〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
PARALLELS
.
In
which
is
shewed
How
the
Types
of
Christ
and
the
Church
,
and
the
Resemblances
by
which
they
are
set
forth
in
Scripture
,
are
made
good
and
fulfilled
in
Christ
and
the
Church
,
and
how
Christ
and
his
Church
do
answer
them
all
.
LIB.
I.
CHAP.
I.
IT
being
my
intent
to
represent
to
the
World
,
for
their
benefit
,
a
Comparison
between
Christ
the
Head
of
the
Church
;
and
the
Church
,
the
Mystical
Body
of
Christ
,
and
the
Types
by
which
they
are
severally
fore-signified
in
the
Old
Testament
,
or
the
Resemblances
by
which
they
are
set
forth
either
in
the
Old
or
New
Testament
;
I
shall
(
as
there
is
just
cause
)
speak
first
of
Christ
the
Head
,
and
afterwards
of
the
Church
his
Mystical
Body
.
And
,
for
that
which
concerns
Christ
,
I
shall
endeavor
to
shew
the
proportion
,
first
,
between
Christ
and
the
Types
,
by
which
he
was
fore-signified
to
the
Jewish
Church
;
and
then
between
Him
and
the
Similitudes
and
Resemblances
,
by
which
he
is
set
forth
in
Scripture
.
The
Types
of
Christ
were
either
Persons
or
Things
.
The
Persons
are
divers
,
which
I
shall
lay
down
in
order
.
CHAP.
II.
THe
Persons
,
which
I
finde
noted
as
Types
of
Christ
,
either
in
the
ancient
Fathers
and
Doctors
of
the
Church
,
or
in
our
Modern
Divines
,
either
Foreign
,
or
of
our
own
Church
,
were
either
such
,
as
lived
before
the
Law
,
or
under
the
Law
.
Of
those
that
were
before
the
Law
,
take
this
account
.
Adam
,
the
Protoplast
,
the
first
man
,
and
Christ
,
the
second
Adam
,
compared
.
Adam
is
by
the
Apostle
acknowledged
to
be
a
Type
of
Christ
,
for
so
he
says
plainly
,
That
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
figure
of
him
that
was
to
come
,
that
is
,
of
Christ
,
in
that
,
as
Adam
communicated
his
Offence
,
and
the
fruits
of
it
to
all
,
that
come
from
him
in
the
way
of
ordinary
generation
,
so
Christ
communicates
his
Obedience
,
and
the
fruits
of
it
unto
all
,
that
come
from
him
in
the
way
of
Spiritual
Regeneration
.
And
so
the
Apostle
proceeds
to
manifest
it
in
many
particulars
:
for
he
adds
;
As
by
the
Offence
of
one
,
Judgment
came
upon
all
men
to
Condemnation
;
so
by
the
Righteousness
of
one
,
the
free
Gift
came
upon
all
men
unto
Justification
of
Life
:
And
,
As
by
one
mans
Disobedience
many
were
made
sinners
,
so
by
the
Obedience
of
one
shall
many
be
made
righteous
.
Elsewhere
also
doth
the
Apostle
thus
make
the
Comparison
;
As
by
Adam
all
dye
,
so
by
Christ
shall
all
be
made
alive
.
And
so
doth
St.
Austin
make
the
Comparison
;
Ep.
157.
ad
Optat.
Milevit
.
in
appendice
operum
Hieronymi
.
As
none
are
under
the
Kingdom
of
Death
without
Adam
,
so
none
are
in
the
Kingdom
of
Life
without
christ
:
As
by
Adam
all
are
unrighteous
,
so
by
Christ
all
are
righteous
:
As
by
Adam
all
men
were
made
mortal
by
way
of
punishment
,
so
by
Christ
all
the
Children
of
God
are
graciously
made
immortal
.
Prosper
,
from
St.
Austin
,
doth
somewhat
otherwise
follow
the
Comparison
:
Adam
slept
,
that
Eve
might
be
made
:
Christ
dyed
,
Prosp.
sent.
ex
August
.
sent.
329.
that
the
Church
might
be
made
.
Adam
sleeping
,
Eve
was
made
out
of
his
side
:
Christ
being
dead
,
his
side
was
opened
with
the
Spear
,
whence
issued
the
Sacraments
,
of
which
the
Church
is
formed
.
Hear
him
again
:
De
promiss
.
&
praedict.
Dei
,
part.
1.
cap.
1.
Out
of
the
side
of
Adam
,
Eve
was
formed
:
and
out
of
the
side
of
Christ
hanging
on
the
Cross
,
the
Church
was
to
be
formed
.
This
way
also
doth
Gregory
the
Great
make
the
Comparison
,
in
these
words
:
Adam
sleeping
,
Eve
is
brought
forth
:
In
Ezech.
lib.
1.
cap.
6.
so
Christ
dying
,
the
Church
is
formed
.
And
this
allusion
doth
learned
Zinchy
follow
at
large
in
his
Treatise
of
the
Spiritual
Marriage
between
Christ
and
his
Church
.
And
,
among
our
own
Divines
,
Dr.
Maxey
,
in
his
Sermon
of
Mans
Excellency
,
among
his
printed
Sermons
,
p.
417.
&c.
Broughton
makes
the
Comparison
between
Christ
and
Adam
in
many
particulars
:
The
first
Adam
was
made
a
Soul
having
life
,
of
Earth
earthy
:
and
therefore
by
the
Earthly
one
came
Disobedience
,
Sin
,
Judgment
,
Condemnation
,
Death
.
The
second
Adam
was
made
a
Spirit
,
giving
life
,
from
Heaven
heavenly
;
and
therefore
by
the
Heavenly
One
came
Obedience
,
Grace
,
Forgiveness
,
Justification
,
Life
.
Adam
was
made
the
sixth
day
,
and
did
eat
of
the
forbidden
Tree
the
sixth
hour
.
Christ
reforming
Man
,
and
healing
the
Fall
,
is
fastened
to
the
Tree
the
sixth
day
,
and
the
sixth
hour
.
Adam
was
made
a
man
without
a
Father
,
made
not
inferior
to
the
Angels
,
and
lost
all
.
Christ
was
made
man
without
a
Father
,
made
lower
then
the
Angels
,
is
crowned
with
Glory
,
and
all
the
Angels
worship
him
.
Adam
was
tempted
;
Christ
was
tempted
.
Adam
lost
Salvation
at
the
time
of
eating
:
Christ
brought
Salvation
to
all
at
the
time
of
eating
.
Adam
was
made
Ruler
of
the
World
,
and
lost
it
:
Christ
was
made
Ruler
of
the
World
,
and
did
hold
it
.
Adam
did
fall
in
the
Garden
:
Christ
went
into
a
garden
to
recover
Adams
fall
in
the
garden
.
Adams
soul
was
in
darknesse
from
the
sixth
,
till
the
ninth
hour
.
Christ
,
when
he
suffered
,
caused
darkness
to
cover
the
whole
earth
from
the
sixth
,
to
the
ninth
hour
.
Adam
,
by
breaking
one
commandement
,
lost
all
:
Christ
,
by
fulfilling
all
the
commandements
brought
life
to
all
.
Adam
was
called
to
account
at
the
ninth
hour
:
Christ
at
the
ninth
hour
gives
up
the
ghost
,
and
goes
to
give
account
to
his
Father
.
Adam
was
debarred
of
the
tree
of
life
:
Christ
is
the
true
tree
of
life
.
Adam
was
driven
out
of
Paradise
:
Christ
on
that
day
opened
Paradise
to
the
poor
thiefe
.
Adam
was
the
head
of
his
wife
:
Christ
is
the
head
of
his
Church
.
Adam
was
a
King
,
a
Prophet
,
and
a
Sacrificer
:
Christ
was
a
King
,
a
Prophet
,
and
a
Sacrificer
.
Adam
lived
1000
years
,
wanting
70
:
Christ
was
born
70
years
before
4000.
Zanchy
doth
in
two
things
note
the
parallel
between
Christ
and
Adam
.
1.
Adam
was
created
on
the
sixth
day
,
so
in
the
sixth
Age
,
in
the
fulnesse
of
Time
,
the
Son
of
God
was
sent
,
who
was
made
man
,
and
under
the
Law
,
that
he
might
free
us
from
sin
and
from
death
.
De
Creat
.
part
3.
l.
1.
c.
1.
p.
605.
2.
After
Adam
,
created
on
the
sixth
day
,
followed
the
Sabboth
in
which
God
rested
from
his
works
;
so
after
Christ
,
sent
in
the
sixth
Age
,
no
other
Saviour
is
to
be
looked
for
:
for
now
in
the
last
dayes
he
hath
spoken
by
his
Son
,
Heb.
1.2
.
but
an
Eternal
Sabboth
is
to
be
expected
by
us
.
CHAP.
III.
Christ
and
Abel
compared
.
OF
this
hear
S.
Austin
.
Abel
,
the
younger
brother
was
slain
by
his
elder
brother
,
contr.
Faust
.
Manich.
l.
12.
c.
9.
namely
Cain
,
and
Christ
,
the
head
of
the
younger
people
,
namely
the
Gentiles
,
was
slain
by
the
elder
people
,
the
Jewes
:
Abel
in
the
field
,
Christ
in
the
mount
Calvary
.
And
a
little
after
he
addes
.
The
voice
of
the
blood
of
Abel
cried
to
God
from
the
earth
,
Ibid.
c.
11.
and
the
blood
of
Christ
hath
a
loud
voice
.
Cain
was
cursed
from
the
earth
,
and
the
incredulous
people
of
the
Jewes
is
cursed
from
the
Church
.
Christ
and
Seth.
The
name
Seth
,
signifies
foundation
:
and
Christ
is
the
rock
,
and
sure
foundation
of
his
Church
.
Seth
was
begot
in
the
image
of
his
father
Adam
,
and
Christ
is
the
very
character
of
his
fathers
person
.
Broughton
makes
the
comparison
thus
.
His
name
signifies
,
striken
or
heart-wounded
.
And
he
was
so
called
,
in
respect
of
some
inward
sorrow
,
that
he
should
bear
for
the
afflictions
of
the
sword
.
And
Christ
was
both
outwardly
stricken
and
inwardly
wounded
.
Outwardly
,
when
in
the
open
Hall
he
was
buffeted
,
scourged
,
and
spit
at
;
and
upon
the
Cross
,
peirced
both
hands
,
feet
,
and
sides
.
Inwardly
when
he
was
reviled
with
blasphemous
speeches
at
his
death
,
and
when
,
instead
of
drink
to
comfort
him
,
they
gave
him
gall
and
myrrhe
mingled
together
:
but
most
especially
when
his
guiltlesse
soul
did
suffer
torments
,
to
redeem
our
guilty
souls
from
the
tryal
of
Satan
.
Christ
and
Henoch
.
Broughton
makes
the
parallel
thus
.
Henoch
was
a
Prophet
,
for
he
prophesied
of
the
destruction
of
the
world
by
the
floud
;
and
Christ
was
a
Prophet
,
and
prophesied
of
the
destruction
of
the
world
.
Henoch
walked
with
God
;
and
Christ
did
the
will
of
his
Father
:
The
dayes
of
Henoch
were
as
the
dayes
of
the
Sun
,
365
yeares
,
according
to
the
dayes
of
the
year
,
a
day
for
a
year
.
And
Christ
is
the
bright
Sun
of
justice
,
whose
dayes
are
as
the
dayes
of
the
Sun
.
Christ
and
Methuselah
.
Broughton
makes
Methuselah
a
type
of
Christ
in
regard
of
his
name
.
The
name
,
Christ
and
Noah
.
Contr.
Faust
.
Manich.
l.
12.
c.
24.
Of
this
hear
St.
Austin
also
:
As
Noah
,
so
Christ
drunk
of
his
Vineyard
that
Cup
,
which
could
not
pass
by
him
;
and
so
the
infirmity
of
his
mortal
body
was
discovered
.
Noah
was
a
Preacher
of
Righteousness
;
and
Christ
was
the
true
Preacher
of
Righteousness
,
Dan.
9.
Noah
found
grace
before
God
;
and
Christ
grew
in
favor
with
God
and
man
,
Luke
2.
Noah
was
a
King
,
Prophet
,
and
Sacrificer
;
and
so
was
Christ
.
CHAP.
IV.
HItherto
I
have
set
before
you
the
Types
of
Christ
that
lived
before
the
Flood
;
now
follow
those
that
lived
after
the
Flood
,
before
the
giving
of
the
Law
upon
Mount
Sinai
.
Christ
and
Melchisedech
.
It
is
plain
,
that
the
Scripture
makes
Melchisedech
a
Type
of
Christ
:
for
both
it
was
in
the
Old
Testament
foretold
,
that
Christ
should
be
a
Priest
after
the
order
of
Melchisedech
;
That
he
was
made
a
Priest
after
the
order
of
Melchisedech
:
and
then
he
proceeds
in
many
words
to
set
out
and
describe
this
Melchisedech
:
from
whence
many
of
the
Divines
of
the
Reformed
Church
have
taken
knowledg
of
many
resemblances
between
Christ
and
Melchisedech
.
Among
the
rest
,
Goulartius
takes
knowledg
of
these
.
Melchisedech
was
both
King
and
Priest
;
An.
in
Cypr.
p.
182.
col
.
2.
Sicut
ille
Abrahae
milites
refecit
,
ita
Dominus
,
relinquendo
Sacramentum
coenae
,
Dei
Patris
exercitum
,
Ecclesiam
,
inquam
,
suam
perpetuo
restaurat
.
Annot.
in
Cypr.
p.
505.
col.
2.
init
.
and
such
indeed
is
Christ
alone
.
He
was
King
of
Peace
and
Righteousnesse
;
such
indeed
is
Christ
alone
.
Melchisedeck
is
set
out
to
be
considered
as
greater
then
Abraham
,
in
repect
of
his
Priesthood
,
as
receiving
Tythes
of
him
,
and
as
a
Preist
,
blessing
him
:
such
indeed
is
Christ
,
upon
whom
depends
the
sanctification
of
Abraham
himself
,
and
of
all
believers
,
and
to
whom
,
in
this
respect
,
all
owe
Worship
and
Veneration
,
as
the
author
of
all
.
The
same
Author
elsewhere
adds
.
As
he
,
that
is
,
Melchisedech
,
refreshed
the
Souldiers
of
Abraham
,
so
Christ
doth
perpetually
refresh
the
Army
of
God
the
Father
,
that
is
,
his
Church
,
by
leaving
the
Sacrament
of
the
Lords
Supper
for
their
constant
use
.
And
of
all
the
foregoing
particulars
our
learned
Mason
,
sometimes
Archdeacon
of
Norfolk
takes
notice
.
CHAP.
V.
Christ
and
Isaac
.
OF
this
hear
the
Author
of
that
imperfect
work
upon
St.
Mathews
Gospel
,
among
the
Commentaris
of
St.
Chrysostome
upon
the
new
Testament
,
where
he
doth
make
them
to
agree
in
three
things
.
2.10
,
11.
Sed
iste
per
virginem
,
ille
de
anu
;
ambo
praeter
spem
naturae
:
ille
,
postquam
mater
ejus
parere
posse
cessaverat
:
iste
,
priusquam
mater
ejus
parere
posse
coepisset
.
Sicut
ille
ligna
portavit
,
ubi
fuerat
incendendus
;
sic
&
iste
lignum
portavit
,
ubi
fuerat
crucifigendus
:
Sicut
ille
non
restitit
Abrahae
,
cum
eum
occidere
vellet
:
Sic
&
iste
non
contradixit
Patri
,
sed
paratus
respondit
:
Non
sicut
ego
volo
,
sed
sicut
tu
vis
Math.
26.39
Hom.
1.
1
As
Isaac
,
his
parents
being
now
past
hope
,
in
extreme
old
age
,
was
given
,
as
a
matter
of
joy
to
all
his
friends
:
so
our
Isaac
(
namely
Christ
)
was
brought
forth
in
the
last
Age
of
the
world
,
an
occasion
of
joy
to
all
nations
,
as
it
is
foretold
,
Luk.
2.10
,
11.
Christ
indeed
by
a
Virgin
,
Isaac
of
an
old
woman
,
but
both
beyond
the
hope
of
nature
:
Isaac
,
after
his
mothers
power
to
bring
forth
had
ceased
,
Christ
,
before
his
mother
began
to
be
able
to
bring
forth
.
2.
As
Isaak
carryed
the
wood
,
on
which
he
was
to
be
Sacrificed
;
so
did
Christ
carry
the
Crosse
,
on
which
he
was
to
be
crucified
.
3.
As
Isaac
withstood
not
his
father
,
when
he
would
kill
him
,
so
neither
did
our
b●●ssed
Saviour
contradict
his
Father
,
but
readily
answered
,
N●t
as
I
will
,
but
as
thou
wilt
,
Math.
26
39.
contra
Faust
.
Manich.
lib.
12.
c.
25.
And
the
second
of
these
particulars
is
mentioned
by
St.
Austin
.
Who
else
in
Isaac
did
bear
the
wood
,
which
was
to
burn
him
,
as
the
sacrifice
,
but
he
that
did
afterwards
bear
the
crosse
,
on
which
he
was
afterward
to
suffer
death
?
And
Prosper
excellently
enlarges
himself
about
this
.
'
Abraham
(
saies
he
)
saw
the
day
of
the
Passion
of
the
Son
of
God
figured
in
his
owne
son
,
de
promiss
.
&
praediction
.
part.
1.
c.
17.
in
that
he
spared
not
his
onely
Son
,
in
that
he
took
a
three
dayes
journey
to
the
altar
of
the
crosse
with
his
harmlesse
sacrifice
:
in
that
his
son
did
patiently
and
without
any
crying
out
,
give
his
obedient
throat
to
his
father
,
ready
now
to
give
the
fatal
stroke
,
being
like
the
sheep
before
the
shearer
:
and
that
Isaac
withstood
not
the
binding
of
himself
to
the
wood
,
which
himself
had
carryed
.
That
the
Ram
,
held
in
the
Bush
by
his
horns
,
foreshewing
Christ
crowned
with
thorns
,
was
offered
up
in
stead
of
Isaac
,
so
that
Isaac
was
not
offered
up
in
sacrifice
,
because
the
son
of
God
was
presently
to
rise
again
.
And
then
the
learned
Father
concludes
all
in
these
words
.
All
these
things
,
Gregory
the
Great
mentions
also
Isaac
,
In
Ezek.
l.
1.
hom.
6.
as
a
type
of
Christ
in
these
words
,
Isaac
;
is
led
forth
to
be
sacrificed
,
he
carries
the
wood
,
he
is
layd
upon
the
Altar
(
nay
(
I
may
add
)
his
fathers
hand
,
furnish't
with
a
slaughtering
knife
is
stretched
out
to
give
the
fatal
stroke
)
and
yet
Isaac's
life
is
spared
:
so
Christ
is
led
out
to
his
Passion
,
carries
the
wood
of
his
own
Crosse
,
and
so
by
death
was
sacrificed
for
us
,
as
he
was
man
,
that
yet
,
as
he
is
God
he
remained
immortal
.
Broughton
makes
the
comparison
to
stand
thus
between
Christ
and
Isaac
.
Abraham
offered
his
son
Isaac
upon
the
Altar
,
Jam.
2.
And
God
did
not
spare
his
own
son
,
CHAP.
VI.
Christ
and
Jacob.
HEar
Justin
Martyr
.
'
Jacob
served
Laban
for
the
speckled
and
spotted
cattel
.
And
Christ
served
an
hard
service
even
until
the
crosse
for
divers
men
of
all
sorts
,
Advers.
haeres
.
l.
4.
c.
38.
Hear
Irenaeus
,
Iacob
layd
hold
on
his
brothers
heel
in
his
birth
and
therefore
he
was
called
Iacob
,
i.
e.
a
supplanter
,
striving
and
overcoming
,
as
we
read
it
said
of
him
,
he
went
out
conquering
and
to
conquer
,
Rev.
6.2
.
And
a
little
after
,
Iacob
got
the
birthright
,
Primogenita
accepit
Jacob
,
cum
ea
vituperabat
frater
ejus
,
&
junior
populus
Christum
primogenitum
accepit
,
cum
eum
repulit
populus
aetate
provectior
,
dicens
,
Non
habemus
Regem
nisi
Caesarem
.
ibid.
Omnia
fecit
Jacob
,
propter
juniorem
,
quae
praefigurabat
Ecclesiam
,
propter
quam
omnia
sustinuit
Christus
.
Ibid.
when
his
brother
despised
it
,
and
the
younger
people
received
Christ
the
first
born
,
when
the
elder
people
refused
him
;
saying
,
We
have
no
King
but
Caesar
,
Ioh.
1.
And
a
little
after
,
'
Iacob
did
all
his
service
for
the
younger
sister
,
which
prefigured
the
Church
,
for
whom
Christ
did
undergo
all
his
Passion
.
Hear
St.
Austin
.
De
Temp.
ser.
80.
How
Christ
was
to
come
into
the
world
,
to
be
married
to
his
Church
,
it
was
prefigured
in
blessed
Iacob
,
travelling
into
a
far
Country
to
seek
a
wife
.
Jacob
first
saw
Rachel
at
the
well
;
and
at
the
water
of
Baptisme
Christ
was
to
finde
his
Church
.
And
this
,
that
Jacob
in
that
journey
took
two
wives
,
did
prefigure
two
people
,
namely
of
the
Jewes
and
of
the
Gentiles
.
i.
e.
sibi
acquireret
:
medulla
enim
hujus
mundi
sunt
homines
sancti
hom.
1.
Finally
,
hear
the
Author
of
that
imperfect
work
upon
St.
Matthews
Gospel
.
As
Jacob
had
twelve
sons
,
so
our
Jacob
had
twelve
Apostles
,
begotten
not
after
the
flesh
,
but
after
the
spirit
.
And
as
he
with
his
twelve
sons
descended
into
Aegypt
,
there
to
be
multiplied
,
so
Christ
,
with
his
12.
disciples
descended
,
and
was
multiplied
in
the
whole
world
.
And
as
he
went
down
to
eat
the
marrow
of
Aegypt
,
so
Christ
came
into
this
world
,
to
eat
the
marrow
of
the
world
,
namely
,
that
he
might
gain
it
to
himself
:
for
the
marrow
of
this
world
,
are
holy
men
.
Christ
and
Judah
the
son
of
Jacob.
Hear
the
author
of
that
imperfect
work
upon
St.
Matthews
Gospel
.
Judah
is
interpreted
a
confessor
,
and
Christ
was
to
be
a
confessor
to
his
Father
;
for
so
he
sayes
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Father
I
confesse
to
thee
,
hom.
1.
or
as
it
s
Translated
in
our
Books
,
I
thank
thee
,
(
Matth.
11.25
.
)
And
as
Judah
joyned
himself
to
an
harlot
,
and
gave
her
his
staffe
and
his
ring
,
so
Christ
joyned
himself
to
the
Church
of
the
Gentiles
,
once
an
Harlot
;
and
gave
her
for
her
reward
,
the
staffe
or
rod
of
the
Crosse
,
and
the
Ring
of
the
Holy
Ghost
by
Baptisme
.
CHAP.
VII
.
Christ
and
Joseph
the
son
of
Jacob.
HEar
Tertullian
.
Joseph
died
prefigure
Christ
,
Contr.
Jud.
in
that
he
was
sold
by
his
brethren
into
Aegypt
,
so
Christ
was
sold
by
his
brethren
,
being
betrayed
by
Judas
.
Hear
Arnobius
.
As
Joseph
helped
the
Israelites
,
in
the
time
of
famine
,
who
was
sold
,
who
being
sold
,
In
Psal.
105.
rose
at
last
to
a
Kingdom
,
and
relieved
many
Nations
and
Countries
ready
to
perish
with
famine
:
so
Christ
,
being
sold
by
Judas
,
was
exalted
on
the
Crosse
,
having
been
first
falsely
accused
by
the
Synagogue
as
Joseph
was
by
his
wanton
Mistresse
.
After
this
rising
from
the
dead
,
he
received
a
Kingdom
,
and
opening
his
treasures
,
relieved
thousands
of
generations
with
corn
,
wine
,
and
oil
.
And
as
Joseph
instructed
the
Princes
of
Pharaoh
and
taught
his
Senators
wisdome
,
so
Christ
his
Apostles
.
Hear
St.
Ambrose
.
Joseph
is
sent
to
his
brethren
:
so
Christ
:
His
brethren
said
of
him
,
Let
us
kill
him
:
such
words
uttered
they
,
that
thought
of
that
sacrilegious
parricide
,
Matth.
21.38
.
Joan.
18.31
.
Exutus
est
Joseph
tunica
,
Christus
tunica
,
hoc
est
,
carne
,
quam
assumpsit
,
exutus
est
.
To.
4.
de
S.
Joseph
.
cap.
3.
This
is
the
heir
,
come
let
us
kill
him
.
His
brethren
added
,
And
let
us
see
what
will
become
of
his
dreams
.
This
is
written
of
Joseph
,
it
was
accomplished
in
Christ
,
when
the
Jews
said
in
his
Passion
;
If
he
be
the
King
of
Israel
,
let
him
come
down
from
the
Crosse
.
Joseph
was
sold
to
the
Ishmaelites
,
so
Christ
was
sold
to
them
that
hated
their
God
.
They
said
,
let
not
our
hands
be
upon
him
:
and
thus
the
Iewes
said
in
the
Lords
Passion
,
Ioh.
18.31
.
It
s
not
lawful
for
us
to
put
any
man
to
death
.
Joseph
was
strip't
of
his
coat
,
And
so
Christ
was
stript
of
his
coat
,
that
is
,
of
his
flesh
,
which
he
had
assumed
:
yea
,
and
according
to
the
letter
,
of
his
garments
,
when
they
would
crucify
him
.
And
afterwards
the
same
Father
adds
.
Ioseph
opened
his
storehouses
,
so
Christ
opened
his
hidden
treasuers
of
wisdome
and
knowledge
of
heavenly
mysteries
that
none
might
want
food
.
Ejusd.
lib.
c.
7.
Nor
did
Christ
sell
to
a
few
in
Iudaea
,
but
he
sold
to
all
,
that
all
might
believe
in
him
;
as
all
Countreyes
came
into
Aegypt
to
Ioseph
,
to
buy
corn
,
and
he
sold
to
them
all
.
Hear
St.
Austin
.
Ioseph's
brethren
,
selling
him
,
did
cast
him
from
them
,
but
,
to
.
4.
quaest.
super
libr.
Judic
.
sic
,
qui
abjecerunt
Christum
,
ad
cum
rursus
conversi
,
in
to
inveniunt
salutem
.
when
they
were
pressed
with
famine
,
they
fly
to
his
help
:
so
they
that
rejected
Christ
,
turning
to
him
again
,
finde
salvation
in
him
.
And
elsewhere
the
same
Father
.
Joseph
,
to
.
4.
de
83.
quaestion
.
q.
58.
persecuted
by
his
brethren
,
is
honoured
by
strangers
:
so
Christ
,
the
Jewes
persecuting
him
,
is
magnified
by
the
Gentiles
.
And
again
elsewhere
.
i.
e.
populi
Christiani
,
Joh.
12.24
To.
16.
de
temp.
ser.
84.
While
Ioseph
lived
,
the
children
of
Israel
are
not
said
to
have
increased
in
number
,
but
after
his
death
,
they
did
mightily
increase
.
This
was
a
figure
in
Ioseph
,
but
it
was
accomplished
in
Christ
:
while
our
Ioseph
,
namely
Christ
,
lived
on
the
earth
,
few
believed
on
him
,
but
after
he
was
dead
and
risen
again
,
the
Israelites
,
that
is
,
the
Christian
people
,
were
exceedingly
increased
in
the
whole
world
,
as
he
himself
sayd
.
Except
a
corn
of
wheat
fall
into
the
earth
and
dye
,
it
remains
alone
,
but
if
it
dye
,
it
brings
forth
much
fruit
,
Joh.
12.24
.
And
afterwards
,
Ver.
32.
if
I
be
lifted
up
from
the
earth
,
I
will
'
draw
all
men
to
me
.
Ver.
33.
And
this
,
sayes
the
Evangelist
,
he
spake
of
his
death
.
Hear
St.
Chrysostome
.
As
Ioseph
went
to
his
brethren
to
visit
them
,
and
they
,
neither
regarding
the
Brotherhood
nor
the
cause
of
his
coming
,
To.
2.
In.
genes
hom.
61.
thought
first
of
killing
him
,
but
afterwards
sold
him
to
barbarous
people
,
so
our
Lord
came
to
visit
mankind
,
and
having
taken
humane
flesh
upon
him
,
so
he
came
:
but
the
unthankful
Jews
endeavoured
to
kill
the
Phisitian
of
soules
and
bodies
,
and
did
actually
accomplish
this
intended
murder
:
and
these
indeed
,
having
apprehended
him
,
and
delivered
him
to
be
crucified
,
killed
him
:
but
those
indeed
consulted
Iosephs
death
,
but
did
not
actually
accomplish
it
;
for
it
was
meet
,
that
the
type
should
have
somewhat
lesse
,
then
the
truth
.
And
so
the
same
Father
elsewhere
.
Many
things
are
found
alike
in
Ioseph
,
and
in
our
Lord
.
Iosephs
own
brethren
layd
in
wait
for
him
,
so
our
Lord.
To.
6.
ser.
de
negat
.
Petri.
Joseph
was
stript
of
his
party-coloured
coat
so
our
Lord
.
Ioseph
was
sold
to
the
Ishmaelites
,
so
our
Lord
by
Iudas
to
the
Pharisees
.
Ioseph
cast
into
an
empty
pit
,
came
out
unhurt
;
so
our
Lord
,
buried
in
a
new
sepulchre
,
rose
again
the
third
day
.
Ioseph
was
made
known
to
his
brethren
,
and
our
Lord
,
after
his
resurrection
was
made
manifest
to
his
disciples
.
Ioseph
being
in
prison
with
Pharaohs
two
Officers
,
declared
to
them
their
dreames
,
hanging
the
one
,
and
restoring
the
other
to
his
Office
:
So
our
Lord
being
crucified
with
two
malefactors
,
sent
the
incredulous
one
to
hell
,
and
made
the
believing
thief
a
Citizen
of
Paradise
.
Ioseph
was
sayd
to
be
devoured
by
some
cruel
beast
,
and
was
proclaimed
,
as
a
King
.
And
our
Lord
was
crucified
as
man
,
but
glorified
,
as
God
.
Finally
,
hear
Prosper
.
Iacob
loved
Ioseph
:
and
God
said
of
his
Son
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
Matth.
3.17
.
De
praedict.
Dei
part.
1.
c.
25.
Ioseph
dreamed
a
dreame
and
told
it
his
brethren
,
I
thought
,
we
were
binding
sheaves
in
the
field
,
and
my
sheafe
arose
and
stood
up
:
and
your
sheaves
did
obeysance
to
mine
,
Gen.
37.7
.
This
did
Iacob
foretell
to
come
to
passe
in
Christ
,
while
,
blessing
Iudah
,
he
sayd
,
all
thy
fathers
children
shall
bow
down
unto
thee
,
Gen.
49.8
.
Again
,
he
saw
other
mysteries
in
a
dream
,
which
also
he
shewed
to
his
brethren
,
Gen.
37.9
.
Behold
,
I
have
dreamed
another
dreame
,
and
behold
,
the
Sun
,
Moon
,
and
eleven
Stars
made
obeysance
to
me
:
and
of
our
Ioseph
,
the
Lord
Jesus
Christ
it
is
sayd
by
the
Prophet
,
Praise
him
,
Sun
and
Moon
;
praise
him
,
all
ye
stars
of
light
,
Psal.
148.3
.
The
same
Father
goes
on
with
the
story
and
applies
it
unto
Christ
.
Ioseph
is
sent
to
visit
his
brethren
and
the
sheep
,
and
our
Ioseph
sayd
,
I
am
not
sent
,
Ib.
c.
26.
but
to
the
lost
sheep
of
the
house
of
Israel
.
Ioseph's
brethren
hated
him
for
his
dreames
.
And
Christ
sayes
of
his
brethren
the
Iews
,
they
hated
me
without
a
cause
,
Ioh.
15.
Ioseph's
brethren
seeing
him
come
,
said
,
behold
the
dreamer
comes
,
come
let
us
kill
him
.
And
so
sayd
they
in
the
Gospel
concerning
the
Son
.
This
is
the
Heir
,
come
let
us
kill
him
,
&c.
Mat.
21.38
.
'
Iosephs
brethren
receiving
him
,
stript
him
of
his
coat
of
divers
coloures
,
and
cast
him
into
a
pit
.
And
this
saies
our
Ioseph
of
his
Passion
by
the
Prophet
,
Thou
hast
laid
mee
in
the
lowest
pit
,
Psal.
88.6
.
And
his
being
stript
of
his
seamelesse
coat
,
the
history
of
the
Gospel
doth
confirm
.
Come
,
sayes
one
of
his
brethren
,
let
us
sell
Ioseph
,
and
let
us
not
kill
him
.
And
this
said
the
Iews
of
Christ
,
whom
,
being
betrayed
to
them
,
they
delivered
to
Pilate
to
put
him
to
death
.
It
's
not
lawful
for
us
to
put
any
man
to
death
,
Ioh.
18.31
.
Ioseph
was
sold
by
his
brethren
to
Ishmaelites
,
Merchant-men
going
into
Aegypt
,
for
20.
pieces
of
silver
.
And
,
that
Christ
,
our
Ioseph
was
sold
,
both
Zachary
and
Ieremy
,
the
Prophets
,
They
weighed
for
my
price
30.
pieces
of
silver
,
which
that
Judas
received
of
the
Jews
,
The
same
Father
goes
on
still
:
Joan.
Id.
cap.
27.
It
is
said
,
The
Lord
was
with
Joseph
;
and
our
Joseph
says
,
I
am
not
alone
,
but
my
Father
that
sent
me
is
with
me
.
And
again
:
Esa.
53.
Inter
sontes
insontem
Dei
sapientia
dum
gubernat
,
quae
descendit
cum
eo
in
soveam
,
in
vincula
,
non
dereliquit
eum
.
Exlamat
hic
noster
Ioseph
,
Christus
,
Factus
sum
sicut
sine
adjutorio
,
inter
mortuos
liber
:
Psa.
88.4
,
5.
Quod
sequitur
,
universas
claves
,
totamque
Custodiam
traditam
fuisse
manibus
Joseph
,
illud
intelligendum
fuit
,
Vt
omne
genu
Joseph
nostro
flectereter
,
coelestium
,
terrestrium
,
infernorum
:
Phil.
2.
Duo
Pharaonis
spadones
cum
eo
in
illa
passione
detrusi
sunt
,
ut
trium
crucifixorum
numerus
quodammodo
suppleretur
.
E
quibus
[
sicut
ille
Joseph
]
noster
Joseph
,
Christus
,
revelando
mysteria
,
unum
puniret
per
debitum
supplicium
,
alterum
per
indebitam
gratiam
liberaret
.
Id.
cap.
28.
Joseph
is
delivered
into
Prison
;
and
our
Joseph
,
Christ
,
as
the
Prophet
says
,
was
reckoned
among
Transgressors
;
Isai.
53.12
.
While
the
Wisdom
of
God
governs
this
innocent
among
the
guilty
,
which
went
with
him
into
the
Pit
,
and
into
the
Prison
,
never
left
him
.
Our
Joseph
,
Christ
,
cries
out
here
,
I
am
as
a
man
without
strength
,
free
among
the
dead
,
(
Ps.
88.4
,
5.
)
In
that
which
follows
,
that
all
the
Keyes
and
the
whole
Prison
was
put
into
the
hands
of
Joseph
,
this
was
to
be
understood
,
That
at
the
Name
of
Jesus
every
knee
should
bow
,
both
of
things
in
Heaven
,
and
of
things
in
Earth
,
and
of
things
under
the
Earth
:
(
Phil.
2.
)
Two
of
Pharaohs
Officers
were
put
into
Prison
to
him
,
to
make
up
,
after
a
sort
,
the
number
of
the
three
parties
crucified
.
Of
which
[
as
that
Joseph
]
our
Joseph
,
Christ
,
should
punish
one
with
a
deserved
Punishment
,
and
free
the
other
by
undeserved
Grace
.
And
again
:
After
two
years
,
Joan.
12.
Data
est
Joseph
a
Pharaone
in
tota
Aegypto
potestas
:
Et
Christus
post
Resurrectionem
dicit
,
Data
est
mihi
omnis
potestas
in
coelo
&
in
terra
:
Matth.
28.18
.
Misit
Joseph
suos
per
totam
Aegyptum
,
&
collegit
frumentum
multum
,
quasi
arenam
maris
.
Misit
&
Christus
suos
per
mundum
,
dicens
,
Ite
,
baptizate
gentes
in
nomine
Patris
,
Filii
,
&
S.
Spiritus
:
Matth.
28.19
.
&
collectus
est
credentium
numerus
sine
numero
,
quasi
arena
maris
.
Constituit
Joseph
horrea
per
universam
Aegyptum
,
&
per
totum
mundum
Christus
consecravit
Ecclesias
.
Aperuit
Joseph
horrea
tempore
famis
,
&
ministrabat
populis
.
Hoc
de
nostro
dictum
est
,
Oculi
Domini
super
justos
,
ut
eruat
a
morte
animas
eorum
,
&
pascat
eos
in
fame
.
Famem
vero
animae
,
Amos
Propheta
ostendit
,
Dabo
eis
,
ait
Dominus
,
famem
,
non
panis
&
aquae
,
sed
famem
audiendi
Verbum
Dei
:
Am.
8.
In
hac
fame
positis
,
noster
Joseph
,
Christus
,
ex
horrels
suis
nobis
divinam
corporis
sui
annonam
administrat
,
quam
gustantes
,
videmus
,
quam
suavis
sit
Dominus
.
Dictum
est
,
quod
acquisieret
Joseph
Pharaoni
totam
Aegyptum
:
&
de
nostro
dicitur
,
Deus
erat
in
Christo
reconcilians
mundum
sibi
,
Id.
c.
29.
the
third
begining
,
Joseph
is
brought
out
of
Prison
;
and
our
Joseph
,
the
Lord
Christ
,
rose
from
the
dead
the
third
day
.
He
is
brought
before
Pharaoh
,
and
the
Resurrection
is
declared
to
the
World
.
He
expounds
to
Pharaoh
his
Dreams
,
and
gives
him
wholesom
counsel
,
that
as
a
remedy
against
the
future
Famine
,
the
abundance
of
the
seven
years
of
plenty
should
be
layd
up
in
Storehouses
.
And
Christ
gives
such
counsel
:
Except
a
grane
of
Wheat
falling
into
the
Earth
dyes
,
it
remains
alone
;
but
if
it
dyes
,
it
brings
forth
much
fruit
.
Power
is
given
to
Joseph
over
all
Egypt
;
and
Christ
,
risen
from
the
dead
,
said
;
All
Power
is
given
to
me
in
Heaven
and
Earth
.
Joseph
sent
his
Agents
through
all
Egypt
,
and
gathered
together
much
Corn
,
as
the
Sand
of
the
Sea
.
And
our
Ioseph
,
Christ
the
Lord
,
sent
his
Apostles
through
the
whole
World
,
saying
,
Go
and
baptize
all
Nations
in
the
Name
of
the
Father
,
of
the
Son
,
and
of
the
Holy
Ghost
.
(
Matt.
28.19
.
)
And
a
numberless
number
of
Believers
is
gathered
together
,
as
the
Sand
of
the
Sea
.
Joseph
made
Storehouses
throughout
all
Aegypt
,
and
Christ
hath
consecrated
Churches
through
the
whole
world
.
Joseph
opened
his
Storehouses
in
the
time
of
famine
,
and
furnished
people
with
corn
.
And
this
is
said
of
our
Joseph
,
The
eyes
of
the
Lord
are
upon
the
Righteous
,
to
deliliver
their
soules
from
death
,
to
keep
them
alive
in
famine
.
But
the
Prophet
tels
us
of
a
soul
famine
.
I
will
give
them
a
famine
,
sayes
the
Lord
,
not
of
bread
and
of
water
,
but
a
famine
of
hearing
the
word
of
God
.
To
them
,
that
lay
under
this
famine
,
our
Joseph
,
the
Lord
Christ
,
gives
the
divine
food
of
his
body
,
which
we
tasting
,
see
,
how
sweet
the
Lord
is
.
It
s
sayd
,
that
Joseph
purchased
the
whole
Land
of
Aegypt
for
Pharaoh
.
And
of
our
Joseph
it
is
said
,
God
was
in
Christ
,
reconciling
the
world
unto
himself
.
The
same
Father
goes
on
still
with
the
history
.
Iosephs
brethren
,
constrained
by
the
famine
,
come
into
Aegypt
to
buy
corn
of
him
,
whom
they
had
sold
.
Matth.
27.
dicunt
Apostolis
,
Quid
faciemus
,
viri
fratres
,
monstrate
nobis
.
Id.
Ib.
c.
30.
And
they
come
to
our
Ioseph
,
who
had
crucified
him
,
that
being
refreshed
with
his
food
,
they
might
be
freed
from
the
famine
with
which
their
souls
were
vexed
.
They
do
adore
,
and
these
do
adore
.
Ioseph
,
seeing
his
brethren
knew
them
,
but
they
knew
not
him
:
so
the
brethren
of
our
Joseph
knew
him
not
,
for
had
they
known
him
,
they
would
never
have
crucified
the
Lord
of
Glory
,
1
Cor.
2.8
.
Ioseph
made
himself
strange
to
his
brethren
,
and
sayd
to
them
by
an
Interpreter
,
Yee
are
spies
,
&c.
and
this
also
sayes
our
Joseph
to
his
persecutors
by
his
Interpreter
Peter
,
Ye
have
denyed
the
just
and
the
holy
one
,
and
have
murdered
the
Prince
of
life
,
Act.
3.14
.
Josephs
brethren
repent
of
the
things
,
which
they
had
done
,
and
it
s
said
to
these
,
Repent
,
Act.
2.38
.
&
3
19.
Josephs
brethren
said
,
we
are
guilty
concerning
our
brother
,
Gen.
42.
And
Reuben
sayd
unto
them
,
Said
I
not
unto
you
,
do
no
hurt
to
the
lad
?
but
ye
would
not
hearken
to
me
:
and
now
his
blood
is
required
of
us
:
so
they
,
that
could
once
say
to
Pilate
,
His
blood
be
upon
us
,
and
our
children
,
said
afterwards
to
the
Apostles
,
Men
and
brethren
what
shall
we
do
?
we
pray
you
shew
us
.
The
same
Father
goes
on
further
.
Joseph
gave
order
that
his
brethrens
sacks
should
be
filled
with
corn
,
and
the
money
to
be
returned
in
each
of
their
sacks
,
which
they
have
brought
;
that
the
Grace
of
Christ
might
not
be
of
Works
,
Id.
Ib.
c.
31.
otherwise
Grace
were
not
Grace
.
Josephs
brethren
come
with
Benjamin
;
and
3000
Jewes
come
to
Christ
,
Act.
2.41
.
Paul
following
,
Act.
9.
who
speakes
of
himself
,
as
the
least
of
the
Apostles
,
1
Cor.
15.9
.
Joseph
,
seeing
Benjamin
his
brother
of
the
same
mother
,
wept
:
and
Christ
seeing
Paul
raging
against
the
Church
his
mother
,
had
pitty
on
him
.
Joseph
said
of
his
brethren
to
his
Steward
,
Bring
the
men
home
,
for
they
shall
dine
with
me
:
and
our
Joseph
sayes
by
the
Prophet
to
his
brethren
,
Eat
of
my
bread
,
and
drink
of
my
wine
,
that
I
have
mingled
for
you
,
Prov.
9.
Joseph
gave
gifts
to
his
brethren
,
so
Christ
gave
gifts
to
men
,
when
he
gave
the
Spirit
to
his
.
But
to
Benjamin
,
his
younger
brother
,
Ioseph
gave
larger
gifts
then
to
his
other
brethren
;
and
this
doth
Paul
,
our
Benjamin
confesse
,
saying
,
I
laboured
more
,
then
they
all
,
yet
not
I
,
but
the
Grace
of
God
,
that
is
with
me
,
(
1
Cor.
15.
)
Ioseph
commanded
his
cup
to
be
put
in
Benjamins
sack
,
which
,
when
it
troubled
his
brethren
to
have
it
challenged
of
them
,
was
yet
found
in
Benjamins
sack
.
The
cup
of
Christs
sufferings
,
is
acknowledged
hiddenly
given
in
the
body
of
Paul
,
when
he
saies
,
I
bear
in
my
body
the
marks
of
the
Lord
Iesus
,
Gal.
6.
When
Ioseph
would
make
himself
known
to
his
brethren
,
he
lift
up
his
voice
and
sayd
,
I
am
Ioseph
your
brother
:
Is
my
father
yet
alive
?
And
Christ
,
our
Ioseph
,
that
he
might
shew
himself
to
his
brethren
,
I
will
declare
thy
name
to
my
brethren
.
Yee
sent
me
not
hither
,
but
God
,
to
preserve
life
:
And
of
our
Ioseph
,
the
Apostle
Iohn
saies
;
To
this
end
God
sent
his
Son
into
the
world
,
that
we
might
live
by
him
.
CHAP.
VIII
.
HItherto
we
have
heard
of
the
persons
by
whom
Christ
was
foresignified
,
while
the
Church
was
in
the
narrow
bounds
of
a
Family
.
Proceed
we
now
to
the
Persons
,
that
were
Types
of
Christ
,
when
the
Church
of
God
came
to
be
in
a
people
.
Christ
and
Moses
.
God
himself
by
Moses
prophesying
and
foretelling
of
Christ
to
be
raised
up
as
a
Prophet
,
like
unto
Moses
:
but
so
,
that
,
as
the
Truth
is
farre
above
the
Type
,
the
Body
above
the
Shadow
,
so
Christ
above
Moses
,
in
all
respects
.
1.
Moses
was
a
true
man
,
so
is
Christ
:
but
Moses
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
meer
man
,
but
Christ
is
Immanuel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
and
man
in
one
person
.
Moses
was
a
God
to
Pharaoh
,
have
made
thee
a
God
but
Christ
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
;
of
himselfe
,
He
is
Deus
genitus
,
God
by
Eternal
Generation
.
And
,
even
in
regard
of
the
Humane
Nature
.
Moses
came
from
Adam
in
the
way
of
ordinary
Generation
,
by
conjunction
of
male
and
female
,
he
had
a
father
and
a
mother
:
Christ
also
came
from
Adam
,
but
not
in
the
way
of
ordinary
Generation
;
as
man
he
had
a
mother
,
but
not
a
father
:
He
was
born
of
a
Virgin
,
but
conceived
of
the
Holy
Ghost
.
Hence
also
Moses
was
conceived
and
born
a
sinner
;
even
to
him
,
as
well
as
to
others
came
the
contagion
of
Original
sin
,
and
hence
he
was
subject
to
miscarriages
in
his
life
:
but
of
Christ
the
Apostle
can
say
,
Such
an
high
Priest
we
have
,
who
is
holy
,
harmlesse
,
undefiled
,
seperate
from
sinners
:
and
hence
he
could
appeal
to
his
enemies
themselves
;
and
say
,
which
of
you
convinces
me
of
evil
?
2.
As
Moses
brought
Israel
from
bondage
under
Pharaoh
,
so
Christ
hath
set
us
free
from
bondage
under
Satan
the
Prince
of
darknesse
:
and
here
the
comparison
holds
aptly
:
the
Parallels
are
,
Christ
and
Moses
,
Satan
and
Pharaoh
,
bodily
and
spiritual
bondage
,
Israel
according
to
the
flesh
,
and
Israel
according
to
the
spirit
:
but
here
also
Christ
is
(
though
like
Moses
,
yet
)
far
more
excellent
then
He.
Moses
wrought
an
external
deliverance
,
the
conveniencies
of
which
reached
to
the
bodies
of
the
Israelites
,
an
handful
of
the
world
:
but
Christ
hath
wrought
a
spiritual
deliverance
,
the
conveniencies
of
which
reach
to
the
souls
of
all
Believers
of
all
Nations
;
what
comparison
is
there
between
them
?
Moses
,
though
he
began
the
work
,
could
not
yet
consummate
it
:
he
brings
Israel
out
of
Aegypt
,
he
carried
them
through
the
red
Sea
,
and
through
the
Wilderness
,
even
to
the
Borders
of
the
Land
of
Promise
,
but
he
must
not
put
them
into
the
possession
of
it
:
Ioshua
must
begin
where
Moses
left
,
he
must
:
bring
Israel
into
it
.
But
yet
neither
could
Ioshua
make
a
perfect
work
of
it
:
he
put
them
into
Possession
,
but
neither
could
he
,
nor
all
the
following
Judges
and
Kings
keep
them
in
Possession
:
how
soon
and
how
frequently
were
they
molested
and
brought
under
their
enemies
?
how
were
they
at
last
dispossest
,
the
Ten
Tribes
by
Salmanasar
,
the
other
Two
Tribes
by
Nebuchadnezzar
?
And
,
though
they
were
released
by
Cyrus
,
and
by
Ezrah
and
Nehemiah
brought
again
into
their
own
Country
,
yet
how
were
they
by
the
Romanes
so
dispossest
and
scattered
into
all
Nations
,
that
to
this
day
,
they
never
had
the
happinesse
to
return
again
to
their
native
soil
;
but
remain
scattered
Vagabonds
over
the
face
of
the
whole
world
:
but
Christ
hath
wrought
a
full
and
perfect
salvation
for
us
:
He
hath
set
us
free
from
that
miserable
slavery
,
in
which
we
were
under
Satan
,
that
hellish
Pharaoh
:
He
hath
brought
us
into
,
and
(
maugre
the
malice
of
all
our
spiritual
enemies
)
upholds
us
in
the
state
of
salvation
.
3.
Moses
was
a
mediator
between
God
and
the
people
,
I
stood
,
sayes
he
,
between
the
Lord
and
you
:
and
so
is
Christ
a
mediator
between
God
and
us
;
There
is
one
Mediator
,
sayes
the
Apostle
,
between
God
and
man
,
even
the
man
Jesus
Christ
.
Herein
therefore
He
was
like
Moses
:
but
yet
herein
also
He
farre
exceeded
him
:
as
the
Apostle
sayes
,
Christ
,
is
Mediator
of
a
better
Covenant
,
which
was
established
upon
better
promises
.
4.
Moses
wrought
great
signes
and
wonders
in
Aegypt
,
and
the
Red
Sea
,
and
in
the
Wildernesse
,
the
History
of
the
old
Testament
makes
it
manifest
:
And
Christ
also
wrought
great
miracles
;
the
History
of
the
Evangelists
is
clear
for
it
:
therefore
herein
also
Moses
was
a
Type
of
Christ
:
and
yet
herein
also
He
farre
exceeds
him
.
If
I
had
not
done
among
them
the
works
that
no
other
man
did
,
&c.
hear
the
blind
man
restored
to
his
sight
;
Since
the
world
began
was
is
it
not
heard
,
that
any
man
did
open
the
eyes
of
one
that
was
born
blind
.
Hear
the
attestations
of
the
people
,
upon
the
stilling
of
the
Tempest
:
What
manner
of
man
is
this
,
that
even
the
winds
and
the
sea
obey
him
?
upon
the
casting
out
of
the
unclean
spirit
:
what
thing
is
this
?
what
new
Doctrine
is
this
?
for
with
Authority
commands
He
even
the
unclean
spirits
,
and
they
obey
him
:
upon
the
healing
of
the
paralitick
:
we
never
saw
it
on
this
fashion
,
He
hath
done
all
things
well
,
He
makes
both
the
deafe
to
hear
,
and
the
dumbe
to
speak
.
5.
He
was
like
to
Moses
in
respect
of
excellency
.
Moses
excelled
all
the
Prophets
in
the
manner
of
Gods
revealing
himself
unto
him
.
Hear
now
my
words
,
If
there
be
a
Prophet
among
you
,
I
the
Lord
will
make
my self
known
unto
him
in
a
Vision
,
and
will
speak
unto
him
in
a
dream
.
My
servant
Moses
is
not
so
,
who
is
faithful
in
all
my
house
:
with
him
I
will
speak
mouth
to
mouth
,
even
apparently
,
and
not
in
dark
speeches
,
and
the
similitude
of
the
Lord
shall
he
behold
:
But
herein
did
our
Saviour
farre
surpasse
him
and
them
all
:
No
man
,
sayes
St.
John
,
hath
seen
God
at
any
time
:
and
then
he
adds
,
the
onely
begotten
,
which
is
the
bosome
of
the
Father
,
hath
declared
him
.
Lastly
,
Christ
and
Moses
are
by
the
Apostle
likened
in
the
point
of
faithfulnes
,
but
yet
even
in
this
,
the
preeminency
is
given
unto
Christ
in
two
respects
:
1.
God
,
Christ
over
his
own
house
,
as
the
builder
thereof
.
Hear
Tertullian
.
Lib.
de
Trin.
Moses
is
said
to
be
a
God
to
Pharaoh
:
Christ
is
found
to
be
God
and
Lord
to
the
whole
world
.
Hear
Athanasius
.
To.
1.
contra
Arrian
.
or
.
3.
Moses
was
a
servant
,
Christ
the
Son
.
Moses
faithful
in
the
house
;
Christ
over
the
house
,
as
who
hath
constituted
it
,
and
is
the
Lord
and
builder
of
it
,
and
as
God
doth
sanctifie
it
.
Tom.
6.
serm.
de
S.
Sancto
.
Hear
St.
Chrysostome
.
Moses
was
a
Type
of
Christ
,
for
as
from
Moses
the
Seventy
Elders
were
filled
with
the
Holy
Ghost
,
Num.
11.17
.
so
the
world
hath
received
the
Holy
Ghost
from
Christ
.
And
so
indeed
St.
John
sayes
,
we
have
an
unction
from
the
Holy
one
.
Hear
St.
Austin
.
Moses
is
cast
out
by
his
mother
,
De
temp.
serm.
86.
and
is
taken
up
by
Pharaohs
daughter
:
Christ
is
refused
by
the
Synagogue
,
that
is
of
the
Jewes
,
of
whom
He
came
,
and
is
found
and
received
of
the
Church
.
Moses
left
his
people
and
in
a
strange
Country
married
an
Aethiopian
woman
:
so
Christ
,
having
forsaken
his
own
people
,
is
married
to
the
Church
in
Forreign
Nations
.
De
promiss
&
praedict.
Dei
.
part
,
1.
c.
33.
Hear
Prosper
.
When
the
Parents
of
Moses
could
no
longer
conceal
him
,
his
mother
provided
an
Ark
of
Bulrushes
,
and
daubed
it
with
slime
and
pitch
,
and
layd
her
child
in
it
,
and
cast
him
into
the
River
:
here
are
figures
upon
figures
,
while
yet
all
these
actions
Typifie
Christ
and
the
Church
.
And
a
little
after
:
Pharaohs
daughter
going
to
wash
in
the
River
,
knew
that
this
was
one
of
the
Hebrews
infants
,
and
,
taking
him
up
,
she
brought
him
up
as
her
Son
.
And
the
learning
of
this
world
coming
to
Christ
,
being
wash't
in
the
spiritual
water
,
laid
aside
her
pride
,
and
as
a
great
one
,
taking
up
this
little
one
,
by
the
grace
of
humility
,
joyned
to
the
person
of
the
Church
,
which
is
as
the
daughter
of
Christ
,
becomes
a
mother
.
And
a
little
after
.
'
By
Moses
the
Israelites
were
set
free
from
the
Aegyptians
,
and
by
Christ
the
soules
of
men
are
set
free
from
unclean
spirits
.
Moses
being
grown
up
,
saw
an
Aegyptian
offering
wrong
to
an
Hebrew
,
delivered
the
Hebrew
by
slaying
the
Aegyptian
.
And
this
doth
our
Moses
,
Christ
the
Mediator
,
freeing
soules
from
the
power
of
darknesse
in
that
multitude
of
the
spiritual
seed
of
Abraham
,
which
hath
encreased
,
as
the
sand
of
the
Sea
;
He
destroyed
the
Aegyptian
,
when
devils
cast
forth
,
cry
out
,
What
have
we
to
do
with
thee
,
Jesus
thou
Son
of
David
?
art
thou
come
to
destroy
us
before
the
time
?
He
goes
on
with
the
History
of
Moses
:
Cap.
34.
Another
day
(
says
he
)
Moses
saw
two
Hebrews
striving
together
,
and
he
sought
to
set
them
at
agreement
.
And
he
that
had
done
the
wrong
,
said
,
Who
made
thee
a
Judg
over
us
?
Wilt
thou
kill
me
as
thou
killedst
the
Egyptian
yesterday
?
And
our
Moses
,
Christ
the
Mediator
,
cries
by
David
;
My
Soul
hath
long
dwelt
with
them
:
I
am
for
Peace
,
but
when
I
speak
they
are
for
War
:
Psa.
120.6
,
7.
Moses
fled
at
that
word
,
and
became
a
stranger
in
the
Land
of
Madian
.
And
our
Moses
said
,
I
would
go
far
off
,
and
abide
in
the
Wilderness
:
Psa.
55.
Moses
took
to
Wife
the
Daughter
of
Jethro
the
Priest
of
Median
,
to
signifie
,
That
our
Mediator
should
take
to
Wife
the
Church
out
of
the
Gentiles
.
Moses
fed
the
sheep
of
Jethro
his
Father-in-law
in
the
Wilderness
.
And
Christ
our
Mediator
,
feeding
his
sheep
,
says
,
The
good
Shepherd
lays
down
his
life
for
his
sheep
.
Moses
,
moved
by
that
terrible
Vision
,
went
to
see
,
why
that
Fire
came
down
upon
the
Mountain
,
and
the
Bush
was
not
burnt
.
And
our
Moses
testifies
,
That
he
came
to
send
Fire
upon
the
Earth
,
which
,
for
the
profit
of
men
,
he
would
have
to
be
further
kindled
.
It
's
said
to
Moses
,
Loose
thy
shoes
from
off
thy
feet
,
that
the
feet
of
our
Mediator
,
publishing
good
tydings
,
might
be
free
and
beautiful
.
Moses
is
commanded
to
go
to
the
Children
of
Israel
,
and
to
the
King
of
Egypt
,
that
he
should
send
his
people
out
of
his
Land
:
And
our
Mediator
says
,
I
am
not
sent
,
but
to
the
lost
sheep
of
the
House
of
Israel
.
Moses
excuses
the
business
,
that
he
is
slow
of
speech
,
and
of
a
slow
tongue
:
(
Exod.
4.
)
And
our
Moses
to
the
Jews
,
My
Word
hath
no
place
in
you
.
God
again
being
instant
with
him
to
go
,
he
altogether
puts
off
the
business
,
that
it
might
be
a
Type
of
that
Voyce
of
our
Saviour
,
savoring
of
humane
infirmity
,
which
he
undertook
;
Father
,
if
it
be
possible
,
let
this
Cup
pass
from
me
:
(
Mat.
26.
)
Order
is
given
to
Moses
,
that
he
should
joyn
his
Brother
Aaron
with
himself
;
and
Moses
to
do
the
business
towards
God
,
and
Aaron
the
business
towards
the
People
.
And
it
's
said
to
our
Mediator
,
I
will
give
thee
the
Heathen
for
thine
Inheritance
,
&c.
(
Psal.
2.8
.
)
But
by
Aaron
we
may
understand
Paul
chosen
to
speak
unto
the
People
,
of
whom
our
Mediator
says
to
Ananias
,
He
is
to
me
a
chosen
Vessel
,
to
bear
my
Name
before
the
Gentiles
,
and
Kings
,
and
the
Children
of
Israel
.
Moses
and
Aaron
,
speaking
to
the
Hebrews
,
assured
them
,
that
they
were
sent
of
God
to
bring
them
out
of
Egypt
,
whom
the
People
hearing
,
bowing
their
heads
,
they
worshiped
,
and
seeing
their
Miracles
,
they
believed
.
So
,
while
Paul
preached
to
the
Jews
and
Gentiles
,
confidently
promising
Salvation
of
their
Souls
by
Christ
,
and
wrought
Miracles
,
he
suddenly
converted
them
to
the
acknowledgment
of
God
,
and
freed
Kings
themselves
from
the
future
Judgment
of
God
.
Hear
him
again
:
God
calling
Moses
into
Mount
Sinai
,
gave
him
a
Law
written
in
Tables
of
Stone
,
De
praedict.
&
promiss
.
Dei
,
part.
2.
cap.
1.
which
he
was
to
deliver
to
the
People
,
which
they
carefully
keeping
,
they
should
receive
the
Land
of
Promise
.
Our
Mediator
,
the
Lord
Jesus
(
of
whom
Moses
was
a
Type
)
ascending
into
the
Mount
with
his
Disciples
,
shews
by
what
means
men
may
become
happy
,
wrote
a
Law
,
not
in
Tables
of
Stone
,
but
in
the
fleshly
Tables
of
the
Heart
by
the
Spirit
of
God
,
by
which
they
may
come
to
enjoy
,
not
Earth
,
but
Heaven
,
and
Eternal
Life
,
that
keep
his
Commandments
.
Id.
Ib.
cap.
4.
Hear
him
again
:
Moses
many
ways
praying
to
God
for
the
People
,
at
last
offering
himself
for
the
Sin
of
the
People
,
(
Exod.
32.
)
under
a
figure
he
expressed
our
Mediator
,
who
dyed
for
the
ungodly
:
(
Rom.
5.
)
Id.
Ib.
c.
9.
Hear
him
again
:
Moses
was
the
meekest
man
upon
the
Earth
,
wherein
he
was
a
Type
of
Christ
,
who
said
of
himself
,
Learn
of
me
,
that
I
am
meek
:
Mat.
11.29
.
Aaron
and
Miriam
speak
against
their
Brother
Moses
,
for
that
he
had
married
an
Aethiopian
woman
.
And
the
brethren
of
Christ
spoke
against
him
,
for
that
he
did
eat
with
Publicans
and
sinners
.
Hear
Junius
.
Parallel
.
l.
1.
parall
.
89.
The
mediation
of
Moses
was
a
certain
shadow
of
the
mediation
of
Christ
,
and
in
Christ
it
hath
its
body
or
truth
.
CHAP.
IX
.
Christs
Priesthood
and
Aarons
.
THe
Apostle
in
the
Epistle
to
the
Hebrews
compares
these
together
,
but
so
that
he
acknowleges
and
proves
the
Preisthood
of
Christ
to
be
farre
more
excellent
,
then
the
Priesthood
of
Aaron
;
and
that
in
many
particulars
.
1.
They
that
are
the
Sons
of
Levi
,
who
recieve
the
Office
of
the
Priesthood
have
a
commandement
to
take
Tythes
of
the
people
according
to
the
Law
,
that
is
,
of
their
brethren
:
but
He
,
whose
descent
is
not
reckoned
from
them
,
received
Tythes
,
of
Abraham
:
and
so
Levi
,
who
received
Tythes
,
payd
Tythes
in
Abraham
:
for
He
was
in
the
loines
of
Abraham
,
when
Melchisedech
met
him
.
2.
Aaron
came
of
Levi
:
but
He
,
of
whom
these
things
are
spoken
,
sayes
the
Apostle
,
pertains
to
another
Tribe
,
of
which
no
man
gave
attendance
at
the
Altar
,
for
its
manifest
,
that
our
Lord
sprang
out
of
Judah
,
of
which
Tribe
Moses
spake
nothing
concerning
the
Priesthood
.
3.
after
the
Law
of
a
carnal
commandment
,
but
Christ
,
after
the
power
of
anendlesse
life
.
Those
Priests
were
made
without
an
oath
,
but
Christ
with
an
oath
,
by
him
,
that
said
unto
him
,
The
Lord
hath
sworn
,
&c.
They
were
many
Priests
,
because
they
were
not
suffered
to
continue
by
reason
of
death
:
but
this
man
,
because
He
continues
for
ever
,
hath
an
unchangeable
Priesthood
.
6.
they
were
all
sinners
,
even
Aaron
himself
had
his
sins
,
But
such
an
high
Priest
have
we
,
who
is
holy
,
harmlesse
,
and
undefiled
,
separate
from
sinners
.
7.
Those
high
Priests
needed
to
offer
sacrifice
,
first
for
themselves
,
and
then
for
the
people
:
it
s
not
so
with
this
high
Priest
,
for
He
was
void
of
sin
.
The
Law
made
men
high
Priests
,
which
have
infirmity
,
but
the
word
of
the
oath
,
which
is
since
the
Law
,
makes
the
Son
,
scil.
high
Priest
:
so
that
the
other
Priests
were
meer
men
,
infirm
men
,
but
this
high
Priest
,
our
Lord
Jesus
Christ
is
Immanuel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
God
and
man
in
one
person
.
9.
Other
Priests
sacrificed
bruit
creatures
,
Oxen
,
Sheep
,
offered
up
himself
.
Oh
excellent
sacrifice
.
The
priests
,
namely
,
the
inferior
Priests
,
went
alway
into
the
first
Tabernacle
,
accomplishing
the
service
of
God
:
but
into
the
second
went
the
high
priest
alone
once
every
year
,
not
without
blood
,
which
he
offered
for
himself
and
for
the
errors
of
the
people
:
but
Christ
being
made
an
high
Priest
of
good
things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
,
not
made
with
hands
,
that
is
,
not
of
this
building
,
neither
by
the
blood
of
Goates
and
Calves
,
but
by
his
own
blood
,
he
entred
in
once
into
the
holy
place
,
not
into
the
holy
places
made
with
hands
,
which
are
figures
,
of
the
true
,
but
into
heaven
it self
,
now
to
appear
in
the
presence
of
God
for
us
.
11.
The
high
priest
enters
into
the
holy
Place
every
year
with
the
blood
of
others
,
but
Christ
needs
not
to
offer
himself
often
,
for
then
,
as
the
Apostle
argues
,
must
He
often
have
suffered
since
the
foundation
of
the
world
:
but
now
once
in
the
end
of
the
world
hath
He
appeared
to
take
away
sin
by
the
sacrifice
of
himself
.
And
then
he
amplifies
it
by
a
comparison
,
As
,
sayes
he
,
it
s
appointed
unto
men
once
to
dye
,
and
then
comes
the
judgment
:
so
Christ
was
once
offered
to
bear
the
sins
of
many
;
and
unto
them
that
look
for
him
shall
He
appear
the
second
time
unto
salvation
.
12.
The
sacrifices
,
which
they
offred
year
by
year
continually
,
could
not
make
the
people
perfect
:
the
Apostle
proves
it
two
wayes
:
1.
for
then
,
sayes
the
Apostle
,
would
they
not
have
ceased
to
be
offered
?
As
if
he
had
sayd
,
they
would
,
and
he
proves
the
consequence
,
because
the
worshippers
,
once
purged
,
should
have
had
no
more
conscience
of
sin
:
but
now
in
those
sacrifices
there
is
a
remembrance
of
sins
every
year
.
2.
Ab
impossibili
:
for
,
sayes
he
,
its
impossible
,
that
the
blood
of
Buls
and
of
Goates
should
take
away
sin
;
So
inefficacious
were
all
the
Legal
Sacrifices
.
But
then
he
addes
,
concerning
the
efficacy
of
Christs
Sacrifice
,
by
way
of
opposition
:
But
this
man
,
after
he
had
offered
one
Sacrifice
for
sins
for
ever
,
sate
down
on
the
right
hand
of
God
.
And
then
he
adds
this
,
as
the
reason
:
for
by
one
offering
he
hath
perfected
for
ever
them
that
are
sanctified
.
Thus
farre
I
have
traced
the
Apostle
in
his
Parallel
;
now
hear
others
.
St.
Chrysostome
takes
notice
of
this
difference
between
them
,
that
the
Priest
,
under
the
Law
,
was
Priest
,
not
King
,
but
Christ
is
both
King
and
Priest
,
as
also
Melchisedech
was
,
King
of
Salem
,
and
Priest
of
the
most
high
God
.
Among
you
(
sayes
he
,
To.
6.
serm.
de
uno
legislat
.
speaking
to
the
Jewes
)
the
Kingdom
and
the
Pristhood
were
divided
each
from
other
,
but
in
Christ
both
of
them
are
joyned
together
.
Sibrandus
Lubhertus
takes
notice
of
some
of
these
differences
.
De
Papa
Rom.
l.
5.
c.
2.
p.
319.
Under
the
Priesthood
of
the
old
Testament
bloody
sacrifices
were
every
day
offered
,
but
in
the
Priesthood
of
the
new
Testament
there
is
but
one
bloody
sacrifice
,
and
that
was
but
once
offered
,
nor
ought
it
to
be
often
offered
.
In
the
Priesthood
of
the
old
Testament
,
the
high
Priest
entred
once
every
year
into
the
most
holy
place
,
that
was
made
with
hands
:
but
the
high
Priest
of
the
new
Testament
entred
not
into
the
holy
place
made
with
hands
,
but
into
heaven
it self
,
and
there
He
appears
continually
for
us
.
In
the
Priesthood
of
the
old
Testament
the
Priest
was
one
thing
and
the
sacrifice
another
thing
.
But
in
the
new
Testament
the
priest
and
the
sacrifice
are
indeed
one
and
the
same
:
for
Jesus
Christ
is
the
high
Priest
and
He
is
the
sacrifice
it self
,
for
he
offered
himself
to
his
Father
for
the
remission
of
sins
.
But
what
needs
many
words
?
for
the
scripture
it self
makes
this
a
difference
between
the
high
Priest
of
the
old
and
of
the
new
Testament
,
that
the
high
Priest
of
the
old
Testament
had
successors
,
but
Christ
hath
no
successor
,
As
the
Apostle
tells
us
,
They
were
many
because
they
were
not
suffered
to
continue
by
reason
of
death
:
but
this
man
,
because
he
continues
for
ever
,
hath
an
unchangeable
Priesthood
.
Christ
and
the
high
Priest
.
Hear
St.
Austin
.
The
high
Priest
went
alone
into
the
Holy
of
Holies
,
To.
7.
part.
1.
contr.
epist.
Par.
l.
2.
c.
7.
while
the
people
stood
without
:
as
now
Christ
is
entered
into
the
secret
place
of
Heaven
,
to
make
intercession
for
us
,
while
the
people
,
whose
Priest
he
is
sighs
without
.
Weemse
makes
the
high
Priest
a
Type
of
Christ
in
five
things
,
in
his
person
,
in
his
annoynting
,
1.
In
his
person
:
there
must
be
no
blemish
in
him
:
so
neither
was
there
in
Christ
.
2.
In
his
Anointing
:
the
high
priest
was
anointed
with
the
holy
oyl
:
and
so
was
Christ
:
God
hath
anointed
thee
with
the
oyl
of
gladnesse
,
&c.
3.
In
his
garments
:
his
crown
signified
his
Kingly
Office
:
his
Urim
and
Thummim
signified
his
Priestly
Office
,
and
his
Bells
his
Prophetical
Office
.
4.
In
his
marriage
.
It
was
not
lawful
for
the
high
Priest
to
marry
a
widow
,
because
he
had
not
her
first
love
nor
a
divorced
woman
because
he
had
not
her
just
love
,
nor
an
whore
,
because
he
could
not
have
her
whole
love
:
he
might
onely
marry
a
Virgin
:
so
Christ
requires
of
his
Church
her
first
love
,
just
love
,
and
her
onely
love
.
5.
In
his
death
:
He
that
kild
a
man
negligently
,
fled
to
the
City
of
Refuge
,
and
stayed
there
till
the
death
of
the
high
Priest
:
and
then
he
was
free
:
so
Jesus
Christ
by
his
death
frees
us
,
and
sets
us
at
liberty
.
Dr.
Gouge
also
makes
the
comparison
between
Christ
and
the
high
Priest
in
sundry
particulars
.
The
high
Priest
was
annointed
,
and
this
ointment
ran
down
from
his
head
to
the
skirts
of
his
garment
:
this
was
an
outward
sign
of
his
Calling
and
Gifts
:
and
of
his
fulnesse
we
all
receive
,
and
Grace
for
Grace
.
The
high
Priest
was
arrayed
with
rich
and
glorious
apparel
,
which
is
described
by
Moses
.
So
Christ
is
arrayed
with
Immortallity
,
Incorruption
,
Purity
,
Majesty
,
and
all
manner
of
glory
fit
for
his
place
.
Among
other
things
wrought
by
the
Art
of
man
,
the
high
Priest
had
in
his
breast
plate
two
things
,
Vrim
and
Thummim
,
The
high
Priest
carryed
before
him
on
his
breast-plate
the
names
of
the
twelve
Tribes
of
Israel
.
And
Christ
hath
the
names
of
the
whole
Church
in
continual
remembrance
,
and
presents
them
to
his
Father
,
to
be
gratiously
accepted
by
him
.
5.
On
the
high
Priests
Mitre
,
in
a
plate
of
gold
,
was
ingraven
,
Holinesse
to
the
Lord
.
Two
reasons
are
rendred
hereof
,
one
,
that
he
might
bear
(
and
so
take
away
)
the
imperfections
of
their
best
works
;
the
other
that
he
might
make
the
people
acceptable
to
the
Lord
,
In
Christ
were
truly
and
properly
accomplished
those
things
,
which
onely
were
typified
in
and
by
the
Priest
.
6.
There
were
Bels
of
Gold
on
the
skirts
of
the
high
Priests
Ephod
,
which
,
with
the
least
motion
of
his
body
,
sounded
.
So
Christ
by
his
intercession
makes
a
continual
pleasant
sound
in
the
ears
of
God
.
CHAP.
X.
Christ
and
Joshua
.
HEar
St.
Chrysostome
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Jesus
etiam
ille
dicitur
,
qui
,
post
Mosem
,
populum
in
terram
promissionis
introduxit
.
Vides
figuram
,
respice
veritatem
.
I
lle
in
terram
re
promissionis
introduxit
:
hic
autem
,
scil.
Christus
,
in
coelum
,
&
ea
,
quae
sunt
in
coelis
,
bona
.
Ille
,
postquam
Moses
mortuus
est
;
iste
,
postquam
lex
per
Mosem
lata
cessavit
.
Ille
ducis
dignitate
pollens
;
iste
autem
Regis
majestate
praefulgens
.
In
Matth.
hom.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ipse
,
scil.
Josue
,
populum
introduxit
in
terram
promissionis
sicut
Jesus
in
coelum
:
non
lex
,
sicut
nec
Moses
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
non
potest
lex
introducere
,
sed
gratia
.
In
hebr.
hom.
27.
Nec
Moses
,
nec
Aaron
introducunt
Israel
in
terram
promissam
(
uterque
enim
moritur
,
priusquam
intrarent
Israelitae
)
sed
Josue
:
hujus
rei
mysterium
datur
intelligi
,
Quod
nec
sacerdotium
,
quod
prius
institutum
erat
,
cujus
personam
gerebat
Aaron
,
nec
Lex
,
cujus
personam
gerebat
Moses
,
in
terram
haereditatis
aeternae
populum
Dei
introducunt
,
sed
Josue
,
in
quo
erat
typus
Christi
,
i.
e.
gratia
per
fidem
.
Et
Aaron
quidem
ante
defunctus
est
,
quam
Israel
in
aliquam
partem
terrae
promissionis
intraret
:
Mose
autem
vivente
,
capta
est
&
possessa
terra
Amorrhaeorum
;
sed
Jordanem
non
est
permissus
transire
.
Ex
aliqua
enim
parte
observatur
Lex
in
fide
Christiana
;
ibi
enim
sunt
praecepta
,
quae
&
hodie
jubemur
observare
Christiani
.
Sacerdotium
autem
illud
,
&
sacrificia
nullam
partem
tenent
in
die
fidei
Christianae
,
nisi
quod
in
umbris
futurorum
acta
&
transacta
sunt
.
To.
4.
quaest.
super
Numer
.
q.
53.
He
was
called
Jesus
,
who
after
Moses
,
did
bring
the
people
into
the
Land
of
Promise
,
but
Christ
into
heaven
,
and
the
good
things
,
that
be
in
heaven
:
Joshua
,
after
Moses
was
dead
;
Christ
,
after
the
Law
given
by
Moses
ceased
.
Joshua
had
the
dignity
of
a
Duke
or
Captain
,
Christ
hath
the
Majesty
of
a
King
.
Hear
him
again
.
He
,
namely
Joshua
,
brought
the
people
into
the
Land
of
Promise
,
as
Christ
into
heaven
,
not
the
Law
,
as
neither
Moses
;
the
Law
cannot
bring
us
in
,
but
grace
.
Hear
St.
Austin
:
Neither
Moses
nor
Aaron
bring
the
People
into
the
Promised
Land
(
for
both
of
them
dyed
before
the
People
entered
)
but
Joshua
:
The
mystery
of
which
we
may
understand
;
That
neither
the
Priesthood
,
which
was
instituted
before
,
which
is
represented
in
Aaron
,
nor
the
Law
,
which
is
represented
in
Moses
,
bring
the
People
of
God
into
the
Land
of
Eternal
Inheritance
;
but
Joshua
,
who
was
a
Type
of
Christ
;
that
is
,
Grace
through
Faith
.
And
Aaron
indeed
dyed
,
before
Israel
entered
into
any
part
of
the
Promised
Land
:
but
the
Land
of
the
Amorites
was
taken
and
possessed
,
Moses
yet
living
:
but
the
People
was
not
suffered
to
pass
over
Jordan
.
For
the
Law
is
in
some
part
observed
in
Christianity
,
as
containing
Precepts
,
which
we
Christians
,
even
to
this
day
,
are
commanded
to
observe
.
But
that
Priesthood
and
those
Legal
Sacrifices
have
no
place
in
the
time
of
Christianity
,
saving
that
they
were
transacted
as
shadows
of
things
to
come
.
Hear
him
again
:
After
the
Death
of
Moses
,
Joshua
entered
upon
the
Principality
;
and
when
the
Law
ceased
,
De
Temp.
Ser.
106.
Christ
entered
upon
the
Government
of
the
whole
.
CHAP.
XI
.
Christ
and
Jephte
.
HEar
Saint
Austin
:
The
name
Jephte
signifies
opening
:
Tom.
4.
quaest.
super
libr.
Judicum
.
so
Christ
opened
to
his
Disciples
the
sense
of
the
Scriptures
concerning
himself
:
Luke
24.27
.
Jephte's
Brethren
rejected
him
,
and
cast
him
out
of
his
Fathers
house
;
objecting
to
him
,
that
he
was
a
Bastard
,
as
if
they
were
born
of
the
lawful
Wife
.
So
delt
the
chief
Priests
with
Christ
,
who
boasted
of
keeping
the
Law
,
as
if
he
had
broken
the
Law
,
and
consequently
were
not
a
legitimate
Son
.
Jephte
fled
;
and
so
did
Christ
:
He
fled
,
because
he
concealed
it
from
them
how
great
a
person
he
is
:
He
fled
,
because
he
was
hid
from
them
that
raged
against
him
:
(
1
Cor.
2.8
.
)
He
fled
,
because
they
saw
his
infirmity
in
dying
,
but
they
saw
not
his
power
in
rising
again
.
Jephte
dwelt
in
the
Land
of
Tob
:
Here
the
Resurrection
of
Christ
seems
to
be
understood
;
for
what
is
a
more
rich
Land
,
then
an
earthly
Body
,
having
put
on
the
excellency
of
Immortality
and
Incorruption
?
Vain
persons
were
gathered
to
Jephte
;
and
this
was
objected
to
Christ
,
Why
(
say
they
)
eats
your
Master
with
Publicans
and
Sinners
?
(
Matt.
9.11
.
)
and
this
was
fulfilled
in
Christ
,
when
they
crucified
him
between
two
Thieves
:
(
Luke
23.33
.
)
But
especially
it
was
fulfiled
in
him
after
his
Resurrection
,
when
wicked
men
were
gathered
to
him
,
to
obtain
Remission
of
Sins
through
him
,
who
walked
with
him
,
because
they
lived
after
his
Laws
.
Nor
doth
this
cease
to
be
done
to
this
day
,
and
so
on
,
as
long
as
sinners
shall
fly
to
him
,
that
he
may
justifie
the
ungodly
.
