitely
more
mischievous
than
were
those
of
the
fiery
Serpents
.
For
,
1.
They
stung
a
few
Israelites
,
but
not
all
;
but
this
Serpent
hath
stung
all
mankind
,
none
excepted
.
2.
They
stung
the
bodies
onely
;
but
these
,
souls
and
bodies
also
.
3.
They
stung
one
part
of
the
body
;
this
Serpent
all
parts
,
and
whole
man
.
4.
They
to
a
temporal
death
,
this
to
an
eternal
.
2.
To
imply
,
that
sin
is
the
sting
of
a
fiery
Serpent
.
1.
Set
on
fire
with
wrath
and
cruelty
,
and
desire
to
poyson
and
destroy
us
,
Rev.
12.
17.
2.
Setting
on
us
with
fiery
darts
.
For
Temptations
called
fiery
darts
,
why
.
so
his
temptations
are
called
(
Ephes.
6.
16.
)
for
three
reasons
.
1.
From
the
manner
and
custome
of
souldiers
in
times
past
,
which
cast
poysoned
darts
,
the
poyson
of
which
inflamed
the
wounded
bodies
,
and
made
the
wounds
incurable
.
As
now
many
out
of
desperate
malice
poyson
their
weapons
and
bullets
to
make
sure
with
their
enemy
:
So
doth
Satan
by
all
meanes
poyson
his
darts
to
speed
the
Christians
soul.
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
spark
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
between
the
stung
Israelite
,
and
the
stung
sinner
.
The
former
was
alwayes
felt
with
grief
and
pain
;
but
this
often
not
felt
,
and
so
more
desperate
.
3.
The
effect
of
this
stinging
was
death
in
many
:
And
so
3.
The
mortal
effect
of
it
.
the
effect
of
sin
is
death
in
all
.
The
stung
Israelite
had
death
in
his
bosome
,
and
no
other
could
be
expected
:
so
the
guilty
sinner
is
stung
to
death
.
In
his
nature
is
every
man
the
son
of
death
,
and
can
expect
nothing
but
death
every
moment
.
And
as
the
stung
person
in
the
wildernesse
had
no
meanes
in
himself
,
nor
from
others
,
to
avoid
either
the
Serpent
,
or
death
from
it
,
till
God
appointed
them
the
brazen
Serpent
:
So
the
poor
sinner
was
destitute
of
all
help
in
himself
and
others
,
till
the
Lord
appointed
Jesus
Christ
the
promised
seed
,
to
break
the
Serpents
head
:
There
is
given
no
name
else
,
whereby
we
must
be
saved
,
Act.
4.
12.
First
,
Note
hence
how
deceitful
are
the
pleasures
of
sin
.
It
Observations
,
is
as
a
sweet
poyson
:
Job
20.
12.
sweet
in
the
mouth
,
but
poyson
in
the
bowels
.
What
wise
man
would
drink
a
draught
of
poyson
for
the
sweet
taste
of
it
?
Wicked
men
hold
sin
as
a
sweet
morsel
:
but
sour
sauce
follows
it
.
Secondly
,
What
little
cause
we
have
to
love
our
sinnes
:
for
that
is
to
love
our
own
bane
.
Prov.
8.
35.
He
that
sinneth
against
me
,
hurteth
his
own
soul
;
and
all
that
hate
me
,
love
death
.
No
sin
,
but
the
more
pleasing
,
the
more
poysoning
;
the
more
delicate
,
the
more
deadly
.
Sin
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
soul
in
a
sinner
makes
him
a
man
,
yet
the
want
of
the
Spirit
of
grace
makes
him
a
dead
man
.
Death
waits
upon
sin
as
the
wages
on
the
work
;
and
hell
upon
death
that
comes
before
repentance
.
Fourthly
,
A
fool
he
is
that
makes
a
mock
of
sin
.
Who
would
play
with
a
deadly
Serpent
,
or
make
a
jest
of
his
own
death
?
or
drink
up
the
poyson
of
a
Serpent
in
merriment
?
or
cast
darts
and
fire-brands
about
him
to
burn
himself
and
others
,
and
say
,
Am
I
not
in
sport
?
See
Prov.
26.
18.
and
10.
23.
and
14.
9.
Oh
that
we
could
discern
our
wounds
as
sensibly
as
we
are
certainly
stung
!
It
would
make
us
run
to
God
,
and
get
Moses
to
goe
to
God
for
us
,
and
pray
that
these
Serpemts
and
painful
wounds
might
be
removed
.
If
we
saw
death
as
present
and
as
ghastly
in
our
sins
as
Israel
did
in
their
stinging
,
we
would
hasten
our
repentance
,
and
seek
after
meanes
of
cure
.
Sect.
II.
The
Remedy
is
,
First
prescribed
,
Numb.
21.
8.
Secondly
The
remedy
of
that
disease
.
applied
,
vers.
9.
Thirdly
,
in
the
same
verse
is
the
effect
:
they
recovered
and
lived
.
So
then
in
the
Remedy
are
,
1.
Ordination
.
2.
Application
.
3.
Sanation
,
or
Cure
.
I.
The
appointing
hath
,
First
,
the
person
appointing
,
1.
God
appoints
the
meanes
of
health
to
soul
and
body
.
which
was
God
himself
,
who
devised
it
and
prescribed
it
to
Moses
:
for
God
will
save
onely
in
his
own
meanes
.
So
God
himself
so
loved
the
world
,
that
he
gave
his
onely
begotten
Son
,
&c.
Joh.
3.
16.
This
way
of
remedy
and
cure
could
be
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
superior
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
form
.
1.
The
matter
was
of
Brasse
,
not
Gold
,
for
five
reasons
.
A
brazen
Serpent
,
not
golden
:
five
reasons
1.
God
ties
not
himself
to
the
excellency
of
meanes
,
but
by
weak
and
unlikely
meanes
effects
his
great
works
:
And
therefore
that
which
had
no
power
of
cure
in
it self
must
cure
and
heal
,
that
the
work
may
be
known
to
be
his
,
and
not
the
meanes
.
2.
The
lower
and
baser
the
meanes
are
,
the
better
may
the
Israelites
be
led
through
them
,
and
so
beyond
them
.
It
was
not
the
will
of
God
,
that
they
should
rest
in
the
brazen
Serpent
,
which
had
no
power
of
cure
;
but
through
it
be
led
by
faith
unto
the
Messiah
,
who
onely
could
cure
them
.
3.
Though
it
was
of
brasse
,
yet
it
was
strong
:
and
signified
Jesus
Christ
;
how
weak
soever
in
mens
eyes
,
yet
was
he
,
First
,
the
mighty
and
strong
God
:
Secondly
,
powerful
and
able
to
deliver
his
people
:
Thirdly
,
most
invincible
and
potent
also
against
all
his
enemies
,
he
is
a
wall
of
brasse
,
and
his
strength
is
as
the
strength
of
brasse
,
Rev.
1.
15.
4.
Being
of
brasse
,
as
it
was
strong
,
so
was
it
shining
and
bright
:
signifying
Christ
,
in
respect
of
his
divine
and
eternal
generation
,
truly
shining
and
glorious
.
He
was
the
brightnesse
Ipsum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gloriae
Dei
.
of
his
Father
,
Heb.
1.
3.
the
very
brightnesse
of
the
glory
of
God
;
excelling
all
the
Angels
in
heaven
,
in
their
clearest
glory
and
brightnesse
,
Rev.
1.
16.
5.
As
that
Serpent
so
shined
,
that
the
Israelites
might
look
upon
it
,
and
their
eyes
not
dazled
:
so
this
great
glory
was
so
veiled
by
his
flesh
and
humility
,
as
we
the
Israel
of
God
might
behold
it
,
yea
,
approach
it
,
and
fetch
our
salvation
and
happinesse
from
it
.
2.
It
resembled
Christ
in
the
form
;
for
the
form
was
of
Serpents
form
notes
Christ
:
how
a
Serpent
.
1.
A
Serpent
is
of
an
hateful
and
contemptible
shape
and
appearance
:
so
was
Christ
in
his
own
habit
,
Isai.
53.
a
despised
man
,
a
worm
rather
than
a
man
;
men
saw
no
beauty
in
him
,
but
hid
their
eyes
.
2.
The
Serpent
was
accursed
of
God
:
so
Christ
lay
under
the
curse
of
sin
for
us
,
Gal.
3.
13.
3.