Jephte's
Brethren
,
that
cast
him
out
,
turn
to
him
,
and
seek
him
,
that
they
might
be
saved
by
him
from
the
Ammonites
:
which
clearly
fore-signifies
,
that
they
,
who
rejected
him
,
turning
to
him
,
finde
Salvation
in
him
;
whether
we
understand
them
that
were
converted
by
Saint
Peters
Sermon
,
(
Acts
2.
)
or
whether
we
understand
that
Calling
of
the
Jewish
Nation
,
which
is
hoped
for
in
the
end
of
the
World
.
Hear
Prosper
:
having
gone
over
the
History
of
Jephte
,
he
adds
;
These
Figures
and
Mysteries
do
so
relate
to
the
Lord
Jesus
,
De
Promiss
.
&
Praedict.
Dei
,
part.
2.
cap.
20.
our
onely
Judg
and
Captain
,
that
we
may
know
,
that
He
,
being
willing
for
our
Redemption
to
take
revenge
upon
our
Enemies
,
offered
up
his
flesh
,
as
his
onely
Virgin
Daughter
.
CHAP.
XII
.
Christ
and
Sampson
.
HEar
Saint
Jerom
:
Sampson
was
a
Type
of
Christ
,
To.
1.
contra
Jovin
.
l.
1.
in
that
he
loved
the
Church
of
the
Gentiles
,
once
an
Harlot
;
and
killed
many
more
Enemies
dying
,
then
living
.
Hear
Saint
Austin
:
Who
was
it
,
Contra
Faust
.
l.
12.
c.
32.
that
in
Sampson
killed
the
Lyon
in
the
way
,
when
he
went
to
take
a
Wife
among
the
Philistins
,
but
He
that
,
being
about
to
call
a
Wife
among
the
Gentiles
,
said
,
I
have
overcome
the
World
?
And
a
little
after
:
What
meant
the
Hony-comb
in
the
mouth
of
the
Lyon
killed
,
but
that
the
Laws
of
the
Kingdoms
of
the
Earth
,
which
once
raged
against
Christ
,
do
now
defend
the
preaching
of
the
Gospel
?
Hear
him
again
:
Id.
in
Psa.
81.
A
Lyon
met
and
roared
upon
Sampson
,
going
to
take
a
Wife
from
among
the
Philistins
:
So
the
World
roared
upon
Christ
,
going
to
have
a
Church
among
the
Gentiles
.
But
what
did
Sampson
?
He
took
the
Lyon
,
and
held
,
and
tore
him
in
pieces
,
and
he
was
in
his
hands
as
a
Kid
of
the
Goats
:
So
,
Christ
having
destroyed
the
former
fierceness
,
the
Kings
and
people
of
the
Gentiles
rage
not
against
Christ
;
nay
,
even
in
the
Kingdoms
of
the
Gentiles
we
finde
Laws
for
the
Church
,
as
the
Hony-comb
in
the
mouth
of
the
Lyon
.
Hear
Prosper
:
Having
mentioned
the
Birth
of
Sampson
,
he
concludes
thus
:
Every
action
of
whom
,
De
Promiss
.
&c.
part.
2.
c.
21.
sounds
out
the
Lord
Christ
in
a
figure
.
Then
,
descending
to
particulars
,
he
adds
;
Sampson
went
to
Timnath
,
cap.
Eod.
He
proceeds
in
the
same
Chapter
.
While
Sampson
went
to
see
his
espoused
Wife
,
a
young
Lyon
meets
him
,
which
he
,
being
full
of
the
spirit
,
rent
in
pieces
.
And
in
his
return
,
going
out
of
the
way
,
he
looks
upon
the
karkase
of
the
Lyon
,
&
finding
an
hony-comb
in
his
mouth
,
he
did
eat
of
it
,
and
gave
thereof
to
his
Parents
,
not
telling
them
what
he
had
done
.
And
this
did
our
Nazarite
,
the
Lord
Jesus
:
He
divided
the
people
of
the
Jews
,
of
whom
Balaam
said
,
Judah
is
a
young
Lyon
:
And
the
parts
of
this
people
to
be
scattered
abroad
,
David
testifies
,
saying
,
Scatter
them
by
thy
power
.
Psal.
59.
Vers.
11.
And
this
we
do
not
so
much
believe
,
as
see
to
be
done
.
But
,
by
the
hony-combe
,
which
he
found
in
this
Lyons
mouth
,
understand
the
spiritual
Law
of
this
people
,
which
the
Bees
,
the
Patriarchs
and
the
Prophets
framing
,
they
powred
into
it
the
honey
of
the
word
of
God
.
This
he
took
out
of
the
dead
Lyon
,
who
,
the
Jews
being
rejected
,
gave
that
Law
to
the
Gentiles
.
And
this
did
the
body
of
our
valiant
Judge
,
the
Lord
Christ
,
as
he
sayes
.
How
sweet
is
thy
word
to
my
taste
?
yea
sweeter
then
hony
unto
my
mouth
,
Psal.
119.103
.
And
Salomon
,
Pleasant
words
are
as
an
hony-combe
,
Prov.
16.24
.
He
gave
of
this
to
his
parents
,
either
to
his
disciples
,
while
he
opened
their
mindes
to
understand
the
scriptures
,
(
Luk.
24.
)
or
to
those
of
the
Jewes
,
who
embraced
the
faith
of
Christ
,
that
even
they
might
taste
and
see
,
how
gracious
the
Lord
is
.
He
proceeds
.
He
brought
forth
a
riddle
of
this
action
on
the
marriage
day
,
under
a
certain
promise
of
thirty
sheets
and
thirty
changes
of
rayment
if
they
could
open
his
riddle
,
Out
of
the
eater
,
sayes
he
,
came
forth
meat
,
and
out
of
the
stronge
came
forth
sweetnesse
:
which
when
they
could
not
understand
,
they
prevailed
with
the
woman
by
threatnings
to
get
out
of
him
the
meaning
of
the
riddle
,
and
so
they
unfold
it
,
saying
,
What
is
sweeter
then
hony
?
what
is
stronger
then
a
Lyon
?
to
whom
he
said
,
If
yee
had
not
plowed
with
my
heifer
,
yee
had
not
found
out
my
riddle
.
So
that
great
mystery
of
the
Gospel
,
which
was
vailed
under
the
Law
,
and
lay
hid
in
God
for
many
Generations
,
being
reveiled
by
Christ
,
was
manifested
among
the
Gentiles
.
Sampson
having
destroyed
many
of
the
Philistims
,
stript
them
and
so
did
speedily
perform
his
promises
,
that
it
might
be
a
Type
of
that
,
which
was
said
of
Christ
,
He
shall
devide
the
spoiles
of
the
mighty
:
for
He
hath
destroyed
his
enimies
,
while
for
sin
he
condemned
sin
in
the
flesh
,
making
good
his
promises
of
the
spoiles
,
not
according
to
merits
,
but
rendring
good
for
evil
to
the
miserable
.
Sampson
going
to
his
people
,
his
wife
was
by
her
parents
given
to
another
man
:
and
this
do
unstable
soules
,
which
not
keeping
the
communion
of
Christ
with
a
chast
and
faithfull
heart
,
give
themselves
up
to
every
heretical
Doctrine
.
Proceeding
in
the
history
,
he
addes
further
.
Sampson
returning
,
when
he
saw
that
his
wife
was
given
in
marriage
to
another
man
,
having
taken
three
hundred
foxes
,
tying
their
tailes
together
,
and
putting
firebrands
between
,
he
suddenly
burnt
their
country
.
And
our
valiant
Lord
,
sayes
(
meaning
Hereticks
)
Take
us
the
little
foxes
,
that
marre
our
vines
,
which
have
also
firebrands
rather
of
error
,
then
of
divine
love
,
&c.
He
proceeds
in
the
story
,
continuing
the
Parallel
between
Sampson
as
the
Type
,
and
Christ
,
as
the
Truth
.
The
same
Sampson
,
sayes
he
,
loved
another
woman
of
that
people
,
to
whom
while
he
was
going
,
De
promiss
.
&c.
part.
2.
c.
22.
his
enemies
laid
wait
for
him
;
but
the
divine
power
was
present
with
him
;
for
taking
the
jaw-bone
of
an
Ass
,
he
slew
with
it
a
thousand
men
,
and
put
the
rest
to
flight
.
And
,
when
he
was
ready
to
faint
with
thirst
,
calling
upon
God
,
water
flowing
out
of
an
hollow
place
in
the
jawbone
,
restored
him
,
being
satisfied
with
it
,
to
his
former
strength
,
and
made
him
a
conqueror
,
his
enemies
being
overcome
.
If
ye
look
at
our
valiant
Lord
,
riding
upon
an
Asse
,
you
shall
finde
a
farre
greater
number
vanquished
by
him
.
And
to
his
body
ready
to
perish
with
thirst
,
water
and
blood
issued
out
of
his
side
,
with
which
every
Christian
soul
being
satiated
,
says
,
He
led
me
out
to
the
waters
of
comfort
.
Christ
was
sold
in
Joseph
before
the
Law
,
he
was
sold
in
Sampson
under
the
Law
,
he
was
sold
by
Judas
to
the
Jews
under
the
Gospel
.
Sampson
suffered
himself
to
be
bound
with
green
wyths
,
that
were
never
dryed
:
but
when
Dalilah
said
,
the
Philistims
be
upon
thee
Sampson
,
he
brake
the
cords
,
as
a
thred
of
tow
is
broken
when
it
touches
the
fire
,
and
put
all
his
enemies
to
flight
.
And
our
strong
Lord
suffered
himself
at
Hierusalem
to
be
bound
with
such
cords
,
for
they
bring
to
him
a
woman
taken
in
Adultery
,
and
tempting
him
say
,
Master
we
found
this
woman
in
the
very
act
of
Adultery
,
and
Moses
commanded
such
to
be
stoned
,
but
what
sayest
thou
?
Joh.
8.3
,
4
,
5.
And
now
they
thought
they
had
bound
him
fast
.
But
our
Jesus
broke
these
cordes
with
this
answer
,
Verse
7.
Who
among
you
is
without
sin
,
let
him
cast
the
first
stone
at
her
:
which
when
they
heard
,
they
departed
one
after
another
,
so
that
the
cord
,
with
which
they
had
bound
him
,
was
broken
,
as
wax
melts
before
the
fire
.
And
again
.
Sampson
was
bound
with
new
cords
,
and
when
that
was
done
,
Dalilah
said
,
the
Philistims
be
upon
thee
Sampson
.
But
he
being
filled
with
the
spirit
,
brake
them
from
his
armes
,
like
a
thread
.
And
our
Lord
suffefered
himself
to
be
bound
,
when
the
Pharisees
came
and
said
unto
him
,
Master
,
Thou
teachest
in
truth
,
and
regardest
not
the
person
of
any
,
Is
it
lawful
to
give
Tribute
to
Caesar
,
or
not
?
(
Matth.
22.16
,
17.
)
but
Christ
broke
all
the
knots
with
that
word
:
why
tempt
ye
me
,
ye
hypocrites
?
shew
me
the
tribute
mony
:
and
they
brought
him
a
penny
:
and
he
said
,
whose
image
and
superscription
is
this
?
they
said
,
Caesars
,
Render
(
sayes
the
Lord
)
to
Caesar
the
things
that
are
Caesars
,
and
to
God
,
the
things
that
are
Gods
;
with
these
sayings
he
did
speedily
break
those
cordes
,
who
,
as
man
,
sings
to
his
God
,
Thou
hast
broken
all
my
bonds
asunder
,
Psal.
116.16
.
He
goes
on
.
Dalilah
a
third
time
solicites
him
,
and
sayes
,
How
oft
doest
thou
deceive
me
?
tell
me
how
thou
mayest
be
bound
:
The
Jewes
spake
almost
the
same
words
to
our
Judge
Christ
.
How
long
make
you
us
to
doubt
,
If
thou
be
the
Christ
,
tell
us
plainly
,
Joh.
10.24
.
Sampson
suffered
himself
a
third
time
to
be
bound
on
this
manner
:
If
,
sayes
he
,
thou
weavest
the
seven
locks
of
my
head
,
I
shall
be
weak
:
which
the
woman
did
,
and
then
sayd
,
The
Philistims
be
upon
thee
Sampson
:
But
he
rising
,
put
his
enemies
to
flight
:
so
was
Christ
used
:
for
the
Pharisees
come
and
say
to
him
.
Master
,
Moses
said
,
if
a
man
dye
,
having
no
children
,
his
brother
shall
marry
his
wife
and
raise
up
seed
to
his
brother
:
now
there
were
among
us
seven
brethren
,
and
all
the
younger
brethren
in
order
married
the
wife
of
the
Elder
brother
,
and
all
of
them
and
the
woman
at
last
died
without
issue
;
in
the
resurrection
therefore
whose
wife
shall
she
be
of
the
seven
?
Matth.
22.24.28
.
but
,
by
how
much
more
strongly
they
thought
they
had
bound
our
strong
one
,
by
so
much
more
speedily
he
answered
the
Objection
,
(
Luk.
20.34
.
)
the
children
of
this
world
,
saies
he
,
marry
and
are
given
in
marriage
,
but
they
that
shall
be
Judged
worthy
of
that
world
,
neither
marry
,
nor
are
given
in
marriage
,
for
they
cannot
dye
,
but
are
like
unto
the
Angels
.
He
goes
on
:
The
hour
of
Sampsons
death
was
coming
:
The
hour
is
come
for
the
Son
of
man
to
be
glorified
:
For
except
a
grain
of
Wheat
fall
into
the
Earth
,
and
dye
,
it
abideth
alone
;
but
if
it
dyes
,
it
brings
forth
much
fruit
:
(
Joh.
12.
)
He
proceeds
:
Dalilah
being
urgent
upon
him
,
vexed
to
the
death
;
as
a
Type
of
that
,
which
Christ
our
Sampson
said
,
My
Soul
is
exceeding
sorrowful
,
even
unto
death
:
(
Mat.
26.38
.
)
He
adds
further
:
Before
Dalilah
did
these
things
[
namely
,
she
shaved
off
the
seven
locks
of
his
head
]
she
sent
for
the
Lords
of
the
Philistins
,
saying
,
Bring
the
silver
,
for
now
he
hath
told
me
all
his
minde
:
And
receiving
the
silver
,
she
made
a
certain
delivery
of
him
into
their
hands
,
as
Iudas
did
of
Christ
.
He
adds
:
That
was
done
in
Sampson
as
a
Type
,
which
was
afterward
manifestly
acted
in
our
Lord
Christ
:
for
this
,
That
Dalilah
made
Sampson
to
sleep
in
her
Bosom
,
is
that
which
our
Lord
said
,
It
cannot
be
that
a
Prophet
should
perish
out
of
Jerusalem
:
(
Luk.
13.
)
That
with
a
Razor
she
did
shave
his
head
,
was
a
Type
of
Christs
being
crucified
in
the
place
called
Calvary
,
in
the
place
of
a
dead
mans
skull
.
Sampson
being
shaved
,
his
strength
departed
from
him
:
and
Christ
,
hanging
on
the
Tree
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Sampson
was
bound
in
Fetters
;
and
Christ
was
nailed
to
the
Cross
.
He
concludes
with
this
:
One
great
Miracle
Sampson
wrought
in
his
death
,
which
also
our
Lord
fulfilled
:
As
Sampson
saved
Israel
by
his
death
,
so
did
Christ
save
his
Church
.
And
,
as
Sampson
killed
his
Enemies
more
by
death
then
by
life
,
so
did
Christ
.
Hear
Scharpius
,
who
,
speaking
of
the
fact
of
Sampson
bringing
down
the
House
on
his
own
head
,
and
so
occasioning
his
own
death
,
says
;
In
that
fact
he
was
a
Type
of
Christ
,
Symphon
.
Prophet
.
&
Apostolor
.
p.
174.
of
his
own
accord
offering
himself
to
death
,
that
he
might
take
revenge
upon
the
Enemies
of
God
and
the
Church
,
and
might
,
even
in
dying
,
triumph
over
them
.
Finally
,
hear
Weemse
making
the
the
Comparison
:
Sampson
(
says
he
)
was
a
Type
of
Christ
,
as
in
his
Conception
,
so
in
many
of
his
Actions
,
and
in
his
Death
.
As
the
Angel
Gabriel
told
the
blessed
Virgin
Mary
of
her
Conception
,
so
the
Angel
tells
Sampsons
Mother
.
Shampson
,
Solilus
,
or
little
Sun
:
CHAP.
XIII
.
Christ
and
David
.
HEar
Arnobius
:
Absalom
persecuted
his
Father
[
David
]
and
was
hanged
in
the
Tree
:
Comment.
in
Psal.
3.
Judas
betrayed
his
Lord
,
and
he
went
and
hanged
himself
.
As
the
History
declares
the
by-past
suffering
of
David
,
so
the
Mystery
foreshews
the
future
sufferings
of
[
Christ
]
the
Lord
.
Hear
Athanasius
:
David
was
a
Shepherd
,
To.
1.
hom.
de
semente
.
and
Christ
a
Shepherd
;
but
David
of
Sheep
,
Christ
of
Souls
.
Samuel
,
a
Priest
,
anointed
David
to
be
a
King
;
and
John
,
as
a
Priest
,
baptized
our
Saviour
.
David
,
being
anointed
to
be
a
King
,
came
not
presently
to
the
Kingdom
,
but
was
content
for
a
long
time
to
serve
Saul
:
And
so
our
Saviour
,
though
he
was
begotten
a
King
from
all
Eternity
,
was
yet
content
to
serve
;
for
he
took
upon
himself
the
form
of
a
Servant
:
(
Phil.
2.7
.
)
Saul
persecuted
David
;
and
Herod
persecuted
Christ
:
but
neither
did
Saul
,
persecuting
,
hurt
David
;
neither
did
Herod
,
persecuting
,
hurt
Christ
.
Absalom
,
Davids
Son
,
rose
up
against
his
Father
:
and
Iudas
rose
up
against
Christ
,
and
he
also
a
Son
;
for
so
Christ
calls
his
Disciples
Children
,
while
he
says
,
Children
,
Have
ye
any
meat
?
Ioh.
21.5
.
[
And
so
,
before
,
while
Iudas
was
yet
alive
among
them
;
Children
,
How
hardly
shall
they
,
that
trust
in
Riches
,
enter
into
the
Kingdom
of
Heaven
?
Mark
10.24
.
]
This
David
was
anointed
with
visible
Oyl
,
but
our
Saviour
far
otherwise
,
even
with
the
oyl
of
gladness
above
his
fellows
.
David
was
anointed
by
man
,
but
Christ
by
his
Almighty
Father
:
and
this
anointing
is
a
thing
unspeakable
,
and
incomprehensible
.
Hear
Saint
Austin
:
David
fled
into
the
Cave
,
i.
e.
infirmitatem
carnis
oculis
eorum
objiciebat
,
majestatem
autem
Divinitatis
in
corporis
tegmine
,
tanquam
terrae
abdito
,
contegebat
.
Tom.
8.
in
Psal.
57.
and
was
covered
with
Earth
,
lest
Saul
should
finde
him
;
and
Christ
did
carry
about
with
him
Earth
,
that
is
,
the
flesh
,
which
he
took
from
Earth
,
and
hid
himself
in
it
,
lest
the
Jews
should
finde
him
to
be
God
:
for
hence
it
was
,
that
the
Jews
found
him
not
out
,
because
he
had
hid
himself
in
the
Cave
;
that
is
,
he
had
set
before
their
eyes
the
infirmities
of
his
Humane
Nature
,
but
had
hid
the
majesty
of
his
Divinity
in
the
Cover
of
his
Body
,
as
in
some
hidden
place
of
the
Earth
.
Hear
him
again
:
To.
10.
de
Temp.
Ser.
197.
Jesse
sent
his
Son
David
to
seek
out
his
Brethren
:
So
God
the
Father
sent
his
onely
begotten
Son
to
seek
out
his
Brethren
.
And
a
little
after
:
Davids
elder
Brother
,
Hear
Prosper
:
De
promiss
.
&
praedict.
Dei
,
part.
2.
cap.
25.
David
was
a
Feeder
of
Sheep
,
that
he
might
be
a
Type
of
our
Shepherd
,
Christ
the
anointed
Lord
,
who
said
of
himself
,
I
am
the
good
Shepherd
:
(
Joh.
10.
)
David
confessed
[
namely
,
to
Saul
]
that
he
delivered
the
prey
out
of
the
mouth
of
the
Lyon
:
(
1
Sam.
17.35
.
)
and
our
David
did
rescue
out
of
the
mouth
of
the
Lyon
,
the
Devil
,
both
Peter
denying
,
and
the
Thief
confessing
.
And
a
little
after
:
David
cut
off
Goliahs
Head
with
Goliahs
own
Sword
:
He
goes
on
yet
in
the
Parallel
:
The
Enemy
[
Goliah
]
being
vanquish'd
and
slain
,
Saul
,
because
of
this
Victory
,
35.
Ib.
doth
unjustly
conceive
Envy
against
David
;
and
requiting
evil
for
good
,
he
drives
him
away
,
he
hates
him
,
he
pursues
him
,
being
altogether
innocent
.
And
of
such
says
our
Lord
,
They
have
rewarded
me
evil
for
good
,
and
hatred
for
my
love
:
(
Psa.
35.
)
He
proceeds
yet
further
:
Whereas
David
(
says
he
)
Saul
persecuting
him
,
When
the
whole
World
was
not
worthy
of
them
,
they
wandered
through
Desarts
,
and
in
Dens
and
Caves
of
the
Earth
.
He
goes
on
:
David
killed
not
Saul
his
Persecuter
,
He
desires
not
the
death
of
sinners
,
but
that
they
should
repent
and
live
.
This
he
hath
done
and
doth
,
who
justifies
the
ungodly
,
not
out
of
merit
,
but
of
his
free
Grace
.
He
adds
yet
further
:
While
this
same
David
declined
the
laying
in
wait
of
Saul
,
the
Gentiles
entertained
him
:
so
,
while
the
Lord
Christ
withdrew
himself
from
the
Jews
raging
against
him
,
he
gave
himself
to
the
Gentiles
.
Christ
and
Solomon
.
In
their
Name
:
Solomon
was
Jedidiah
,
beloved
of
God
;
and
Christ
was
the
onely
beloved
Son
of
God
:
which
is
not
so
to
be
understood
,
as
if
God
loved
none
but
Christ
;
He
loves
all
the
righteous
:
but
that
Gods
love
was
primarily
set
upon
Christ
,
and
through
him
we
come
to
share
in
his
love
:
as
God
himself
says
,
This
is
my
beloved
Son
,
in
whom
I
am
well
pleased
:
He
hath
made
us
accepted
in
his
Beloved
.
Here
is
then
a
greater
then
Solomon
.
2.
In
his
Anointing
:
Solomon
alone
was
anointed
,
and
all
the
rest
of
his
Brethren
secluded
from
the
Kingdom
;
3.
Solomon
was
Crowned
,
his
Father
being
alive
;
here
was
the
Lyon
and
the
Lyons
Whelp
:
So
Christ
thought
it
no
robbery
to
be
equall
with
his
Father
,
4.
Solomon
was
obedient
to
his
Parents
:
So
Christ
says
of
himself
,
I
honor
my
Father
;
that
is
,
my
heavenly
Father
:
and
he
went
home
,
and
was
obedient
to
his
Parents
:
5.
By
Solomons
Marriage
,
Friendship
was
made
up
between
Egypt
and
Israel
:
But
,
Christ
marrying
his
Church
,
friendship
is
made
up
betwixt
God
and
man
:
Here
is
a
greater
then
Solomon
.
6.
In
the
extent
of
his
Kingdom
.
Solomons
Kingdom
reached
but
from
the
Mediteranean
Sea
to
Euphrates
:
but
Christs
Kingdom
reaches
to
the
ends
of
the
earth
,
I
will
give
thee
(
sayes
the
Father
to
the
Son
)
the
ends
of
the
earth
for
thy
possession
:
7.
Salomon
exceeded
all
the
Kings
of
the
earth
in
riches
:
hid
all
the
treasures
of
wisdome
and
knowledge
.
Here
is
a
greater
then
Salomon
.
8.
Solomon
built
the
Temple
.
But
Christ
was
both
the
Temple
,
the
Priest
,
the
Sacrifice
,
and
the
Altar
.
Salomon
offered
100000.
Bullocks
,
but
Christ
offered
a
greater
Sacrifice
,
even
himself
upon
the
Cross
:
Here
is
a
greater
then
Solomon
.
9.
The
Kings
of
the
earth
were
subject
to
Solomon
:
but
Christ
had
written
upon
the
hemme
of
his
garments
,
The
King
of
Kings
,
and
the
Lord
of
Lords
:
10
When
Solomon
went
to
the
Temple
,
he
had
24000.
valiant
men
,
of
the
valiant
of
Israel
:
ten
thousand
times
ten
thousands
,
and
thousands
of
thousands
of
Angels
to
attend
him
:
Here
is
then
a
greater
then
Solomon
.
11.
Solomon
,
in
regard
of
his
wisdome
,
large
heart
,
as
the
sand
of
the
Sea
.
His
wisdome
is
to
be
observed
in
deciding
the
matter
between
the
two
women
:
the
thing
was
done
in
the
night
,
12.
Solomons
justice
was
shewed
in
punishing
Joab
with
death
,
and
putting
Abiathar
from
the
Priesthood
.
But
Christ
shall
put
down
all
his
enemies
,
and
purge
his
Church
of
hirelings
.
13.
Lastly
;
All
the
earth
shall
be
blessed
in
Solomon
.
When
the
Jewes
blessed
any
man
,
they
pray
for
him
after
this
manner
.
God
be
beneficial
to
thee
and
liberal
,
he
that
blesses
himself
on
the
earth
,
sayes
the
Prophet
,
shall
blesse
himself
in
the
God
of
truth
.
CHAP.
XIV
.
Christ
and
Elisha
.
HEar
of
this
St.
Basil
of
Seleucia
:
who
moving
the
question
,
why
Elisha
did
not
restore
to
life
the
son
of
the
woman
of
Shunem
by
prayer
,
as
St.
Peter
did
Dorcas
,
but
applied
himself
to
the
dead
body
of
the
child
,
putting
his
mouth
upon
the
childes
mouth
,
his
eyes
upon
the
childes
eyes
,
&c.
(
2
King.
4.34
.
)
returns
answer
,
first
in
general
,
in
the
words
of
the
Apostle
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
these
things
happened
to
them
for
Types
,
or
as
we
have
it
Translated
,
for
examples
.
And
then
explaines
himself
more
particularly
.
'
Elisha
(
sayes
he
)
was
a
Type
of
Christ
,
and
the
people
of
the
Gentiles
,
by
reason
of
their
sins
,
was
as
that
dead
child
:
the
spiritual
Elisha
comes
,
Orat.
10.
and
findes
them
so
.
It
was
dead
in
the
mouth
,
eyes
,
hands
,
feet
,
yea
,
it
was
universally
dead
;
the
mouth
,
because
it
could
not
be
opened
to
praise
God
,
the
eyes
were
dead
,
because
they
were
not
fastened
upon
the
God
of
the
whole
world
,
the
whole
body
was
putrid
and
corrupt
;
it
stood
in
need
of
a
powerful
Physitian
,
who
might
be
able
even
to
raise
the
dead
.
The
Lord
Christ
comes
,
our
spiritual
Elisha
,
an
exquisite
Physitian
,
and
findes
the
body
dead
,
and
he
layes
his
whole
self
upon
the
whole
body
,
that
is
,
the
whole
fulnesse
of
the
God
took
upon
him self
the
whole
man
,
having
eyes
,
hands
,
feet
,
&c.
as
other
men
have
:
and
that
,
which
,
seen
,
was
not
a
Phantasme
,
but
was
really
that
which
it
seemed
to
be
.
And
God
being
thus
incarnate
,
all
the
members
of
the
body
,
the
mouth
,
the
eyes
the
hands
and
feet
are
sanctified
,
and
better
employed
then
before
.
Hear
Prosper
also
.
Elisha
by
his
servant
sent
his
staffe
,
which
,
being
laid
on
the
dead
body
of
the
childe
of
the
Shunamite
,
might
restore
it
to
life
.
De
promiss
,
&c.
Dei
.
part.
2.
c.
31.
So
the
Lord
by
Moses
his
servant
,
sent
the
Law
,
which
could
not
give
life
to
the
dead
world
,
as
not
Elisha's
staffe
to
the
dead
childe
:
for
if
a
Law
were
given
that
could
give
life
,
then
righteousnesse
should
be
by
the
Law
,
as
the
Apostle
sayes
,
Gal.
3.21
.
Afterwards
therefore
Elisha
goes
down
,
a
great
man
to
a
little
childe
,
a
living
man
to
a
dead
childe
.
And
our
Lord
also
descended
.
The
prophet
,
that
he
might
recover
the
dead
childe
,
covered
the
childes
body
with
his
own
:
And
the
Lord
Jesus
humbled
himself
,
taking
to
himself
the
form
of
a
servant
,
and
so
suited
himself
to
our
condition
,
that
he
might
make
our
vile
bodies
conformable
to
his
glorious
body
.
The
prophet
with
the
heat
of
his
body
,
put
heat
into
the
cold
body
of
the
childe
lying
under
him
.
And
so
did
our
Lord
and
Saviour
to
the
world
.
And
so
the
dead
is
restored
to
life
,
while
the
ungodly
are
justified
from
everlasting
death
.
He
goes
on
.
When
the
King
of
Syria
besieged
Elisha
in
Dothan
with
his
Army
,
he
leads
the
Army
being
striken
with
blindnesse
,
Christ
and
Jonas
.
Hear
St.
Hierome
.
Jonas
the
son
of
Amittai
,
for
the
condemnation
of
Israel
,
is
sent
to
the
Gentiles
,
because
Nineveh
repenting
,
they
remained
in
their
wickednesse
:
i.
e.
veritatis
,
Deus
enim
veritas
est
,
mittit
ad
Niniven
pulchram
,
i.
e.
mundum
,
quo
nil
pulchrius
oculis
carn●is
aspicimus
,
ut
quia
Israel
audire
contempsit
,
totus
gentium
mundus
exaudiat
.
To.
3.
in
Jon.
1.1
,
2.
so
our
Lord
,
a
Dove
,
or
sorrowing
(
for
the
word
signifies
both
)
either
because
the
Holy
Ghost
descended
in
the
likenesse
of
a
Dove
and
rested
upon
him
,
Math.
3.16
.
or
,
because
he
bore
our
sorrows
,
(
Isa.
53.4
.
)
truly
,
the
son
of
Amittai
,
that
is
,
of
the
truth
,
for
God
is
the
Truth
,
is
sent
to
Nineveh
,
the
fair
,
that
is
,
into
the
world
,
then
which
with
our
bodily
eyes
we
see
nothing
more
beautiful
,
that
because
Israel
refused
to
hear
,
the
whole
world
of
the
Gentiles
might
hear
.
Hear
him
again
.
The
Prophet
would
fly
to
Tanshish
,
i.
e.
in
mare
seculi
istius
.
Ibid.
not
to
any
certain
place
,
but
,
entring
the
Sea
he
hasted
to
fly
any
whither
.
But
of
our
Saviour
we
may
say
,
that
he
left
his
house
and
country
,
and
assuming
our
nature
,
he
did
after
a
sort
fly
from
Heaven
and
came
to
Tarshish
,
that
is
,
the
Sea
of
this
world
.
Hear
St.
Chrysostome
,
who
glossing
upon
Matthew
12.41
.
brings
in
Christ
thus
speaking
.
In
Matth.
hom
.
He
was
a
servant
,
I
am
the
Lord
,
he
was
vomited
out
of
the
fish
,
I
shall
arise
from
the
dead
,
he
foretold
overthrow
to
that
City
,
I
bring
the
tydings
of
the
Kingdom
of
Heaven
;
and
the
Ninevites
believed
without
any
sign
,
but
ye
see
many
miracles
:
neither
heard
they
any
thing
before
those
words
of
Jonas
;
but
I
have
educated
you
by
divers
kindes
of
Philosophy
.
Besides
,
Jonas
came
to
the
Ninevites
,
as
a
Minister
I
am
come
to
you
,
your
Lord
and
Creator
.
They
were
Barbarians
,
ye
have
been
brought
up
among
many
Prophets
.
No
man
had
told
them
beforehand
concerning
Jonas
;
many
have
prophesied
of
me
,
and
ye
see
works
answerable
to
the
predictions
.
Jona
also
,
for
fear
of
mocking
,
fled
;
I
am
come
of
my
own
accord
,
ready
to
undergo
the
death
of
the
Cross
,
and
to
bear
all
your
mockings
.
And
he
was
a
stranger
and
altogether
unknown
to
those
men
;
but
I
am
neerly
joyned
to
you
according
to
the
flesh
,
and
have
the
same
progenitors
with
you
.
Hear
Hilarius
Pictaviensis
.
To
him
(
namely
to
Jonah
)
the
Lord
compares
himself
;
for
Jonah
,
i.
e.
seculi
judicio
,
tradendus
,
&
à
morte
glutiendus
,
&
post
triduum
ex
ea
,
contra
conditionem
hominis
,
quem
assumpserat
non
retentus
,
vivus
&
incorrupius
emergens
.
Comment.
in
Matth.
can.
16.
col.
544.
the
winds
being
boysterous
,
was
cast
out
of
the
ship
,
and
devoured
by
a
Whale
,
and
after
three
dayes
,
sent
out
alive
,
not
retained
by
that
monster
nor
consumed
,
as
other
meat
uses
to
be
,
but
contrary
to
the
nature
of
an
humane
body
,
he
comes
into
the
open
Air
entire
and
without
hurt
.
This
doth
the
Lord
shew
to
be
a
sign
of
his
power
;
preaching
repentance
for
the
remission
of
sins
,
he
was
to
be
cast
out
of
Jerusalem
or
out
of
the
Synagogue
,
by
the
prevailing
power
of
the
unclean
spirit
he
was
to
be
delivered
to
the
power
of
Pilate
,
that
is
,
to
the
secular
judgment
:
he
was
to
be
swallowed
up
of
death
,
and
and
after
three
dayes
,
contrary
to
the
condition
of
man
,
which
he
had
assumed
,
not
held
of
death
,
he
rises
alive
and
incorrupt
.
Hear
St.
Basil
of
Seleu●ia
.
Jonas
(
sayes
he
)
did
rather
immitate
Christ
in
suffering
evil
,
then
preach
him
in
words
,
nor
did
he
in
words
foretel
the
burial
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Jonas
malorum
tolerantia
Christum
est
imitatus
potius
,
quam
verbis
praedicarit
,
nec
verbis
Christi
sepulchrum
praedixit
,
sed
in
ceto
sepultus
,
&
post
triduum
sine
noxa
redditus
,
omnes
docuit
mortales
,
immortalitatis
januam
esse
mortem
,
&
de
sepulchro
vitam
erumpere
.
Orat.
13.
Jonas
ex
navi
in
ventrem
ceti
,
Christus
à
liguo
in
sepulchrum
transit
.
Jonas
pro
nautis
periclitantibus
:
Christus
pro
nobis
in
hoc
seculo
fluctantibus
.
Jussum
est
primo
,
ut
praedicaretur
Ninevitis
a
Jona
,
sed
non
ad
eos
pervenit
prophetia
,
nisi
post
quam
eum
evomnit
piscis
:
Ita
prophetia
praemissa
est
ad
Gentes
,
sed
,
nisi
post
resurrectionem
Christi
,
non
pervenit
ad
Gentes
.
To.
2.
epist.
49.
ad
Deo
.
gratias
Praesbyt
.
but
being
buried
in
the
Whale
,
and
after
three
dayes
,
restored
to
the
free
and
open
air
,
he
taught
all
men
,
that
death
is
the
gate
of
immortality
,
and
that
out
of
the
grave
life
breaks
forth
.
Hear
St.
Austin
.
Jonah
,
sayes
he
,
pass't
from
the
ship
to
the
Whales
belly
:
so
Christ
from
the
Cross
to
the
grave
.
Jonah
,
for
the
mariners
being
in
danger
,
and
Christ
for
us
being
tossed
up
and
down
in
this
world
.
Jonah
had
order
,
but
the
prophesy
came
not
unto
them
,
until
the
Whale
had
vomited
him
upon
the
dry
ground
:
and
the
calling
of
the
Gentiles
was
foretold
before
,
but
they
were
not
actually
called
,
till
Christ
was
risen
from
the
dead
.
To.
9.
de
symb
.
fid.
ad
Catechum
.
l.
4.
c.
6.
Hear
him
again
.
Jonah
(
sayes
he
)
was
sent
to
Nineveh
,
to
foretell
the
end
of
it
:
and
Christ
was
sent
by
his
Father
,
to
shew
unto
all
the
End
of
the
World
.
Jonah
flies
to
Tarshish
from
the
presence
of
God
:
Jonahs
flight
is
the
swift
passage
of
Christ
,
of
which
the
Prophet
doth
speak
,
Psa.
19.6
.
His
going
out
is
from
the
end
of
Heaven
,
and
his
circuit
is
to
the
ends
thereof
.
The
Prophet
flying
went
up
into
the
Ship
;
and
Christ
ascended
the
Cross
,
passeing
through
the
Sea
of
this
World
.
There
came
a
great
Tempest
upon
the
Sea
:
the
unquietness
of
the
Sea
was
the
perfidiousness
of
the
Jews
.
Lots
were
cast
,
that
the
fugitive
Prophet
might
be
cast
into
the
Sea
:
and
Lots
were
cast
upon
the
Vesture
of
Christ
.
Jonah
was
cast
out
of
the
Ship
into
the
Sea
;
and
Christs
Death
is
placed
in
the
Hearts
of
the
Gentiles
.
The
Prophet
was
taken
into
the
Whale
to
be
safely
kept
,
not
to
be
eaten
:
And
now
hear
what
the
Prophet
says
;
Thou
wilt
not
suffer
thy
Holy
One
to
see
corruption
.
In
the
Whales
belly
the
Prophet
prayed
;
and
Christ
descending
into
Hell
,
raised
the
dead
.
Jonah
was
on
the
third
day
restored
safe
to
the
shore
;
and
Christ
rising
on
the
third
day
out
of
the
Grave
,
was
made
higher
then
the
Heavens
.
At
the
Preaching
of
Ionah
the
City
was
saved
by
Repentance
;
and
by
the
Preaching
of
Christ
the
Holy
City
Ierusalem
is
redeemed
.
Symphon
.
Prophet
.
&
Apostolor
.
p.
174.
Hear
Scharpius
:
As
Jonah
saved
the
Mariners
from
Death
,
so
Christ
saved
us
:
and
,
as
Jonah
was
in
the
belly
of
the
Fish
,
so
Christ
in
the
heart
of
the
Earth
.
CHAP.
XV.
Christ
and
Cyrus
.
SCultetus
observes
the
Parallel
in
many
Particulars
.
Cyrus
came
of
Parents
of
different
Nations
,
his
Mother
a
Mede
,
the
Daughter
of
Astyages
the
King
of
the
Medes
;
his
Father
a
Persian
subject
to
the
Medes
:
So
Christ
is
the
Son
of
God
,
and
the
Son
of
Man
.
The
Magicians
expound
to
Astyages
his
Dream
of
the
Son
of
his
Daughter
:
So
the
Scribes
out
of
the
Scriptures
acquaint
Herod
with
the
Birth
of
Christ
.
Astyages
,
having
heard
his
Magicians
,
lays
snares
for
the
life
of
Cyrus
:
so
Herod
plots
against
the
life
of
Christ
,
having
heard
the
Wise
men
.
Cyrus
,
being
an
Infant
,
is
put
into
the
Mountains
,
but
is
brought
up
by
Shepherds
,
when
Astyages
thought
him
to
be
slain
:
So
Christ
is
carryed
into
Egypt
,
whom
Herod
believed
to
be
killed
.
5.
Cyrus
,
being
yet
but
a
Childe
,
6.
Cyrus
is
called
Gods
anointed
,
Esa.
45.1
.
and
Christ
is
anointed
.
7.
Cyrus
was
Gods
Servant
,
8.
It
's
said
of
Cyrus
,
I
will
subdue
the
Nations
before
him
:
Esa.
45.1
.
and
to
Christ
it
's
said
,
I
will
give
thee
the
Heathen
:
Psa.
2.
9.
Cyrus
said
,
The
God
of
Heaven
hath
given
me
all
Kingdoms
:
Ezr.
1.2
.
And
Christ
says
,
All
power
is
given
to
me
both
in
Heaven
and
Earth
:
Matt.
28.18
.
10.
Cyrus
had
it
given
him
in
charge
to
build
the
Temple
of
God
;
Ezra
1.2
.
11.
Cyrus
restored
to
the
Temple
the
Vessels
of
the
Temple
that
had
been
taken
away
;
Cyrus
was
eminent
for
mildeness
,
as
Herodotus
says
of
him
,
lib.
3.
for
the
appointment
of
the
Tribute
(
says
he
)
the
Persians
called
Darius
an
Institutor
,
Cambyses
a
Lord
,
Cyrus
a
Patron
,
because
(
says
he
)
he
was
most
gentle
,
and
studyed
to
deserve
well
at
their
hands
:
So
was
Christ
an
example
of
mildeness
,
Mat.
11.29
.
13.
The
Kingdom
of
Cyrus
was
of
a
large
extent
,
2.9
,
10
,
11.
de
Regni
ejus
amplitudine
etiam
Esaias
,
c.
45.
v.
14.
Ita
Regnum
Christi
amplissimum
,
utpote
nullis
locorum
spatiis
definitum
.
as
Xenophon
testifies
of
it
,
lib.
1.
where
almost
the
same
Nations
are
reckoned
up
,
of
which
we
read
Acts
2.
and
so
the
Prophet
speaks
of
it
Esa.
45.14
.
So
is
the
Kingdom
of
Christ
most
ample
and
large
,
as
not
having
any
bounds
.
14.
God
called
Cyrus
in
Righteousness
;
in
Righteousness
:
for
he
took
not
this
Honor
unto
himself
,
&c.
Hebr.
5.5
.
15.
God
gave
Cyrus
for
a
Light
to
the
Gentiles
;
Jehovah
:
Esa.
45.6
.
So
is
Christ
the
Light
of
the
Gentiles
:
Luke
1.78
.
and
2.32
.
16.
9.11
.
Scult.
Idea
Concion
.
in
Esa.
42.
Cyrus
was
sent
to
open
the
eyes
of
the
blinde
,
and
to
bring
the
Prisoners
out
of
Prison
;
Esa.
42.7
.
or
to
dismiss
the
Captives
:
Esa.
45.13
.
So
did
Christ
send
the
Prisoners
out
of
the
Pit
,
in
which
there
was
no
Water
:
Zach.
9.11
.
Thus
is
Cyrus
owned
,
by
this
learned
Divine
,
as
a
Type
of
Christ
;
and
that
justly
,
it
being
most
true
,
that
Zanchy
says
,
Detrib
.
Elohim
,
lib.
5.
cap.
4.
That
the
Deliverance
of
the
Jews
from
Captivity
in
Babylon
by
Cyrus
was
a
Type
of
the
Redemption
of
the
Church
by
Christ
.
Christ
and
Zerubbabel
.
Of
this
hear
Saint
Jerom
:
Zerubbabel
,
who
was
of
the
Tribe
of
Judah
,
of
the
linage
of
David
,
was
a
Type
of
our
Saviour
,
who
truly
built
the
ruined
Temple
,
that
is
,
To.
3.
in
Agg.
1.
the
Church
,
and
brought
the
People
from
Captivity
,
and
built
the
Church
,
as
well
of
the
stones
of
the
old
Temple
,
as
of
new
stones
,
which
were
before
unpolished
;
and
raised
up
a
Tabernacle
to
God
the
Father
,
both
of
the
remainders
of
the
Jewish
Nation
,
and
of
the
multitude
of
the
Gentiles
.
And
as
Zerubbabel
was
born
in
Babylon
,
so
our
Lord
was
born
in
the
Confusion
of
this
World
.
He
adds
:
If
ye
respect
the
History
,
Zerubbabel
is
one
,
who
was
of
the
Kingly
Tribe
;
CHAP.
XVI
.
HItherto
we
have
seen
,
how
our
dear
Saviour
was
typified
or
fore-signified
in
the
Old
Testament
by
Persons
from
Adam
to
Zerubbabel
:
now
take
we
notice
,
how
he
was
then
typified
by
Things
:
of
which
I
shall
give
you
account
in
order
,
shewing
how
all
those
things
did
typifie
,
and
were
fulfilled
in
our
blessed
Redeemer
.
Christ
and
Noah's
Ark.
Broughton
makes
this
Parallel
to
stand
in
two
things
.
1.
The
Ark
had
a
Door
,
by
which
Noah
and
his
Houshold
entered
into
it
,
to
the
saving
of
themselves
:
And
Christ
is
that
Door
,
by
whom
we
enter
into
the
Holy
of
Holies
,
to
the
saving
of
our
Souls
.
2.
The
Ark
rested
upon
the
Mount
Ararat
,
which
is
a
Mountain
in
Armenia
,
and
signifies
,
Take
away
fear
.
And
Christ
is
that
Ararat
;
upon
whose
shoulders
if
we
rest
,
we
shall
be
safe
,
and
shall
not
need
to
fear
what
Men
,
or
Devils
,
can
do
unto
us
.
Christ
and
the
Paschal
Lamb.
Hear
Lactantius
:
Divin
.
Instit.
l.
4
cap.
26.
God
(
says
he
)
intending
to
smite
the
Egyptians
,
to
provide
for
the
indemnity
of
the
Hebrews
,
commanded
them
to
sacrifice
a
Lamb
without
spot
,
and
to
mark
their
doors
with
the
blood
of
it
:
and
so
,
when
all
the
first-born
of
Egypt
perished
in
one
night
,
onely
the
Hebrews
were
safe
by
this
means
:
not
that
the
lambs
blood
of
it self
was
of
force
to
save
men
,
but
it
was
an
Image
or
Type
of
things
to
come
:
For
that
Lamb
without
spot
was
Christ
,
innocent
,
righteous
,
and
holy
;
who
being
slain
by
the
Jews
,
is
an
Author
of
Salvation
to
all
who
mark
their
foreheads
with
this
blood
,
that
is
,
with
the
Cross
,
in
which
he
shed
his
blood
.
But
then
the
figure
was
of
such
force
for
the
present
to
drive
away
the
danger
,
to
shew
,
what
force
the
Truth
it self
should
have
to
protect
the
People
of
God
in
the
extream
necessity
of
the
whole
World
.
Saint
Chrysostom
handling
those
words
of
the
Baptist
,
J●h.
1.29
.
observes
,
That
he
says
not
simply
,
Behold
the
Lamb
,
but
,
Behold
the
Lamb
of
God
:
To.
1.
hom.
32.
For
,
because
there
was
another
Lamb
of
the
Jews
[
meaning
the
Paschal
Lamb
]
that
he
might
shew
,
that
this
was
the
Lamb
of
God
,
therefore
he
so
spake
.
That
Lamb
was
offered
onely
for
that
Nation
,
but
this
for
the
whole
World
:
And
the
blood
of
that
Lamb
kept
off
a
temporal
plague
from
the
Jews
;
but
the
blood
of
this
Lamb
[
of
Christ
,
namely
]
obtained
a
cleansing
for
the
whole
world
.
And
indeed
this
blood
of
the
Jewish
Lamb
could
not
of
its
own
nature
do
that
,
for
which
it
was
appointed
;
but
because
it
was
a
figure
of
this
Lamb
,
hence
it
obtained
this
power
.
Hear
St.
Hierome
.
The
Lambe
,
(
sayes
he
)
is
killed
,
To.
4.
epist.
21.
de
celebr
.
pasc
.
and
the
Passover
is
celebrated
,
and
after
fifty
dayes
the
Law
is
given
for
fear
,
written
with
the
finger
of
God
:
Christ
is
slain
,
the
true
Passover
is
celebrated
,
and
after
fifty
dayes
,
the
Holy
Ghost
,
who
is
the
finger
of
God
,
is
given
,
to
work
our
hearts
to
charity
.
Hear
him
again
.
The
Lamb
,
To.
4.
epist.
33.
sayes
he
,
[
namely
of
the
Passover
]
was
killed
and
Sacrificed
,
not
in
the
day
,
but
in
the
evening
,
because
Christ
suffered
in
the
end
of
the
world
.
Pucanus
clears
this
parallel
in
sundry
particulars
.
1.
God
required
a
Lamb
without
spot
or
blemish
,
2.
God
required
a
male
,
to
foreshew
,
i.
e.
tenerum
,
imbecillum
,
&
scientem
infirmitatem
,
quoad
naturam
humanam
,
quia
de
fratrum
suorum
grege
sumi
,
&
per
omnia
milis
nobis
,
excepto
peccato
,
esse
debuit
.
Heb.
4.13
.
that
that
Lamb
which
was
to
come
,
should
be
powerful
,
and
endued
with
man-like
strength
,
to
take
away
the
sins
of
the
world
,
to
destroy
the
kingdom
of
sin
,
and
to
free
us
from
the
service
of
sin
,
Satan
,
&c.
Yet
of
an
year
old
,
that
is
,
tender
,
weak
,
knowing
infirmity
,
in
regard
of
his
humane
nature
,
because
he
was
to
be
taken
from
among
his
brethren
,
and
to
be
like
unto
us
in
all
things
,
sin
onely
excepted
,
Heb.
4.13
.
God
would
have
it
kept
up
four
dayes
,
namely
from
the
tenth
day
of
the
first
moneth
to
the
close
of
the
fourteenth
day
,
to
imply
that
Christ
should
not
be
delivered
to
death
presently
upon
this
birth
,
but
for
some
space
of
time
,
set
by
God
,
should
administer
his
publick
function
of
preaching
the
Gospel
.
i.
e.
plenitudine
temporum
mactandum
.
4.
God
ordered
the
Lamb
to
be
slain
in
the
evening
,
to
note
that
this
Lamb
of
God
should
be
slain
in
the
evening
of
Time
,
that
is
,
in
the
fulnesse
of
Time
.
5.
He
ordered
,
that
the
door-posts
should
be
sprinkled
with
the
blood
of
the
Lamb
,
to
shew
,
(
h.
e.
)
virtute
purgante
spiritus
.
Ad
haec
sanguine
Christi
liminibus
cordium
nostrorum
asperso
,
exterminatorem
averti
,
protegi
nos
ab
ira
Dei
,
&c.
that
onely
with
the
blood
of
Christ
the
hearts
of
the
faithful
are
sprinkled
,
washed
,
marked
,
purged
,
and
sanctified
,
by
faith
resting
on
his
merits
,
the
sprinkling
being
made
with
a
bunch
of
hyssope
,
that
is
,
by
the
purging
vertue
of
the
Spirit
of
God
.
And
,
moreover
,
that
by
the
blood
of
Christ
sprinkling
our
hearts
,
the
destroyer
is
turned
away
,
and
we
protected
from
Gods
wrath
,
&c.
6.
By
the
other
Rites
of
the
Passover
he
shewes
,
that
whole
Christ
is
to
be
eaten
by
faith
,
&c.
7.
That
he
is
to
be
eaten
in
common
with
our
neighbours
;
i.
e.
Gentibus
,
commedendum
,
hoc
est
,
Gentes
accersendas
voce
Evangelii
ad
Christi
communionem
.
that
is
,
the
Gentiles
,
namely
,
that
the
Gentiles
are
to
be
brought
in
by
the
sound
of
the
Gospel
to
the
fellowship
of
Christ
.
8.
That
he
is
to
be
eaten
,
9.
That
he
is
to
be
eaten
.
5.8
.
2.
Cum
amaris
lactucis
,
i.
e.
cum
amaritudine
&
compunctione
cordis
,
seu
cum
seria
poenitentia
,
&c.
1.
With
the
unleavened
bread
of
sincerity
and
truth
,
1
Cor.
5.8.2
.
With
bitter
herbs
,
that
is
,
with
bitternesse
and
compunction
of
heart
,
or
with
hearty
repentance
,
&c.
That
they
who
eat
of
this
lamb
are
to
put
on
the
habit
of
travellers
,
having
their
loynes
girded
with
the
girdle
of
truth
,
and
so
ready
to
enter
upon
the
way
of
Gods
commandments
,
and
with
the
breastplate
of
faith
and
righteousnesse
,
restraining
and
beating
down
sence
,
lust
,
and
evil
desires
,
and
having
their
feet
shod
with
the
preparation
of
the
Gospel
,
ready
to
make
greater
progresse
in
the
Gospel
,
ready
to
enter
into
the
spiritual
warfare
,
to
undergo
dangers
,
and
to
shun
the
occasions
of
slips
and
scandals
,
with
which
as
with
briers
,
or
thornes
,
or
Serpents
,
the
feet
of
the
godly
are
sometimes
wounded
:
and
moreover
resting
on
the
spiritual
staffe
of
Gods
promises
,
and
so
guiding
their
steps
in
their
journey
,
and
upholding
them
that
are
ready
to
fall
:
of
which
David
saies
,
Thy
rod
and
thy
staffe
have
comforted
me
,
Psal.
23.
4.
11.
That
this
lamb
is
to
be
eaten
of
standers
and
of
hastners
,
i.
e.
ab
iis
,
qui
non
in
hujus
vitae
itinere
torpeant
,
non
cunctantur
in
Aegypto
aut
Babylone
spirituali
,
sed
celeriter
regnum
Satanae
relinquant
,
&
ut
sanctos
viatores
decet
,
ex
hujus
vitae
ergastulo
ad
coelestis
patriae
sollennitatem
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
anhelent
.
that
is
,
of
them
that
are
not
sluggish
in
the
journey
of
this
life
,
nor
make
a
stay
in
the
spiritual
Aegypt
or
Babylon
,
but
speedily
leave
the
Kingdom
of
Satan
,
and
(
as
becomes
holy
travellers
)
long
to
come
out
of
the
prison
of
this
life
to
the
solennity
and
conversation
of
the
heavenly
countrey
.
12.
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
spiritualem
fidelium
in
uno
corpore
,
&
capite
Christo
sanciendam
&
servandam
.
That
the
Lamb
was
to
be
eaten
in
one
house
,
that
is
,
that
the
spiritual
communion
of
the
faithful
in
one
body
,
and
in
one
head
Christ
,
13.
Os
nullum
illius
agni
frangi
voluit
Deus
,
ut
typice
ostenderet
,
quid
in
filio
vellet
praestare
,
Joan.
19.33
.
Instit.
Theol.
p.
623
,
624.
625.
626.
is
to
be
establisht
and
kept
.
13.
God
would
have
no
bone
of
that
Lamb
to
be
broken
,
that
he
might
shew
as
by
a
Type
,
what
he
would
perform
in
his
Son
,
Joh.
19.33
.
Hear
Scarpius
.
It
was
required
,
sayes
he
,
that
the
Lamb
should
be
without
spot
;
where
spots
notes
not
variety
of
colours
,
Heb.
7.26
.
fuit
etiam
masculus
,
ad
significandum
Christum
qui
masculus
dicitur
,
Apoc.
12.5
.
quia
fortis
ad
facienda
justitiae
opera
,
nil
habens
molle
,
fluxum
,
instabile
,
sed
ut
Rex
recturus
Gentes
in
virga
ferri
.
Denique
anniculus
,
non
excedens
annum
unum
,
quo
significatur
Christum
simplicem
,
syncerum
,
innocentem
,
vel
Christum
annum
placabilem
,
mansuetis
praedicaturum
.
Symph
.
prophet
.
&c.
p.
148.
but
deformity
,
defect
,
disease
.
So
Christ
was
holy
,
blamelesse
,
Heb.
7.26
.
It
was
also
to
be
a
male
,
to
signifie
Christ
who
is
called
a
male-childe
,
Rev.
12.5
.
because
he
was
stronge
and
couragious
to
do
the
works
of
righteousnesse
,
having
nothing
loose
,
remiss
,
unstable
,
being
,
as
a
King
,
to
rule
the
Nations
with
a
rod
of
Iron
.
Lastly
,
it
was
to
be
of
an
year
old
,
not
exceeding
an
year
,
by
which
was
signified
the
simplicity
,
sincerity
,
and
innocency
of
Christ
,
or
,
that
he
was
to
preach
the
meek
acceptable
year
of
the
Lord
,
Isa.
61.2
.
Hear
him
again
.
God
appointed
,
saies
he
,
the
Lamb
to
be
eaten
,
to
signifie
,
2.
God
would
have
the
people
to
eat
the
flesh
of
the
lamb
not
raw
,
Justin
Martyr
hath
it
.
dial
.
cum
Iryph
.
Jud.
Hereby
it
s
also
signified
,
that
the
love
of
Christ
is
most
ardent
towards
us
.
3.
Leven
was
forbidden
in
the
Passeover
,
4.
God
ordered
it
to
be
eaten
with
sowr
herbs
:
5.
He
ordered
them
to
rost
and
eat
the
head
with
the
feet
and
inwards
,
None
of
it
was
to
be
left
unto
the
morning
,
nor
was
it
as
ordinary
meat
,
to
be
eaten
out
of
the
time
of
the
Sacrifice
:
to
shew
that
Christ
gives
his
whole
self
to
be
received
by
faith
.
7.
Neither
any
uncircumcised
,
nor
any
unclean
with
any
legal
uncleannesse
,
8.
The
Lamb
might
not
be
eaten
,
but
in
the
place
,
8.
Agnus
comedi
non
potuit
,
nisi
in
loco
,
ubi
erat
arca
&
tabernaculum
,
quo
significatur
,
Christum
semper
nobis
exhiberi
verum
praecipue
in
sanctis
caetibus
.
9.
Renes
accingere
jussit
Deus
,
quo
significare
voluit
nos
debere
expeditos
esse
ad
laborandum
in
virtutum
excercitio
;
item
,
quia
renes
sedes
sunt
voluntatum
,
significat
,
debere
nos
voluntates
domare
.
10.
Pedes
calceare
jussit
,
calceis
ad
iter
propriis
,
quo
significatur
,
iter
per
desertum
hujus
mundi
longum
esse
&
difficile
,
nos
vero
firmatos
pedes
debere
habere
.
Gregorius
vero
ait
,
pedes
esse
opera
,
et
sicut
calceamenta
sunt
ex
pelle
mortuorum
animalium
,
ita
antiqui
Patres
sunt
mortui
,
ex
quorum
pelle
nostri
pedes
muniuntur
,
ut
eos
sequentes
,
ad
vitam
aeternam
eamus
:
dum
enim
eorum
opera
conspicimus
,
nostros
pedes
munimus
,
&
vestigia
à
peccato
defendimus
.
where
was
the
Ark
,
and
the
Tabernacle
,
to
shew
that
Christ
doth
al
way
give
himself
to
us
,
but
especially
in
the
holy
assemblies
.
9.
He
commanded
them
to
gird
their
reins
,
by
which
he
signified
that
we
should
be
prompt
and
ready
to
labour
with
the
exercise
of
virtue
:
And
because
the
reins
are
the
seat
of
the
affections
,
therefore
it
teaches
us
,
that
we
ought
to
tame
and
subdue
our
affections
and
passions
.
10.
God
ordered
them
to
be
shod
with
shoes
fit
for
a
journey
,
to
shew
,
that
our
journey
through
the
desert
of
this
world
is
long
and
difficult
,
but
we
should
have
our
feet
well
fenced
.
But
Gregory
saies
,
that
feet
are
works
,
and
as
shoes
are
made
of
the
skins
of
dead
creatures
,
so
the
Ancient
Fathers
are
dead
,
by
whose
skins
our
feet
are
fenced
,
that
following
them
,
we
may
come
to
eternal
life
,
for
while
we
look
on
their
works
,
we
fense
our
feet
and
keep
our
steps
from
sin
.
He
gave
them
order
to
have
their
staves
in
their
hands
,
to
signifie
,
that
the
godly
are
always
to
have
in
their
hand
an
holy
discipline
as
a
rod
for
the
chastning
of
the
flesh
,
and
for
the
directing
of
all
the
businesse
of
this
life
;
or
else
this
staffe
signifies
the
spiritual
care
of
Christ
,
12.
He
bad
them
to
eat
it
in
haste
,
13.
The
bones
of
the
Lamb
were
not
to
be
broken
,
Id.
Ib.
p.
150.
151.
whereby
that
is
signified
,
which
is
related
of
Christ
,
Joh.
19.36
.
14.
Lastly
,
the
feast
was
to
continue
seven
dayes
,
to
signifie
,
that
the
whole
time
of
our
life
,
or
the
seven
degrees
of
our
age
,
are
so
to
be
consecrated
to
God
,
as
that
we
must
alway
abstain
from
the
leven
of
sin
.
Hear
Weemse
.
'
The
paschal
Lamb
,
saies
he
,
was
a
figure
of
Jesus
Christ
.
The
Paschal
lamb
was
taken
the
tenth
day
,
and
separated
until
the
fourteenth
,
and
in
the
evening
of
the
fourteenth
it
was
killed
.
Jesus
Christ
,
the
true
Paschal
lamb
,
came
six
daies
before
the
Passeover
to
Bethany
,
and
the
morrow
after
he
went
to
Jerusalem
,
where
they
met
him
with
branches
of
palme
trees
,
and
this
was
five
daies
before
the
Passover
,
then
he
stayed
four
daies
in
Jerusalem
and
was
killed
in
the
day
of
the
Passover
at
night
.
Hear
also
Rivetus
,
1.
The
Lamb
was
to
be
taken
out
of
the
flock
,
by
which
Christ
is
shadowed
,
in
that
,
2.
It
was
severed
from
the
rest
,
and
kept
up
to
be
killed
:
without
spot
,
an
He-lamb
,
3.
The
Lamb
was
to
be
killed
and
roasted
:
The
Lamb
was
to
be
eaten
about
the
Evening
,
being
also
killed
in
the
Evening
:
so
Christ
was
made
manifest
in
the
End
of
the
World
,
to
take
away
sin
by
the
offering
of
himself
.
For
Jerom
well
observes
,
on
Mark
14.
That
by
the
Evening
of
the
day
the
last
days
are
signified
.
The
Evening
of
the
day
(
says
he
)
signifies
the
End
of
the
World
.
5.
On
the
fourteenth
day
of
the
Month
,
The
Posts
were
to
be
sprinkled
with
the
blood
of
the
Lamb
,
namely
,
in
testimony
of
Remission
,
which
is
in
the
sheding
of
the
Blood
that
purifies
our
Consciences
,
Hebr.
9.14
.
and
in
sign
of
certain
Salvation
to
be
conferred
by
the
blood
of
Christ
.
The
blood
is
now
put
upon
both
Posts
,
when
not
alone
with
the
mouth
of
the
Body
we
drink
the
Sacrament
,
but
also
the
blood
with
the
mouth
of
the
Soul
.
The
blood
of
the
Lamb
distinguished
between
the
Israelites
and
the
Egyptians
:
And
Baptism
,
in
which
we
are
washed
by
the
blood
of
Christ
,
distinguisheth
between
the
Children
of
God
,
and
those
that
are
profane
and
strangers
from
the
Common-wealth
of
Israel
:
but
with
God
this
distinction
is
made
,
not
so
much
by
the
external
sign
,
as
by
the
thing
it self
,
which
is
signified
.
7.
The
Destroyer
passed
over
the
Houses
that
were
marked
:
so
they
that
are
sprinkled
with
the
blood
of
Christ
,
8.
The
Lamb
was
to
be
eaten
in
the
several
Families
,
9.
The
Lamb
must
not
be
eaten
raw
,
nor
sod
in
water
,
The
whole
Lamb
was
to
be
roasted
,
and
eaten
,
to
teach
us
to
have
an
entire
Faith
in
Christ
,
not
to
divide
Christ
,
but
to
joyn
together
all
the
Articles
of
our
Faith
.
The
Lamb
was
to
be
eaten
without
Leaven
,
and
Christ
without
Hypocrisie
and
Malice
.
12.
It
must
be
eaten
with
bitter
Herbs
;
13.
The
Lamb
was
to
be
eaten
in
haste
;
and
they
that
did
eat
it
were
to
be
habited
as
Travellers
,
With
their
loyns
girded
:
so
they
that
eat
Christ
,
ought
to
stand
with
their
loyns
girt
about
with
Truth
,
and
having
on
the
brest-plate
of
Righteousness
:
Eph.
6.14
.
To
which
purpose
Christ
also
says
,
Luke
12.35
.
Let
your
loyns
be
girded
about
.
With
shooes
on
their
feet
;
by
which
is
signified
,
That
our
affections
are
to
be
spiritually
ruled
,
lest
they
be
offended
with
the
rugged
ways
of
this
World
:
Eph.
6.15
.
With
a
spiritual
Staff
,
by
which
they
may
guide
their
steps
in
their
journey
,
and
uphold
themselves
in
the
way
:
but
this
Staff
is
true
Faith
.
Ainsworth
observes
the
Parallel
between
Christ
and
the
Paschal
Lamb
in
sundry
Particulars
.
1.
The
Lamb
must
be
perfect
:
a
Lamb
without
blemish
.
2.
The
Lamb
was
to
be
slain
in
the
Evening
:
and
at
that
season
Christ
dyed
:
Matt.
27.46
,
50.
and
in
the
Evening
of
Times
,
in
the
last
days
.
3.
The
sprinkling
of
the
Blood
notes
the
applying
of
Christ's
Blood
,
sprinkled
upon
all
Believers
:
Heb.
9.13
,
14.
4.
It
was
to
be
eaten
with
unleavened
Bread
:
the
Apostle
declares
the
meaning
of
it
,
1
Cor.
5.8
.
Not
with
the
Leaven
of
malice
and
wickedness
,
but
with
the
unleavened
Bread
of
Sincerity
and
Truth
.
5.
The
bitter
Herbs
were
to
type
out
the
bitter
Sorrows
of
Christ
,
and
our
Mortification
and
Afflictions
with
him
.
6.
It
must
be
roasted
with
Fire
:
a
figure
,
both
of
the
Spirit
of
God
,
compared
to
Fire
,
Matth.
3.11
.
through
which
Christ
offered
himself
to
God
,
Hebr.
9.14
.
and
of
the
Fire
of
Gods
Wrath
,
which
Christ
was
to
suffer
,
while
he
was
made
a
Curse
for
us
by
his
Death
.
7.
It
must
be
roasted
with
the
Head
,
the
Legs
,
and
the
Purtenance
thereof
;
viz.
That
it
must
be
roasted
all
and
whole
,
not
cut
in
pieces
;
to
signifie
our
full
Communion
with
Christ
,
whole
and
undivided
.
8.
None
of
the
Lamb
must
be
left
till
the
morning
;
they
were
to
eat
up
all
,
if
they
could
,
at
that
Meal
;
to
teach
care
for
the
present
enjoying
of
Christ
by
Faith
,
and
of
his
whole
Covenant
without
delay
.
Hereby
also
God
would
teach
Israel
,
That
when
the
Morning
,
the
time
of
Grace
in
Christ
is
come
,
there
should
be
no
longer
reservation
of
those
legal
shadows
,
which
were
to
have
their
accomplishment
and
end
at
our
Lord's
Death
,
9.
They
must
have
their
loyns
girded
;
and
this
signifies
the
girding
of
the
loyns
of
the
Minde
with
justice
,
strength
,
verity
,
&c.
Isai.
11.5
Eph.
6.13
.
10.
They
must
have
their
shooes
on
:
this
was
a
figure
of
the
Gospel
of
Peace
,
11.
They
must
eat
it
in
haste
:
so
must
we
in
haste
,
and
as
with
violence
,
12.
No
bone
of
the
Lamb
was
to
be
broken
;
to
foreshew
,
CHAP.
XVII
.
Christ
and
the
Manna
.
SImlerus
makes
the
Comparison
in
many
Particulars
.
1.
Manna
was
called
,
as
it
were
,
Mah
hu
,
Mah
hu
,
quod
ignorarent
quid
esset
:
Christus
autem
in
sua
venit
,
&
sui
eum
non
agnoverunt
.
because
they
knew
not
what
it
was
:
and
Christ
came
to
his
own
,
and
his
own
knew
him
not
.
2.
Or
it
's
so
called
,
as
it
were
,
God
so
loved
the
World
,
that
he
gave
his
onely
begotten
Son
:
And
he
was
predestinated
before
the
World
to
be
incarnate
.
3.
Manna
descended
from
Heaven
:
and
what
is
more
known
,
4.
The
Manna
was
equally
distributed
to
all
the
Israelites
:
All
the
Israelites
in
the
Desart
lived
upon
the
Manna
:
so
we
have
no
other
food
of
Eternal
Life
,
but
of
this
alone
we
live
in
this
World
.
6.
The
Manna
was
white
,
and
Christ
is
a
Lamb
unspotted
:
There
was
no
guile
found
in
his
mouth
.
The
Manna
was
sweet
with
the
taste
of
Hony
:
And
Christ
affirms
his
yoke
to
be
pleasant
.
The
Manna
was
beaten
in
a
Mortar
,
and
ground
in
a
Mill
:
so
Christ
,
having
first
suffered
on
the
Cross
,
doth
nourish
us
.
Symphon
.
Prophet
.
&c.
p.
159.
1.
Manna
sine
labore
&
industria
Israelitis
dabatur
:
ita
Christus
gratis
sine
dignitate
aut
meritis
nostris
nobis
datus
.
Hear
Scharpius
also
of
this
.
1.
The
Manna
was
given
to
the
Israelites
without
their
labor
and
industry
;
and
Christ
is
given
to
us
freely
,
without
our
worth
or
merits
.
The
Manna
rained
from
Heaven
,
and
that
not
without
a
Miracle
:
so
Christ
was
incarnate
,
and
born
by
the
miraculous
Conception
of
the
Holy
Ghost
.
The
Manna
was
unknown
at
the
begining
;
so
Christ
upon
the
Earth
:
For
had
they
known
him
,
they
would
not
have
crucified
the
Lord
of
Glory
:
1
Cor.
2.8
.
The
Manna
was
equally
distributed
,
and
one
of
them
had
not
more
then
another
,
though
one
gathred
more
then
another
:
so
Christ
is
given
to
all
the
faithful
to
salvation
,
none
excepted
,
none
priviledged
above
the
rest
:
for
in
him
there
is
neither
male
nor
female
,
neither
Jew
nor
Greek
,
&c.
Gal.
3.
●8
.
5.
The
Manna
did
nourish
well
,
6.
The
Manna
had
sweet
and
admirable
relishnesse
,
so
Christ
saies
,
his
yoake
is
easie
and
his
burden
light
,
Matth.
11.30
.
and
David
saies
,
Taste
and
see
,
that
the
Lord
is
sweet
,
Psal.
34.8
.
7.
The
Manna
was
white
,
i.
e.
purum
:
Sec
Christus
describitur
,
Apoc.
1.
quia
sine
peccato
&
innocens
,
1
Pet.
2.22
.
that
is
,
pure
:
so
is
Christ
described
,
Rev.
1.
because
he
was
without
sin
and
innocent
.
8.
The
Manna
was
bruised
in
a
mill
;
so
Christ
,
that
he
might
be
food
for
our
soules
,
was
bruised
with
the
pains
of
death
on
the
Cross
.
9.
Manna
was
given
onely
,
10.
The
Manna
was
not
given
in
Aegypt
,
so
neither
Christ
to
unbelievers
,
remaining
in
the
Aegypt
of
sin
.
The
Manna
ceased
,
when
the
people
came
to
the
land
of
promise
:
so
Christ
is
not
received
by
faith
of
the
Saints
in
Glory
,
because
they
see
God
as
he
is
,
face
to
face
.
12.
The
Manna
fell
at
all
times
of
the
year
,
and
in
every
place
where
the
people
were
,
so
Christ
alway
and
every
where
offered
unto
us
.
13.
In
the
day
before
the
Sabboth
the
Manna
fell
in
the
night
,
that
on
that
day
it
might
be
gathered
for
the
Sabboth
:
for
on
the
Sabboth
it
was
not
found
:
So
Christ
is
now
(
before
his
last
day
,
the
begining
of
our
eternal
Sabboth
)
more
fully
revealed
,
and
in
our
eternal
rest
,
ceases
in
respect
of
faith
.
14.
The
Manna
,
kept
till
the
morrow
,
Hear
also
Rivetus
,
In
Exod.
16.
part.
1.
p.
435.
col
.
2.
As
God
(
saies
he
)
prepared
nourishment
for
the
Israelites
for
the
nourishment
of
their
bodies
,
so
hath
he
prepared
for
us
spiritual
nourishment
,
And
a
little
after
he
adds
this
also
.
The
Manna
(
saies
he
)
kept
till
the
next
day
,
bred
wormes
:
so
the
Eucharist
,
1.
The
word
Manna
comes
of
a
word
that
signifies
to
prepare
,
and
to
distribute
or
appoint
:
and
so
it
as
much
,
as
a
portion
prepared
.
This
typified
Christ
,
as
a
portion
prepared
for
us
:
a
worthy
portion
he
is
,
The
Author
of
this
Manna
was
God
:
for
Moses
said
to
them
,
This
is
the
bread
which
the
Lord
gives
you
to
eat
.
Christ
himself
thus
applies
this
point
,
My
Father
(
saies
he
)
gives
you
the
true
bread
.
And
so
saies
Christ
of
himself
,
The
bread
of
God
is
he
that
comes
down
from
heaven
and
gives
life
to
the
world
.
So
Christ
,
that
he
might
become
food
for
us
,
was
made
small
,
that
is
,
mean
and
of
no
reputation
.
As
Christ
became
poor
to
make
us
rich
,
so
he
became
small
to
make
us
great
.
5.
The
Manna
was
round
,
not
as
wheat
,
but
as
coriander-seed
;
6.
The
Manna
was
white
,
Exod.
16.
This
colour
in
scripture
is
used
to
set
out
purity
,
Psal.
5●
.
7
.
And
this
typifies
the
purity
of
Christ
,
Heb.
7.26
Cant.
5.10
.
7.
The
taste
of
Manna
was
like
wafers
made
with
hony
,
that
is
,
sweet
and
pleasant
.
This
typified
the
delectableness
that
is
in
Christ
,
especially
to
them
that
have
their
spiritual
appetites
well
ordered
.
Lord
give
us
evermore
this
bread
.
8.
The
Manna
was
given
freely
,
for
by
their
murmuring
they
deserved
to
have
perished
,
Exod.
16.2
.
and
plentifully
,
for
it
was
rained
down
,
Exod.
16.4
.
and
they
gathered
every
man
according
to
his
eating
.
shall
never
hunger
,
Joh.
6.35
.
9.
The
Manna
was
given
onely
to
Israel
,
which
was
then
the
onely
Church
of
God
.
So
Christ
is
given
to
the
spiritual
Israel
,
the
Catholick
Church
.
10.
The
Manna
was
sent
with
dew
,
Exod.
16.14
.
So
Christ
is
sent
down
from
heaven
with
the
dew
of
the
Spirit
,
and
accompanied
with
all
graces
:
full
of
grace
and
truth
,
so
as
of
his
fulnesse
we
have
all
received
,
and
grace
for
grace
.
11.
The
Manna
was
given
from
time
to
time
,
so
long
as
they
were
in
the
Wildernesse
,
till
they
came
to
Canaan
,
Exod.
16.35
.
Josh.
5.12
.
So
Christ
hath
been
preached
hitherto
,
and
shall
continue
to
be
preached
in
the
Wildernesse
of
this
world
,
till
we
come
to
the
heavenly
Canaan
.
In
heaven
there
shall
be
no
need
of
preaching
him
.
12.
Every
man
,
rich
and
poor
,
gathered
it
,
Exod.
16.16
.
So
must
every
one
that
will
partake
of
Christ
,
use
the
means
,
is
neither
Jew
nor
Greek
,
bond
nor
free
,
male
nor
female
,
for
ye
are
all
onely
in
Christ
.
13.
They
went
out
to
gather
it
:
so
saies
God
,
The
people
shall
go
out
and
gather
.
14.
There
was
a
time
limited
for
the
gathering
of
it
,
after
which
time
it
was
not
to
be
found
,
they
gathered
it
every
morning
,
and
when
the
Sun
was
hot
it
melted
:
Christ
.
Seek
the
Lord
,
while
he
may
be
found
,
This
is
the
time
,
accepted
year
,
the
day
of
salvation
,
saies
the
Apostle
,
when
such
a
time
was
overslipt
,
the
Spouse
,
to
her
great
grief
,
15.
The
people
grownd
the
Manna
in
mills
,
or
beat
it
in
mortars
,
Except
a
corn
of
wheat
fall
into
the
ground
and
dye
,
it
abideth
alone
,
but
if
it
dye
,
it
brings
forth
much
fruit
.
16.
If
the
Manna
were
otherwise
used
then
God
appointed
,
17.
That
the
Israelites
might
reap
benefit
by
the
Manna
,
they
were
to
eat
it
.
Eat
that
to
day
,
saies
Moses
.
CHAP.
XVIII
.
Christ
and
the
holy
Place
DOcter
Gouge
observes
the
parallel
between
Christ
and
the
Tabernacle
in
sundry
particulars
.
1.
God
sanctified
the
Tabernacle
to
be
a
place
to
dwell
in
.
So
in
Christ
the
fulnesse
of
the
Godhead
dwels
bodily
.
2.
Gods
glory
was
most
conspicuously
seen
in
the
Tabernacle
.
Never
was
any
place
so
fil'd
with
the
glory
of
God
,
as
the
body
of
Christ
.
3.
In
the
Tabernacle
,
Sacrifices
,
Oblations
,
and
Incense
were
offered
up
,
4.
To
the
Tabernacle
the
people
brought
all
their
Sacrifices
and
Offerings
,
so
we
must
bring
all
ours
to
Christ
.
5.
The
Tabernable
sanctified
all
in
it
:
6.
As
the
Priest
did
tread
upon
the
Sanctuary
,
so
did
Christ
tread
upon
his
body
by
his
manifold
sufferings
7.
The
high
Priest
entred
by
the
Tabernacle
into
the
most
holy
place
,
so
Christ
by
his
body
did
enter
into
heaven
.
Christ
and
the
Shewbread
.
Of
this
hear
Dr.
Gouge
.
This
shewbread
was
a
type
of
Christ
,
who
stiled
himself
the
bread
of
life
,
Joh.
6.33.35
.
1.
As
bread
is
to
the
body
,
the
means
of
life
,
so
is
Christ
to
the
soul
.
2.
The
soul
stands
in
as
great
need
of
Christ
,
as
the
body
doth
of
bread
.
3.
The
shew-bread
was
called
in
Hebrew
the
bread
of
faces
,
because
it
was
set
before
the
face
and
presence
of
God
,
Exod.
25.30
.
And
this
typifies
Christs
appearing
before
God
for
us
continually
.
4.
The
shew-bread
was
made
of
flour
.
This
was
a
type
of
Christs
incarnation
and
Passion
:
he
was
as
grain
,
that
grew
out
of
the
grownd
,
and
as
grain
ground
in
a
Mill
and
Bolted
.
The
flour
was
fine
flour
,
to
shew
the
purity
of
Christs
nature
.
6.
There
were
two
tenth
deales
in
each
loaf
,
which
is
almost
half
a
peck
,
more
then
a
bushel
in
the
12
loaves
.
This
typified
the
plenty
of
food
,
which
we
have
by
Christ
:
in
which
respect
he
saies
,
He
that
comes
to
me
shall
never
hunger
.
7.
The
12
loaves
were
set
in
two
rowes
,
six
in
a
row
.
This
typified
that
unity
and
order
,
which
is
in
the
Church
of
God
,
which
is
the
body
of
Christ
.
8.
An
especial
appurtenance
was
Frankincense
on
each
row
:
This
prefigured
that
acceptation
,
which
all
the
members
of
Christ
have
with
God
in
his
beloved
by
vertue
of
which
the
Lord
smells
a
sweet
savor
upon
all
the
oblations
of
his
people
,
This
bread
was
renewed
every
Sabboth
,
that
bread
might
be
alwaies
before
the
Lord
.
Thus
is
Christ
continually
before
God
for
us
.
The
Priests
onely
were
to
eat
of
this
bread
.