That
was
but
like
a
Serpent
;
in
the
form
of
a
Serpent
,
not
a
Serpent
;
it
had
onely
the
shape
,
not
the
life
,
sting
,
nor
poyson
of
a
Serpent
:
So
Jesus
Christ
was
the
similitude
of
sinful
flesh
,
but
no
sinner
.
No
venome
or
poyson
of
sin
was
found
in
him
,
neither
in
his
nature
nor
actions
.
Rom.
8.
3.
he
was
in
the
similitude
of
sinfull
flesh
,
as
that
of
a
Serpent
,
but
without
all
sting
or
spot
of
sin
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
End
and
use
of
it
:
what
to
us
.
The
third
thing
in
the
appointment
is
the
end
or
use
of
the
Serpent
.
It
must
be
lift
up
upon
a
pearch
,
that
all
Israel
might
see
it
.
Which
plainly
noteth
both
the
kind
of
death
which
Christ
must
suffer
,
as
also
the
proper
end
and
vertue
of
it
:
as
in
these
particulars
.
1.
Both
must
be
lifted
up
:
So
Christs
crucifying
is
called
an
exaltation
from
the
earth
,
Joh.
12.
32.
2.
Both
must
be
exalted
upon
wood
;
the
Pole
a
type
of
the
Crosse
of
Christ
.
3.
Both
among
the
Jewes
;
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
soul
;
one
frees
from
corporal
death
,
the
other
from
spiritual
and
eternal
.
II.
The
applying
of
this
remedy
was
nothing
but
the
looking
upon
the
brazen
Serpent
:
which
signified
the
sinners
beholding
2.
Application
of
the
remedy
.
of
Jesus
Christ
for
his
cure
.
The
meanes
of
application
of
the
remedy
was
the
eye
of
the
Israelite
:
So
the
instrument
of
applying
the
remedy
by
Jesus
Christ
,
is
the
eye
of
faith
,
which
is
the
eye
of
the
soul.
So
our
Saviour
Christ
himself
expoundeth
it
(
Joh.
3.
)
As
the
brazen
Serpent
was
lift
up
,
so
shall
the
Son
of
man
,
that
whosoever
believeth
in
him
,
&c.
That
which
Moses
calls
looking
on
the
type
,
Christ
calls
believing
in
himself
the
truth
.
Which
if
the
Lord
had
not
purposed
to
expresse
,
he
could
as
easily
have
removed
the
Serpents
,
as
appointed
the
making
of
another
;
and
as
easily
have
healed
them
by
his
word
,
as
by
this
sign
:
but
hereby
affords
them
a
double
mercy
and
cure
,
one
of
the
body
,
by
the
sign
,
another
of
their
soules
,
by
the
thing
and
truth
thereby
signified
.
III.
From
this
application
follows
a
saving
effect
.
The
3.
The
saving
effect
.
Israelite
by
looking
lived
,
and
received
present
ease
,
with
freedome
from
pain
and
poyson
:
So
the
believer
looking
on
Christ
by
the
eye
of
faith
,
hath
an
heavenly
life
restored
;
present
ease
from
the
pain
of
a
guilty
and
accusing
conscience
;
freedome
from
the
poyson
of
sin
,
both
the
guilt
and
stain
of
it
.
But
herein
the
truth
is
advanced
above
the
type
.
By
Christ
farre
more
excellent
.
1.
That
brazen
Serpent
had
not
power
in
it self
to
cure
;
this
hath
power
in
it self
.
2.
Whereas
they
were
cured
to
dye
again
;
believers
attain
a
sound
cure
,
never
to
dye
more
,
Joh.
11.
26.
3
,
Whereas
that
did
not
alwayes
retain
the
vertue
of
curing
,
our
brazen
Serpent
doth
ever
retain
power
and
vertue
for
the
salvation
of
believers
,
looking
towards
him
,
to
the
end
of
the
world
.
4.
Whereas
this
brazen
Serpent
,
now
a
remedy
against
poyson
,
was
after
turned
to
poyson
the
Israelites
in
Hezekiahs
time
;
which
made
him
stamp
it
to
powder
:
our
brazen
Serpent
ever
remaineth
the
soveraign
and
healing
God
;
as
unchangeable
in
his
goodnesse
,
as
he
is
in
his
most
holy
and
divine
nature
.
5.
That
remained
a
great
while
,
about
seven
hundred
and
threescore
yeares
,
but
after
was
defaced
and
destroyed
:
Our
brazen
Serpent
can
never
be
defaced
or
destroyed
,
but
abides
the
Saviour
of
sinners
to
all
eternity
.
Oh
now
what
a
sweet
Sermon
doth
this
one
type
contain
of
the
whole
sum
and
marrow
of
the
Gospel
?
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
we
can
be
saved
?
Sect.
III.
I.
Note
.
What
weak
,
unlikely
,
and
contrary
meanes
the
Observation
1.
God
helpes
his
people
by
weak
,
unlikely
,
and
contrary
meanes
.
Lord
useth
,
to
effect
great
things
for
his
Church
,
and
in
his
Church
.
Was
there
any
sence
or
reason
to
be
conceived
in
all
this
counsel
and
ordinance
of
God
in
healing
thus
his
people
?
1.
Could
a
Serpent
of
brasse
,
a
shape
onely
more
heal
than
hurt
them
?
2.
Could
a
dead
Serpent
prevail
against
so
many
living
and
fiery
Serpents
?
3.
Shall
not
this
shape
and
image
of
a
Serpent
be
so
much
as
touched
or
applied
to
the
wound
;
but
the
sight
of
it
onely
afar
off
cure
a
mortal
wound
really
inflicted
?
How
inconceivable
is
this
to
humane
reason
,
which
perhaps
would
count
it
foolish
and
ridiculous
?
But
the
Lord
(
though
he
might
by
many
other
more
mighty
and
likely
meanes
)
will
by
no
other
meanes
effect
their
deliverance
.
He
that
brought
in
the
Serpents
could
as
easily
have
removed
them
;
if
not
that
,
yet
he
might
have
hindered
them
from
biting
them
;
or
he
might
powerfully
of
the
same
poyson
have
made
a
remedy
:
but
he
chooseth
most
unlikely
meanes
.
Quest.
Why
doth
the
Lord
thus
?
Answ.
For
three
reasons
.
And
why
he
doth
so
.
1.
He
will
have
his
people
look
for
help
at
no
hand
but
his
own
,
who
useth
in
such
meanes
to
help
,
as
whence
no
help
can
be
expected
but
onely
divine
.
Israel
now
sees
,
that
all
the
world
cannot
make
a
dead
Serpent
prevail
against
living
Serpents
,
but
that
God
of
all
the
world
,
to
whom
all
creatures
obey
.
2.
He
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
heal
them
,
but
as
unto
this
sign
was
added
,
the
word
,
first
of
commandement
,
secondly
of
promise
.
By
vertue
of
which
word
〈◊〉
-
-
1.
〈◊〉
.
-
2.
Promissio●…
.
the
infected
persons
were
cured
,
Psal.
107.
20.
he
sent
out
his
word
and
healed
them
.
Gods
word
alone
can
make
a
Serpent
heal
,
and
a
dead
Serpent
restore
to
life
.
3.
He
will
shew
the
mighty
power
of
his
arme
,
which
hath
ever
by
weak
things
confounded
the
mighty
.
See
this
in
examples
.
When
God
was
to
save
Noah
from
the
deluge
,
one
would
3.
Examples
.
have
thought
it
fit
to
have
reared
him
up
a
mighty
turret
of
iron
or
Adamant
,
or
founded
him
some
invincible
building
upon
some
mighty
Rock
to
have
resisted
the
waters
:
But
Noah
must
build
himself
a
weak
Ark
of
boards
and
a
little
pitch
,
and
that
must
float
all
the
time
,
and
sustain
all
the
waves
and
billowes
without
mast
,
stern
,
or
Pilot
,
or
any
the
like
meanes
to
preserve
it
.
When
God
was
by
Joshua
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
he
must
cast
down
the
walls
with
looking
on
them
,
and
win
the
City
by
walking
about
it
seven
dayes
;
and
onely
blow
upon
it
with
Rams
hornes
,
but
not
lift
an
hand
or
weapon
against
it
,
Josh.
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
proof
,
and
munition
fit
for
the
warre
,
but
he
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
,
Judg.
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
prowresse
,
but
a
poor
shepheard
,
David
,
a
boy
,
as
Saul
calls
him
,
ver.
33.
and
he
not
armed
with
sword
and
spear
as
Goliah
was
,
but
with
a
sling
,
and
a
scrip
,
and
five
stones
;
with
which
when
he
had
overthrown
him
,
he
borrowed
his
own
sword
to
cut
off
his
head
.