This
typified
,
that
they
onely
have
a
right
to
feed
upon
Christ
,
who
are
of
the
spiritual
and
royal
Priesthood
:
Behold
here
the
Priviledg
of
Saints
:
by
feeding
on
Christ
,
11.
The
Shew-bread
was
to
be
eaten
in
the
holy
place
:
And
Christ
is
fit
to
be
fed
upon
onely
in
sanctified
hearts
:
He
dwells
in
our
hearts
by
Faith
.
12.
The
Vessels
,
in
which
these
were
to
be
kept
,
Christ
and
the
Second
Vail
.
Of
this
hear
Dr.
Gouge
:
It
's
called
the
second
Vail
,
in
reference
to
another
,
by
which
the
Priests
entered
into
the
Holy
place
;
but
by
this
the
High
Priest
alone
entered
into
the
Holy
of
Holies
.
This
second
Vail
was
a
Type
of
Christs
flesh
:
for
so
the
Apostle
expounds
it
in
these
words
,
Through
the
Vail
,
that
is
to
say
,
his
flesh
.
1.
This
Vail
shadowed
the
glory
of
the
most
holy
place
;
2.
By
this
Vail
there
was
an
Enterance
into
the
most
holy
place
;
so
by
the
flesh
of
Christ
there
is
an
Enterance
into
Heaven
.
3.
This
Vail
was
made
of
fine
Linnen
;
and
this
was
a
Type
of
the
pure
Righteousness
of
Christ
,
4.
This
Linnen
is
said
to
be
twined
,
and
that
for
strength
:
which
shewed
the
stedfastness
of
Christs
Righteousness
,
and
that
as
apprehended
by
Faith
.
5.
The
colours
were
most
precious
,
blue
,
purple
,
and
scarlet
.
These
colours
shew
forth
blood
;
and
shew
,
That
in
Christs
flesh
is
that
pure
blood
,
wherewith
the
Church
is
purged
:
6.
This
Vail
was
of
curious
workmanship
:
And
this
,
with
the
fore-named
colours
,
was
a
Type
of
excellent
Graces
,
7.
This
Vail
was
wrought
with
Cherubims
:
These
were
shapes
of
young
men
with
wings
:
They
did
in
particular
set
forth
the
attendance
of
the
Angels
on
Christ
,
as
he
was
God-man
,
the
Head
of
the
Church
:
for
the
Angels
are
said
to
ascend
and
descend
upon
the
Son
of
man
.
ministring
spirits
to
us
,
8.
This
Vail
was
hung
on
four
Pillars
of
Shittim
Wood
,
covered
with
Gold
,
and
set
in
Sockets
of
Silver
;
the
Hooks
,
to
which
the
Vail
was
fastened
,
were
all
of
Gold
.
The
Pillars
set
out
the
Deity
of
Christ
,
by
which
his
Humanity
was
supported
in
all
that
he
endured
.
The
Hooks
and
Sockets
of
Silver
set
out
the
Union
of
Christs
Humane
Nature
with
his
Divine
.
1.
The
special
use
of
this
Vail
was
,
to
divide
between
the
holy
place
,
and
the
Holy
of
Holies
,
and
so
to
debar
men
from
entering
,
yea
,
or
looking
into
the
most
holy
place
,
the
Holy
Ghost
signifies
(
as
the
Apostle
says
)
that
the
way
into
the
Holies
was
not
yet
manifested
,
while
the
first
Tabernacle
was
standing
:
that
is
,
the
way
to
Heaven
(
which
the
most
holy
place
shadowed
)
was
not
by
those
legal
Services
,
2.
The
curious
Embroidery
,
and
glorious
Cherubims
of
this
Vail
,
signified
the
manifold
Graces
of
the
Spirit
,
and
heavenly
Affections
,
which
Christ
had
in
his
Humane
Nature
,
and
which
he
also
communicates
unto
us
by
the
Ministry
of
his
Word
and
Spirit
:
likewise
the
heavenly
Mysteries
,
which
are
in
the
Ordinances
of
Moses's
Law
,
rightly
understood
.
Christ
and
the
Altar
of
Burnt-offering
.
Ainsworth
compares
these
together
.
1.
The
Altar
and
Sacrifice
signified
Christ
,
sanctifying
himself
for
his
Church
,
and
by
his
Mediation
sanctifying
the
dayly
Service
of
his
People
,
of
which
also
the
Altar
was
a
publique
sign
.
2.
The
Altar
had
four
Horns
,
which
were
not
onely
for
ornament
,
3.
The
Altar
was
overlayd
with
Brass
,
which
was
strong
to
bear
the
Fire
,
that
continually
burned
upon
the
Altar
,
hereby
figuring
Christs
suffering
Gods
Wrath
and
Afflictions
,
without
being
consumed
and
overcome
.
Christ
and
the
Golden
Censer
.
It
is
(
says
he
)
an
Instrument
made
with
a
broad
Pan
to
hold
Fire
on
it
,
with
an
Handle
to
hold
it
by
.
1.
This
Censer
was
of
Gold
:
this
typified
Christ
,
and
his
Purity
,
Preciousness
,
and
Everlastingness
.
2.
Incense
was
put
upon
the
Censer
;
this
typified
that
sweetness
of
Grace
and
Goodness
which
was
in
Christ
.
3.
Burning
coals
were
put
under
the
Incense
,
to
make
it
send
forth
the
sweet
savor
thereof
:
and
so
the
burning
coals
set
out
the
manifestation
of
the
sweetness
of
his
Grace
by
his
Intercession
.
4.
The
Incense
was
beaten
small
,
and
declared
Christs
Passion
and
bitter
Agony
.
5.
The
High
Priest
,
together
with
the
Incense
on
the
Censer
,
carried
also
blood
with
him
,
which
typified
that
Satisfaction
which
Christ
made
by
his
Passion
.
Thus
Christ
,
our
High
Priest
,
entered
into
Heaven
with
his
Censer
of
Incense
and
Blood
,
to
shew
,
That
his
Blood
was
a
price
to
ransom
us
from
Sin
,
and
his
Intercession
moved
God
to
accept
thereof
for
us
.
6.
This
Censer
with
the
Incense
was
brought
within
the
Vail
into
the
most
holy
place
,
which
typified
Heaven
:
so
as
Christ
in
Heaven
makes
Intercession
for
us
.
7.
The
burning
Coals
and
Incense
were
put
upon
the
Censer
,
that
a
Cloud
might
cover
the
Mercy-seat
:
the
sweet
Incense
by
the
heat
of
the
burning
coals
caused
such
smoke
to
rise
from
it
,
and
made
a
thick
cloud
;
for
God
appeared
in
Glory
on
the
Mercy-seat
,
so
as
the
Priest
could
not
endure
the
brightness
of
it
:
but
the
Cloud
of
Incense
so
covered
the
same
,
as
he
might
stand
before
it
.
Thus
by
the
Mediation
of
Christ
we
are
made
capable
of
appearing
before
the
Throne
of
Gods
Grace
:
When
a
Cloud
covers
the
Sun
,
we
may
look
upon
it
;
so
may
we
look
upon
God
through
the
Mediation
of
Christ
.
8.
The
issue
of
the
High
Priest's
so
appearing
with
burning
Incense
in
the
Censer
,
was
,
that
he
should
not
dye
:
Our
sins
provoke
God
to
Wrath
,
who
is
a
consuming
fire
;
but
,
by
the
Mediation
of
Christ
,
that
Fire
is
like
that
,
which
did
not
consume
the
Bush
.
And
so
may
we
,
who
are
Gods
Priests
,
with
this
Censer
and
Incense
burning
on
it
,
appear
before
God
with
much
comfort
.
CHAP.
XIX
.
Christ
and
the
Ark
of
the
Covenant
.
OF
this
hear
Dr.
Gouge
.
This
is
a
special
Type
of
Christ
,
and
a
very
fit
one
:
For
,
1.
It
's
called
Arca
,
a
Chest
or
Coffer
.
And
in
a
Chest
or
Coffer
men
put
their
Jewels
,
Plate
,
Treasure
,
and
whatsoever
is
precious
,
and
whereof
they
make
high
account
:
and
,
his
Treasure
being
in
his
Coffer
,
his
Heart
is
there
also
.
Thus
in
Christ
are
hid
all
the
Treasures
of
Wisdom
and
Knowledg
:
full
of
Grace
and
Truth
.
It
pleased
the
Father
,
that
in
him
all
fulness
should
dwell
:
Hereupon
is
Christ
the
Son
of
Gods
Love
;
his
Elect
,
in
whom
his
Soul
delights
;
and
he
is
ever
at
the
right
hand
of
God
.
The
Ark
was
made
of
Shittim
Wood
,
and
Gold
.
It
's
here
said
to
be
layd
over
with
Gold
:
The
word
that
is
here
translated
overlayd
,
to
be
compassed
about
,
or
covered
about
.
It
is
expressed
,
Exod.
25.11
.
Thou
shalt
overlay
it
with
Gold
,
within
and
without
thou
shalt
overlay
it
.
This
added
much
to
the
glory
and
excellency
of
the
Ark
,
and
declared
,
That
Christ
is
every
way
glorious
and
excellent
,
within
and
without
,
in
Soul
and
in
Body
,
in
his
Humane
and
Divine
Nature
.
It
was
adorned
with
a
Crown
or
Border
of
Gold
round
about
:
This
did
signifie
the
Glory
of
Christ
,
and
the
Excellency
of
those
Graces
,
with
which
he
is
crowned
.
4.
It
had
Rings
of
Gold
,
and
Bars
;
and
they
were
for
the
carrying
of
it
about
:
And
these
shewed
,
That
Christ
,
and
the
Treasures
of
God
layd
up
in
him
,
are
to
be
preached
wheresoever
the
Church
is
.
5.
The
Ark
was
had
in
high
account
,
both
by
God
himself
,
and
also
by
his
People
.
1.
God
made
it
a
sacred
Representation
of
his
Presence
.
In
this
respect
it
is
stiled
,
The
Ark
of
God
,
whose
Name
is
called
by
the
Name
of
the
Lord
of
Hosts
,
that
dwelleth
between
the
Cherubims
.
Where
the
Ark
was
,
there
was
God
counted
to
be
present
.
the
Ark
went
before
them
.
There
God
promised
to
commune
with
Moses
of
all
things
which
he
would
give
him
in
commandment
.
2.
The
Saints
also
had
the
Ark
in
high
account
:
nothing
was
accounted
more
dear
and
precious
unto
them
:
witness
the
zeal
of
David
about
it
:
blesseth
his
with
all
spiritual
Blessings
in
Christ
:
but
they
that
are
without
Christ
,
are
without
Hope
.
6.
There
are
three
especial
Wonders
expresly
set
down
to
be
wrought
by
the
Ark.
1.
The
dividing
of
Jordan
,
till
the
Israelites
passed
over
from
the
Wilderness
to
Canaan
,
and
then
the
returning
of
the
Water
to
his
course
again
:
Josh.
chap.
3
,
and
4.
So
by
Christ
a
Way
is
made
through
the
Sea
of
this
World
to
the
Heavenly
Canaan
.
2.
The
falling
down
of
the
Walls
of
Jericho
:
Josh.
6.12
.
So
,
by
Christ
,
strong
and
mighty
Holds
are
cast
down
:
2
Cor.
10.4
Eph.
2.14
Col.
2.15
.
3.
The
falling
of
Dagon
before
the
Ark
,
a
consuming
fire
to
such
as
have
him
not
in
due
account
.
7.
After
that
the
Ark
had
removed
up
and
down
from
place
to
place
,
a
place
of
Rest
was
sought
for
it
,
2
Sam.
7.2
.
and
found
for
it
,
1
King
.
8.8
.
Thus
Christ
,
after
his
many
Travels
and
Troubles
on
Earth
,
Christ
and
Aarons
Rod.
Of
what
kinde
soever
the
Rod
were
,
it
's
certain
,
that
it
was
cut
from
a
Tree
,
very
dry
,
past
sprouting
and
springing
,
according
to
the
course
of
Nature
;
a
dry
stick
,
as
we
say
.
This
typifies
Christ
,
who
came
from
the
stock
of
Man
,
but
as
a
withered
branch
.
The
House
of
David
was
not
known
in
the
World
,
when
Christ
sprang
out
of
it
:
for
Herod
did
what
he
could
to
destroy
that
whole
stock
.
The
meanness
and
poverty
of
Joseph
and
Mary
was
a
means
to
keep
them
from
the
notice
of
Herod
.
Christ
also
in
his
own
Person
was
as
a
dry
withered
stick
:
from
his
Birth
to
the
thirtieth
year
of
his
age
he
lived
in
a
private
,
low
,
and
mean
condition
:
yea
,
afterwards
(
though
he
did
such
Works
,
as
might
have
made
him
famous
,
yet
)
he
was
exceedingly
despised
;
and
,
at
the
time
of
his
death
,
apprehended
as
a
Traytor
,
arraigned
,
scourged
,
buffeted
,
and
many
other
ways
most
vilely
handled
,
and
crucified
between
two
Thieves
,
dead
and
buried
.
2.
This
Rod
is
said
to
be
Aarons
Rod
:
it
's
probable
,
that
it
was
like
to
the
Rods
of
the
Heads
of
the
other
Tribes
,
3.
This
Rod
of
Aaron
budded
,
brought
forth
Buds
,
bloomed
Blossoms
,
and
yielded
Almonds
.
These
typified
the
Glory
of
the
Lord
Jesus
,
who
,
notwithstanding
his
foresaid
meanenesse
,
was
declared
to
be
the
promised
Messiah
,
the
King
of
Israel
.
4.
The
kinde
of
fruit
,
that
was
brought
forth
,
is
said
to
be
Almonds
,
which
are
a
sweet
and
pleasant
fruit
,
yea
,
wholesome
and
medicinable
.
Most
sure
it
is
,
that
the
truth
is
so
:
Nothing
more
sweet
and
pleasant
,
nothing
more
wholesome
and
medicinable
,
then
the
fruit
of
all
manner
of
grace
,
that
sprouteth
out
of
Christ
.
5.
By
the
foresaid
fruit
of
Aarons
rod
,
6.
After
the
foresaid
evidence
of
Aarons
being
chosen
of
God
by
his
rod
,
that
rod
was
set
before
the
Testimony
.
So
Christ
,
Christ
and
the
Mercy-seat
.
Of
this
Dr.
Gouge
thus
.
1.
The
Mercy-seat
is
an
especial
type
of
Christ
for
he
is
expressely
a
propitiation
,
Rom.
3.25
.
1
Joh.
2.2
.
2.
It
was
made
of
pure
gold
,
3.
The
Mercy-seat
,
was
two
cubites
and
an
half
in
length
,
and
a
cubit
and
half
in
breadth
.
The
measure
was
just
the
same
,
that
the
Ark
was
of
,
Exod.
25.10
,
17.
It
was
a
cover
for
the
Ark
,
and
therefore
every
way
fit
for
it
,
of
the
same
size
.
This
shewes
that
Christ
is
every
way
fit
for
the
purpose
,
to
which
he
is
put
.
The
Mercy-seat
was
put
upon
the
Ark
,
for
it
was
to
be
a
cover
unto
it
.
This
shewes
,
that
the
rigor
of
the
Law
,
in
accusing
and
condemning
all
that
have
not
perfectly
fulfilled
the
same
,
is
suppressed
by
the
mediation
of
Christ
,
and
the
attonement
,
which
he
hath
made
for
us
.
There
is
no
condemnation
to
them
that
are
in
Christ
.
The
end
and
use
of
the
Mercy-seat
is
thus
expressed
by
God
.
There
will
I
meet
with
thee
,
And
I
will
commune
with
thee
from
above
the
Mercy-seat
.
So
that
it
was
a
place
for
God
to
manifest
his
presence
,
and
to
declare
his
will
thereat
.
This
typified
Christ
to
be
the
mean
of
Gods
manifesting
his
presence
and
declaring
his
will
to
us
.
This
is
(
saies
he
)
applyed
by
the
Apostle
unto
Christ
,
who
is
called
Gods
propitiatory
through
faith
in
his
blood
,
to
declare
Gods
justice
for
the
remission
of
sins
,
that
are
past
:
and
so
another
Apostle
saies
,
He
is
the
propitiation
for
our
sins
.
So
this
Mercy-seat
on
which
God
did
sit
between
the
two
Cherubims
,
was
a
figure
of
Christ
,
by
whom
our
transgressions
of
the
Law
are
forgiven
and
covered
.
2.
Speaking
of
the
Cherubims
,
he
addes
.
These
may
diversly
be
applyed
unto
Christ
,
whose
mediation
was
signified
by
the
Mercy-seat
,
and
serve
him
day
and
night
in
his
Temple
.
3.
A
little
after
he
addes
.
This
here
being
,
as
was
foreshewed
a
figure
of
Christ
,
the
protecting
Cherubs
may
signifie
his
Kingdom
:
the
Mercy-seat
,
which
they
covered
,
his
Priesthood
:
and
the
voice
which
spake
from
the
same
,
his
Prophesie
.
CHAP.
XX.
Christ
and
the
Red
Heifer
,
Num.
19.
ST.
Austin
makes
this
parallel
to
hold
thus
.
The
red
Heifer
(
saies
he
)
signifies
the
flesh
of
Christ
,
It
s
the
female
sex
in
regard
of
the
infirmity
of
the
flesh
.
It
is
red
,
i.
e.
honorabiliter
tractabit
,
extra
castra
;
quia
extra
celebrationem
Judaicae
consuetudinis
honor
Evangelicus
claruit
.
Et
erit
Synagoge
,
&c
Plenius
declarat
quomodo
ex
cinere
isto
fiebat
aqua
aspersionis
,
qua
mundabantur
à
contactu
mortuorum
,
quod
utique
significat
,
ab
iniquitate
hujus
moribundae
vitae
.
Et
qui
congregat
,
&c.
Vers.
10.
Quomodo
erit
ex
hoc
immundus
,
qui
mundus
accesserat
?
nisi
,
quia
&
qui
sibi
mundi
videntur
,
in
fide
Christiana
se
agnoscant
,
quia
omnes
peccaverunt
,
&c.
justificati
gratis
per
sanguinem
Christi
,
Rom.
3.23
,
24.
Hunc
tamen
vestimenta
lavare
dixit
,
non
etiam
corpus
,
credo
,
quod
illius
cineris
congregatione
&
repositione
in
loco
mundo
vult
intelligi
jam
intrinsecus
mundatum
,
sicut
Cornelius
,
audiens
&
credens
,
quod
praedicaverat
Petrus
,
ita
mundatus
est
ut
ante
visibilem
baptismum
,
cum
suis
,
qui
aderant
,
acciperet
Spiritum
Sanctum
:
at
nec
contemni
debet
visibile
Sacramentum
,
ut
extrinsecus
ablutus
lavaret
vestimenta
sua
.
Et
erit
filiis
Israel
,
&
Proselytis
,
&c.
Ver.
10.
Quid
aliud
significatur
nisi
baptismum
Christi
quem
significabat
aqua
aspersionis
,
Judaeis
&
Gentibus
profuturum
?
Quem
autem
non
faciat
intentum
,
quod
post
ablutionem
,
dicitur
,
&
immundus
erit
usque
ad
vesperam
?
ubi
nescio
utrum
aliquid
aliud
intelligi
possit
,
nisi
quod
omnis
homo
,
post
remissionem
plenissimam
peccatorum
,
manendo
in
hac
vita
,
contrahit
aliquid
unde
sit
immundus
,
usque
ad
ejusdem
vitae
finem
,
ubi
ei
dies
iste
quodammodo
clauditur
,
quod
significat
vespera
.
Quod
autem
dicit
,
hyssopum
aqua
aspersionis
aspergi
,
qua
herba
fides
significatur
,
quid
aliud
occurrit
,
nisi
quod
scriptum
est
,
fide
mundans
corda
?
non
enim
prodest
baptismus
,
si
desit
fides
.
A
viro
autem
mundo
hoc
fieri
dixit
,
ubi
significantur
ministri
portantes
personam
Domini
sui
,
qui
vere
mundus
est
,
Vers.
18.
in
regard
of
his
bloody
Passion
.
And
the
Heifer
was
without
blemish
,
because
the
flesh
of
Christ
was
in
the
similitude
of
sinful
flesh
,
but
it
was
not
sinful
flesh
:
nor
had
this
Heifer
any
blemish
in
it self
,
because
the
flesh
of
Christ
had
no
sin
in
it self
,
but
he
hath
in
others
that
are
his
members
.
And
no
yoke
was
ever
laid
upon
it
;
for
he
was
not
subjugated
to
iniquity
,
but
set
those
free
from
it
,
whom
he
found
subjugated
to
it
.
And
thou
shalt
give
it
to
Eleazar
,
not
to
Aaron
;
shewing
that
the
Passion
of
Christ
should
not
be
in
the
time
that
then
was
,
but
in
the
time
of
their
posterity
.
And
they
shall
cast
it
out
of
the
Campe
,
so
Christ
,
being
to
suffer
,
was
carried
out
of
the
City
.
And
they
shall
kill
it
in
his
sight
:
So
the
flesh
of
Christ
was
killed
in
the
sight
of
them
,
who
in
the
times
of
the
New
Testament
were
to
be
the
Priests
of
the
Lord
.
And
he
shall
sprinkle
her
blood
,
to
testifie
that
Christ
,
according
to
the
Scriptures
,
shed
his
blood
for
the
remission
of
sins
.
And
they
shall
burn
her
.
This
burning
is
a
sign
of
the
resurrection
:
for
its
the
nature
of
fire
to
move
upward
.
And
that
in
his
sight
,
namely
in
the
sight
of
the
Priest
,
because
the
resurrection
of
Christ
was
to
be
manifested
to
them
,
who
were
to
be
the
Royal
Priesthood
.
And
her
skin
,
flesh
,
and
blood
,
with
her
dung
,
was
to
be
burnt
,
to
signifie
that
not
onely
the
substance
of
Christs
body
,
but
also
the
contumelies
and
the
reproaches
of
the
people
against
him
,
signified
by
the
dung
,
should
be
turned
into
glory
,
which
the
flame
of
the
burning
doth
signifie
.
And
the
Priest
shall
take
,
&c.
The
Cedar-wood
is
Hope
,
which
ought
to
dwell
firmly
above
:
Faith
is
the
Hyssope
,
which
being
a
low-growing
herb
,
is
yet
firmely
rooted
in
the
rock
.
Charity
is
the
scarlet
,
which
by
its
fiery
colour
,
shews
the
fervor
of
spirit
.
These
three
we
are
to
cast
into
the
Resurrection
of
Christ
,
as
into
the
middle
of
the
burning
,
that
our
life
may
be
hid
with
him
.
And
he
shall
wash
,
&c.
Vers.
7.
The
washing
of
the
cloathes
and
body
,
what
is
it
other
then
the
cleansing
of
that
which
is
within
,
and
that
which
is
without
?
And
he
that
shall
burn
,
&c.
Vers
.
8.
By
him
that
burnes
the
Heifer
I
conceive
them
to
be
understood
,
that
buried
the
body
of
Christ
,
commiting
it
to
the
Resurrection
,
as
to
the
burning
.
And
he
shall
gather
the
ashes
together
,
&c.
Ver.
9.
What
is
the
ashes
of
the
Heifer
,
namely
,
the
remainders
of
the
burning
,
other
then
the
fame
and
report
that
followed
the
Passion
and
Resurrection
of
Christ
.
There
was
ashes
,
because
Christ
was
condemned
by
the
unbelievers
,
as
stark
dead
but
yet
had
a
power
to
cleanse
because
he
is
believed
by
the
faithful
to
be
risen
again
.
And
,
because
this
report
was
more
famous
among
the
other
nations
,
and
them
that
were
not
Jewes
,
therefore
it
s
said
,
A
man
,
that
is
clean
,
shall
gather
,
&c.
namely
clean
from
the
killing
of
Christ
,
which
had
made
the
Jewes
unclean
.
And
he
shall
lay
them
up
in
a
clean
place
;
that
is
,
he
shal
handle
them
respectively
;
yet
without
the
Camp
,
because
the
Gospel
was
most
honoured
by
them
that
used
not
the
Jewish
Rites
.
And
it
shall
be
kept
for
the
Congregation
,
&c.
He
doth
more
fully
declare
,
that
of
the
ashes
of
the
Heifer
should
be
made
a
water
of
separation
,
to
cleanse
them
from
the
touching
of
the
dead
,
that
is
,
from
the
sins
of
this
dying
life
.
And
he
that
shall
gather
the
ashes
,
&c.
Vers
.
10.
How
shall
he
by
this
action
be
unclean
,
that
came
to
it
clean
,
but
because
they
that
seem
clean
to
themselves
,
come
by
the
Christian
faith
to
acknowledge
themselves
,
that
all
have
sinned
and
come
short
of
the
glory
of
God
,
being
justified
freely
by
his
blood
,
Rom.
3.23.24
.
Yet
it
is
said
,
that
this
man
shall
wash
his
clothes
,
not
his
body
,
I
believe
,
because
he
would
give
us
to
understand
,
that
by
the
gathering
and
laying
up
of
the
ashes
,
he
is
inwardly
cleansed
,
as
Cornelius
,
hearing
and
believing
the
things
that
were
preached
by
Peter
,
was
so
cleansed
,
that
even
before
the
visible
baptisme
,
he
with
the
rest
that
were
present
,
received
the
Holy
Ghost
.
Yet
neither
should
the
visible
Sacrament
be
despised
,
that
being
also
outwardly
cleansed
,
he
might
also
wash
his
clothes
.
And
it
shall
be
to
the
children
of
Israel
,
and
to
the
stranger
,
&c.
This
shewes
,
that
the
baptisme
of
Christ
,
which
it
signified
by
the
water
of
separation
,
should
profit
both
Jewes
and
Gentiles
.
But
who
can
forbear
to
observe
,
that
even
after
washing
,
it
s
said
,
that
he
shall
be
unclean
until
the
evening
?
by
which
I
know
not
,
whether
any
other
thing
can
be
understood
,
then
that
,
even
after
the
most
full
remission
of
sins
,
while
a
man
remaines
in
this
life
,
he
is
prone
to
contract
something
by
means
of
which
he
should
be
unclean
,
until
the
end
of
this
life
,
where
this
day
is
shut
up
to
him
,
in
a
manner
,
which
the
evening
doth
signifie
.
But
that
which
he
saies
,
Vers.
18.
The
hyssope
shall
be
dipped
in
the
water
;
by
which
herb
faith
is
signified
,
nothing
else
can
be
meant
by
it
,
but
that
,
which
is
written
,
purifying
their
Hearts
by
Faith
,
Act.
15.9
.
Baptisme
profits
not
,
if
faith
be
wanting
.
It
s
said
finally
,
that
this
is
to
be
done
by
a
man
that
is
clean
,
by
whom
are
signified
Ministers
,
representing
the
person
of
their
Lord
,
who
is
truly
clean
.
1.
The
Heifer
was
taken
of
the
people
(
saies
he
)
to
shew
the
interest
that
they
all
had
in
it
,
and
by
faith
in
that
,
which
it
figured
,
Christ
.
And
a
little
after
he
addes
,
As
other
Sacrifices
of
beasts
prefigured
Christ
,
so
this
,
in
special
figured
him
.
1.
The
Heifer
was
red
:
so
Christ
,
in
his
humane
nature
was
red
,
The
Heifer
was
perfect
and
without
blemish
:
so
was
Christ
without
blemish
of
sin
,
both
in
his
Person
and
Actions
.
3.
Never
yoke
came
on
this
Heifer
:
so
was
Christ
without
yoke
,
as
being
free
from
the
bondage
of
sin
and
corruption
,
and
from
servitude
to
men
in
the
ordinances
of
men
in
religion
,
and
as
doing
voluntarily
the
things
that
pertained
to
our
redemption
.
4.
This
Heifer
was
to
be
brought
to
E'eazar
the
Priest
;
which
figured
that
the
work
of
our
redemption
and
purification
from
sin
belonged
to
Christs
Priestly
Office
.
This
Heifer
was
carried
without
the
Camp
;
which
figured
Christs
suffering
without
the
gates
of
Jerusalem
;
6.
The
Priest
was
to
take
of
the
blood
with
his
finger
,
figuring
the
Finger
,
that
is
,
our
Hearts
from
an
evil
Conscience
,
that
we
may
have
access
thither
by
his
blood
.
7.
The
blood
was
to
be
sprinkled
directly
before
the
Tabernacle
of
the
Congregation
,
that
is
,
towards
the
fore
part
,
or
door
of
the
Tabernacle
.
The
Priest
stood
without
the
Camp
,
where
the
Heifer
was
slain
,
and
there
sprinkled
towards
the
Tabernacle
seven
times
,
which
is
a
full
and
compleat
number
.
And
,
that
place
being
a
figure
of
Heaven
,
to
enter
into
the
Holiest
by
the
blood
of
Jesus
,
by
the
new
and
living
Way
,
which
he
hath
consecrated
for
us
.
8.
The
Cedar
Wood
(
the
Cedar
being
one
of
the
greatest
and
tallest
Trees
,
and
durable
Wood
,
that
rotteth
not
)
figures
the
perpetual
efficacy
of
the
Death
of
Christ
,
who
,
by
one
Offering
,
hath
perfected
for
ever
them
that
are
sanctified
.
9.
The
Hysop
was
here
to
be
burnt
with
the
Heifer
;
and
after
,
vers.
18.
there
was
a
sprinkle
to
be
made
of
it
,
figuring
the
vertue
and
odor
of
Christs
Death
to
purge
our
sins
,
sprinkle
our
Hearts
from
an
evil
Conscience
.
10.
Scarlet
was
to
be
added
to
the
Cedar
and
Hysop
;
this
bloody
colour
signifies
sometimes
sins
:
cleanses
from
all
sin
.
11.
The
Priest
was
to
wash
his
Clothes
,
which
was
a
sign
of
Purification
from
uncleanness
:
so
it
was
for
the
man
that
burned
the
Heifer
,
vers.
8.
and
for
the
clean
man
,
that
gathered
up
her
ashes
,
vers.
9
,
10.
This
shewed
the
imperfection
of
the
Legal
Priesthood
,
in
that
the
Priests
,
which
prepared
the
means
of
Sanctification
for
the
Church
,
were
themselves
polluted
in
the
preparing
of
them
.
The
sin
also
of
the
Priests
and
others
,
that
procured
the
Death
of
Christ
(
though
it
were
the
Life
of
the
World
)
seems
to
be
signified
hereby
.
12.
As
the
burning
of
the
Heifer
signified
the
Sufferings
of
Christ
,
to
be
brought
to
ashes
upon
the
face
of
the
Earth
,
signifies
the
extremity
of
Gods
fiery
Judgments
.
But
the
memorial
of
the
most
ignominious
Death
of
Christ
is
to
be
kept
,
as
a
most
glorious
monument
of
our
Life
,
Justification
,
and
Sanctification
through
Faith
in
his
Name
.
13.
The
ashes
of
the
Heifer
must
be
layd
up
without
the
Camp
,
to
signifie
,
that
they
that
would
have
part
in
the
Death
of
Christ
,
go
forth
unto
him
without
the
Camp
,
bearing
his
reproach
.
14.
They
must
be
layd
up
in
a
clean
place
,
figuring
a
clean
Heart
,
and
a
pure
Conscience
,
in
which
onely
the
monuments
of
Christs
death
are
kept
,
and
reserved
by
Faith
.
CHAP.
XXI
.
Christ
and
the
brazen
Serpent
.
OUr
blessed
Saviour
himself
doth
clearly
,
in
his
discourse
with
Nicodemus
,
make
this
a
Type
of
himself
,
while
he
says
,
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
,
so
must
the
Son
of
man
be
lifted
up
,
that
whosoever
believes
in
him
,
should
not
perish
,
but
have
everlasting
Life
.
And
here
the
Parallel
is
noted
in
several
Particulars
.
1.
The
brazen
Serpent
was
lifted
up
upon
a
Pole
,
and
Christ
was
lifted
up
upon
the
Cross
.
2.
The
brazen
Serpent
was
lifted
up
for
the
preserving
of
the
Israelites
from
Death
,
and
for
the
healing
of
them
that
were
stung
by
the
fiery
Serpents
:
And
Christ
was
lifted
up
on
the
Cross
,
to
save
them
from
perishing
,
that
were
stung
and
wounded
by
Satan
the
old
Serpent
.
3.
All
they
were
healed
,
that
were
stung
by
the
fiery
Serpents
,
that
did
look
towards
the
brazen
Serpent
,
though
(
either
in
regard
of
their
distance
from
it
,
or
the
weakness
of
their
eye-sight
)
they
could
hardly
discern
it
,
yea
,
though
they
were
never
so
dangerously
wounded
;
whether
they
were
high
or
low
,
whether
they
were
rich
or
poor
.
So
all
they
have
Salvation
by
Christ
crucified
,
that
were
wounded
by
the
old
Serpent
,
that
do
with
the
eye
of
Faith
look
unto
Christ
,
though
they
were
before
never
so
great
sinners
,
though
their
Faith
be
never
so
weak
,
be
they
rich
or
poor
.
4.
Onely
they
of
the
Israelites
,
being
stung
by
the
fiery
Serpents
,
were
healed
,
who
did
look
towards
the
brazen
Serpent
:
if
any
refused
to
look
towards
it
,
being
wounded
,
they
perished
.
So
,
if
any
,
wounded
by
Satan
,
refuses
to
lift
up
the
Eye
of
Faith
to
look
towards
Christ
crucified
,
they
certainly
perish
.
So
says
our
Saviour
,
Whosoever
believes
in
him
,
they
shall
not
perish
,
but
have
everlasting
Life
:
therefore
,
whosoever
believes
not
,
shall
not
have
everlasting
Life
,
but
shall
surely
perish
:
for
those
words
imply
both
an
extent
,
reaching
it
out
to
all
Believers
;
and
a
restraint
,
limiting
it
to
Believers
:
And
so
says
the
holy
Baptist
,
He
that
believes
on
the
Son
of
God
,
hath
everlasting
Life
:
He
that
believes
not
the
Son
,
shall
not
see
Life
;
but
the
Wrath
of
God
abideth
on
him
.
Hom.
11.
Hear
Macarius
of
Egypt
:
The
brazen
Serpent
,
which
,
being
fastened
to
the
top
of
a
Pole
,
healed
those
that
were
wounded
,
(
for
that
Serpent
,
being
voyd
of
life
,
overcame
the
living
Serpent
)
was
a
type
of
the
Body
of
the
Lord
:
for
that
Body
,
which
he
took
of
Mary
,
he
lifted
up
on
,
and
fastened
to
the
Cross
;
and
so
that
dead
Body
overcame
that
Serpent
that
lived
and
crept
in
the
Heart
.
Hear
Saint
Austin
of
the
same
.
He
moves
the
question
,
Tom.
10.
de
Temp.
Ser.
101.
Why
that
Serpent
was
not
made
of
Gold
or
Silver
,
but
of
Brass
?
And
he
gives
a
double
Reason
of
it
:
1.
To
shew
the
Divinity
of
Christ
:
for
,
of
all
metals
,
Vessels
of
Brass
use
to
last
longest
.
2.
In
regard
of
the
clearness
of
the
Sound
;
because
,
of
all
metals
,
Vessels
of
Brass
use
to
give
a
greater
Sound
,
and
cause
their
Sound
to
be
heard
furthest
off
.
So
the
Doctrine
of
the
Gospel
was
not
known
alone
in
one
onely
Nation
of
the
Jews
,
but
was
able
also
to
come
abroad
into
the
whole
World
by
the
shrill
sound
of
saving
Preaching
.
Hear
Saint
Chrysostom
also
,
who
first
moves
the
question
to
Moses
:
Tell
me
,
3.14
,
15.
To.
6.
Ser.
de
aeneo
Serpente
.
O
thou
faithful
Servant
of
God
,
Why
dost
thou
that
which
thou
forbiddest
?
Thou
hast
made
a
Law
,
Thou
shalt
not
make
any
Image
to
thy self
,
and
dost
thou
make
a
Serpent
?
And
then
he
brings
him
in
answering
:
I
gave
indeed
those
Laws
,
that
I
might
pull
up
by
the
roots
all
matter
of
impiety
;
and
that
I
might
keep
that
People
(
as
far
as
might
be
)
from
all
worship
of
Images
.
But
now
I
also
make
a
Serpent
,
that
I
might
hereby
typifie
Christs
Death
on
the
Cross
,
and
make
plain
the
Way
,
in
which
the
Apostles
,
in
time
to
come
,
should
run
;
and
so
our
Lord
himself
interprets
this
of
himself
,
Joh.
3.14
.
And
then
he
descends
to
Particulars
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sicut
illa
figura
imaginem
quidem
&
speciem
Serpentis
praesentabat
:
sic
&
Servator
in
similitudine
carnis
peccati
apparuit
,
cum
tamen
extra
omne
peccatum
esset
.
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Sicut
illic
figura
aliorum
Serpentium
,
ille
,
qui
nec
momordit
,
nec
percussit
,
in
crucem
sublatus
est
:
sic
delicta
&
scelera
aliorum
hominum
innocens
Jesus
suo
crucis
supplicio
erat
expiaturus
.
Ibid.
As
that
figure
did
represent
the
shape
and
likeness
of
a
Serpent
:
so
our
Saviour
appeared
in
the
similitude
of
sinful
flesh
,
when
yet
he
was
free
from
all
sin
.
He
adds
yet
further
:
As
there
the
figure
of
other
Serpents
,
that
Serpent
,
which
neither
stung
nor
wounded
any
,
was
fastened
to
the
Pole
;
so
our
innocent
Jesus
,
by
his
Death
upon
the
Cross
,
was
to
expiate
the
sins
and
Transgressions
of
other
men
.
He
adds
there
one
thing
more
:
Hear
him
elsewhere
enlarging
himself
about
this
Parallel
:
You
see
(
says
he
)
how
the
Type
and
the
Truth
agree
.
There
the
Israelites
escaped
Death
,
1
Pet.
2.22
.
In
Joan.
Hom.
26.
but
temporal
;
here
the
Faithful
escape
Eternal
Death
.
There
the
Serpent
,
lifted
up
on
the
Pole
,
healed
the
Wounds
of
the
fiery
Serpents
;
here
Jesus
crucified
cured
the
Wounds
given
by
the
incorporeal
Serpent
.
There
the
Israelites
,
looking
up
with
the
eyes
of
their
bodies
,
obtained
bodily
health
;
here
they
,
that
look
up
with
spiritual
eyes
,
obtain
forgiveness
of
all
their
sins
.
There
Brass
was
hung
up
in
the
shape
of
a
Serpent
;
here
the
Body
of
the
Lord
,
formed
by
the
Holy
Ghost
,
was
fastened
to
the
Cross
.
There
a
Serpent
did
wound
,
and
a
Serpent
did
heal
;
here
Death
destroyed
,
and
Death
heals
.
There
the
Serpent
,
that
killed
,
had
poyson
;
the
Serpent
that
healed
had
none
:
So
it
's
here
,
the
Death
that
destroyed
had
sin
,
as
the
Serpent
had
poyson
;
but
the
Lords
Death
was
free
from
sin
,
as
the
brazen
Serpent
was
from
poyson
.
As
Moses
,
&c.
For
(
says
he
)
as
this
had
the
similitude
of
a
Serpent
,
but
had
no
venome
;
so
Christ
had
the
similitude
of
a
sinful
man
,
yet
without
sin
,
Hebr.
4.15
.
And
a
little
after
:
The
seting
up
of
the
Serpent
(
says
he
)
upon
a
Pole
,
was
to
them
a
figure
of
Christ
to
be
crucified
,
and
preached
unto
the
World
for
Salvation
.
And
a
little
after
:
As
the
Serpent
,
lifted
up
,
was
a
Type
of
Christ
;
so
the
looking
upon
it
signified
Faith
in
Christ
;
as
it
is
written
,
At
that
day
shall
a
man
look
unto
his
Maker
,
and
his
eyes
shall
have
respect
to
the
Holy
one
of
Israel
.
And
a
little
after
:
By
the
continuance
and
recovery
of
natural
life
to
the
Israelites
looking
up
to
the
brazen
Serpent
,
was
figured
Eternal
Life
to
all
that
believed
in
Christ
.
And
a
little
after
:
As
they
that
were
bitten
by
these
Serpents
,
if
they
looked
upon
their
Sores
,
and
not
to
the
Sign
erected
by
God
,
they
dyed
:
so
they
that
are
bitten
with
Sin
,
if
they
fix
their
eyes
thereon
,
though
with
Repentance
,
and
look
not
unto
Christ
,
do
despare
and
dye
,
dyes
in
his
sins
.
As
the
brazen
Serpent
was
an
unlikely
thing
in
humane
Reason
,
to
heal
such
deadly
Wounds
;
so
Christ
crucified
is
to
the
Jews
a
stumbling
block
,
and
to
the
Greeks
foolishness
;
but
unto
them
that
are
called
,
both
Jews
and
Greeks
,
Christ
is
the
Power
of
God
,
and
the
Wisdom
of
God
.
He
adds
:
A
Serpent
of
Brass
;
Is
my
strength
the
strength
of
Stones
?
or
is
my
flesh
of
Brass
?
And
a
little
after
he
adds
:
It
was
the
work
of
Moses
to
lift
up
the
brazen
Serpent
on
the
Pole
,
whereupon
it
's
said
,
As
Moses
lifted
up
the
Serpent
in
the
Wilderness
.
And
it
signifies
,
how
Moses
his
Law
was
our
Schoolmaster
unto
Christ
,
that
we
might
be
justified
by
Faith
:
By
his
Writings
Christ
is
lifted
up
,
as
an
Ensign
unto
all
People
,
the
Blood
of
Christ
;
neither
are
our
Temptations
and
Afflictions
wholy
removed
,
though
we
beseech
God
therefore
,
but
we
receive
Grace
from
him
,
strength
is
made
perfect
in
weakness
.
Christ
and
the
Temple
.
Hear
St.
Chrysostome
laying
open
the
comparison
between
them
.
As
in
the
Jewish
Temple
(
saies
he
)
some
things
were
seen
of
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Sicut
in
templo
illo
,
quaedam
ab
omnibus
,
quaedā
autē
à
solo
Pontifice
summo
conspici
poterant
,
sic
&
in
oeconomia
Christi
,
divina
quidem
ejus
natura
,
&
vis
ejus
&
efficacia
,
minime
illa
quidem
cernitur
,
sed
tamen
agendo
se
palam
exerit
.
To.
6.
serm.
de
Christo
pastore
&
ove
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Sicut
velum
illud
templi
loco
quidem
medium
,
intercedebat
,
aspectumque
eorum
,
qui
extra
existebant
,
intersepiebant
,
ne
rem
divinam
,
quae
ibi
fiebat
,
conspicere
possent
:
ita
corpus
Domini
velum
erat
divinae
ejus
naturae
,
quod
prohibebat
,
ne
quis
mortalibus
oculis
faciem
illam
immortalis
constanter
intueri
posset
.
Ibid.
some
things
could
onely
be
seen
of
the
high
Priest
:
so
in
Christs
oeconomy
and
dispensation
,
Christs
divine
nature
and
the
power
and
efficacy
thereof
,
is
not
seen
of
all
,
but
yet
by
his
works
he
shews
them
openly
.
And
a
little
after
he
addes
.
As
that
middle
vail
of
the
Temple
did
interpose
it self
,
and
kept
in
the
sight
of
them
,
that
were
without
,
from
gazing
upon
the
divine
businesse
,
that
was
done
within
.
So
the
body
of
the
Lord
Christ
was
a
vail
to
his
divine
nature
,
which
hindred
least
any
man
should
be
able
with
Mortal
eyes
,
to
see
that
Face
of
him
that
is
Immortal
.
CHAP.
XXII
.
HItherto
of
the
Types
,
which
in
the
old
Testament
did
prefigure
Christ
.
Now
follow
other
resemblances
,
by
which
Christ
is
set
forth
either
in
the
old
or
new
Testament
,
which
shall
be
the
subject
of
another
Book
.
But
before
I
leave
this
businesse
of
the
Types
,
I
shall
take
notice
of
three
Corollaries
,
which
here
offer
themselves
to
us
.
CORAL
.
I.
There
is
one
faith
:
nor
doubts
St.
Peter
,
in
that
Councel
at
Jerusalem
,
to
say
,
We
believe
to
be
saved
by
the
grace
of
our
Lord
Jesus
Christ
,
even
as
they
.
We
,
that
is
,
they
that
lived
after
Christ
;
as
they
,
that
is
,
they
that
lived
and
died
before
Christs
actual
incarnation
.
St.
Mathew
and
St.
John
,
do
so
frequently
use
that
expression
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
or
that
was
done
,
that
it
might
be
fulfilled
,
that
was
spoken
,
&c.
what
is
more
plain
from
hence
,
then
that
they
were
the
same
things
,
that
were
first
said
,
that
is
,
foretold
by
the
Prophets
,
and
afterwards
affirmed
by
the
Evangelists
to
be
fulfilled
in
Christ
;
and
this
is
plainly
attested
by
St.
Austin
.
Their
faith
(
namely
theirs
)
that
dyed
before
Christs
incarnation
,
Eadem
fides
illorum
&
nostra
:
quia
hoc
illi
crediderunt
futurum
,
quod
nos
credimus
factum
.
Epist.
157.
ad
optat
.
and
ours
,
(
that
live
since
)
is
the
same
,
because
they
believed
,
that
that
should
be
,
which
we
believe
to
be
already
effected
.
And
again
;
Antiqui
justi
non
nisi
per
eandem
fidem
liberabantur
,
per
quam
liberamur
&
nos
,
fide
scilicet
incarnationis
Christi
,
quae
illis
praenunciabatur
,
sicut
nobis
facta
annunciatur
.
Epist.
89.
ad
Hilar.
the
righteous
persons
of
old
(
saies
he
)
were
not
saved
by
any
other
faith
,
then
by
which
we
are
saved
,
namely
,
the
faith
of
the
incarnation
of
Christ
,
which
was
foretold
to
them
,
as
it
is
preached
to
us
already
effected
.
And
to
the
same
purpose
speaks
St.
Gregory
Nazianzen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Nemo
eorum
,
qui
ante
Christi
adventū
numeros
omnes
virtutis
impleverunt
,
id
citra
fidem
Christi
consecutus
est
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
verbum
enim
suo
postea
tempore
libere
promulgatum
est
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
puris
autem
animis
etiam
ante
innotuit
.
To.
1.
orat
.
22.
In
laudem
Macchab.
Vnam
eandemque
fidem
Christianam
&
populus
Judaicus
in
eadem
fide
praecedens
,
&
Gentilis
subsequens
confitentur
.
Ser.
4.
in
ramis
palmarum
.
Eadem
est
fides
,
&
idem
Testamentum
sive
foedus
quantum
ad
interiorem
hominem
attinet
:
perinde
enim
prisci
illi
uitebantur
misericordia
Dei
per
promissum
Christum
,
atque
nos
per
exhibitum
.
Declar.
de
peccat
.
orig.
ad
Urban
.
Rheg
.
inter
Epist.
Oecolamp
.
&
Zuingl
.
fol.
61.
B.
None
of
them
(
saies
he
)
who
before
the
coming
of
Christ
,
rose
to
the
highest
pitch
of
vertue
,
attained
to
it
without
the
faith
of
Christ
,
for
the
word
was
afterwards
in
due
time
publickly
preached
,
but
it
was
also
before
made
known
to
pure
minds
.
And
whereas
,
as
Christ
entring
Jerusalem
,
(
Matth.
21
9.
)
the
people
,
that
went
before
,
and
that
followed
after
,
cried
Hosanna
,
St.
Bernard
makes
this
to
be
the
Moral
of
it
,
That
both
the
Jewish
people
,
going
before
,
and
the
people
of
the
Gentiles
following
after
,
do
make
confession
of
one
and
the
same
Christian
faith
.
So
finally
Zuinglius
asserts
this
for
truth
.
There
is
the
same
faith
,
namely
,
of
the
Saints
that
lived
before
Christ
,
and
of
us
that
live
since
Christ
,
and
the
same
Testament
and
Covenant
to
and
with
both
,
so
far
as
concerns
the
inward
man
;
for
they
did
no
lesse
rest
on
the
mercy
of
God
through
Christ
promised
,
then
we
do
through
Christ
exhibited
.
And
in
this
respect
it
is
,
that
the
two
Testaments
are
compared
ordinarily
to
the
two
Cherubims
,
which
looked
each
to
other
,
and
both
to
the
Mercy-seat
.
Hence
we
may
see
the
Antiquity
of
Christian
Religion
:
It
is
true
that
the
Doctrine
of
Salvation
by
Christ
,
which
is
the
sum
of
the
Gospel
,
and
of
Christian
Religion
,
hath
been
frequently
charged
with
novelty
,
as
a
new
and
upstart
Doctrine
.
But
how
unjustly
,
may
easily
appear
from
that
which
hath
been
said
:
for
if
the
rule
of
godlinesse
hath
alway
been
the
same
from
the
begining
,
how
can
it
be
agreeable
to
truth
or
equity
,
thus
to
impute
novelty
to
it
?
And
(
the
more
to
discover
the
falshood
of
this
charge
)
hear
we
what
the
Scripture
saies
of
the
transcendent
Antiquity
of
it
:
hear
we
our
Saviour
equalizing
for
Antiquity
with
all
the
holy
Prophets
.
Search
the
Scriptures
,
saies
he
,
for
they
testifie
of
me
.
Here
,
by
the
Scriptures
,
he
means
the
Books
of
the
old
Testament
,
for
then
there
were
no
other
Books
of
Scriptures
:
then
Christian
Religion
must
needs
be
as
ancient
,
as
the
Books
of
the
old
Testament
.
St.
Peter
.
All
the
Prophets
from
Samuel
,
and
those
that
followed
after
,
as
many
as
have
spoken
,
have
likewise
foretold
of
these
daies
.
And
that
in
his
Sermon
to
Cornelius
,
To
him
bear
all
the
Prophets
witnesse
,
that
through
his
name
,
whosoever
believes
in
him
,
shall
receive
remission
of
sins
.
And
what
is
more
properly
a
Doctrine
of
Christian
Religion
,
then
that
mentioned
by
St.
Peter
?
then
must
Christian
Religion
needs
be
as
Ancient
as
the
Prophets
,
yea
as
Samuel
.
But
our
Saviour
rises
yet
higher
,
while
he
sayes
to
the
Jewes
,
If
yee
had
believed
Moses
,
yee
would
have
believed
me
,
for
he
wrote
of
me
;
then
Christian
Religion
must
needs
be
as
ancient
as
Moses
:
of
whose
Antiquity
Justin
Martyr
bears
witnesse
,
saying
Moses
,
Cohort
.
ad
Graecos
.
the
first
teacher
of
our
Religion
,
was
more
ancient
,
then
all
your
Wisemen
,
or
Poets
,
or
Philosophers
,
or
Historians
and
Law-givers
:
how
ancient
then
is
Christian
Religion
?
And
yet
our
Saviour
rises
higher
Abraham
,
saies
he
,
saw
my
day
a
far
off
,
and
rejoyced
:
(
Joh.
8.56
.
)
then
is
our
Christian
as
old
as
Abraham
.
But
I
may
go
one
step
higher
,
and
tell
you
that
it
s
as
old
as
Adam
,
for
even
to
him
did
God
utter
that
sentence
,
The
seed
of
the
woman
shall
break
the
serpents
head
:
which
is
a
main
Doctrine
of
the
Gospel
,
and
a
ground-work
of
Christian
Religion
.
But
St.
Paul
goes
a
step
higher
(
and
higher
we
cannot
go
)
in
that
he
saies
of
the
Gospel
,
its
the
wisdome
of
God
in
a
Mystery
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
God
ordained
before
the
world
.
Incomparable
antiquity
!
And
hear
we
St.
Austin
asserting
the
Antiquity
of
Christian
Religion
.
That
very
thing
which
is
called
Christian
Religion
,
saies
he
,
Retract
.
l.
1.
was
among
the
Ancients
;
neither
was
it
wanting
in
the
world
from
the
first
rise
of
mankind
till
the
coming
of
Christ
,
from
which
time
it
was
first
called
Christian
.
Irenaeus
also
affirms
the
same
.
Our
faith
,
saies
he
,
Fides
nostra
ante
circumcisionem
fuit
in
Abraham
,
&
in
reliquis
justis
,
qui
placuere
Deo
.
Adversus
haereses
.
l.
4.
c.
42.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Non
ex
quo
tempore
in
carne
apparuit
Christus
,
Evangelium
incepit
,
sed
multo
ante
in
propheticis
literis
radices
egit
,
tandemque
Apostolorum
praedicatione
effloruit
.
Tom.
6.
serm.
de
uno
legislat
.
was
in
Abraham
before
he
was
circumcised
,
and
so
in
all
other
righteous
persons
,
that
pleased
God
.
And
so
St.
Chrysostome
.
The
Gospel
,
saies
he
,
had
not
its
begining
then
when
Christ
came
first
in
the
flesh
,
but
it
had
taken
root
a
great
while
before
in
the
writings
of
the
Prophets
,
and
then
at
last
it
flourished
in
the
preaching
of
the
Apostles
.
And
elsewhere
.
The
Apostle
,
saies
not
,
The
righteousnesse
of
God
is
given
,
q.
d.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Ne
quia
nunc
data
est
,
tumultuenis
,
ne
turberis
,
quasi
res
fit
nova
&
peregrina
:
eam
enim
tum
lex
,
tum
Prophetae
jam
inde
ab
initio
praedixerunt
.
In
Rom.
hom.
7.
sc.
in
rom.
3.21
.
but
it
s
made
manifest
,
that
he
might
wipe
off
the
crime
of
novelty
:
for
that
which
is
made
manifest
,
is
made
manifest
as
being
ancient
,
and
hidden
:
And
therefore
he
adds
,
Being
witnessed
by
the
Law
and
the
Prophets
,
as
if
he
had
said
,
Be
not
troubled
,
because
it
s
now
given
,
as
if
it
were
some
new
and
uncouth
businesse
,
for
both
the
Law
and
the
Prophets
even
from
the
begining
,
have
foretold
it
.
Ye
see
then
,
of
how
great
Antiquity
the
Gospel
is
,
and
Christian
Religion
discovered
in
it
,
and
consequently
,
how
causelessely
novelty
is
objected
to
it
.
CHAP.
XXIII
.
COROL
.
II.
HEnce
also
we
see
,
that
the
Rule
of
Godlinesse
(
though
it
be
alway
one
and
the
same
for
substance
)
is
yet
(
suteable
to
several
times
)
diversly
administred
.
Adam
,
Seth
,
&c.
Noah
,
&c
,
Abraham
,
Isaac
,
Jacob
:
and
this
was
while
the
Church
was
in
familia
,
in
the
narrow
bounds
of
a
Family
,
namely
,
till
the
children
of
Israel
grew
into
a
People
;
and
so
it
was
for
the
term
of
2000
,
years
and
somewhat
more
.
In
which
time
the
Rule
of
Godlinesse
was
handed
over
from
Father
to
Son
by
Tradition
,
and
dilivered
by
word
of
mouth
without
writing
.
And
in
this
time
the
Rule
of
Godlinesse
,
the
Doctrine
of
Christ
,
was
still
cleerer
and
cleerer
:
for
first
,
it
s
said
,
the
seed
of
the
woman
:
Noah
foretels
,
that
he
should
be
of
Shem
:
Blessed
,
saies
he
,
be
the
God
of
Shem
,
that
is
,
saies
Ainsworth
,
Christ
,
who
came
of
Shem
according
to
the
flesh
,
but
is
also
God
over
all
,
blessed
for
ever
,
Amen
.
But
because
Shem
had
divers
Sons
,
therefore
God
gives
a
clearer
discovery
to
Abraham
,
while
he
tells
him
,
him
all
the
Families
of
the
Earth
should
be
blessed
:
and
afterwards
,
that
in
his
seed
all
the
nations
of
the
earth
shall
be
blessed
:
in
his
seed
should
all
the
Nations
of
the
Earth
be
blessed
.
But
Isaac
had
two
sons
,
Esau
and
Jacob
;
from
whether
of
them
should
Christ
descend
?
God
tells
Jacob
,
in
his
seed
shall
all
the
Families
of
the
Earth
be
blessed
.
But
Jacob
had
twelve
Sons
,
from
which
of
them
should
Christ
come
?
God
discovers
it
to
Jacob
,
and
Jacob
by
the
spirit
of
Prophesy
tells
us
,
that
he
was
to
come
from
Judah
:
but
when
should
he
come
?
when
the
Scepter
was
departed
from
Judah
.
But
afterward
God
made
known
this
Rule
of
Godlinesse
,
the
Doctrine
of
Salvation
,
to
a
Select
Nation
,
whom
God
chose
out
of
all
the
world
,
to
be
their
God
and
that
they
should
be
his
people
,
and
now
the
Church
was
in
populo
Israelitico
,
among
the
people
of
Israel
;
God
having
shut
out
all
other
Nations
by
the
Partition
Wall
of
the
Ceremonial
Law
:
So
that
it
was
then
true
,
In
Jury
is
God
known
,
his
name
is
great
in
Israel
:
of
them
God
saies
,
ye
shall
be
my
peculiar
people
,
though
all
the
world
be
mine
.
you
onely
have
I
known
of
all
the
Families
of
the
Earth
.
And
so
sings
that
sweet
singer
of
Israel
.
He
hath
shewed
his
word
unto
Jacob
,
his
statutes
and
his
judgments
unto
Israel
;
he
hath
not
dealt
so
with
any
Nation
:
and
as
for
his
judgments
,
they
have
not
known
them
.
And
Moses
,
What
Nation
is
there
so
great
,
that
hath
Statutes
and
Judgments
so
righteous
as
all
this
Law
,
which
I
set
before
you
this
day
?
And
thus
it
continued
to
be
from
that
time
,
till
Christs
Ascension
into
Heaven
:
for
even
while
Christ
was
upon
the
Earth
he
gave
that
command
unto
his
Disciples
,
when
he
sent
them
abroad
,
Go
not
into
the
way
of
the
Gentiles
,
and
into
any
City
of
the
Samaritans
enter
ye
not
,
but
go
rather
to
the
lost
sheep
of
the
house
of
Israel
.
And
when
that
distressed
Woman
of
Canaan
came
to
our
blessed
Saviour
in
behalf
of
her
daughter
,
that
was
vexed
with
a
devil
,
at
the
first
he
answers
her
not
a
word
,
and
when
his
Disciples
became
suitors
for
her
,
he
answers
them
,
I
am
not
sent
but
to
the
lost
sheep
of
the
house
of
Israel
.
And
the
Woman
renewing
her
suit
,
receives
this
answer
;
It
s
not
meet
to
take
the
childrens
bread
and
to
cast
it
to
dogs
.
In
this
compasse
of
time
,
there
was
a
more
full
discovery
of
the
Rule
of
Godlinesse
,
of
the
Doctrine
of
Christ
.
If
ye
well
consider
what
hath
been
said
of
the
comparison
between
Christ
and
the
Types
that
went
before
of
him
,
ye
shall
see
,
that
there
is
not
any
Branch
of
the
Doctrine
of
Christ
,
which
was
not
set
before
them
,
whether
of
his
Person
in
both
Natures
,
Divine
and
Humane
,
or
of
his
Offices
,
Kingly
,
Priestly
,
and
Prophetical
;
or
of
his
twofold
estate
of
Humiliation
and
Exaltation
,
or
of
the
benefits
that
accrue
unto
us
by
him
.
But
how
are
these
set
out
to
them
?
In
dark
Types
and
obscure
Prophesies
:
The
old
Church
had
the
Sun
of
Righteousness
,
but
there
was
a
Cloud
of
dark
Types
between
him
and
their
eyes
:
there
was
a
Vail
between
them
and
the
Holy
of
Holies
,
which
kept
even
the
ordinary
Priests
themselves
from
entering
in
to
behold
the
things
that
were
therein
.
In
this
respect
the
Apostle
calls
it
the
Mystery
that
hath
been
kept
secret
since
the
World
began
:
and
elsewhere
,
The
Mystery
that
hath
been
kept
hid
from
ages
,
and
from
generations
.
But
now
at
last
God
hath
made
known
this
Rule
of
Godliness
,
this
Doctrine
of
Salvation
by
Christ
,
to
all
Nations
of
the
World
,
the
Church
being
in
populo
Catholico
dispersed
among
all
Nations
.
And
this
hath
been
from
the
time
of
Christs
Ascension
to
this
day
,
and
so
shall
be
to
the
end
of
the
World
:
Therefore
our
Saviour
,
being
presently
to
ascend
into
Heaven
,
enlarged
the
Commission
of
his
Apostles
,
to
teach
all
Nations
,
and
to
preach
the
Gospel
to
every
Creature
.
And
therefore
,
when
Saint
Peter
doubted
,
whether
he
should
go
to
Cornelius
a
Gentile
,
he
was
taught
in
the
Vision
,
not
to
call
any
thing
common
or
unclean
,
which
God
hath
sanctified
:
and
so
we
finde
Churches
planted
,
and
the
Faith
of
Christ
preached
in
all
Countries
of
the
Gentiles
,
as
Saint
Paul
says
,
from
Jerusalem
round
about
unto
Illyricum
;
yea
(
says
he
)
the
Word
of
the
Truth
of
the
Gospel
is
in
all
the
World
:
for
God
is
not
alone
the
God
of
the
Jews
,
but
also
of
the
Gentiles
;
for
it
is
one
God
that
shall
justifie
the
Circumcision
by
Faith
,
and
the
Vncircumcision
through
Faith
:
for
Christ
hath
broken
down
the
middle
Wall
of
Partition
,
and
so
hath
made
in
himself
of
twain
one
new
man
.
So
that
now
it
's
most
true
,
that
the
same
blessed
Apostle
saith
,
That
there
is
no
difference
between
the
Jew
and
the
Greek
,
but
the
same
Lord
over
all
is
rich
unto
all
that
call
upon
him
.
And
to
this
Church
thus
made
Catholique
,
the
Rule
of
Godliness
,
the
Doctrine
of
Christ
is
revealed
and
set
out
,
not
by
dark
Types
,
as
in
the
Times
of
the
Old
Testament
,
but
in
all
plainness
,
so
that
(
as
Saint
Paul
says
)
we
do
with
open
face
behold
the
Glory
of
God
:
Consummatum
est
,
It
's
finished
:
And
Saint
Paul
can
tell
us
,
all
the
Promises
of
God
are
in
him
Yea
,
and
in
him
Amen
.
So
that
,
by
that
which
hath
been
said
(
to
sum
up
all
briefly
)
we
may
see
a
manifold
variety
in
the
administration
of
this
Rule
of
Godliness
.
1.
That
it
was
at
the
first
delivered
by
word
of
mouth
,
and
handed
over
by
Tradition
from
Father
to
Son
,
and
afterwards
committed
to
Writing
:
God
saw
an
admirable
expediency
in
both
.
It
was
not
written
at
the
first
,
for
there
was
no
such
danger
of
corruption
,
the
Church
being
then
in
the
compass
of
a
Family
,
and
the
Patriarchs
,
the
Heads
of
those
Families
,
being
men
of
singular
piety
.
Nay
,
it
was
more
expedient
for
the
Church
,
as
it
then
was
,
to
be
so
used
,
as
it
was
;
namely
,
they
had
frequent
apparitions
of
the
Son
of
God
,
they
had
God
oft
speaking
to
them
by
Angels
,
and
the
like
;
and
this
was
far
more
convenient
for
the
Church
at
that
season
,
then
to
have
a
written
Word
and
no
more
.
Think
we
,
Is
it
not
much
more
perswasive
,
to
have
God
himself
speaking
,
then
onely
to
read
what
is
written
from
him
?
And
who
desires
not
more
to
see
his
Friend
,
and
to
hear
him
speak
,
then
to
receive
a
Letter
from
him
?
And
as
for
those
godly
Persons
,
to
whom
the
Son
of
God
did
not
appear
,
they
had
yet
their
Ancestors
,
that
could
tell
them
,
I
have
seen
the
Lord
;
And
,
the
Lord
hath
spoken
to
me
.
Yea
,
it
was
far
more
commodious
for
the
Church
,
which
was
to
enjoy
the
benefit
of
the
written
Word
,
that
the
foregoing
Church
should
thus
be
delt
withall
by
Visions
,
Apparitions
,
&c.
without
a
written
Word
,
then
to
have
had
a
written
Word
from
the
begining
without
these
:
for
this
was
a
mean
to
gain
more
credit
to
the
Scripture
,
which
was
to
follow
:
as
it
appears
by
that
speech
of
God
to
Moses
;
Lo
,
I
come
unto
thee
in
a
thick
Cloud
,
that
the
People
may
hear
when
I
speak
unto
thee
,
and
believe
thee
for
ever
.
In
which
words
God
gives
this
,
as
a
Reason
,
why
the
Israelites
should
hear
God
speaking
to
Moses
,
before
Moses
should
write
any
thing
,
namely
,
that
they
should
be
moved
to
believe
him
for
ever
.
And
so
is
the
case
here
.
So
that
all
that
space
of
time
,
which
went
before
the
Scripture
,
was
to
succeeding
ages
as
a
preparative
,
to
stir
up
the
mindes
of
men
,
to
receive
,
read
,
and
hear
the
Scriptures
(
to
be
afterwards
delivered
to
the
Church
)
with
more
reverence
and
undoubted
Faith
.
But
God
would
have
the
Word
afterwards
commited
to
writing
,
because
then
it
was
needful
;
for
that
the
Church
was
then
much
enlarged
into
many
Families
:
and
therefore
there
would
have
been
great
uncertainty
in
matters
of
Religion
,
and
much
danger
of
corruption
,
unless
God
should
still
have
appeared
and
spoken
to
the
Fathers
of
the
several
Families
,
or
unless
there
were
one
Prophet
in
common
to
teach
them
all
;
neither
of
which
were
or
had
been
so
convenient
.
So
that
(
had
not
this
heavenly
Doctrine
been
committed
to
writing
)
there
would
have
been
(
as
hath
been
said
)
much
danger
of
corruption
:
yea
,
we
see
,
that
before
,
even
when
the
Church
was
in
a
narrower
compass
,
there
was
corruption
.
Adam
had
God
revealing
his
Will
to
him
immediately
,
To
the
Law
,
and
to
the
Testimony
:
If
they
speak
not
according
to
that
Word
,
it
is
because
there
is
no
Light
in
them
.
Stand
we
still
and
wonder
at
the
Goodness
and
Wisdom
of
our
gracious
God
,
so
providing
for
his
Church
,
and
answering
her
necessities
;
so
managing
his
Dispensations
,
as
may
be
most
suitable
to
the
condition
of
the
Church
:
particularly
in
this
,
That
he
contents
himself
to
deliver
this
Rule
of
Godliness
by
word
of
mouth
,
when
there
was
less
danger
of
corruption
;
but
then
committing
it
to
Writing
,
when
there
was
more
danger
in
this
kinde
:
Fail
we
not
,
to
give
unto
God
the
Glory
due
to
his
Name
,
even
the
Glory
of
his
incomprehensible
Wisdom
and
unspeakable
Mercy
.
But
be
we
also
careful
to
answer
Gods
expectation
herein
:
And
,
having
this
written
Word
,
as
a
sure
Rule
by
which
to
try
all
Doctrines
,
not
be
as
Children
tossed
up
and
down
with
every
wind
of
Doctrine
:
let
us
not
believe
every
spirit
,
but
try
the
spirits
,
whether
they
be
of
God
,
or
not
.
If
we
be
deceived
,
and
led
into
Error
,
having
in
our
hands
such
a
Rule
of
Tryal
,
who
shall
pity
us
?
But
Saint
Chrysostom
gives
another
Reason
of
this
various
Administration
of
the
Rule
of
Godliness
.
In
the
begining
God
spake
to
men
by
himself
;
so
he
spake
to
Adam
,
Tom.
2.
in
Genes.
Ser.
1.
to
Noah
,
to
Abraham
,
&c.
But
when
Mankinde
declined
downwards
to
Wickedness
,
and
,
as
taking
a
long
journy
,
departed
from
their
Father
and
Maker
,
the
Confabulation
ending
,
he
uses
Letters
and
Epistles
to
them
,
as
being
far
absent
from
him
,
by
which
he
brings
to
their
minde
that
Friendship
and
Familiarity
,
which
sometimes
they
had
with
him
.
2.
Another
difference
in
this
Administration
of
the
Rule
of
Godliness
,
is
,
in
regard
of
the
Persons
to
whom
it
was
discovered
:
then
to
one
Nation
,
now
to
all
Nations
.
He
hath
shewed
his
Word
unto
Jacob
,
his
Statutes
and
Judgments
unto
Israel
:
He
hath
not
so
delt
with
any
other
Nation
;
and
as
for
his
Judgments
,
they
have
not
known
them
.
To
this
also
Saint
Paul
gives
his
Attestation
;
first
of
the
Jews
,
to
that
question
(
What
advantage
hath
the
Jew
?
or
,
what
profit
is
there
of
Circumcision
?
)
he
returns
this
Answer
;
Very
much
every
way
:
chiefly
,
because
to
them
were
committed
the
Oracles
of
God
.
But
to
the
Ephesians
,
as
Gentiles
,
and
consequently
to
all
the
Gentiles
in
them
,
he
says
,
At
that
time
(
namely
,
before
they
had
received
the
Faith
of
Christ
)
ye
were
without
Christ
,
being
Aliens
from
the
Commonwealth
of
Israel
,
and
strangers
from
the
Covenant
of
Promise
,
having
no
Hope
,
and
without
God
in
the
World
.
And
in
this
respect
he
says
to
the
Ephesians
,
Ye
were
Darkness
,
The
Grace
of
God
hath
appeared
to
all
men
:
there
is
now
no
difference
in
this
respect
of
Jew
and
Greek
,
Jew
and
Greek
are
all
one
in
Christ
Jesus
.
Or
,
if
there
be
any
difference
between
them
,
it
is
this
,
That
Blindness
is
in
part
happened
to
Israel
,
the
Gentiles
have
their
eyes
opened
,
and
are
brought
from
Darkness
to
Light
:
and
therefore
the
Apostle
says
to
the
Ephesians
,
Now
are
ye
light
in
the
Lord
:
Thessalonians
,
Ye
are
all
the
Children
of
the
Light
,
and
Children
of
the
Day
;
we
are
not
of
the
Night
,
nor
of
Darkness
.
So
that
,
that
double
sign
given
to
Gideon
is
here
accomplished
:
The
knowledg
of
the
Rule
of
Godliness
was
given
to
the
Jews
,
and
denyed
to
all
the
rest
of
the
World
,
as
the
dew
fell
on
the
fleece
,
when
all
the
floor
was
dry
;
but
now
it
's
granted
to
the
Body
of
the
Gentiles
,
and
denyed
to
the
Jews
for
the
generality
of
them
,
as
the
whole
floor
was
filled
with
dew
,
and
the
fleece
is
dry
.
To.
3.
Hom.
in
Psal.
96.
The
old
Song
(
says
he
)
was
confined
in
the
bounds
of
one
little
Country
,
namely
,
Palestine
:
but
the
new
Song
goes
through
the
whole
Earth
,
and
is
sung
by
the
whole
World
.
Let
us
Gentiles
be
sensible
of
the
great
Mercy
of
God
shewed
unto
us
,
in
that
we
who
were
far
,
are
now
brought
nigh
by
the
blood
of
Christ
;
We
,
that
were
once
strangers
and
foreigners
,
are
now
made
fellow
Citizens
of
the
Saints
,
and
of
the
Houshold
of
God
;
We
,
that
once
sat
in
darkness
,
and
in
the
region
of
the
shadow
of
death
,
have
had
the
Light
shining
upon
us
:
How
forlorn
was
our
Condition
before
?
how
great
is
our
Preferment
now
?
Harken
we
now
to
that
Prophetical
Exhortation
of
David
;
O
praise
the
Lord
,
all
ye
Nations
;
praise
him
all
ye
People
.
Time
was
,
when
the
Jews
justly
contended
with
us
Gentiles
for
a
sole
interest
in
God
;
as
the
Servants
of
Abimelech
with
the
Servants
of
Isaac
,
about
those
two
Wells
,
The
Wells
are
ours
,
and
the
Water
is
ours
:
so
they
said
,
God
is
ours
,
and
his
Word
is
ours
;
what
have
ye
Gentiles
to
do
,
to
claim
an
interest
in
either
?
God
hath
made
room
for
us
in
the
Land
:
and
so
may
we
Gentiles
say
,
Now
hath
God
made
room
for
us
in
the
Church
:
and
now
we
have
as
deep
an
interest
in
God
,
and
in
his
Word
,
as
ever
the
Jews
had
:
Fail
we
not
therefore
to
praise
God
for
his
Mercy
unto
us
.
3.
There
is
yet
another
difference
in
the
Administration
of
this
Rule
of
Godliness
,
scil.
That
it
is
now
more
clearly
revealed
to
us
,
then
it
was
to
the
Jews
in
the
Time
of
the
Old
Testament
.
It
was
then
propounded
to
them
in
dark
Types
,
and
obscure
Prophesies
;
but
to
us
the
Types
are
vanished
,
and
the
shadows
are
fled
away
,
so
that
we
may
with
open
face
behold
the
Glory
of
God
.
To
this
day
(
says
he
)
remains
the
Vail
untaken
away
in
the
reading
of
the
Old
Testament
,
which
Vail
is
taken
away
in
Christ
And
this
is
noted
,
in
that
,
The
Vail
of
the
Temple
was
rent
in
twain
from
the
top
to
the
bottom
,
The
Mystery
was
kept
secret
since
the
World
began
,
but
is
now
made
manifest
,
and
made
known
to
all
Nations
.
And
so
Saint
Chrysostome
:
The
Writings
of
the
Prophets
(
says
he
)
are
like
Riddles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Aenigmatibus
similes
sunt
prophetici
libri
,
multisque
difficultatibus
obseptum
est
vetus
Testamentum
,
nec
faciles
intellectu
sunt
libri
:
facilius
autem
&
dilucidius
est
Novum
.
To.
3.
de
Prophetiar
.
obscurit
.
Homil.
1.
Gratia
novi
Testamenti
in
lege
velabatur
,
in
Evangelio
revelatur
.
Tom.
8.
in
Psal.
144.
In
Vetere
Testamento
novum
latet
,
in
nove
vetus
patet
.
To.
4.
quaest.
in
Exod.
q.
73.
Testamenta
eadem
sunt
in
vetere
&
in
novo
:
ibi
obumbrata
,
hic
revelata
:
ibi
praefigurata
,
hic
manifestata
,
non
solum
enim
sacramenta
diversa
sunt
,
sed
&
promissa
ibi
videntur
temporalia
proponi
,
quibus
spirituale
praemium
occulte
significatur
,
hic
autem
manifestissime
proponuntur
spiritualia
&
aeterna
.
Tom.
4.
super
Numeros
.
q.
33.
Quae
in
Veteri
Testamento
minus
perspicua
sunt
,
jam
nunc
illustrata
solvuntur
,
&
,
quae
umbris
adhuc
futurarum
rerum
opacabantur
,
jam
factarum
luce
manifestantur
.
To.
6.
Cont.
faust
.
l.
13.
c.
10.
and
the
Old
Testament
is
hem'd
in
with
obscurity
,
and
the
Books
of
the
Old
Testament
are
not
easie
to
be
understood
;
but
the
New
Testament
is
more
easie
and
clear
.
And
so
Saint
Austin
:
The
Grace
of
the
new
Testament
was
vailed
in
the
Law
,
and
is
revealed
in
the
Gospel
.
And
again
,
In
the
old
Testament
the
new
lyes
hid
,
in
the
new
Testament
the
old
is
laid
open
.
And
again
,
The
Testaments
are
the
same
,
saies
he
,
in
the
old
and
in
the
new
:
but
there
shadowed
,
here
revealed
;
there
prefigured
,
here
manifested
:
for
not
alone
the
Sacraments
are
divers
,
but
also
there
temporal
promises
seem
to
be
propounded
,
by
which
the
spiritual
reward
is
in
an
hidden
way
signified
,
but
here
Spiritual
and
Eternal
rewards
are
most
manifestly
set
forth
.
And
again
.
'
The
things
which
are
lesse
Perspicuous
in
the
old
Testament
,
are
illustrated
and
cleared
now
:
and
the
things
that
were
darkned
with
the
shadowes
of
things
to
come
,
are
manifested
by
the
light
of
the
things
already
done
.
To
this
,
which
hath
been
said
,
as
a
ground
of
the
foregoing
difference
,
I
shall
add
.
4.
Another
,
and
that
the
last
difference
in
the
administration
of
this
rule
of
godlinesse
,
which
is
,
that
in
the
old
Testament
all
things
are
spoken
in
the
future
Tense
,
in
the
new
Testament
they
are
spoken
of
in
the
time
past
,
as
things
already
done
:
And
so
the
Fathers
under
the
old
Testament
had
the
Promises
and
the
Predictions
,
but
we
,
that
live
under
the
new
Testament
,
have
the
performances
,
and
the
accomplishments
.
In
the
old
Testament
it
s
said
.
The
seed
of
the
woman
shall
break
the
serpents
head
.
God
hath
in
the
fulnesse
of
time
sent
his
Son
,
made
of
a
woman
.
Of
the
fruit
of
thy
body
will
I
set
on
thy
throne
:
And
,
there
shall
come
a
rod
out
of
the
root
of
Jesse
,
and
a
branch
shall
come
out
of
his
roots
.
In
the
new
Testament
St.
Paul
could
say
of
David
in
his
learned
Sermon
at
Antioch
in
Pisidia
,
Of
this
mans
seed
hath
God
according
to
his
promise
raised
up
to
Israel
a
Saviour
Jesus
In
the
old
Testament
it
was
said
.
Behold
a
Virgin
shall
bear
a
Son
,
and
ye
shall
call
his
name
Immanuel
.
And
in
the
new
Testament
we
read
,
that
the
Virgin
Mary
did
conceive
and
bring
forth
a
Son
.
In
the
old
Testament
the
Prophet
could
say
of
Bethlehem
,
Out
of
thee
shall
he
come
,
that
shall
feed
my
people
Israel
.
In
the
new
Testament
we
read
,
Jesus
was
born
in
Bethlehem
.
And
so
in
the
rest
:
St.
Austin
takes
notice
of
this
difference
,
What
the
Law
and
the
Prophets
,
Quod
lex
&
Prophetae
futurum
esse
praenunciaverunt
,
hoc
redditum
&
completum
in
Evangelio
demonstratur
.
Tom.
4.
de
consensu
Evangelist
.
l.
1.
Quod
Prophetae
praeviderunt
&
praedixerunt
,
hoc
Apostoli
viderunt
&
praedicaverunt
.
Tom.
6
Orat.
de
5.
haeres
.
c.
5.
Quod
Testamentum
vetus
de
incarnatione
Christi
coepit
Prophetando
promittere
,
hoc
novum
perfecte
repletum
narrat
.
Tom.
2.
in
Ezek.
hom.
6.
saies
he
,
foretold
should
be
,
that
is
manifested
in
the
Gospel
,
given
and
accomplished
.
And
again
,
What
saies
he
,
the
Prophets
did
foresee
,
that
did
the
Apostles
see
and
preach
.
Gregory
the
Great
doth
also
take
knowledge
of
it
.
What
the
old
Testament
,
saies
he
,
began
in
a
Prophetical
way
to
promise
concerning
the
incarnation
of
Christ
,
that
doth
the
new
Testament
declare
to
be
perfectly
done
.
Oh!
the
high
preferment
of
the
Christian
Church
above
the
Jewish
Synagogue
;
of
the
Church
of
the
new
Testament
above
the
Church
of
the
old
:
for
they
had
promises
and
no
more
,
we
have
performances
:
hear
the
Apostle
speaking
of
this
.
having
rereceived
a
good
Report
by
Faith
receied
not
the
Promise
,
namely
,
not
the
thing
promised
.
God
having
provided
some
better
thing
for
us
,
namely
,
that
the
accomplishment
of
the
promise
should
be
reserved
for
us
,
as
our
priviledge
above
them
:
Oh
high
preferment
!
In
this
respect
is
that
said
by
our
Saviour
,
Among
all
that
are
born
of
women
,
there
hath
not
risen
a
greater
Prophet
then
John
the
Baptist
,
namely
,
because
they
onely
foretold
the
things
that
concerned
Christ
,
but
he
had
the
happinesse
to
see
Christ
born
,
&
digito
monstrare
,
to
point
at
him
with
the
finger
,
Behold
the
Lamb
of
God
,
that
takes
away
the
sins
of
the
world
.
But
our
Saviour
adds
in
the
forementioned
place
,
But
he
that
is
least
in
the
Kingdome
of
God
,
is
greater
then
he
:
namely
,
because
John
the
Baptist
saw
Christs
incarnation
,
but
lived
not
to
see
him
dying
and
rising
again
,
which
is
the
priviledg
of
the
meanest
preacher
of
the
Gospel
,
Paul
,
It
s
Christ
that
died
,
yea
that
is
risen
again
,
and
is
even
at
the
right
hand
of
God
,
making
intercession
for
us
.
So
that
we
enjoy
a
clearer
manifestation
of
Christ
,
then
any
of
them
that
lived
under
the
old
Testament
:
The
mysterie
,
saies
the
Apostle
,
was
kept
secret
since
the
world
began
,
but
is
now
made
manifest
.
So
that
the
light
,
which
was
then
,
was
but
darknesse
in
comparison
of
the
light
that
shines
now
:
the
Sun
then
under
a
cloud
,
which
is
now
vanished
:
Oh
the
singular
goodnesse
of
God
to
us
that
live
now
,
in
comparison
of
them
that
lived
under
the
old
Testament
.
But
what
a
shame
is
it
,
that
we
who
live
now
,
and
enjoy
so
cleer
a
revelation
of
Christ
,
should
suffer
our selves
to
be
outstript
by
them
,
that
were
in
the
dark
in
comparison
of
our selves
?
who
knowes
not
,
that
a
Master
may
justly
,
and
will
certainly
expect
more
and
better
work
at
the
hands
of
a
servant
to
whom
he
affords
the
benefit
of
fire
and
candle
light
,
then
of
another
,
to
whom
he
affords
neither
?
and
if
such
a
servant
,
enjoying
such
helps
,
shall
not
answer
his
masters
expectation
,
who
saies
not
,
he
hath
cause
to
be
ashamed
,
and
that
his
master
hath
cause
to
be
highly
offended
?
And
now
,
see
we
,
is
not
this
our
case
?
Such
is
the
odds
between
us
,
that
live
now
,
above
them
that
lived
under
the
old
Testament
:
God
affords
us
a
cleerer
light
then
to
them
:
And
yet
we
are
so
far
from
outstripping
them
,
that
for
the
most
part
,
we
suffer
our selves
to
be
out-stripped
by
them
.
Hear
the
Testimony
,
that
our
Saviour
gives
to
Abraham
:
Abraham
rejoyced
to
see
my
day
,
and
he
saw
it
and
rejoyced
.
Where
is
such
joy
now
,
though
yet
the
day
of
Christ
is
not
now
afarre
off
to
come
,
but
really
and
actually
present
?
See
the
faith
and
obedience
of
Abraham
.
By
faith
Abraham
,
when
he
was
called
to
go
out
into
a
place
,
which
he
should
afterwards
receive
for
an
inheritance
,
obeyed
,
and
he
went
out
,
not
knowing
whither
he
went
.
And
again
,
By
faith
,
Abraham
when
he
was
tryed
,
offered
up
Isaac
;
and
he
,
that
had
the
Promises
,
offered
up
his
onely
begotten
Son
,
of
whom
it
was
said
,
That
in
Isaac
shall
thy
seed
be
called
:
where
is
the
like
now
to
be
found
?
See
the
bounty
and
forwardnesse
of
the
Israelites
towards
the
Tabernacle
to
be
erected
by
Moses
.
According
to
Gods
order
formerly
given
,
Moses
speaks
to
them
.
Take
ye
from
among
you
an
offering
unto
the
Lord
,
whosoever
is
of
a
willing
minde
,
let
him
bring
it
an
offering
of
the
Lord
,
gold
and
silver
and
brasse
,
&c.
And
they
came
every
one
whose
heart
stirred
them
up
,
&c.
and
they
brought
the
Lords
offering
to
the
work
of
the
Tabernacle
,
&c.
yea
,
they
brought
in
such
abundance
,
they
which
wrought
all
the
work
of
the
Sanctuary
,
came
and
said
to
Moses
,
The
people
bring
much
more
then
enough
for
the
service
of
the
work
,
which
the
Lord
hath
commanded
.
And
thereupon
they
were
restrained
from
bringing
.
But
on
the
other
side
,
how
basely
niggardly
are
men
in
these
dayes
?
so
farre
from
abounding
in
free-will-offerings
for
the
service
of
God
,
that
,
what
they
are
tyed
to
pay
by
the
command
of
God
,
or
man
,
or
what
they
have
by
their
own
promise
bound
themselves
to
contribute
for
the
maintenance
of
the
ministry
among
them
,
they
are
hardly
drawn
to
give
;
nay
many
altogether
refuse
,
nay
,
many
pull
away
that
which
was
voluntarily
given
by
their
Ancestors
.
See
the
devotion
of
the
old
Church
.
Their
service
was
costly
and
troublesome
,
and
yet
the
godly
Jews
were
most
diligent
and
devout
in
it
.
But
how
great
is
our
want
of
devotion
?
Gods
service
among
us
is
easie
and
cheap
,
and
yet
men
take
no
delight
,
nor
exercise
any
devotion
in
it
.
What
delayes
are
made
in
mens
coming
to
the
Church
?
a
gross
abuse
:
how
irreverent
are
men
in
prayer
?
while
they
vouchsafe
not
to
bow
the
knee
,
but
sit
on
their
seats
:
being
worse
then
the
Camels
,
CHAP.
XXIV
.
COROL
.
III.
LAstly
,
hence
we
learn
,
that
Christ
indeed
is
the
Messias
foretold
by
the
Prophets
.
We
have
found
the
Messias
,
which
is
,
being
interpreted
,
the
Christ
.
Philip
saies
to
Nathaneel
,
We
have
found
him
,
of
whom
Moses
in
the
Law
and
the
Prophets
did
write
,
Jesus
of
Nazareth
,
the
son
of
Joseph
.
Hear
our
Saviour
himself
making
this
acknowledgment
:
I
know
,
that
Messias
comes
,
that
is
called
Christ
,
when
he
comes
he
will
tell
us
all
things
;
our
Saviour
presently
subjoynes
his
testimony
,
I
that
speak
unto
thee
,
am
he
.
So
some
of
the
people
gave
that
testimony
of
him
,
This
is
the
Christ
.
Such
was
the
confession
of
Martha
,
I
believe
that
thou
art
the
Christ
,
the
Son
of
God
,
which
should
come
into
the
world
.
Peter
:
We
believe
and
are
sure
,
that
thou
art
that
Christ
,
the
Son
of
the
living
God
.
So
the
sum
of
St.
Pauls
Doctrine
at
Thessalonica
was
,
That
Christ
must
needs
have
suffered
and
risen
again
from
the
dead
,
and
that
this
Jesus
,
whom
he
preached
to
them
,
is
Christ
.
And
it
s
a
strong
argument
to
prove
it
,
because
all
the
Types
of
the
Messias
are
accomplished
in
him
,
and
all
the
Prophesies
concerning
the
Messias
are
fulfilled
in
him
:
As
for
that
which
concerns
the
Types
,
its
plain
by
that
which
hath
been
said
of
the
parallels
between
Christ
and
the
Types
,
by
which
he
was
prefigured
in
the
old
Testament
,
between
which
we
have
seen
an
exact
agreement
;
so
that
I
may
well
spare
the
labour
of
speaking
any
more
of
them
.
As
for
the
Prophesies
that
went
before
concerning
the
Messiah
,
how
they
are
all
accomplished
in
him
,
who
sees
it
not
?
which
of
them
are
not
fulfilled
in
him
?
It
s
a
Prophesy
of
the
Mssieas
,
The
seed
of
the
woman
shall
break
the
serpents
head
:
this
is
accomplish't
in
Christ
:
he
is
the
seed
of
the
woman
,
for
God
sent
his
Son
made
of
a
woman
,
(
as
the
children
were
partakers
of
flesh
and
blood
,
so
)
he
took
part
of
the
same
,
that
by
death
he
might
destroy
him
that
had
the
power
of
death
,
that
is
,
the
Devil
.
And
he
spoiled
principalities
and
powers
.
In
thy
seed
shall
all
the
Nations
of
the
Earth
be
blessed
.
And
this
is
by
the
Apostle
plainly
applyed
to
Christ
:
where
he
observes
,
that
it
s
not
said
,
And
to
thy
seeds
,
as
of
many
,
but
as
of
one
,
To
thy
seed
,
which
is
Christ
.
And
to
whom
else
can
it
agree
besides
Christ
,
to
be
the
Author
of
blessednesse
to
all
Nations
?
therefore
Christ
alone
is
to
be
acknowledged
to
be
the
true
Messias
,
In
a
word
(
to
avoid
tediousnesse
)
its
foretold
,
that
the
Messias
should
be
born
of
a
Virgin
[
a
](A95869-e49790-b)
a
Isa.
7.14
in
Bethlehem
[
b
](A95869-e49810-b)
b
Mic.
5.2
when
the
Scepter
should
be
taken
from
Judah
[
c
](A95869-e49830-b)
c
Gen.
49.10
that
he
should
suffer
death
for
the
sins
of
the
people
[
d
](A95869-e49840-b)
d
Isa.
53
even
the
death
of
the
Crosse
[
e
](A95869-e49850-b)
e
Joh.
3.14
that
his
garments
should
be
parted
among
them
,
and
that
they
should
cast
lots
upon
his
Vesture
[
f
](A95869-e49860-b)
f
Psal.
22.18
that
they
should
give
him
Gall
and
Vinegar
to
drink
[
g
](A95869-e49870-b)
g
Psal.
69.21
that
he
should
suffer
with
malefactors
[
h
](A95869-e49880-b)
h
Isa.
53.12
that
his
hands
and
feet
should
be
pierced
[
i
](A95869-e49890-b)
i
Psal.
22.16
that
he
was
betrayed
to
suffer
all
this
by
one
of
his
own
[
k
](A95869-e49900-b)
k
Psal.
41.9
and
that
for
thirty
pieces
of
silver
[
l
](A95869-e49910-b)
l
Zach.
11.12
that
in
suffering
all
this
he
should
be
silent
and
patient
[
m
](A95869-e49920-b)
m
Isa.
53.7
that
being
to
suffer
all
this
,
his
Disciples
should
fly
away
[
n
](A95869-e49930-b)
n
Zach.
13.7
that
he
should
be
buried
[
o
](A95869-e49940-b)
o
Isa.
53.9
that
he
should
rise
again
[
p
](A95869-e49950-b)
p
Psal.
16.10
that
he
should
ascend
into
heaven
[
q
](A95869-e49960-b)
q
Psal.
68.19
that
he
should
sit
on
his
Fathers
right
hand
[
r
](A95869-e49970-b)
r
Psal.
110.1
that
he
should
make
intercession
[
s
](A95869-e49980-b)
s
Isa.
53
12.
and
many
the
like
passages
are
foretold
by
the
Prophets
of
the
Messias
:
and
,
if
we
consult
with
the
new
Testament
,
we
shall
finde
that
not
any
of
these
have
failed
,
but
all
have
been
fulfilled
in
this
Jesus
,
whom
they
defend
to
be
the
Messias
,
nor
shall
any
be
able
to
finde
any
other
,
of
whom
all
these
things
are
true
.
And
therefore
it
follows
necessarily
,
that
Jesus
of
Nazareth
is
the
true
Messiah
,
and
none
other
.
Tertullian
also
proves
Jesus
to
be
the
Messias
from
the
conversion
of
the
Gentiles
:
Behold
,
Contr.
Marcion
.
l.
3.
saies
he
,
all
Nations
rising
from
the
gulfe
of
humane
error
to
God
the
Creator
,
to
the
God
of
Christ
;
and
if
you
dare
deny
it
to
be
Prophesied
,
I
will
give
thee
the
Heathen
for
thy
Possession
,
&c.
Psal.
2.8
.
and
Isa.
42.6
.
I
wil
give
thee
for
a
Covenant
of
the
people
,
for
a
light
of
the
Gentiles
:
which
things
,
if
they
come
to
passe
by
Christ
,
they
are
not
foretold
of
any
other
,
then
of
him
,
by
whom
they
come
to
passe
.
And
a
little
after
he
proves
it
by
an
Argument
taken
from
Gods
severity
against
the
Jews
:
for
having
spoken
of
the
Evils
that
befell
them
,
he
infers
:
If
these
things
happened
to
the
Jews
for
Christ
,
He
doth
also
prove
it
by
another
Argument
taken
from
the
things
that
happened
at
the
Death
of
Christ
,
related
by
the
Evangelist
,
Matth.
27.45.51
.
Behold
(
says
he
)
all
the
Elements
are
moved
,
Contr.
Marc.
l.
4.
because
their
Lord
suffered
.
But
if
it
had
been
his
Adversary
that
had
suffered
,
Heaven
would
have
flourished
with
Lights
,
the
Sun
would
rather
have
insulted
with
his
Beams
,
the
Day
would
rather
have
stood
at
a
stay
,
as
willing
to
behold
Marcions
Christ
hanging
on
the
Cross
.
Hear
also
,
how
Athanasius
argues
the
case
:
They
(
says
he
)
that
see
the
Works
of
the
Messias
done
by
Christ
,
To.
1.
de
Incarn
.
Verbi
.
and
yet
deny
him
to
be
the
promised
Messias
,
do
,
as
if
a
man
should
see
the
Earth
enlightened
by
the
Sun
,
and
yet
not
see
the
Sun
the
Enlightner
of
the
Earth
.
And
what
was
he
to
do
,
who
was
expected
by
them
to
come
as
the
Messiah
,
when
he
shall
come
?
To
call
the
Gentiles
?
but
they
are
already
called
:
To
cause
that
the
King
,
the
Prophets
,
and
the
Vision
should
cease
?
but
they
are
already
made
to
cease
:
To
cast
away
the
superstition
of
Idols
?
but
it
's
already
cast
away
:
To
abolish
Death
?
but
it
's
already
abolish'd
.
What
therefore
is
not
done
,
which
it
behoved
Christ
to
do
?
What
remains
yet
to
do
,
which
is
not
done
?
Much
more
might
I
add
in
this
kinde
;
but
this
,
which
I
have
said
,
may
very
well
suffice
to
prove
it
against
all
gainsayers
,
That
Christ
is
the
Messias
foretold
by
the
Prophets
.
Oh
then
the
fearful
blindness
of
the
Jews
,
yea
,
wilful
blindness
!
They
had
the
Oracles
of
God
committed
to
them
,
even
the
Books
of
the
Old
Testament
,
in
which
are
contained
many
Types
and
many
Prophesies
of
Christ
;
all
which
are
in
him
fulfilled
,
and
yet
they
see
not
(
namely
,
because
they
will
not
see
)
this
Christ
to
be
the
Messiah
foretold
by
the
Prophets
:
and
who
is
so
blinde
as
he
that
wilfully
shuts
his
eyes
?
and
so
it
happens
to
them
,
He
came
to
his
own
,
and
his
own
received
him
not
:
they
killed
the
Prince
of
Life
:
they
preferred
Barrabas
before
him
:
they
crucified
the
Lord
of
Glory
:
they
sent
that
message
after
him
,
We
will
not
have
this
man
to
reign
over
us
:
The
Centurion
(
says
he
)
doth
acknowledg
Christ
,
a
stranger
;
To.
4.
de
interpell
.
l.
1.
cap.
5.
the
Priest
acknowledges
not
Christ
,
being
one
of
his
own
:
A
Gentile
worships
him
,
the
Jew
abjures
him
.
The
same
Father
elsewhere
compares
them
with
the
Thief
on
the
Cross
,
preferring
him
before
them
:
In
Psa.
40.
The
Thief
(
says
he
)
acknowledged
Christ
in
his
Evils
which
he
suffered
;
they
acknowledged
not
Christ
in
the
Benefits
which
they
received
from
him
.
Hear
Saint
Austin
setting
out
the
wilful
blindness
of
the
Jews
in
this
respect
:
The
Jews
(
says
he
)
hold
the
Law
,
they
hold
the
Prophets
,
they
read
all
,
they
sing
all
;
To.
8.
in
Psa.
59.
but
they
see
not
there
the
Light
of
the
Prophets
,
which
is
Jesus
Christ
.
The
same
Father
elsewhere
compares
them
with
the
Wise-men
,
preferring
the
Wise
men
before
the
Jews
.
To.
10.
de
Temp.
Ser.
30.
The
enlightening
of
the
Wise-men
(
says
he
)
is
a
clear
argument
of
the
blindness
of
the
Jews
.
They
in
the
Jews
Country
sought
him
,
whom
these
acknowledged
not
in
their
own
Country
:
They
found
the
Infant
among
them
,
whom
these
denyed
among
themselves
.
In
this
Country
they
,
being
strangers
,
worshiped
Christ
,
being
a
Childe
,
not
yet
speaking
a
word
,
where
these
Natives
crucified
him
,
being
a
young
man
,
and
working
Miracles
:
as
if
it
were
more
,
to
see
a
new
Star
shining
in
his
Birth
,
then
to
see
the
Sun
mourning
at
his
Death
.
Saint
Chrysostom
also
compares
them
with
the
Ninevites
,
To.
2.
Ser.
cont
.
Ignavia
.
whom
he
prefers
before
the
Jews
.
Those
(
says
he
)
were
Barbarians
,
these
were
Jews
:
and
these
were
instructed
in
the
Doctrine
of
the
Prophets
:
those
had
not
so
much
as
heard
the
report
of
the
Divine
Oracles
:
And
to
them
a
Servant
,
to
these
the
Lord
came
:
and
the
Servant
threatened
the
downfall
of
the
City
;
but
the
Lord
brought
to
these
the
joyful
Tydings
of
the
Kingdom
of
Heaven
:
and
yet
,
whereas
the
Ninevites
believed
,
the
Iews
did
not
believe
.
Elsewhere
also
the
same
Father
compares
the
Iews
with
the
Samaritans
,
in
this
respect
preferring
the
Samaritans
before
them
.
In
Joan.
Hom.
34.
The
Samaritans
indeed
(
says
he
)
giving
credit
to
the
testimony
of
the
Woman
,
not
confirmed
by
any
Miracle
,
go
out
to
meet
Christ
,
and
desire
him
to
abide
with
them
.
But
the
Iews
,
warned
by
so
many
Miracles
,
not
onely
keep
him
not
,
but
also
strive
to
drive
him
away
.
And
he
came
for
their
sakes
into
the
World
,
yet
they
drive
him
out
;
but
these
beseech
him
to
abide
with
them
.
Oh
the
fearful
blindness
and
horrid
ingratitude
of
the
Jewish
Nation
!
Who
shall
not
wonder
at
the
grievous
Evils
that
have
befaln
them
?
Who
shall
accuse
God
of
injustice
for
this
?
The
Wrath
of
God
(
says
the
Apostle
)
is
come
upon
them
to
the
utmost
:
and
yet
we
have
cause
to
subscribe
to
that
Confession
of
the
Psalmist
,
Righteous
art
thou
,
O
Lord
,
and
just
are
thy
judgments
.
But
let
us
pity
the
Jews
:
They
are
our
elder
Sister
;
how
can
we
see
them
enwrap'd
in
such
misery
,
and
not
commiserate
their
condition
?
for
,
though
they
themselves
are
mute
,
and
say
nothing
,
yet
their
case
seems
to
cry
out
,
as
he
did
in
his
distresses
,
Have
pity
upon
me
,
have
pity
upon
me
,
O
my
Friends
.
And
,
if
they
so
well
like
of
their
present
condition
,
as
to
think
,
that
they
need
no
pity
,
we
may
say
to
them
,
as
Saint
Bernard
writes
to
one
;
If
ye
think
that
ye
need
not
pity
,
Epist.
151.
ye
are
the
more
to
be
pityed
.
Though
therefore
they
should
in
scorn
laugh
at
our
pity
,
yet
let
us
not
fail
to
pity
them
:
for
so
,
if
we
have
any
sense
of
humanity
,
we
can
pity
and
weep
over
a
Friend
,
laboring
under
Phrenzy
or
Madness
,
though
he
,
as
sensless
of
his
distemper
,
laughs
and
sings
,
and
shouts
,
and
skips
about
.
But
let
not
our
pity
be
idle
,
but
operative
,
shewing
it self
by
serious
endeavors
for
their
Conversion
to
Christ
.
To
that
end
(
having
occasion
to
deal
with
them
,
or
to
converse
among
them
)
let
us
look
to
our
Conversation
,
but
make
it
honest
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
beautiful
,
that
we
may
thereby
draw
them
to
a
love
and
liking
of
our
Profession
;
that
whereas
they
speak
evil
of
us
,
as
of
evil
doers
,
they
may
glorifie
God
,
and
Christ
,
in
the
day
of
their
Visitation
.
And
let
us
all
pray
for
their
Conversion
;
pray
we
,
that
God
would
pour
upon
the
House
of
David
,
and
the
Inhabitants
of
Ierusalem
,
the
Spirit
of
Grace
and
of
Supplication
,
that
they
may
look
on
him
whom
they
have
pierced
,
and
mourn
for
him
,
as
one
mourneth
for
his
onely
Son
,
and
be
in
bitterness
for
him
,
as
one
is
in
bitterness
for
his
first-born
.
It
's
an
excellent
saying
that
Beza
makes
to
Christ
:
Lord
Jesus
,
thou
dost
justly
avenge
the
contempt
of
thee
,
In
Rom.
11.18
.
and
this
unthankful
people
is
worthy
to
be
punish'd
with
all
severity
;
but
,
Lord
,
remember
thy
Covenant
,
and
look
upon
those
miserable
people
for
thy
Name-sake
.
And
,
for
our
own
parts
,
let
us
be
highly
thankful
to
God
for
the
Light
that
shines
upon
us
,
whereby
,
by
comparing
together
the
Types
and
Prophesies
of
the
Messias
in
the
Old
Testament
,
and
the
accomplishments
of
them
all
in
Christ
in
the
New
Testament
,
we
may
be
able
to
see
,
and
to
be
confirmed
in
this
Truth
,
That
Christ
is
the
true
Messias
:
How
great
is
this
Favor
of
God
unto
us
?
especially
,
if
we
consider
the
fearful
Blindness
in
which
that
People
is
,
whom
,
in
the
Old
Testament
,
God
alone
knew
of
all
the
Families
of
the
Earth
:
That
they
should
now
be
under
a
worse
,
then
Egyptian
Darkness
;
and
we
,
who
were
once
Darkness
,
Light
in
the
Lord
:
who
can
sufficiently
wonder
at
this
?
But
let
the
issue
of
this
be
a
care
to
walk
in
this
Light
,
to
acknowledg
Christ
to
be
the
Messias
,
and
to
carry
our selves
to
him
,
as
such
.
And
here
it
will
be
useful
,
briefly
to
give
an
account
of
this
word
Messiah
.
It
's
the
same
with
the
word
Christ
;
as
the
notation
of
the
words
shew
:
Messiah
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Christ
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
both
which
words
signifie
to
anoint
.
And
so
Jesus
is
called
Messiah
,
or
Christ
,
both
passively
,
because
he
is
anointed
,
and
actively
,
because
he
anoints
us
.
Christ
was
anointed
,
that
is
,
he
is
ordained
to
be
the
King
,
Priest
,
and
Prophet
of
his
Church
;
and
he
was
furnished
with
Gifts
in
his
Humane
Nature
,
whereby
he
might
be
fitted
for
the
execution
of
his
Offices
.
Christ
is
ordained
to
be
the
King
of
his
Church
:
so
says
God
,
I
have
set
my
King
upon
my
holy
Hill
of
Sion
:
the
King
of
Peace
.
Behold
thy
King
comes
.
So
Nathaneel
,
in
the
New
Testament
,
could
confess
,
Thou
art
the
Son
of
God
,
thou
art
the
King
of
Israel
.
He
is
ordained
to
be
the
Prophet
of
the
Church
:
So
Moses
foretels
it
of
him
in
the
Old
Testament
;
The
Lord
thy
God
will
raise
up
unto
thee
a
Prophet
from
the
midst
of
thee
,
of
thy
Brethren
.
And
this
both
Saint
Peter
,
and
that
blessed
Protomartyr
,
The
Lord
hath
sworn
,
and
will
not
repent
,
Thou
art
a
Priest
for
ever
,
&c.
And
so
in
the
New
Testament
Saint
Paul
calls
him
the
High
Priest
of
our
Profession
.
God
thy
God
(
says
the
Psalmist
)
hath
anointed
thee
with
the
Oyl
of
gladness
above
thy
fellows
:
And
the
Prophet
Isaiah
,
The
Government
shall
be
upon
thy
shoulders
.
The
Government
is
a
burden
,
therefore
he
hath
shoulders
given
him
,
upon
which
to
bear
it
.
And
the
holy
Baptist
can
tell
us
,
God
hath
given
him
the
Spirit
,
not
by
measure
.
But
this
Name
,
Messiah
,
or
Christ
,
is
also
given
him
actively
,
because
he
makes
us
Partakers
of
this
Anointing
:
Christ
is
anointed
above
his
fellows
,
therefore
his
fellows
also
in
their
measure
were
anointed
.
the
precious
ointment
,
poured
on
the
head
of
Aaron
,
came
down
to
the
skirts
of
his
garment
.
we
have
received
an
Vnction
from
that
Holy
One.
And
this
implies
,
both
that
He
hath
made
us
Kings
and
Priests
,
a
Royal
or
Kingly
Priesthood
,
yea
,
and
Prophets
also
,
to
edifie
one
another
in
our
most
holy
Faith
:
and
also
,
that
from
him
,
as
the
Giver
of
all
Grace
,
we
have
received
in
our
measure
,
by
which
we
may
be
fitted
in
our
places
,
to
honor
and
serve
God
,
and
to
be
useful
one
to
another
:
Of
his
fulness
we
have
received
,
and
Grace
for
Grace
.
And
the
Apostle
,
To
every
one
of
us
Grace
is
given
,
according
to
the
measure
of
the
Gift
of
Christ
.
Now
therefore
let
us
carry
our selves
to
him
,
as
such
.
He
is
our
King
,
therefore
let
us
be
obedient
to
the
Laws
of
his
Kingdom
;
let
us
fly
to
him
for
Protection
in
time
of
danger
:
Submit
we
our selves
to
his
Punishments
,
receive
we
his
Embassadors
,
and
their
Embassies
;
pay
the
Taxes
and
Impositions
that
he
lays
upon
us
;
defend
we
his
Honor
,
though
with
never
so
much
hazard
and
prejudice
to
our selves
:
count
we
it
our
Honor
to
serve
him
,
though
in
never
so
low
a
kinde
of
service
.
He
is
our
Prophet
,
and
the
Prophet
of
his
Church
,
therefore
let
us
hear
him
;
let
us
yield
to
his
Doctrine
the
Obedience
of
Faith
and
Practise
.
This
is
my
beloved
Son
,
hear
him
,
says
God
from
Heaven
at
his
Transfiguration
:
And
Moses
,
Vnto
him
shall
ye
harken
.
Whosoever
will
not
harken
to
the
words
,
which
he
shall
speak
in
my
name
,
I
will
require
it
of
him
;
What
is
that
?
hear
St.
Peter
expounding
it
,
Every
soul
,
that
will
not
hear
that
Prophet
,
shall
be
destroyed
from
among
the
people
.
And
whom
shall
we
hear
,
if
not
him
,
that
hath
the
words
of
eternal
life
?
He
is
the
high
Priest
of
his
Church
,
let
us
therefore
rely
upon
his
Priesthood
,
rest
upon
the
Satisfaction
which
he
hath
made
to
the
Law
and
Justice
by
his
death
upon
the
Crosse
.
If
the
question
be
,
How
we
hope
to
have
pardon
of
sin
,
to
be
reconciled
to
God
,
and
to
come
to
everlasting
life
?
let
our
answer
be
,
None
but
Christ
,
none
but
Christ
;
for
to
him
in
Scripture
all
these
are
attributed
.
In
whom
,
saies
the
Apostle
,
we
have
remission
of
sins
by
his
blood
.
He
hath
made
us
accepted
in
his
beloved
:
We
have
peace
with
God
through
Jesus
Christ
our
Lord
:
Eternal
life
is
the
gift
of
God
through
Jesus
Christ
our
Lord
.
And
in
general
,
There
is
no
name
under
heaven
,
by
which
we
can
be
saved
,
but
by
the
name
of
Jesus
.
these
two
evils
,
Forsaking
the
fountain
of
living
waters
,
Digging
to
him self
broken
cisterns
,
cisterns
that
can
hold
no
water
.
Rely
we
upon
his
intercession
,
by
him
offering
up
our
prayers
and
praises
to
God
,
not
doubting
but
that
for
his
sake
they
shall
be
heard
and
accepted
.
Whatsoever
ye
ask
my
father
in
my
name
,
saies
our
Saviour
,
he
will
give
it
you
.
Giving
thanks
to
God
and
the
Father
,
saies
St.
Paul
,
in
the
name
of
our
Lord
Jesus
Christ
.
Yea
the
Apostle
gives
yet
a
further
injunction
.
Whatsoever
ye
do
in
word
or
deed
,
do
all
in
the
name
of
the
Lord
Jesus
.
There
is
one
Mediator
,
the
Man
Jesus
Christ
It
s
true
,
say
the
Romanists
,
Christ
is
the
onely
Mediator
of
Redemption
,
but
the
Saints
are
mediators
of
intercession
.
But
hear
we
what
St.
Paul
saies
,
Christ
is
set
on
his
fathers
right
hand
,
making
intercession
for
us
.
And
St.
John
.
We
have
,
not
Advocates
,
an
Advocate
,
as
speaking
of
one
,
Jesus
Christ
the
righteous
.
And
Calvin
doth
excellently
note
the
absurdity
of
this
answer
.
As
if
,
saies
he
,
Christ
having
finished
the
temporary
mediation
,
should
leave
the
eternal
mediation
,
Institut.
l.
3.
c.
20.
s
.
20.
namely
of
intercession
,
to
his
servants
.
But
,
say
they
,
we
may
well
hope
the
better
to
speed
in
our
prayers
,
when
they
are
presented
to
God
in
the
name
of
Saints
and
Angels
,
who
are
more
in
favour
with
God
then
we
can
hope
to
be
.
But
then
,
what
shall
we
need
to
look
to
any
other
besides
Christ
?
for
,
as
St.
Ambrose
saies
well
,
Who
is
dearer
to
the
Father
,
In
Rom.
1.
then
the
Son
,
of
whom
the
Father
himself
saies
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
?
Who
will
make
use
of
the
mediation
of
any
Courtier
to
the
King
,
when
he
hath
the
Kings
dearest
Son
to
intercede
for
him
?
He
is
fully
and
richest
furnished
in
his
humane
nature
with
all
gifts
,
by
which
he
is
fitted
for
the
execution
of
his
threefold
Office
:
what
then
should
hinder
,
but
that
we
should
fully
rest
upon
his
mediation
?
upon
his
Kingly
power
,
to
defend
us
against
all
enemies
?
upon
him
,
as
a
Prophet
,
to
instruct
us
in
all
things
needfull
to
be
known
,
believed
,
and
done
,
to
salvation
?
upon
him
,
as
a
Priest
,
by
his
death
on
the
Cross
,
to
obtain
pardon
of
sins
,
reconciliation
and
peace
with
God
,
and
finally
everlasting
salvation
;
and
by
vertue
of
his
intercession
at
his
Fathers
right
hand
,
to
speed
in
our
prayers
,
and
to
be
accepted
in
our
praises
and
thanksgivings
,
and
in
all
acts
of
Holinesse
and
Righteousnesse
,
and
Charity
,
which
in
obedience
to
his
command
we
endeavour
to
perform
?
But
further
in
this
name
Messiah
or
Christ
,
it
s
implied
,
(
as
we
have
heard
)
that
he
hath
made
us
Kings
and
Priests
,
and
Prophets
;
let
us
therefore
walk
as
such
;
let
us
carry
our selves
as
Kings
,
not
giving
way
to
our
lusts
,
but
labouring
to
subdue
them
;
as
Kings
strive
to
subdue
Rebels
rising
against
them
,
Mortifie
,
saies
the
Apostle
,
your
members
on
the
earth
.
offering
up
spiritual
Sacrifices
,
the
Sacrifice
of
Prayer
,
the
Sacrifice
of
Praise
,
the
Sacrifice
of
Almes
,
the
Sacrifice
of
our
Bodies
,
the
Sacrifice
of
a
broken
and
contrite
Spirit
.
What
becomes
Christians
better
,
being
spiritual
Priests
,
then
to
offer
up
these
spiritual
Sacrifices
daily
?
finally
,
let
us
do
the
workes
of
Prophets
,
teaching
and
admonishing
one
another
,
considering
one
another
to
provoke
to
love
and
good
works
,
exhorting
one
another
daily
,
comforting
one
another
,
and
in
general
,
Edifying
one
another
in
our
most
holy
faith
.
Finally
,
As
hath
been
said
,
in
this
name
Messiah
or
Christ
,
it
s
implied
,
that
from
him
grace
is
conveyed
unto
every
member
of
the
Church
,
rendring
them
able
to
serve
and
honour
God
and
to
be
useful
to
others
:
Let
us
therefore
,
wanting
grace
in
any
kinde
or
measure
,
seek
to
Christ
for
it
,
and
by
an
act
of
faith
draw
from
his
fulnesse
grace
for
grace
.
Having
grace
in
any
kind
or
degree
,
let
us
be
humble
,
not
arrogating
any
praise
to
our selves
for
it
,
but
giving
the
glory
of
it
to
Christ
,
from
whom
we
have
received
it
,
and
saying
with
the
Psalmist
,
Not
to
us
,
Lord
,
not
to
us
,
but
to
thy
name
give
the
glory
.
And
finally
,
having
received
from
Christ
,
whatsoever
grace
we
have
,
in
whatsoever
proportion
it
be
;
let
us
employ
it
to
the
advantage
of
Christs
honour
,
by
using
it
to
the
benefit
of
others
:
for
there
is
reason
that
what
we
receive
from
Christ
,
we
should
use
it
to
his
honour
,
from
whom
we
have
received
it
,
and
answer
his
expectation
in
the
use
of
it
:
now
what
his
expectation
is
,
That
the
manifestation
of
the
Spirit
is
given
to
every
one
to
profit
withall
.
And
thus
using
the
grace
,
which
is
given
us
,
we
shall
provide
for
the
honour
of
Christ
,
while
we
shall
give
them
occasion
to
blesse
Christ
,
that
hath
given
such
gifts
unto
men
.
And
now
shall
Christ
say
to
us
at
that
great
day
,
Well
done
good
and
faithful
servant
.
PARALLELS
.
LIB.
II.
CHAP.
I.
HAving
in
the
former
Book
dispatched
the
Parallels
between
Christ
and
the
Types
,
by
which
he
was
fore-shadowed
in
the
Old
Testament
.
I
shall
now
,
in
this
Book
,
present
you
with
the
Parallels
between
him
,
and
those
other
Resemblances
,
by
which
he
is
set
forth
in
the
Old
or
in
the
New
Testament
:
And
,
in
laying
them
down
,
I
shall
not
stand
upon
any
accurate
Division
,
but
onely
observe
the
Alphabetical
Order
.
Christ
compared
with
Bread
and
Wine
.
Thus
doth
our
Saviour
set
forth
himself
,
and
that
in
regard
of
his
flesh
and
blood
:
for
so
he
says
plainly
,
I
am
the
Bread
of
Life
:
and
then
he
adds
,
The
Bread
that
I
will
give
,
is
my
flesh
,
which
I
will
give
for
the
Life
of
the
World
.
And
therefore
in
the
first
Institution
of
the
blessed
Eucharist
,
Our
blessed
Saviour
took
Bread
,
and
said
of
it
,
This
is
my
Body
:
Not
that
it
was
properly
his
Body
,
for
there
is
a
vast
difference
between
them
;
nor
that
it
was
by
Transubstantiation
changed
into
his
Body
;
for
even
when
it
comes
to
the
act
of
eating
,
it
remains
still
Bread
:
but
the
word
[
is
]
is
as
much
as
it
signifies
.
And
so
Tertullian
expounds
the
words
:
Christ
(
says
he
)
taking
Bread
,
Christus
acceptum
panem
,
&
distributum
Discipulis
suis
,
corpus
suum
illum
fecit
,
dicendo
,
Hoc
est
corpus
meum
,
i.
e.
figura
corporis
mei
.
Contr.
Marc.
l.
4.
Haec
oblatio
figura
est
corporis
&
sanguinis
Christi
.
De
Sacra
.
l.
4.
c.
5.
Non
dubitavit
Dominus
,
dicere
,
Hoc
est
corpus
meum
,
cum
signum
daret
corporis
sui
.
Tom.
6.
contr.
Adimant
.
c.
12.
and
distributing
it
to
his
Disciples
,
made
it
his
Body
,
saying
,
his
is
my
Body
,
that
is
,
a
figure
of
my
Body
.
And
so
Saint
Ambrose
:
This
Oblation
(
says
he
)
is
a
figure
of
the
Body
and
Blood
of
Christ
.
And
so
Saint
Austin
:
The
Lord
did
not
doubt
to
say
,
This
is
my
Body
,
when
he
gave
the
sign
of
his
Body
.
And
this
was
in
regard
of
the
excellent
harmony
between
the
Body
of
Christ
and
Bread
,
between
the
Blood
of
Christ
and
Wine
,
which
ye
may
see
in
sundry
Particulars
.
I.
In
some
common
Things
:
As
,
1.
Bread
and
Wine
are
necessary
things
;
there
is
no
living
without
them
:
we
are
taught
to
pray
for
Bread
,
as
the
staff
of
our
lives
:
All
Bread
and
no
Drink
,
or
all
Drink
and
no
Bread
,
were
either
of
them
unkindly
.
Hear
we
what
the
Psalmist
says
;
Wine
to
cheer
the
heart
of
man
,
and
Bread
to
strengthen
mans
heart
.
All
the
Wealth
of
the
World
would
do
a
man
small
pleasure
,
if
he
were
debarred
of
the
use
of
either
or
both
of
these
.
So
the
Body
and
Blood
of
Christ
are
of
absolute
necessity
to
a
Christian
:
there
is
no
possibility
of
living
eternally
without
these
.
It
is
most
true
,
that
our
Saviour
says
;
If
any
man
eats
of
this
Bread
,
he
shall
live
for
ever
:
and
it
's
no
less
true
of
drinking
his
Blood
:
but
yet
there
is
an
absolute
necessity
of
this
Bread
and
Liquor
of
Life
to
Salvation
;
so
that
without
them
,
perishing
is
unavoydable
.
Except
ye
eat
the
flesh
of
the
Son
of
man
(
says
our
Saviour
)
and
drink
his
blood
,
ye
have
no
Life
in
you
.
2.
There
is
(
as
an
absolute
,
so
)
a
continual
necessity
of
these
creatures
of
Bread
and
Wine
;
Bread
to
be
eaten
,
and
something
to
be
drunk
:
And
in
this
respect
our
Saviour
teaches
us
to
make
it
our
dayly
suit
,
Give
us
this
day
our
dayly
Bread
:
There
is
no
man
that
lives
,
and
sins
not
;
In
many
things
we
offend
all
:
and
also
there
is
no
day
,
in
which
the
best
man
that
is
sins
not
:
in
which
respect
we
have
dayly
need
of
Christ
,
and
the
Merits
of
his
Death
to
be
applyed
unto
us
.
3.
Bread
is
so
convenient
and
excellent
food
,
that
under
it
our
blessed
Saviour
comprehends
all
things
necessary
for
the
body
:
As
indeed
,
shall
drink
of
the
Water
that
I
shall
give
him
,
shall
never
thirst
.
And
,
I
am
the
Bread
of
Life
:
He
that
comes
unto
me
,
shall
never
hunger
;
and
he
that
believes
in
me
,
shall
never
thirst
.
And
no
marvel
;
for
,
Christ
is
all
,
and
in
all
.
4.
There
is
nothing
which
,
in
the
composition
of
it
,
doth
more
resemble
the
Body
and
Blood
of
Christ
,
then
do
these
creatures
of
Bread
and
Wine
.
Consider
it
a
little
:
The
Corn
,
which
is
the
matter
of
Bread
,
is
cut
down
with
the
Sickle
,
hurried
in
the
Cart
,
threshed
with
the
Flail
,
fanned
and
winnowed
in
the
Wind
,
ground
to
powder
in
the
Mill
,
kneaded
with
the
Hand
and
strength
of
the
Arms
,
and
finally
must
endure
the
heat
of
the
Oven
;
and
all
this
,
before
it
be
Bread
.
The
Clusters
also
of
Grapes
must
be
bruised
,
and
troden
,
and
prest
,
that
the
Liquor
may
run
out
for
us
to
drink
.
So
our
Lord
Jesus
Christ
(
before
his
Body
could
be
Bread
of
Life
to
feed
us
to
Eternal
Life
,
and
his
Blood
Wine
for
us
to
drink
)
was
fain
to
pass
through
a
World
of
Miseries
.
Hear
that
Evangelical
Prophet
:
He
was
wounded
,
&c.
He
was
bruised
,
&c.
The
chastisement
of
our
Peace
was
upon
him
,
and
by
his
stripes
we
are
healed
:
He
was
oppressed
,
He
was
afflicted
.
He
was
despised
and
rejected
of
men
,
a
man
of
Sorrows
,
and
acquainted
with
Griefs
.
Hear
the
Apostle
:
He
made
himself
of
no
reputation
,
he
took
upon
him
the
form
of
a
Servant
,
and
was
made
in
the
likeness
of
a
man
,
and
,
being
found
in
fashion
as
a
man
,
he
humbled
himself
,
and
became
obedient
to
Death
,
even
the
Death
of
the
Cross
.
He
was
incarnate
,
God
becomes
Man
,
Infinite
becomes
Finite
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
God
of
Glory
was
crucified
,
the
Prince
of
Life
was
murdered
:
God
blessed
for
ever
was
made
a
u●se
.
Nay
,
after
that
he
had
given
up
the
ghost
,
his
side
must
be
pierced
by
the
rude
Soldiers
Spear
,
II.
But
see
it
further
,
in
the
particulars
.
1.
The
Analogy
between
bread
and
the
body
of
Christ
.
1.
The
life
of
the
body
is
sustained
by
the
bread
,
which
we
eat
,
and
so
the
life
of
the
soul
by
the
body
of
Christ
fed
upon
by
faith
:
so
saies
our
Saviour
,
The
bread
of
God
is
he
that
comes
down
from
Heaven
,
and
gives
life
unto
the
world
.
And
afterwards
in
the
same
Chapter
,
I
am
the
living
bread
,
&c.
if
any
man
eates
of
this
bread
,
he
shall
live
for
ever
,
and
the
bread
which
I
will
give
,
is
my
flesh
,
which
I
will
give
for
the
life
of
the
world
.
2.
Bread
allaies
hunger
,
so
the
body
of
Christ
eaten
by
faith
alaies
the
hunger
of
the
soul
:
He
that
comes
to
me
,
saies
Christ
,
shall
never
hunger
:
which
is
so
to
be
understood
,
as
Rollock
well
explaines
it
,
Not
that
we
shall
never
hunger
at
all
,
after
this
heavenly
food
is
once
given
to
us
,
5.6
.
In
loc
but
that
we
shall
not
sooner
desire
it
,
then
we
shall
receive
it
,
according
to
that
of
our
Saviour
,
Blessed
are
they
that
hunger
and
thirst
after
righteousnesse
,
for
they
shall
be
satisfied
.
2.
The
analogy
between
wine
and
the
blood
of
Christ
.
1.
Wine
,
as
other
liquor
,
hath
a
power
to
asswage
natural
thirst
,
so
the
blood
of
Christ
,
drank
by
faith
the
thirst
of
the
soul
.
St.
Paul
saies
,
without
blood
there
is
no
remission
:
but
it
s
no
lesse
true
,
that
St.
John
saies
,
the
blood
of
Christ
,
shed
upon
the
crosse
for
us
,
doth
cleanse
us
from
all
sin
,
though
of
a
crimson
or
scarlet
dye
,
Say
unto
Jerusalem
,
her
iniquity
is
pardoned
.
And
so
our
Saviour
by
the
same
argument
,
Son
,
be
of
good
cheer
,
Thy
sins
are
forgiven
thee
.
3.
Wine
takes
coldnesse
from
the
body
,
and
heates
and
warmes
it
,
so
the
blood
of
Christ
drunk
by
faith
,
is
a
notable
mean
to
take
away
the
coldnesse
of
love
to
God
and
to
our
brethren
,
and
to
make
our
love
to
both
more
fervent
:
for
,
when
we
consider
the
great
and
ardent
love
of
God
to
us
,
giving
his
Son
to
dye
and
shed
his
blood
for
us
,
and
of
Christ
actually
and
voluntarily
dying
and
shedding
his
blood
for
our
benefit
,
how
can
it
do
other
,
then
increase
the
heat
of
our
love
to
God
,
and
to
our
brethren
for
his
sake
?
for
it
s
most
true
that
our
Saviour
saies
,
Greater
love
hath
no
man
then
this
,
that
a
man
lay
down
his
life
for
his
friend
.
And
now
,
if
we
have
any
sparke
of
ingenuity
,
how
can
it
be
,
but
that
we
shall
thus
argue
?
If
God
,
if
Christ
,
hath
shewed
such
fervent
love
to
me
,
as
to
think
nothing
,
no
,
not
his
onely
begotten
Son
,
too
good
to
give
to
us
and
for
us
,
what
can
I
do
lesse
,
then
return
fervent
love
to
God
and
to
Christ
?
what
shall
I
think
too
good
for
God
,
and
for
Christ
?
what
shall
I
think
too
much
or
too
hard
to
do
or
to
suffer
for
them
?
for
,
as
the
Apostle
argues
,
We
love
him
,
because
he
loved
us
first
;
If
God
,
saies
the
Apostle
,
hath
so
loved
us
,
we
ought
also
to
love
one
another
:
And
,
if
God
,
if
Christ
hath
born
to
us
such
a
fervent
love
,
we
ought
also
to
love
one
another
fervently
.
4.
Wine
quickens
the
body
,
and
makes
it
active
,
so
the
blood
of
Christ
,
being
received
by
faith
,
quickens
us
to
all
good
works
:
Christs
shedding
of
his
blood
for
us
,
is
(
as
hath
been
said
)
a
singular
fruit
and
evidence
of
Christs
love
unto
us
:
and
now
we
hear
,
what
the
Apostle
saies
,
The
love
of
Christ
constrains
us
.
5.
Wine
makes
men
bold
and
couragious
:
Cypr.
epist
.
as
it
is
in
St.
Cyprian
,
In
their
torments
they
stood
with
more
courage
,
then
their
tormentors
:
they
thought
they
could
never
suffer
too
much
,
for
his
honour
,
that
had
shed
his
blood
for
their
salvation
.
Meditate
we
of
the
great
love
of
God
unto
us
,
giving
us
his
Son
,
his
flesh
and
blood
,
to
be
spiritual
nourishment
to
our
soules
,
to
nourish
us
unto
everlasting
life
:
what
nourishment
is
comparable
to
this
?
how
then
shall
this
love
be
parallel'd
?
we
had
perished
for
ever
,
had
not
God
provided
such
nourishment
for
us
.
See
the
great
and
transcendent
love
of
our
dear
Saviour
,
in
that
for
our
good
,
namely
,
to
be
such
fit
spiritual
nourishment
for
our
soules
,
he
did
voluntarily
submit
him
to
be
so
humbled
,
to
be
incarnate
,
to
be
despised
,
yea
,
to
dye
,
and
that
such
a
death
,
so
painful
,
so
shameful
,
so
accursed
,
and
that
for
us
rebells
and
enemies
to
make
us
his
friends
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
!
Oh
depth
!
well
might
St.
Paul
call
it
a
love
passing
knowledge
:
and
an
height
,
length
,
depth
,
and
bredth
:
such
as
Zophar
the
Naamathite
speaks
of
(
speaking
of
the
knowledge
of
God
)
higher
then
heaven
,
deeper
then
hell
,
longer
then
the
earth
,
broader
then
the
sea
.
Well
may
we
be
ravished
with
the
thought
of
it
.
Let
us
seek
for
Christ
:
Cry
we
out
as
they
,
Lord
,
give
us
evermore
of
this
bread
,
are
they
that
hunger
and
thirst
after
righteousnesse
,
for
they
shall
be
satisfied
.
We
shall
not
need
many
words
to
perswade
an
hungry
soul
to
accept
of
bread
when
it
s
offered
,
or
a
thirsty
soul
of
drink
:
why
should
we
need
to
use
so
many
words
to
perswade
men
to
accept
of
Christ
?
for
he
is
food
of
transcendent
excellency
,
not
for
the
body
,
but
for
the
soul
:
and
hear
what
our
Saviour
saies
,
Your
Fathers
did
eat
Manna
in
the
Wildernesse
and
are
dead
:
but
this
is
the
bread
which
came
down
from
heaven
,
that
a
man
may
eat
thereof
and
not
dye
:
yea
,
he
adds
,
he
that
eats
of
this
bread
,
shall
live
for
ever
.
Oh
therefore
receive
this
food
,
and
feed
upon
it
:
but
what
is
this
?
our
Saviours
carnal
hearers
could
object
,
how
can
this
man
give
us
his
flesh
to
eat
?
But
St.
Austin
well
clears
this
doubt
.
To
eat
Christ
,
To.
9.
in
Joan.
Evang.
tract.
25.
is
to
believe
in
Christ
(
saies
he
)
why
doest
thou
prepare
thy
teeth
,
and
thy
stomach
?
believe
and
thou
hast
fed
on
him
.
Finally
,
hence
see
how
it
comes
to
passe
,
that
we
labour
under
so
many
defects
,
and
how
we
may
cure
them
:
whence
comes
it
that
even
godly
men
many
times
are
so
uncomfortable
and
disconsolate
?
whence
is
it
that
our
love
to
God
and
our
brethren
is
so
cold
?
whence
is
it
that
we
are
so
indisposed
to
duties
of
obedience
?
whence
is
it
that
we
are
so
fearful
and
faint-hearted
,
so
afraid
to
confesse
Christ
before
men
,
especially
in
times
of
danger
and
persecution
?
It
is
not
,
that
God
hath
been
wanting
to
us
in
these
respects
:
for
he
hath
given
us
his
own
Son
to
shed
his
blood
for
us
,
thereby
to
obtain
for
us
remission
of
sins
and
reconciliation
with
God
,
wherein
he
hath
given
us
a
lively
evidence
of
his
unspeakable
love
to
us
:
and
this
as
I
have
shewed
before
,
is
of
sufficient
force
to
fence
us
against
all
these
defects
;
The
fault
is
therefore
in
our selves
,
because
having
the
remedy
in
our
hands
we
make
not
use
of
it
,
we
do
not
by
faith
drink
of
this
wine
,
the
blood
of
Christ
,
we
do
not
stirre
up
the
act
of
our
faith
,
to
believe
,
that
Christ
shed
his
precious
blood
for
us
,
we
do
not
seriously
and
frequently
upon
all
occasions
meditate
of
his
love
to
us
manifested
herein
.
And
now
,
seing
the
cause
of
these
defects
,
we
may
see
the
course
how
to
cure
them
;
let
us
not
fail
to
take
this
course
:
find
we
our selves
disconsolate
and
uncomfortable
?
let
us
apprehend
the
blood
of
Christ
shed
for
us
,
and
now
we
shall
see
cause
to
be
comforted
,
in
assurance
that
Gods
justice
is
infinitely
satisfied
,
and
pardon
of
sins
procured
for
us
;
how
shall
not
this
enable
us
to
walk
comfortably
?
for
the
Psalmist
can
tell
us
,
the
man
is
blessed
,
whose
iniquities
are
forgiven
:
and
what
hath
power
to
comfort
us
,
if
not
to
know
,
that
our
estate
is
blessed
?
find
we
our
love
to
God
and
to
our
brethren
cold
?
let
us
remember
the
fervency
of
that
love
,
which
God
and
Christ
bear
to
us
,
and
now
we
shall
see
,
that
nothing
is
more
agreeable
to
sound
reason
,
then
that
we
should
answer
the
fervency
of
the
love
of
God
and
of
Christ
to
us
with
fervent
love
to
God
,
and
to
our
brethren
for
their
sake
?
finde
we
our selves
heavy
and
indisposed
to
duties
of
obedience
?
let
us
quicken
our selves
to
the
performace
of
them
by
a
serious
consideration
of
the
great
love
,
which
Christ
hath
shewed
to
us
,
not
thinking
it
too
much
to
shed
his
blood
,
as
a
price
of
our
redemption
.
Finally
,
do
we
finde
our selves
fearful
and
timerous
,
affraid
to
suffer
afflictions
for
the
cause
of
Christ
,
and
in
that
respect
,
affraid
to
confesse
Christ
before
men
,
when
danger
attends
it
?
let
us
have
recourse
to
this
remedy
:
look
we
at
our
blessed
Saviour
suffering
all
kinds
of
indignities
,
and
at
last
laying
down
his
life
,
and
shedding
his
precious
blood
for
us
:
think
we
,
What
are
we
in
comparison
of
Christ
?
if
the
Lord
hath
done
this
for
his
servants
,
yea
for
his
enemies
,
why
should
we
think
much
to
suffer
any
thing
for
him
?
CHAP.
II.
Christ
and
a
branch
.
WE
see
Christ
often
,
in
the
old
Testament
,
set
out
by
this
name
,
so
speaks
the
Prophet
Jeremiah
.
Behold
the
dayes
come
,
saies
the
Lord
,
that
I
will
raise
up
unto
David
a
righteous
Branch
.
And
elsewhere
,
In
those
dayes
will
I
cause
the
branch
of
righteousnesse
to
grow
up
unto
David
.
I
will
bring
forth
my
servant
the
Branch
.
And
elsewhere
,
Behold
the
man
whose
name
is
the
Branch
.
The
Septuagint
,
Winckl
man
observes
,
In
Zechar.
3.8
.
Because
Christ
as
a
Branch
,
sprung
out
from
the
Virgin
Mary
,
and
his
Church
growes
up
even
under
the
Cross
.
Hence
we
may
learn
.
1.
That
Christ
is
a
true
man
;
for
its
certain
,
that
homo
hominem
generat
:
A
man
begets
a
man
:
the
Father
and
the
Son
are
both
of
the
same
nature
.
But
David
was
a
man
;
and
from
David
did
Christ
issue
:
and
therefore
he
is
oft
in
the
Gospels
called
the
Son
of
David
;
I
the
Lord
will
be
their
God
,
and
my
servant
David
a
Prince
among
them
.
David
:
Of
this
mans
seed
hath
God
raised
up
to
Israel
a
Saviour
Jesus
:
therefore
he
is
true
man
.
2.
See
here
the
power
of
God
,
in
most
unlikely
times
,
and
by
most
unlikely
and
improbable
means
,
to
bring
his
Purposes
and
Promises
to
pass
:
Behold
this
famous
Branch
,
our
Lord
Jesus
Christ
,
is
raised
up
to
David
,
when
that
Royal
Family
was
most
obscured
,
and
that
by
means
of
a
poor
Virgin
.
So
,
when
the
state
of
the
Jewish
Nation
was
brought
so
low
,
that
they
seemed
to
be
,
as
so
many
dry
bones
in
a
valley
,
and
that
they
could
say
,
Our
bones
are
dryed
,
our
Hope
is
lost
,
and
we
are
cut
off
for
our
part
;
then
God
undertakes
to
open
their
Graves
,
and
to
cause
them
to
come
up
out
of
their
Graves
,
and
to
bring
them
into
the
Land
of
Israel
.
Be
not
then
disheartened
,
when
ye
see
the
state
of
the
Church
hopeless
,
and
the
Recovery
of
the
Church
to
her
pristine
Glory
almost
impossible
:
know
,
That
though
with
men
it
may
be
impossible
,
yet
with
God
all
things
are
possible
.
Nothing
hinders
this
great
Work
,
but
our
Sins
intervening
:
Gods
Hand
is
not
shortened
,
that
it
cannot
help
,
says
the
Prophet
;
but
your
sins
have
separated
between
God
and
you
.
It
is
an
excellent
passage
of
Saint
Chrysostom
to
this
purpose
:
As
the
Refiner
of
Gold
(
says
he
)
casting
Gold
into
the
Fine
,
To.
5.
Ser.
in
Paralytic
.
&c.
continues
the
Fire
so
long
,
till
he
sees
it
come
forth
more
pure
.
So
God
doth
so
long
suffer
the
Souls
of
men
to
lie
under
Evils
,
till
they
be
pure
and
bright
.
If
Evils
then
continue
,
thank
we
our selves
,
that
we
have
not
profited
by
the
Cross
,
under
which
we
have
layn
:
Let
us
but
repent
of
our
sins
,
and
we
shall
finde
God
propitious
to
us
,
easing
us
of
our
pressures
,
Christ
and
Christians
.
The
Scripture
takes
knowledg
of
an
Agreement
between
them
in
many
Particulars
,
but
of
a
Distance
between
them
in
many
more
.
1.
Christ
is
the
Son
of
God
,
and
we
are
the
Sons
of
God
:
I
go
(
says
our
Saviour
)
to
my
Father
,
and
your
Father
.
I
thank
thee
,
that
thou
hast
hid
,
&c.
and
he
teaches
us
to
say
,
Our
Father
,
which
art
in
Heaven
.
Nathaneel
can
confess
,
Thou
art
the
Son
of
God
:
yea
,
the
Father
from
Heaven
gives
this
Testimony
of
him
,
This
is
my
beloved
Son
:
and
of
Christians
the
Evangelist
says
,
To
as
many
as
received
him
,
he
gave
power
to
be
called
the
Sons
of
God
,
even
to
as
many
as
believe
in
his
Name
.
And
Saint
Paul
,
Ye
are
all
the
Children
of
God
through
Faith
in
Christ
Jesus
.
2.
the
Heir
of
all
things
:
and
the
Apostle
affirms
us
to
be
Coheirs
with
Christ
:
and
therefore
the
same
Apostle
can
give
us
this
assurance
,
All
things
are
yours
.
3.
Christ
was
,
and
is
at
once
,
King
,
Priest
,
and
Prophet
of
the
Church
;
and
all
godly
Christians
are
Kings
to
rule
over
their
Passions
,
and
Priests
to
offer
up
to
God
Spiritual
Sacrifices
,
anointed
with
the
Holy
Ghost
:
and
we
are
also
Partakers
of
the
same
Unction
.
5.
Christ
had
the
Angels
ministering
unto
him
,
at
his
Birth
,
at
his
Combat
with
the
Devil
,
in
his
Agony
in
the
Garden
,
at
his
Resurrection
,
at
his
Ascension
,
and
so
shall
have
at
his
Return
to
Judgment
.
And
we
have
the
Angels
ministering
unto
us
,
in
our
Life
,
and
at
our
Death
.
6.
It
's
said
of
Christ
,
The
Prince
of
our
Salvation
was
made
perfect
through
Suffering
;
and
that
he
ought
to
suffer
,
and
so
to
enter
into
Glory
:
And
so
of
us
it
is
said
,
That
through
many
Afflictions
we
must
enter
into
the
Kingdom
of
Heaven
.
7.
As
Christ
dying
,
rose
again
;
so
we
dying
,
shall
rise
again
:
The
Apostle
takes
notice
of
this
;
If
we
believe
(
says
he
)
that
Jesus
dying
rose
again
,
even
so
them
also
that
sleep
in
Jesus
,
shall
God
bring
with
him
.
8.
Christ
overcoming
sat
with
his
Father
in
his
Throne
;
so
we
overcoming
shall
sit
with
Christ
in
his
Throne
.
Thus
there
is
an
Agreement
between
Christ
and
Christians
:
but
there
is
also
a
vast
difference
between
him
and
them
.
1.
He
is
the
Son
of
God
,
and
we
are
the
Children
of
God
:
but
here
is
a
vast
disproportion
between
him
and
us
:
He
,
as
God
,
is
the
Son
of
God
by
Eternal
Generation
;
and
so
God
himself
says
,
Thou
art
my
Son
,
this
day
have
I
begotten
thee
.
And
Christ-Man
is
the
Son
of
God
by
vertue
of
the
Hypostatical
Union
:
for
God
and
Man
making
one
Person
in
Christ
,
if
Christ-God
be
the
Son
of
God
,
Christ-Man
must
be
so
no
less
by
vertue
of
the
communication
of
properties
;
The
things
that
are
proper
to
each
Nature
severally
,
are
made
common
to
the
whole
Person
,
by
reason
of
the
Unity
of
Person
.
But
Christ-Man
is
also
the
Son
of
God
,
by
reason
of
his
extraordinary
Conception
of
the
Holy
Ghost
:
so
the
Angel
makes
the
inference
in
his
speech
to
the
blessed
Virgin
:
The
Holy
Ghost
shall
come
upon
thee
,
and
the
power
of
the
most
High
shall
overshadow
thee
;
therefore
that
holy
thing
that
shall
be
born
of
thee
,
shall
be
called
the
Son
of
God
.
Thus
was
and
is
Christ
the
Son
of
God
.
But
we
are
the
Sons
of
God
,
by
the
Grace
of
Adoption
,
and
that
through
Christ
:
as
the
Apostle
says
,
Being
predestinated
to
the
Adoption
of
Children
by
Jesus
Christ
:
And
by
the
Grace
of
Regeneration
;
as
the
Evangelist
,
having
said
,
That
Believers
are
the
Children
of
God
,
Being
born
,
not
of
blood
,
&c.
but
of
God
:
So
that
Christ
was
the
Son
of
God
from
all
Eternity
;
we
become
the
Sons
of
God
in
Time
:
He
was
never
other
then
the
Son
of
God
;
but
time
was
,
of
our
father
the
Devil
,
as
our
Saviour
says
of
the
wicked
Jews
,
Children
of
Wrath
,
says
Saint
Paul
:
He
was
the
Son
of
God
at
the
first
hand
,
My
Father
,
and
your
Father
;
first
mine
,
and
then
yours
.
2.
The
like
we
may
say
of
the
next
Particular
:
Christ
is
the
Heir
,
and
we
are
Coheirs
with
him
:
but
he
first
,
and
we
through
him
,
and
by
his
means
.
3.
Christ
is
King
,
Priest
,
and
Prophet
:
so
are
we
,
but
in
a
great
difference
:
He
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
King
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Prophet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
Priest
:
That
King
,
even
the
King
of
Kings
,
and
the
Lord
of
Lords
,
and
the
Prince
of
the
Kings
of
the
Earth
:
That
Prophet
(
the
Honor
,
John
Baptist
would
not
take
to
himself
)
even
the
Lord
of
the
Prophets
:
The
High
Priest
of
our
Profession
,
whose
excellency
in
this
respect
hath
been
already
shewed
in
the
Parallel
between
Christ
and
the
High
Priest
of
the
Old
Testament
:
who
hath
made
us
Kings
and
Priests
to
God
his
Father
.
4.
Christ
was
anointed
,
and
we
are
anointed
:
but
here
is
a
vast
difference
:
He
at
the
first
hand
,
we
through
him
:
We
have
an
Vnction
(
says
the
Apostle
)
from
the
holy
one
;
as
the
holy
oyl
was
powred
upon
the
head
of
Aaron
,
Baptist
,
hath
not
given
him
the
Spirit
by
measure
:
but
to
us
,
saies
St.
Paul
,
grace
is
given
according
to
the
measure
of
the
gift
of
Christ
,
that
is
,
in
such
measure
and
proportion
as
it
pleased
Christ
to
bestow
it
upon
us
.
Hear
St.
Ambrose
descanting
on
that
Prophesy
,
Joel
,
2
28.
to
this
purpose
.
He
said
not
,
I
will
powr
out
my
Spirit
,
but
of
my
Spirit
:
for
we
cannot
receive
the
fulnesse
of
the
Holy
Ghost
,
Non
spiritum
dixit
,
sed
de
spiritu
,
nos
enim
accipere
non
possumus
plenitudinem
S.
Spiritus
,
sed
tantum
accipimus
,
quantum
de
suo
arbiter
nostri
pro
sua
voluntate
diviserit
.
Supra
nos
ergo
effusum
est
de
Spiritu
:
at
supra
Christum
,
cum
in
forma
esset
hominis
,
manebat
Spiritus
.
To.
2.
de
S.
Sancto
ad
Gratiam
.
l.
1.
c.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
habuit
caro
S.
Sanctum
,
non
partem
donorum
,
sicut
nos
,
cum
uni
sapientia
,
alteri
scientia
datur
,
sed
omnia
habuit
dona
.
In
nobis
dividuntur
dona
,
in
Christo
autem
carne
omnia
dona
fuere
.
Tom.
6.
serm.
de
S.
Sancto
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ille
plenitudinem
accepit
,
nos
de
plenitudine
.
Ibid.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Non
habet
ipse
donum
participabile
,
sed
est
ipse
sons
&
radix
donorum
omnium
,
non
in
seipso
continens
bonorum
divitias
sed
in
universos
diffundens
,
quibus
diffusis
,
plenus
permanet
,
nec
ex
eo
quod
aliis
suppeditat
,
minuitur
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Quod
autem
ego
fero
,
participabile
est
:
ab
alio
enim
id
accepi
:
&
exigua
pars
totius
est
,
&
quasi
gutta
parva
ad
immensam
abyssum
,
&
infinitum
pelagus
comparata
.
In
Joan.
Evang.
hom.
13.
but
we
receive
so
much
,
as
God
divides
to
us
.
There
is
therefore
powred
on
us
of
the
Spirit
,
but
upon
Christ
,
being
in
the
form
of
man
,
the
Holy
Ghost
abode
.
And
so
St.
Chrisostom
.
The
Humane
Nature
of
Christ
had
the
Holy
Ghost
,
not
a
part
of
his
gifts
,
as
we
have
,
when
to
one
wisdome
is
given
,
and
to
another
knowledge
.
In
us
therefore
the
gifts
of
the
Holy
Ghost
are
divided
:
but
all
were
in
Christ
;
all
perfections
meeting
together
in
him
,
as
lines
from
the
Circumference
in
the
Center
.
And
afterwards
in
the
same
place
,
alluding
to
,
Joh.
1.16
.
He
,
saies
the
Father
,
that
is
Christ
,
received
the
fulnesse
,
but
we
of
his
fulnesse
.
Hear
him
again
elsewhere
noting
this
difference
between
Christ
and
Christians
.
He
,
that
is
,
Christ
,
hath
not
the
gift
by
participation
,
but
He
is
the
Fountain
and
Root
of
all
gifts
,
not
keeping
in
himself
the
riches
of
good
things
,
but
powring
them
out
upon
all
:
which
being
powred
out
,
he
still
remaines
full
,
and
is
not
diminished
by
that
which
he
gives
to
all
others
.
Thus
it
is
with
Christ
.
But
how
is
it
with
others
?
This
he
shews
,
speaking
in
his
own
person
.
But
,
what
I
have
is
by
participation
,
for
I
have
Received
it
of
another
(
saies
he
)
and
it
s
a
small
part
of
the
whole
,
and
as
it
were
,
a
small
drop
in
comparison
of
an
unmeasurable
depth
,
and
a
boundless
Sea
.
And
what
he
speaks
of
himself
,
is
true
of
all
Christians
;
and
to
this
Confession
the
best
of
us
may
justly
subscribe
.
5.
The
Angels
ministered
unto
Christ
,
and
they
minister
unto
us
:
but
here
is
also
a
vast
difference
;
for
they
ministred
to
him
,
as
to
their
Lord
,
even
to
the
Lord
of
Angels
:
To
us
,
as
to
their
fellow-servants
;
for
so
the
Angel
confessed
to
Saint
John
:
I
am
thy
fellow-servant
,
and
of
thy
Brethren
,
that
have
the
Testimony
of
Jesus
,
and
of
them
that
keep
the
sayings
of
this
Book
:
And
that
by
the
appointment
of
our
common
Lord
,
and
as
a
fruit
of
that
Union
that
intercedes
between
Christ
and
us
,
as
between
the
Head
and
the
Members
.
6.
Christ
must
suffer
before
he
comes
to
Glory
,
and
so
must
we
:
but
here
also
is
a
vast
difference
;
as
Saint
Austin
observes
:
We
are
not
therefore
equal
with
Christ
,
In
Joan.
Tract.
84.
if
we
shed
our
blood
for
him
:
He
had
power
to
lay
down
his
Life
,
and
to
take
it
up
again
:
We
neither
live
as
long
as
we
would
,
&
we
dy
,
though
we
would
not
.
He
by
his
Death
destroyed
Death
:
We
,
by
his
Death
,
are
freed
from
Death
.
Lastly
,
though
Brethren
dye
for
Brethren
,
yet
never
any
Martyrs
blood
was
shed
for
the
Remission
of
their
Brethrens
sins
,
as
Christ
did
for
us
.
Saint
Paul
disavows
it
for
his
own
particular
;
Was
Paul
(
says
he
)
crucified
for
you
?
(
1
Cor.
1.13
.
)
q.
d.
At
no
hand
,
I
abhor
the
thought
of
it
.
Indeed
sometimes
he
mentions
his
sufferings
for
the
Body
of
Christ
,
the
Church
:
but
he
meant
not
,
as
if
he
suffered
for
the
expiation
of
the
sins
of
the
Church
;
but
for
the
edification
of
the
Church
,
as
he
says
:
The
things
that
have
happened
to
me
,
have
faln
out
to
the
furtherance
of
the
Gospel
:
Many
of
the
Brethren
,
waxing
confident
by
my
bonds
,
are
much
more
bold
to
speak
the
Word
without
fear
:
according
to
that
known
saying
,
The
blood
of
the
Martyrs
is
the
seed
of
the
Church
:
and
that
of
Tertullian
;
This
Sect
(
says
he
,
Non
deficiet
haec
Secta
,
quam
tunc
magis
aedificari
scias
,
cum
caedi
videtur
.
De
Persec
.
ad
Scapul
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Non
vides
,
quo
plures
sunt
,
qui
suppliciis
afficiunt
,
tanto
majorem
numerum
esse
aliorum
,
sc.
Christianorum
.
Ep.
ad
Diognet
.
speaking
of
Christians
)
shall
not
fail
,
which
know
,
that
it
's
then
more
built
up
,
when
it
seems
to
be
cut
down
.
And
that
finally
of
Justin
Martyr
:
Seest
thou
not
,
that
,
by
how
much
the
number
is
increased
of
them
that
inflict
torments
,
by
so
much
the
more
the
number
of
Christians
is
increased
.
7.
Christ
rose
,
and
we
shall
rise
,
but
with
a
great
dissimilitude
:
Christ
rose
the
third
day
,
and
saw
no
corruption
;
but
(
according
to
the
profession
of
Martha
concerning
her
brother
Lazarus
)
we
shall
rise
again
at
the
last
day
:
David
,
having
served
his
generation
,
saies
he
,
after
the
will
of
God
,
fell
asleep
and
was
laid
to
his
Fathers
,
and
saw
corruption
:
but
he
,
whom
God
raised
again
,
saw
no
corruption
.
St.
Austin
observes
this
difference
between
Christ
and
all
Christians
in
general
.
His
flesh
,
namely
Christs
,
In
Joan.
Evang.
tract.
84.
saw
no
corruption
,
our
flesh
,
after
it
hath
been
corrupted
,
shall
put
on
incorruption
.
And
again
,
Christ
rose
by
his
own
power
:
for
so
he
saies
,
Destroy
this
Temple
,
and
in
three
daies
I
will
raise
it
up
:
And
this
he
spake
,
of
the
Temple
of
his
body
.
But
our
bodies
shall
be
raised
by
the
power
of
Christ
,
and
by
vertue
of
the
union
that
is
between
Christ
and
us
:
And
therefore
the
Apostle
ascribes
this
great
work
to
Christ
,
who
,
saies
the
Apostle
,
shall
change
our
vile
bodies
,
and
make
them
like
unto
his
glori
us
body
.
Gregory
the
great
puts
both
these
together
:
Christ
,
saies
he
,
was
not
raised
,
as
others
are
:
In
Job
l.
24.
c.
2.
for
our
resurrection
is
deferred
until
the
end
of
the
world
:
Christ
rose
on
the
third
day
:
we
shall
be
raised
by
Christ
,
he
rose
by
his
own
power
.
8.
As
for
the
last
resemblance
between
Christ
and
us
:
It
s
true
,
Christ
overcoming
,
sat
with
his
father
on
his
throne
:
and
we
,
overcoming
,
shall
sit
with
Christ
on
his
Throne
:
but
yet
here
is
a
great
distance
:
The
victory
of
Christ
over
his
and
our
enemies
is
of
himself
,
by
his
own
power
:
but
our
victory
is
of
God
through
Christ
,
We
are
more
then
conquerors
,
through
him
,
that
hath
loved
us
.
And
,
Blessed
be
God
,
that
hath
given
us
the
victory
through
our
Lord
Jesus
Christ
:
And
the
exaltation
of
Christ
(
it
agreeing
to
Christ
in
regard
of
his
humane
nature
)
is
of
Christ
himself
together
with
the
Father
and
the
Holy
Ghost
according
to
that
known
saying
.
The
works
of
the
Trinity
,
towards
the
creature
,
are
undivided
;
But
our
Exaltation
is
from
Christ
,
as
the
Author
of
it
.
To
him
that
overcomes
,
will
I
give
to
sit
with
me
,
&c.
And
,
Be
thou
faithful
to
the
death
and
I
will
give
thee
the
crown
of
life
.
So
that
upon
all
these
Particulars
it's
plain
,
That
it
's
not
without
cause
that
the
Church
says
of
her
Husband
,
My
welbeloved
is
white
and
ruddy
,
the
chiefest
among
ten
thousand
:
upon
which
place
Gregory
the
Great
glosses
well
.
To.
2.
in
Cant.
5.10
.
White
and
ruddy
,
because
,
having
committed
no
sin
,
he
kept
the
beauty
of
Righteousness
entire
;
and
yet
,
as
if
he
had
been
a
sinner
,
he
came
to
the
suffering
of
Death
.
The
chiefest
among
ten
thousand
,
because
,
of
all
the
whole
mass
of
Mankinde
,
there
is
none
found
without
sin
;
but
he
,
not
onely
was
without
sin
,
but
also
redeemed
sinners
by
his
Righteousness
and
Blood
.
And
it
's
an
excellent
passage
that
the
same
Father
hath
:
Wisdom
[
that
is
,
Lumen
Sapientia
:
Joh.
8.12
.
Ego
sum
lux
mundi
.
Lumen
&
servi
sapientiae
appellari
solent
:
Eph.
5.8
.
Est
is
lux
in
Domino
:
Sed
ille
lumen
illuminans
:
Joan.
1.9
.
Erat
lux
vera
,
quae
illuminat
omnem
hominem
venientem
in
hunc
mundum
:
isti
autem
lumen
illuminatum
.
In
Job
,
lib.
19.
cap.
33.
&
35.
Nos
etsi
sancti
efficimur
,
non
tamen
sancti
nascimur
,
quia
ipsa
naturae
corruptibilis
conditione
constringimur
,
&
cum
Propheta
dicamus
,
Psal.
51.5
.
Ecce
in
iniquitatibus
conceptus
sum
,
&
in
peccato
concepit
me
mater
mea
.
Christus
autem
solus
veraciter
sanctus
natus
est
,
qui
,
ut
ipsam
naturae
corruptibilis
conditionem
vinceret
,
ex
commixtione
carnalis
copulae
conceptus
non
est
.
Christ
]
is
Light
:
Joh.
8.12
.
I
am
the
Light
of
the
World
:
And
the
Servants
of
Wisdom
use
to
be
called
Light
:
Eph.
5.8
.
Now
ye
are
Light
in
the
Lord
:
but
he
is
the
enlightening
Light
:
Joh.
1.9
.
That
was
the
true
Light
that
lightens
every
man
that
comes
into
the
World
:
but
they
are
enlightened
Light
.
And
afterwards
:
'
Though
(
says
he
)
we
are
made
holy
,
yet
we
are
not
born
holy
;
for
we
are
all
bound
together
in
the
condition
of
corrupted
Nature
,
and
may
say
with
the
Prophet
,
Psa.
51.5
.
Behold
,
I
was
shapen
in
iniquity
,
and
in
sin
did
my
mother
conceive
me
.
But
Christ
alone
was
born
truly
holy
;
who
,
that
he
might
overcome
the
condition
of
corrupt
Nature
,
was
not
conceived
by
carnal
copulation
,
but
by
the
Holy
Ghost
.
I
shall
add
but
one
thing
more
,
a
passage
out
of
Saint
Chrysostom
,
his
gloss
upon
those
words
,
Hebr.
2.
vers.
11.
He
that
sanctifies
,
and
they
that
are
sanctified
,
In
Hebr.
Hom.
4.
are
both
of
one
.
He
that
sanctifieth
,
that
is
,
Christ
:
and
they
that
are
sanctified
,
that
is
,
We.
See
the
difference
:
Christ
sanctifies
,
we
are
sanctified
.
Of
one
,
namely
,
of
God
,
of
whom
are
all
things
:
And
he
,
indeed
,
of
the
Father
,
as
a
true
and
proper
Son
:
We
as
a
Creature
,
that
is
,
out
of
nothing
.
Now
from
this
Parallel
between
Christ
and
Christians
,
we
may
learn
two
things
.
I.
The
excellent
condition
of
all
godly
Christians
,
that
are
Christians
in
good
earnest
,
and
not
onely
in
name
and
shew
.
I
justly
add
this
last
clause
;
for
,
nothing
besides
the
name
:
and
against
such
Justin
Martyr
hath
a
sad
Passage
:
If
any
(
says
he
)
are
found
not
to
live
so
as
Christ
hath
taught
,
But
,
whosoever
are
Christians
indeed
and
shew
it
by
a
Christian
Conversation
,
let
them
know
,
that
their
condition
is
excellent
:
for
here
is
both
Honor
and
Comfort
.
1.
Here
is
Honor
,
for
they
are
the
Children
of
God
:
and
who
knows
not
this
to
be
an
unspeakable
Honor
and
Preferment
?
David
could
say
,
Seems
it
to
you
a
small
matter
,
that
I
should
be
Son-in-law
to
a
King
?
And
is
it
not
a
much
greater
preferment
,
That
we
,
who
were
by
Nature
Children
to
the
Prince
of
Darkness
,
and
Children
of
Wrath
,
should
be
made
the
Children
of
God
,
who
is
the
sole
supreme
King
of
the
whole
Universe
,
and
so
Brethren
to
Christ
,
who
is
the
Prince
of
the
Kings
of
the
Earth
,
and
joynt-heirs
with
him
,
whom
God
hath
made
Heir
of
all
things
?
Is
it
not
an
Honor
,
That
the
Angels
,
the
glorious
Attendants
of
the
Throne
of
God
,
should
become
Ministers
to
us
?
our
Tutors
and
Guardians
?
as
it
was
an
Honor
done
to
Mordecai
,
That
Haman
,
Ahashu
rosh
,
should
be
ordered
to
array
him
,
and
to
carry
him
on
horse-back
through
the
streets
of
the
City
?
Is
it
not
an
high
honour
if
a
great
King
shall
admit
an
ordinary
subject
to
sit
with
him
on
the
throne
?
what
an
honour
is
it
then
,
to
sit
with
Christ
on
his
Throne
?
But
,
as
we
have
heard
,
This
Honor
have
all
the
Saints
.
2.
And
what
Comfort
can
be
wanting
here
?
If
God
be
our
Father
,
how
can
we
want
any
thing
that
is
good
for
us
?
How
can
we
want
Protection
against
all
Enemies
?
How
shall
any
wrong
be
done
to
us
,
which
shall
not
be
avenged
to
the
full
?