These
instances
instead
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
weaknesse
.
Useful
to
us
in
these
times
.
This
doctrine
may
be
fruitfully
applyed
to
our
present
times
,
in
which
we
see
such
tumults
raised
against
the
Church
;
such
insolencies
of
the
enemy
,
such
hopes
,
yea
,
and
triumphs
before
victory
.
If
God
give
his
Church
a
check
,
and
his
people
receive
a
foyle
,
oh
how
the
enemy
laughs
,
and
boasts
,
and
blasphemes
as
if
all
were
theirs
!
but
let
us
raise
our
faith
and
confidence
in
considering
these
grounds
.
I
God
can
and
doth
often
work
by
unlikely
and
contrary
Grounds
for
faith
in
these
troubles
of
the
Churches
.
meanes
.
When
he
was
to
multiply
Abrahams
seed
as
the
starres
of
heaven
,
he
begins
his
promise
with
that
precept
;
Abraham
take
thy
son
,
thy
onely
son
,
and
slay
him
in
sacrifice
.
What
seemed
more
diametrally
or
directly
contrary
to
this
promise
,
yet
hindered
not
but
furthered
it
?
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
Babylon
,
Isai.
60.
12.
the
kingdome
that
will
not
serve
the
Lord
shall
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
:
There
is
,
both
a
consumption
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
and
an
extinction
:
The
former
we
have
seen
,
the
second
as
certainly
remaines
in
short
time
to
be
done
,
Rev.
19.
20.
21.
The
Beast
and
the
false
Prophet
shall
be
taken
,
and
their
flesh
made
meat
for
the
fowls
of
the
air
.
There
is
more
strength
in
this
word
of
God
,
than
in
all
Antichistian
limbes
and
captaines
.
All
Babylons
Physitians
shall
not
heal
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
;
1.
Contrary
to
Christs
whole
Kingdome
.
2
A
Kingdome
3.
Kingdom
of
Antichrist
,
how
fit
for
destruction
.
destinated
to
destruction
by
God
.
3.
A
Kingdome
against
which
Christian
Princes
are
called
to
sanctifie
their
swords
,
and
to
fire
her
,
and
to
return
double
according
to
the
whores
workes
.
4.
A
Kingdome
in
which
every
member
is
an
high
blasphemer
,
and
ought
to
dye
,
no
eye
pittying
them
.
5.
A
Kingdome
,
an
infinite
encroacher
upon
Christian
Kings
and
Kingdomes
,
and
disturber
of
all
their
common
and
publike
peace
,
by
claimes
to
all
Crowns
,
Scepters
,
Lawes
,
subjection
:
but
God
is
with
his
cause
,
and
therefore
it
is
strong
enough
.
4.
The
cause
is
not
therefore
at
an
end
,
because
foyled
;
nor
farther
from
victory
,
because
the
party
seemes
weaker
,
and
the
meanes
incomparable
,
Judges
20.
Israel
had
the
better
cause
than
Benjamin
,
and
more
number
of
souldiers
,
and
were
prudent
and
expert
in
war
,
as
it
appeares
by
some
stratagems
set
against
the
enemy
;
yet
was
foyled
and
broken
twice
,
because
,
although
God
had
been
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
prevail
.
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
.
Again
,
Salomon
observed
,
that
the
race
was
not
alwayes
to
the
swift
,
nor
the
battail
to
the
strong
,
nor
for
their
strength
.
Gideons
Army
may
be
too
many
for
God
to
give
victory
by
:
Meanes
are
to
be
used
,
not
trusted
in
;
and
whether
they
be
likely
or
unlikely
,
God
will
save
his
Church
,
either
by
them
or
without
them
.
Therefore
let
the
Church
look
back
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
own
eye
,
Observation
1.
The
eye
of
faith
must
shut
the
eye
of
reason
.
and
makes
a
brazen
Serpent
,
though
he
had
no
reason
for
it
.
And
the
people
having
a
word
of
commandement
and
promise
;
shut
the
eye
of
their
reason
,
and
open
the
eyes
of
their
faith
,
and
by
beholding
this
shape
of
a
Serpent
were
cured
;
and
found
life
restored
,
not
by
a
thing
having
life
,
but
by
a
dead
thing
.
Learn
how
the
eye
of
faith
must
shut
up
the
eye
of
our
reason
;
and
having
a
word
of
God
,
look
confidently
upon
it
,
be
it
never
so
unreasonable
or
improbable
.
Without
which
four
things
cannot
be
obtained
.
There
be
four
things
which
a
man
shall
never
attain
,
till
the
eye
of
his
faith
close
up
the
eye
of
his
reason
.
1.
He
shall
never
attain
the
true
knowledge
of
divine
1.
The
true
knowledge
of
divine
things
.
things
.
Gods
wisdome
hath
no
greater
enemy
than
humane
wisdome
not
sanctified
:
No
men
hardlier
nor
seldomer
converted
than
worldly
wise
men
:
as
the
Scriptures
,
which
say
,
not
many
wise
,
and
experience
shews
daily
.
What
wiser
men
in
the
world
than
the
Philosophers
and
Stoicks
of
Athens
?
but
when
Paul
came
to
dispute
among
them
of
doctrine
of
religion
,
he
was
called
a
babler
,
Act.
17.
18.
What
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
will
this
babler
fay
?
and
reasoning
among
them
of
the
resurrection
,
he
was
derided
and
mocked
,
verse
32.
Was
not
Festus
a
wise
man
,
and
a
prudent
Governour
?
and
yet
when
Paul
preached
to
him
,
no
other
things
than
Moses
and
the
Prophets
had
foretold
of
those
sufferings
,
death
,
and
resurrection
,
Festus
tells
him
,
too
much
learning
had
made
him
mad
,
Acts
26.
24.
John
9.
6.
Christ
to
cure
a
blind
man
tempered
clay
and
spittle
together
,
and
applyed
it
to
his
eyes
,
and
bids
him
goe
to
Siloe
:
A
remedy
likelier
to
put
out
a
mans
eyes
than
to
recover
sight
.
There
was
no
reason
in
the
earth
of
the
remedy
,
but
onely
to
try
whether
the
blind
man
did
constantly
believe
.
Yet
if
the
blind
man
had
not
wholly
resigned
himself
to
Christ
,
and
shut
up
his
own
reason
;
had
not
he
acknowledged
Christ
able
to
doe
what
he
would
by
what
he
would
;
and
to
be
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
seen
,
but
remained
blind
still
.
So
every
naturall
man
,
born
as
blind
as
he
in
spiritual
things
,
till
he
wholly
submit
himself
,
and
subdue
his
reason
to
the
meanes
appointed
,
shall
never
see
any
thing
to
salvation
,
but
a
bide
in
natural
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
●et-wand
is
natural
reason
to
measure
divine
things
by
?
1
Cor.
1.
21.
and
1
Cor.
2.
14.
Why
else
did
these
Jews
esteem
the
doctrine
of
the
Gospel
scandal
,
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
he
had
been
crucified
through
infirmity
?
and
this
vail
(
as
to
them
)
remaineth
at
this
day
unremoved
.
And
why
was
Christ
foolishnesse
to
the
Grecian
,
but
that
reason
would
not
yeild
,
that
life
should
be
fetched
out
of
death
,
or
salvation
to
be
sought
in
curse
and
malediction
.
2.
He
that
shuts
not
the
eye
of
reason
can
never
attain
2.
Faith
:
as
in
six
particulars
.
faith
.
There
be
six
things
which
a
man
cannot
believe
,
so
long
a●
he
sticks
to
natural
reason
.
First
,
He
cannot
believe
the
Word
of
God
,
nor
depend
upon
,
but
scorn
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
carnal
man
the
threatnings
of
God
are
like
Lots
warning
to
his
kinsmen
;
he
was
as
one
that
mocked
or
jested
.
A
promise
to
a
carnal
heart
,
is
as
tastelesse
as
the
white
of
an
egge
.
The
wiser
men
are
,
the
further
off
they
are
from
believing
in
a
crucified
God
,
or
conceiving
that
by
the
foolishnesse
of
preaching
,
God
will
save
such
as
believe
.
Flesh
and
bloud
revealeth
nothing
.
Secondly
,
He
cannot
believe
the
main
promises
of
God
,
which
cannot
be
comprehended
but
by
the
eye
of
faith
,
and
not
by
that
till
the
eye
of
reason
be
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
be
perswaded
,
that
God
can
send
us
by
hell
to
heaven
,
yet
that
is
his
promise
.