And
why
should
we
be
afraid
of
Death
?
Our
bodies
shall
in
death
be
turned
to
ashes
,
but
they
shall
be
raised
again
,
and
be
clothed
with
incorruption
?
How
shall
it
be
grievous
to
us
,
that
we
cannot
come
to
Glory
,
but
through
many
Afflictions
?
It
's
no
otherwise
with
us
in
this
respect
,
then
it
was
with
the
Prince
of
our
Salvation
,
who
was
in
like
manner
made
perfect
through
suffering
:
and
though
the
Way
be
unpleasing
,
yet
the
End
is
highly
desirable
;
as
Christ
did
,
so
we
shall
be
sure
,
after
we
have
suffered
,
to
come
to
Rest
and
Glory
.
But
here
is
also
Duty
expected
at
our
hands
,
even
to
be
careful
to
walk
honorably
,
according
to
the
Honor
that
God
hath
put
upon
us
.
Sordid
carriage
ill
becomes
honorable
persons
.
The
contrary
is
expected
at
our
hands
.
Hear
Saint
Paul
:
I
beseech
you
to
walk
worthy
of
the
Calling
wherewith
ye
are
called
.
Ye
were
once
Darkness
,
now
are
ye
Light
in
the
Lord
,
walk
as
Children
of
Light
.
God
so
justly
expecting
this
at
our
hands
,
let
us
not
frustrate
his
expectation
.
II.
See
we
here
the
superexcellency
of
our
blessed
Saviour
,
even
according
to
his
Humane
Nature
:
so
that
the
best
of
us
all
are
nothing
in
comparison
.
Consider
the
Particulars
named
before
.
And
in
this
respect
let
us
be
enamored
on
him
,
let
us
honor
him
:
and
,
whatsoever
we
are
,
or
have
,
that
is
good
,
let
us
walk
in
a
posture
of
Humility
:
Empty
we
our selves
of
all
praise
,
and
give
to
Christ
the
praise
of
all
the
Excellencies
that
are
in
him
;
yea
,
of
all
that
are
in
us
:
let
us
lower
our
Top-sails
,
and
vail
the
Bonnet
to
Christ
:
confess
we
,
as
that
holy
Baptist
,
we
are
not
worthy
to
unloose
the
latchet
of
his
shooes
.
CHAP.
III.
Christ
,
and
a
Door
,
or
a
Way
.
OUr
blessed
Saviour
makes
use
of
both
of
these
Resemblances
,
whereby
to
set
forth
himself
to
us
:
I
am
the
Door
of
the
Sheep
,
says
he
;
I
am
the
Door
:
and
again
,
I
am
the
Way
.
And
the
proportion
holds
excellently
:
for
as
the
Door
gives
enterance
into
the
House
,
and
the
Way
brings
to
the
place
,
to
which
we
desire
to
come
;
so
is
it
with
Christ
.
As
for
the
former
,
Ferus
observes
,
He
twice
calls
himself
the
Door
,
And
afterwards
,
coming
to
the
second
place
,
in
which
Christ
calls
himself
the
Door
,
he
gives
this
Reason
,
why
Christ
so
stiles
himself
,
namely
,
Because
Christ
is
the
Door
to
our
Father
,
And
then
he
confirms
this
by
Testimonies
of
Scripture
.
None
knows
the
Father
but
by
the
Son
:
None
knows
the
Father
but
the
Son
,
and
he
to
whom
the
Son
will
reveal
him
.
And
none
can
attain
to
Righteousness
,
Salvation
,
and
Eternal
Life
,
but
by
Christ
,
who
is
the
Righteousness
of
God
,
Salvation
,
and
Life
everlasting
:
I
am
the
Way
.
And
Saint
Peter
says
,
There
is
none
other
Name
under
Heaven
,
by
which
we
can
be
saved
,
but
by
the
Name
of
Jesus
.
And
Saint
Paul
says
,
By
him
we
have
an
access
to
the
Father
.
Rollock
,
opening
the
first
place
,
in
which
Christ
calls
himself
the
Door
of
the
Sheep
,
Christ
indeed
is
here
called
a
Door
,
And
this
he
confirms
by
those
words
of
the
Apostle
:
By
whom
(
namely
,
by
which
Christ
,
mentioned
in
the
former
Verse
)
we
have
access
by
Faith
into
this
Grace
wherein
we
stand
:
and
by
those
words
,
In
whom
(
that
is
,
we
have
access
with
confidence
by
the
Faith
of
him
.
Then
he
proceeds
,
to
shew
,
in
respect
of
whom
Christ
is
thus
a
Door
;
namely
,
That
Christ
is
onely
the
Door
,
by
which
the
Sheep
enter
into
that
Fold
of
those
Sheep
which
are
known
onely
to
their
Lord
,
namely
,
He
further
makes
enquiry
,
According
to
what
nature
it
agrees
to
Christ
to
be
this
Door
?
and
he
answers
:
Christ
indeed
,
And
this
he
confirms
by
this
Argument
:
The
Anger
of
God
against
Sin
hath
shut
up
against
us
all
enterance
into
Heaven
,
and
hath
shut
us
up
under
sin
and
damnation
:
but
it
is
the
Cross
of
Christ
(
that
is
,
his
Death
upon
the
Cross
)
which
so
satisfies
the
Justice
of
God
,
that
it
also
merits
for
us
Grace
and
Mercy
.
Finally
,
whereas
he
had
said
before
,
That
Christ
is
here
said
to
be
the
Door
,
chiefly
in
respect
of
the
Pastors
,
he
now
adds
:
There
is
no
other
passage
into
Christs
Sheepfold
,
And
I
,
Brethren
,
when
I
came
unto
you
,
came
not
in
excellency
of
speech
,
or
of
wisdom
:
that
is
,
I
came
not
in
privily
upon
you
,
to
steal
away
your
mindes
,
and
to
withdraw
you
from
the
sincerity
of
the
Cross
of
Christ
:
For
I
determined
to
know
nothing
among
you
,
save
Jesus
Christ
,
and
him
crucified
.
And
thence
,
finally
,
he
infers
:
The
Pastor
therefore
enters
in
by
the
Door
,
when
he
professes
and
preaches
nothing
,
but
Christ
,
and
him
crucified
.
Jansenius
thus
renders
the
sence
of
this
passage
.
I
am
the
door
of
the
sheep
,
that
is
,
I
am
he
,
by
whom
the
sheep
have
an
entrance
to
the
fellowship
of
the
people
of
God
,
an
accesse
to
the
Father
,
i.
e.
is
,
per
quem
oves
aditum
habent
ad
consortium
populi
Dei
,
accessum
ad
Patrem
&
salutem
veram
,
dum
scilicet
in
me
credunt
,
meisque
praeceptis
obtemperant
,
&c.
Concord
.
c.
79.
Joh.
6.
and
true
salvation
,
namely
,
while
they
believe
in
me
,
and
obey
my
praecepts
:
for
no
man
(
saies
our
Saviour
)
comes
to
the
Father
,
but
by
me
.
Let
the
Ministers
of
God
learn
hence
,
how
to
come
to
the
sheep-fold
,
namely
,
no
otherwise
then
by
Christ
:
that
is
,
let
us
with
St.
Paul
,
determine
to
know
nothing
among
them
,
save
Christ
,
and
him
crucified
,
that
we
may
be
able
to
say
with
him
,
We
preach
Christ
crucified
.
Thus
we
shall
endear
our selves
to
them
in
a
due
and
warrantable
way
,
for
thus
shall
we
be
indeed
instruments
of
Gods
gracious
providence
for
the
building
of
them
up
,
for
the
comforting
of
them
,
and
the
furtherance
of
their
everlasting
happinesse
.
There
is
no
other
way
,
whereby
we
can
more
effectually
comfort
men
,
then
when
we
thus
bring
them
to
Christ
,
as
the
door
of
the
sheep
.
Let
us
all
learn
to
make
account
of
Christ
,
as
the
door
of
the
sheep
,
and
promise
not
to
our selves
an
accesse
to
God
,
nor
to
the
good
things
of
God
otherwise
then
by
Christ
:
going
to
God
by
prayer
,
let
us
go
to
him
by
Christ
,
praying
to
Him
in
the
name
of
Christ
:
so
we
shall
be
sure
to
speed
:
our
blessed
Saviour
himself
hath
given
us
assurance
in
this
kinde
.
Whatsoever
you
ask
the
father
in
my
name
,
saies
he
,
he
will
give
it
you
.
Expect
we
forgivenesse
of
sin
,
righteousnesse
,
life
everlasting
?
Expect
them
all
through
Christ
:
through
him
they
are
all
attainable
:
In
him
we
have
redemption
,
saies
the
Apostle
,
even
remission
of
sins
.
God
for
Christs
sake
hath
forgiven
you
,
saith
the
same
Apostle
.
Eternal
life
is
the
gift
of
God
through
Jesus
Christ
our
Lord
.
Dream
we
not
of
any
other
door
,
by
which
to
have
an
entrance
to
God
,
or
to
the
obtaining
of
any
good
:
Pray
not
to
God
in
the
name
of
any
Saint
or
Angel
:
trust
not
to
the
merits
of
our
own
good
works
,
or
the
supererogatory
works
or
sufferings
of
others
:
Own
we
Christ
as
the
onely
door
:
hear
and
believe
the
encouragement
,
which
our
Saviour
gives
us
.
I
am
the
door
,
saies
he
,
by
me
if
any
enters
,
he
shall
be
saved
,
and
shall
go
in
and
out
,
and
find
pasture
.
See
how
he
allures
us
:
he
shall
be
saved
,
&c.
that
is
(
as
Rollock
well
opens
it
:
)
he
shall
finde
life
,
which
life
is
described
by
two
things
.
Rolloc
.
in
locum
.
1.
By
security
that
its
a
safe
life
.
2.
By
fulness
and
plenty
,
namely
,
that
it
abounds
in
all
good
things
,
of
the
first
he
saies
,
he
shall
go
in
and
out
.
This
is
a
phrase
very
familiar
with
the
Hebrews
,
by
which
is
signified
a
safe
and
quiet
conversation
:
here
therefore
in
like
manner
is
signified
a
safe
and
quiet
course
of
life
under
the
conduct
of
Jesus
Christ
,
the
great
shepherd
of
the
sheep
.
Of
the
second
he
saies
,
he
shall
finde
pasture
:
he
alludes
to
the
pastures
of
the
sheep
.
In
this
life
therefore
,
of
which
our
Saviour
speaks
here
,
are
these
two
conveniencies
.
1.
It
s
a
safe
and
quiet
life
,
reserved
in
heaven
for
us
.
2.
That
its
a
copious
and
abundant
life
,
namely
,
the
riches
of
the
glory
of
the
inheritance
of
God
:
who
is
not
in
love
with
such
a
life
?
who
then
would
not
easily
be
perswaded
,
by
Christ
,
as
by
the
door
to
enter
into
the
fold
?
that
is
,
who
needs
many
words
to
allure
him
to
believe
in
Christ
,
and
by
faith
to
rely
upon
Him
?
Christ
and
an
Eagle
.
St.
Hierome
and
St.
Ambrose
do
jointly
observe
this
Parallel
between
Christ
and
the
Eagle
,
speaking
of
that
passage
of
Solomon
,
Prov.
30.19
.
the
way
of
an
Eagle
in
the
Aire
.
By
the
Eagle
we
are
here
to
understand
Christ
(
say
they
both
)
who
,
after
His
Resurrection
,
i.
e.
hominem
,
quem
rapuerat
de
faucibus
inimici
.
Aquila
mater
unius
nidi
est
,
nec
ad
Procreandum
sobolem
aliud
aliquando
cubile
perquiret
:
sic
Christus
diligit
unam
Ecclesiam
,
quam
ab
aestu
persecutionum
alarum
suarum
defendit
umbraculo
.
Aquila
pullos
suos
educit
implumes
,
quos
contra
faciem
fervidi
solis
opponit
,
&
qui
aegram
&
invalidam
corusco
radiorum
fulgori
aciem
submiserit
oculorum
,
materno
damnatus
judicio
,
dejicitur
in
terram
.
Sic
Christus
extra
Ecclesiam
projicit
eos
,
qui
igneam
Evangeliorum
lucem
ferre
non
possunt
.
Et
ut
aquila
serpentes
devorat
,
&
eorum
venena
calore
coquit
interno
:
ita
Christus
,
percusso
Dracone
,
i.
e.
lacerato
Diabolo
,
dum
hamanum
sibi
corpus
assumit
,
peccatum
illud
,
quod
hominem
tenebat
obnoxium
,
tanquam
perniciosum
virus
,
extinxit
:
Et
hoc
est
quod
ait
,
vestigia
aquilae
volantis
,
&c.
quia
&
ipse
,
post
Passionem
&
resurrectionem
suam
praesentibus
Apostolis
,
Dominus
noster
ascendit
in
coelum
,
nullius
tamen
hominis
tantus
&
tam
altus
est
sensus
,
ut
explicare
possit
,
quomodo
illa
tanta
Majestas
è
coelo
venire
dignata
fuerit
,
vel
redire
,
cum
hoc
solum
nobis
scire
licet
,
quod
aut
venit
aut
redit
,
&c.
Hieron
.
to
.
1.
de
Salom.
Ambros
.
To.
4.
de
Salomone
.
did
as
an
Eagle
,
fly
back
to
his
Father
,
carrying
his
Prey
with
him
,
even
Man
,
whom
he
had
recovered
out
of
the
jawes
of
Satan
.
The
Eagle
is
the
mother
of
one
nest
,
and
doth
not
at
any
time
seek
another
for
the
hatching
of
more
young
ones
.
So
Christ
loves
one
Church
,
which
he
defends
from
the
heat
of
Persecution
under
the
shadow
of
His
Wings
.
The
Eagle
brings
forth
her
yong
ones
,
being
yet
unfeathered
,
and
sets
them
against
the
hot
Sun
,
and
they
of
them
,
that
cannot
abide
the
brightnesse
of
the
Sun
,
are
cast
down
to
the
earth
,
as
not
of
a
right
breed
.
So
doth
Christ
cast
them
out
of
the
Church
,
which
cannot
endure
the
fiery
light
of
the
Gospel
.
The
Eagle
devoures
Serpents
,
and
concocts
the
poyson
of
them
with
her
internall
heat
,
so
Christ
,
having
wounded
the
Dragon
,
the
Devil
,
while
he
assumed
humane
flesh
,
extinguished
that
sin
,
as
deadly
poyson
,
which
held
man
under
its
power
.
And
this
is
that
,
which
he
saies
,
the
way
of
the
Eagle
flying
in
the
Aire
,
because
our
Lord
himself
after
his
Passion
and
Resurrection
in
the
presence
of
his
Apostles
,
Ascended
into
Heaven
:
and
yet
the
understanding
of
no
man
is
so
great
and
deep
,
as
that
he
should
be
able
to
shew
,
how
that
so
great
Majestie
did
vouchsafe
to
come
from
Heaven
or
returned
thither
,
seeing
its
onely
lawful
for
us
to
know
,
that
he
first
came
,
and
afterwards
returned
,
&c.
But
I
conceive
,
that
it
may
justly
be
questioned
whether
the
Holy
Ghost
by
Solomon
intended
that
Passage
of
the
Eagle
to
be
in
relation
to
Christ
,
and
therefore
I
shall
follow
it
no
further
.
CHAP.
IV.
Christ
and
a
Foundation
.
THe
Scriptures
both
of
the
Old
and
New
Testament
speak
of
Christ
,
as
a
Foundation
:
hear
the
Prophet
,
bringing
in
God
,
saying
,
Behold
,
I
lay
in
Sion
,
for
a
Foundation
,
a
stone
,
&c.
a
sure
Foundation
.
And
this
is
by
St.
Peter
applyed
unto
our
blessed
Saviour
.
And
St.
Paul
saies
expressly
,
Other
Foundation
can
no
man
lay
,
then
that
which
is
laid
,
even
Jesus
Christ
:
where
the
Apostle
affirmes
Christ
to
be
the
Foundation
;
yea
and
the
onely
Foundation
.
And
he
is
thus
the
Foundation
in
two
respects
.
1.
He
is
the
Foundation
of
Salvation
.
2.
He
is
the
Foundation
of
Faith
or
Doctrine
.
1.
He
is
the
Foundation
of
Salvation
,
in
that
He
is
the
onely
meritorious
cause
of
our
Salvation
,
and
the
Salvation
of
the
Church
is
grounded
upon
Christ
;
namely
,
upon
the
Merit
and
Efficacy
of
his
Death
and
Passion
:
And
in
this
respect
not
any
man
,
but
God
himself
alone
hath
laid
this
Foundation
:
so
sayes
the
Prophet
,
Thus
saith
the
Lord
God
,
Behold
I
lay
for
a
Foundation
,
a
stone
,
&c.
And
this
God
hath
done
.
1.
In
that
in
his
Eternal
Counsel
He
hath
preordained
Christ
to
be
this
Foundation
;
so
saies
St.
Peter
of
Christ
,
who
was
verily
foreordained
before
the
Foundation
of
the
world
.
2.
In
that
he
did
in
the
fulnesse
of
time
,
actually
send
Christ
into
the
world
to
become
man
,
and
so
to
suffer
Death
for
our
Redemption
.
2.
He
is
the
Foundation
of
Faith
or
Doctrine
;
and
this
is
to
be
understood
by
a
Metonymie
of
the
subject
for
the
adjunct
,
Christ
being
put
for
the
Doctrine
of
Christ
,
that
is
,
the
fundamental
Doctrine
of
Christ
,
which
consists
not
of
those
Theological
Conclusions
,
needful
to
Divines
for
their
peculiar
Profession
,
built
upon
the
Foundation
of
the
Prophets
and
Apostles
.
And
both
waies
the
comparison
holds
well
between
Christ
and
a
Foundation
:
namely
,
in
regard
of
the
use
of
a
Foundation
,
which
is
to
uphold
the
Building
,
making
it
to
stand
firm
,
and
to
keep
it
from
ruine
,
so
the
house
built
upon
the
Rock
stands
firm
against
all
opposition
:
Let
the
rain
descend
,
the
stoods
come
,
and
the
winds
blow
,
yet
the
house
stands
and
is
secured
from
falling
.
Of
such
use
is
our
blessed
Saviour
,
and
that
in
both
respects
.
1.
As
a
Foundation
of
Salvation
,
Christ
sustaines
the
whole
Church
,
by
the
merit
of
his
Death
and
Passion
,
by
the
power
of
his
Divinity
,
and
the
efficacy
of
his
Intercession
and
Spirit
;
he
Justifies
,
Sanctifies
,
and
preserves
it
,
making
it
able
to
hold
out
against
the
gates
of
Hell
:
as
Mount
Sion
,
which
cannot
be
removed
,
but
abideth
for
ever
.
Not
all
opposition
of
enemies
shall
hinder
the
Salvation
of
the
Church
.
I
give
my
sheep
,
saies
our
Saviour
,
eternal
life
,
and
none
shall
be
able
to
take
them
out
of
my
hand
.
2.
As
a
Foundation
of
Faith
or
of
Doctrine
,
all
superstructures
so
farre
forth
hold
good
,
as
they
hold
correspondence
with
the
Fundamental
Doctrine
of
Christ
:
but
if
any
Doctrine
cross
and
thwart
the
Doctrine
of
Christ
taught
by
the
Prophets
and
Apostles
,
it
presently
falls
to
the
ground
,
as
Dagon
before
the
Ark
,
And
in
this
respect
St.
John
,
having
given
that
advise
,
Believe
not
every
spirit
,
but
try
the
spirits
,
whether
they
be
of
God
,
or
no
,
brings
in
the
Doctrine
of
Christ
,
as
the
rule
of
tryal
,
Every
spirit
,
that
confesses
that
Jesus
Christ
is
come
in
the
flesh
,
is
of
God
,
and
every
spirit
that
confesses
not
that
Jesus
Christ
is
come
in
the
flesh
,
is
not
of
God
:
and
this
is
that
spirit
of
Antichrist
,
&c.
But
yet
,
How
is
Christ
both
the
Foundation
and
the
Head
:
Tom.
8.
in
Psal.
30.
seeing
the
Foundation
uses
to
be
below
,
and
the
Head
above
?
To
this
he
answers
.
Therefore
the
Foundation
of
a
house
uses
to
be
below
,
because
by
the
weight
of
it
,
it
is
carried
downwards
,
and
except
it
hath
something
to
bear
it
up
,
it
falls
down
,
because
it
wholly
verges
towards
the
earth
:
for
things
that
tend
downwards
,
the
Foundation
is
laid
below
.
But
the
Church
of
God
,
being
here
below
,
tends
to
Heaven
,
and
therefore
there
is
our
Foundation
laid
.
Hence
we
may
learn
many
things
.
1.
See
the
sad
condition
of
them
,
that
do
ground
their
hopes
for
salvation
,
on
any
other
besides
Christ
,
either
on
themselves
or
on
any
other
,
on
their
own
merits
or
the
supererogatory
works
or
sufferings
of
others
;
we
see
that
Christ
onely
is
the
Foundation
of
Salvation
:
how
do
they
therefore
at
once
dishonour
the
Lord
Jesus
Christ
,
and
prejudice
themselves
that
shall
build
their
hopes
of
happinesse
upon
any
with
neglect
of
him
?
they
deprive
him
(
as
much
as
in
them
lyes
)
of
the
honour
of
being
the
onely
foundation
of
the
Church
:
and
their
hopes
for
Salvation
must
needs
be
as
the
house
built
upon
the
sand
:
no
sooner
the
rain
descends
,
the
floods
come
,
and
the
wind
blowes
,
but
instantly
that
house
falls
:
So
these
may
haply
,
for
the
present
bear
up
well
,
but
let
Satan
be
set
loose
upon
them
,
and
set
upon
them
with
his
temptations
,
instantly
their
hopes
will
vanish
and
come
to
nothing
.
2.
See
the
horrid
blasphemy
of
the
Church
of
Rome
,
making
Saint
Peter
,
and
in
his
right
,
the
Pope
,
the
Foundation
of
the
Church
:
whereas
we
are
taught
in
the
Scriptures
,
that
Christ
is
the
onely
Foundation
,
that
is
,
or
can
be
laid
:
how
then
St.
Peter
,
and
consequently
the
Pope
?
for
these
are
directly
contrary
each
to
other
:
Again
,
the
Church
of
the
old
and
new
Testament
is
but
one
Church
,
and
so
can
have
but
one
and
the
same
Foundation
:
but
St.
Peter
cannot
in
reason
be
said
to
be
the
Foundation
of
the
Church
of
the
old
Testament
,
therefore
neither
of
the
new
:
And
if
St
Peter
be
the
Foundation
of
the
whole
Church
,
then
of
himself
,
which
is
most
absurd
:
he
is
a
part
of
the
building
,
therefore
not
the
Foundation
of
the
whole
.
Lastly
,
the
Foundation
of
the
Church
must
be
perpetual
,
not
failing
,
else
how
shall
the
Church
stand
?
but
St.
Peter
is
not
so
,
he
is
dead
almost
1600
years
since
.
They
say
,
he
is
perpetuall
in
his
Successors
:
but
,
1.
This
is
absurd
,
for
they
say
,
because
it
s
sayd
to
thee
,
Paul
an
Apostle
,
not
,
&c.
and
universal
Commission
;
Go
,
teach
all
Nations
,
says
our
Saviour
.
No
Pope
of
Rome
is
so
:
And
,
as
Saint
Peter
was
a
Minister
of
the
Gospel
,
we
all
equally
succeed
all
the
Apostles
.
And
it
's
certain
,
That
the
Foundation
of
the
Church
is
such
,
as
against
which
there
can
be
no
prevailing
;
but
the
Popes
have
been
prevailed
against
,
over-run
with
horrid
sins
:
some
of
them
giving
their
Souls
and
Bodies
to
the
Devil
for
the
obtaining
to
the
Popedom
,
as
their
own
Historians
record
it
of
Silvester
the
second
,
and
others
.
But
I
forbear
to
rake
in
that
puddle
any
further
.
They
say
,
That
our
Saviour
gave
to
Peter
the
Honor
to
be
the
Foundation
,
while
he
said
to
him
,
Thou
art
Peter
,
and
upon
this
Rock
I
will
build
my
Church
:
Thou
art
Peter
:
nor
said
he
,
Upon
thee
,
or
upon
this
Peter
;
but
,
Vpon
this
Rock
,
in
reference
to
Christ
himself
,
or
to
the
Confession
made
by
Peter
concerning
Christ
:
And
so
the
Fathers
do
generally
expound
it
.
Hear
Saint
Austin
:
He
said
not
,
Thou
art
the
Rock
,
but
Thou
art
Peter
;
Non
dixit
,
Tu
es
Petra
,
sed
,
Tu
es
Petrus
,
Petra
autem
Christus
.
Retract
.
l.
1.
Simeoni
,
quia
credebat
in
Christum
petram
,
Petri
nomen
largitus
est
.
In
loc
Super
hanc
petram
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
super
hanc
fidem
&
confessionem
.
In
loc
but
the
Rock
is
Christ
.
And
so
Saint
Jerom
:
'
He
gave
to
Simon
the
name
of
Peter
,
because
he
believed
in
Christ
the
Rock
.
And
so
Saint
Chrysostom
:
Vpon
this
Rock
,
that
is
,
upon
this
Faith
and
Confession
.
And
though
sometimes
the
Prophets
and
Apostles
are
said
to
be
the
Foundation
,
yet
it
is
but
with
respect
to
the
Fundamental
Doctrine
of
Christ
,
which
they
delivered
in
their
Preaching
and
Writings
.
And
in
this
sense
Saint
Peter
is
sometimes
by
the
Faithers
said
to
be
a
Foundation
:
and
we
deny
it
not
;
but
it
was
no
more
then
belonged
to
the
other
Apostles
,
as
Saint
Cyprian
says
plainly
:
De
Unit.
Eccl.
This
certainly
were
the
other
Apostles
that
Peter
was
.
He
adds
indeed
,
The
Primacy
was
given
to
Peter
;
de
primatu
ordinis
,
non
gradus
,
of
the
Primacy
of
Order
,
not
of
Degree
.
3.
In
that
Christ
is
the
onely
Foundation
of
the
Church
,
hence
we
learn
,
That
the
Fathers
before
Christ
were
also
built
upon
the
same
Foundation
together
with
us
;
they
were
saved
by
the
Grace
of
our
Lord
Jesus
Christ
,
even
as
we
.
Christ
was
then
preached
unto
them
,
and
believed
on
by
them
.
So
says
our
Saviour
,
Abraham
saw
my
day
,
and
was
glad
.
And
again
,
Moses
wrote
of
me
.
So
says
Saint
Peter
,
To
him
bear
all
the
Prophets
witness
,
&c.
yea
,
He
it
is
,
that
was
the
Marrow
and
Substance
of
all
the
Rites
of
the
Ceremonial
Law
;
they
pointed
at
him
,
and
he
was
figured
by
them
:
They
did
all
eat
of
the
same
spiritual
meat
,
and
did
all
drink
of
the
same
spiritual
Rock
that
followed
them
,
and
that
Rock
was
Christ
:
and
therefore
when
Christ
came
,
they
ceased
.
The
difference
between
them
and
us
is
onely
in
the
different
manner
of
Administration
;
Retract
.
l.
1.
The
thing
it self
(
says
he
)
which
is
now
called
Christian
Religion
,
was
among
the
Ancients
;
nor
was
it
wanting
from
the
begining
of
Mankinde
till
Christ
came
in
the
flesh
;
whence
the
true
Religion
which
then
was
,
began
to
be
called
Christian
.
4.
Hence
we
may
see
(
in
all
the
variety
of
Opinions
that
are
in
the
World
)
who
do
,
and
who
do
not
hold
the
Foundation
.
And
(
to
say
nothing
of
Anabaptists
,
Pelagians
,
and
others
)
look
we
especially
at
the
Controversie
between
us
and
the
Church
of
Rome
,
whether
of
us
hold
the
Foundation
:
they
say
,
they
do
;
we
say
,
we
do
.
But
it
will
be
fully
cleared
by
the
point
in
hand
.
The
Doctrine
of
Christ
is
the
onely
Foundation
;
whethersoever
therefore
of
us
hold
this
Doctrine
sincere
and
incorrupt
,
they
may
truly
be
said
to
hold
the
Foundation
.
Now
,
as
for
the
Papists
,
it
is
sure
,
That
they
hold
it
not
:
for
,
howsoever
,
in
word
,
they
profess
the
Creed
and
the
Decalogue
,
yet
,
in
deed
,
they
overthrow
both
.
In
Particulars
it
were
easie
to
be
infinite
.
They
maintain
the
Worship
of
Images
against
the
direct
letter
of
the
Decalogue
;
they
make
some
sins
venial
in
their
own
nature
,
without
respect
to
the
Mercy
of
God
,
and
the
Merits
of
Christ
:
They
brag
of
their
own
Merits
,
Perfection
and
Satisfactions
:
They
deny
Christs
sole
Oblation
,
while
they
offer
him
up
dayly
in
the
Mass
:
They
worship
the
Pope
as
God
,
and
Antichrist
for
Christ
:
They
subject
the
Word
of
God
to
the
Power
of
the
Pope
.
In
a
word
,
They
so
deprave
the
Worship
of
God
,
and
the
Religion
of
Christ
,
that
,
if
the
Apostles
should
return
again
to
the
Earth
,
they
would
finde
little
among
them
,
but
meer
illusions
;
and
,
for
Christianity
,
Paganism
,
covered
over
with
the
name
of
Christianity
.
And
all
this
may
with
much
ease
be
made
plain
,
by
comparing
the
Tenets
of
the
Councel
of
Trent
with
the
several
Branches
of
the
Fundamental
Doctrine
of
Christ
,
recorded
by
the
Prophets
and
Apostles
in
their
several
Writings
.
But
I
forbear
.
As
for
us
Protestants
,
it
's
also
manifest
,
That
,
through
the
Mercy
of
God
,
we
have
kept
,
and
do
keep
the
Foundation
,
the
pure
Voyce
of
the
Law
,
and
the
incorrupt
Doctrine
of
the
Gospel
concerning
Christ
,
Grace
,
and
Faith
,
and
the
Worship
of
God
according
to
the
Scriptures
.
It
's
true
,
that
there
is
among
us
a
grievous
Rent
:
some
are
called
Calvinists
,
some
Lutherans
;
and
(
even
on
both
sides
)
some
(
giving
way
to
immoderate
heat
,
not
becoming
Brethren
)
have
not
spared
to
cast
Criminations
and
Aspersions
each
on
other
,
as
if
,
on
the
one
or
other
side
,
the
Foundation
had
been
left
and
forsaken
,
and
as
if
the
Questions
agitated
between
us
were
Fundamental
.
But
the
truth
is
(
as
some
more
moderate
Divines
,
and
among
the
rest
Paraeus
,
have
made
it
plain
)
That
,
howsoever
we
differ
one
from
another
in
some
of
those
Articles
which
he
calls
Theological
Conclusions
,
the
sound
and
entire
knowledg
of
which
is
necessary
for
Divines
;
yet
,
in
the
Catholique
Articles
,
there
is
full
Agreement
between
the
Divines
on
both
sides
,
and
that
herein
we
all
hold
together
against
the
Romish
Doctors
.
Take
we
the
very
words
of
Paraeus
:
for
,
having
distinguish'd
the
Articles
of
Religion
into
Catholique
and
Theological
(
as
also
did
Dr.
Vsher
,
that
Learned
and
Reverend
Primate
of
Armagh
,
in
a
Sermon
before
the
King
,
of
the
Universality
of
the
Church
,
and
the
Unity
of
the
Faith
professed
therein
)
he
adds
these
words
:
In
both
kindes
the
Protestants
are
far
separated
from
the
Papists
,
Irenic
.
p.
150.
consenting
yet
among
themselves
in
the
Catholique
Articles
;
onely
in
the
Theological
Conclusions
there
are
yet
some
Dissentions
,
which
had
they
not
published
to
the
common
people
,
rather
ambitiously
,
then
wisely
,
we
had
never
faln
into
such
an
unhappy
Schism
.
So
that
it
's
manifest
,
both
that
we
have
just
cause
to
break
off
from
Communion
with
the
Church
of
Rome
,
because
they
have
broken
off
from
the
Foundation
,
and
therefore
that
no
Peace
can
upon
safe
terms
be
had
with
Rome
,
so
long
as
they
do
with
so
much
obstinacy
retain
their
devilish
Doctrines
so
contrary
to
the
Foundation
:
And
also
on
the
other
side
,
That
we
,
who
are
Protestants
,
shall
do
well
to
lay
aside
heat
on
both
sides
,
and
to
agree
together
,
considering
,
that
in
Fundamentals
we
agree
,
and
our
Differences
are
not
greater
then
we
see
them
to
be
.
It
's
the
minde
of
that
learned
and
moderate
Paraeus
:
About
Theological
Conclusions
to
teer
the
Church
in
pieces
,
savors
not
of
Christian
Charity
,
but
of
Antichristian
Pride
.
5.
Let
us
labor
for
the
knowledg
of
the
Doctrine
of
Christ
;
for
this
is
the
Foundation
of
Religion
:
wanting
this
knowledg
,
we
shall
be
,
as
a
man
that
builds
upon
the
Sand
,
without
a
Foundation
;
and
so
our
Building
will
be
tottering
,
and
subject
to
ruine
.
This
is
the
Touchstone
for
the
Tryal
of
all
other
Doctrines
:
without
the
knowledg
of
this
Doctrine
,
how
shall
we
make
Tryal
of
other
Doctrines
?
and
without
such
Tryal
made
,
we
shall
be
in
danger
to
be
cheated
by
every
Heretick
and
false
Teacher
,
even
to
be
cheated
of
our
precious
Souls
,
then
which
what
danger
is
or
can
be
greater
?
yea
,
This
is
Life
Eternal
(
says
our
Saviour
)
to
know
thee
,
and
Jesus
Christ
.
See
Saint
Paul's
valuation
of
this
Knowledg
:
I
count
all
things
but
loss
for
the
excellent
Knowledg
of
Christ
Jesus
my
Lord
:
That
the
knowledg
of
the
Incarnation
,
Ambr.
apud
Zanch.
in
loc
Passion
,
and
Resurrection
of
Christ
,
is
the
Perfection
of
Life
,
and
the
Treasury
of
Wisdom
.
What
things
therefore
soever
they
are
,
whereof
we
remain
ignorant
,
let
us
strive
to
be
more
and
more
acquainted
with
Christ
,
and
to
him
let
us
refer
the
knowledg
of
all
other
things
,
and
let
the
knowledg
of
Christ
season
all
the
rest
:
Knowledg
of
other
things
,
without
the
knowledg
of
Christ
,
is
but
Heathenish
:
This
is
the
knowledg
which
is
fit
for
a
Christian
.
Let
not
therefore
the
knowledg
of
other
things
shut
out
this
;
but
so
spend
time
for
the
gaining
of
that
knowledg
,
which
concerns
us
in
our
particular
Callings
,
or
that
,
in
which
we
take
special
delight
,
as
the
knowledg
of
Physick
,
Law
,
Musick
,
Mathematicks
,
&c.
that
we
reserve
time
,
and
that
in
a
good
proportion
,
for
the
study
of
Christ
.
Read
other
Books
,
Search
the
Scriptures
,
for
(
says
our
Saviour
)
they
testifie
of
me
:
and
this
was
the
care
of
that
pious
Eunuch
,
6.
Let
us
,
for
the
Doctrine
of
Christ
,
contend
with
any
,
that
dissent
from
us
;
for
this
is
the
Fundamental
Doctrine
,
therefore
the
Difference
is
Fundamental
:
but
,
while
others
agree
with
us
in
this
,
let
us
keep
discord
from
us
,
though
they
differ
in
Judgment
from
us
in
other
things
:
for
this
Doctrine
of
Christ
is
the
onely
Foundation
,
and
therefore
the
Differences
in
other
things
will
not
be
Fundamental
.
1.
I
say
,
contend
for
this
,
it
deserves
our
contention
,
it
's
a
business
of
great
moment
,
Fight
together
for
the
common
Faith
;
we
cannot
be
too
eager
:
He
cannot
be
saved
that
is
ignorant
of
this
Doctrine
,
nor
can
he
be
other
then
an
Heretick
that
obstinately
denies
it
:
If
any
deny
Christ
to
be
God
or
to
be
Man
,
or
to
be
God
and
Man
in
one
Person
,
or
to
be
the
onely
Saviour
of
the
World
,
or
to
be
the
Messiah
foretold
by
the
Prophets
,
or
to
be
the
onely
King
,
Priest
,
and
Prophet
of
the
Church
;
or
to
be
conceived
of
the
Holy
Ghost
,
and
born
of
the
Virgin
Mary
,
&c.
He
is
an
Antichrist
,
and
to
be
withstood
,
and
held
accursed
;
yea
,
though
he
be
an
Angel
:
If
we
(
says
Saint
Paul
)
or
an
Angel
from
Heaven
,
preach
any
other
Gospel
unto
you
,
then
that
which
ye
have
received
,
let
him
be
accursed
.
As
I
said
before
,
so
say
I
now
again
,
If
any
man
preach
unto
you
any
other
Gospel
,
then
that
which
ye
have
received
,
let
him
be
accursed
.
And
so
Saint
John
:
Who
is
a
Lyar
,
but
he
that
denies
that
Jesus
is
the
Christ
?
He
is
an
Antichrist
,
who
denies
the
Father
and
the
Son
.
Hear
him
again
:
If
there
come
any
other
,
and
bring
not
this
Doctrine
,
receive
him
not
into
your
House
,
neither
bid
him
,
God
speed
.
The
ancient
Fathers
,
therefore
,
are
hereby
to
be
justified
in
their
heat
against
Arians
,
Eunomians
,
Ebionites
,
Marcionites
,
Nestorians
,
Maniches
,
&c.
as
(
among
the
rest
)
Polycarpus
in
his
heat
against
Marcion
,
who
(
when
Marcion
,
Know
us
)
answered
him
tartly
,
I
know
,
that
thou
art
the
first-born
of
Satan
:
Which
was
agreeable
to
that
which
is
reported
of
Saint
John
,
who
,
meeting
Cerinthus
in
a
Bath
,
would
stay
no
longer
,
lest
the
Bath
should
fall
upon
them
.
And
hereby
we
are
in
like
manner
to
justifie
the
zeal
of
our
Forefathers
engaging
themselves
in
that
Quarrel
against
the
Papists
so
far
,
that
against
Transubstantiation
,
&c.
they
have
contended
even
to
the
death
,
not
counting
their
own
lives
dear
in
comparison
of
those
Fundamental
Truths
concerning
Christ
,
which
have
been
overthrown
,
while
those
abominable
Errors
have
been
maintained
.
Long
may
we
tread
in
the
steps
of
our
Forefathers
,
and
imitate
their
zeal
,
never
giving
way
to
any
more
moderate
Opinion
of
such
Errors
,
as
wrench
this
Foundation
.
Long
may
we
(
enjoying
the
Peace
of
the
Gospel
)
believe
,
profess
,
preach
,
and
write
(
as
we
have
means
and
opportunity
)
against
such
Fundamental
Errors
;
and
strive
we
for
such
strength
of
resolution
,
as
that
we
may
willingly
expose
our selves
to
any
hardship
,
yea
,
to
the
most
cruel
death
,
rather
then
to
give
entertainment
to
any
such
Errors
,
as
are
against
this
Foundation
.
2.
I
say
,
If
we
agree
in
this
Foundation
,
though
there
be
dissent
in
other
things
,
let
us
keep
the
Unity
of
the
Spirit
in
the
Bond
of
Peace
:
We
are
Brethren
,
and
hope
to
be
saved
,
all
of
us
,
by
the
same
Grace
of
the
same
Lord
Jesus
Christ
,
why
should
we
fall
out
one
with
another
?
The
excessive
heat
of
Contention
about
Questions
,
that
is
between
the
Calvinists
and
Lutherans
,
is
as
great
a
Prejudice
to
our
Cause
,
and
as
great
an
Advantage
to
the
common
Enemy
,
as
can
be
given
.
Let
us
then
leave
off
such
virulency
,
and
not
suffer
our
Hearts
any
longer
to
be
divided
for
such
Differences
among
us
;
but
,
holding
the
Foundation
,
let
us
give
the
right
hand
of
Fellowship
each
to
other
,
and
embrace
one
another
as
Brethren
.
7.
Let
us
be
highly
thankful
to
God
for
the
Revelation
of
the
Doctrine
of
Christ
:
for
this
,
as
we
have
heard
,
is
the
main
Fundamental
Doctrine
of
absolute
necessity
to
be
known
and
believed
to
Salvation
:
how
miserable
should
we
have
been
without
it
:
but
now
our
happinesse
is
great
by
means
hereof
;
therefore
we
have
the
greater
and
juster
cause
to
be
thankful
to
God
,
for
he
hath
,
in
this
regard
preferred
us
before
many
Great
and
Potent
Nations
,
to
which
yet
God
hath
given
abundance
of
earthly
blessings
:
but
we
have
cause
to
count
them
all
dung
and
drosse
in
comparison
of
this
excellent
knowledge
of
Christ
,
the
means
of
which
we
enjoy
.
Let
us
not
fail
to
be
thankful
for
this
grace
,
and
let
it
be
our
care
to
walk
worthy
of
,
and
bring
forth
fruits
answerable
to
it
,
least
it
happen
to
us
,
as
our
Saviour
threatned
against
the
Jewes
,
That
the
Kingdome
of
God
be
taken
away
from
us
,
and
,
as
against
Capernaum
,
that
we
be
cast
down
to
hell
,
as
we
have
been
lifted
up
to
heaven
.
8.
Lastly
,
Christ
being
the
onely
Foundation
of
Salvation
,
let
us
trust
in
him
,
and
build
our
hopes
for
Salvation
upon
him
alone
.
Trust
in
any
other
,
whether
our selves
or
any
man
,
is
to
make
flesh
our
arm
,
are
accursed
.
Trusting
in
Christ
we
cannot
miscarry
:
nor
shall
our
trust
deceive
us
,
being
built
upon
such
a
sure
Foundation
,
against
which
no
opposition
can
prevail
.
CHAP.
V.
Christ
and
a
grain
of
Mastardseed
.
The
Lord
himself
(
saies
he
)
is
that
grain
of
Mustardseed
,
i.
e.
Sancti
omnes
,
requieverunt
,
To.
4.
In
Luc.
l.
7.
he
was
sown
in
the
garden
,
for
in
a
garden
he
was
taken
,
and
buried
;
and
in
a
garden
he
grew
,
where
also
he
rose
again
;
and
he
became
a
tree
,
Cant.
2.3
.
As
the
apple-tree
among
the
trees
of
the
wood
,
so
is
my
beloved
among
the
Sons
.
Desire
you
to
know
Christ
a
grain
,
and
sown
?
Hear
what
our
Saviour
saies
:
Except
a
corn
of
wheat
fall
into
the
ground
,
it
remains
alone
,
but
if
it
dye
,
it
brings
forth
much
fruit
,
(
Joh.
12.24
.
)
But
he
is
both
a
grain
of
wheat
,
because
he
strengthens
mans
heart
,
and
a
grain
of
Mustardseed
,
because
he
heates
the
heart
of
man
.
But
if
Christ
be
a
grain
of
Mustardseed
,
how
is
he
the
least
,
and
doth
grow
?
(
for
so
St.
Mathew
,
in
laying
down
the
same
parable
,
speaks
of
the
Mustard-seed
,
which
,
saies
he
,
is
the
least
of
all
seeds
,
but
when
it
s
grown
,
it
s
the
greatest
among
herbs
,
and
becomes
a
tree
,
Matth.
13.32
.
)
Would
you
know
him
to
be
the
least
?
hear
the
Prophet
,
He
hath
no
form
nor
comelinesse
,
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
,
(
Isa.
53.2
.
)
Would
you
know
him
the
greatest
?
hear
the
Psalmist
:
Thou
art
fairer
then
the
children
of
men
,
for
he
that
had
no
form
nor
comelinesse
,
is
made
more
excellent
then
the
Angels
,
transcending
the
glory
of
the
Prophets
.
He
is
therefore
the
least
of
all
the
seeds
,
because
he
came
not
in
a
Kingdome
,
nor
in
riches
:
but
suddenly
,
as
a
tree
,
he
sent
out
his
branches
that
we
might
say
,
as
the
Spouse
,
I
sate
under
his
shadow
with
great
delight
.
In
whose
branches
the
fowles
of
Heaven
,
that
is
,
all
the
Saints
,
lodged
.
But
the
word
[
Christ
]
hath
another
acception
,
namely
,
not
alone
,
for
Jesus
our
Redeemer
,
but
also
for
Christ
mystical
,
consisting
of
Christ
the
Head
,
and
the
whole
number
of
Christians
as
the
Body
,
and
particular
Christians
,
as
members
in
particular
:
And
so
the
word
is
used
by
the
Apostle
;
where
he
saies
,
As
the
body
is
one
,
and
hath
many
members
,
and
all
the
members
of
that
one
body
,
being
many
,
are
one
body
,
so
also
is
Christ
.
And
so
Christ
is
here
put
for
the
Church
.
And
so
that
Parable
may
be
applyed
and
holds
good
.
The
grain
of
Mustardseed
is
little
of
it self
at
the
first
,
but
in
time
it
grows
to
be
the
greatest
of
herbs
:
so
the
Church
was
little
at
the
first
,
but
by
degrees
it
growes
great
in
number
:
at
the
first
it
was
in
the
narrow
bounds
of
a
Family
,
in
the
Family
of
Adam
,
Seth
,
&c.
of
Noah
,
Sem
,
&c.
Abraham
,
Isaac
,
Jacob
:
but
afterwards
it
grew
into
a
People
,
but
here
first
it
was
in
the
narrow
bounds
of
the
Israeli●ish
Nation
:
you
onely
,
saies
God
,
Am
3.2
Exod.
19.5
In.
pop.
Catholico
.
have
I
known
of
all
the
Families
of
the
Earth
:
And
ye
shall
be
a
peculiar
treasure
to
me
above
all
people
:
but
at
last
it
comes
to
be
much
enlarged
,
being
dispersed
over
all
Nations
;
Enlarge
the
place
of
thy
Tent
,
and
let
them
spread
forth
the
curtains
of
thy
habitation
,
spare
not
,
lengthen
thy
cords
,
strengthen
thy
stakes
;
for
thou
shalt
break
forth
,
on
thy
right
hand
,
and
on
thy
left
.
And
so
we
find
it
to
be
with
the
Church
of
the
new
Testament
in
Particular
,
we
read
their
number
to
be
an
hundred
and
twenty
;
three
thousand
added
to
them
;
and
still
God
added
to
the
Church
daily
such
as
should
be
saved
.
the
number
of
them
that
believed
to
be
about
five
thousand
.
And
yet
further
we
read
,
the
number
of
Disciples
was
multiplied
greatly
in
Jerusalem
.
But
in
processe
of
time
we
finde
many
more
added
to
the
Church
,
not
onely
in
Jerusalem
,
Ph●nice
,
Cyprus
and
Antioch
;
Rome
,
Corinth
,
Galatia
,
Ephesus
,
Philippi
,
&c.
Thus
is
the
resemblance
good
between
a
grain
of
Mustard-seed
,
and
Christ
Mystical
,
that
is
,
the
Church
,
the
beginning
small
,
the
growth
admirable
.
But
lastly
,
we
finde
the
word
,
Christ
,
in
another
acception
,
where
the
Apostle
saies
to
the
Galatians
,
Of
whom
I
travel
in
birth
,
till
Christ
be
formed
in
you
,
scil.
for
the
work
of
grace
wrought
in
the
hearts
of
men
:
So
Luther
opens
this
expression
,
while
he
saies
.
Of
this
form
of
Christ
he
also
speaks
,
De
hac
forma
Christi
loquitur
etiam
,
ad
Colos.
3.
Induite
novum
hominem
,
qui
renovatur
ad
agnitionem
,
secundum
imaginem
ejus
,
qui
condidit
illum
.
In
loc
Formatur
Christus
in
nobis
per
fidem
&
regenerationis
Sacramentum
,
ut
juxta
illius
vitae
formam
,
dilectione
&
sanctis
moribus
versemur
.
In
loc
Col.
3.10
.
Put
on
the
new
man
,
which
is
renewed
in
knowledge
,
after
the
image
of
him
that
created
him
.
So
Sebastianus
Meyer
.
(
as
Marlorate
cites
him
in
his
Ecclesical
Exposition
)
Christ
,
saies
he
,
is
formed
in
us
by
faith
,
and
the
Sacrament
of
Regeneration
,
that
according
to
the
form
of
his
life
,
we
should
walk
in
love
,
and
holy
manners
,
Now
this
work
of
grace
is
not
unlike
,
in
this
respect
,
to
the
grain
of
Mustard-seed
:
for
,
as
that
is
at
the
first
little
,
and
by
degrees
rises
up
to
greatnesse
,
so
it
is
with
grace
:
it
is
little
at
the
first
,
but
it
s
of
a
growing
nature
,
and
by
degrees
a
man
makes
a
progresse
to
the
measure
of
the
stature
of
the
fulnesse
of
Christ
.
children
,
young
men
,
old
men
:
And
Christians
are
first
,
a
childe
,
Learn
hence
many
things
.
1.
See
the
great
love
of
Christ
,
who
being
of
himself
the
great
God
,
as
the
Apostle
stiles
him
,
heir
of
all
things
,
could
with
ease
have
commanded
Riches
,
Honour
,
Kingdomes
,
but
,
behold
,
he
made
himself
of
no
reputation
,
taking
upon
himself
the
form
of
a
servant
:
came
not
to
be
ministred
unto
but
to
minister
.
He
that
was
rich
,
became
poor
,
and
that
for
our
good
,
even
to
make
us
rich
.
Wonder
we
at
this
grace
of
Christ
.
2.
This
may
arm
us
against
the
scandal
of
Christs
outward
meanenesse
and
poverty
:
it
s
that
,
at
which
the
Jewes
stumble
;
this
hinders
them
from
believing
in
Christ
,
and
resting
upon
him
for
salvation
,
they
think
it
unreasonable
to
accept
him
for
the
Messiah
,
whom
they
knew
to
be
so
outwardly
mean
and
poor
in
his
Birth
,
in
his
Life
,
in
his
death
:
but
farre
be
it
from
us
in
this
respect
to
reject
or
refuse
him
:
was
he
outwardly
mean
?
it
was
no
more
then
was
foretold
of
the
Messiah
by
the
Prophet
:
he
had
no
forme
,
nor
comelinesse
,
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
,
he
is
despised
and
rejected
of
men
,
&c.
was
he
so
outwardly
mean
?
it
was
for
our
advantage
;
He
made
himself
poor
,
to
make
us
rich
;
he
subjected
himself
to
abasement
,
to
make
us
glorious
:
he
becomes
the
Son
of
man
,
that
we
through
him
might
be
made
the
sons
of
God
;
He
subjected
himself
to
death
,
that
we
might
live
through
him
:
And
how
were
not
it
the
height
of
ingratitude
,
to
reject
him
for
that
outward
meanenesse
,
to
which
he
did
voluntarily
submit
himself
for
our
benefit
?
Finally
,
was
he
so
outwardly
mean
,
as
man
for
a
time
?
yet
,
as
God
,
he
was
and
is
Infinitely
and
Eternally
Great
and
Glorious
,
higher
then
the
highest
;
and
is
now
as
man
,
highly
exalted
,
set
at
his
Fathers
right
hand
,
in
the
heavenly
places
,
farre
above
all
principalitie
and
power
,
and
might
,
and
dominion
,
and
every
name
,
that
is
named
,
not
onely
in
this
world
,
but
also
in
that
,
which
is
to
come
.
These
things
considered
,
how
were
it
not
against
all
reason
to
take
such
scandal
at
the
external
meanenesse
,
in
which
he
lived
on
the
earth
,
as
in
this
respect
to
refuse
him
.
3.
As
he
for
our
sakes
so
farre
abased
himself
,
as
being
in
himself
the
greatest
of
all
,
to
become
the
least
,
so
let
us
,
by
way
of
thankful
retribution
,
be
content
,
to
be
abased
,
and
to
abase
our selves
for
his
honour
:
what
are
we
in
comparison
of
him
?
what
is
the
greatnesse
of
any
of
us
in
comparison
of
his
?
what
abasement
therefore
can
befall
us
comparable
to
that
which
befell
him
?
why
should
we
then
stick
at
any
abasement
for
him
?
the
Lord
for
the
servants
made
himselfe
of
no
reputation
,
and
shall
the
servants
stand
so
much
upon
their
own
honour
and
credit
,
as
to
be
unwilling
to
be
abased
for
their
Lord
?
It
was
a
pious
resolution
of
St.
Bernard
.
If
one
of
the
two
,
saies
he
,
be
necessary
,
I
had
rather
that
men
should
murmur
against
me
,
then
against
God
.
De
consid
.
ad
Eugen.
l.
2.
c.
1.
Its
good
for
me
,
if
He
vouchsafes
to
make
use
of
me
,
as
a
shield
.
I
am
willing
to
receive
upon
me
the
slanderous
tongues
of
detractors
,
and
the
poysoned
darts
of
evil
speakers
,
so
that
they
may
not
reach
unto
God
.
I
refuse
not
to
become
inglorious
,
so
that
men
rush
not
against
the
glory
of
God
.
In
like
manner
,
let
not
us
care
,
what
men
speak
against
us
,
what
they
are
against
us
,
let
us
not
care
,
how
we
be
disparaged
,
nor
what
indignities
we
suffer
,
be
it
reproaches
,
slanders
,
imprisonment
,
banishment
,
cruel
and
shameful
deaths
,
so
that
God
may
not
suffer
in
the
point
of
his
honour
:
rather
for
the
sake
of
Christ
let
us
suffer
any
or
all
of
these
,
then
for
the
avoiding
of
them
to
omit
any
duty
,
by
which
we
may
in
our
places
honour
God
,
or
to
do
any
thing
,
by
which
God
may
come
to
suffer
in
the
point
of
his
honour
:
To
conclude
,
be
we
of
the
minde
of
Saint
Paul
,
who
passed
not
,
what
befell
him
,
so
Christ
might
be
magnified
in
him
by
life
or
by
death
.
4.
Let
us
not
despise
the
day
of
small
things
.
Rejoyce
,
O
thou
barren
that
bearest
not
,
saies
God
,
for
thou
shalt
break
forth
on
thy
right
hand
and
on
thy
left
.
O
thou
afflicted
,
&c.
behold
I
will
lay
thy
stones
with
fair
colours
,
and
lay
thy
Foundations
with
Saphires
,
and
I
will
make
thy
windowes
of
Agates
,
and
thy
gates
of
Carbuncles
,
and
all
thy
borders
of
pleasant
Stones
.
The
Lord
will
comfort
Sion
,
he
will
comfort
all
her
waste
places
,
he
will
make
her
wildernesse
as
Eden
,
and
her
deserts
as
the
garden
of
the
Lord
.
Having
therefore
such
promises
,
let
us
not
fear
,
how
low
soever
we
see
the
Church
of
God
to
be
brought
;
for
,
what
he
hath
promised
to
do
,
for
he
is
faithful
,
that
hath
promised
.
And
,
what
He
hath
promised
,
he
can
performe
:
his
hand
is
not
shortened
,
nor
his
power
abated
:
what
therefore
He
could
do
,
that
He
can
do
;
and
seeing
He
could
bring
the
Church
to
such
Height
,
Numbers
,
and
Glory
,
from
such
poor
Beginnings
,
doubt
not
but
He
can
do
it
again
;
sins
separate
between
God
and
us
:
let
us
then
by
unfeigned
repentance
turn
to
God
,
from
whom
by
sin
we
have
departed
,
and
then
let
us
certainly
expect
the
accomplishment
of
Gods
promises
concerning
the
restauration
of
the
Church
.
5.
Let
it
not
trouble
any
man
,
that
being
a
beginner
in
Christianity
,
the
work
of
Grace
is
weak
in
him
:
Remember
that
the
grain
of
Mustard-seed
,
before
it
comes
to
be
the
greatest
of
Herbs
,
was
the
least
of
all
seeds
:
There
is
not
the
tallest
,
nor
the
strongest
among
men
,
but
he
was
once
a
Childe
:
Even
Goliah
,
that
Monster
of
the
Philistims
,
who
seemed
to
be
a
moving
Rock
,
the
sight
of
whom
struck
such
terror
into
the
Hearts
of
the
Israelites
,
was
once
in
his
Swathing
bands
:
The
profoundest
Scholar
was
once
in
his
A
B
C.
And
the
strongest
Christian
was
once
a
Childe
in
Christianity
:
Rome
is
not
built
in
a
day
.
And
fear
not
,
lest
,
because
thou
art
weak
in
Grace
,
Christ
should
in
this
respect
disown
and
cast
thee
off
:
No
,
it
's
prophesied
of
him
,
That
He
should
not
break
the
bruised
Reed
,
nor
quench
the
smoking
Flax
:
confident
of
this
(
and
so
be
thou
)
That
He
that
hath
begun
a
good
work
in
you
,
will
perform
it
until
the
day
of
Jesus
Christ
.
The
tender
Mother
is
careful
of
all
her
Children
,
but
she
is
most
tender
over
that
Childe
which
she
sees
most
weak
and
sickly
.
6.
Nor
let
us
proudly
overlook
,
nor
insult
over
weak
Christians
,
because
we
see
them
far
behinde
us
,
and
they
cannot
keep
pace
with
us
.
The
grain
of
Mustardseed
,
that
is
the
least
of
all
Seeds
,
comes
in
time
,
growing
to
be
the
greatest
of
Herbs
.
So
they
,
that
are
for
the
present
weak
,
may
prove
,
in
time
,
eminent
Christians
.
It
's
a
part
of
Humanity
,
being
to
travel
with
them
that
are
weak
and
slow-paced
,
not
therefore
to
forsake
them
,
because
they
cannot
keep
pace
with
us
,
but
to
stay
for
them
,
and
so
to
take
them
along
with
us
.
So
let
us
exercise
meekness
and
patience
towards
them
whom
we
perceive
to
be
infirm
and
weak
;
they
cannot
go
so
fast
as
we
,
stay
for
them
with
patience
:
They
fall
ever
and
anon
,
let
us
endeavor
to
restore
them
with
the
spirit
of
meekness
.
The
first
shall
be
last
,
and
the
last
shall
be
first
:
We
that
are
before
others
,
proudly
despising
or
insulting
over
them
that
are
weak
,
may
fall
behinde
others
;
and
they
,
that
are
behinde
us
,
may
possibly
out-strip
us
in
time
,
walking
humbly
with
God
:
He
gives
Grace
to
the
humble
.
7.
As
it
is
with
the
grain
of
Mustardseed
,
being
the
least
of
Seeds
,
it
doth
grow
the
greatest
among
Herbs
;
so
let
us
endeavor
that
it
may
be
with
us
:
Content
not
we
our selves
to
be
always
weak
,
but
strive
we
,
growing
,
to
become
strong
.
So
Saint
Paul
exhorts
;
Be
not
Children
in
understanding
,
but
Men
:
And
Saint
Peter
,
Grow
in
Grace
,
and
in
the
Knowledg
of
our
Lord
and
Saviour
Jesus
Christ
.
This
is
a
soveraign
Antidote
against
Apostacy
;
and
,
as
such
,
it
's
enjoyned
by
Saint
Peter
in
the
fore-named
place
:
for
,
having
said
,
Beware
,
left
,
being
led
away
with
the
error
of
the
wicked
,
ye
fall
from
your
own
stedfastness
;
he
adds
in
the
next
Verse
,
Grow
,
&c.
But
,
if
we
shall
still
remain
Children
,
weak
in
Knowledg
,
weak
in
Judgment
,
weak
in
Resolution
,
we
shall
be
in
danger
(
as
the
Apostle
speaks
)
to
be
toss'd
to
and
fro
,
and
carried
about
with
every
wind
of
Doctrine
.
The
whole
Expression
is
an
Allegory
,
or
continued
Metaphor
:
false
Doctrine
being
compared
to
the
Wind
,
we
,
remaining
yet
Children
,
to
some
light
and
empty
Vessel
on
the
Sea
,
not
well
ballass'd
;
and
the
Seduction
it self
,
exprest
in
two
words
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
toss'd
to
and
fro
,
which
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
Wave
,
as
it
's
proper
to
the
Waves
to
toss
the
Ship
to
and
fro
:
the
other
word
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
carried
about
,
an
act
proper
to
the
Wind
,
to
carry
and
hurry
such
a
Vessel
about
.
And
so
the
comparison
stands
thus
;
As
a
light
and
empty
Vessel
on
the
Sea
,
not
well
ballass'd
,
is
in
danger
,
by
any
Wind
,
arising
and
making
the
Sea
tempestuous
,
to
be
toss'd
to
and
fro
,
and
to
be
driven
about
,
and
so
in
danger
of
wrack
and
perishing
:
So
weak
and
ungrounded
Christians
lie
open
to
every
unsound
Doctrine
,
though
never
so
absurd
,
to
be
carried
about
with
it
,
and
to
give
credit
to
it
,
and
so
shall
be
in
danger
of
ruine
and
perishing
,
if
God
be
not
the
more
merciful
.
And
this
is
noted
by
the
Apostle
,
where
he
tells
of
silly
women
,
laden
with
sins
,
led
about
with
divers
lusts
,
ever
learning
,
and
never
able
to
come
to
the
knowledg
of
the
Truth
:
and
these
,
he
says
,
are
led
captive
by
them
that
creep
into
houses
;
that
is
,
by
Seducers
:
And
this
we
finde
to
be
so
,
by
lamentable
experience
of
all
Times
,
and
these
in
particular
:
nor
is
this
to
be
wondered
at
;
for
both
ungrounded
Christians
want
that
,
by
which
they
should
be
fenced
against
false
Teachers
,
namely
,
Knowledg
and
sound
Judgment
;
and
Seducers
are
furnish'd
with
means
to
seduce
,
having
(
as
the
Apostle
says
in
the
fore-named
place
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
sleight
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
cunning
craftiness
,
to
grow
up
in
all
things
?
&c.
That
we
henceforth
be
no
more
Children
,
but
grow
up
,
&c.
And
indeed
,
what
is
more
agreeable
to
Reason
,
then
that
our
blessed
Saviour
having
setled
a
Ministry
in
the
Church
,
and
we
having
for
any
space
of
time
lived
under
it
,
we
should
cease
to
be
as
Children
,
and
grow
to
be
Men
?
It
was
the
encouragement
of
the
Heathen
Orator
to
his
Son
Marcus
:
It
becomes
thee
,
Offic.
l.
1.
O
Son
Marcus
,
having
heard
Cratippus
a
whole
year
,
and
that
at
Athens
,
to
abound
in
the
Precepts
of
Philosophy
.
But
we
have
lived
not
one
year
,
but
many
years
,
and
some
of
us
scores
of
years
,
under
the
Teaching
,
not
of
a
Cratippus
,
an
Heathen
Philosopher
,
but
of
Christ
;
not
at
Athens
,
but
in
the
Church
:
what
a
shame
then
will
it
be
to
us
,
and
how
ill
shall
we
answer
Christs
expectation
in
his
care
for
us
,
if
we
shall
still
remain
Novices
,
and
not
grow
men
in
understanding
?
CHAP.
VI.
Christ
and
the
Head
.
IN
this
Comparison
Christ
is
to
be
considered
,
not
as
God
alone
,
nor
as
Man
alone
,
but
as
God
and
Man
in
one
Person
:
for
this
is
a
Branch
of
the
Glory
of
Christ
,
exprest
in
the
phrase
of
his
sitting
at
his
Fathers
right
hand
:
but
that
agrees
to
Christ
in
regard
of
both
his
Natures
.
We
see
also
,
that
the
Apostle
calls
Christ
the
Head
of
his
Body
,
the
Church
,
as
he
had
before
affirmed
him
to
be
the
Image
of
the
invisible
God
:
because
the
Children
(
says
Saint
Paul
)
were
partakers
of
flesh
and
blood
,
He
also
took
part
of
the
same
.
On
the
other
side
,
to
the
end
that
Christ
be
the
Head
of
the
Church
,
it
's
necessary
,
that
he
be
the
Author
of
spiritual
and
heavenly
Life
to
the
Church
and
all
the
Members
of
it
,
as
the
Head
is
the
Fountain
of
natural
Life
to
all
the
Members
of
the
natural
Body
:
but
Christ
,
as
Man
alone
,
could
not
be
so
;
Christ-Man
is
so
,
but
not
as
Man
.
It
's
manifest
therefore
,
That
it
agrees
to
Christ
,
as
God
and
Man
,
to
be
the
Head
of
the
Church
.
Nor
will
it
be
of
any
force
to
the
contrary
,
if
any
shall
object
,
That
this
or
that
property
of
an
Head
,
namely
,
conformity
of
Nature
with
the
Members
,
agrees
not
to
Christ
as
God
,
therefore
Christ
,
as
God
,
cannot
be
the
Head
of
the
Church
;
or
,
This
or
that
property
of
an
Head
,
namely
,
to
give
an
influence
of
spiritual
Life
to
all
his
Members
,
cannot
agree
to
Christ
as
Man
,
therefore
Christ
,
as
Man
,
cannot
be
the
Head
of
the
Church
:
for
,
to
this
end
,
That
Christ
should
be
the
Head
of
the
Church
in
both
Natures
,
it
's
not
necessary
,
that
all
the
properties
of
an
Head
should
discover
themselves
in
either
Nature
severally
;
it
suffices
,
that
they
are
all
to
be
found
in
the
whole
Person
,
some
in
respect
of
one
Nature
,
some
in
respect
of
the
other
.
And
Christ
is
frequently
called
the
Head
of
the
Church
:
And
hath
given
him
(
namely
,
Christ
)
to
be
the
Head
over
all
things
to
the
Church
.
And
again
:
Grow
up
into
him
in
all
things
,
who
is
the
Head
,
even
Christ
.
And
again
:
The
Husband
is
the
Head
of
his
Wife
,
as
Christ
is
the
Head
of
his
Church
.
I
would
have
you
to
know
,
That
the
Head
of
every
man
is
Christ
.
And
again
:
He
is
the
Head
of
his
Body
,
the
Church
.
And
again
:
Not
holding
the
Head
;
whereby
he
understands
Christ
,
as
appears
by
that
which
follows
.
And
the
Resemblance
holds
excellently
between
Christ
,
and
the
Head
of
the
natural
Body
,
and
that
in
sundry
Particulars
.
1.
The
Head
hath
conformity
of
Nature
with
the
Body
,
and
the
Members
of
it
;
else
it
's
a
Monster
.
It
were
a
strange
sight
,
to
see
an
Head
and
a
Body
,
like
the
Image
which
Nebuchadnezzar
saw
in
his
Dream
:
His
Head
of
fine
Gold
,
his
Brest
and
Arms
of
Silver
,
his
Belly
and
Thighs
of
Brass
,
his
Legs
of
Iron
,
his
Feet
,
part
of
Iron
,
and
part
of
Clay
.
It
were
altogether
ridiculous
,
to
see
a
Painter
to
joyn
an
Horses
Neck
to
a
Mans
Head
.
Humano
capiti
cervicem
jungere
equinam
Pictor
si
velit
,
&c.
Horat.
de
arte
Poetica
.
We
see
therefore
,
that
it
's
always
so
;
such
an
Head
,
such
a
Body
;
Head
and
Body
of
the
same
nature
.
It
is
easie
to
see
in
Christ
such
conformity
of
Nature
with
his
Church
;
We
are
partakers
of
flesh
and
blood
,
and
he
partakes
of
the
same
:
so
that
it
is
most
true
,
even
in
this
respect
,
that
the
Apostle
says
,
Both
he
that
sanctifieth
,
and
they
that
are
sanctified
,
are
all
of
one
:
for
,
He
took
not
the
nature
of
Angels
,
but
he
took
the
seed
of
Abraham
.
Nor
is
it
otherwise
with
Christ
now
,
since
his
Resurrection
in
this
respect
,
then
before
his
Death
:
for
,
even
after
he
was
risen
from
the
dead
,
he
could
say
of
himself
,
Behold
my
Hands
and
my
Feet
,
that
it
is
I
my self
;
handle
me
,
and
see
,
for
a
Spirit
hath
not
flesh
and
bones
,
as
ye
see
me
to
have
.
And
as
he
took
Humane
Nature
into
Unity
of
Person
with
himself
,
so
he
doth
in
some
sort
communicate
unto
us
,
and
makes
us
partakers
of
his
Divine
Nature
;
We
are
made
Partakers
of
the
Divine
Nature
,
In
loc
not
by
a
Transformation
of
the
Humane
Nature
into
the
Divine
,
but
by
a
Participation
of
Gifts
,
by
which
we
are
conformed
to
the
Divine
Nature
.
And
so
Z●nchy
:
De
nat.
Dei
,
l.
2.
c.
2.
q.
1.
He
hath
made
us
Partakers
of
the
Divine
Nature
,
that
is
,
of
those
Divine
Perfections
,
of
Wisdom
,
Goodness
,
Holiness
,
and
the
like
,
which
God
gives
to
his
Elect.
And
this
in
both
kinds
the
Ancients
will
have
to
be
shadowed
out
by
that
which
befell
Adam
in
the
Creation
of
Eve
,
when
God
took
a
Rib
out
of
Adam
,
and
closed
up
the
flesh
in
stead
of
it
.
The
Rib
(
say
they
)
signifies
the
strength
of
the
Divinity
,
the
Flesh
the
infirmity
of
Humane
Nature
.
So
there
is
a
conformity
of
Nature
between
Christ
and
the
Church
,
as
there
is
between
the
Head
and
Members
of
the
natural
Body
.
2.
The
Head
hath
the
same
Soul
with
the
Members
,
and
not
the
Head
one
by
it self
,
and
the
Body
another
:
one
Soul
quickens
and
enlivens
Head
and
Members
;
onely
the
Head
is
the
proper
seat
of
it
,
and
from
thence
it
exercises
all
its
operations
for
the
guidance
and
government
of
the
whole
Body
,
and
all
the
Members
of
it
.
As
a
King
in
his
Kingdom
,
so
is
the
Soul
in
the
Body
.
The
Kings
ordinary
residence
is
in
his
chief
City
,
the
Metropolis
of
his
Kingdom
;
but
yet
he
exercises
his
Authority
,
for
Rule
and
Government
,
not
there
onely
,
but
also
throughout
his
whole
Kingdom
;
sending
out
his
Edicts
and
Proclamations
from
thence
through
all
the
parts
of
his
Dominions
:
So
,
though
the
Soul
hath
the
Head
for
its
special
place
of
residence
,
yet
the
same
Soul
,
that
guides
the
Head
,
guides
the
Hand
also
in
working
,
and
the
Feet
also
in
going
.
It
's
so
here
;
The
same
Spirit
that
is
given
to
Christ
,
is
given
also
to
Christians
.
See
what
the
Prophet
says
of
Christ
;
The
Spirit
of
the
Lord
God
is
upon
me
:
And
Saint
Paul
says
of
all
Christians
,
We
have
received
the
Spirit
that
is
of
God
.
we
have
received
from
that
Holy
One
;
and
that
Oyl
of
gladness
,
with
which
himself
was
anointed
;
though
herein
Christ
hath
a
double
pre-eminency
:
he
is
in
Christ
first
and
principally
,
not
in
us
,
but
at
the
second
hand
,
to
Christ
this
Spirit
is
given
not
by
measure
:
but
to
us
in
measure
and
in
different
proportions
according
to
our
several
stations
in
the
Church
;
as
the
Apostle
saies
,
To
every
one
of
us
grace
is
given
according
to
the
measure
of
the
gift
of
Christ
So
that
its
most
true
,
God
even
thy
God
hath
annointed
thee
with
the
oyl
of
gladness
above
thy
fellowes
,
for
,
it
pleased
the
Father
,
that
in
him
all
fulnesse
should
dwell
,
as
befitting
the
head
:
and
of
his
fulnesse
we
have
all
received
,
as
members
from
the
head
.
3.
The
head
and
members
aim
at
the
same
end
,
the
conservation
of
the
whole
person
:
this
the
head
plots
for
,
and
this
the
several
members
in
their
several
places
endeavour
and
seek
for
.
It
s
so
here
;
the
whole
study
of
Christ
and
of
the
whole
Church
is
for
the
same
end
,
which
is
the
Eternal
glory
and
happinesse
of
whole
Christ
Mystical
,
consisting
of
Christ
and
the
whole
Church
.
This
was
the
care
of
Christ
the
head
.
Those
,
which
thou
gavest
me
,
saies
he
,
I
have
kept
.
Father
,
I
will
,
that
they
may
be
with
me
,
where
I
am
.
And
to
this
end
he
sticks
not
at
the
enduring
of
any
indignities
,
but
became
obedient
to
death
,
even
the
death
of
the
Cross
.
And
this
no
lesse
is
the
care
of
every
godly
and
true-hearted
Christian
:
See
it
in
St.
Paul
,
for
himself
,
I
press
towards
the
mark
,
saies
he
,
for
the
price
of
the
high
calling
of
God
in
Jesus
Christ
.
And
so
was
he
minded
in
respect
of
others
,
Brethren
,
saies
he
,
my
hearts
desire
and
prayer
to
God
for
Israel
is
,
That
they
may
be
saved
.
4.
The
head
must
be
joyned
and
united
to
the
body
:
separate
the
head
from
the
body
,
and
it
s
no
longer
an
head
to
that
body
:
separate
the
members
from
the
head
,
and
they
are
no
longer
members
to
that
head
.
Now
such
an
union
there
is
between
Christ
and
his
Church
,
the
neerest
that
can
be
,
so
that
Christ
and
all
godly
Christians
make
one
Christ
mystical
,
as
vine
and
branches
,
husband
and
wife
,
as
the
building
and
the
foundation
.
A
true
and
real
union
it
is
,
not
imaginary
,
a
great
mystery
.
It
s
an
union
,
finally
,
indissoluble
,
nothing
can
prevail
against
it
,
no
not
death
it self
,
which
is
yet
of
force
to
part
between
friend
and
friend
,
between
husband
and
wife
,
yea
between
soul
and
body
,
but
at
no
hand
can
it
separate
between
Christ
and
a
Christian
.
When
in
the
death
of
our
blessed
Saviour
,
there
was
a
separation
made
between
his
soul
and
his
body
(
the
soul
going
to
paradise
,
and
the
body
to
the
grave
,
)
yet
still
the
union
remained
firm
between
the
Divine
Nature
,
and
the
Humane
,
the
Divine
Nature
remaining
in
firm
union
with
the
soul
in
Heaven
,
Now
I
see
darkly
,
saies
the
Apostle
,
as
through
a
glasse
,
but
then
face
to
face
.
And
this
enjoying
of
Christ
the
Apostle
makes
to
be
a
consequent
of
his
dissolution
.
I
desire
,
saies
he
,
to
be
dissolved
,
and
to
be
with
Christ
;
Yea
,
even
the
body
of
the
b
liever
,
even
in
death
,
remains
in
union
with
Christ
,
therefore
they
are
said
to
be
fallen
asleep
in
Christ
:
5.
The
head
is
set
above
the
rest
of
the
body
,
and
all
the
members
of
the
body
are
under
the
head
.
It
were
a
monster
to
see
a
body
,
wherein
the
head
should
stand
in
the
place
of
the
feet
,
and
the
feet
in
the
place
of
the
head
.
It
s
so
here
,
Christ
is
set
above
all
,
and
all
subordinated
to
him
:
the
Apostle
can
tell
us
,
That
God
hath
given
him
to
be
the
head
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
over
all
things
to
the
Church
.
And
again
,
Christ
is
the
Head
of
the
Church
,
therefore
the
Church
is
subject
to
Christ
.
So
that
it
belongs
to
Christ
to
rule
and
bear
sway
,
and
to
us
to
obey
6.
The
head
conveys
life
and
motion
to
all
the
members
,
and
so
doth
Christ
to
the
Church
,
and
to
all
Christians
:
hear
we
our
Saviour
speaking
to
this
purpose
,
Without
me
,
saies
he
,
ye
can
do
nothing
:
hear
we
St.
Paul
.
Now
I
live
,
yet
not
I
,
but
Christ
lives
in
me
;
and
the
life
that
I
live
,
I
live
by
the
faith
of
the
Son
of
God
.
And
again
,
I
am
able
to
do
all
things
through
Christ
that
strengthens
me
.
Hence
we
may
learn
divers
things
.
1.
The
dignity
and
excellency
of
the
Church
,
and
all
the
true
members
of
it
,
all
godly
Christians
:
we
may
sing
with
the
Psalmist
,
Glorious
things
are
spoken
of
thee
,
O
thou
city
of
God
:
for
there
is
not
any
,
even
the
meanest
member
of
the
Church
,
even
then
when
the
Church
is
most
afflicted
,
but
he
is
a
member
of
Christ
,
united
to
him
,
and
having
communion
with
him
,
as
members
of
the
natural
body
have
with
the
head
.
And
this
is
no
small
honour
and
advancement
,
which
is
bestowed
upon
us
in
this
respect
:
for
he
,
to
whom
,
as
to
our
head
,
we
are
thus
united
,
is
a
most
glorious
person
,
God
over
all
,
blessed
for
ever
,
clothed
with
majesty
,
as
with
a
garment
,
before
whom
the
Angels
cover
their
faces
.
And
the
twenty
four
Elders
fall
down
before
him
,
and
cast
their
crownes
before
his
throne
,
and
say
,
Thou
art
worthy
,
O
Lord
,
to
receive
glory
,
honour
,
and
power
.
On
the
other
side
,
we
of
our selves
,
are
poor
creatures
,
dust
and
ashes
,
as
Abraham
said
of
himself
,
dead
dogs
,
as
Mephibosheth
said
of
himself
:
and
in
the
account
of
men
,
the
filth
of
the
world
,
and
the
off-scouring
of
all
things
.
Wonderful
odds
between
Christ
and
us
!
and
yet
that
we
should
be
brought
into
so
near
an
union
and
communion
with
him
,
he
to
be
our
head
,
and
we
his
members
,
who
can
sufficiently
wonder
at
such
advancement
?
David
,
Seemes
it
to
you
a
small
thing
,
&
c
?
If
a
King
,
riding
in
his
triumphant
Chariot
,
in
all
state
through
the
streets
of
his
City
,
should
cast
his
eyes
upon
some
malefactor
,
justly
for
some
heinous
offence
condemned
to
death
,
and
now
upon
the
hurdle
drawing
towards
the
place
of
execution
;
if
he
should
now
stand
still
,
cause
him
to
rise
from
his
hurdle
,
pardon
his
offence
,
give
him
his
life
,
appoint
him
to
be
clad
in
Royal
apparel
,
take
him
into
his
Chariot
,
and
so
make
him
sharer
with
him
in
his
worldly
glory
;
would
any
sleight
it
,
as
an
ordinary
passage
?
would
it
not
ravish
any
man
?
would
not
any
man
confesse
it
to
be
rare
and
singular
preferment
?
But
all
this
is
nothing
to
this
in
hand
:
we
were
in
as
ill
case
,
and
as
base
by
nature
,
as
any
malefactor
,
living
in
a
daily
expectation
of
everlasting
death
:
and
all
the
Kings
of
the
earth
are
nothing
to
Christ
,
nor
is
their
glory
any
thing
in
comparison
of
his
,
they
are
finite
creatures
,
he
is
the
infinite
Creator
;
their
glory
is
imaginary
,
transitory
,
finite
;
his
is
substantial
,
eternal
,
infinite
.
And
he
is
God
,
equal
with
his
Father
,
and
therefore
though
our
union
and
fellowship
be
at
the
first
hand
with
his
Humanity
,
yet
it
s
also
at
the
second
hand
with
his
God-head
,
and
consequently
with
the
Father
and
Holy
Ghost
:
Oh
rare
honour
!
Oh
excellent
condition
of
believers
!
the
lustre
of
it
would
certainly
dazle
the
eyes
of
worldlings
,
if
it
were
external
:
but
its
inward
and
spiritual
,
and
covered
oft
with
a
vail
of
weaknesses
and
external
basenesse
,
and
therefore
the
world
knowes
it
not
,
and
therefore
it
despises
and
tramples
us
under
foot
.