Humane
reason
will
never
pray
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
How
could
Abraham
have
believed
the
promise
of
a
son
by
Sarah
,
had
he
looked
Mat.
27.
46.
to
natural
reason
?
Thirdly
,
He
cannot
believe
the
main
Articles
of
faith
,
that
hath
not
resigned
up
his
reason
.
Example
.
Reason
will
not
believe
an
happy
resurrection
,
seeing
the
body
raked
up
in
dust
and
corruption
,
but
denies
this
Article
.
Reason
cannot
conceive
or
believe
an
eternal
life
,
because
it
sees
it
not
given
but
to
dead
men
.
It
cannot
apprehend
how
the
Son
of
God
should
become
the
son
of
man
,
or
that
this
Son
of
man
was
born
of
a
Virgin
without
man
.
And
so
of
the
rest
.
Fourthly
,
He
cannot
believe
the
miracles
of
Scripture
for
confirmation
of
Gods
truth
and
our
faith
.
Natural
reason
cannot
believe
that
the
Sun
ever
stood
still
,
as
in
Gibeah
,
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
rain
down
(
as
on
Sodome
)
which
is
proper
to
water
.
Or
that
fire
should
not
burn
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
believe
the
work
of
creation
,
if
he
will
believe
reason
;
the
universal
consent
of
which
is
,
That
of
nothing
,
nothing
can
be
made
;
and
not
anything
(
much
lesse
all
things
)
out
of
nothing
.
To
reason
therefore
it
will
be
incredible
,
that
there
should
be
light
before
the
Sun
,
or
fruits
before
any
rain
,
as
in
the
Creation
.
Heb.
11.
3
,
By
faith
we
know
(
not
by
reason
)
that
the
worlds
were
framed
by
the
word
of
God
,
so
that
things
which
are
seen
,
were
not
made
of
things
which
doe
appear
.
Sixtly
,
He
cannot
believe
the
great
work
of
Redemption
.
For
natural
reason
thinks
it
unreasonable
,
that
the
life
of
the
Church
can
be
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
believe
,
that
one
man
can
recover
life
by
anothers
death
:
no
more
than
one
man
can
live
by
anothers
soul
,
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
attain
sound
obedience
unto
God
.
For
much
of
that
obedience
3.
Obedience
which
God
will
accept
.
required
at
our
hands
is
clean
against
corrupt
nature
:
As
the
whole
doctrine
of
repentance
,
of
mortification
,
or
watchful
and
careful
conversation
,
of
restraining
our selves
in
unlawful
liberties
,
yea
,
and
in
lawful
;
all
crosses
reason
.
Had
Abraham
ever
sacrificed
his
son
,
had
he
consulted
with
reason
?
Had
Paul
ever
joyned
to
the
Disciples
to
preach
that
doctrine
which
he
had
persecuted
,
had
he
consulted
with
flesh
and
bloud
,
Gal.
1.
16
?
What
other
reason
can
be
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
be
so
precise
;
nor
is
there
any
wisdome
to
be
so
forward
.
Reason
tells
them
they
see
few
great
men
so
strict
,
and
but
a
few
despised
men
are
so
earnest
.
4.
He
shall
never
attain
heaven
.
1
Cor.
15.
50.
Flesh
and
4.
Heaven
and
the
glory
thereof
.
bloud
cannot
inherit
the
kingdome
of
heaven
;
neither
doth
corruption
inherit
incorruption
.
By
flesh
and
bloud
is
meant
the
vitiate
and
corrupt
estate
of
man
;
or
flesh
and
bloud
severed
from
the
spirit
and
grace
of
God
;
or
the
man
unregenerate
,
having
onely
flesh
and
bloud
.
So
Mat.
16.
17.
Blessed
art
thou
Simon
Jonas
,
for
flesh
and
bloud
hath
not
revealed
it
unto
thee
,
but
my
Father
.
So
as
here
is
not
required
an
abolition
of
flesh
and
bloud
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
.
John
3.
3.
Ex●ept
a
man
be
born
again
,
he
cannot
see
the
Kingdome
of
God
.
The
Apostle
adds
the
reason
,
1
Cor.
15.
50.
Gods
kingdome
is
incorruptible
;
flesh
and
bloud
in
it self
is
corrupted
,
and
so
not
capable
of
that
kingdome
.
Therefore
to
come
to
heaven
thou
must
be
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
Use.
1
:
Believe
the
word
absolutely
.
shall
we
be
ready
to
reject
holy
doctrine
(
as
absurd
and
impossible
)
as
Nicodemus
did
the
doctrine
of
regeneration
.
Why
else
doe
most
men
live
no
other
than
a
natural
life
,
in
the
midst
of
so
many
supernatural
and
divine
meanes
,
but
that
their
reason
resists
the
Spirits
perswasions
?
Why
are
many
wholsome
doctrines
daily
distasted
and
quarrelled
against
by
our
witty
men
;
but
that
they
think
they
have
better
reason
to
doe
as
they
doe
,
than
any
that
we
can
bring
out
of
Gods
book
?
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
natural
corruption
and
reason
?
If
a
man
were
to
be
led
onely
by
reason
,
and
it
were
lawful
to
cast
off
religion
,
I
would
choose
to
be
a
Papist
,
by
which
doctrine
it
is
lawful
to
be
every
thing
but
a
sound
Christian.
Therefore
though
some
Apostates
are
gone
from
us
,
we
need
not
care
how
many
such
turn
Papists
;
for
such
were
and
are
their
gracelesse
and
lawlesse
courses
,
that
it
were
pity
they
should
be
of
any
other
religion
,
than
that
which
yeilds
men
so
much
liberty
.
II.
Pray
for
that
eye-salve
wherewith
to
annoint
our
Use.
2.
Pray
for
eye-salve
:
and
what
it
is
.
eyes
that
we
may
see
,
Revel.
3.
18.
This
eye-salve
is
nothing
but
the
spirit
of
illumination
,
working
sound
and
saving
knowledge
in
the
mind
,
by
which
their
natural
darknesse
is
enlightned
,
as
eye-salve
sharpens
and
cleares
the
dim
sight
.
This
is
proper
to
the
regenerate
,
that
they
have
received
the
●…ointing
,
which
teacheth
them
all
things
,
that
is
,
all
needful
things
.
III
See
what
need
we
have
to
captivate
our
own
wisdome
Use.
3.
Captivate
thy
own
reason
and
wisdome
.
and
reason
,
being
one
of
the
highest
〈◊〉
and
holds
i●
〈◊〉
●…ed
against●
God
,
2
Cor.
●0
.
5.
If
this
be
not
brought
into
subjection
unto
God
,
we
can
never
become
his
servants
.
The
Apostle
in
the
same
verse
sheweth
what
must
be
cast
down
and
captivated
;
his
words
are
,
Casting
down
reasonings
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
.
These
reasonings
and
cogitations
(
the
froth
of
humane
reason
)
must
be
resisted
,
yea
,
remoued
.
Thou
must
become
a
fo●●
to
be
wise
.
As
a
full
vessel
cannot
hold
any
more
,
and
no
wise
man
will
offer
to
pour
any
thing
into
it
,
if
he
would
not
spill
it
:
So
an
heart
filled
with
carnal
wisedome
,
is
an
uncapable
vessel
for
the
Lord
to
pour
his
wisdome
into
,
He
fils
the
empty
vessel
,
and
teacheth
the
humble
.
Obey
without
reasoning
or
disputing
,
though
the
commandement
be
never
so
difficult
,
or
seem
unreasonable
.
Abraham
left
his
own
countrey
,
and
went
he
knew
not
whether
at
Gods
commandment
.
One
would
have
thought
that
this
had
been
folly
in
him
,
but
that
the
Scripture
acquits
him
,
and
saith
,
he
did
it
by
faith
,
Heb.
11.
8.
And
in
a
more
difficult
commandment
he
rose
early
to
slay
his
son
,
not
reasoning
the
case
with
himself
,
nor
with
Sarah
,
nor
his
son
,
nor
his
servants
.
The
Disciples
when
Christ
bad
them
leave
all
and
follow
him
,
did
so
presently
.
Here
let
us
consider
:
1.
How
reasoning
with
flesh
resists
Moti●
〈◊〉
the
commandement
.
2
King
.
5.
12.
Naaman
being
commanded
to
wash
seven
times
in
Jordan
,
grows
angry
,
and
falls
into
comparisons
of
the
waters
of
Israel
and
Damascus
;
Are
not
Arba●a
and
Pharphar
better
than
all
the
waters
in
Israel
?