But
howsoever
,
it
s
yet
true
that
Solomon
saies
,
the
righteous
man
is
more
excellent
then
his
neighbour
.
St.
Paul
with
his
iron
chains
,
in
a
better
condition
then
Agrippa
in
all
his
Pompe
;
poor
Lazarus
lying
at
the
rich
mans
gate
craving
the
scraps
for
his
relief
,
then
the
rich
glutton
himself
faring
deliciously
every
day
,
and
clad
in
purple
:
The
poorest
Christian
slave
serving
in
the
Galleys
,
then
the
Grand
Seigneur
himself
,
attended
with
his
train
of
Janizaries
.
Let
us
then
impute
the
contempt
,
which
men
cast
upon
us
,
to
their
ignorance
of
us
:
and
therefore
let
us
slight
it
,
and
please
our selves
(
as
well
as
we
may
)
with
that
,
which
the
Scripture
tells
us
of
the
honour
done
unto
us
in
our
fellowship
with
Christ
,
while
he
is
given
to
us
,
to
be
our
head
,
and
we
to
be
his
body
and
members
in
particular
.
2.
See
how
great
the
error
of
the
Church
of
Rome
is
,
making
the
Pope
of
Rome
the
head
of
the
Church
,
over
all
Churches
,
and
all
Bishops
of
all
Churches
throughout
the
whole
world
,
yea
even
over
all
Kingdomes
and
Commonwealths
,
and
over
all
the
Kings
of
the
Earth
in
their
several
Kingdomes
.
That
all
this
is
true
of
Christ
,
no
true
Christian
can
deny
,
and
we
shew
warrant
for
it
:
All
power
,
saies
our
Saviour
,
is
given
to
me
both
in
Heaven
and
in
Earth
.
The
Kingdomes
of
this
World
,
saies
the
Angel
,
are
become
the
Kingdomes
of
our
Lord
,
and
of
his
Christ
,
and
he
shall
reign
for
ever
and
ever
.
And
,
God
hath
set
him
,
saies
the
Apostle
,
farre
above
all
principalities
,
&c
,
and
hath
put
all
things
under
,
&c.
and
given
him
to
be
the
head
over
all
things
to
the
Church
.
If
the
Pope
will
be
a
Supreme
visible
Head
over
all
Churches
,
as
Christ
is
Invisible
,
let
him
shew
his
warrant
,
and
so
let
them
,
that
contend
so
earnestly
for
this
his
pretended
Monarchy
.
But
this
they
can
never
be
able
to
do
.
They
indeed
acknowledge
Christ
alone
to
be
the
Supreme
Head
,
but
yet
with
them
the
Pope
is
a
secundary
Head
,
as
Christs
Vicar-general
,
in
whom
must
rest
all
the
power
to
resolve
all
doubts
,
to
determine
all
Controversies
,
to
frame
new
Articles
of
Faith
,
&c.
But
where
is
their
warrant
?
It
s
easie
to
observe
,
the
end
of
the
world
.
Yea
,
such
an
absolute
Monarchy
in
the
Church
is
very
dangerous
,
and
may
prove
exceeding
hurtful
,
being
in
danger
through
mans
corruption
,
to
degenerate
into
a
Tyranny
,
as
we
see
by
woful
experience
.
But
,
say
they
,
Monarchy
is
the
best
form
of
Government
in
the
Commonwealth
,
therefore
it
is
so
in
the
Church
.
Ans.
It
followes
not
,
there
being
a
great
difference
between
the
state
of
the
Church
and
of
the
Commonwealth
.
In
which
respect
,
though
a
Monarchy
be
best
for
the
Commonwealth
,
yet
it
s
not
so
for
the
Church
,
if
we
respect
the
visible
Government
,
but
if
we
respect
Christ
,
the
Government
is
Monarchical
.
But
there
is
,
say
they
,
such
a
Monarchy
among
the
Angels
in
heaven
,
Lucifer
once
,
and
Michael
now
,
being
the
Supreme
over
all
the
rest
,
and
all
the
rest
subject
to
them
:
therefore
it
should
be
so
in
the
Church
Militant
.
Ans.
To
say
nothing
of
the
consequence
,
which
is
also
unsound
,
the
antecedent
is
all
false
,
being
compact
of
dotages
.
Nebuchadnezzar
;
Michael
is
Christ
.
Angels
do
not
acknowledge
any
superior
but
Christ
.
But
they
say
,
Christ
gave
the
Monarchy
to
Saint
Peter
above
all
the
Apostles
,
and
consequently
to
his
Successors
above
and
over
all
the
successors
of
the
other
all
Apostles
:
And
St.
Peter
was
Bishop
of
Rome
,
and
all
the
Bishops
of
Rome
successively
are
his
successors
.
Answ.
All
these
things
are
either
false
,
or
at
least
uncertain
.
That
Christ
gave
to
Saint
Peter
the
Monarchy
over
the
whole
Church
,
is
false
,
and
cannot
be
proved
by
Scripture
,
but
the
contrary
is
manifest
:
where
was
St.
Peters
Monarchy
,
when
at
that
Hierosolymitane
Councel
,
not
Saint
Peter
,
3.
See
what
comfort
issues
hence
to
all
godly
Christians
,
in
that
Christ
is
an
Head
to
and
over
us
.
He
is
Man
,
as
we
are
,
in
all
things
like
unto
us
,
sin
onely
excepted
;
then
he
will
be
sure
to
love
us
,
to
tender
us
,
to
compassionate
us
;
for
to
this
end
he
became
man
,
and
he
took
our
nature
into
unity
of
person
with
himself
,
that
he
might
be
a
merciful
high
Priest
;
and
so
the
Scripture
speaking
of
his
sympathizing
with
us
,
In
all
their
afflictions
he
was
afflicted
.
yea
,
he
,
that
is
our
Head
,
is
God
also
,
as
well
as
man
,
therefore
he
is
and
will
be
with
us
,
wheresoever
we
are
;
for
,
as
God
,
he
is
Infinite
,
without
limits
of
Essence
,
therefore
Immense
,
without
limits
of
quantity
,
therefore
Omnipresent
,
without
limits
of
place
.
According
to
his
promise
then
,
I
will
be
with
you
unto
the
end
of
the
world
;
he
is
still
present
with
us
,
as
God
,
though
his
Manhood
be
taken
away
from
us
,
according
to
that
,
which
he
himself
saies
,
Where
two
or
three
are
gathered
together
in
my
name
,
there
am
I
in
the
midst
of
them
,
namely
,
to
help
us
by
his
Spirit
,
and
to
hear
us
:
what
hopes
then
may
we
have
of
the
acceptance
of
our
prayers
,
and
the
granting
of
our
requests
?
If
we
be
in
the
Fire
,
in
the
Dungeon
,
in
the
Desert
,
in
the
Water
,
he
is
with
us
,
to
uphold
us
,
to
comfort
us
,
to
carry
us
through
all
,
to
deliver
us
out
of
all
.
Yea
,
He
that
is
our
Head
,
is
God
,
therefore
infinitely
able
to
turn
into
folly
all
the
Policies
and
Counsels
of
all
the
greatest
Achitophels
or
Machiavels
in
the
world
,
and
to
take
them
in
their
own
craftinesse
.
Yea
,
therefore
he
is
infinite
in
strength
,
able
to
do
what
he
will
for
the
preservation
of
his
Church
and
the
members
of
it
,
and
for
the
destruction
and
overthrow
of
all
his
Churches
enemies
:
what
comfort
then
can
they
want
,
that
have
such
an
head
?
what
calamity
can
come
in
the
way
so
great
,
against
which
this
relation
between
Christ
and
us
,
as
between
head
and
members
,
may
not
abundantly
comfort
us
?
4.
Let
enemies
of
the
Church
be
hereby
admonished
,
not
to
go
on
any
longer
to
molest
and
afflict
godly
and
conscientious
Christians
,
to
plot
and
act
mischief
against
them
:
They
are
Members
of
Christ
,
and
Christ
is
their
Head
;
and
what
ye
do
against
them
,
ye
do
against
Christ
.
So
when
Saul
(
afterwards
blessed
Paul
)
went
on
,
as
a
Wolf
of
the
Evening
,
to
trouble
the
Christians
,
our
Saviour
(
though
in
his
own
Person
out
of
the
reach
of
his
malice
)
cryed
out
,
Why
dost
thou
persecute
me
?
That
our
Saviour
said
not
,
In
Psal.
31.
My
Saints
,
or
,
My
Servants
;
but
,
Why
dost
thou
persecute
Me
?
that
is
,
my
Members
:
the
Head
cryed
out
for
his
Members
:
So
the
Tongue
takes
up
the
complaint
of
the
Foot
;
If
the
Foot
,
being
by
chance
trod
upon
in
a
Croud
,
be
put
to
pain
,
the
Tongue
complains
,
Why
do
you
tread
upon
me
?
It
says
not
,
My
Foot
,
but
Me
,
which
no
man
touched
;
but
the
Foot
,
that
is
trod
upon
,
is
not
severed
from
the
Tongue
.
And
so
your
hostility
is
not
terminated
upon
a
meer
man
,
who
,
haply
,
is
meek
under
the
effects
of
your
cruelty
,
and
out
of
charity
prays
for
you
,
That
your
sin
may
not
be
layd
to
your
charge
;
but
it
lights
upon
a
jealous
and
angry
God
,
the
Head
of
the
Church
,
who
takes
it
deeply
to
heart
,
That
his
faithful
Servants
,
the
Members
of
his
Mystical
Body
,
should
be
so
infested
and
wronged
:
it
's
a
righteous
thing
to
recompence
Tribulation
to
them
that
trouble
them
.
And
he
is
able
to
do
it
;
for
he
is
,
as
Man
,
so
God
,
and
therefore
infinitely
able
to
confound
the
stoutest
of
Enemies
.
And
see
in
experience
of
all
Times
,
if
it
hath
not
been
so
.
See
,
if
the
proud
and
fierce
Enemies
of
the
Church
,
while
they
have
plotted
and
acted
Cruelties
against
the
Church
,
have
not
done
it
to
their
own
confusion
,
as
not
being
able
to
stand
against
Christ
,
the
Head
of
the
Church
.
Look
upon
Dioclesian
,
Maximinianus
,
Maxentius
,
Licinius
,
Julian
,
&c.
whom
the
Ecclesiastical
Histories
set
forth
,
as
cruel
Enemies
against
the
Church
:
and
in
them
all
,
we
shall
finde
it
to
be
true
,
They
that
hate
the
righteous
,
shall
be
desolate
.
And
again
:
Confounded
be
all
they
that
hate
Sion
:
They
shall
be
as
the
grass
on
the
house-top
,
which
withers
before
it
grows
up
,
&c.
Be
advised
therefore
,
as
ye
love
your selves
,
to
desist
and
proceed
no
further
.
5.
Let
all
,
that
profess
themselves
Members
of
Christ
,
learn
,
so
to
carry
themselves
to
Christ
,
as
to
their
Head
,
and
that
in
three
things
.
1.
Let
us
be
obedient
unto
Christ
,
and
subject
to
his
Government
,
and
guided
by
him
in
all
things
.
So
are
all
the
inferior
Members
of
the
natural
Body
subject
unto
the
Head
,
and
guided
and
ordered
by
it
.
So
ought
we
therefore
to
be
to
Christ
,
who
is
our
Head
,
and
the
Church
his
Body
,
and
we
all
Members
in
particular
.
Nor
takes
he
this
Honor
unto
himself
,
to
be
an
Head
to
us
,
and
over
us
;
but
God
hath
given
him
to
be
the
Head
over
all
things
to
the
Church
;
Hear
him
.
See
that
Threatening
:
Whosoever
will
not
hear
my
words
,
which
he
shall
speak
in
my
Name
,
I
will
require
it
of
him
;
namely
,
by
punishment
:
and
so
the
Septuagint
renders
it
,
I
will
take
vengeance
on
him
.
And
so
the
Apostle
expounds
it
:
Every
Soul
,
that
will
not
hear
that
Prophet
,
shall
be
destroyed
from
among
the
People
.
And
see
we
not
this
fulfilled
in
the
Jewish
Nation
?
They
would
not
hear
Christ
,
nor
be
subject
to
him
;
nay
,
they
said
,
We
will
not
have
this
man
to
rule
over
us
:
the
Wrath
is
come
upon
them
to
the
uttermost
.
Be
we
wise
to
take
warning
by
them
:
Let
us
acknowledg
the
Relation
between
Christ
and
us
,
as
between
Head
and
Members
,
and
accordingly
render
him
due
obedience
,
and
be
subject
to
him
in
all
things
:
What
he
forbids
,
let
us
avoyd
,
as
death
;
what
he
commands
us
,
let
us
readily
put
it
in
execution
:
and
let
our
Obedience
be
,
not
in
some
things
onely
,
as
we
our selves
list
,
but
in
every
thing
,
suitably
to
the
Order
that
he
hath
prescribed
to
us
.
Nor
let
us
stand
to
consult
with
flesh
and
blood
,
but
obey
him
readily
,
even
in
those
things
which
are
most
contrary
to
corrupt
Reason
and
carnal
Wisdom
.
2.
Christ
being
our
Head
,
let
us
aym
at
his
Glory
in
all
things
,
and
prefer
it
before
all
things
.
We
see
,
how
chary
the
Members
of
the
natural
Body
are
of
the
good
and
welfare
of
the
Head
:
how
are
they
all
,
in
their
places
,
to
further
it
,
and
to
serve
it
?
If
one
shall
strike
at
the
Head
,
we
see
the
Hand
held
up
for
the
defence
of
it
,
ready
to
take
the
blow
for
the
securing
of
it
.
Let
us
bear
the
same
affection
to
Christ
our
Head
:
let
his
Glory
be
dear
and
precious
to
us
,
even
above
our
Estates
,
Liberties
,
Lives
.
What
is
against
the
Glory
of
Christ
,
let
us
set
our selves
against
it
with
all
our
might
;
spare
it
not
,
how
dear
soever
,
or
how
advantageous
soever
it
may
be
unto
us
.
Sin
is
that
,
which
in
its
own
nature
is
most
dishonorable
to
Christ
,
let
us
therefore
set
our selves
against
it
;
Magistrates
,
to
make
Laws
against
it
,
and
to
punish
for
it
;
Ministers
,
to
cry
it
down
,
and
every
man
for
his
own
particular
to
avoyd
it
;
be
it
the
Sin
of
our
Age
,
Calling
,
though
as
our
right
Eye
,
as
our
right
Hand
,
let
us
not
make
dainty
of
it
,
crucifie
it
,
mortifie
it
,
pull
it
out
,
cut
it
off
,
cast
it
from
us
.
What
we
finde
to
be
for
the
Glory
of
Christ
,
let
us
promote
and
further
it
to
the
utmost
of
our
power
.
Onely
still
let
Order
be
observed
:
Let
us
not
run
out
of
our
places
,
nor
forsake
our
stations
,
under
a
pretence
of
honoring
Christ
,
lest
we
dishonor
Christ
by
that
,
by
which
another
man
may
honor
him
,
doing
that
,
which
is
within
the
compass
of
his
Calling
.
But
,
so
far
as
we
may
,
and
keep
our selves
within
our
lists
,
so
far
(
I
say
)
let
us
,
with
our
best
diligence
,
promote
the
Glory
of
Christ
,
how
dear
soever
it
may
cost
us
.
3.
Whatsoever
degrees
of
spiritual
Life
we
have
,
or
whatsoever
abilites
to
do
good
,
let
us
not
take
it
to
our selves
,
but
ascribe
all
to
Christ
:
for
he
is
our
Head
,
from
whom
all
spiritual
Life
and
Motion
is
conveyed
unto
us
,
let
us
therefore
so
acknowledg
it
.
So
doth
Saint
Paul
:
Now
I
live
,
yet
not
I
,
but
Christ
lives
in
me
:
and
the
Life
that
I
live
,
I
live
by
the
Faith
of
the
Son
of
God
.
I
labored
more
abundantly
then
they
all
,
yet
not
I
,
but
the
Grace
of
God
that
was
with
me
.
And
so
let
us
.
See
we
others
to
be
spiritually
dead
,
while
we
live
spiritually
?
See
we
others
unable
and
insufficient
for
the
least
and
easiest
,
while
we
have
ability
for
the
greatest
and
most
difficult
Tasks
of
Christianity
?
Let
us
not
magnifie
our selves
,
nor
sacrifice
to
our
own
Nets
and
Yarns
,
but
let
us
acknowledg
our
own
Nothingness
,
and
magnifie
Christ
confessing
,
That
it
's
he
alone
,
who
by
his
Grace
hath
thus
differenced
us
from
others
.
6.
In
the
last
place
,
Let
this
put
us
upon
a
Care
,
to
walk
(
as
the
Apostle
exhorts
)
worthy
of
the
Calling
,
wherewith
we
are
called
.
Being
Members
of
such
an
Head
,
so
glorious
,
so
holy
,
it
becomes
us
not
to
walk
as
others
do
,
who
have
no
such
relation
to
Christ
.
It
's
the
counsel
that
Saint
Austin
gives
:
Yield
your selves
(
says
he
)
a
Body
suitable
to
such
an
Head
,
De
temp.
Serm.
40.
a
Spouse
suitable
to
such
an
Husband
:
for
that
Head
can
have
no
other
then
a
suitable
Body
,
nor
doth
so
great
a
Person
marry
other
then
a
suitable
Wife
.
Not
that
he
findes
us
suitable
to
himself
,
but
,
having
made
us
his
Body
,
and
his
Spouse
,
he
makes
us
suitable
to
himself
,
and
expects
that
our
Conversation
should
be
suitable
to
him
:
as
,
if
a
Person
of
quality
should
marry
a
Wife
far
below
himself
,
whose
carriage
therefore
was
suitable
to
that
mean
condition
in
which
she
formerly
lived
,
he
yet
expects
,
that
becoming
the
Wife
of
such
a
Person
,
her
behavior
should
be
suitable
to
the
Honor
,
that
he
,
by
marrying
her
to
himself
,
hath
put
upon
her
.
This
is
Christs
expectation
,
let
us
not
frustrate
it
.
So
let
us
carry
our selves
,
that
by
the
conformity
of
our
behaviour
to
his
,
we
may
shew
,
to
what
Head
we
belong
.
So
let
us
walk
,
as
he
also
walked
.
Christ
and
an
Hen.
CHAP.
VII
.
OUr
Saviour
himself
makes
use
of
this
Resemblance
,
while
he
says
to
the
Jews
,
How
oft
would
I
have
gathered
thy
Children
together
,
as
the
Hen
gathers
her
Chickens
under
her
wings
?
And
,
therefore
(
says
Saint
Bernard
)
he
compared
himself
to
the
Hen
,
De
pass.
Dom.
c.
5.
to
express
his
incomparable
Love
:
for
there
is
no
creature
,
that
is
moved
with
so
much
compassion
towards
her
young
ones
,
as
the
Hen:
for
her
feathers
stand
up
,
and
she
clocks
mournfully
,
and
is
weak
in
all
her
members
,
and
comes
to
extream
faintness
.
So
Saint
Austin
speaks
of
the
Hen:
This
creature
shews
great
affection
towards
her
young
ones
,
Tom.
4.
quaest.
Evang
l.
1.
q.
36.
so
that
,
being
affected
with
their
weakness
,
she
also
is
made
weak
:
and
(
which
is
hardly
found
in
any
other
creatures
)
covering
her
young
ones
under
her
wings
,
she
fights
in
their
defence
against
the
Kite
,
which
would
make
a
prey
of
them
.
And
in
the
same
place
he
applies
this
unto
our
blessed
Saviour
:
So
(
says
he
)
our
Mother
,
the
Wisdom
of
God
[
he
means
,
Christ
]
is
in
a
manner
made
weak
by
becoming
Man
,
he
defends
our
infirmity
,
and
resists
the
Devil
,
lest
he
should
make
a
prey
of
us
:
In
which
defence
,
what
the
Hen
strives
to
do
out
of
her
affection
to
her
young
ones
,
that
he
doth
fully
and
actually
perform
by
his
power
.
So
that
in
this
Resemblance
is
excellently
set
forth
the
singular
love
,
and
the
tender
affection
,
that
our
blessed
Saviour
bears
to
all
godly
Christians
,
especially
weak
Christians
,
as
an
Hen
to
her
Chickens
,
as
a
Mother
to
her
Children
:
He
gave
great
proof
of
it
,
while
he
lived
on
the
face
of
the
Earth
:
How
did
he
tender
his
weak
Disciples
?
How
did
he
bear
with
them
,
while
they
bewrayed
their
ignorance
,
and
weakness
of
Faith
,
and
other
infirmities
?
And
this
it
was
that
was
prophesied
of
him
:
He
shall
not
break
the
bruised
Reed
,
nor
quench
the
smoking
Flax.
How
may
this
comfort
us
in
regard
of
our
weaknesses
and
infirmities
,
and
the
weakness
of
Faith
and
Grace
in
us
!
Let
these
humble
us
,
and
fence
us
against
pride
and
high-mindedness
:
but
let
us
not
in
this
respect
despair
,
as
if
,
because
of
our
weakness
,
Christ
would
disown
and
cast
us
off
:
The
Hen
casts
not
off
the
care
of
her
Chickens
,
because
they
are
weak
;
nor
the
Mother
the
care
of
her
Children
,
because
they
are
sickly
and
infirm
:
nay
,
the
Hen
sets
and
spreads
her
wings
over
her
young
ones
,
and
broods
them
:
and
the
Mother
most
fosters
and
tenders
those
of
her
Children
that
are
weakest
;
she
leads
them
by
the
hand
,
she
dandles
them
on
her
knees
,
she
carries
them
in
her
arms
:
and
how
shall
we
think
the
contrary
,
but
that
Christ
,
who
puts
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
natural
affection
into
the
creatures
,
will
much
more
exercise
this
tender
affection
towards
weak
and
infirm
Christians
:
Be
of
good
chear
then
;
ye
labor
under
much
weakness
and
manifold
infirmities
,
but
ye
have
a
tender-hearted
Saviour
,
who
will
both
pity
your
weakness
,
and
help
you
against
it
,
and
never
leave
,
till
he
hath
brought
you
to
the
measure
of
the
stature
of
the
fulness
of
Christ
;
And
fear
not
Satan
;
ye
are
weak
,
and
he
is
strong
,
and
now
ye
think
,
how
shall
we
stand
against
him
?
how
can
it
be
avoyded
,
but
that
he
should
devour
us
?
but
fear
not
:
The
Kite
hath
an
aking
tooth
at
the
Chickens
,
seeking
to
make
prey
of
them
,
and
the
Kite
is
strong
,
the
Chickens
weak
:
but
the
Hen
,
perceiving
the
danger
,
calls
and
gathers
them
under
her
wings
,
and
is
ready
to
fight
for
their
defence
against
the
Kite
:
And
such
is
the
affection
of
Christ
towards
his
weaklings
:
he
stands
in
defence
of
them
,
and
he
is
able
to
defend
them
against
him
;
shall
be
able
to
take
them
out
of
my
hand
:
for
he
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
mean
man
onely
,
flesh
and
blood
,
as
we
are
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Immanuel
,
God
and
Man
in
one
Person
:
one
with
his
Father
,
and
that
his
Father
,
greater
then
all
;
namely
,
greater
in
power
:
why
then
should
we
fear
the
worst
that
this
Prince
of
Darkness
can
do
unto
us
?
Fear
so
,
as
to
be
circumspect
and
watchful
over
our selves
,
not
to
give
him
advantage
against
our selves
:
but
fear
not
so
,
as
to
despair
of
our
safety
:
Christ
is
at
once
tender
over
us
,
and
infinitely
able
to
shelter
and
defend
us
.
Much
less
shall
we
have
need
to
fear
visible
Enemies
,
who
are
flesh
and
blood
as
we
are
:
if
Christ
be
so
able
to
defend
us
against
the
Devil
,
how
shall
he
not
be
able
to
safe
guard
us
against
his
Imps
?
fly
but
to
Christ
,
and
get
under
his
wings
,
as
the
Chickens
under
the
wings
of
the
Hen
,
and
we
shall
be
safe
;
let
our
Enemies
be
never
so
strong
,
never
so
watchful
,
never
so
malicious
:
and
there
will
be
nothing
to
hinder
,
but
that
we
may
say
with
David
;
In
the
Lord
I
have
put
my
trust
,
I
will
not
be
afraid
what
flesh
can
do
unto
me
.
But
,
if
Christ
be
so
tender
over
us
,
and
so
tenderly
careful
of
our
safety
and
welfare
,
as
the
Hen
over
her
chickens
,
then
it
becomes
us
,
by
way
of
thankful
retribution
,
to
be
as
tender
of
his
honour
:
let
us
not
then
fail
hereof
:
think
,
what
it
is
,
by
which
he
may
be
in
danger
to
suffer
in
the
point
of
his
honour
,
and
let
us
study
to
prevent
it
,
or
remove
it
:
Sin
it
is
,
that
is
such
an
enemy
to
his
honour
;
let
us
therefore
set
our selves
against
it
to
the
utmost
of
our
power
:
and
that
both
in
others
and
in
our selves
.
Spare
not
any
that
shall
venture
by
sin
to
act
against
his
honour
:
it
concerns
the
Magistrate
,
he
must
not
bear
the
sword
in
vain
,
for
he
is
the
Minister
of
God
,
a
revenger
to
exercise
wrath
upon
him
,
that
doth
evil
.
It
concernes
the
Preachers
of
Gods
word
,
to
them
the
charge
is
given
Cry
aloud
,
spare
not
,
lift
up
thy
voice
like
a
trumpet
,
shew
my
people
their
transgression
,
and
the
house
of
Jacob
their
sin
.
It
concerns
Masters
of
Families
,
to
endeavour
to
keep
the
name
of
Christ
from
being
dishonoured
by
the
sins
of
those
,
that
are
under
them
,
spare
not
to
chide
,
spare
not
to
correct
,
and
make
them
to
feel
smart
,
that
are
bold
to
dishonour
Christ
by
their
sins
.
Because
old
Eli
did
forbear
to
exercise
due
severity
against
his
Sons
,
dishonouring
God
by
their
abominable
wickednesse
,
he
is
deeply
censured
,
honouring
his
Sons
before
God
,
and
we
see
the
severity
that
God
exercised
both
against
his
Sons
,
and
against
himself
for
it
.
Yea
,
it
concerns
us
all
,
seeing
any
friend
or
neighbour
by
Sin
to
dishonour
Christ
,
not
to
spare
them
,
but
to
endeavour
by
seasonable
reproof
to
take
them
off
from
their
exorbitant
courses
.
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
saies
God
,
but
thou
shalt
reprove
him
.
Thus
therefore
let
us
shew
our
charinesse
for
the
honour
of
Christ
in
respect
of
others
.
But
no
lesse
let
us
be
thus
affected
in
respect
of
our selves
.
Let
us
,
professing
our selves
Christians
,
take
heed
of
sin
,
least
Christ
be
dishonoured
by
it
;
for
our
sins
,
above
the
sins
of
all
others
,
will
occasion
dishonour
to
him
.
Through
you
,
saies
the
Apostle
,
the
name
of
God
is
blasphemed
among
the
Gentiles
.
Salvian
in
this
kinde
excellently
enlarges
himself
.
Can
it
be
said
of
the
Hunnes
,
saies
he
,
behold
what
manner
of
men
they
are
,
De
gubern
.
Dei
.
l.
4.
that
are
said
to
be
Christians
?
Is
the
holy
Religion
blamed
for
the
savage
manners
of
the
Moores
?
Can
it
be
said
of
any
of
them
,
where
is
the
Catholick
Faith
which
they
believe
?
where
are
the
precepts
of
piety
and
chastity
,
which
they
learn
?
they
read
the
Gospels
and
are
unchaste
:
they
hear
the
Apostles
,
and
live
in
drunkennesse
;
they
follow
Christ
,
and
oppress
?
can
these
things
be
said
of
any
of
these
Nations
?
at
no
hand
:
but
of
us
all
these
things
are
spoken
.
In
us
Christ
suffers
reproach
:
In
us
Christian
Religion
is
evil
spoken
of
.
Let
us
then
for
Christs
honour
sake
look
to
our
behaviour
,
to
abandon
all
sins
,
which
are
so
dishonourable
to
Christ
:
And
,
on
the
other
side
,
let
us
be
careful
,
not
to
omit
any
duty
,
by
which
we
may
in
our
places
,
promote
the
glory
of
Christ
,
nor
let
us
stick
at
the
undergoing
of
any
hardship
,
so
we
may
honour
Christ
thereby
:
how
shall
we
clear
our selves
from
the
guilt
of
horrid
ingratitude
if
we
shall
not
be
thus
chary
of
the
honour
of
Christ
,
who
hath
been
so
tender
of
our
welfare
,
and
safty
?
Lastly
,
let
us
imitate
our
blessed
Saviour
,
and
as
he
is
tender
and
chary
of
the
good
and
welfare
of
us
all
,
so
let
us
be
tender
of
the
welfare
and
safety
each
of
other
:
whom
can
we
study
to
resemble
more
safely
,
then
him
,
of
whom
it
s
testified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
done
all
things
well
?
and
whom
ought
we
more
to
imitate
,
then
him
,
that
is
our
head
,
that
so
there
may
be
a
conformity
between
him
,
the
head
,
and
us
the
members
?
Let
us
therefore
be
tender
and
chary
of
the
safety
and
welfare
of
others
.
Let
us
do
nothing
that
may
be
destructive
to
others
:
let
us
not
poyson
others
by
our
evil
example
:
let
us
not
cast
a
stumbling-block
in
the
way
of
others
by
the
excessive
use
of
our
Christian
Liberty
,
Destroy
not
him
with
thy
meat
,
saies
the
Apostle
,
for
whom
Christ
died
:
Its
St.
Pauls
profession
,
If
meat
make
my
brother
to
offend
,
I
will
eat
no
flesh
,
while
the
world
stands
,
least
I
make
my
brother
to
offend
.
In
indifferent
things
,
that
are
absolutely
in
our
own
power
,
let
us
not
so
stand
upon
our
termes
,
as
to
say
,
The
thing
is
lawful
,
I
may
do
it
,
therefore
I
will
do
it
:
but
remember
that
of
the
Apostle
,
All
things
are
lawful
,
but
all
things
are
not
expedient
;
All
things
are
lawful
,
but
all
things
edifie
not
.
Thus
let
us
be
careful
not
to
do
any
thing
,
whereby
we
may
hazzard
the
welfare
of
others
.
But
be
we
also
careful
,
not
to
be
wanting
in
any
thing
,
whereby
we
may
further
their
welfare
:
hearken
to
Saint
Judes
advise
,
Edifie
one
another
in
your
most
holy
Faith
;
Pauls
,
warn
them
that
are
unruly
,
comfort
the
feeble-hearted
,
support
the
weak
:
And
again
:
Consider
one
another
to
provoke
to
love
and
good
works
.
And
also
the
light
of
a
good
example
shining
forth
to
others
.
Shun
the
sins
,
from
which
ye
would
dehort
others
:
practise
the
duty
to
which
ye
would
exhort
others
.
It
s
a
true
saying
of
St.
Gregory
Nyssen
,
Thou
shalt
be
found
guilty
of
Tyranny
,
Contr.
Eunom
.
l.
12.
if
thou
doest
challenge
such
power
to
thy self
as
to
think
that
lawful
for
thy self
alone
,
which
thou
forbiddest
to
others
,
and
to
drive
others
from
those
things
,
which
thou
takest
licence
to
thy self
to
commit
.
And
how
shalt
thou
not
hinder
others
from
accepting
of
thy
counsel
,
while
they
shall
finde
thee
thus
to
Tyrannize
over
them
.
Add
also
thy
prayers
to
God
,
that
he
would
speak
that
to
the
hearts
of
men
,
which
you
speak
to
the
ear
:
for
upon
his
blessing
depends
the
issue
of
all
our
endeavours
for
the
spiritual
and
Eternal
good
of
others
:
It
was
the
confession
of
St.
Paul
,
I
have
planted
,
APollos
watered
,
but
God
gives
the
increase
.
So
then
neither
is
he
that
planteth
,
any
thing
,
nor
he
that
watereth
,
but
God
,
that
gives
the
increase
.
So
that
its
most
true
,
that
St.
Austin
saies
,
He
hath
his
chair
in
Heaven
,
that
teaches
the
hearts
.
And
though
we
presently
see
not
the
fruit
of
our
endeavours
,
yet
go
on
still
in
our
endeavours
:
Exhort
with
all
long
suffering
:
how
have
we
seen
the
Hen
oft
continuing
long
to
clock
for
her
chickens
,
though
they
make
no
great
haste
to
come
to
her
,
not
giving
over
,
till
they
come
?
And
in
all
that
we
do
for
the
furtherance
of
the
spiritual
and
eternal
good
of
others
let
us
be
affected
with
a
spirit
of
pitty
and
compassion
towards
them
:
who
is
weak
saies
the
Apostle
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burn
not
?
So
let
it
be
with
us
:
would
we
comfort
any
under
distresses
bodily
or
spiritual
?
See
we
them
hardly
receiving
comfort
?
Would
we
reclaim
others
,
whom
we
see
going
astray
,
and
see
we
them
hardly
reclaimed
?
Let
us
not
be
hardened
against
them
,
but
pitty
and
bemoan
their
condition
.
CHAP.
VIII
.
Christ
and
an
Husband
.
THis
resemblance
is
cleerly
intimated
,
in
that
argument
,
with
which
the
Apostle
strengthens
his
exhortation
,
to
wives
to
be
subject
to
their
husbands
,
because
the
Church
is
subject
to
Christ
,
which
plainly
implies
that
the
Church
is
the
Wife
and
Spouse
of
Christ
.
And
not
lesse
by
the
argument
,
by
which
he
enforces
his
exhortation
to
Husbands
,
to
love
their
Wives
,
because
Christ
loves
his
Church
,
which
plainly
implies
,
that
Christ
is
an
Husband
to
the
Church
:
else
the
argument
on
both
sides
were
inconsequent
,
and
therefore
invalid
and
weak
,
which
God
forbid
that
we
should
once
imagine
;
St.
Paul
,
in
making
this
consequence
,
being
immediately
guided
by
that
unerring
spirit
.
But
this
resemblance
between
Christ
and
an
Husband
,
and
consequently
between
the
Church
and
a
Spouse
is
frequently
express't
in
Scripture
.
Hear
our
Saviour
owning
the
Church
as
his
Spouse
,
and
consequently
professing
himself
as
an
Husband
to
her
,
Come
with
me
,
saies
he
,
from
Lebanon
,
my
Spouse
.
Thou
hast
ravish't
my
heart
,
my
Sister
,
my
Spouse
.
How
fair
is
thy
love
,
my
Sister
,
my
Spouse
!
Thy
lips
,
O
my
Spouse
,
drop
as
the
hony-comb
.
I
am
come
into
my
garden
my
Sister
,
my
Spouse
.
Hear
that
Evangelical
Prophet
.
The
Lord
(
saies
he
)
thy
maker
,
is
thine
Husband
.
And
again
.
As
the
Bridegroom
rejoyces
over
his
Bride
,
so
thy
God
rejoyces
over
thee
.
I
will
betroth
thee
unto
me
for
ever
,
I
will
betroth
thee
unto
me
in
righteousnesse
,
&c
,
I
will
even
betroth
thee
unto
me
in
faithfulnesse
.
Hear
our
Saviour
in
his
defence
of
his
disciples
for
not
fasting
.
How
can
the
children
of
the
Bride-chamber
fast
,
while
the
Bridegroom
is
with
them
,
&
c
?
In
which
place
it
is
manifest
,
that
he
speaks
of
himself
.
Hear
the
confession
of
that
holy
Baptist
concerning
Christ
.
He
that
hath
the
Bride
,
is
the
Bridegroom
,
but
the
friend
of
the
Bridegroom
,
which
stands
and
heareth
,
rejoyces
greatly
,
because
of
the
Bridegrooms
voice
:
this
my
joy
therefore
is
fulfilled
.
I
John
,
saies
the
holy
Apostle
,
saw
the
holy
City
,
coming
down
from
God
out
of
Heaven
,
as
a
bride
prepared
for
her
Husband
.
And
,
come
hither
,
saies
the
Angel
,
I
will
shew
thee
the
Bride
,
the
Lambes
wife
.
The
marriage
indeed
is
not
fully
consummated
,
till
after
death
,
but
the
contract
is
made
,
and
Christ
and
his
Church
are
betrothed
each
to
other
:
and
among
men
,
we
know
,
that
after
the
contract
,
the
parties
,
affianced
one
to
the
other
,
are
Husband
and
Wife
,
in
the
account
of
God
.
And
for
the
further
clearing
of
this
,
we
are
to
know
,
that
(
though
,
in
some
things
,
there
is
a
difference
,
yet
)
in
many
things
there
is
a
great
similitude
between
the
marriage
of
man
and
wife
,
and
that
of
Christ
and
the
Church
.
I.
I
say
,
there
is
a
difference
,
between
them
in
two
particulars
,
in
which
the
marriage
between
Christ
and
the
Church
hath
the
pre-eminency
.
1.
The
marriage
between
man
and
wife
stands
in
a
carnal
and
bodily
conjunction
,
but
this
between
Christ
and
his
Church
is
mystical
and
spiritual
.
2.
Death
breaks
the
bond
between
Husband
and
Wife
:
but
it
breaks
not
the
marriage
knot
between
Christ
and
the
Church
:
nay
,
it
s
not
fully
finished
till
after
death
;
it
is
before
death
but
as
the
state
of
a
contract
.
II.
But
yet
,
if
we
view
it
well
,
there
is
,
and
we
shall
finde
,
at
least
in
substantials
,
a
great
similitude
between
them
.
1.
In
marriage
there
must
be
a
consent
of
both
parties
,
and
of
the
Parents
on
both
sides
:
and
for
want
of
this
,
as
much
sin
and
disorder
hath
been
committed
,
so
we
have
seen
great
inconveniencies
to
follow
:
thus
therefore
we
have
seen
it
to
be
in
the
first
marriage
,
that
ever
was
,
namely
,
that
between
Adam
,
and
Eve
:
see
full
consent
manifested
on
all
sides
:
here
is
the
common
Father
of
both
:
for
having
made
Eve
of
the
rib
taken
out
of
man
,
he
brought
her
to
the
man
:
see
the
consent
of
the
woman
,
for
the
original
word
translated
,
he
brought
,
signifies
properly
,
he
caused
to
come
,
she
came
then
,
and
by
coming
signified
her
consent
:
and
Man
manifested
his
consent
by
receiving
her
,
and
saying
,
this
is
now
flesh
of
my
flesh
and
bone
of
my
bone
.
And
this
law
we
see
strictly
observed
in
the
marriage
between
Christ
and
his
Church
.
All
that
the
father
gives
to
me
,
behold
the
Fathers
consent
!
shall
come
to
me
;
behold
the
Churches
consent
!
And
him
,
that
comes
unto
me
,
I
will
in
no
wise
cast
out
:
behold
Christs
consent
.
2.
In
marriage
there
is
a
conjunction
of
two
persons
,
One
man
and
one
woman
;
one
Adam
and
one
Eve
in
the
first
marriage
:
he
brought
her
,
Eve
!
to
the
man
,
behold
one
Adam
!
And
see
that
law
of
marriage
:
Therefore
shall
a
man
leave
,
&c.
and
cleave
to
his
wife
,
behold
one
of
each
:
and
they
twain
shall
be
one
flesh
.
Indeed
Polygamy
was
brought
in
by
Lamech
,
and
practised
by
,
and
permitted
,
or
at
least
winked
at
in
them
by
God
:
but
from
the
beginning
it
was
not
so
,
and
said
,
they
twain
shall
be
one
flesh
.
And
this
is
observed
by
the
Prophet
,
Did
he
not
make
one
?
a
question
implying
a
vehement
affirmation
:
he
did
make
one
:
namely
,
one
woman
for
one
man
.
And
so
is
it
in
this
spiritual
marriage
between
Christ
,
there
is
one
Lord
Jesus
Christ
:
and
one
Catholick
Church
,
saies
the
Nicene
Creed
.
And
so
saies
our
Saviour
,
my
dove
,
my
undefiled
is
but
one
.
There
are
indeed
many
individual
believers
,
and
many
particular
visible
Churches
,
but
all
these
make
one
body
,
one
Catholick
Church
,
and
one
Spouse
;
as
the
Apostle
saies
,
The
body
is
one
,
though
the
members
many
.
III.
Marriage
is
to
be
between
two
fit
persons
.
I
will
make
him
an
help
,
meet
for
him
.
And
what
fearful
inconveniencies
have
we
known
to
follow
upon
unequal
Marriages
?
whether
the
inequality
hath
been
in
Age
,
Estate
,
or
Religion
.
But
what
shall
we
say
to
this
?
Indeed
,
if
we
consider
Christ
in
himself
,
and
us
in
our selves
,
the
inequality
is
so
great
,
that
there
is
no
fitnesse
,
he
God
,
we
men
;
he
Infinite
,
we
finite
,
he
Light
,
and
we
darknesse
;
he
the
wisdome
of
the
Father
,
we
fooles
;
he
purity
it self
,
we
all
filthy
and
uncleannesse
as
the
Prophet
saies
,
wallowing
in
blood
,
not
washed
at
all
,
&c.
he
the
mirror
of
Beauty
,
we
black
dowdies
;
he
infinitely
glorious
,
we
most
base
.
But
yet
(
that
there
might
be
some
meetnesse
)
he
imparts
something
to
us
,
in
which
we
might
be
like
unto
him
,
and
in
some
things
he
partakes
with
us
,
in
which
he
might
be
like
unto
us
;
he
partakes
of
our
nature
,
of
flesh
,
and
blood
for
he
took
the
seed
of
Abraham
;
and
he
makes
us
partakers
of
the
Divine
Nature
,
namely
,
by
infusing
into
us
by
his
spirit
those
eminent
perfections
,
according
to
our
measure
,
which
are
in
God
nothing
but
God
.
IV.
There
is
a
great
similitude
in
regard
of
the
ends
of
Marriage
,
which
are
two
:
1.
It
was
not
good
for
Man
to
be
alone
:
2.
Marriage
is
for
the
increase
of
Mankinde
:
so
by
the
seed
of
Christ
,
that
is
,
by
his
Word
and
Spirit
,
and
by
the
help
and
Ministry
of
the
Church
,
there
is
a
great
increase
of
that
Seed
,
which
is
to
inherit
Heaven
.
V.
After
Marriage
the
Woman
leaves
her
own
Name
,
and
is
called
by
the
Name
of
her
Husband
,
and
is
interessed
in
his
Estate
and
Honor
:
so
is
it
in
this
Marriage
between
Christ
and
the
Church
.
So
is
Christ
,
says
the
Apostle
:
and
so
the
Members
of
the
Church
are
called
Christians
,
by
which
name
they
were
called
first
at
Antioch
:
He
was
anointed
with
the
Oyl
of
gladness
above
his
fellows
:
And
we
have
received
an
Vnction
from
the
Holy
One.
So
Christ
was
made
Heir
of
all
things
;
and
we
are
made
Coheirs
with
Christ
If
God
is
Christs
Father
,
he
is
also
our
Father
.
If
Christ
be
the
Son
of
God
,
we
also
are
his
Sons
and
Daughters
,
though
in
a
different
manner
;
he
by
Nature
,
and
we
by
Adoption
;
and
this
we
have
from
and
by
Christ
;
He
hath
given
us
power
to
be
called
the
Sons
of
God
.
If
the
Angels
minister
u
to
Christ
,
they
do
also
minister
unto
us
.
And
,
if
he
hath
a
Throne
of
Glory
,
on
which
he
sits
in
Heaven
,
we
shall
also
sit
with
him
:
so
says
our
Saviour
,
To
him
that
overcomes
,
will
I
give
to
sit
with
me
on
my
Throne
.
Hence
we
may
learn
sundry
things
.
I.
Hence
see
the
great
Honor
of
the
Church
,
and
the
Members
of
it
:
Behold
!
they
are
the
Spouse
and
Wife
of
Christ
,
and
he
is
their
Husband
;
transcendent
Honor
and
Preferment
!
It
could
not
be
denyed
to
be
great
Honor
that
was
put
upon
Esther
,
she
a
poor
captivate
Jewish
Maid
to
be
made
the
Wife
of
King
Ahashuerosh
,
that
had
the
command
of
127
Provinces
:
but
how
great
then
is
the
Honor
that
is
done
to
the
Church
,
in
that
Christ
vouchsafed
to
be
an
Husband
to
her
?
for
what
is
Ahashuerosh
,
or
any
the
greatest
Commander
of
the
Earth
,
in
comparison
of
Christ
?
Behold
!
is
the
King
of
Glory
,
the
Lord
of
Glory
,
the
God
of
Glory
,
the
King
of
Kings
,
and
the
Lord
of
Lords
;
the
Prince
of
the
Kings
of
the
Earth
:
and
,
finally
,
He
,
by
whom
Kings
reign
,
and
Princes
decree
Justice
.
See
your
great
Honor
arising
from
the
Honor
of
your
Husband
:
See
his
great
Love
to
you
in
raising
you
to
so
high
Preferment
?
II.
See
what
comfort
this
point
affords
to
all
godly
Christians
,
the
Members
of
the
Church
.
If
he
be
our
Husband
,
and
we
his
Spouse
,
then
doubt
not
,
but
he
will
strictly
perform
to
us
all
the
loving
Offices
,
in
a
supereminent
way
,
which
loving
Husbands
do
,
and
all
Husbands
are
bound
to
perform
to
their
Wives
.
So
that
the
comfort
reaches
far
.
It
's
comfort
,
1.
Against
bodily
and
spiritual
wants
:
be
sure
,
ye
shall
not
want
any
thing
,
that
is
for
your
good
and
conveniency
,
either
for
Soul
or
Body
.
The
loving
Husband
readily
says
to
his
beloved
Wife
,
Thou
shalt
not
want
any
thing
,
so
long
as
I
have
a
peny
:
So
says
Christ
much
more
to
his
Church
;
be
of
good
chear
then
:
whatsoever
the
wants
be
,
under
which
ye
lie
,
do
but
by
prayer
acquaint
Christ
with
them
,
and
he
wants
neither
will
nor
power
to
supply
them
all
:
not
will
,
for
his
love
to
you
is
transcendent
;
not
power
,
for
all
things
are
in
his
hands
to
bestow
.
2.
Against
our
Sins
:
They
are
debts
,
but
,
repenting
heartily
of
them
,
be
not
afraid
,
lest
they
should
be
layd
to
our
charge
;
our
Husband
will
not
fail
to
discharge
them
all
for
us
:
and
,
he
having
discharged
them
,
and
satisfied
Gods
Justice
for
them
,
doubt
not
,
but
that
(
though
they
be
never
so
many
,
and
never
so
great
)
they
shall
be
remitted
to
you
for
Christs
sake
.
3.
Against
the
Distresses
,
to
which
in
this
life
we
are
subject
,
either
from
Men
,
or
Devils
:
The
loving
Husband
,
if
he
be
able
,
will
be
sure
to
defend
his
beloved
Wife
from
all
wrongs
:
much
less
shall
ye
sustain
from
any
,
if
Christ
your
Husband
can
do
with
all
:
and
what
cause
have
we
to
doubt
of
his
power
?
for
God
,
the
Father
of
Christ
,
is
greater
then
all
;
and
he
and
his
Father
are
one
.
4.
Against
all
Enemies
bodily
or
ghostly
:
Ye
are
ready
to
think
,
Our
Enemies
are
great
for
power
,
full
of
policy
,
many
for
number
,
how
shall
we
,
an
handful
of
impotent
and
silly
men
,
be
able
to
stand
against
them
?
but
fear
them
not
:
Our
Enemies
are
Christs
Enemies
,
as
the
Wives
Enemies
are
the
Husbands
Enemies
:
and
though
they
are
more
then
our
match
,
yet
they
are
far
inferior
unto
him
:
and
therefore
,
though
we
cannot
,
yet
he
can
both
shield
us
against
them
,
render
unto
them
the
fruits
of
their
stout
hearts
,
and
desperate
malice
.
5.
Against
our
ignorance
and
simplicity
:
We
are
,
in
some
particular
or
other
,
puzzled
,
so
that
we
know
not
what
to
do
,
nor
what
course
to
take
:
Yet
be
not
disheartened
,
the
Husband
that
loves
his
Wife
,
will
be
ready
to
direct
and
counsel
his
Wife
,
so
far
as
he
is
able
:
Christ
is
such
an
Husband
,
as
wants
neither
will
nor
skill
;
he
can
direct
us
:
for
he
is
the
Wisdom
of
the
Father
,
in
him
are
all
the
Treasures
of
Wisdom
and
Knowledg
;
and
there
is
no
question
but
he
will
do
it
:
for
,
besides
that
he
exceeds
in
love
to
his
Church
,
a
Counseller
to
the
Church
,
and
to
all
godly
Christians
,
the
Members
of
the
Church
:
onely
seek
his
advice
by
prayer
,
and
search
the
Scriptures
,
and
doubt
not
but
that
thou
shalt
finde
full
direction
,
as
your
occasions
require
.
6.
Against
the
base
Opinion
that
the
World
hath
of
you
:
They
think
of
you
(
as
they
of
the
Apostles
)
as
the
filth
of
the
World
,
and
the
off-scouring
of
all
things
:
We
are
exceedingly
filled
with
contempt
,
7.
Against
spiritual
Desertions
:
Good
Husbands
will
not
forsake
their
Wives
;
no
Husband
should
do
it
,
but
ought
to
have
one
Bed
and
one
Board
with
them
:
then
be
sure
,
that
Christ
will
not
depart
from
thee
;
if
he
shall
at
any
time
seem
to
depart
,
it
's
for
thy
good
,
and
he
will
again
return
unto
thee
at
the
last
,
and
will
shew
thee
his
favor
;
be
comforted
therefore
.
Saint
Bernard
hath
a
sweet
Passage
to
this
purpose
:
De
Scula
claustr
.
cap.
6.
Fear
not
,
O
Spouse
(
says
he
)
despair
not
;
If
,
for
a
little
while
,
thy
Husband
withdraws
his
face
from
thee
,
all
this
works
together
for
thy
good
;
both
by
his
coming
,
and
by
his
departure
,
thou
art
a
Gainer
:
He
comes
for
thy
good
,
and
he
departs
for
thy
good
:
He
comes
for
thy
comfort
,
and
he
departs
for
thy
caution
;
lest
the
greatness
of
the
comfort
should
too
much
lift
thee
up
;
lest
,
if
thy
Husband
should
be
alway
with
thee
,
thou
shouldst
contemn
thy
Companions
,
and
shouldst
now
attribute
this
continued
Visitation
,
not
to
Grace
,
but
to
Nature
.
Too
much
Familiarity
breeds
Contempt
:
He
withdraws
himself
therefore
,
lest
,
being
too
constantly
with
us
,
he
should
be
contemned
,
and
that
,
being
absent
,
he
may
be
the
more
desired
;
and
that
,
being
desired
,
he
might
be
sought
with
more
earnestness
;
and
that
,
being
long
sought
,
he
may
be
found
with
more
thankfulness
.
Besides
,
if
we
should
never
want
this
comfort
(
which
yet
,
in
respect
of
the
future
Glory
,
is
but
something
in
part
)
we
would
haply
think
to
have
here
a
continuing
City
,
and
the
less
look
for
that
which
is
to
come
.
Lest
therefore
we
should
mistake
the
place
of
our
Exile
for
our
Country
,
the
earnest
Peny
for
full
Payment
,
our
Husband
comes
and
goes
,
one
while
bringing
comforts
,
and
another
while
turning
our
whole
state
into
weakness
,
suffering
us
,
for
a
little
space
,
to
taste
how
gracious
he
is
;
and
,
before
we
can
have
a
full
taste
of
it
,
he
is
gone
.
This
then
is
no
small
comfort
to
us
against
such
Desertions
.
III.
Let
wicked
men
learn
hence
,
not
to
despise
godly
Christians
,
considering
the
Honor
that
Christ
hath
put
upon
them
,
in
that
he
becomes
their
Husband
,
and
makes
them
his
Spouse
:
How
were
it
not
against
all
Reason
to
lade
them
with
scorn
and
contempt
,
whom
the
King
of
Kings
hath
so
highly
honored
?
as
for
any
of
the
Subjects
,
high
or
low
,
to
have
despised
Esther
,
when
Ahashuerosh
had
made
her
his
Wife
,
and
Queen
in
stead
of
Vashti
.
Much
more
let
not
them
offer
any
wrong
to
such
:
for
Christ
is
their
Husband
,
and
they
are
his
Spouse
:
and
therefore
how
shall
not
the
wrong
done
to
them
fall
upon
the
head
of
the
wrong
doer
?
As
the
Husband
,
that
loves
his
Wife
,
will
reckon
any
wrong
done
to
her
,
as
done
against
himself
,
and
will
to
his
power
avenge
her
quarrel
:
Esther
;
Haman
had
plotted
the
Destruction
of
all
the
Jews
in
one
day
;
and
she
,
being
a
Jewess
,
had
been
in
the
same
danger
:
and
now
she
had
no
sooner
complain'd
to
Ahashuerosh
of
the
wrong
intended
at
the
Banquet
of
Wine
,
but
instantly
his
wrath
was
incensed
against
Haman
;
nor
could
his
wrath
be
pacified
,
till
Haman
,
his
great
Favorite
,
was
hanged
upon
the
Gallows
,
which
he
had
provided
for
Mordecai
:
)
So
and
much
more
will
Christ
,
the
Husband
of
the
Church
,
be
affected
with
any
wrong
done
to
the
Church
,
or
any
Members
of
it
;
he
will
own
it
,
as
done
to
himself
,
his
wrath
will
be
kindled
against
them
that
do
the
wrong
,
and
a
full
revenge
will
certainly
be
taken
upon
them
.
As
then
ye
love
your selves
,
repent
of
,
and
desist
from
wronging
these
.
IV.
Let
the
godly
learn
,
in
this
respect
also
,
to
look
to
their
Conversation
,
that
it
may
be
suitable
to
the
Honor
that
Christ
hath
put
upon
them
;
for
so
honorable
carriage
becomes
honorable
and
honored
persons
:
It
's
not
for
a
Kings
Wife
to
give
way
to
such
behavior
,
as
may
yet
be
tolerable
in
Women
of
ordinary
rank
;
much
more
ought
Christians
,
professing
themselves
to
be
so
related
to
Christ
,
to
be
choyce
of
their
demeanor
,
as
Christ
,
in
the
point
of
Honor
,
surpasses
all
the
Grandees
of
the
World
.
V.
Let
them
also
learn
to
be
thankful
to
Christ
,
who
hath
so
honored
them
,
becoming
an
Husband
to
them
:
consider
we
how
great
the
Honor
is
,
to
be
the
Wife
or
Spouse
of
the
Prince
of
the
Kings
of
the
Earth
:
Think
we
,
how
unworthy
we
are
so
great
advancement
:
and
so
endeavor
we
to
raise
up
our
hearts
to
an
high
pitch
of
thankfulness
:
And
let
us
shew
it
forth
,
1.
In
words
,
by
setting
forth
his
Goodness
,
and
sounding
forth
his
Praises
.
2.
In
Realities
,
studying
to
carry
our selves
to
Christ
,
as
to
our
Husband
;
and
that
in
sundry
Particulars
.
1.
Let
us
have
an
high
and
reverent
Opinion
of
him
,
and
express
it
,
both
in
words
,
as
the
Church
did
,
My
welbeloved
is
white
and
ruddy
,
the
chiefest
of
ten
thousands
:
and
in
gesture
,
as
those
twenty
four
Elders
,
falling
down
,
and
casting
their
Crowns
before
the
Throne
,
and
saying
,
Thou
art
worthy
,
&c.
2.
Let
us
be
subject
to
him
,
to
his
Injunctions
by
Active
Obedience
;
and
,
by
Passive
,
to
all
the
Dispensations
of
his
Providence
.
3.
Let
us
have
common
Friends
and
common
Foes
,
common
Contentments
and
common
Dislikes
:
He
counts
our
Friends
his
,
and
the
acts
of
Friendship
done
unto
us
,
he
reckons
as
done
to
himself
:
It
's
his
voyce
,
In
as
much
as
ye
did
it
to
one
of
these
little
ones
,
ye
did
it
to
me
:
He
counts
our
Foes
his
,
and
the
acts
of
Friendship
denyed
to
,
and
the
acts
of
Hostility
done
against
us
,
he
holds
,
as
denyed
to
,
or
acted
against
himself
.
In
as
much
as
ye
did
it
not
to
one
of
these
little
ones
,
ye
did
it
not
to
me
.
And
when
Saul
,
afterwards
blessed
Paul
,
goes
on
to
persecute
the
Christians
,
he
hears
it
said
to
him
from
Heaven
,
Saul
,
Saul
,
Why
dost
thou
persecute
me
?
What
then
can
we
do
less
,
then
to
count
his
Friends
ours
,
and
his
Enemies
ours
.
And
,
seeing
he
takes
content
in
the
things
that
make
for
our
happiness
,
and
dislikes
the
things
that
make
against
us
,
what
is
more
reasonable
,
then
that
we
should
take
content
in
the
things
that
content
him
,
and
dislike
and
abominate
the
things
that
are
displeasing
to
him
?
4.
Let
us
be
loyally
affected
unto
him
:
let
him
have
our
love
,
all
our
love
:
So
ought
the
Wife
to
be
affected
unto
her
Husband
;
let
us
love
nothing
besides
him
,
but
for
him
:
love
not
any
man
,
but
either
because
he
is
Christs
,
or
that
by
our
love
we
may
win
him
to
be
Christs
:
let
us
not
go
a
whoring
after
other
things
,
not
love
any
thing
,
by
which
we
may
be
in
danger
to
be
drawn
from
the
love
of
Christ
;
nay
,
in
comparison
of
Christ
,
hate
all
.
To
this
purpose
is
that
of
our
Saviour
;
He
that
loves
Father
or
Mother
,
Brother
or
Sister
,
more
then
me
,
is
not
worthy
of
me
.
If
any
man
comes
to
me
,
and
hates
not
his
Father
and
Mother
,
Wife
and
Children
,
Brethren
and
Sisters
,
yea
,
and
his
own
life
also
,
he
cannot
be
my
Disciple
.
5.
Let
us
delight
in
Christ
and
in
communion
with
him
:
This
is
a
duty
of
all
wives
to
their
Husbands
,
and
a
property
of
every
good
wife
.
If
they
be
absent
each
from
other
,
she
is
glad
of
a
Letter
from
him
,
and
she
delights
in
reading
it
over
and
over
.
If
they
be
present
,
it
s
her
joy
to
eat
and
drink
with
him
to
speak
to
him
,
and
to
hear
him
speaking
to
her
.
Let
us
not
fail
to
be
so
affected
to
Christ
:
he
is
,
in
regard
of
his
body
,
absent
from
us
:
he
in
Heaven
,
we
on
Earth
,
and
the
Scriptures
are
,
as
his
Epistle
written
to
us
,
let
us
delight
in
them
,
and
exercise
our selves
in
the
study
of
them
:
thus
is
the
blessed
man
described
,
his
delight
is
in
the
Law
of
the
Lord
,
and
in
that
Law
he
meditates
day
and
night
.
In
the
Sacrament
of
the
Lords
Supper
we
have
opportunity
to
feast
with
Christ
,
let
us
readily
lay
hold
on
all
opportunities
for
the
use
of
this
ordinance
in
the
season
of
it
:
let
us
diligently
hear
the
Word
read
and
Preached
:
therein
Christ
speaks
unto
us
.
And
finally
,
let
us
frequently
put
up
our
prayers
to
Christ
,
therein
we
speak
to
him
.
6.
Let
us
long
for
the
time
,
when
this
marriage
between
Christ
and
his
Church
shall
be
fully
accomplished
:
for
so
a
woman
betrothed
to
an
Husband
longs
for
the
marriage
day
.
Thus
let
it
be
with
us
:
for
,
for
the
present
,
we
are
but
betrothed
to
him
:
the
marriage
shall
not
be
fully
accomplished
,
till
the
second
coming
of
Christ
;
then
shall
the
whole
Church
and
all
the
members
of
it
,
both
in
soul
and
body
,
be
brought
unto
Christ
,
and
not
till
then
,
to
enjoy
him
and
to
be
with
him
fully
,
immediatly
,
and
for
ever
.
And
so
the
Apostle
brings
this
in
as
a
consequence
of
Christs
descending
from
Heaven
with
the
voice
of
an
Archangel
,
and
with
the
Trump
of
God
,
that
we
,
namely
,
shall
be
ever
with
the
Lord
;
Oh
therefore
let
us
long
for
that
day
,
let
us
say
,
even
so
,
come
Lord
Jesus
,
come
quickly
:
this
is
frequently
affirmed
of
the
godly
,
as
of
the
Saints
at
Corinth
,
they
waited
,
namely
,
with
patience
,
yet
with
desire
,
for
the
coming
of
the
Lord
Jesus
.
And
so
St.
Paul
testifies
himself
and
all
the
godly
,
that
they
looked
for
their
Saviour
from
heaven
.
love
the
appearing
of
Jesus
Christ
.
Such
therefore
let
us
be
.
CHAP.
IX
.
WE
have
heard
Christ
and
the
Paschal
Lamb
compared
before
,
and
I
intend
not
now
to
touch
upon
that
:
but
onely
shall
take
notice
of
the
resemblance
between
Christ
and
a
Lamb
in
general
:
And
frequently
is
our
Saviour
set
out
under
this
notion
.
So
the
holy
Baptist
saies
of
Christ
,
Behold
the
Lamb
of
God
that
takes
away
the
sins
of
the
world
.
And
a
little
after
,
Behold
the
Lamb
of
God
And
so
St.
Peter
,
By
the
blood
of
Christ
,
as
of
a
Lamb
unspotted
,
and
undefiled
.
And
so
Saint
John
.
In
the
midst
of
the
Elders
stood
a
Lamb
,
as
it
had
been
slain
:
And
again
,
the
twenty
four
E
ders
felt
down
before
the
Lamb.
Worthy
is
the
Lamb
,
that
was
slain
,
to
recieve
power
and
riches
,
&c.
And
again
.
Hide
us
from
the
wrath
of
the
Lamb
?
And
again
.
Blessed
are
they
,
that
are
called
to
the
marriage-supper
of
the
Lamb
:
One
of
the
Angels
said
,
Come
hither
,
and
I
will
shew
thee
the
Bride
the
Lambes
wife
:
In
all
which
places
its
plain
,
that
Christ
is
spoken
of
.
And
the
resemblance
between
Christ
and
the
Lamb
holds
in
these
4.
particulars
.
1.
It
s
an
useful
and
profitable
creature
,
the
flesh
,
the
skin
,
the
wool
,
yea
all
of
it
and
about
it
is
good
for
some
use
or
other
,
for
food
,
for
cloathing
,
&c.
And
who
sees
not
,
how
all
this
is
true
of
Christ
?
useful
he
is
for
all
purposes
,
he
is
a
King
to
govern
us
,
a
Prophet
to
teach
us
,
a
Priest
to
Sacrifice
and
intercede
for
us
;
he
is
a
Shepherd
to
lead
us
to
the
green
Pastures
,
a
Physitian
to
heal
our
Diseases
,
a
Counsellor
to
advise
us
,
a
Guide
to
direct
us
,
He
is
milk
,
wine
,
and
hony
;
he
is
gold
to
enrich
us
,
garments
to
cloath
us
,
eye-salve
to
cure
our
blindnesse
:
yea
he
is
all
in
all
to
us
;
2.
The
Lamb
is
a
contented
creature
,
content
with
any
pasture
,
though
never
so
poor
,
into
which
the
shepherd
shall
put
it
:
And
who
sees
it
not
to
have
been
so
with
our
Saviour
?
If
God
will
have
him
to
be
born
of
a
poor
Virgin
,
he
disdains
it
not
.
If
to
live
in
a
mean
condition
,
so
as
not
to
have
where
to
lay
his
head
,
he
sticks
not
at
it
:
he
sought
not
greater
things
for
himself
then
God
had
laid
out
for
him
;
nay
when
the
people
would
have
taken
him
by
force
to
make
him
a
King
,
he
would
none
of
it
,
departed
into
a
mountain
alone
by
himself
.
3.
The
Lamb
is
a
meek
creature
,
bearing
wrongs
quietly
,
not
studying
revenge
:
and
herein
,
in
an
high
degree
,
is
it
a
fit
resemblance
of
our
dear
Saviour
:
Therefore
,
saies
St
Austin
,
is
our
Saviour
compared
to
a
Lamb
,
We
hear
that
Evangelical
Prophet
in
this
respect
comparing
Christ
to
a
Lamb
:
He
is
brought
,
saies
he
as
a
Lamb
to
the
slaughter
,
and
as
a
sheep
before
his
shearer
is
dumb
,
so
he
opened
not
his
mouth
.
But
,
will
some
say
,
did
he
not
open
his
mouth
?
when
they
came
to
apprehend
him
in
the
garden
,
Are
ye
come
out
as
against
a
thief
,
with
swords
and
staves
,
for
to
take
me
?
And
when
one
of
the
Officers
struck
him
with
the
palmes
of
his
hand
,
If
I
have
spoken
evil
,
bear
witness
of
the
evil
:
if
well
,
why
smitest
thou
me
?
how
then
is
it
true
of
him
,
that
he
opened
not
his
mouth
?
Hear
Saint
Peter
clearing
this
scruple
:
he
opened
not
his
mouth
,
when
he
was
reviled
,
he
reviled
not
again
;
when
he
suffered
,
he
threatned
not
;
he
neither
studyed
,
nor
exercised
revenge
,
but
meekly
bore
all
;
he
could
have
prayed
to
his
Father
,
and
he
would
have
given
him
more
then
twelve
Legions
of
Angels
;
one
Angel
in
one
night
destroyed
185000.
in
the
Assyrian
Hoast
?
At
his
word
,
as
at
the
word
of
Elisha
fire
from
Heaven
might
have
consumed
them
all
;
or
the
Earth
would
have
opened
her
mouth
,
and
devoured
them
all
,
as
it
did
Korah
,
and
that
rout
of
Rebels
.
But
he
forbore
all
this
,
and
quietly
suffered
all
,
committing
his
cause
to
him
that
judges
righteously
.
4.
The
Lamb
is
an
innocent
creature
;
The
Lamb
saies
Bullinger
,
is
a
symbole
of
innocency
.
whom
did
he
ever
wrong
in
word
,
in
deed
,
in
body
,
in
goods
,
in
good
name
?
how
justly
might
he
say
,
as
Samuel
in
his
apology
?
Whose
Oxe
have
I
taken
?
whose
Asse
have
I
taken
?
whom
have
I
defrauded
?
whom
have
I
oppressed
?
&c.
The
Apostle
could
say
of
him
,
such
an
high
Priest
it
became
us
to
have
,
who
was
holy
,
harmlesse
,
he
went
about
,
doing
good
,
Peter
.
He
went
about
all
their
Cities
and
Villages
,
their
Synagogues
,
and
preaching
the
Gospel
of
the
Kingdome
,
and
healing
every
sickness
and
every
disease
among
the
people
.
Nor
was
there
any
sort
of
people
,
which
tasted
not
of
his
beneficency
:
To
the
woman
of
Samaria
,
that
had
scoffed
at
him
,
as
being
a
Jew
,
he
gave
a
clear
manifestation
of
himself
,
as
the
Messiah
,
I
that
speak
unto
thee
,
am
he
,
Father
,
forgive
them
,
they
know
not
what
they
do
.
See
here
the
horrid
sin
of
the
Jewes
,
in
plotting
and
acting
against
this
our
dear
Saviour
:
he
to
be
so
qualified
in
all
respects
,
as
we
have
heard
,
so
useful
to
mankind
,
so
contented
with
his
mean
condition
for
our
sakes
,
so
meek
under
all
their
acts
of
unkindenesse
against
him
:
so
innocent
and
harmlesse
,
yea
,
so
beneficent
,
notwithstanding
all
their
unkindnesses
against
him
;
and
they
to
be
carried
with
so
much
violence
against
him
,
so
that
nothing
will
satisfie
them
but
his
blood
:
what
horrid
inhumanitie
is
this
?
As
for
our selves
,
let
us
remember
what
Saint
John
saies
.
He
that
saies
,
he
abides
in
him
,
[
namely
,
in
Christ
]
ought
also
himself
so
to
walk
,
even
as
he
walked
.
Let
us
therefore
endeavour
as
in
other
particulars
so
in
these
to
imitate
Christ
.
1.
As
Christ
was
,
so
let
us
study
to
be
useful
in
our
places
unto
those
among
whom
we
live
,
in
the
employment
of
those
abilities
,
which
we
have
received
from
God
:
distribute
to
the
necessities
of
Saints
:
being
rich
in
the
world
,
be
ye
rich
in
good
works
,
and
ready
to
distribute
:
have
ye
wisdom
?
be
not
backward
to
counsel
and
advise
them
that
stand
in
need
of
your
help
in
this
kinde
:
Edifie
one
another
,
warn
them
,
that
are
unruly
,
comfort
the
feeble
minded
,
&c.
Exhort
one
another
daily
.
If
ye
can
do
no
more
,
having
yet
the
spirit
of
prayer
,
pray
for
the
peace
of
Jerusalem
,
yea
,
pray
ye
one
for
another
.
2.
As
Christ
was
,
so
let
us
be
content
with
the
meanest
condition
into
which
it
shall
please
God
,
our
great
shepheard
to
bring
us
;
if
he
will
have
us
to
be
as
poor
,
as
Job
,
if
he
layes
afflictions
on
our
loynes
,
if
he
gives
men
leave
to
ride
over
our
heads
,
if
he
shall
cast
us
upon
the
bed
of
languishing
,
be
content
with
all
,
God
will
have
it
so
,
why
should
we
not
be
content
?
much
more
are
we
for
the
cause
of
Christ
,
stript
of
our
wealth
,
cast
into
prisons
,
laden
with
reproaches
,
banisht
out
of
our
Countrey
,
made
a
Prey
to
Sword
,
to
Fire
,
to
wilde
beasts
?
murmur
not
,
but
be
content
;
It
s
for
the
honour
of
our
Lord
and
Master
,
who
for
our
good
,
and
everlasting
happinesse
,
was
content
,
being
God
,
to
become
man
,
being
the
Lord
of
all
,
to
become
servant
to
all
,
being
to
be
the
great
Judge
of
the
world
,
to
be
arraigned
at
the
barre
of
Humane
judgment
,
being
the
Prince
of
life
,
to
suffer
death
,
being
the
Lord
of
glory
,
to
be
crucified
,
being
God
blessed
for
ever
to
be
made
a
curse
.
Think
seriously
of
this
,
and
then
think
,
what
cause
have
we
to
be
discontented
with
any
the
saddest
condition
,
the
greatest
degree
of
abasement
,
into
which
we
can
be
brought
for
his
cause
?
for
,
what
are
we
in
comparison
of
him
?
Learn
we
therefore
,
with
St.
Paul
,
how
to
be
abased
,
and
how
to
abound
,
both
to
be
full
and
to
be
hungry
,
both
to
abound
and
to
suffer
need
:
and
,
as
the
Apostle
exhorts
us
,
to
be
content
with
such
things
,
as
we
have
.
3.
Let
us
be
as
he
was
,
meek
in
undergoing
all
unkind
usage
,
that
we
may
meet
withal
at
the
hands
of
men
:
though
we
be
reproached
,
reviled
,
and
slandered
,
let
us
be
as
if
we
heard
not
;
though
real
injuries
be
offered
to
us
,
let
us
be
as
if
we
felt
them
not
:
let
us
not
exercise
nor
meditate
revenge
:
It
s
the
exhortation
that
the
Apostles
frequently
give
:
Avenge
not
your selves
,
but
give
place
unto
wrath
,
saies
Saint
Paul
,
Not
rendring
evil
for
evil
,
nor
railing
for
railing
,
saies
Saint
Peter
.
Solomon
in
the
Old
Testament
can
give
the
same
advise
.
Say
not
thou
,
I
will
recompense
evil
.
And
again
,
Say
not
thou
,
I
will
do
so
to
him
,
as
he
hath
done
to
me
.
And
we
want
not
eminent
examples
of
this
meeknesse
both
in
the
Old
Testament
and
in
the
New
.
Of
Moses
it
was
said
,
that
he
was
very
meek
above
all
that
were
in
the
Earth
.
Indeed
,
if
God
and
his
honour
be
concerned
,
He
is
bringing
in
his
hand
the
tables
of
the
Covenant
written
with
Gods
own
hand
,
but
upon
the
sight
of
their
idolatry
,
he
casts
them
out
of
his
hand
,
and
breaks
them
beneath
the
Mount
.
As
for
the
Calfe
which
they
had
made
,
he
burnt
it
in
the
fire
,
and
ground
it
to
powder
,
and
strained
it
in
the
water
,
and
made
the
Israelites
to
drink
of
it
:
He
spares
not
Aaron
,
but
reproves
him
sharply
,
what
did
this
people
to
thee
,
that
thou
hast
brought
so
great
a
sin
upon
them
?
And
,
proceeding
further
,
he
armes
the
Levites
against
their
brethren
,
so
that
there
fell
of
them
three
thousand
men
.
Aaron
and
Miriam
speak
against
him
,
because
of
the
Ethiopian
woman
,
whom
he
had
married
,
and
he
hears
it
:
and
when
God
would
not
bear
it
,
but
would
have
righted
him
,
and
therefore
had
stricken
her
with
Leprosie
,
he
intercedes
with
God
for
her
.
The
like
we
see
to
be
the
carrriage
of
David
to
Saul
.
Offic.
l.
3.
c.
9.
how
did
he
praise
him
?
2
Sam.
1.
What
mother
,
saies
St.
Ambrose
,
could
so
lament
for
her
Son
,
as
he
lamented
for
his
enemy
?
who
could
so
praise
his
Benefactor
,
as
he
praised
him
,
that
sought
his
life
?
Yea
,
when
a
pick-thank
Amalekite
,
hoping
to
have
received
a
reward
,
David
Sauls
Crown
and
Bracelets
,
and
told
him
,
that
he
had
killed
him
,
he
caused
him
to
be
put
to
death
:
and
he
blesses
the
men
of
Jabesh-Gilead
for
their
kindness
to
their
Master
,
Learn
of
me
,
for
I
am
meek
;
namely
,
He
that
rules
his
spirit
is
better
then
he
that
takes
a
City
.
And
we
shall
deceive
our selves
,
if
we
think
that
Law
of
Moses
,
Eye
for
eye
,
The
end
of
that
Law
(
as
Tertullian
observes
well
)
was
not
to
permit
a
retaliation
of
wrongs
by
way
of
revenge
,
Contr.
Marcion
.
l.
4.
but
to
restrain
men
from
offering
the
first
injury
,
that
every
man
,
looking
at
the
license
of
the
second
injury
,
might
keep
himself
from
the
first
:
For
,
Contr.
Marc.
l.
2.
as
the
same
Father
says
elsewhere
,
There
is
nothing
more
bitter
,
then
to
suffer
the
same
evil
,
which
we
have
done
unto
others
.
3.
To.
6.
contr.
Faust
.
l.
19.
c.
25.
The
Answer
is
good
that
Saint
Austin
gives
:
Who
doth
readily
content
himself
(
says
he
)
to
proportion
his
revenge
to
the
wrong
which
he
hath
received
?
We
see
men
,
lightly
offended
,
to
plot
death
,
to
thirst
after
blood
.
The
Law
therefore
,
setting
bounds
to
this
immoderate
and
unjust
revenge
,
appointed
this
retaliation
.
That
therefore
,
which
Moses
says
,
An
Eye
for
an
Eye
,
is
not
for
the
fomenting
,
but
for
the
restraining
of
Fury
;
not
that
that
,
which
was
layd
asleep
,
should
be
kindled
again
,
but
that
the
heat
,
that
was
,
might
not
be
stretch'd
out
too
far
.
Let
us
not
therefore
,
either
for
fear
to
be
counted
Cowards
,
or
in
hope
to
be
born
out
by
that
Mosaical
Law
,
study
or
exercise
revenge
;
but
,
after
the
Example
of
our
blessed
Saviour
,
carry
our selves
meekly
in
bearing
injuries
.
4.
As
Christ
was
,
so
let
us
be
,
harmless
and
innocent
,
not
wronging
any
in
word
,
thought
,
or
deed
;
in
body
,
goods
,
or
good
name
.
If
the
Question
be
,
Lord
,
who
shall
enter
into
thy
Tabernacle
?
Who
shall
dwell
in
thy
holy
Hill
?
that
is
,
Who
shall
be
saved
?
The
Answer
is
,
He
that
backbites
not
with
his
Tongue
,
nor
doth
Evil
to
his
Neighbor
,
nor
takes
up
a
reproach
against
his
Neighbor
.
It
stands
us
then
in
hand
,
thus
to
be
harmless
,
as
we
desire
Happiness
.
Ask
your selves
also
,
Could
I
take
it
in
good
part
to
be
wronged
by
another
?
If
you
could
not
,
then
wrong
not
another
:
for
this
is
the
golden
Rule
of
Equity
layd
down
by
our
Saviour
;
What
ye
would
that
men
should
do
to
you
,
do
ye
the
same
to
them
:
What
you
would
not
suffer
from
another
,
do
it
not
to
another
:
yea
,
there
is
no
expecting
,
With
what
measure
ye
mete
to
others
,
it
shall
be
measured
to
you
again
.
According
to
that
also
of
the
Prophet
:
Wo
to
thee
that
spoylest
,
and
thou
wast
not
spoyled
;
when
thou
shalt
cease
to
spoyl
,
thou
shalt
be
spoyled
.
And
it
's
an
excellent
passage
of
the
Prophet
Joel
against
the
Enemies
of
Gods
people
:
The
Children
of
the
Jews
ye
have
sold
to
the
Grecians
,
that
ye
might
remove
them
far
from
their
border
:
Behold
I
will
raise
them
out
of
the
places
whither
ye
have
sold
them
;
and
I
will
sell
your
Sons
and
Daughters
into
the
hands
of
the
Children
of
Judah
,
and
they
shall
sell
them
to
the
Sabeans
,
to
a
people
far
off
.
As
then
you
desire
not
to
suffer
wrong
,
forbear
to
do
wrong
.
But
Christianity
stands
not
all
in
Negatives
:
nor
shall
we
answer
our
Patern
,
if
we
onely
do
no
hurt
.
Add
therefore
a
care
to
do
good
,
and
to
exercise
beneficency
,
as
our
Saviour
did
:
and
here
take
the
Rule
,
Ever
follow
that
which
is
good
,
both
among
your selves
,
and
to
all
men
:
and
that
,
Do
good
to
all
,
especially
to
them
that
are
of
the
Houshold
of
Faith
.
If
occasions
of
doing
good
offer
themselves
to
us
,
accept
of
them
with
joy
and
thankfulness
:
If
they
seem
to
fly
from
us
,
CHAP.
X.
Christ
and
the
Light
.
CHrist
is
frequently
set
out
by
this
Resemblance
:
The
Evangelist
says
of
John
the
Baptist
;
The
same
came
to
bear
witness
of
that
Light
:
was
not
that
Light
,
but
was
sent
to
bear
witness
of
that
Light
.
But
how
then
says
our
Saviour
of
this
holy
Baptist
,
He
was
a
burning
and
a
shining
Light
,
and
of
his
Apostles
in
general
,
Ye
are
the
Light
of
the
World
?
the
Light
of
the
World
;
but
Light
enlightened
,
whereas
Christ
is
the
enlightening
Light
,
as
the
Evangelist
proceeds
to
say
concerning
Christ
,
He
is
the
true
Light
,
that
enlightens
every
man
that
comes
into
the
World
.
So
was
not
John
the
Baptist
,
nor
the
Prophets
,
nor
any
other
man
,
but
Christ
alone
.
Therefore
he
alone
takes
it
to
,
and
says
it
of
,
I
am
the
Light
of
the
World
.
And
this
,
as
Jansenius
well
observes
,
agrees
to
Christ
,
both
as
God
,
and
as
Man
:
For
according
to
his
Divine
Nature
he
is
the
Light
,
Concord
.
Evang.
cap.
77.
because
in
respect
of
it
he
dazles
the
mindes
of
men
with
his
hidden
beams
,
and
suggests
those
things
that
are
just
and
saving
.
And
,
in
regard
of
his
Humane
Nature
,
he
is
the
Light
,
because
in
his
assumed
Humanity
,
both
by
word
and
by
example
,
driving
away
the
darkness
of
Ignorance
and
sins
,
he
hath
taught
and
shewed
the
things
that
belong
to
Justice
and
Vertue
.
And
the
same
Author
further
observes
,
That
Christ
did
emphatically
say
,
I
am
the
Light
of
the
World
;
signifying
,
That
,
besides
himself
,
none
is
the
Light
of
the
World
;
and
that
,
if
any
other
be
a
Light
to
the
World
,
he
is
so
by
him
,
namely
,
by
partaking
of
his
Light
:
in
which
respect
he
said
,
that
his
Apostles
are
the
Light
of
the
World
.
He
shews
,
that
Moses
was
not
the
Light
of
the
World
,
as
who
enlightened
onely
a
small
part
of
the
World
,
and
onely
with
a
dim
Light
,
not
as
a
Sun
,
but
as
a
Candle
.
He
notes
also
,
that
neither
the
Philosophers
,
the
Teachers
of
the
Gentiles
,
nor
the
Pharisees
,
the
Teachers
of
the
Jews
,
were
the
Light
of
the
World
,
as
who
did
rather
cast
darkness
upon
the
World
,
then
drive
it
away
from
the
World
;
and
that
he
alone
is
that
to
the
whole
World
in
spiritual
,
which
the
visible
Sun
is
in
bodily
respects
.
And
the
Resemblance
holds
in
sundry
Particulars
.
1.
The
Light
receives
no
pollution
;
though
it
shines
on
a
dunghil
,
or
on
any
place
most
loathsom
and
filthy
,
yet
it
remains
still
pure
and
untainted
.
So
our
Saviour
,
though
he
came
to
a
sinful
World
,
as
to
a
stinking
dunghil
,
or
a
Golgotha
,
a
place
of
dead
mens
skulls
,
yet
he
retained
his
purity
still
;
he
converses
with
Pharisees
,
with
Publicans
and
Sinners
,
yet
is
not
infected
by
them
:
many
of
them
were
bettered
by
him
,
he
not
liable
to
be
corrupted
by
any
of
them
.
2.
Light
is
a
common
benefit
;
no
people
is
there
to
whom
it
is
appropriated
;
no
people
excluded
from
the
comfort
of
it
:
it
shines
upon
all
,
there
is
no
Monopoly
,
no
ingrossing
of
it
.
So
is
Christ
a
common
benefit
to
all
Believers
of
all
Nations
,
of
all
ranks
and
degrees
,
to
Jews
,
to
Gentiles
,
to
high
,
to
low
,
to
rich
,
to
poor
,
to
Master
,
to
Servants
,
to
male
,
to
female
,
to
learned
,
to
unlearned
.
So
says
the
Apostle
:
There
is
neither
Jew
nor
Greek
,
there
is
neither
bond
nor
free
,
there
is
neither
male
nor
female
,
for
ye
are
all
one
in
Christ
Jesus
.
Every
man
therefore
is
invited
unto
him
,
Ho
,
every
one
that
thirsts
(
says
Christ
by
the
Prophet
)
come
,
buy
of
me
Milk
and
Wine
:
Come
unto
me
all
that
labor
,
and
are
heavy
laden
,
and
I
will
give
you
Rest
.
If
any
man
thirst
,
let
him
come
to
me
and
drink
.
Let
him
that
is
a
thirst
come
,
and
whosoever
will
,
let
him
take
of
the
Water
of
Life
freely
.
See
in
all
these
the
Invitation
general
,
and
no
sorts
of
persons
excluded
.
3.
Light
expels
Darkness
:
so
doth
Christ
expel
the
darkness
of
Ignorance
:
When
Christ
came
into
the
World
,
he
drove
out
the
Darkness
that
was
in
the
World
before
,
and
brought
in
a
clearer
Manifestation
of
the
Mysteries
of
the
Kingdom
of
God
,
then
had
been
formerly
in
the
World
:
Life
and
immortality
is
brought
to
light
by
the
Gospel
,
and
that
by
Christ
:
for
this
Salvation
,
discovered
in
the
Gospel
,
was
first
preached
by
the
Lord
himself
.
they
had
their
understanding
darkened
:
but
he
dispels
this
Darkness
,
setting
up
,
yea
,
being
a
Light
in
our
Souls
:
In
which
respect
St.
Paul
says
to
the
Ephesians
,
Ye
were
once
Darkness
,
now
ye
are
Light
in
the
Lord
.
4.
We
hear
what
our
Saviour
says
:
He
that
walketh
in
Darkness
doth
not
know
whither
he
goes
.
And
again
:
If
a
man
walks
in
the
night
,
he
stumbles
,
because
there
is
no
Light
in
him
:
but
he
that
walks
in
the
day
,
stumbles
not
,
because
he
sees
the
Light
of
the
World
.
And
,
as
it
is
for
going
,
so
it
is
for
action
;
In
the
dark
a
man
knows
not
what
he
doth
,
but
Light
directs
,
as
the
Foot
in
walking
,
so
the
Hand
in
working
.
In
this
also
Christ
resembles
the
Light
.
Saint
Paul
,
while
Saul
,
being
a
stranger
from
Christ
,
who
wonders
to
see
him
guilty
of
gross
miscarriage
?
A
blasphemer
,
a
persecutor
,
and
injurious
,
destroying
the
Faith
,
breathing
out
Threatenings
against
the
Disciples
of
the
Lord
,
making
havock
of
the
Church
,
and
haling
men
and
women
to
prisons
.
But
Christ
meets
him
in
the
way
to
Damascus
,
and
enters
into
his
Soul
;
and
now
,
having
Communion
with
this
Light
,
he
is
directed
to
better
courses
;
of
a
Wolf
,
he
becomes
a
Sheep
,
yea
,
a
careful
Shepherd
;
He
preaches
the
Faith
,
which
once
he
destroyed
;
He
tenders
the
Flock
of
Christ
,
of
which
formerly
he
had
made
havock
.
And
so
we
may
see
it
to
have
been
with
others
.
5.
Light
is
a
pleasant
thing
:
Truly
the
Light
is
sweet
(
says
Solomon
)
and
it
's
a
pleasant
thing
for
the
Eye
to
behold
the
Sun
:
And
,
The
Light
of
the
Eyes
rejoyces
the
Heart
,
says
he
.
And
hence
Light
is
put
for
Joy
:
Light
is
sowen
for
the
righteous
,
and
Joy
for
the
upright
in
Heart
.
And
thus
doth
Christ
resemble
the
Light
;
as
Jansenius
well
observes
:
We
shall
(
says
he
)
rightly
understand
,
That
Christ
doth
call
himself
the
Light
of
the
World
,
And
therefore
the
Angel
bringing
news
to
the
Shepherds
of
the
Birth
of
Christ
,
calls
it
Tydings
of
great
Joy
,
which
shall
be
to
all
Nations
.
And
therefore
,
calling
the
Holy
Ghost
another
Comforter
,
he
implies
,
That
he
himself
is
a
Comforter
.
And
indeed
there
is
not
any
affliction
either
of
body
or
minde
,
under
and
against
which
we
may
not
finde
matter
of
comfort
in
Christ
,
as
might
be
shewed
in
Particulars
.
Hence
we
may
learn
sundry
things
.
1.
See
the
fearful
folly
,
of
which
they
are
guilty
that
refuse
to
accept
of
Christ
,
when
he
is
offered
,
and
offers
himself
to
them
in
the
Word
and
Sacraments
:
it
is
thus
with
many
:
haply
,
might
they
have
him
upon
their
own
terms
,
might
they
keep
him
and
the
World
together
,
might
they
keep
him
and
their
sins
together
,
they
would
be
perswaded
easily
to
accept
of
him
:
but
the
case
so
standing
,
that
they
cannot
keep
both
together
,
they
bid
adieu
to
Christ
:
Oh
the
folly
of
these
men
!
for
now
they
,
rejecting
Christ
,
refuse
to
accept
of
Light
,
and
choose
rather
to
live
in
the
dark
:
and
how
shall
they
avoyd
stumbling
and
falling
?
And
when
crosses
and
afflictions
betide
them
,
where
shall
they
finde
comfort
to
uphold
them
,
while
they
refuse
Christ
,
in
whom
alone
all
comfort
stands
?
who
shall
wonder
,
if
such
as
these
fall
into
despair
?
who
shall
wonder
,
if
such
,
in
extremity
of
sorrow
,
offer
violence
to
Nature
,
and
prove
cruel
to
themselvs
?
2.
See
how
comfortable
the
condition
of
them
is
,
that
have
an
interest
in
Christ
,
that
can
say
,
as
the
Spouse
,
I
am
my
welbeloveds
,
and
my
welbeloved
is
mine
:
and
he
will
tread
him
under
your
feet
:
against
the
world
,
Christ
hath
overcome
it
for
you
:
against
your
sins
:
Christ
hath
satisfied
Gods
justice
offended
by
them
,
and
obtained
your
pardon
,
for
He
dyed
,
and
is
risen
again
,
and
makes
intercession
for
you
at
Gods
right
hand
,
against
all
breaches
between
God
and
you
:
Ye
are
reconciled
to
God
by
the
death
of
his
Son
:
against
the
curse
of
the
Law
,
for
Christ
hath
redeemed
you
from
it
,
being
made
a
curse
for
you
;
against
death
;
through
Christ
ye
have
victory
over
it
.
And
the
like
in
all
the
rest
:
how
happy
then
is
the
condition
of
such
?
3.
Let
us
learn
by
Christ
to
keep
our selves
unspotted
in
the
worst
times
,
&
in
the
worst
places
:
so
did
Christ
;
so
let
us
do
,
or
at
least
endeavor
to
do
.
he
was
an
upright
man
in
that
generation
,
when
all
flesh
had
corrupted
their
way
;
and
of
Job
,
that
he
feared
God
,
and
eschewed
evil
,
in
the
Land
of
Vz
;
thus
were
these
men
,
as
the
fish
that
remain
fresh
in
the
salt
Sea
,
and
as
the
Stars
,
that
shine
clearest
in
the
dark
night
,
and
thus
let
us
endeavour
that
it
may
be
with
us
,
Paul
,
Be
blamelesse
and
harmlesse
,
the
Sons
of
God
,
without
rebuke
in
the
midst
of
a
crooked
and
perverse
Nation
.
4.
Let
us
learn
,
not
to
contemn
and
despise
Godly
Christians
,
between
whom
and
us
there
is
never
so
great
distance
in
outward
respects
:
though
they
be
poor
and
we
rich
,
they
despicable
,
we
honourable
,
&c.
yet
despise
them
not
,
but
own
them
as
brethren
,
and
give
them
the
right
hand
of
fellowship
:
remembring
,
that
as
the
benefit
of
the
light
belongs
in
common
to
all
creatures
,
so
the
benefit
of
Christ
to
all
Christians
,
in
Jesus
Christ
we
are
all
one
.
5.
Are
we
in
our
places
Lights
,
communicating
Light
to
others
,
instructing
them
in
the
knowledge
of
God
and
of
Christ
,
Christ
alone
is
that
true
light
,
enlightening
every
man
,
that
comes
into
the
world
:
and
if
we
be
Lights
,
we
are
but
enlightned
Lights
:
and
the
light
,
which
we
impart
unto
others
,
we
have
it
not
of
our selves
,
but
from
Christ
the
light
of
the
world
:
Why
then
should
we
be
proud
?
What
hast
thou
,
saies
he
,
which
thou
hast
not
received
?
that
is
,
nothing
:
and
if
thou
hast
received
it
,
namely
all
that
is
good
,
why
doest
thou
boast
?
6.
If
we
want
light
,
let
us
seek
to
Christ
for
it
,
who
is
this
great
light
of
the
world
:
finde
we
darknesse
remaining
in
our
minds
?
seek
to
Christ
,
and
desire
him
to
dispel
it
,
David
,
Open
mine
eyes
that
I
may
see
wondrous
things
out
of
thy
Law
:
find
we
our selves
to
sit
in
the
darknes
of
affliction
and
sorrow
?
and
desire
we
the
light
of
joy
and
comfort
?
whether
shall
we
seek
for
it
,
but
to
Christ
,
the
Fountain
of
Light
?
and
here
we
cannot
miss
of
it
?
he
wants
neither
power
nor
will
to
communicate
this
light
unto
us
:
It
was
the
comfortable
assurance
,
wherewith
the
Church
supports
her self
in
her
sorrow
,
when
I
sit
in
darknesse
,
the
Lord
will
be
a
light
unto
me
.
7.
As
Christ
being
the
light
of
the
world
,
communicates
his
light
unto
us
,
instructing
and
comforting
us
,
so
let
us
,
having
recieved
light
in
any
kinde
from
Christ
,
impart
our
light
unto
others
for
their
benefit
;
having
been
taught
by
Christ
,
and
instructed
in
any
truth
,
let
us
readily
teach
and
instruct
others
:
be
not
we
niggards
of
our
knowledge
,
but
readily
communicate
it
to
others
.
Thus
Andrew
having
found
Christ
,
saies
to
his
brother
Peter
,
We
have
found
the
Messias
:
and
Philip
to
Nathaneel
,
we
have
found
him
of
whom
Moses
did
write
,
&c.
And
the
woman
of
Samaria
to
her
neighbours
,
Come
see
a
man
,
that
hath
told
me
all
things
,
that
ever
I
did
,
is
not
this
the
Messias
?
Thus
let
us
do
;
we
shall
loose
nothing
by
it
,
nay
we
shall
gain
by
it
.
That
of
Solomon
is
verified
here
,
There
is
that
scattereth
,
and
is
more
increased
;
and
there
is
,
that
withholdeth
more
then
is
meet
,
but
it
tends
to
poverty
:
the
liberal
soul
shall
be
made
fat
:
and
he
that
watereth
shall
be
watered
also
himself
.
It
s
a
true
saying
of
Clemens
Alexandrinus
to
this
purpose
.
A
man
,
teaching
,
learnes
more
,
and
he
that
speaks
,
And
,
having
received
from
Christ
the
light
of
comfort
in
any
distresse
,
let
us
be
ready
to
comfort
others
lying
under
any
pressure
;
this
saies
the
Apostle
,
is
expected
at
our
hands
,
that
we
should
comfort
others
with
the
same
comforts
wherewith
we
our selves
are
comforted
of
God
.
CHAP.
XI
.
Christ
and
a
Lilly
.
I
am
(
saies
he
)
a
Lilly
of
the
Valleyes
:
for
so
Tremellius
makes
the
two
first
Verses
of
this
Chapter
,
to
be
the
words
of
Christ
concerning
himself
.
And
St.
Bernard
notes
the
resemblance
to
stand
in
sundry
particulars
.
Acknowledge
Christ
to
be
a
Lilly
by
his
Whitenesse
,
who
presently
in
the
very
springing
of
this
flower
,
shined
unto
the
shepherds
by
night
.
2.
Acknowledge
him
also
to
be
a
Lilly
by
his
sweet
smell
,
And
truth
is
truly
a
Lilly
,
the
sweet
smell
of
which
animates
faith
,
and
the
brightness
of
which
enlightens
the
understanding
.
And
now
lift
up
your
eyes
to
the
person
of
the
Lord
,
who
saies
of
himself
.
I
am
the
Truth
,
and
see
,
how
fitly
truth
is
compared
to
a
Lilly
.
If
thou
hast
not
observed
it
,
mark
as
it
were
little
golden
rods
,
issuing
out
of
the
midst
of
the
flower
,
and
compassed
about
with
a
most
white
flower
,
excellently
,
and
fitly
disposed
,
as
a
crown
,
and
acknowledge
in
Christ
a
Divine
Nature
crowned
with
the
purity
of
the
Humane
Nature
.
5.
And
haply
,
In
Cant.
Serm.
70.
for
this
cause
He
called
himself
a
Lilly
,
because
all
things
about
him
were
Lillies
,
his
Conception
,
his
Birth
,
his
Conversation
,
his
Words
,
his
Miracles
,
his
Passion
,
his
Death
,
his
Resurrection
,
his
Ascension
:
What
of
these
was
not
white
?
what
of
these
sent
not
out
a
fragrant
smell
?
In
his
Conception
did
shine
forth
the
great
brightnesse
of
the
Heavenly
light
,
by
the
abundance
of
the
Holy
Ghost
coming
on
him
:
his
Birth
was
made
white
by
the
untainted
Virginity
of
his
mother
:
his
Conversation
,
by
the
Innocency
of
his
Life
,
his
Speeches
,
by
the
truth
of
them
;
his
Miracles
,
by
the
purity
of
his
heart
;
his
Passion
,
by
his
will
to
suffer
;
his
Death
,
by
his
power
not
to
dye
;
his
Resurrection
,
by
the
courage
of
the
Martyrs
;
his
Ascension
,
by
the
exhibition
of
the
promises
.
He
adds
by
way
of
close
.
How
good
and
pleasant
is
the
scent
and
odour
of
Faith
in
all
these
?
filling
indeed
our
times
and
hearts
,
who
yet
never
saw
his
whitenesse
.
But
because
these
words
are
by
many
Interpreters
of
note
denied
to
be
the
words
of
Christ
concerning
himself
,
and
affirmed
to
be
the
words
of
the
Church
concerning
her self
,
I
shall
forbear
to
follow
this
resemblance
any
further
.
Onely
in
a
word
,
we
may
see
,
how
amiable
in
all
respects
Christ
is
,
and
what
cause
we
have
to
be
enamoured
of
him
.
Christ
and
a
Lion
.
Our
dear
Saviour
is
oft
in
Scripture
set
out
by
this
resemblance
,
as
in
Jacobs
Prophetical
blessing
of
Judah
.
is
a
Lions
whelp
:
from
the
prey
,
my
Son
,
thou
art
gone
up
:
he
couched
down
,
as
a
Lion
,
and
as
an
old
Lion
:
who
shall
rouse
him
up
?
And
in
that
Prophesy
of
Balaam
,
He
couched
and
lay
down
,
as
a
Lion
and
as
a
great
Lion
,
who
shall
stir
him
up
?
and
he
is
called
the
Lion
of
the
Tribe
of
Judah
.
Saint
Austin
,
taking
knowledge
of
it
,
that
Christ
is
called
a
Lion
,
and
the
devil
is
called
a
Lion
,
makes
the
proportion
in
both
to
hold
thus
.
Christ
is
called
a
Lion
,
Christus
leo
,
&
diabolus
leo
,
ille
propter
fortitudinem
,
ille
propter
feritatem
:
ille
ad
vincendum
,
ille
ad
nocendum
.
To.
10.
serm.
a
Lovaniens
.
edit
.
serm.
46.
Christus
leo
dictus
est
,
&
agnus
occisus
est
:
leo
propter
fortitudinem
,
agnus
propter
innocentiam
:
leo
quia
invictus
;
agnus
,
quia
mansuetus
.
Sermon
.
eorund
.
ser.
90.
and
the
devil
is
called
a
Lion
;
the
one
for
his
courage
,
the
other
for
his
savage
cruelty
:
the
one
to
overcome
,
the
other
to
hurt
.
And
elsewhere
,
taking
knowledge
of
it
,
that
Christ
is
called
a
Lion
,
and
a
Lamb
slain
,
conceives
thus
of
the
proportion
:
Christ
is
called
a
Lion
,
and
a
Lamb
slain
:
a
Lion
for
his
courage
,
a
Lamb
for
his
innocency
:
a
Lion
because
unvanquisht
,
Tom.
5.
ser.
in
Matth.
26.39
.
a
Lamb
,
because
he
was
meek
.
Saint
Chrysostome
observes
this
resemblance
between
Christ
and
a
Lion
in
this
particular
.
As
a
Lion
,
saies
he
,
is
dreadful
not
onely
waking
,
but
also
sleeping
,
so
is
Christ
formidable
not
onely
living
but
also
dying
on
the
Cross
:
for
even
then
he
wrought
great
Miracles
,
causing
the
Sun
to
be
Eclipsed
,
cleaving
the
Rockes
asunder
,
Tom.
6.
Ser.
in
gen.
1.31
.
making
the
earth
to
quake
,
and
rending
the
vail
of
the
Temple
,
&c.
And
elsewhere
,
summing
up
much
together
,
he
saies
,
In
respect
of
his
strength
,
and
because
he
is
terrible
,
and
is
endued
with
Kingly
Majesty
,
therefore
is
Christ
compared
unto
a
Lion
:
for
to
the
Lion
all
this
agrees
,
he
is
the
strongest
of
all
the
beasts
,
he
is
terrible
to
them
all
:
as
the
Prophet
saies
,
When
the
Lion
roareth
,
all
the
beasts
of
the
field
tremble
:
and
he
is
the
King
of
all
the
beasts
:
but
in
a
much
more
eminent
way
do
all
these
agree
to
Christ
.
Rivetus
in
his
Commentary
upon
Genesis
,
observes
many
things
of
the
Lion
.
The
Lion
(
saies
he
)
is
of
a
generous
spirit
,
he
uses
magnanimity
against
fierce
and
cruel
beasts
,
Exercit.
177.
withstanding
them
to
their
face
,
not
coming
behind
them
:
he
uses
to
spare
the
humble
and
prostrate
:
he
sleeps
not
much
,
and
sleeps
with
his
eyes
open
.
It
s
true
that
this
Authour
applies
those
things
to
Magistrates
,
but
they
are
eminently
true
of
Christ
:
Who
is
,
or
ever
was
couragious
,
if
not
Christ
?
yea
,
all
the
courage
of
others
in
acting
or
suffering
for
the
cause
of
God
,
from
whom
is
it
,
if
not
from
Christ
?
for
from
his
fulnesse
we
all
receive
,
and
grace
for
grace
.
And
the
Apostle
will
tell
us
,
that
we
are
more
then
conquerors
through
him
,
that
hath
loved
us
:
the
courage
then
of
the
Martyrs
must
needs
argue
the
courage
of
our
Saviour
,
as
the
effect
argues
the
cause
:
And
indeed
who
shall
not
acknowledge
Christs
courage
,
that
considers
his
dealing
with
his
enemies
?
for
we
shall
see
,
that
he
comes
not
as
a
coward
behind
them
,
but
meets
them
openly
,
and
withstands
them
to
their
face
.
If
he
will
grapple
with
the
Devil
,
he
meets
him
upon
his
own
ground
,
he
comes
into
the
wildernesse
to
be
tempted
of
the
Devil
.
If
he
will
deal
with
Saul
,
Theodor.
Hist.
Eccl.
l.
c.
4.25
.
If
he
will
deal
with
Julian
the
Apostate
,
he
takes
the
time
,
when
he
was
attended
with
a
great
Army
in
his
expedition
against
the
Persians
,
and
then
gives
him
so
fatal
a
stroke
,
that
he
is
forced
to
acknowledge
Christ
the
Conqueror
,
though
not
without
a
name
of
reproach
,
crying
out
Vicisti
Galilaee
,
thou
hast
overcome
,
O
Galilean
:
yea
,
and
the
Christians
at
Antioch
upon
the
report
of
his
death
,
could
cry
out
Vicit
Deus
&
Christus
ejus
,
God
and
his
Christ
hath
overcome
.
And
for
the
second
thing
noted
in
the
Lion
,
that
he
spares
the
humble
and
prostrate
:
this
gave
occasion
to
that
saying
of
the
Poet
,
cited
by
Simson
.
Corpora
magnanimo
satis
est
prostrasse
leoni
.
It
s
the
safest
course
to
lye
prostrate
before
a
Lion
This
is
most
true
of
Christ
;
If
any
continue
in
their
pride
to
oppose
Christ
,
they
shall
feel
by
sad
experience
,
whom
they
provoke
against
themselves
,
witness
the
fore-named
example
of
Julian
:
but
if
any
submit
and
humble
themselves
,
they
are
spared
,
and
received
to
favor
:
witness
Saint
Paul
,
who
(
while
he
was
Saul
)
was
a
bitter
Enemy
to
Christ
and
Christians
;
and
yet
afterwards
,
submitting
himself
,
and
crying
out
,
Lord
,
what
wilt
thou
have
me
to
do
?
he
is
spared
,
and
his
enmity
pardoned
,
and
he
receives
great
Grace
from
Christ
,
as
himself
confesses
,
saying
,
I
obtained
Mercy
,
and
the
Grace
of
our
Lord
was
exceeding
abundant
:
And
so
that
is
true
of
Christ
,
which
the
Apostle
says
;
God
resists
the
proud
:
the
word
is
emphatical
,
he
gives
Grace
to
the
humble
.
And
,
for
the
last
,
That
the
Lion
sleeps
little
:
Simson
in
his
Heiroglyphicks
affirms
it
;
The
Lion
(
says
he
)
takes
the
least
sleep
of
all
the
Beasts
;
Hierogl
.
de
leone
.
he
hath
great
Eyes
,
and
very
little
Eye-lids
,
with
which
he
can
hardly
cover
his
Eyes
:
and
this
he
doth
apply
to
Christ
.
So
(
says
he
)
the
Lion
of
the
Tribe
of
Judah
,
Id.
Ib.
Psal.
121.4
.
who
keeps
and
protects
Israel
,
neither
slumbers
nor
sleeps
,
but
always
watches
over
them
for
their
good
;
both
to
keep
off
or
remove
Evils
from
them
,
and
to
heap
Blessings
upon
them
,
as
their
wants
require
.
Hence
we
may
learn
divers
things
.
1.
See
the
comfortable
and
safe
condition
of
the
Church
,
and
the
Members
of
it
:
for
we
see
,
what
a
Defender
we
have
;
of
great
power
,
as
a
Lion
;
of
great
watchfulness
,
as
a
Lion
:
why
then
should
we
fear
any
Enemies
?
The
Devil
indeed
goes
about
,
as
a
roaring
Lion
,
seeking
whom
he
may
devour
:
And
the
Enemies
of
the
Church
,
acted
by
Satan
,
are
Lions
for
cruelty
;
I
was
delivered
(
says
Saint
Paul
)
out
of
the
mouth
of
the
Lion
.
And
so
says
David
of
his
Enemies
,
They
gaped
upon
me
with
their
mouths
,
as
a
ravening
and
a
roaring
Lion
.
But
be
of
good
chear
,
the
Lion
of
the
Tribe
of
Judah
is
your
Defender
against
all
these
:
and
what
are
they
in
comparison
of
him
?
They
are
strong
and
powerful
,
they
are
watchful
against
you
,
seeking
and
readily
laying
hold
upon
all
opportunities
to
do
you
a
mischief
;
but
Christ
is
infinite
in
power
and
in
care
for
you
:
and
therefore
what
can
they
do
against
you
?
Trust
in
Christ
therefore
,
and
ye
shall
then
be
able
to
say
with
David
,
I
will
not
fear
what
men
or
devils
can
do
against
me
.
2.
See
the
sad
and
unsafe
condition
of
all
Christs
Enemies
,
going
on
proudly
in
their
hostility
against
him
:
Such
are
all
they
,
that
go
on
impenitently
in
their
wicked
courses
.
If
ye
love
me
(
says
our
Saviour
)
keep
my
Commandments
:
then
to
go
on
in
the
wilful
violation
of
his
sacred
Laws
,
must
needs
render
men
Enemies
of
Christ
;
for
this
is
in
effect
to
say
,
We
will
not
have
this
man
to
reign
over
us
:
As
for
those
my
Enemies
,
that
would
not
have
me
to
reign
over
them
:
and
see
there
their
doom
,
Bring
them
hither
,
and
slay
them
before
me
.
Christs
Enemies
also
are
Enemies
of
godly
Christians
,
that
make
conscience
of
their
ways
:
He
that
loves
him
that
begets
,
must
love
them
also
that
are
begotten
:
He
then
that
hates
them
that
are
begotten
,
hates
him
that
begets
.
Let
all
these
then
see
how
unsafe
their
condition
is
:
how
can
they
expect
other
then
to
be
destroyed
?
and
how
shall
they
avoyd
it
?
for
he
is
the
Lion
of
the
Tribe
of
Judah
,
a
Lion
for
strength
;
as
a
Lion
surpasses
all
creatures
in
strength
,
so
doth
Christ
much
more
.
3.
Let
us
then
tremble
at
the
Word
of
Christ
,
at
his
Threatenings
of
Judgments
:
We
hear
what
the
Prophet
says
;
If
the
Lion
roars
,
all
the
Beasts
of
the
field
tremble
.
And
shall
Christ
roar
from
Heaven
in
his
Threatenings
,
and
we
not
tremble
?
Hear
we
what
God
says
;
To
the
man
will
I
look
,
namely
,
that
trembles
at
my
Word
.
As
we
then
desire
,
That
God
should
look
upon
us
with
a
favorable
Eye
,
let
us
not
slight
and
contemn
Christs
Threatenings
,
though
uttered
by
men
,
subject
to
the
same
passions
with
our selves
,
but
tremble
at
them
,
and
fear
to
go
on
in
those
sins
,
against
which
such
Threatenings
are
denounced
.
4.
Let
us
learn
,
having
offended
Christ
by
our
sins
,
not
to
stand
out
at
the
staves
end
,
nor
to
hold
up
buckler
against
him
,
but
come
in
,
and
humble
our selves
before
him
:
so
,
if
we
meet
a
Lion
in
the
way
,
we
will
hold
it
our
best
course
to
fall
flat
on
the
ground
,
and
to
lie
prostrate
on
the
ground
:
much
more
will
it
be
our
wisdom
so
to
carry
our selves
towards
Christ
.
CHAP.
XII
.
Christ
and
a
Physician
.
OUr
blessed
Saviour
,
for
conversing
with
Publicans
and
Sinners
,
was
excepted
against
by
the
Pharisees
:
Why
eats
your
Master
(
say
they
)
with
Publicans
and
Sinners
?
Our
Saviour
answers
this
Cavil
divers
ways
:
His
first
Answer
is
taken
from
a
similitude
,
The
whole
need
not
the
Physician
,
but
the
sick
.
His
Argument
stands
thus
;
No
place
is
fitter
for
the
Physician
,
but
where
men
are
that
need
his
help
,
as
being
sick
:
but
I
am
a
Physician
,
Sin
is
a
sickness
,
these
Publicans
labor
under
this
sickness
;
therefore
no
place
is
fitter
for
me
,
then
where
these
Publicans
and
Sinners
are
:
Therefore
to
cavil
at
me
,
for
conversing
with
Publicans
and
Sinners
,
is
equally
unreasonable
,
as
if
any
should
cavil
at
a
Physician
for
being
with
sick
persons
So
that
it
's
manifest
,
that
here
our
Saviour
speaks
of
himself
,
as
a
Physician
.
And
indeed
the
work
of
a
Physician
is
done
by
Christ
,
therefore
he
doth
not
unfitly
resemble
himself
to
the
Physician
.
The
Antecedent
is
manifest
;
for
what
work
is
more
proper
to
the
Physician
,
then
to
heal
diseases
,
and
to
cure
the
diseased
?
and
this
was
done
by
Christ
,
as
is
manifest
in
the
History
of
the
Evangelists
;
He
went
about
,
healing
every
sickness
and
every
disease
among
the
people
,
says
Saint
Matthew
.
And
so
it
's
prophesied
of
him
,
The
Sun
of
Righteousness
shall
arise
with
healing
under
his
wings
.
And
the
things
that
are
required
in
a
Physician
are
eminently
to
be
found
in
Christ
:
1.
Knowledg
of
the
Diseases
,
of
the
Causes
and
Cure
of
them
:
and
who
can
deny
but
that
this
was
transcendently
in
him
?
2.
Carefulness
:
and
this
was
in
Christ
in
an
eminent
proportion
.
3.
Pity
:
Christ
hath
a
fellow-feeling
of
our
infirmities
.
4.
Painfulness
:
This
was
in
Christ
,
as
may
appear
by
his
manifold
Travels
from
one
Town
to
another
for
this
end
.
But
there
is
great
difference
between
Christ
and
other
Physicians
:
in
all
which
we
shall
see
Christ
to
have
the
pre-eminency
;
so
that
it
will
easily
appear
,
that
we
may
say
(
without
prejudice
to
Galen
,
Hippocrates
,
or
any
other
Physician
of
the
greatest
note
that
ever
have
been
)
that
Christ
is
The
Physician
,
by
way
of
eminency
,
The
incomparable
Physician
;
in
comparison
of
whom
,
the
greatest
or
most
eminent
of
that
profession
may
(
without
disparagement
to
themselves
)
confess
,
that
they
are
not
worthy
to
carry
his
Books
after
him
;
or
,
in
the
words
of
that
holy
Baptist
,
they
are
not
worthy
to
unloose
the
latchet
of
his
shooes
.
1.
Other
Physicians
cure
onely
the
Diseases
of
the
Body
:
but
he
is
the
Physician
that
cures
the
Diseases
of
the
Body
,
and
also
of
the
Soul
,
to
which
latter
none
of
our
Physicians
do
attain
.
Excellently
Saint
Bernard
to
this
purpose
:
Mankinde
(
says
he
)
labors
under
a
threefold
Disease
,
our
Nativity
,
Life
,
Lib.
sentent
.
and
Death
:
our
Nativity
unclean
,
our
Life
perverse
,
our
Death
dangerous
:
Christ
comes
,
and
against
this
threefold
Disease
hath
brought
a
threefold
Remedy
:
for
he
was
born
,
he
lived
,
and
he
dyed
:
his
Birth
cleansed
ours
,
his
Death
destroyed
our
death
,
and
his
Life
hath
instructed
ours
,
and
sets
it
right
.
Then
is
Christ
a
compleat
Physician
of
our
Souls
.
And
to
this
,
as
no
Physician
,
so
no
man
,
nothing
can
lay
any
claim
.
See
the
Confession
of
Saint
Macarius
:
As
that
Woman
,
that
was
diseased
with
the
issue
of
blood
(
says
he
)
truly
believing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Sicut
mulier
,
quae
fluxum
sanguinis
patiebatur
,
vere
credens
,
postquam
tetigit
fimbriam
vestimenti
Domini
,
statim
sanitatem
est
adepta
,
&
exiccatus
est
fluxus
fontis
sanguinis
impuri
:
ita
omnis
anima
,
percussa
incurabili
vulnere
peccati
,
habensque
fontem
pravarum
cogitationum
,
si
accesserit
ad
Christum
,
&
vere
credens
,
deprecata
fuerit
,
sanitatem
consequitur
ab
incurabili
affectionum
fonte
;
&
,
deficiens
,
exiccatur
fons
ille
,
qui
cogitationes
immundas
producebat
,
per
virtutem
solius
Jesu
:
nec
est
in
alterius
cujuspiam
facultate
,
ut
hoc
vulnus
sanare
possit
.
Hom.
20.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
Sicut
illa
,
cum
omnia
sua
bona
in
Medicos
erogasset
,
a
nullo
tamen
eorum
sanata
est
,
aonec
accesserit
ad
Christum
,
&
,
vere
credens
,
tetigit
fimbriam
vestimenti
Domini
:
sic
&
animam
,
vitiosarum
cogitationum
vulnere
incurabili
sauciatam
,
ab
initio
nullus
justorum
Patrum
,
Prophetarum
aut
Patriarcharum
curare
potuit
.
Venit
quidem
Moses
,
sed
sanitatem
conferre
non
potuit
.
Sacerdotes
,
munera
,
decimationes
,
Sabbatismi
,
neomeniae
,
oblationes
,
sacrificia
&
holocausta
,
&
universa
reliqua
justitia
celebrabatur
in
lege
;
nec
tamen
potuit
anima
sanari
aut
mundari
,
donec
Salvator
venit
,
verus
Medicus
,
qui
curat
gratis
.
Ibid.
after
she
had
touched
the
Hem
of
the
Lords
garment
,
was
presently
healed
,
and
the
issue
of
blood
was
stopped
:
so
every
Soul
,
smitten
with
the
incurable
wound
of
sin
,
and
having
a
fountain
of
impure
thoughts
,
if
it
comes
to
Christ
,
and
,
truly
blieving
,
prays
to
him
,
obtains
cure
,
from
that
otherwise
incurable
fountain
of
lusts
;
and
that
fountain
is
dried
up
,
and
fails
,
which
sent
forth
those
impure
thoughts
,
by
the
power
of
Jesus
alone
;
nor
is
it
in
the
power
of
any
other
to
heal
this
wound
.
And
a
little
after
he
adds
:
As
the
foresaid
Woman
,
when
she
had
spent
all
her
Goods
upon
Physicians
,
was
not
yet
healed
by
any
of
them
,
till
she
came
to
Christ
,
and
,
truly
believing
,
touched
the
Hem
of
his
garment
:
so
neither
could
any
of
the
just
Fathers
,
Prophets
,
or
Patriarchs
,
from
the
begining
,
cure
the
Soul
wounded
with
the
incurable
wound
of
evil
thoughts
.
Moses
came
,
but
he
could
not
confer
soundness
.
Priests
,
Gifts
,
Tythes
,
Sabbaths
,
New-moons
,
Washings
,
Sacrifices
,
and
Burnt-offerings
,
and
all
the
rest
of
that
ceremonial
righteousness
was
celebrated
in
the
Law
;
and
yet
by
them
all
could
not
the
Soul
be
healed
or
cleansed
,
till
the
Saviour
came
,
who
is
the
true
Physician
,
and
heals
freely
.
And
the
same
Truth
is
attested
by
him
in
many
other
places
.
2.
With
respect
to
the
Body
,
other
Physicians
can
cure
some
Diseases
,
but
some
are
incurable
Diseases
,
so
called
,
because
it
passes
the
skill
of
any
Physician
to
cure
them
;
many
Diseases
there
be
,
that
put
the
most
able
Physician
to
a
plunge
,
some
ease
they
may
give
,
but
perfectly
cure
them
they
cannot
with
all
their
skill
;
as
we
see
in
manifold
experience
:
but
there
is
no
disease
or
malady
above
the
reach
of
this
Grand
Physician
,
which
he
was
not
able
to
cure
;
Palsies
,
Leprosies
,
Lunacies
,
Blindness
,
Deafness
,
Dumbness
,
&c.
He
healed
them
all
:
He
gave
them
occasions
to
say
,
He
hath
done
all
things
well
;
he
makes
both
the
deaf
to
hear
,
and
the
dumb
to
speak
:
of
giving
sight
to
one
born
blinde
,
the
man
so
restored
to
sight
could
say
,
Since
the
World
began
was
it
not
heard
that
any
man
opened
the
Eyes
of
one
that
was
born
blinde
:
he
could
have
caused
that
Lazarus
should
not
have
dyed
.
Diseases
of
long
continuance
have
been
cured
by
him
;
Lord
,
by
this
time
he
stinketh
;
yet
he
was
raised
and
restored
to
life
.
Nor
is
it
any
wonder
that
he
had
such
power
against
Death
;
for
he
had
power
over
him
that
hath
the
power
of
Death
,
even
the
Devil
;
casting
him
out
of
them
,
of
whom
he
had
taken
possession
;
whether
one
Devil
,
as
out
of
the
Daughter
of
the
Woman
of
Canaan
;
Mary
Magdalen
;
or
a
Legion
of
Devils
,
3.
Physicians
,
healing
Diseases
,
do
it
by
the
help
of
Herbs
,
and
Drugs
,
and
Physick
,
prepared
by
themselves
,
or
by
Apothecaries
,
at
their
appointment
:
and
without
such
means
they
can
do
nothing
,
being
but
Instruments
of
Gods
ordinary
Providence
:
But
in
the
Cures
wrought
by
our
Saviour
there
was
no
use
of
any
such
means
,
but
either
he
spake
the
word
,
and
the
business
was
effected
;
He
said
to
the
Leper
,
I
will
be
thou
clean
,
and
presently
he
was
cleansed
:
Young
man
,
I
say
unto
thee
,
Arise
;
and
instantly
he
was
restored
to
life
:
and
so
in
raising
of
Lazarus
,
Christ
saies
,
Lazarus
,
arise
:
and
presently
he
arose
:
or
by
his
bare
touch
of
them
,
and
word
together
.
So
to
the
man
that
was
deaf
and
dumb
,
he
put
his
finger
into
his
eares
,
and
he
spit
,
and
touched
his
tongue
,
and
streightway
his
eares
were
opened
,
and
the
string
of
his
tongue
was
loosed
,
and
he
spake
plain
;
or
by
the
touch
of
the
hemme
of
his
garment
,
As
many
,
as
touched
the
hemme
of
his
garment
were
made
whole
.
Who
can
so
cure
?
4.
Physicians
working
cures
,
perfect
them
by
degrees
:
a
disease
may
be
cured
,
but
weaknesse
remains
a
long
time
after
:
a
bone
broken
or
dis-joynted
is
set
,
but
it
s
not
presently
strong
:
a
wound
may
be
healed
,
and
yet
a
scar
remains
.
But
Christs
cures
were
perfected
presently
.
5.
Other
Physicians
are
chargeable
and
costly
,
they
will
not
ordinarily
do
any
thing
without
their
fee
,
not
speak
a
word
,
not
write
a
line
,
not
stirre
a
foot
out
of
doores
,
though
the
necessity
of
the
Patient
be
never
so
great
:
It
s
noted
of
the
woman
,
that
bad
the
issue
of
blood
twelve
yeares
,
Curat
gratis
,
he
beales
freely
,
not
expecting
any
fee
,
not
taking
any
reward
,
as
its
plain
in
the
history
of
the
Evangelists
.
Hence
we
may
learn
divers
things
.
1.
See
what
a
great
benefit
Christ
is
,
how
he
serves
for
all
uses
.
If
we
be
hungry
,
he
is
bread
to
nourish
us
:
and
so
in
the
rest
:
And
,
for
the
particular
in
hand
.
If
we
be
sick
or
wounded
,
in
soul
or
body
;
he
is
a
Physician
to
heal
and
cure
all
our
maladies
:
how
great
is
the
love
of
God
to
us
,
in
that
he
gives
Christ
to
us
thus
useful
to
all
purposes
?
2.
Let
us
honour
Christ
,
and
have
him
in
high
esteem
,
admire
him
;
respect
and
honour
is
due
to
the
Physician
of
the
body
.
Honour
a
Physitian
with
the
honour
,
that
is
due
to
him
,
saies
the
Son
of
Sirack
.
Much
more
let
us
honour
Christ
and
have
him
in
high
esteem
;
he
is
an
incomparable
Physician
,
none
is
like
unto
him
.
It
s
the
exhortation
of
Saint
Chrisostome
.
As
we
then
admire
the
Physician
,
when
we
see
him
to
restore
to
former
health
men
that
laboured
under
incurable
diseases
,
Tom.
5.
ser.
in
coernit
.
appellat
.
and
freeing
them
from
their
infirmity
and
weaknesse
:
so
admire
and
stand
astonished
at
Christ
,
because
he
is
able
to
free
men
from
their
sins
,
who
laboured
under
incurable
diseases
,
and
to
make
them
fit
for
the
Kingdome
of
Heaven
,
that
had
risen
to
the
highest
pitch
of
wickednesse
.
And
how
can
we
deny
Christ
to
be
worthy
of
all
honour
and
esteem
,
whom
we
see
to
be
a
Physician
of
such
eminent
note
?
let
us
not
therefore
fail
to
give
him
the
honour
that
is
so
transcendently
due
unto
him
.
3.
Let
us
,
labouring
under
any
malady
or
disease
,
in
soul
or
body
,
fly
to
Christ
by
prayer
,
to
be
healed
and
cured
of
it
:
so
in
case
of
any
disease
in
the
body
,
hearing
of
any
Physician
of
more
eminent
note
,
then
the
rest
(
so
well
we
love
our
bodies
,
that
)
we
spare
no
pains
,
no
cost
,
to
procure
his
counsel
,
we
use
all
means
to
have
him
come
to
us
,
or
,
if
by
any
means
we
can
,
we
go
over
to
him
,
that
he
may
take
us
as
his
Patients
,
especially
if
we
be
enformed
,
that
there
is
no
other
Physician
comparable
to
him
for
insight
into
the
Nature
,
Causes
,
and
Cure
of
the
Diseases
under
which
we
labour
:
As
for
the
diseases
of
the
soul
,
its
Christ
onely
that
can
heal
them
,
and
our
soules
of
all
other
things
should
be
dear
to
us
;
why
therefore
should
we
need
to
use
many
words
to
perswade
men
to
fly
to
Christ
by
prayer
for
the
cure
of
them
?
So
Macarius
,
laies
down
the
ground
,
and
then
inferres
upon
it
this
conclusion
.
We
have
received
such
a
deadly
wound
,
hom.
30.
that
onely
the
Lord
could
cure
it
,
and
for
this
cause
he
came
himself
,
because
none
of
the
Ancients
,
nor
the
Law
it self
,
nor
the
Prophets
could
cure
it
.
Let
us
therefore
receive
God
himself
,
and
the
Lord
,
as
the
true
Physician
,
who
onely
coming
can
heal
our
souls
;
and
who
for
our
sakes
suffered
so
much
.
And
as
for
bodily
diseases
,
Physicians
are
indeed
the
instruments
of
his
providence
for
the
curing
of
them
,
but
yet
,
without
his
good
hand
upon
them
,
they
can
do
nothing
,
and
therefore
let
us
not
rest
in
the
care
and
skill
of
the
Physician
:
but
pray
unto
Christ
,
the
great
Physician
,
that
he
would
direct
them
,
and
give
successe
to
their
endeavours
.
CHAP.
XIII
.
Christ
and
a
Shepherd
.
OUr
Saviour
speaks
of
himself
,
as
such
,
and
of
the
godly
,
as
his
sheep
.
I
am
the
good
Shepherd
,
the
good
Shepherd
gives
his
life
for
his
Sheep
.
And
again
,
I
am
the
good
Shepherd
,
and
know
my
Sheep
.
And
so
the
Prophet
Isaiah
speaks
of
him
.
He
shall
feed
his
flock
like
a
Shepherd
.
And
so
the
Prophet
Ezekiel
brings
him
in
,
saying
,
I
will
search
my
Sheep
,
and
seek
them
out
,
as
a
Shepherd
seeks
out
his
Sheep
.
So
doth
St.
Paul
speak
of
him
,
The
God
of
peace
,
that
brought
again
from
the
dead
the
Lord
Jesus
the
great
Shepherd
of
the
Sheep
.
And
so
Saint
Peter
speaks
of
him
:
now
ye
are
returned
to
the
Shepherd
and
Bishop
of
your
souls
.
And
again
,
When
the
cheif
Shepherd
shall
appear
,
&c.
And
the
resemblance
holds
excellently
between
Christ
and
a
Shepherd
.
1.
The
Shepherd
knowes
his
own
sheep
from
the
sheep
of
other
men
:
and
to
this
purpose
is
the
marking
of
sheep
:
so
is
it
with
Christ
:
so
saies
the
Apostle
,
The
Lord
knows
who
are
his
.
And
so
saies
our
Saviour
.
I
am
the
good
Shepherd
,
and
I
know
my
sheep
:
The
good
and
bad
are
in
this
world
mixt
together
,
yet
he
knowes
,
who
are
the
sheep
belonging
to
him
;
yea
,
wheresoever
they
are
,
he
doth
know
them
,
and
their
estates
:
he
knew
Jeremiah
in
the
dungeon
,
the
three
children
in
the
fiery
Furnace
,
Daniel
in
the
Lions
den
,
Paul
and
Silas
in
the
inner
prison
,
he
knew
the
Israelites
in
Aegypt
,
the
Jewes
in
Babylon
.
2.
The
Shepherd
is
careful
in
feeding
and
pasturing
his
sheep
;
he
leads
them
not
out
to
rotten
grounds
,
that
may
bane
them
,
but
into
good
and
wholesome
pastures
,
on
which
they
may
thrive
.
Such
care
hath
Christ
for
his
people
,
his
sheep
:
he
feeds
their
bodies
with
material
food
,
These
all
wait
upon
thee
,
and
thou
givest
them
their
meat
in
due
season
.
Much
more
will
Christ
provide
food
for
his
people
:
see
the
promise
.
The
eye
of
the
Lord
is
upon
them
that
fear
him
,
to
keep
them
alive
in
famine
.
So
he
feeds
their
soules
with
spiritual
food
,
Word
and
Sacraments
,
and
his
flesh
and
blood
in
both
.
3.
The
Shepherd
(
knowing
the
straying
nature
of
his
sheep
)
is
the
more
careful
and
watchful
over
them
to
keep
them
together
.
Hear
what
Jacob
said
of
himself
,
Thus
I
was
in
the
day
,
the
drought
consumed
me
,
and
the
frost
by
night
,
and
my
sleep
departed
from
my
eyes
.
And
so
it
is
said
of
those
Shepherds
,
they
watched
their
flocks
by
night
.
Such
is
the
care
that
Christ
hath
for
his
sheep
,
his
people
,
to
keep
them
from
going
astray
:
hence
it
is
,
that
he
gives
such
frequent
warnings
against
those
sins
and
errors
,
by
which
they
are
in
danger
to
miscarry
:
such
as
that
of
the
wise
man
,
My
Son
,
if
sinners
entise
thee
,
consent
thou
not
;
and
that
of
our
Saviour
,
Beware
of
false
teachers
,
which
come
to
you
in
sheeps-cloathing
,
but
inwardly
they
are
ravening
Wolves
.
what
they
,
the
Scribes
and
Pharisees
,
sitting
in
Moses
seat
,
bid
you
observe
,
that
observe
and
do
,
but
do
ye
not
after
their
works
,
for
they
say
and
do
not
.
Take
heed
,
that
no
man
deceive
you
.
And
that
of
Saint
Paul
.
Mark
them
that
cause
divisions
among
you
and
avoid
them
.
And
that
,
Beware
least
any
man
spoil
you
through
Philosophy
,
and
vain
deceit
,
&c.
And
that
,
Try
all
things
,
and
hold
fast
that
which
is
good
.
And
that
of
Saint
John
.
Believe
not
every
spirit
,
but
try
the
spirits
,
whether
they
be
of
God
or
not
.
All
these
warnings
shew
Christs
care
over
his
sheep
,
to
keep
them
from
going
astray
.
4.
The
shepherd
is
careful
to
defend
his
sheep
against
the
incursions
of
Wolves
and
other
enemies
:
hear
what
David
saies
of
himself
to
Saul
.
Thy
servant
kept
his
fathers
sheep
,
and
there
came
a
Lion
and
a
Bear
,
and
took
a
Lamb
out
of
the
flock
,
And
I
went
out
after
him
and
smote
him
,
and
delivered
it
out
of
his
mouth
.
That
of
Saint
Austin
(
which
he
indeed
turns
to
another
purpose
)
is
apt
to
this
purpose
.
The
Wolf
comes
to
the
sheepfold
,
he
seekes
to
seize
on
some
sheep
,
To.
10.
de
Verb.
Apost.
ser.
19.
to
kill
,
to
devour
it
,
but
the
shepherds
are
watching
,
and
the
dogs
are
barking
,
and
now
the
Wolf
can
do
nothing
,
he
takes
not
away
,
he
kills
not
.
Such
care
hath
Christ
for
his
sheep
,
for
his
people
:
he
watches
over
them
to
defend
them
against
all
enemies
,
bodily
and
Ghostly
.
He
that
keepeth
thee
,
will
not
slumber
,
Behold
,
he
that
keeps
Israel
,
will
neither
slumber
nor
sleep
.
5.
The
shepherd
,
if
any
of
his
sheep
be
weak
and
tender
,
how
tenderly
doth
he
care
for
them
,
and
so
for
the
young
Lambs
,
so
Christ
for
his
people
:
He
shall
gather
the
Lambs
with
his
arm
,
saies
the
Prophet
,
and
carry
them
in
his
bosome
,
and
gently
lead
those
that
are
with
young
.
The
poor
younglings
he
will
tenderly
relieve
and
support
them
.
So
was
it
Prophesied
of
him
.
The
bruised
reed
he
will
not
break
,
nor
quench
the
smoaking
flax
.
It
s
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
diminutive
speech
,
much
more
is
intended
,
then
is
exprest
.
He
will
not
break
,
he
will
not
quench
,
that
is
,
he
will
encourage
weak
beginnings
,
he
will
foster
and
nourish
them
,
and
carry
them
on
to
higher
degrees
,
till
the
bruised
reed
growes
strong
,
6.
The
Shepherd
,
if
any
of
his
sheep
go
astray
,
takes
course
to
bring
them
home
again
,
he
uses
his
whistle
,
he
sends
out
his
dog
.
Such
care
hath
Christ
for
his
straying
sheep
:
He
calls
to
them
in
the
ministry
of
his
word
,
as
to
the
Israelites
.
Thou
hast
played
the
harlot
with
many
lovers
,
yet
return
to
me
:
and
,
Return
,
ye
back-sliding
children
,
and
I
will
heal
all
your
back-slidings
.
And
he
makes
use
of
afflictions
,
as
his
dogs
,
with
which
he
hunts
his
straying
sheep
to
the
flock
.
Thus
when
Israel
said
,
I
will
go
after
my
lovers
,
to
hedge
up
her
way
with
thornes
,
&c.
till
she
should
say
,
I
will
return
to
my
first
husband
.
And
so
he
saies
,
I
will
go
and
return
to
my
place
,
until
they
acknowledge
their
offences
,
and
seek
my
face
,
in
their
afflictions
they
will
seek
me
early
.
And
so
it
followed
,
Come
,
said
they
,
let
us
return
to
the
Lord
,
for
he
hath
torn
,
and
he
will
heal
us
:
he
hath
smitten
and
he
will
binde
us
up
.
And
so
David
speaks
in
his
own
experience
.
Before
I
was
afflicted
I
went
astray
,
but
now
I
have
kept
thy
word
.
7.
If
any
one
sheep
be
missing
and
lost
,
how
doth
the
Shepherd
,
when
he
was
yet
afarre
off
,
his
Father
saw
him
,
and
had
compassion
on
him
,
and
fell
on
his
neck
and
kissed
him
:
he
said
also
to
his
servant
bring
the
best
Robe
and
put
it
on
him
,
and
a
Ring
on
his
hand
and
shoes
on
his
feet
:
and
bring
hither
the
fatted
Calf
,
and
kill
it
:
what
joy
was
there
at
his
entertainment
?
for
there
was
musick
and
dancing
.
And
the
Elder
Brother
,
at
his
coming
from
the
field
was
offended
at
this
:
we
see
how
the
Father
justified
this
his
rejoycing
.
It
was
meet
,
saies
he
,
that
we
should
make
merry
and
be
glad
,
for
this
thy
brother
was
dead
,
and
is
alive
again
:
he
was
lost
and
is
found
.
Most
apt
therefore
is
this
resemblance
of
Christ
to
a
Shepherd
.
Hence
we
may
learn
divers
things
.
I.
See
here
the
safe
and
secure
estate
of
all
godly
Christians
,
having
Christ
to
be
their
Shepherd
,
who
is
so
tender
,
and
watchful
over
them
,
for
now
they
cannot
possibly
miscarry
,
as
Saint
Hierome
speakes
excellently
.
To.
1.
lib.
de
Solomone
.
The
Church
,
saies
he
,
is
oftentimes
vexed
and
disquieted
,
but
it
can
never
suffer
shipwrack
.
II.
See
here
the
folly
and
wickedness
of
all
the
Enemies
of
godly
Christians
.
In
vain
,
yea
,
wicked
are
all
their
endeavors
against
them
:
ye
seek
to
hurt
them
,
whose
protection
God
hath
undertaken
,
as
the
Shepherd
of
the
Sheep
:
and
how
can
this
be
but
vain
?
how
can
it
be
but
sinful
?
It
's
good
admonition
that
Saint
Chrysostom
gives
in
this
kinde
:
To.
4.
Serm.
antequam
iret
in
exilium
.
O
man
(
says
he
)
do
thou
break
off
this
War
,
lest
thou
weaken
thy self
;
wage
not
War
against
Heaven
.
If
thou
dost
oppose
a
man
,
either
thou
shalt
overcome
,
or
thou
thy self
shalt
be
overcome
:
But
,
if
thou
dost
oppose
the
Church
,
know
thou
,
that
thou
shalt
not
,
by
all
thy
skill
,
obtain
the
Victory
over
it
:
for
God
is
infinitely
stronger
then
all
.
Remember
that
speech
of
Christ
,
It
's
hard
for
thee
to
kick
against
the
pricks
.
By
kicking
against
the
pricks
,
thou
dost
not
blunt
the
pricks
,
Take
warning
therefore
to
desist
from
such
hostility
:
who
would
labor
in
vain
?
but
this
is
also
for
hurt
:
Evil
counsel
entered
into
,
is
worst
to
the
Counseller
.
They
that
hate
the
righteous
,
shall
be
desolate
,
says
the
Psalmist
.
The
wicked
hath
drawn
out
his
sword
,
to
slay
such
as
are
of
upright
Conversation
;
but
their
sword
shall
enter
into
their
own
hearts
.
III.
Let
the
godly
see
what
Comfort
belongs
to
them
in
this
respect
.
1.
Against
the
fear
of
want
:
why
should
we
fear
it
,
having
such
a
Shepherd
?
He
is
able
to
provide
for
us
,
He
is
made
the
Heir
of
all
things
:
and
,
if
the
good
Shepherd
hath
a
care
for
the
pasturing
of
his
sheep
,
Christ
cannot
be
wanting
herein
to
his
sheep
:
There
is
therefore
nothing
to
hinder
,
but
that
we
may
comfortably
conclude
with
David
,
The
Lord
is
my
Shepherd
,
I
shall
not
want
.
2.
Against
the
fear
of
Enemies
bodily
or
ghostly
:
Fear
them
not
;
see
what
a
Shepherd
ye
have
,
the
Lord
Jesus
Christ
:
your
Enemies
are
strong
,
yet
their
power
is
but
finite
,
but
Christ
is
infinite
in
strength
:
what
can
they
do
against
you
,
whose
protection
he
hath
undertaken
?
Well
may
you
comfort
your selves
against
all
visible
Enemies
,
as
King
Hezekiah
comforted
his
Subjects
;
There
are
more
with
us
,
then
with
them
:
with
them
is
an
arm
of
flesh
,
but
with
us
is
the
Lord
our
God
to
help
us
.
As
for
your
ghostly
Enemies
,
they
are
spirits
,
whereas
ye
are
but
flesh
and
blood
,
and
therefore
they
are
much
more
then
your
match
:
but
be
of
good
chear
,
He
that
is
your
Shepherd
,
is
God
as
well
as
Man
,
even
the
creating
Spirit
,
whereas
they
are
but
created
spirits
:
and
what
shall
the
Creature
be
able
to
do
against
the
Creator
?
and
we
have
assurance
given
us
by
the
Apostle
,
the
God
of
Peace
,
shall
trample
Satan
under
our
feet
.
Our
Enemies
of
all
kindes
are
watchful
against
us
,
seeking
all
opportunities
to
do
us
a
mischief
:
but
Christ
,
our
great
Shepherd
,
He
neither
slumbereth
,
nor
sleepeth
:
Our
Enemies
are
great
Politicians
,
but
is
not
our
Shepherd
great
in
Counsel
,
and
his
Wisdom
incomprehensible
?
be
not
then
afraid
of
any
Enemies
,
having
such
a
Shepherd
.
How
justly
may
we
conceive
that
we
hear
our
Saviour
speaking
to
us
in
those
words
;
I
,
even
I
,
am
he
that
comforts
you
:
who
art
thou
,
that
thou
should
be
afraid
of
a
man
,
&c.
and
of
a
Son
of
man
,
&c.
yea
,
of
any
creature
,
and
forgettest
the
Lord
thy
Maker
,
and
thy
Shepherd
?
3.
Against
your
weaknesses
and
infirmities
:
Ye
are
subject
to
go
astray
;
but
ye
have
a
careful
Shepherd
,
who
will
not
fail
to
seek
you
,
not
giving
over
till
he
findes
you
,
and
hath
brought
you
home
to
the
Fold
:
Ye
are
weak
and
infirm
,
but
think
not
that
this
your
Shepherd
will
,
in
this
respect
,
remit
his
care
for
you
;
nay
,
he
will
the
more
tender
you
,
and
strengthen
that
which
is
weak
in
you
.
IV.
Let
all
those
,
to
whom
in
Scripture
the
name
of
Shepherd
is
given
,
learn
to
exercise
care
and
providence
towards
and
over
them
,
who
(
as
sheep
)
are
committed
to
their
trust
.
1.
Magistrates
in
the
Commonwealth
:
These
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
Homer
calls
them
,
Shepherds
of
the
people
:
He
brought
him
to
feed
Jacob
his
people
,
and
Israel
his
inheritance
.
And
so
it
's
added
,
So
he
fed
them
,
that
is
,
so
he
ruled
them
.
So
that
Magistrates
set
over
people
,
are
as
Shepherds
set
over
a
flock
of
sheep
.
Let
them
therefore
be
exhorted
to
take
care
for
the
people
put
under
their
charge
,
as
the
Shepherds
for
their
sheep
;
and
that
both
their
Souls
and
Bodies
.
Mollerus
doth
well
set
it
forth
,
both
in
respect
of
their
Souls
,
and
in
respect
of
their
Bodies
.
Let
Kings
and
Princes
feed
their
Subjects
first
with
Heavenly
Doctrine
;
In
Psalm
.
78.71
,
72.
that
is
,
let
them
take
care
that
the
Church
may
be
taught
aright
;
let
them
forbid
Idolatry
,
superstitious
Worships
;
let
them
root
out
Errors
in
the
Church
,
and
bridle
Blasphemers
;
let
them
bestow
their
riches
for
the
conservation
of
the
Ministry
,
and
of
necessary
studies
.
Further
,
let
them
take
care
for
the
Bodies
of
their
Subjects
,
let
them
provide
for
their
food
,
let
them
endeavor
,
that
they
may
in
peace
follow
their
Callings
,
and
so
provide
for
themselves
:
Let
them
not
flea
their
sheep
;
that
is
,
let
them
not
exhaust
the
Estates
of
their
Subjects
by
unjust
exactions
;
let
them
not
unnecessarily
wage
Wars
,
by
which
the
Commonwealth
may
be
disturbed
,
and
the
Bodies
and
Estates
of
their
Subjects
may
be
hazarded
;
but
let
them
rather
venture
their
own
Lives
for
the
Safety
of
their
Subjects
:
Let
them
drive
Wolves
,
that
is
,
Tyrants
,
Thieves
,
Robbers
,
and
unjust
Exactors
,
from
the
Flock
:
finally
,
let
them
do
all
things
that
may
conduce
to
the
Safety
of
their
Subjects
.
2.
The
Ministers
and
Preachers
of
the
Word
are
also
called
Shepherds
in
the
Old
Testament
:
Wo
to
the
Pastors
,
Thus
says
the
Lord
against
the
Pastors
that
feed
this
people
.
I
will
set
up
Shepherds
that
shall
feed
them
.
And
again
,
Son
of
man
,
prophesie
against
the
Shepherds
of
Israel
,
and
say
,
Thus
says
the
Lord
to
the
Shepherds
,
Wo
to
the
Shepherds
of
Israel
,
&c.
In
all
which
places
it
is
manifest
,
That
the
persons
so
stiled
were
the
Prophets
of
Israel
.
And
so
in
the
New
Testament
,
Pastors
and
Teachers
;
where
it
is
manifest
,
That
Teachers
are
called
Pastors
or
Shepherds
,
the
first
word
being
Metaphorical
,
the
second
word
the
plain
English
.
And
,
since
these
are
called
Shepherds
,
let
them
imitate
the
care
of
this
great
Shepherd
.
1.
Labor
to
know
your
Flock
,
and
the
state
of
it
:
Be
thou
diligent
(
says
the
Wise
man
)
to
know
the
state
of
thy
flock
:
Upon
which
place
Cartwright
observes
,
That
we
are
not
too
much
to
trust
Servants
,
In
loc
nor
to
commit
all
to
their
trust
;
for
the
Masters
eye
makes
the
Horse
fat
.
But
then
,
arguing
from
the
less
to
the
greater
,
he
infers
,
If
so
great
care
is
to
be
had
of
brute
creatures
,
that
,
But
yet
,
to
the
end
,
that
Preachers
of
the
Word
may
know
the
estate
of
their
flock
,
the
sheep
of
Christ
,
that
is
,
Christians
,
must
contribute
their
care
,
namely
,
to
submit
to
their
publique
Ministry
,
and
to
admit
private
conversation
with
them
:
for
how
else
shall
your
Pastors
know
you
?
2.
Be
careful
to
feed
the
sheep
of
Christ
,
committed
to
your
care
,
with
sound
Doctrine
,
and
wholesom
Example
:
Feed
the
flock
of
Christ
(
says
Saint
Peter
)
which
is
among
you
.
Should
not
the
Shepherds
feed
the
flocks
?
says
the
Prophet
.
And
,
lest
in
stead
of
feeding
,
ye
poyson
them
,
follow
the
advice
that
Saint
Paul
gives
to
Timothy
,
Take
heed
to
thy self
,
and
to
thy
Doctrine
.
3.
Watch
over
them
,
to
keep
them
from
going
astray
:
observe
where
they
lie
most
open
to
danger
of
going
astray
,
and
give
your selves
especially
to
take
care
for
them
,
to
fence
them
against
it
;
admonish
them
especially
of
those
sins
and
errors
,
to
which
ye
may
observe
them
to
be
especially
inclinable
.
4.
Be
tender
over
the
weak
and
young
ones
:
See
we
how
careful
Saint
John
was
,
as
of
them
whom
he
calls
Fathers
and
young
men
,
little
Children
,
writing
,
as
to
the
one
of
them
,
so
to
the
other
:
Hear
we
our
Saviour
giving
charge
to
Saint
Peter
,
and
so
to
all
the
Apostles
,
and
in
them
to
all
Pastors
in
the
several
Times
of
the
Church
,
as
to
feed
the
Sheep
,
to
feed
the
Lambs
.
Cast
not
off
weak
Christians
,
because
they
are
weak
,
but
tender
them
the
more
.
They
are
of
themselves
most
prone
to
miscarry
,
therefore
be
the
more
tenderly
careful
of
them
,
lest
they
should
miscarry
.
Satan
and
his
under-agents
are
ready
to
take
advantage
of
their
weakness
,
the
more
eagerly
to
assail
them
,
as
having
the
more
hope
to
prevail
against
them
;
therefore
be
the
more
tenderly
solicitous
for
them
,
to
keep
them
from
becoming
a
prey
to
these
Enemies
.
5.
If
any
of
them
be
gone
astray
,
seek
to
reduce
and
reclaim
them
:
If
Satan
by
his
under-agents
have
made
a
prey
of
any
of
them
,
leave
them
not
in
their
hands
,
but
by
all
means
seek
to
get
them
out
of
their
clutches
;
6.
Having
been
so
far
blessed
of
God
in
our
endeavors
in
this
kinde
,
as
that
we
have
been
made
happy
Instruments
for
the
bringing
back
of
any
stray
sheep
,
let
us
rejoyce
in
the
return
of
any
of
them
,
and
bless
the
Name
of
our
good
God
,
by
whose
good
hand
upon
us
we
have
had
such
success
.
V.
Let
us
all
answer
Christs
care
for
us
,
let
it
not
be
in
vain
to
us
:
He
feeds
us
,
especially
our
Souls
,
by
his
Word
and
Sacraments
,
let
us
make
use
of
it
;
use
these
Ordinances
in
the
season
of
them
:
He
seeks
to
keep
us
from
going
astray
,
let
us
take
the
benefit
of
his
admonitions
,
to
take
heed
of
those
fins
,
of
the
danger
of
which
he
puts
us
in
minde
:
Being
gone
astray
,
he
seeks
to
reclaim
us
,
by
his
Word
,
and
the
invitations
to
Repentance
,
which
we
finde
therein
,
let
us
by
such
invitations
be
prevailed
withall
;
and
by
afflictions
and
chastisements
,
which
he
inflicts
upon
us
:
Let
us
now
harken
to
that
of
the
Prophet
;
Hear
the
Rod
,
and
who
hath
appointed
it
:
and
let
us
now
return
;
Think
what
small
good
hath
accrued
to
you
by
any
sin
:
so
shall
there
be
joy
in
Heaven
for
you
,
and
admirable
good
will
accrue
unto
you
by
it
;
therefore
accept
of
that
counsel
,
which
Saint
Peter
gave
to
the
Jews
,
Repent
,
and
be
converted
,
that
your
sins
may
be
blotted
out
.
CHAP.
XIV
.
Christ
and
a
Stone
.
CHrist
is
thus
frequently
resembled
in
Scripture
.
Hear
the
Kingly
Prophet
thus
speaking
of
him
:
The
Stone
which
the
Builders
refused
,
is
become
the
head
stone
of
the
corner
.
And
we
hear
this
by
Saint
Peter
applied
unto
Christ
:
This
is
the
Stone
,
which
was
set
at
nought
by
you
Builders
,
and
is
become
the
head
of
the
corner
.
Hear
that
Evangelical
Prophet
thus
speaking
of
Christ
:
Thus
says
the
Lord
,
Behold
I
lay
in
Sion
for
a
foundation
,
a
Stone
,
a
tried
Stone
,
a
precious
corner
Stone
,
a
sure
foundation
,
&c.
And
hear
Saint
Peter
applying
this
to
Christ
:
Wherefore
(
says
he
)
it
's
contained
in
the
Scripture
,
Behold
,
I
lay
in
Sion
a
chief
Corner-stone
,
elect
,
precious
.
He
shall
be
for
a
stone
of
stumbling
,
and
a
rock
of
offence
,
to
both
the
Houses
of
Israel
.
And
this
also
is
applied
by
Saint
Peter
unto
Christ
:
And
a
stone
of
stumbling
,
and
a
rock
of
offence
,
even
to
them
that
stumble
at
the
Word
.
And
so
by
Saint
Paul
;
who
,
having
said
of
the
Jews
,
That
they
stumbled
at
that
stumbling
stone
,
As
it
is
written
,
Behold
I
lay
in
Sion
a
stumbling
stone
,
and
a
rock
of
offence
.
And
we
hear
our
Saviour
applying
to
himself
that
Prophesie
of
David
,
Did
ye
never
read
in
the
Scripture
,
The
Stone
,
which
the
Builders
rejected
,
is
become
the
Head
of
the
Corner
?
And
whosoever
shall
fall
on
this
Stone
,
shall
be
broken
;
but
on
whomsoever
it
shall
fall
,
it
will
grinde
him
to
powder
.
Yet
Christ
is
not
called
a
Stone
,
as
being
like
a
stone
in
all
things
,
as
neither
is
he
in
all
things
like
to
a
Lion
,
or
like
a
Lamb
;
but
in
some
things
he
is
like
to
them
all
:
He
is
not
like
to
a
Lion
for
cruelty
,
but
for
courage
;
nor
like
a
Lamb
for
weakness
,
but
for
meekness
.
And
so
,
for
the
Particular
in
hand
,
he
is
called
a
Stone
,
yet
he
is
not
like
a
stone
for
all
things
.
1.
He
is
not
liveless
,
as
stones
are
:
He
can
say
of
himself
,
I
am
the
Life
,
and
I
am
the
Resurrection
and
the
Life
.
And
,
As
the
Father
hath
Life
in
himself
,
so
he
hath
given
to
the
Son
to
have
Life
in
himself
.
And
,
I
am
he
,
that
am
alive
,
and
was
dead
;
and
behold
I
am
alive
for
evermore
.
And
Saint
Peter
calls
him
a
living
Stone
:
yea
,
He
is
the
Fountain
of
Life
to
all
the
Members
of
his
Mystical
Body
,
both
of
spiritual
Life
in
this
World
,
and
of
everlasting
Life
in
Heaven
:
by
him
also
we
are
made
lively
Stones
.
2.
He
is
not
senselesse
,
as
stones
are
:
strike
a
stone
,
and
it
feeles
not
,
it
complaines
not
,
much
lesse
is
it
sensible
of
,
or
complains
for
the
greatest
strokes
,
that
are
or
can
be
given
to
any
other
stones
.
It
s
not
so
,
but
far
otherwise
with
our
blessed
Saviour
:
he
was
sensible
of
all
the
wrongs
and
indignities
,
that
were
offered
to
him
in
his
Life
,
and
in
his
Death
,
he
could
say
,
My
soul
is
exceeding
sorrowful
even
unto
death
:
he
could
say
,
If
I
have
spoken
well
,
why
dost
thou
smite
me
?
yea
,
even
now
in
his
glorified
condition
,
he
is
sensible
of
all
the
wrongs
,
that
are
offered
to
his
Church
and
the
members
of
it
:
he
cries
out
to
Saul
,
persecuting
the
Saints
,
Saul
,
Saul
,
why
doest
thou
persecute
me
?
But
yet
he
is
called
a
stone
because
he
is
like
a
stone
.
1.
In
general
:
for
strength
.
Have
I
the
strength
of
stones
?
much
more
is
this
eminent
in
our
blessed
Saviour
,
he
is
called
by
the
Prophet
,
The
Mighty
God
,
and
the
Lord
God
Almighty
;
nothing
could
or
can
prevail
against
him
to
hinder
him
from
doing
his
pleasure
either
for
the
preservation
of
his
Church
,
or
for
the
confounding
of
his
enemies
.
Not
in
the
time
of
his
greatest
weaknesse
,
could
any
the
greatest
enemies
,
that
he
had
,
have
done
ought
against
him
without
his
leave
:
therefore
he
said
,
No
man
takes
away
my
life
from
me
.
2.
In
Particular
.
I.
There
is
lapis
angularis
,
the
corner
stone
,
and
that
is
Christ
:
and
besides
the
places
already
alledged
,
the
Apostle
plainly
affirms
it
.
Jesus
Christ
,
being
the
chief
corner-stone
.
And
this
not
without
cause
,
if
we
consider
the
use
of
a
corner-stone
,
which
is
,
that
it
joynes
together
the
two
sides
of
a
building
:
so
in
and
by
Christ
there
is
a
conjunction
of
divers
things
.
1.
In
Christ
there
is
a
conjunction
of
Heaven
and
Earth
,
God
and
Man
,
Creator
and
creature
,
finite
and
Infinite
:
these
two
so
different
are
in
Christ
made
one
Person
,
as
by
means
of
the
corner
the
two
sides
of
a
building
become
one
building
.
2.
In
the
Church
by
means
of
Christ
there
is
a
conjunction
of
Jewes
and
Gentiles
,
both
are
made
one
and
held
together
by
Christ
,
as
the
Head
of
both
,
they
are
in
and
by
him
made
one
Body
,
one
New
Man
,
one
City
,
one
Temple
,
one
Sheepfold
under
one
Shepherd
.
II.
There
is
Lapis
fundamenti
,
a
stone
for
a
Foundation
,
as
a
Rock
,
upon
which
the
House
being
built
stands
impregnable
against
all
oposition
of
waves
,
winds
,
a
sure
Foundation
:
and
so
Christ
saies
of
himself
,
Vpon
this
Rock
I
will
build
my
Church
,
and
the
gates
of
Hell
shall
not
prevail
against
it
:
where
our
Saviour
speakes
of
himself
,
the
subject
of
Saint
Peters
confession
:
Because
Christ
is
to
his
a
strong
Foundation
,
hom.
40
and
they
that
rest
upon
him
are
not
removed
from
their
stedfastnesse
by
any
enticements
,
or
by
tempests
of
persecutions
.
III.
There
is
Lapis
refugii
,
a
stone
of
refuge
:
such
is
a
Rock
in
the
Sea
,
to
a
man
,
that
is
in
danger
of
drowning
:
he
hastes
to
it
,
and
gets
upon
it
,
and
so
is
safe
against
his
danger
:
And
such
is
Christ
to
all
,
that
(
being
in
danger
to
be
over-born
with
any
temptation
of
Satan
,
and
so
to
be
overwhelmed
in
the
Sea
of
dispair
)
do
lay
hold
upon
Christ
by
a
true
and
lively
faith
:
they
finde
that
in
Christ
by
which
they
are
held
up
in
hope
of
mercy
,
and
so
saved
from
the
danger
of
despair
.
IV.
There
is
lapis
offensionis
,
&
petra
scandali
a
stone
of
offence
,
and
a
Rock
of
scandal
:
as
a
Rock
in
the
Sea
,
against
which
a
ship
dashes
her self
and
so
is
broken
to
pieces
:
or
a
stone
in
the
street
or
high
way
,
at
which
a
man
,
or
horse
,
not
seeing
,
or
not
minding
it
,
stumbles
and
falls
,
and
endangers
himself
,
or
the
horse
himself
,
Jewes
,
Pagans
,
Hereticks
,
Because
there
is
in
Christ
a
great
power
to
break
to
pieces
all
his
wicked
enemies
;
Hence
learn
we
divers
things
1.
See
here
the
difference
between
the
Church
of
the
old
Testament
,
and
the
Church
of
the
New
:
or
as
Saint
Austin
speaks
,
between
the
Synagogue
and
the
Church
.
The
former
did
consist
of
Jewes
onely
,
the
latter
of
Jewes
and
Gentiles
together
.
of
the
former
its
said
,
In
Jury
is
God
known
,
his
name
is
great
in
Israel
:
the
Gentiles
were
then
excluded
by
the
Partition-wal
of
the
Ceremonial
Law
,
they
were
strangers
from
the
Common-wealth
of
Israel
,
aliens
from
the
Covenants
of
Promise
,
without
Christ
,
without
hope
,
without
God
in
the
world
:
In
respect
of
this
it
is
,
that
God
said
to
the
Jewes
,
You
onely
have
I
known
of
all
the
Families
of
the
earth
.
in
the
fulnesse
of
Time
God
sent
his
Son
,
who
by
his
death
broke
the
middle
wall
of
Partition
down
,
and
rising
again
,
is
made
the
corner-stone
,
making
Jewes
and
Gentiles
one
body
,
one
new
man
,
&c.
And
,
whereas
God
is
onely
worshiped
in
the
Church
,
the
Prophesy
of
Malachy
is
now
fulfilled
,
That
from
the
rising
of
the
Sun
to
the
going
down
of
the
same
the
Name
of
the
Lord
is
great
among
the
Gentiles
,
and
in
every
place
incense
is
offered
up
,
and
a
pure
offering
.
So
that
now
,
There
is
no
difference
between
Jew
and
Greek
,
for
the
same
Lord
over
all
,
is
rich
unto
all
that
call
upon
him
.
2.
See
the
sad
estate
of
all
the
enemies
of
Christ
:
such
as
there
have
been
,
and
are
many
in
the
world
,
Jewes
,
Pagans
,
Hereticks
,
ill-living
Christians
:
they
kick
and
spurn
against
Christ
,
rejecting
him
,
opposing
his
Religion
,
persecuting
his
members
,
refusing
to
be
ruled
by
his
Lawes
:
thus
they
do
,
but
what
do
they
get
by
it
?
nothing
but
wo
and
ruine
to
themselves
.
So
a
ship
dash't
against
a
Rock
is
broken
to
peeces
;
so
a
man
violently
kicking
against
a
stone-wall
gets
nothing
by
it
,
but
the
wounding
of
his
feet
:
Christ
is
a
Rock
,
they
that
kick
and
spurn
against
him
,
what
can
follow
upon
it
but
their
own
ruine
?
we
may
see
this
in
the
experience
of
all
times
:
And
if
any
feel
it
not
here
,
but
continue
to
prosper
,
while
they
continue
to
oppose
Christ
,
most
fearful
is
the
expectation
of
such
hereafter
;
A
time
shall
come
,
and
is
coming
,
when
(
as
they
now
say
,
we
will
not
have
this
man
to
raign
over
us
,
so
)
they
shall
hear
it
said
to
them
,
As
for
those
my
enemies
,
that
would
not
have
me
to
rule
over
them
,
bring
them
hither
and
slay
them
before
me
.
3.
See
what
comfort
belongs
unto
all
godly
Christians
.