&c.
But
had
not
his
servants
been
wiser
than
he
to
perswade
him
to
so
small
a
thing
,
his
reason
had
returned
him
without
his
〈◊〉
.
The
young
man
that
came
so
hastily
to
Christ
,
hearing
a
commandement
,
goe
sell
all
,
and
give
to
the
poor
;
〈◊〉
and
consulted
with
himself
,
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
between
God
and
man
.
And
therefore
there
is
no
fit
Judge
in
divine
things
but
the
Word
,
which
stands
equally
affected
between
God
and
man
.
3.
We
read
much
of
the
blind
obedience
of
Papists
in
their
Ridiculous
instance
of
Popish
obedience
to
Superiours
.
workes
to
their
rules
and
Superiours
,
of
things
scarce
credible
,
but
that
themselves
have
published
them
in
writing
.
One
Masseus
a
Franciscan
,
tumbled
himself
in
the
dust
,
and
crawled
like
a
childe
,
because
St.
Francis
said
,
they
could
not
be
converted
unlesse
they
were
as
little
children
.
Another
of
our
Countrey
called
Throckmorton
,
even
in
the
Article
of
d●●th
,
was
so
dutiful
to
his
Superiour
,
as
he
would
not
die
without
his
leave
asked
:
as
Everard
a
Papist
writeth
in
his
commendation
.
Another
called
Barcen
(
as
Diego
a
great
Jesuit
relates
)
was
so
humble
and
dutiful
,
that
when
the
Devil
appeared
unto
him
,
he
ran
to
meet
him
,
and
prayed
him
to
sit
down
in
his
chaire
,
because
he
was
more
worthy
than
himself
.
The
Jesuites
are
so
formed
to
obedience
by
Ignatius
his
rules
,
that
whatsoever
service
they
are
set
upon
by
their
Superiour
(
suppose
it
never
so
mischievous
)
they
must
fly
up
on
it
without
question
asked
.
So
as
if
one
of
them
were
talking
with
an
Angel
,
if
his
Superiour
call
him
,
he
must
instantly
come
away
.
Yea
,
if
the
blessed
Virgin
vouchsafe
her
presence
to
one
of
the
brethren
,
if
his
Superiour
call
him
,
he
must
presently
break
away
from
her
,
and
obey
him
:
as
he
writes
to
the
brethren
of
Lusitania
,
and
a
thousand
such
.
To
what
end
name
I
these
follies
,
but
by
Popish
and
wicked
superstition
to
condemn
our
heavinesse
in
Gods
Commandements
?
They
must
shut
their
eyes
of
reason
and
discretion
to
obey
their
Superious
:
We
must
dispute
all
in
our
obedience
,
which
ought
to
be
absolute
.
Their
wicked
commandements
must
not
be
laid
in
any
scales
to
be
weighed
:
We
will
weigh
all
Gods
Commandements
in
our
own
false
ballances
,
and
so
they
become
too
light
,
and
unworthy
of
obedience
.
4.
There
is
not
the
most
heretical
doctrine
or
opinion
Mans
reason
the
mother
of
heresies
.
that
ever
was
,
that
found
not
Patronage
and
protection
in
the
corrupt
reason
of
man
.
Not
to
speak
of
damnable
Arrians
,
or
Nestorians
,
or
mad
Manichees
;
come
to
the
heresie
that
now
reignes
,
and
see
the
truth
hereof
in
it
.
Quest.
Why
hath
the
leaven
of
Popery
spread
and
soured
the
whole
lump
of
the
Christian
world
,
and
enlarged
and
Instance
in
●he
Papists
.
fixed
it self
in
all
Countries
for
so
many
hundred
yeares
;
that
even
in
Countries
,
above
a
hundred
yeares
reformed
,
it
gets
round
;
and
neither
severe
Lawes
can
master
it
,
nor
time
cast
it
out
?
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
.
1.
Seemes
it
not
good
reason
to
Proved
in
parts
choose
,
defend
,
and
stick
unto
our
forefathers
religion
?
for
so
the
old
Idolaters
thought
:
Jer.
44.
17.
they
would
still
sacrifice
to
the
Queen
of
heaven
,
because
their
fathers
did
so
.
But
Paul
would
not
consult
with
flesh
and
bloud
in
matter
of
religion
;
nor
Abraham
with
humane
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
workes
,
runs
with
nature
,
as
(
Luke
18.
18.
)
in
the
young
Pharisee
,
Master
what
good
thing
,
&c.
for
fain
would
it
finde
some
goodnesse
in
it self
to
demerit
God
:
whereas
the
second
Commandement
saith
,
God
shewes
mercie
to
thousands
in
them
that
love
him
,
and
keep
his
Commandements
.
The
Lords
Prayer
also
teacheth
us
,
to
pray
for
daily
bread
.
A
likely
thing
,
that
he
can
merit
life
eternal
,
that
cannot
merit
a
crum
of
bread
.
3.
The
Intercession
of
Saints
,
and
worshipping
Images
,
stands
onely
on
the
legs
of
humane
reason
against
divine
wisdome
.
Carnal
men
would
see
their
god
,
and
turn
his
glory
into
the
similitude
of
a
calf
,
or
other
creature
.
And
is
it
not
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.
Carnal
reason
teacheth
,
that
every
man
is
full
of
doubting
,
and
therefore
no
man
can
certainly
believe
the
remission
of
sinnes
,
or
be
assured
of
his
own
salvation
.
But
divine
reason
teacheth
us
,
that
this
doubting
destroyes
not
faith
,
but
exerciseth
it
;
and
in
our
Creed
we
believe
remission
of
sinnes
,
and
eternal
life
;
which
is
more
than
to
believe
in
general
as
devils
doe
.
Secondly
,
for
the
whole
doctrine
and
religion
of
Popery
,
And
in
the
whole
.
how
plausible
is
it
to
the
natural
man
?
For
,
1.
What
easier
faith
than
to
believe
as
the
Church
doth
,
no
matter
what
;
without
any
knowledge
or
faith
of
their
own
?
How
at
one
blow
cut
they
off
all
paines
in
getting
assurance
,
holding
or
increasing
of
faith
?
2.
What
an
easie
principle
is
it
,
that
to
be
ignorant
is
to
be
devout
;
and
that
it
is
vain
labour
which
is
spent
in
the
Scriptures
;
as
Hosius
saith
;
and
that
they
are
the
books
of
Hereticks
,
and
they
Hereticks
that
read
them
.
What
need
we
be
at
any
paines
to
read
,
study
,
and
meditate
in
the
book
of
God
night
and
day
,
as
the
Saints
have
done
?
How
was
the
Holy
Ghost
deceived
,
yea
,
and
holy
men
,
who
have
studied
in
Gods
Law
night
and
day
?
3.
How
pleasing
i●
it
to
nature
,
to
deny
it
to
be
so
corrupt
as
it
is
;
to
say
,
it
is
but
half
dead
,
and
being
a
little
helped
can
keep
the
Law
,
and
come
out
of
Gods
debt
?
whereas
,
Eph.
2.
1
,
and
5.
what
can
a
dead
man
doe
but
rot
?
4.
How
pleaseth
it
nature
to
offer
release
from
sin
,
from
hell
,
from
p●rgatory
for
money
?
Who
would
not
whore
,
swear
,
prophane
the
Sabbath
,
resist
Magistracy
,
riot
,
&c.
if
for
a
little
money
he
may
have
licence
?
What
hypocrite
would
not
give
thousands
of
Rams
,
yea
,
the
first-born
of
his
body
for
the
sin
of
his
soul
,
Mic.
6.
7
?
5.
Whereas
the
Word
layes
a
continual
care
of
keeping
the
heart
and
thoughts
,
how
doth
that
doctrine
please
nature
,
that
unlooseth
it
from
this
care
,
that
requires
no
pain
to
keep
the
heart
,
or
to
keep
out
the
first
motions
of
sin
:
which
▪
they
say
,
is
no
sin
?
Which
makes
many
sinnes
venial
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
〈◊〉
a
small
thing
is
but
a
venial
sin
?
S●lomon
saith
,
a
fool
makes
a
mock
of
sin
.
To
conclude
,
that
must
be
a
natural
and
sens●el
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
,
down
goes
Popery
.
It
could
never
●bide
the
breath
of
Gods
mouth
,
5.
Natural
reason
an
〈◊〉
〈◊〉
the
power
of
godlinesse
.
which
blasts
and
destroyes
it
.
5.
Where
doctrine
is
truly
taught
and
believed
▪
natural
reason
raiseth
strong
ramparts
against
the
practise
of
it
.
Fo●
else
why
doe
many
Protestants
walk
after
the
lusts
of
their
hearts
,
as
the
Gentiles
,
Eph.
2.
3.
but
because
they
captivate
the
Commandement
to
their
own
reason
,
and
limit
and
confine
the
wisdome
of
God
within
the
bounds
of
their
own
carnal
wisdome
?
1.
Our
Gentry
have
reason
to
say
,
that
the
word
in
general
Instances
.
is
the
rule
of
good
life
,
but
bring
this
rule
close
home
unto
them
to
reform
their
fashions
,
to
leave
their
strange
apparel
and
painting
;
their
vain
discourses
,
their
idle
complements
,
their
gaming
,
their
service
of
pleasure
,
and
unfruitful
spending
of
their
times
:
Oh
now
they
have
reason
to
scorn
and
chafe
against
the
rule
,
and
him
that
holds
it
before
them
.
What
reason
he
should
be
so
strict
,
lesse
reason
they
should
be
as
strict
as
he
?
They
know
how
to
put
on
their
clothes
,
how
to
behave
themselves
every
where
;
and
are
wiser
than
to
follow
such
rules
as
would
make
them
as
despised
as
himself
is
.
Alas
,
that
the
wisdome
of
God
shall
be
a
rule
onely
for
our
judgements
;
but
reason
must
guide
our
practise
!
2.
Ordinary
hearers
think
they
have
reason
to
professe
religion
so
farre
as
they
may
thrive
by
it
,
and
prosper
in
the
world
;
whose
godlinesse
is
gain
,
To
trust
God
so
farre
as
they
see
him
in
some
sort
,
else
not
:
To
favour
religion
and
religious
persons
when
times
doe
;
else
not
.
To
avoid
pernicious
and
dangerous
sinnes
which
law
revengeth
,
as
murther
,
adultery
,
theft
;
but
not
covetousnesse
,
not
usury
,
not
swearing
,
not
unclean
lusts
.
Herod
will
not
part
with
his
Herodias
.
Ahab
hath
no
reason
to
respect
Micah
when
he
prophecies
evil
to
him
.
3.
Tradesmen
oppresse
,
cosen
,
lye
,
deceive
,
&c.
because
they
have
reason
to
make
the
best
of
their
own
.
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
week
,
because
they
must
walk
diligently
in
their
callings
the
six
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
Observation
.
3.
What
is
to
be
done
,
to
be
cured
spiritually
.
1
,
We
must
see
our selves
stung
and
wounded
.
As
with
deadly
poyson
:
in
4.
things
.
the
old
Serpent
,
what
are
we
to
doe
to
be
cured
?
Answ.
We
are
to
doe
five
things
.
1.
We
must
feel
our selves
stung
with
our
sinnes
,
and
confesse
our selves
stung
;
for
so
must
the
Israelite
before
he
could
be
cured
.
We
must
feel
the
poyson
and
pain
of
sin
;
and
First
,
That
this
poyson
hath
not
seated
it self
in
one
place
,
but
hath
crept
and
diffused
it self
through
all
our
parts
.
For
therefore
it
is
called
venenum
,
quod
per
venas
eat
.
And
as
the
veines
and
bloud
run
through
every
part
of
the
body
,
so
sin
through
every
part
of
the
man
.
Secondly
,
As
poyson
never
rests
till
it
come
to
the
heart
,
and
there
strikes
and
corrupts
the
fountain
of
life
:
So
our
sin
hath
mortally
wounded
our
very
hearts
,
and
strikes
at
the
life
of
grace
in
the
soul.
Thirdly
,
As
poyson
inflames
the
party
with
an
incredible
thirst
,
having
overcome
natural
moisture
,
and
eaten
up
the
spirits
:
so
sin
in
the
soul
workes
an
utter
defect
,
and
dries
up
all
waters
of
grace
,
and
makes
the
sinner
insatiable
in
drinking
up
iniquity
like
water
.
Fourthly
,
As
poyson
not
prevented
brings
speedy
and
certain
death
,
but
not
without
extream
pain
and
intolerable
torture
:
so
the
poyson
of
sin
unconquered
brings
certain
and
eternal
death
,
attended
with
horrour
of
conscience
,
desperate
feares
,
and
torments
most
exquisite
.
Thus
must
we
labour
to
feel
the
sting
of
our
sin
in
all
parts
,
farre
more
mortal
than
the
most
venomous
stings
of
most
direful
Serpents
.
2.
When
this
people
felt
themselves
stung
so
deadly
,
they
2.
Come
for
counsel
to
spiritual
Physitians
.
come
to
Moses
for
counsel
:
so
must
thou
depend
upon
the
Minister
for
direction
,
as
they
upon
Moses
.
Never
was
man
sensible
of
this
sting
,
but
he
would
run
to
the
Ministers
.
Acts
2.
37.
when
they
were
pricked
in
their
hearts
,
they
said
to
Peter
and
the
rest
,
Men
and
brethren
,
what
shall
we
doe
?
Acts
16.
30.
the
poor
Jaylor
being
stung
,
and
being
sensible
of
his
pain
,
came
trembling
and
humbling
himself
to
Paul
and
Silas
prisoners
,
saying
,
Sirs
,
what
must
I
doe
te
be
saved
?
A
conscience
truly
wounded
will
seek
to
God
,
to
his
Word
and
Ministers
;
for
it
knowes
that
God
woundeth
and
healeth
.
The
feet
of
him
that
brings
good
tidings
are
beautiful
to
an
humbled
heart
,
even
as
an
experienced
Physitian
to
a
sick
party
,
who
else
were
sure
to
be
lost
for
want
of
meanes
.
What
marvel
if
a
soul
truly
sensible
of
his
sting
and
pain
can
run
to
Gods
Ministers
;
when
a
counterfeit
humiliation
can
make
as
hard
hearted
a
King
as
Pharaoh
run
to
Moses
and
Aaron
,
and
beg
prayers
of
them
?
A
marvellous
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
sin
and
sence
of
pain
(
like
a
Doe
shot
with
an
arrow
)
run
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
run
into
the
house
of
laughter
,
and
wicked
play-houses
,
to
see
and
hear
the
Lords
Sampsons
and
Worthies
derided
,
not
without
haynous
blasphemy
.
Others
fall
a
buildding
with
Cain
,
or
set
upon
other
imployments
,
perhaps
it
is
but
an
idle
fancy
.
Some
run
perhaps
to
the
Witch
of
End
or
,
in
the
mean
time
send
away
Paul
,
as
Felix
,
or
run
against
Moses
and
his
Ministers
:
But
comfort
can
they
have
none
but
from
God
and
his
Word
:
had
not
thy
Word
(
saith
David
)
been
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
help
a
stung
Israelite
;
he
must
come
to
Moses
when
he
had
done
all
he
could
.
All
other
by-comforts
are
worm-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
than
others
,
had
they
had
so
little
sence
of
their
sting
as
others
have
:
as
the
Israelites
had
never
come
at
Moses
,
had
they
not
been
stung
.
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
carnal
men
or
councels
.
The
Lord
in
mercy
hath
brought
them
light
out
of
darknesse
:
for
pitty
had
it
been
they
had
wanted
the
sting
of
affliction
,
that
hath
driven
them
to
God
,
and
to
his
Word
,
and
Servants
.
3.
Coming
to
Moses
,
wherein
doe
they
imploy
them
?
what
questions
move
they
to
him
?
Numb.
21.
7.
Oh
their
sinne
3.
Confesse
special
sin
.
troubles
them
,
which
they
confesse
in
general
,
we
have
sinned
;
and
in
particular
,
we
have
spoken
against
the
Lord
,
and
against
thee
;
and
then
pray
him
to
help
them
in
removing
the
Serpents
:
So
thou
being
stung
,
when
thou
comest
to
Gods
Ministers
must
be
conversant
in
fruitful
and
edifiable
questions
;
thou
must
be
free
in
confession
of
such
sins
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
sins
.
Thou
will
be
careful
to
know
how
to
get
ease
of
heart
,
and
quietnesse
of
conscience
from
the
pain
and
sting
of
sin
.
So
the
converts
Act.
2.
and
so
the
Jaylor
,
What
shall
I
doe
to
be
saved
?
The
fault
of
many
is
when
they
have
meanes
of
counsel
and
comfort
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
than
meat
.
Questions
meerly
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
,
Master
,
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
sin
and
of
that
?
How
may
I
doe
to
get
mastery
of
my
corruptions
?
In
going
to
Gods
Ministers
,
let
thy
errand
be
the
same
with
the
Israelites
in
their
going
to
Moses
;
how
to
be
rid
of
the
Serpents
.
4.
Moses
directs
them
to
the
br●zen
Serpent
erected
for
4.
Goc
wholly
out
of
thy self
,
and
all
creatures
.
their
cure
;
for
Moses
himself
cannot
help
them
.
Moses
law
cannot
cure
them
;
that
rather
sharpens
the
sting
,
and
thrusts
it
deeper
into
the
flesh
and
spirit
.
He
directs
them
to
no
merits
or
works
of
their
own
to
cure
them
;
for
their
merits
brought
in
those
poysoned
stings
among
them
;
but
he
sends
them
quite
out
of
themselves
to
Gods
ordinance
,
which
was
the
brazen
Serpent
.
Thou
art
never
in
the
way
of
cure
,
till
thou
art
sent
out
of
thy self
;
out
of
the
Law
and
works
of
it
,
which
now
cannot
justifie
;
till
thou
comest
to
the
Evangelical
brazen
Serpent
,
there
is
no
hope
of
cure
.
As
the
Israelite
could
never
be
cured
till
he
acknowledged
the
brazen
Serpent
the
onely
meanes
:
so
no
more
canst
thou
,
till
thou
acknowledge
Jesus
Christ
the
onely
healing
God
;
and
that
there
is
no
other
name
in
heaven
or
earth
to
be
saved
by
,
but
the
name
Jesus
:
Onely
Christ
,
onely
Christ
,
said
that
Martyr
:
for
he
I.
Lambert
.
onely
can
give
a
perfect
righteousnesse
:
he
onely
can
cover
our
imperfections
:
he
onely
being
no
sinner
,
could
conquer
sin
:
he
onely
by
dying
could
conquer
death
:
he
onely
by
entring
into
the
grave
could
sweeten
it
:
he
onely
by
sustaining
the
sorrows
of
hell
could
shut
hell
for
all
believers
.
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
discern
whether
our
Religion
,
or
the
Roman
,
be
the
antient
and
true
Religion
of
Moses
and
the
people
of
God
:
If
a
man
stung
with
the
Serpent
come
to
us
for
counsel
and
cure
,
as
they
to
Moses
,
we
send
him
(
as
Moses
)
out
of
himself
to
Christ
onely
,
the
true
brazen
Serpent
.
Our
doctrine
leads
him
out
of
himself
,
out
of
his
own
merits
,
out
of
external
works
and
ceremonies
unto
Christ
who
is
our
peace
,
and
left
his
peace
unto
believers
;
and
by
this
meanes
,
through
Gods
blessing
,
the
Patient
attaines
true
tranquility
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
,
he
leads
him
any
way
but
the
right
,
any
whither
so
not
to
Christ
.
Instead
of
Gods
certain
direction
in
the
words
of
the
Prophets
and
Apostles
,
which
testifie
of
Christ
the
onely
brazen
Serpent
,
they
send
him
to
unsound
and
uncertain
speculations
,
fables
,
traditions
,
equal
(
say
they
)
to
Scripture
;
and
some
of
them
say
,
far
better
.
Instead
of
Christs
satisfaction
and
merit
,
they
send
him
home
to
his
own
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
own
,
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
lamp
out
of
the
Popes
Exchequer
or
Burse
,
filled
to
the
top
with
works
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
fail
,
but
never
apply
that
one
and
onely
sacrifice
upon
the
Crosse
it self
.
Now
whether
of
us
agree
with
Moses
?
5.
As
the
Israelite
must
look
up
to
the
Serpent
lifted
up
:
so
must
thou
look
up
and
behold
Christ
lifted
up
.
This
must
5.
Look
onely
unto
Christ
.
Two
wayes
.
thou
doe
two
wayes
.
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
1.
Ratione
Ligni
.
1.
Ratione
Regni
-
-
gratiae
-
gloriae
.
he
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
raised
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
believe
that
Christ
was
thus
exalted
on
the
Crosse
,
and
in
his
Kingdome
,
but
it
is
apprehensive
and
applicatory
,
and
to
believe
in
Christ
crucified
and
glorified
.
This
looking
hath
three
things
in
it
.
1.
To
believe
that
he
was
the
Son
of
God
and
son
of
man
,
our
Immanuel
2.
That
he
being
so
,
was
lift
up
,
for
the
salvation
of
believers
.
3.
That
my self
assuredly
trust
and
depend
on
him
alone
,
as
the
onely
author
▪
meritour
,
and
bestower
of
salvation
.
This
is
Evangelical
looking
on
the
Serpent
.
Now
because
this
looking
is
the
principal
thing
in
the
cure
,
we
will
consider
,
1.
How
this
looking
cures
us
.
2.
How
we
know
we
are
cured
by
our
looking
.
3.
Motives
to
stir
us
up
still
to
look
on
our
Serpent
.
Sect.
VII
.
I.
When
the
Israelite
comes
to
Moses
and
asketh
,
Oh
what
How
this
looking
cures
us
.
shall
I
doe
to
be
saved
from
death
,
being
so
deadly
stung
?
A
full
answer
to
this
question
was
,
goe
look
upon
the
brazen
Serpent
,
thou
shalt
be
whole
.
So
if
an
humble
soul
(
suppose
the
Jaylor
)
shall
come
to
the
Minister
as
Paul
or
Silas
;
Sirs
,
what
may
I
doe
to
be
saved
?
the
direct
answer
to
this
question
By
faith
.
is
,
Believe
in
the
Lord
Jesus
Christ
,
and
thou
shalt
be
saved
,
Act.
16.
31.
Act.
16.
31.
and
,
yee
are
saved
by
faith
:
and
,
Thy
faith
hath
made
the
whole
.
Quest.
But
how
doth
faith
save
us
?
And
how
by
faith
.
Answ.
Not
as
it
is
an
excellent
grace
,
nor
as
any
work
of
ours
.
We
are
not
saved
and
cured
for
believing
,
but
by
believing
.
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
applyed
by
faith
.
2.
Faith
cannot
cure
,
considered
simply
in
it self
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
soul.
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
believing
.
More
plainly
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
Jewel
,
and
yet
none
have
the
Jewel
without
the
Ring
:
So
Jesus
Christ
is
the
onely
Jewel
and
antidote
against
the
deadly
poyson
of
sin
.
This
Jewel
is
included
in
the
Ring
of
faith
.
Now
it
is
apparently
Christ
the
Jewel
that
justifieth
,
enricheth
,
cureth
;
but
we
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
soul
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
be
cured
but
by
his
own
sight
of
the
Serpent
;
and
no
man
could
be
cured
by
another
mans
looking
or
seeing
it
:
So
must
every
just
man
live
by
his
own
faith
,
Hab.
2
▪
4
No
ma●
can
be
saved
by
anothers
faith
,
or
the
faith
of
the
Church
,
but
by
his
own
special
faith
,
believing
in
particular
,
upon
assured
grounds
,
the
remission
of
his
own
sinnes
.
II.
By
what
marks
may
I
know
that
I
have
looked
on
this
2.
Marks
of
one
cured
by
looking
to
Christ
.
brazen
Serpent
for
cure
.
Answ.
By
four
marks
.
1.
If
thine
eye
have
been
rightly
affected
;
which
will
appear
in
four
particulars
.
Four
qualities
of
the
eye
that
looks
to
him
.
First
,
If
it
be
a
discerning
eye
,
cleared
to
see
in
Jesus
Christ
two
things
;
the
first
his
power
;
the
second
his
will
to
cure
.
That
he
is
able
to
help
,
being
the
mighty
God
;
and
that
he
is
willing
to
cure
,
being
a
compassionate
Saviour
,
who
himself
was
stung
to
death
,
that
he
might
have
compassion
on
them
that
are
stung
,
Heb.
2.
18.
Secondly
,
If
it
be
a
mountfull
eye
.
He
that
had
seen
the
Israelites
●…ing
about
the
bra●en
Serpent
,
should
have
seen
many
a
〈◊〉
falling
,
and
heard
many
a
deep
gr●an
,
and
pittiful
complaints
of
their
deadly
pain
and
poyson
.
Hast
thou
come
to
Jesus
Christ
with
sorow
in
thy
heart
,
with
teares
in
thy
eyes
,
with
lamentable
groans
and
complaints
of
thy
misery
by
sin
?
this
is
to
look
upon
him
for
cure
.
Zach.
12.
10.
the
members
of
the
Church
shall
▪
behold
him
and
mourn
,
as
a
man
for
his
onely
son
.
Such
lookers
on
him
,
he
looketh
upon
and
easeth
,
Mat.
11.
28.
Come
unto
me
all
that
are
weary
and
heavy
laden
,
and
I
will
ease
you
.
Thirdly
,
If
it
be
a
wishing
and
oraving
eye
:
for
there
is
affection
as
well
as
vision
in
the
eye
.
As
the
lame
man
that
lay
in
Solomons
potch
(
Act.
3.
5.
)
wistly
looked
on
Peter
and
John
,
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
,
and
take
no
denial
till
thou
be
fully
cured
;
for
so
did
the
Canaanitish
woman
prevail
.
Fourthly
,
If
it
be
a
faithfull
stedfast
eye
;
a
believing
eye
carries
cure
from
Christ
.
Christ
was
wont
to
ask
some
of
his
Patients
that
came
for
cure
,
if
they
did
believe
he
could
help
:
and
in
the
cure
,
According
to
thy
faith
be
it
unto
thee
:
and
after
the
cure
,
go
thy
way
,
thy
faith
hath
made
thee
whole
:
and
much
more
works
he
the
cure
of
soules
by
meanes
of
the
parties
faith
,
and
not
without
it
.
2.
If
the
sting
were
gone
,
and
the
poyson
of
the
Serpent
abated
,
this
was
an
infallible
sign
that
the
Israelite
was
cured
.
Consider
if
the
power
and
rage
of
sin
be
removed
,
the
guilt
of
it
gone
by
justification
;
if
the
poyson
and
stain
of
it
be
abated
,
and
daily
abolished
,
now
art
thou
in
the
way
of
cure
.
But
if
the
poyson
remain
,
that
sin
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
pain
,
and
ease
and
comfort
restored
;
which
when
the
Israelite
felt
,
it
was
a
sign
he
was
cured
:
So
if
after
sense
of
pain
and
grief
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
maintain
thy self
sted
fastly
assured
and
cheared
in
Gods
mercy
,
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
pain
was
gone
,
the
Israelite
could
goe
as
strongly
and
chearfully
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
soul
,
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
faithful
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
,
3.
Motives
to
look
up
to
our
Serpent
.
are
:
1.
Nothing
else
can
cure
us
but
Christ
.
The
Israelites
had
Gold
,
Silver
,
Manna
from
heaven
,
Water
out
of
the
Rock
,
yea
,
the
Ark
,
the
Oracle
;
but
none
of
all
these
can
help
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 self
without
Christ
,
there
were
no
help
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
himself
can
cure
without
this
looking
and
faithful
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
himself
from
doing
a
man
any
good
,
Mark
.
6.
Christ
could
doe
no
great
cure
in
Capernaum
because
of
their
unbelief
.
Neither
can
any
ordinance
of
God
doe
him
good
that
wants
faith
:
no
more
than
this
Serpent
ordained
by
God
,
could
doe
a
blind
Israelite
good
.
If
we
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
if
he
bring
not
faith
,
they
are
not
to
him
the
seales
of
faith
,
Rom.
4.
11.
but
as
seales
set
to
blanks
.
If
to
Prayer
;
it
must
be
a
prayer
of
faith
that
is
available
,
Jam.
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
;
he
must
be
of
the
houshold
of
faith
,
else
he
shall
be
but
as
Judas
among
the
Disciples
,
Gal.
6.
10.
Faith
must
be
every
where
diffused
,
to
walk
by
faith
,
live
by
faith
,
and
die
in
faith
,
as
the
Saints
in
former
ages
have
done
for
our
imitation
.
3.
We
must
hold
on
this
expectation
on
our
Serpent
,
as
the
Israelites
did
till
they
were
perfectly
cured
.
And
because
we
can
never
be
perfectly
cured
in
this
life
,
but
onely
in
part
;
we
must
still
look
up
to
Jesus
the
Author
and
finisher
of
our
faith
,
Heb.
12.
2.
till
we
be
fully
and
perfectly
healed
.
Hence
it
is
,
that
the
Lord
will
never
have
this
Brazen
Serpent
taken
down
as
the
other
was
after
a
short
time
,
but
hath
appointed
the
Ministery
to
lift
him
up
,
and
hold
him
perpetually
before
our
eyes
so
long
as
we
are
here
below
,
and
enjoyned
us
the
constant
use
of
it
all
the
while
we
are
in
this
wildernesse
,
which
were
needlesse
if
we
had
once
attained
our
perfect
cure
.
This
is
a
strong
motive
to
hold
our
eyes
fast
fixed
upon
Jesus
Christ
,
till
we
come
to
enjoy
him
as
he
is
;
when
all
Ministery
shall
cease
,
and
the
Lamb
shall
be
all
in
all
.
Sect.
VIII
.
From
this
so
excellent
a
figure
ariseth
a
bright
Sun
of
light
Use
of
comfort
,
in
five
particulars
.
and
comfort
for
all
the
faithful
.
1.
The
Israelite
that
could
look
to
the
Serpent
,
if
his
eye
were
never
so
tender
,
weak
,
or
dim
,
yet
was
cured
.
Thou
that
art
the
weakest
believer
,
be
comforted
,
thy
weak
faith
shall
save
thee
,
thy
smoaking
flax
shall
not
be
quenched
,
but
cleared
to
farther
brightnesse
.
Thy
weak
hand
shall
be
able
to
receive
and
hold
the
gift
of
righteousnesse
and
eternal
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
be
so
much
comfort
in
weak
faith
,
how
much
is
there
in
strong
?
2.
The
Israelite
stung
never
so
often
,
if
so
often
he
did
look
on
the
Serpent
,
so
often
he
was
cured
.
Oh
singular
comfort
!
Thou
that
renewest
thy
sins
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
,
and
so
many
times
returnest
by
faith
in
Christ
,
and
say
,
It
repents
me
:
by
this
looking
upon
the
brazen
Serpents
all
those
wounds
shall
be
cured
.
Yet
with
this
caution
.
That
as
he
had
been
a
mad
Israelite
,
who
because
there
was
a
Serpent
set
up
to
cure
him
,
would
therefore
run
of
purpose
among
Serpents
to
be
stung
by
them
:
So
is
he
no
lesse
witlesse
a
Christian
,
who
therefore
willingly
makes
his
sin
abound
,
because
grace
hath
abounded
.
A
mad
man
he
is
,
that
will
therefore
break
his
head
,
or
wound
his
members
,
because
he
hath
a
soveraign
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
sins
be
as
red
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
sins
be
festered
and
of
long
continuance
:
Now
come
to
the
Brazen
Serpent
.
Never
was
any
Israelite
that
could
look
on
the
Serpent
,
sent
away
uncured
:
But
there
is
ten
thousand
times
more
vertue
in
Jesus
Christ
,
than
in
ten
millions
of
brazen
Serpents
;
onely
look
on
this
Serpent
by
the
eye
of
faith
,
turn
from
all
thy
sins
,
and
be
saved
.
4.
The
Israelites
looking
on
the
Serpent
brought
present
cure
and
ease
,
and
they
went
away
rejoycing
.
If
thou
believest
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
keep
it
from
sinking
,
as
once
it
did
Peter
,
Mat.
14.
29.
In
this
is
the
beginning
and
accomplishment
of
thy
happinesse
.
The
converted
Gaolor
went
away
rejoycing
that
he
and
his
house
believed
,
Act.
16.
34.
Now
if
one
sight
of
faith
in
this
our
absence
from
Christ
be
so
joyful
a
thing
:
what
shall
the
sight
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
poyson
them
,
but
not
kill
them
:
So
the
believer
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
sin
where
is
thy
sting
?
Oh
hell
where
is
thy
victory
?
Nay
,
Thanks
be
to
God
,
who
hath
given
us
victory
by
our
Lord
Jesus
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
hurtful
.
Greater
is
the
power
of
faith
in
the
Lord
Jesus
;
which
though
our
sinnes
in
themselves
are
most
venomous
and
poysonful
stings
,
and
such
as
we
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
help
us
,
and
make
us
better
;
more
humble
,
more
wise
,
more
watchful
.
Thus
our
good
God
(
who
out
of
the
most
infinite
curse
of
Christ
his
Son
on
the
Crosse
,
brought
forth
to
us
the
most
infinite
blessing
which
fills
heaven
and
earth
)
doth
out
of
our
cursed
sins
bring
forth
his
own
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
.