Christ
is
the
stone
for
the
Foundation
,
and
a
sure
Foundation
he
is
,
to
uphold
the
building
:
no
cause
therefore
have
they
that
are
built
upon
this
Rock
,
to
fear
the
opposition
of
all
the
powers
of
hell
,
The
gates
of
hell
shall
not
prevail
against
them
,
4.
Let
us
learn
hereafter
not
to
oppose
Christ
,
not
in
Himself
,
not
in
his
Religion
,
not
in
his
Ordinances
,
not
in
his
Members
:
If
we
do
,
such
opposition
will
cost
us
dear
;
no
other
then
our
ruine
,
can
be
the
fruit
of
it
:
As
we
therefore
,
love
our selves
,
let
us
desist
.
5.
Let
us
cast
our selves
upon
Christ
for
Salvation
;
so
shall
we
be
impregnable
against
all
opposition
.
6.
Let
us
Gentiles
praise
God
for
his
mercy
,
giving
his
Son
to
dye
for
us
,
by
which
he
hath
taken
away
the
Law
of
Commandments
contained
in
Ordinances
,
and
so
breaking
down
the
middle
wall
of
partition
,
and
by
his
Resurrection
making
him
the
chief
corner-stone
,
by
whom
it
comes
,
that
we
Gentiles
,
who
were
once
farre
off
,
are
now
made
neer
,
and
become
fellow-citizens
of
the
Saints
and
of
the
houshold
of
God
.
CHAP.
XV.
Christ
and
the
Sun
.
CHrist
our
Saviour
is
set
forth
to
us
under
this
notion
:
as
in
that
Prophesy
of
Malachi
:
unto
you
,
that
fear
my
name
,
shall
the
Sun
of
righteousnesse
arise
.
In
which
place
(
as
is
acknowledged
by
all
Interpreters
)
promise
is
made
to
the
godly
of
the
coming
of
Christ
in
the
flesh
.
And
so
Saint
John
sets
out
the
Church
as
a
woman
clothed
with
the
Sun
,
that
is
,
And
the
resemblance
holds
in
many
particulars
.
1.
The
Sun
hath
no
spots
,
though
the
moon
may
have
:
so
the
Church
and
the
members
of
it
have
impurity
remaining
in
them
:
for
the
work
of
Sanctification
is
onely
begun
in
this
life
,
and
the
height
of
a
Christian
,
while
he
lives
in
this
world
,
is
onely
a
progresse
towards
perfection
of
Holinesse
.
Of
a
Christian
,
while
he
lives
here
its
true
,
that
the
Apostle
saies
,
The
flesh
lusts
against
the
Spirit
,
and
the
Spirit
against
the
flesh
:
therefore
while
we
live
here
we
have
a
mixture
of
flesh
and
spirit
,
old
and
new
man
,
corruption
and
grace
,
Mortifie
your
members
that
are
on
the
Earth
,
that
is
,
corruption
.
Therefore
there
are
remainders
of
impurity
in
the
best
men
,
which
is
the
subject
of
this
mortification
.
And
while
we
live
here
,
we
are
tyed
to
that
precept
,
Grow
in
Grace
,
In
many
things
we
offend
all
;
therefore
there
are
in
us
remainders
of
impurity
.
Thus
is
it
with
the
best
men
.
But
,
with
him
it
s
farre
otherwise
.
He
was
and
is
holy
,
harmless
,
undefiled
.
Considered
as
God
,
he
is
infinitely
holy
,
incomparably
holy
,
There
is
none
holy
,
as
the
Lord
.
So
its
true
of
him
that
Saint
John
saies
,
He
is
light
and
in
him
there
is
no
darkness
.
Considered
,
as
man
,
he
is
perfectly
Holy
:
the
Holy
Ghost
Sanctified
the
womb
of
the
Virgin
,
and
stopt
the
course
of
Original
sin
,
that
it
should
not
diffuse
it self
to
the
Humane
Nature
of
Christ
,
therefore
he
is
called
That
Holy
thing
:
Which
of
you
convinces
me
of
sin
?
2.
The
Sun
drives
away
darknesse
,
and
enlightens
the
World
:
so
doth
our
blessed
Saviour
by
his
Gospel
outwardly
and
by
his
Spirit
inwardly
,
drive
out
the
darknesse
of
ignorance
,
and
enlighten
our
mindes
savingly
to
know
God
,
and
the
things
that
concern
our
everlasting
happinesse
.
He
is
the
true
light
,
saies
Saint
John
,
that
enlightens
every
man
that
comes
into
the
world
.
And
of
him
Saint
Paul
saies
,
who
hath
abolished
death
,
and
hath
brought
life
and
immortality
to
light
by
the
Gospel
.
3.
The
Sun
enlightening
the
world
cheeres
man
,
so
doth
Christ
,
giving
us
the
knowledge
of
God
,
cheer
and
comfort
us
.
4.
The
Sun
gives
,
as
light
,
so
heat
and
warmth
to
the
creatures
on
the
earth
,
and
so
is
an
instrument
,
to
further
their
growth
:
So
Christ
warmes
our
hearts
by
the
expressions
of
his
love
unto
us
.
Who
,
that
is
so
much
as
ingenuous
,
hearing
,
or
thinking
,
what
Christ
out
of
his
love
to
us
,
hath
done
or
suffered
for
us
,
hath
not
his
heart
burning
within
him
?
who
doth
not
grow
in
love
to
God
,
to
Christ
,
to
his
Brethren
in
this
respect
?
To
be
sure
,
this
Love
of
Christ
hath
an
aptness
to
produce
these
effects
in
us
:
We
hear
the
inferences
,
that
that
beloved
Disciple
made
in
this
kinde
;
We
love
him
,
because
he
loved
us
first
:
And
,
If
God
hath
so
loved
us
,
we
ought
also
to
love
one
another
.
And
Saint
Pauls
serious
consideration
of
Christs
Love
so
warmed
his
Heart
,
that
he
doubted
not
to
pronounce
that
dreadful
sentence
,
If
any
man
love
not
the
Lord
Jesus
Christ
,
let
him
be
Anathema
Maranatha
.
5.
The
Sun
purges
the
Earth
,
Water
,
and
Ayr
,
by
exhaling
and
drawing
up
the
Mists
and
Fogs
that
are
in
them
:
so
doth
Christ
sanctifie
the
Soul
,
and
purge
the
Heart
:
This
is
attributed
to
Christ
;
That
he
might
sanctifie
and
cleanse
it
:
He
,
that
is
,
Christ
;
It
,
that
is
,
the
Church
.
And
again
,
Sanctified
in
Christ
,
that
is
,
Hence
we
may
learn
sundry
things
.
1.
That
Christ
is
fit
to
be
a
Saviour
to
us
,
and
an
High
Priest
for
us
,
in
that
he
was
and
is
so
transcendently
pure
&
unspoted
:
such
an
High
Priest
it
became
us
to
have
,
who
was
holy
,
harmless
,
undefiled
:
had
he
been
in
any
degree
polluted
with
corruption
,
and
defiled
with
sin
,
he
had
been
so
far
from
having
been
a
meet
Saviour
for
us
,
that
he
should
have
needed
some
other
to
have
been
a
Saviour
for
him
,
or
he
should
have
needed
to
have
offered
sacrifice
first
for
his
own
sins
,
and
then
for
the
peoples
,
as
it
was
with
the
Levitical
Priests
.
Nor
had
he
been
fit
to
have
been
a
Sacrifice
for
us
:
for
all
the
Creatures
,
that
were
to
be
sacrificed
under
the
Law
,
were
to
be
without
spot
and
blemish
:
But
behold
he
is
transcendently
pure
!
then
was
he
an
Alsufficient
Saviour
,
Priest
,
and
Sacrifice
.
2.
See
what
a
Gift
Christ
is
,
surpassing
all
other
Gifts
that
God
gives
to
the
Sons
of
men
:
for
behold
the
great
conveniencies
that
accrue
to
us
by
him
:
To
know
God
and
Christ
,
how
great
a
benefit
is
it
?
this
is
Life
Eternal
.
To
have
comfort
under
all
the
saddest
accidents
that
can
befall
us
,
how
desirable
is
it
?
And
to
be
made
holy
and
pure
,
what
a
conveniency
is
it
?
for
without
it
the
beatifical
Vision
of
God
is
not
to
be
expected
;
Without
it
(
says
the
Apostle
)
we
cannot
see
God
;
The
pure
in
Heart
shall
see
God
.
Behold
!
all
these
we
have
from
Christ
,
this
Sun
of
Righteousness
:
How
unparalleld
a
Gift
then
is
He
,
that
comes
so
attended
?
How
great
the
Love
of
God
in
bestowing
such
a
Gift
upon
us
?
How
can
we
then
be
sufficiently
thankful
for
such
Love
?
3.
Whatsoever
degree
of
Holiness
any
of
us
attain
unto
,
let
us
yet
vail
the
Bonnet
unto
Christ
,
and
acknowledg
our
own
nothingness
in
comparison
of
him
:
for
,
though
we
are
never
so
much
before
others
,
yet
we
are
infinitely
behinde
Christ
:
As
for
us
,
are
we
holy
?
yet
we
are
many
degrees
short
of
that
perfection
,
to
which
we
shall
at
last
attain
:
Are
we
holy
?
yet
the
Holiness
which
we
have
is
not
without
some
mixture
of
impurity
,
witness
the
blemishes
of
our
conversation
:
but
the
Holiness
of
Christ
,
even
as
Man
,
was
perfect
,
and
it
was
pure
,
there
was
no
spot
in
him
.
Entertain
not
therefore
any
high
thoughts
of
our selves
,
but
be
we
ravish'd
with
an
admiration
of
Christ
;
and
,
in
comparison
of
him
,
let
us
confess
with
John
Baptist
,
That
we
are
not
worthy
to
bear
his
shooes
,
or
to
unloose
the
latchet
of
him
.
4.
Let
us
not
rest
in
any
degrees
of
Holiness
,
to
which
we
have
attained
;
nor
yet
in
any
proportions
,
to
which
any
others
,
have
risen
:
If
we
consider
our selves
,
we
shall
finde
,
That
we
have
our
spots
:
why
should
we
stay
here
?
If
we
consider
any
others
,
we
shall
see
,
They
have
had
their
blemishes
:
So
it
was
with
David
,
though
a
man
after
Gods
own
Heart
:
so
with
Asa
,
Jehosaphat
,
Hezekiah
,
J●sias
:
they
were
men
highly
commended
,
yet
they
were
all
of
them
,
in
some
thing
or
other
,
liable
to
reproof
:
why
therefore
should
we
rest
in
their
proportions
?
But
behold
Christ
an
unparalleld
Example
!
set
we
him
before
our
Eyes
,
and
so
long
as
we
finde
our selves
to
come
short
of
him
,
let
us
strive
to
come
up
to
his
proportions
,
or
at
least
strive
to
come
as
near
him
as
we
can
,
and
so
still
labor
to
grow
in
Holiness
,
having
that
alway
sounding
in
our
Ears
,
He
that
is
holy
,
let
him
be
holy
still
.
5.
Finde
we
Darkness
in
any
degree
to
remain
in
our
mindes
?
and
would
we
have
it
expel'd
,
and
Light
to
come
in
stead
of
it
?
Finde
we
sadness
in
our
Hearts
under
any
afflictions
?
and
desire
we
a
chearing
?
Finally
,
finde
we
any
remainders
of
pollution
in
our
Souls
,
and
would
we
be
purged
from
it
?
See
now
what
course
we
are
to
take
:
It
belongs
to
Christ
,
as
the
Sun
of
Righteousness
,
to
do
all
this
for
us
,
therefore
to
him
,
in
all
these
cases
,
let
us
have
recourse
by
prayer
:
whither
shall
we
go
for
any
of
these
,
but
to
him
that
is
the
Fountain
of
them
all
?
And
he
is
a
Fountain
that
cannot
be
drawn
dry
;
he
hath
still
store
enough
to
impart
to
us
:
for
in
him
all
fulness
dwells
;
He
exhorts
us
to
desire
,
and
will
he
deny
us
what
we
desire
?
And
Saint
Bernards
to
the
same
purpose
:
De
temp.
&
sanctis
,
Serm.
in
festo
S.
Andreae
.
When
will
he
give
a
denial
to
them
that
ask
,
when
as
he
provokes
and
exhorts
them
to
ask
that
ask
not
?
As
therefore
we
love
our selves
,
and
judg
these
things
desirable
,
let
us
not
fail
to
seek
to
Christ
for
them
,
of
whose
power
and
readiness
to
do
them
for
us
,
we
have
such
assurance
:
Who
,
that
wants
any
thing
,
will
be
backward
to
have
recourse
to
his
friend
,
of
whom
he
hath
cause
to
assure
himself
,
that
he
can
and
will
readily
supply
his
want
?
6.
Finde
we
the
Darkness
of
Ignorance
in
any
measure
removed
out
of
our
mindes
,
and
the
Light
of
Knowledg
brought
in
,
in
stead
of
it
?
Have
we
been
comforted
in
any
sadness
,
and
upheld
under
it
?
Finde
we
corruption
in
any
degree
purged
away
,
and
Holiness
in
any
measure
wrought
in
us
?
All
this
is
done
by
Christ
,
this
Sun
of
Righteousness
:
Therefore
by
whatsoever
instruments
all
or
any
of
these
have
been
effected
in
and
for
us
,
let
the
praise
of
them
be
given
unto
Christ
,
to
whom
alone
it
appertains
.
CHAP.
XVI
.
Christ
and
a
Vine
.
OUr
blessed
Saviour
himself
sets
forth
himself
by
this
Resemblance
:
I
am
the
Vine
(
says
he
)
and
my
Father
is
the
Husbandman
.
And
again
I
am
the
Vine
,
and
ye
are
the
Branches
.
Saint
Bernard
doth
largely
note
the
Resemblance
between
Christ
and
a
Vine
.
I.
This
(
says
he
)
That
the
Vine
is
not
sown
,
but
planted
,
Tract
.
de
pass.
Domini
,
super
illud
Joan.
15.1
cap.
1.
being
translated
out
of
its
own
Vine
,
belongs
to
,
and
notes
,
the
Conception
of
Christ
:
for
the
Vine
from
rising
from
the
Vine
,
is
God
begotten
of
God
,
the
Son
of
the
Father
.
But
,
that
he
might
bring
forth
more
fruit
,
he
was
planted
in
the
Earth
,
conceived
in
the
Womb
of
the
Virgin
Mary
,
made
that
which
he
was
not
,
[
namely
,
Man
,
]
and
remaining
that
which
he
was
[
namely
,
God
.
]
II.
Ibid.
cap
2.
The
fruitful
Vine
uses
to
be
pruned
:
And
Christ
was
circumcised
,
not
that
he
needed
this
Circumcision
,
but
lest
he
should
seem
to
break
that
Law
which
himself
had
given
.
And
,
before
he
goes
any
further
,
he
notes
here
two
things
,
as
the
Uses
of
it
.
1.
For
Exhortation
.
That
if
at
any
time
we
suffer
the
punishment
of
sin
,
2.
For
Comfort
.
Let
us
(
says
he
)
comfort
our selves
in
our
pains
,
who
at
no
hand
are
without
sin
,
and
yet
are
set
free
by
his
pains
,
who
suffered
pain
,
and
was
wounded
,
not
for
himself
,
but
for
us
;
not
for
himself
,
but
that
he
might
heal
our
wounds
.
And
then
he
adds
:
And
otherwise
also
was
this
our
Vine
pruned
:
for
we
may
conceive
all
those
things
pruned
off
from
him
,
of
which
he
was
destitute
in
this
life
,
when
as
yet
he
might
have
had
them
.
He
made
himself
of
no
reputation
,
Phil.
2.7
.
this
very
exinanition
was
a
pruning
:
for
as
the
Vine
is
diminished
when
it
's
pruned
,
so
Christ
by
his
Incarnation
was
made
less
then
,
and
humbled
below
all
men
.
Glory
was
cut
off
in
him
by
the
Knife
of
Ignominy
,
Power
by
the
Knife
of
Abasement
,
Pleasure
by
the
Knife
of
Pain
,
Riches
by
the
Knife
of
Poverty
.
He
,
that
was
Glory
it self
,
is
so
abased
,
that
he
was
reckoned
the
basest
of
men
.
He
is
subjected
to
so
great
Pain
,
that
he
might
say
,
as
the
Church
,
Behold
,
and
see
,
if
there
be
any
sorrow
like
unto
my
sorrow
:
(
Lament
.
1.12
.
)
He
was
so
poor
,
that
,
himself
being
Judg
,
he
was
found
poorer
then
the
very
Foxes
and
Birds
of
the
Ayr
:
for
he
could
say
,
The
Foxes
have
holes
,
and
the
Birds
of
the
ayr
have
nests
,
but
the
Son
of
man
hath
not
whereon
to
rest
his
head
:
(
Matth.
8.20
.
)
He
was
poor
in
his
Birth
;
for
,
being
born
,
his
food
was
the
Virgins
Milk
,
his
Covering
vile
Rags
.
He
was
poorer
in
his
Life
;
for
,
if
he
had
wherewith
to
cover
him
,
he
was
oft
short
in
his
Victuals
.
He
was
most
poor
on
the
Cross
,
where
ye
might
have
seen
him
naked
,
and
thirsting
.
Lastly
,
By
the
Knife
of
Fear
all
his
Friends
were
cut
off
from
him
,
so
that
he
had
none
to
comfort
him
.
What
Vine
was
ever
so
pruned
?
Oh
the
great
Humiliation
of
our
dear
Saviour
!
How
great
was
his
Love
to
us
,
which
drew
him
so
voluntarily
to
submit
himself
to
such
and
so
great
abasement
for
our
good
?
Why
should
we
think
much
to
stoop
to
any
abasement
for
his
Glory
,
who
first
thus
far
humbled
himself
for
us
?
III.
The
Vine
is
digged
about
.
This
digging
signifies
the
fraud
of
Enemies
laying
snares
to
entrap
:
Ib.
c.
3.
for
he
doth
,
as
it
were
,
dig
a
pit
,
who
seeks
to
deceive
another
with
craft
.
So
was
it
done
to
our
Vine
,
namely
,
Christ
:
Joh.
8.6
.
This
they
said
(
says
the
Evangelist
)
tempting
him
,
that
they
might
have
whereof
to
accuse
him
.
These
wicked
Husbandmen
digged
about
our
Vine
,
not
to
make
it
to
flourish
,
but
rather
to
wither
:
But
,
being
thus
digged
about
,
contrary
to
their
expectation
,
it
was
made
more
fertile
,
and
distilled
the
juice
of
Mercy
.
But
,
seeing
that
their
diggings
about
did
not
hurt
our
Vine
,
they
at
last
labored
to
dig
through
our
Vine
,
that
it
might
,
as
it
is
with
other
Trees
,
wither
for
ever
:
They
digged
his
hands
and
Feet
,
and
his
side
with
the
cruel
Spear
.
See
the
malice
of
Christs
Enemies
against
him
:
see
we
what
things
they
acted
against
him
;
they
seek
in
his
life-time
to
ensnare
him
:
and
,
towards
the
close
of
his
life
,
what
did
they
not
act
against
him
?
and
yet
they
could
not
but
see
,
that
he
was
more
then
a
man
:
Never
man
(
say
the
Servants
of
the
Pharisees
,
that
were
sent
to
apprehend
him
)
spake
like
this
man
:
and
the
people
,
beholding
his
Miracles
,
could
say
,
He
hath
done
all
things
well
.
And
yet
all
this
could
not
restrain
,
nor
set
bounds
to
their
malice
.
Why
then
should
we
wonder
at
the
rage
and
malice
of
Enemies
against
us
?
If
these
things
(
says
our
Saviour
)
be
done
to
the
green
Tree
,
what
shall
be
done
to
the
dry
?
If
they
have
called
the
Master
of
the
House
Beelzebub
,
how
much
more
shall
they
call
them
of
the
Houshold
?
And
,
if
we
feel
the
effects
of
Enemies
malice
against
us
in
any
kinde
,
let
us
comfort
our selves
with
this
,
That
it
's
no
otherwise
with
us
,
then
it
was
with
our
Lord
and
Master
;
remembring
what
our
Saviour
says
,
The
Disciple
is
not
above
his
Master
,
nor
the
Servant
above
his
Lord
:
It
's
enough
for
the
Disciple
to
be
as
his
Master
,
and
for
the
Servant
to
be
as
his
Lord
.
But
see
here
also
,
how
vain
and
impotent
the
malice
of
Christs
Enemies
against
him
was
:
They
sought
to
entrap
him
in
his
words
,
but
see
,
how
,
from
time
to
time
,
Bodily
death
(
saies
he
)
prevailed
for
a
time
,
that
it
might
be
overcome
for
ever
.
Death
was
overcome
,
because
he
rose
from
the
dead
.
And
as
it
was
with
the
malice
of
Christs
enemies
against
him
:
so
is
it
with
the
malice
of
the
enemies
of
Christians
against
them
:
that
is
also
vain
and
impotent
:
they
threaten
,
they
torment
,
they
put
to
death
,
and
now
they
hope
to
strike
fear
into
their
hearts
:
but
all
in
vain
:
so
that
its
with
them
according
to
that
of
the
Poet
:
The
plain
Country-man
,
sayes
he
,
expects
when
the
River
should
run
it self
dry
,
Rusticus
expectat
dum
defluat
amnis
:
at
ille
labitur
,
&
labetur
in
omne
volubilis
aevum
.
Horat.
epist.
l.
1.
ep.
3.
Torreantur
Martyres
,
rident
:
feriuntur
&
gaudent
,
occiduntur
&
ecce
triumphant
,
quia
jamdudum
mortui
peccatis
,
mortui
mundo
,
insensibiles
facti
,
nec
minas
,
nec
tormenta
,
nec
mortem
sentire
potuerunt
:
&
quid
mirum
?
mortui
erant
.
Ibid.
but
it
continues
still
to
run
,
and
is
never
empty
.
And
so
it
is
here
,
as
Saint
Bernard
excellent-expresses
it
.
Let
them
seek
to
terrifie
the
Martyrs
;
they
laugh
at
them
:
they
are
stricken
and
rejoyce
:
they
are
killed
,
and
behold
they
triumph
,
because
,
being
long
since
dead
to
sin
,
and
dead
to
the
world
,
and
so
being
made
insensible
,
they
could
not
feel
either
threatnings
,
torments
,
or
death
;
and
no
marvel
,
for
they
were
dead
.
Well
may
we
therefore
be
comforted
against
all
the
malice
of
enemies
;
considering
it
is
so
weak
;
and
well
may
enemies
in
this
respect
be
ashamed
to
go
on
in
such
malicious
courses
,
wherein
they
shall
but
shew
their
teeth
,
and
all
to
no
purpose
.
IV.
The
Vine
is
bound
,
or
tyed
up
.
Ib.
c.
4.
Who
sees
not
the
bonds
of
this
our
Vine
?
The
first
was
obedience
.
He
became
obedient
,
even
to
death
,
Phil.
2.8
.
He
was
subject
to
his
Parents
,
Luk.
2.51
.
He
was
subject
to
Caesar
,
Matth.
17.27
.
The
second
was
the
womb
of
the
Virgin
.
The
third
was
in
the
Manger
,
when
his
Virgin-mother
bound
up
his
body
wrapped
in
cloathes
,
and
compass'd
in
his
feet
,
hands
and
legs
with
a
swathing-band
.
The
fourth
was
the
rope
with
which
he
was
bound
,
when
they
took
him
in
the
Garden
.
The
fifth
was
that
,
with
which
he
was
tyed
to
the
Pillar
when
they
scourged
him
:
and
yet
we
may
withall
not
unjustly
call
the
scourges
themselves
,
which
compassed
his
body
,
bonds
.
The
sixth
was
the
crown
of
thorns
,
with
great
bitternesse
embracing
that
lovely
Head
.
The
seventh
was
that
of
iron
,
which
fastened
him
to
the
Cross
,
namely
the
nailes
.
See
here
the
greatnesse
of
Christs
Humilation
and
consequently
of
his
love
,
which
drew
him
to
such
a
condescent
.
Most
devout
and
pious
is
Saint
Bernards
meditation
on
this
particular
,
in
which
by
an
Apostrophe
,
turning
his
Speech
to
Christ
,
he
thus
expresseth
himself
.
O
King
of
Kings
,
what
hast
thou
to
do
with
bonds
?
And
why
should
any
of
us
think
much
to
undergo
bonds
for
the
cause
and
glory
of
Christ
?
seeing
he
hath
first
,
for
our
good
and
Salvation
undergone
so
many
bonds
:
what
are
we
in
comparison
of
him
?
the
Lord
is
bound
for
the
servant
,
and
shall
the
servant
think
much
to
be
bound
for
the
Lord
?
he
by
his
bonds
hath
sweetened
all
ours
,
and
taken
away
the
bitternesse
of
them
.
V.
The
whole
body
of
the
Vine
seems
more
deformed
then
the
high
and
strong
trees
,
Ibid.
c.
5.
and
as
it
were
altogether
unprofitable
and
base
,
neither
lovely
to
look
upon
,
nor
fit
for
any
use
.
So
the
Prophet
speaks
of
the
Vine
.
Ezek.
15.3
.
Shall
wood
be
taken
thereof
for
any
work
?
or
will
men
take
a
pin
of
it
to
hang
any
vessel
thereon
?
It
s
a
question
that
implies
a
vehement
Negation
.
So
was
it
also
in
the
body
of
Christ
,
according
to
that
of
the
Prophet
,
Isa.
53.2
.
He
hath
no
form
nor
comlinesse
,
and
when
we
shall
see
him
,
there
is
no
beauty
,
that
we
should
desire
him
.
What
is
more
manifest
?
And
he
was
truly
such
in
the
eyes
of
carnal
men
,
that
could
look
no
further
then
the
flesh
.
And
this
we
may
prove
by
plain
reasons
:
first
,
by
his
compassion
,
then
by
his
Passion
.
Who
doth
not
know
,
that
a
man
about
his
friend
in
danger
,
is
moved
with
such
affection
,
and
grief
that
he
prejudices
his
own
body
?
If
a
man
doth
this
for
a
man
,
what
think
we
that
Jesus
,
God
and
man
,
doth
for
man
?
If
thou
for
one
man
endangerest
thy self
by
compassion
,
what
thinkest
thou
that
the
Jesus
Lord
endured
for
all
men
?
But
come
we
now
to
his
Passion
.
And
we
speak
not
now
of
the
Passion
of
one
day
,
in
which
he
suffered
death
,
but
of
his
whole
life
:
for
Christs
whole
life
was
a
continued
Cross
and
Martyrdome
.
See
how
he
exceeded
in
Abstinence
,
in
Watching
,
in
Prayer
,
:
How
assiduous
in
Labour
and
Sweating
,
when
he
went
about
their
Townes
and
Villages
,
preaching
the
Gospel
and
healing
Diseases
every
where
.
And
how
oft
did
he
suffer
Hunger
and
Thirst
,
who
is
that
Bread
of
Life
,
and
that
Fountain
of
Water
,
springing
up
unto
Eternal
Life
?
Consider
we
that
Fast
of
fourty
daies
and
fourty
nights
,
and
let
us
now
meet
him
returning
to
men
from
the
Desert
,
and
consider
his
lovely
countenance
afflicted
with
such
Fasting
.
Come
we
now
to
that
conflict
of
the
last
day
of
his
Life
,
and
we
shall
see
causes
enough
of
the
deformity
of
his
body
:
see
how
he
began
to
be
amazed
and
astonished
:
My
soul
(
saies
he
)
is
exceeding
sorrowful
unto
the
death
.
A
bloody
sweat
did
in
such
plenty
bedeaw
his
body
,
while
he
was
praying
,
that
it
did
not
alone
distill
,
but
also
fell
by
drops
to
the
earth
.
Let
us
breefely
run
over
the
evils
of
that
night
,
how
he
was
apprehended
,
bound
,
drawn
,
thrust
,
beaten
,
spit
on
and
buffeted
,
&c.
and
now
what
place
was
here
for
delicacy
?
what
comlinesse
could
be
there
?
who
could
expect
beauty
in
a
body
thus
handled
?
Come
we
to
the
close
.
Good
Jesus
is
stript
stark
naked
;
Wo
is
me
!
He
that
cloathed
the
Heavens
with
several
Stars
,
being
to
be
crucified
,
is
spoiled
of
his
garments
.
And
now
let
us
not
be
offended
so
farre
at
the
deformity
of
Christ
in
his
body
.
It
s
that
to
which
he
submitted
himself
for
our
good
and
Eternal
advantage
,
as
Saint
Bernard
speaks
well
.
From
the
deformity
of
our
Redeemer
issued
the
price
,
Why
then
shall
we
stumble
at
that
outward
deformity
to
which
for
our
advantage
,
he
did
voluntarily
submit
himself
?
especially
considering
,
that
he
is
in
himself
,
as
the
Psalmist
confesses
,
fairer
then
the
children
of
men
.
And
let
us
be
willing
to
be
made
deformed
by
suffering
for
Christ
,
and
for
his
honour
,
though
it
be
never
so
much
:
stick
not
at
any
kinde
or
degree
of
deformity
for
Christ
,
who
was
made
so
deformed
outwardly
for
our
good
.
It
is
the
exhortation
which
Saint
Bernard
gives
upon
this
ground
.
Let
us
be
content
(
saies
he
)
outwardly
in
our
body
to
be
made
deformed
,
and
make
them
like
unto
his
glorious
body
.
The
plain
English
is
,
let
us
partake
of
the
sufferings
of
Christ
,
that
we
may
partake
of
his
glory
at
last
.
The
Apostle
can
tell
us
,
that
all
the
afflictions
of
this
present
life
,
are
not
worthy
of
the
glory
that
shall
be
reveiled
.
But
there
is
no
hope
,
that
we
should
attain
to
this
glory
except
we
be
willing
to
suffer
with
him
:
for
this
is
the
order
,
which
the
onely
wise
God
hath
set
,
as
for
Christ
,
that
he
must
first
suffer
,
and
then
enter
into
glory
,
so
for
us
,
suffering
with
him
,
we
shall
be
glorified
together
.
VI.
To
all
these
I
shall
add
one
resemblance
more
,
which
our
Saviour
himself
doth
clearly
intimate
,
yea
fully
expresse
in
both
parts
of
the
comparison
.
As
the
branch
cannot
bear
fruit
of
it self
,
except
it
abide
in
the
Vine
,
no
more
can
ye
except
ye
abide
in
me
.
And
then
he
adds
,
I
am
the
Vine
,
and
ye
are
the
branches
;
He
,
that
abides
in
me
,
and
I
in
him
,
the
same
brings
forth
much
fruit
:
and
he
alone
,
for
without
me
ye
can
do
nothing
,
upon
which
words
,
Saint
Austin
observes
,
that
our
Saviour
sais
not
,
In
Joan.
Evang.
tract.
81.
without
me
ye
can
do
little
,
but
without
me
ye
can
do
nothing
:
Whether
therefore
it
be
little
or
much
,
it
cannot
be
done
without
him
,
without
whom
nothing
can
be
done
.
Hence
learn
.
1.
To
cast
away
all
proud
thoughts
of
our selves
,
as
if
,
of
our selves
we
were
able
to
bring
forth
fruits
pleasing
to
God
:
We
cannot
of
our selves
so
much
as
think
a
good
thought
,
saies
the
Apostle
:
and
shall
we
think
we
can
do
good
actions
,
supernaturally
pleasing
to
God
?
It
s
God
,
that
gives
us
power
to
will
good
,
and
is
it
not
of
him
also
that
we
have
power
to
do
?
And
(
for
the
antecedent
of
this
argument
,
it
s
plainly
asserted
by
Saint
Austin
.
Contra
2
Epistolas
Pelagian
.
l.
1.
c.
4.
Man
cannot
will
any
good
,
except
he
be
helped
by
him
,
that
cannot
will
evil
:
and
that
is
God
alone
.
And
Saint
Paul
prayes
to
God
for
the
Philippians
,
that
they
may
be
filled
with
the
fruits
of
righteousness
;
Colossians
,
that
they
may
be
fruitful
in
every
good
work
.
And
,
as
he
prayed
for
them
,
so
it
becomes
us
to
pray
for
our selves
:
But
what
need
were
there
to
beg
this
power
of
God
,
if
we
had
it
of
our selves
?
St
Austin
doubts
not
to
affirm
,
That
there
is
no
greater
folly
,
then
to
pray
to
God
that
thou
mayest
do
that
,
which
thou
hast
power
of
thy self
to
do
.
Quid
stultius
,
quam
orare
ut
facias
,
quod
in
potestate
habes
.
de
nat.
&
grat
.
c.
18.
Irrisoria
est
petitio
,
quando
id
a
Deo
petitur
,
quod
scitur
,
ipso
non
donante
,
esse
in
hominis
potestate
:
sicut
&
irrisoria
est
gratiarum
actio
,
si
ob
id
gratiae
aguntur
Deo
,
quod
ipse
non
donavit
.
De
dono
persev
.
c.
2.
And
elsewhere
the
same
Father
doubts
not
to
affirm
,
That
we
mock
God
,
when
we
beg
that
of
God
,
which
is
known
to
be
in
mans
power
,
whether
God
gives
it
or
no
:
as
its
a
mocking
of
God
to
give
thanks
to
him
for
that
,
which
he
hath
not
given
;
let
us
therefore
abandon
these
proud
thoughts
.
Hear
the
same
Father
speaking
to
the
Pelagians
entertaining
these
high
conceits
.
It
s
your
voice
,
saies
he
,
'
That
man
works
righteousnesse
of
himself
:
In
Joan.
Evang.
tract.
81.
But
he
that
is
the
Truth
contradicts
it
,
saying
,
that
the
branch
bears
not
fruit
of
it self
,
except
it
abides
in
the
Vine
.
And
now
see
ye
what
follows
,
and
,
if
ye
have
any
sense
,
tremble
.
He
that
thinks
that
he
bears
fruit
of
himself
,
is
not
in
the
Vine
:
He
that
is
not
in
the
Vine
,
is
not
in
Christ
;
and
he
that
is
not
in
Christ
,
is
no
Christian
.
2.
Desiring
or
undertaking
to
do
any
good
action
,
set
not
upon
it
,
presuming
of
our
own
strength
,
as
if
we
were
able
to
do
it
of
our selves
;
but
,
in
all
humility
,
going
out
of
our selves
,
let
us
by
prayer
fly
to
Christ
,
and
beg
ability
from
him
for
the
doing
of
the
good
which
we
desire
to
perform
,
praying
in
the
words
of
Saint
Austin
,
Lord
,
3.
That
we
may
be
enabled
to
bring
forth
fruits
pleasing
to
God
,
let
us
maintain
our
Union
with
Christ
:
The
Branch
cut
off
from
the
Vine
bears
no
fruit
,
but
dies
and
withers
:
so
neither
can
we
bear
fruit
,
except
we
abide
in
Christ
the
Vine
:
Our
Union
with
Christ
is
by
Faith
;
to
the
end
therefore
that
we
may
abide
in
Union
with
Christ
,
let
us
be
chary
of
this
divine
Grace
of
Faith
;
hear
the
Word
,
read
it
,
meditate
of
it
frequently
,
come
to
the
holy
Communion
in
the
seasons
of
it
:
These
are
means
,
which
God
hath
sanctified
for
the
strengthening
of
Faith
,
by
which
our
Union
with
Christ
is
maintained
.
Be
we
careful
of
this
,
remembering
what
Saint
Austin
says
:
The
Branches
of
the
Vine
(
says
he
)
are
so
much
more
contemptible
if
they
do
not
remain
in
the
Vine
,
In
Joan.
Evang.
tract.
81.
by
how
much
they
are
more
glorious
,
if
they
do
remain
in
it
.
4.
If
we
have
done
any
good
work
,
and
so
have
brought
forth
any
fruit
of
Righteousness
,
let
us
not
arrogate
any
thing
to
our selves
,
sacrificing
to
our
own
nets
and
yarns
;
but
,
emptying
our selves
of
all
the
praise
,
let
us
give
it
all
unto
Christ
,
from
whom
we
have
received
all
power
to
perform
any
good
action
,
as
the
Vine-branches
receive
from
the
Vine
all
power
to
bring
forth
fruit
,
and
without
whom
we
can
do
nothing
,
as
the
Vine-branches
can
bring
forth
no
fruit
without
the
Vine
.
Whatsoever
good
therefore
we
have
done
,
let
us
say
with
the
Psalmist
,
Not
unto
us
,
Lord
;
not
unto
us
,
but
to
thy
Name
give
the
praise
.
As
Saint
Austin
gives
the
advice
,
Let
men
understand
,
De
corrept
.
&
grat
.
c.
2.
if
they
be
the
Children
of
God
,
that
they
are
led
by
the
Spirit
of
God
,
that
they
may
do
the
good
which
is
to
be
done
by
them
,
and
therefore
when
they
have
done
it
,
let
them
give
thanks
to
him
by
whom
they
are
led
.
Such
advice
may
I
give
in
this
case
:
Let
men
understand
,
if
they
be
Christians
,
that
from
Christ
they
have
received
the
power
to
do
any
good
,
and
therefore
,
when
they
have
done
any
good
,
let
them
give
the
praise
to
him
,
from
whom
they
have
received
the
ability
to
do
it
.
CHAP.
XVII
.
Christ
and
a
Way
.
SO
doth
our
Saviour
speak
of
himself
,
saying
,
I
am
the
Way
.
But
,
for
this
,
I
may
well
refer
you
to
the
Parallel
between
Christ
and
a
Door
;
for
,
as
the
Way
leads
to
the
City
,
and
as
the
Door
leads
into
the
House
;
so
Christ
leads
us
to
the
heavenly
Jerusalem
,
and
his
Fathers
House
.
Christ
and
a
Word
.
So
is
our
Saviour
spoken
of
:
In
the
begining
was
the
Word
,
and
the
Word
was
with
God
,
and
the
Word
was
God
.
And
a
little
after
:
And
the
Word
was
made
flesh
.
And
Divines
,
ancient
and
modern
,
have
diversly
noted
the
Resemblance
between
Christ
and
our
Word
.
Saint
Austin
notes
the
Agreement
in
two
things
:
1.
To.
3.
lib.
de
fide
&
symb
.
Christ
is
called
the
Word
of
his
Father
,
because
by
him
the
Father
is
made
known
unto
us
:
for
,
as
by
our
words
(
when
we
speak
truth
)
our
aim
is
,
to
bring
that
to
the
knowledg
of
another
,
which
we
think
secretly
in
our
mindes
:
So
that
Wisdom
,
which
the
Father
begot
(
because
by
him
the
secret
minde
of
the
Father
is
made
known
to
us
)
is
most
conveniently
called
his
Word
.
Tom.
3.
de
Trinit.
l.
15.
2.
Christ
is
called
the
Word
of
his
Father
,
because
our
word
may
be
,
which
the
work
follows
not
;
but
the
work
cannot
be
,
except
the
word
goes
before
,
namely
,
the
word
of
the
Heart
:
So
also
the
Word
of
God
might
be
,
though
there
were
no
creature
;
but
no
creature
could
be
,
but
by
this
Word
,
by
which
all
things
are
made
.
Tom.
6.
Serm.
in
Joan.
1.1
.
Saint
Chrysostom
makes
the
comparison
thus
:
As
our
minde
(
says
he
)
procreating
speech
,
or
a
word
,
doth
it
without
any
suffering
;
for
neither
is
it
cut
,
nor
doth
it
flow
,
nor
doth
it
suffer
any
of
those
things
,
that
happen
to
bodily
things
:
so
that
divine
generation
,
which
ca
not
be
so
much
as
comprehended
by
the
minde
,
is
altogether
voyd
of
all
passion
.
Saint
Athanasius
notes
the
Resemblance
between
Christ
and
our
Word
in
four
Particulars
.
As
the
speech
of
man
hath
a
double
generation
,
one
of
the
Soul
,
and
another
of
the
Lips
:
so
the
Word
of
God
hath
a
double
generation
,
one
of
God
the
Father
,
which
is
the
first
generation
;
and
the
other
of
flesh
,
which
is
called
the
second
generation
.
As
our
speech
,
when
,
according
to
the
first
generation
,
it
is
begotten
of
the
Soul
(
which
is
when
one
thinks
what
to
say
)
is
obscure
,
and
is
not
opened
,
but
remains
rather
in
the
brest
of
the
creature
:
so
God
the
Word
,
though
before
all
Worlds
he
was
begotten
of
God
his
Father
,
was
not
yet
made
manifest
unto
men
,
for
he
remained
in
the
Bosom
of
his
Father
.
3.
As
our
Word
,
when
we
please
,
4.
As
our
speech
,
To.
2
quaest.
alia
,
q.
4.
when
it
comes
out
of
our
lips
,
leaves
not
our
Soul
,
nor
our
lips
,
nor
the
ears
of
the
hearers
,
but
is
in
our
Soul
,
in
our
lips
,
and
in
the
hearers
ears
,
and
is
never
diminished
,
though
many
thousands
hear
the
speech
,
nor
fails
,
but
is
ever
most
full
in
us
:
so
the
Word
of
God
,
though
it
be
born
of
the
Virgin
Mary
,
departs
not
yet
from
the
Father
,
nor
from
the
flesh
,
nor
from
all
men
,
nor
from
the
whole
creature
,
but
is
every
where
at
hand
,
nor
is
it
diminished
,
but
remains
most
full
.
Saint
Basil
the
Great
,
giving
the
Reasons
why
Christ
is
called
the
Word
,
doth
note
the
similitude
between
Christ
and
our
word
,
or
speech
.
Why
is
he
called
the
Word
?
Tom.
1.
Hom.
16.
in
Joan.
1.1
.
To
shew
,
That
he
came
from
the
minde
,
[
namely
,
from
the
Father
,
as
the
speech
comes
from
the
minde
.
]
Why
the
Word
?
because
he
was
begotten
without
passion
:
Why
the
Word
?
because
he
is
the
image
of
his
Father
,
shewing
in
himself
his
whole
Father
;
as
our
speech
,
which
shews
the
image
of
our
whole
thought
:
for
those
things
,
which
we
know
with
our
Heart
,
we
express
in
our
Words
:
and
that
which
we
speak
hath
the
likeness
of
that
which
we
think
in
our
minde
.
And
our
Heart
is
as
a
certain
Fountain
,
and
the
speech
which
we
utter
is
as
a
River
issuing
from
this
Fountain
:
and
look
what
that
is
that
lies
hid
in
our
minde
,
such
is
that
which
is
exprest
in
our
words
.
The
Evangelist
therefore
calls
Christ
the
Word
,
that
he
might
shew
thee
the
Fathers
begetting
his
Son
voyd
of
passion
,
and
the
Sons
perfect
subsistence
,
and
his
eternal
conjunction
with
his
Father
:
for
so
also
our
speech
,
the
issue
of
the
minde
,
is
begotten
without
any
passion
:
for
it
's
neither
cut
,
nor
divided
,
nor
doth
it
flow
;
but
the
whole
minde
,
remaining
in
its
proper
state
,
sends
out
the
whole
continued
speech
;
and
the
speech
,
issuing
from
it
,
contains
in
it
the
whole
vertue
of
the
minde
,
begetting
it
.
Zanchius
also
,
among
our
modern
Divines
,
doth
frequently
mention
this
Comparison
between
Christ
and
our
Word
:
De
trib.
Eloh
.
l.
5.
c.
7.
p.
320.
By
our
speech
(
says
he
)
the
secrets
of
the
minde
are
signified
and
understood
:
and
so
by
the
Son
the
Minde
and
Will
of
the
Father
is
known
by
us
,
and
revealed
to
us
.
Elsewhere
he
adds
other
things
,
in
which
the
Resemblance
holds
:
As
,
1.
The
Minde
begets
the
Word
naturally
,
2.
The
Minde
begets
the
Word
without
passion
and
corruption
;
so
the
Father
the
Son
.
3.
The
Minde
begets
speech
within
it self
;
so
the
Father
begets
the
Son
.
4.
The
Minde
so
begets
within
it self
,
that
the
thing
begotten
is
alway
in
the
Minde
:
So
the
Father
begets
his
Son
,
the
Word
;
and
therefore
it
's
said
,
The
Word
was
with
God
:
and
,
The
Son
is
in
the
bosom
of
the
Father
.
(
Joh.
1.1
,
18.
)
5.
The
Word
,
Elsewhere
also
doth
the
same
learned
Divine
,
from
Saint
Gregory
Nazianzen
,
observe
three
Particulars
,
in
which
the
Resemblance
holds
between
Christ
and
our
Word
,
or
speech
:
Namely
,
1.
As
our
speech
,
that
is
,
the
conception
of
the
Minde
,
As
the
conception
of
the
Minde
remains
alway
in
the
Minde
,
and
with
the
Minde
,
so
that
,
though
it
be
exprest
outwardly
,
yet
it
ceases
not
to
be
with
the
Minde
:
so
doth
the
Son
alway
remain
with
the
Father
,
inseparable
from
the
Father
.
Ibid.
l.
6.
c.
2.
p.
347.
3.
As
by
our
speech
,
brought
forth
,
the
counsel
and
will
of
our
Minde
is
brought
to
light
:
so
,
by
the
Son
,
the
Father
,
and
the
Will
of
the
Father
,
is
manifested
,
and
revealed
to
us
.
Thus
ye
have
seen
the
similitude
between
Christ
and
a
word
and
consequently
the
reasons
,
why
Christ
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
When
you
hear
Christ
called
the
Word
,
understand
it
,
Tom.
1.
hom.
16.
in
Joan.
1.1
.
as
it
becomes
it
to
be
understood
of
God
,
for
the
Evangelist
,
speaking
of
the
onely
begotten
Son
of
God
,
called
him
the
Word
,
as
afterwards
he
calls
him
the
light
and
the
life
.
And
,
when
you
hear
him
called
the
Light
,
you
are
not
to
imagine
him
that
Light
which
the
bodily
eyes
behold
.
Nor
when
you
hear
him
called
the
Life
,
think
him
to
be
that
common
Life
,
which
agrees
also
to
brute
creatures
.
So
,
when
you
hear
him
called
the
Word
,
take
heed
,
least
,
through
the
weaknesse
of
your
minde
,
you
be
depressed
to
humble
and
earthly
thouhgts
,
Tom.
1.
cont.
Arianos
orat
.
3.
but
diligently
search
out
and
labour
to
finde
out
the
power
of
the
Word
Athanasius
to
the
objection
of
the
Arians
:
How
can
the
Son
be
the
Word
,
or
that
Word
the
image
of
God
?
since
the
word
of
men
,
consisting
of
letters
,
is
nothing
but
the
discovery
of
the
minde
,
and
doth
nothing
,
but
discover
the
will
of
the
speaker
,
which
being
done
,
it
instantly
vanishes
.
To
this
objection
,
I
say
,
he
returns
this
answer
.
If
they
think
that
they
speak
of
an
ordinary
man
,
let
them
speak
of
the
Word
of
the
Father
,
as
much
as
they
will
after
the
manner
of
men
:
But
if
they
speak
of
God
,
the
Creator
of
man
,
let
them
not
entertain
any
humane
thought
,
but
think
such
things
,
as
are
above
humane
nature
:
for
,
look
,
what
the
begetter
is
,
such
is
it
necessary
,
that
the
thing
begotten
be
:
and
,
what
an
one
the
Father
of
the
Word
is
,
such
must
his
Word
be
.
And
a
little
after
he
adds
with
respect
to
the
particular
in
hand
:
The
word
of
men
as
it
consists
of
syllables
,
so
neither
hath
it
life
nor
power
of
acting
,
but
is
onely
in
the
speaker
a
discovery
of
the
minde
,
and
assoone
as
it
s
uttered
,
it
instantly
passes
away
,
because
it
was
nothing
,
before
it
was
uttered
.
But
the
Word
of
God
is
not
enunciatory
,
nor
a
sound
of
voices
,
nor
a
complexion
of
words
:
but
look
,
what
is
the
brightnesse
issuing
from
the
light
,
such
is
it
,
and
a
certain
thing
begotten
,
and
that
perfect
out
of
a
perfect
,
and
therefore
it
is
God
,
and
the
Image
of
God
.
Nor
are
we
here
to
enquire
,
why
the
Word
of
God
is
not
such
,
as
our
words
are
;
seeing
God
is
in
no
sort
such
as
we
are
.
And
a
little
after
he
adds
a
further
dissimilitude
between
this
Word
of
God
and
our
words
.
Men
(
saies
he
)
have
many
words
,
frequently
,
and
daily
springing
up
,
and
passing
away
,
because
the
former
words
continue
not
,
but
vanish
a
way
.
But
the
Word
of
God
is
one
and
the
same
,
and
as
it
is
written
,
remains
for
ever
without
any
change
:
for
it
is
convenient
that
one
God
should
have
one
onely
Image
,
one
onely
Word
,
one
onely
Wisedome
.
Fulgentius
also
sets
out
the
dissimilitude
in
few
words
,
while
he
sayes
thus
.
Christ
is
a
Word
,
not
which
being
uttered
,
vanishes
,
but
,
which
being
begotten
remains
:
Serm.
2.
de
dupl
.
nativ
.
Christi
.
not
a
transitory
Word
,
but
Eternal
,
not
made
of
God
his
Father
,
but
begotten
,
and
onely
begotten
.
And
thus
doth
Zanchius
lay
down
the
sum
of
the
Doctrine
of
the
Church
from
the
time
of
the
Apostles
till
this
day
,
That
Christ
is
the
Word
of
God
the
Father
,
not
a
word
spoken
,
De
trib.
Eloh
.
l.
6.
c.
2.
p.
346.
and
so
vanishing
in
the
Air
,
but
the
substantial
Word
,
not
uttered
in
Time
,
but
from
all
Eternity
begotten
of
the
substance
of
the
Father
.
And
the
opening
of
this
comparison
is
of
excellent
use
.
I.
To
justifie
the
practise
of
the
Evangelist
calling
Christ
the
Word
,
in
that
there
is
so
great
a
likenesse
between
Christ
and
our
Word
,
or
Speech
.
II.
To
teach
us
many
things
concerning
Christ
,
as
.
1.
That
Christ
is
begotten
of
the
Father
:
for
so
our
words
are
the
conceptions
of
our
minde
:
And
so
God
saies
to
his
Son
,
This
day
have
I
begotten
thee
;
the
onely
begotten
Son
of
the
Father
.
2.
That
Christ
had
a
double
generation
,
one
as
God
,
of
the
Father
,
and
the
other
,
as
Man
of
the
Virgin
.
3.
That
Christ
was
begotten
of
the
Father
without
any
Passion
.
4.
That
,
though
Christ
was
begotten
of
the
Father
from
all
Eternity
,
yet
he
was
not
manifested
to
men
till
afterwards
.
5.
That
Christ
was
manifested
to
men
in
his
own
time
,
when
it
pleased
himself
.
6.
That
Christ
is
inseparable
from
his
Father
,
yea
,
when
he
took
Humane
Nature
upon
him
,
in
which
he
was
manifested
to
the
World
,
even
then
he
remained
with
his
Father
,
and
his
Father
with
him
.
8.
That
Christ
reveales
to
us
his
Father
,
and
the
Will
and
Counsel
of
his
Father
:
so
the
Evangelist
saies
.
No
man
hath
seen
God
at
any
time
;
the
onely
begotten
Son
,
who
is
in
the
bosome
of
the
Father
,
he
hath
declared
him
.
All
things
that
I
have
heard
of
my
Father
,
I
have
made
known
unto
you
.
Oh
the
great
benefit
,
that
in
this
respect
accrues
unto
us
by
Christ
,
to
have
the
knowledge
of
God
,
and
of
his
Will
and
Counsel
conveighed
unto
us
?
how
should
we
be
thankful
for
him
?
how
readily
should
we
accept
of
him
,
being
offered
unto
us
?
yea
readily
should
we
part
with
all
those
things
that
are
dearest
to
us
,
so
that
we
may
enjoy
him
.
CHAP.
XVIII
.
Christ
and
a
Worm
.
SO
doth
the
Prophet
speak
of
himself
,
Psal.
22.6
August
.
epist.
49.
ad
Deo
g●at
.
&
,
120.
ad
Honorat
.
Ambros
.
To.
3.
Conc.
ad
pop.
Conc.
3.
Hier.
To.
4
Coment
.
in
Psal.
In
loc.
as
a
Type
of
Christ
,
I
am
a
Worm
,
and
no
man
.
Saint
Hierome
,
Saint
Ambrose
,
and
Saint
Austin
do
joyntly
and
unanimously
note
two
things
,
in
which
this
resemblance
holds
.
1.
In
regard
of
the
contemptiblenesse
of
this
creature
and
the
meanenesse
of
it
;
no
creature
is
more
base
and
contemptible
then
a
Worm
;
every
one
is
ready
to
tread
upon
it
,
and
to
trample
it
under
foot
;
the
poorest
,
the
youngest
dare
venture
to
offer
wrong
to
it
.
So
was
it
with
our
blessed
Saviour
:
and
therefore
it
is
added
in
the
forementioned
scripture
,
A
reproach
of
men
and
despised
of
the
people
:
he
submitted
himself
to
so
mean
a
condition
,
that
he
was
easily
despised
and
reproached
at
all
hands
:
He
became
poor
:
He
was
despised
and
rejected
of
men
.
And
,
if
we
look
into
the
Evangelical
History
,
we
shall
see
it
to
have
been
so
with
him
,
namely
,
that
he
was
coarsely
used
:
we
never
saw
it
so
done
in
Israel
.
And
,
He
hath
done
all
things
well
:
Is
not
this
the
Carpenter
?
and
,
Is
not
this
the
Carpenters
Son
?
And
,
thou
art
mad
and
hast
a
devil
.
they
lead
him
to
the
brow
of
the
hill
,
thinking
to
cast
him
down
head-long
:
they
cast
stones
at
him
:
But
especially
in
the
close
of
his
Publike
Life
,
Prophesie
to
us
,
who
it
is
that
smote
thee
:
they
deliver
him
over
to
the
Secular
Power
,
Hail
King
of
the
Jewes
,
and
wagg
their
heads
,
&c.
yea
,
the
very
Thieves
did
cast
the
same
in
his
teeth
.
Justly
therefore
in
this
respect
is
he
compared
unto
a
Worm
.
2.
In
regard
of
the
breeding
of
the
Worm
.
The
Worm
(
saies
Saint
Hierom
)
which
is
bred
in
the
Wood
,
Vermis
,
qui
in
ligno
nascitur
,
non
habet
patrem
nisi
matrem
,
&
Christus
ex
maria
natus
est
absque
coitu
viri
.
To.
4.
In
loc
Cur
totius
creaturae
Dominus
vermiculo
se
voluerit
comparare
?
Possumus
hoc
humilitati
assignire
,
sicut
David
publicem
se
memoravit
.
Sed
magis
hoc
accipiendum
puto
quod
vermis
nulla
extrinsecus
admixtione
alieni
corporis
,
sed
de
sola
&
pura
terra
procreatur
,
ideo
illum
comparatum
Domino
,
quia
&
ipse
salvator
ex
sola
&
pura
Maria
generatur
.
To.
3.
conc
.
ad
pop.
conc.
3.
hath
no
father
,
but
onely
a
mother
:
so
Christ
was
born
of
a
Virgin
without
carnal
copulation
with
a
man
.
Saint
Ambrose
moves
the
question
,
Why
the
Lord
of
the
whole
World
would
compare
himself
to
a
Worm
?
and
he
answers
.
We
may
ascribe
this
to
his
humility
,
as
David
called
himself
a
Flea
:
but
I
rather
think
it
to
be
,
because
the
Worm
is
gendred
of
the
sole
and
pure
earth
,
without
the
mixture
of
any
other
body
,
therefore
I
think
him
to
be
compared
to
our
Lord
,
who
also
was
born
of
a
sole
and
pure
Virgin
.
Saint
Austin
in
like
manner
,
saving
that
in
the
former
of
the
places
alledged
,
he
brings
in
this
latter
resemblance
,
with
a
Fortasse
,
an
,
It
may
be
:
And
,
ep.
49.
it
may
be
because
of
his
birth
of
a
Virgin
:
as
doubting
,
whether
this
were
in
that
passage
of
the
Psalmist
intended
:
As
indeed
he
well
might
,
in
regard
of
that
which
follows
in
that
Verse
,
A
reproach
of
men
,
and
despised
of
the
people
,
which
is
added
as
an
Exposition
of
the
former
clause
,
in
which
he
had
said
,
I
am
a
Worm
.
Howsoever
,
it
s
a
plain
Article
of
our
Christian
Faith
,
not
to
be
denyed
,
nor
so
much
as
questioned
,
but
to
be
firmly
believed
:
that
Christ
our
Saviour
was
born
of
a
Virgin
.
In
regard
therefore
of
the
first
particular
we
have
cause
to
meditate
of
the
great
Humiliation
of
our
dear
Saviour
,
and
consequently
of
his
surpassing
love
to
us
,
in
that
he
vouchsafed
,
for
our
good
,
to
stoop
so
low
:
not
onely
he
becomes
man
,
but
also
a
Worm
.
It
s
an
excellent
and
just
meditation
of
Saint
Bernard
to
this
purpose
.
O
Vouchsafement
to
be
justly
admired
!
Thou
,
De
pass.
Dom.
that
art
the
God
of
Infinite
glory
,
didst
nor
disdain
to
be
made
a
contemptible
Worm
.
What
Humiliation
is
comparable
to
this
?
And
now
,
why
should
it
trouble
us
,
if
it
doth
so
happen
,
that
we
are
in
the
world
,
as
Worms
?
Every
man
takes
liberty
to
trample
upon
us
,
to
insult
over
us
,
to
lade
us
with
wrongs
and
injuries
:
but
be
of
good
cheer
,
it
is
no
other
wise
with
us
in
this
respect
,
then
it
was
with
our
dear
Saviour
:
and
he
,
by
undergoing
it
in
his
own
person
,
hath
sanctified
and
sweetened
it
to
us
,
so
that
we
may
count
it
blessed
contempt
.
And
let
this
love
of
Christ
,
submitting
himself
to
such
abasement
for
us
,
so
farre
prevail
with
us
,
as
make
us
willing
,
to
submit
our selves
to
any
abasement
for
him
,
for
his
cause
and
honour
.
Choose
we
rather
to
have
all
men
to
trample
on
us
,
and
to
be
contemned
and
scorned
at
all
hands
,
then
to
omit
any
duty
,
by
which
in
our
places
we
may
honour
him
,
or
to
take
any
course
that
may
tend
to
his
dishonour
:
Hath
the
Lord
suffered
such
contempt
for
the
servant
?
and
shall
the
servant
be
unwilling
to
suffer
contempt
for
his
Lord
and
Master
?
God
forbid
:
Such
contempt
suffered
for
his
honour
will
certainly
bring
us
to
glory
and
honour
everlasting
;
which
God
of
his
mercy
grant
us
for
the
merit
of
that
contempt
,
which
our
dear
Saviour
hath
undergone
for
us
,
to
whom
with
the
Father
,
and
the
Holy
Ghost
be
all
Glory
and
Honour
for
ever
.
Amen
.
PARALLELS
.
LIB.
III.
CHAP.
I.
IN
the
two
former
Books
we
have
seen
the
Parallels
that
concern
Christ
the
Head
and
Husband
of
the
Church
:
the
Parallels
between
Christ
and
the
Types
by
which
he
was
fore-signified
to
the
Jewish
Church
,
both
Persons
and
Things
,
in
the
first
Book
:
and
the
Parallels
between
Christ
,
and
the
other
Resemblances
,
by
which
he
is
set
forth
in
the
Old
and
New
Testament
,
in
the
second
Book
.
And
now
,
because
the
Church
is
the
Mystical
Body
,
the
Wife
and
Spouse
of
Christ
,
they
are
therefore
not
to
be
divided
:
for
our
Saviour
hath
given
that
Edict
;
Those
whom
God
hath
joyned
together
,
let
no
man
put
asunder
.
Before
therefore
I
make
an
end
,
I
shall
,
in
this
third
Book
,
add
the
Parallels
that
concern
the
Church
.
And
here
I
shall
observe
the
same
method
that
I
have
observed
in
the
former
,
namely
,
first
,
to
represent
to
your
view
the
Parallels
between
the
Church
,
and
those
Types
by
which
the
Church
was
fore-signified
in
the
Old
Testament
,
whether
Things
or
Persons
:
and
then
the
Parallels
between
the
Church
,
and
other
Resemblances
,
by
which
the
Church
is
set
forth
in
the
Old
or
New
Testament
.
I.
The
Parallels
between
the
Church
,
and
the
Types
,
by
which
it
was
fore-signified
in
the
Old
Testament
.
And
of
these
Types
I
shall
take
knowledg
according
to
the
order
of
Times
,
in
which
they
were
exhibited
and
given
.
The
Church
and
Noah's
Ark.
The
Fathers
have
,
many
of
them
,
taken
knowledg
of
the
Parallel
between
these
two
,
and
that
in
several
respects
.
I.
In
regard
of
the
matter
and
structure
of
it
.
And
here
Saint
Austin
notes
the
Resemblance
in
three
things
.
1.
The
Ark
was
made
of
Gopher
Wood
,
And
of
this
Resemblance
Gregory
the
Great
doth
take
knowledg
:
Arca
de
lignis
imputribilibus
compingitur
,
&
Ecclesia
de
omnibus
in
bono
suo
perseverantibus
componitur
.
To.
2.
epist.
l.
9.
In
dict.
4.
ep.
40.
ad
Isicium
,
epist.
Hierosol
.
2.
Bitumine
glutinantur
arcae
ligna
intrinsecus
&
extrinsecus
,
ut
in
compage
unitatis
,
significetur
tolerantia
charitatis
,
ne
solvatur
vinculum
pacis
.
To.
6.
cont.
Faust
.
Manich.
l.
11.
c.
14.
3.
Aditus
arcae
fit
à
latere
:
&
nemo
intrat
in
Ecclesiam
,
nisi
per
sacramentum
remissionis
peccatorum
,
&
hoc
à
latere
Christi
aperte
manavit
.
Ibid.
cap.
16.
The
Ark
(
says
he
)
was
made
of
sound
Wood
,
not
putrified
;
and
so
the
Church
is
made
up
of
all
that
persevere
in
Goodness
.
2.
The
Ark
was
pitched
within
and
without
with
pitch
,
to
teach
us
,
charitably
to
bear
one
with
another
,
that
the
bond
of
peace
be
not
broken
.
3.
The
Door
of
the
Ark
must
be
made
in
the
side
of
the
Ark
;
and
none
enters
into
the
Church
otherwise
then
by
the
Sacrament
of
the
Remission
of
sins
,
which
issued
openly
out
of
the
side
of
Christ
.
II.
In
regard
of
the
creatures
taken
into
the
Ark
:
and
here
Saint
Austin
takes
notice
of
two
Particulars
.
1.
Ib.
c.
14.
There
were
in
it
all
sorts
of
creatures
:
so
the
Church
contains
all
Nations
.
And
this
,
I
conceive
,
to
be
further
prefigured
in
the
Ark
,
in
that
,
not
onely
Sem
,
from
whom
the
Jews
descended
,
was
in
the
Ark
,
but
also
Japhet
,
the
Father
of
the
Gentiles
.
And
Moses
himself
gives
an
hint
of
this
,
in
that
,
having
named
the
Sons
of
Japhet
,
he
adds
,
By
these
were
the
Isles
of
the
Gentiles
divided
in
their
Lands
,
Is
he
the
God
of
the
Jews
onely
?
Is
he
not
also
the
God
of
the
Gentiles
?
Yea
,
of
the
Gentiles
also
,
seeing
it
's
the
same
God
that
shall
justifie
the
Circumcision
by
Faith
,
and
the
Vncircumcision
through
Faith
.
And
this
also
would
God
teach
Saint
Peter
by
that
Sheet
let
down
from
Heaven
to
him
being
in
a
Trance
,
2.
That
there
were
clean
creatures
and
unclean
in
the
Ark
:
for
such
a
mixture
there
hath
been
alway
in
the
Militant
Church
,
of
Wheat
and
Tares
in
the
field
,
of
Grain
and
Chaff
in
the
floor
,
of
Vessels
of
honor
and
dishonor
in
the
great
House
.
Even
when
the
Church
was
in
the
narrow
bounds
of
a
Family
,
such
a
mixture
there
was
:
We
finde
a
Cain
in
Adams
Family
,
a
Cham
in
Noahs
Family
,
an
Ishmael
in
Abrahams
Family
,
an
Esau
in
Isaacs
Family
:
much
more
easie
it
is
to
finde
such
mixture
;
yea
,
it
's
impossible
not
to
finde
it
,
when
the
bounds
of
the
Church
were
more
enlarged
,
namely
,
into
a
People
:
Of
the
Jews
,
God
says
by
the
Prophet
,
You
onely
have
I
known
of
all
the
Families
of
the
Earth
:
III.
Saint
Austin
yet
further
compares
them
in
another
Particular
:
Out
of
the
Ark
,
all
flesh
,
which
the
Earth
did
bear
,
perished
in
the
Flood
;
Praeter
arcam
,
omnis
caro
,
quam
terra
sustentabat
,
diluvio
consumpta
est
;
&
praeter
Ecclesiae
societatem
,
aqua
baptismi
,
quamvis
eadem
sit
,
non
ad
salutem
valet
,
sed
potius
ad
interitum
.
Ibid.
c.
17.
Sicut
arca
Noe
,
naufragante
mundo
,
cunctos
,
quos
suscepit
,
incolumes
servabat
;
ita
Ecclesia
,
conflagrante
seculo
,
omnes
,
quos
amplectitur
,
representabit
illaesos
.
To.
3.
Conc.
ad
popul
.
Conc.
11.
so
out
of
the
Society
of
the
Church
,
the
Water
of
Baptism
is
not
of
force
to
Salvation
,
but
rather
to
Perdition
.
Saint
Ambrose
expresses
it
otherwise
:
As
the
Ark
of
Noah
,
the
World
suffering
wrack
,
kept
those
safe
that
were
in
it
;
so
the
Church
,
when
the
whole
World
shall
be
on
a
flaming
fire
,
shall
present
all
those
that
are
in
her
,
free
from
danger
.
And
Gregory
the
Great
,
to
the
same
purpose
:
In
the
time
of
the
Flood
,
all
Mankinde
out
of
the
Ark
died
;
To.
2.
epist.
l.
8.
Indict
.
4.
ep.
40.
but
all
within
the
Ark
were
saved
alive
:
So
,
as
for
all
Infidels
out
of
the
Church
,
the
flood
of
their
own
sin
kills
them
;
but
the
Church
,
as
the
Ark
,
keeps
her
faithful
ones
in
Faith
and
Charity
.
IV.
Gregory
the
Great
notes
yet
another
Particular
,
in
which
the
Church
resembles
the
Ark
:
The
Flood
ceasing
(
says
he
)
the
Ark
rested
upon
a
Mountain
:
V.
I
shall
add
but
one
more
:
Let
the
Waters
rise
never
so
high
,
yet
the
Ark
is
still
above
it
:
so
let
the
floods
of
Persecution
rise
never
so
high
,
and
increase
never
so
much
,
yet
the
Church
sinks
not
under
it
,
but
is
still
above
them
:
Justin
Martyr
:
Seest
thou
not
,
Yea
,
as
Fire
burns
most
fiercely
in
coldest
Weather
by
an
Antiperistasis
;
so
the
Christians
,
by
the
harsh
usage
of
them
,
grow
more
confident
,
and
are
more
couragious
to
defend
and
persevere
in
their
Religion
;
yea
,
and
to
suffer
the
hardest
that
can
befall
them
:
so
that
it
is
most
true
that
some
Confessors
said
to
Saint
Cyprian
:
Stetere
torti
torquentibus
fortiores
.
Inter
Epist.
Cypriani
Epist.
The
tortured
Christians
stood
with
more
courage
,
then
the
Tormentors
themselves
.
And
so
it
is
with
the
Church
,
as
with
the
Palm-tree
,
that
spreads
the
more
,
by
how
much
the
heavier
weight
is
laid
upon
it
;
and
as
with
the
Camomile
,
that
grows
the
more
by
being
troden
upon
.
But
Saint
Chrysostom
observes
one
thing
,
in
which
the
Church
is
more
excellent
then
the
Ark
of
Noah
:
for
so
he
says
,
A
man
may
say
,
and
not
err
,
To.
4.
de
poenit
.
Hom.
3.
That
the
Church
is
more
excellent
then
the
Ark
:
For
the
Ark
received
brute
creatures
,
and
kept
them
such
;
but
whom
the
Church
receives
,
she
changes
:
As
for
example
;
A
Kite
went
into
the
Ark
,
and
it
came
forth
a
Kite
;
a
Wolf
entred
,
and
came
out
a
Wolf
:
But
hath
a
Kite
entered
into
the
Church
?
it
comes
forth
a
Dove
:
Hath
a
Wolf
entered
?
it
comes
out
a
sheep
:
not
indeed
the
nature
altered
,
but
the
wickedness
exploded
,
and
put
away
.
Saul
,
afterward
blessed
Paul
,
entering
into
the
Church
,
remains
the
same
individual
person
that
he
was
before
;
but
yet
,
having
entered
,
of
a
Wolf
he
becomes
a
sheep
,
yea
,
a
faithful
shepherd
of
the
sheep
;
preaching
,
yea
,
suffering
for
the
Faith
which
once
he
destroyed
.
Hence
learn
sundry
things
.
1.
Let
us
be
prepared
and
disposed
to
every
good
work
,
and
firm
in
our
resolutions
for
it
,
that
we
may
be
fit
matter
for
the
Building
of
the
Church
,
and
may
answer
the
Gopher
Wood
,
of
which
the
Ark
was
made
.
2.
See
here
the
Church
of
the
New
Testament
to
be
Catholique
,
containing
in
it
all
Nations
,
as
the
Ark
had
in
it
all
kindes
of
Creatures
;
and
,
as
there
were
in
the
Ark
,
as
Sem
the
Father
of
the
Jews
,
so
Japhet
,
the
Father
of
the
Gentiles
.
3.
Let
us
not
so
far
take
offence
at
the
mixture
of
good
and
bad
in
the
Church
,
as
for
this
cause
to
depart
from
,
and
to
forsake
it
:
Behold
!
in
the
Ark
there
were
Creatures
clean
and
unclean
:
and
among
the
Persons
(
though
but
eight
in
number
,
yet
)
there
was
one
Cham
:
There
shall
be
a
division
indeed
,
and
a
separation
made
;
He
shall
(
says
our
Saviour
,
divide
between
the
Sheep
and
the
Goats
;
but
this
shall
not
be
done
,
till
in
the
end
of
the
World
;
He
shall
come
in
Glory
,
and
his
holy
Angels
with
him
,
&c.
The
Wheat
and
the
Tares
shall
be
severed
;
The
Tares
bound
in
bundles
to
be
burnt
,
and
the
Wheat
to
be
put
into
the
Barn
:
But
when
shall
this
be
?
In
the
Harvest
;
which
Harvest
is
the
End
of
the
World
.
And
,
till
that
time
,
they
should
grow
together
.
Expect
not
therefore
,
That
that
should
be
done
now
,
which
God
hath
appointed
to
be
done
in
the
End
of
the
World
;
but
be
content
,
That
God
should
do
his
own
Work
in
his
own
Time
:
Nor
in
this
respect
let
us
forsake
the
Communion
of
the
Church
,
because
there
is
such
mixture
in
it
of
Wheat
and
Tares
:
Hear
that
Apostolical
Advice
,
Not
forsaking
the
assembling
of
your selves
together
,
as
the
manner
of
some
is
.
This
is
the
heady
madness
of
Separatists
:
but
let
us
be
more
sober-minded
:
Consider
we
,
that
Christ
had
onely
twelve
in
his
Family
,
and
yet
among
them
one
was
a
Thief
,
and
a
Devil
;
and
He
knew
from
the
begining
,
who
it
was
that
should
betray
him
,
and
yet
He
tolerated
him
in
his
company
:
And
what
greater
folly
were
there
,
then
cast
away
the
Gold
for
some
dross
that
is
mixt
with
it
?
Hear
rather
that
excellent
saying
of
Saint
Austin
:
The
good
are
not
to
be
forsaken
for
the
bad
that
are
among
them
;
Tom.
2.
Epist.
48.
but
,
for
the
sake
of
the
good
,
the
bad
are
to
be
tolerated
.
And
a
little
after
he
adds
:
We
suffer
some
evil
men
among
us
,
Oh
that
men
were
of
this
modest
temper
!
and
why
should
we
not
?
What
though
there
be
wicked
men
in
the
Church
?
what
hurt
will
that
be
to
us
?
We
shall
not
answer
for
their
sins
,
nor
fare
the
worse
in
this
respect
;
nor
shall
the
Ordinances
of
God
be
the
worse
,
nor
of
less
efficacy
to
us
,
for
the
sake
of
the
wicked
,
that
joyn
with
us
in
the
use
of
them
.
To.
7.
part.
1.
contr.
epist.
Parmen.
l.
2.
c.
2.
It
s
a
true
saying
of
Saint
Austin
.
Wheresoever
the
bad
are
with
the
good
,
they
hurt
not
the
good
,
as
the
chaff
hurts
not
the
good
grain
.
And
this
he
elsewhere
clears
in
many
instances
.
Ibid.
c.
6.
Where
Moses
and
Aaron
were
,
there
were
Sacrilegious
murmurers
:
where
Caiaphas
was
,
there
were
Simeon
and
Zacharias
:
where
Isaias
,
Jeremy
,
Ezechiel
and
Daniel
were
,
there
were
wicked
Priests
and
People
:
Where
Saul
was
,
there
was
David
;
but
every
one
did
bear
his
own
burden
.
And
this
doth
the
Apostle
affirm
in
the
general
,
Every
one
shall
bear
his
own
burden
.
He
that
eats
and
drinks
unworthily
,
eats
and
drinkes
judgement
to
himself
.
Mark
that
,
to
himself
alone
,
and
not
to
others
.
But
will
any
of
you
yet
,
for
this
cause
leave
the
Church
,
and
depart
from
it
?
ye
may
grieve
the
Church
by
your
unkinde
separation
,
but
the
worst
will
be
your
own
in
the
conclusion
.
It
s
a
terrible
speech
of
Saint
Austin
,
but
I
fear
it
will
,
in
the
close
,
be
found
true
by
woful
experience
,
if
they
repent
not
.
Whosoever
separates
himself
from
the
Catholick
Church
(
how
praise-worthy
soever
he
seems
to
himself
to
live
,
To.
2.
epist.
152.
yet
)
for
this
very
sin
,
that
he
is
disjoyned
from
the
unity
of
Christ
,
he
shall
not
have
life
,
but
the
wrath
of
God
abides
upon
him
.
Be
exhorted
therefore
to
take
heed
of
such
practise
,
and
to
accept
of
Saint
Austins
advise
,
To.
8.
In
Psal.
65.
for
its
consonant
to
Scripture
:
O
ye
Citizens
of
Jerusalem
,
who
are
within
the
nets
,
and
are
good
fishes
,
endure
the
bad
,
and
break
not
the
nets
,
ye
shall
be
with
them
in
the
Sea
,
ye
shall
not
be
with
them
in
the
Vessels
:
especially
considering
,
that
as
all
they
,
that
were
in
the
Ark
,
were
saved
from
perishing
by
the
flood
,
so
they
that
remain
in
communion
with
the
Church
,
have
hope
of
Salvation
;
but
as
all
that
were
out
of
the
Ark
perished
,
so
Salvation
cannot
upon
any
good
ground
be
hoped
for
by
them
,
that
are
out
of
the
Church
.
4.
See
what
little
cause
we
have
to
fear
,
and
what
cause
we
have
to
be
comforted
against
all
persecutions
raised
against
the
Church
:
for
1.
As
the
Ark
was
still
above
the
waters
of
the
flood
,
how
high
soever
they
did
rise
:
so
,
let
persecutions
rise
up
to
never
so
great
an
height
,
and
let
Persecutors
rage
never
so
much
against
the
Church
,
yet
the
Church
shall
be
still
above
them
:
they
may
rage
,
but
not
prevail
against
her
.
2.
As
,
the
flood
ceasing
,
the
Ark
rested
upon
the
Mountain
of
Ararat
,
so
persecution
ceasing
,
we
shall
have
a
rest
in
Gods
Holy
Hill
:
having
suffered
,
we
shall
receive
the
promise
of
Eternal
Life
.
CHAP.
II.
The
Church
and
the
Tabernacle
.
THe
Tabernacle
,
saies
Ainsworth
,
The
Curtains
were
to
be
made
of
fine
Linnen
,
and
Blue
and
Purple
,
and
Scarlet
.
These
Colours
,
saies
the
same
Author
,
represented
the
blood
of
Christ
,
and
this
fine
Linnen
,
his
Justice
,
and
so
the
variety
of
Graces
,
wherewith
the
Church
is
adorned
and
made
glorious
.
They
were
made
with
Cherubims
,
signifying
,
The
Curtains
of
the
Tabernacle
were
coupled
one
to
another
:
This
saies
he
,
the
unity
of
the
Spirit
:
for
,
in
Christ
the
whole
building
fitly
coupled
together
,
growes
into
an
holy
Temple
in
the
Lord
.
The
Tabernacle
was
one
,
and
the
Tent
one
.
for
an
habitation
of
God
by
the
Spirit
.
Over
and
above
the
foresaid
Curtains
,
covering
of
Goates
haire
:
and
another
of
Rams
skins
died
red
.
Vpon
all
the
glory
(
saies
the
Prophet
)
there
shall
be
a
defence
,
and
there
shall
be
a
Tabernacle
for
a
shadow
in
the
day
time
from
the
heat
,
and
for
a
cover
from
storm
and
from
rain
:
Thou
hast
been
,
saies
the
same
Prophet
,
A
strength
to
the
poor
,
a
strength
to
the
needy
in
his
distress
,
a
refuge
from
the
storm
,
a
shadow
from
the
heat
:
David
;
In
the
time
of
trouble
he
shall
hide
me
in
his
pavillion
.
And
the
state
of
the
Church
then
,
which
had
the
Mysteries
of
Christ
under
shadowes
and
coverings
,
now
taken
away
.
Thus
farre
Ainsworth
.
As
Tabernacles
are
removed
from
place
to
place
:
so
the
Church
on
Earth
hath
no
certain
or
stable
places
of
abode
,
but
is
ever
and
anon
forced
to
change
them
,
because
the
life
of
the
godly
is
a
perpetual
Pilgrimage
.
Tabernacles
are
not
fenced
with
any
Bulwark
or
Trench
,
because
they
are
often
to
remove
;
so
the
Church
hath
not
from
without
any
humane
defence
:
but
yet
,
as
under
the
meanest
Cottages
our
bodies
are
defended
against
the
heat
of
the
Sun
,
and
the
injuries
of
Tempests
;
so
under
the
wings
of
God
spread
abroad
,
as
under
some
safe
shield
,
the
Church
is
secured
against
the
fiery
darts
of
the
Devil
,
though
it
be
never
so
neer
utter
ruine
.
None
,
saies
our
Saviour
,
shall
take
my
sheep
cut
of
my
hand
,
Joh.
10.18
.
The
gates
of
hell
shall
not
prevail
against
it
,
Matth.
16.
Vers.
18.
3.
The
parts
of
the
Tabernacle
(
distinguisht
each
from
other
by
the
interposition
of
a
vail
)
were
not
two
contiguous
houses
,
but
one
continued
house
;
to
teach
us
,
that
the
Jewish
and
Christian
Church
,
are
joyned
into
one
spiritual
building
,
and
both
People
to
grow
into
one
Church
:
yet
there
was
a
certain
vail
interposed
,
because
the
respect
of
that
time
did
require
,
that
the
Ancient
Church
,
by
many
Legal
Ceremonies
,
as
by
a
middle
Wall
of
Partition
,
should
be
distinguisht
from
the
Gentiles
.
But
after
that
Christ
,
the
Sun
of
Righteousnesse
shined
out
to
the
World
,
the
shadowing
Ceremonies
being
dissipated
,
the
Vail
of
the
Temple
was
rent
,
(
Luk.
23.45
.
)
and
the
middle
Wall
of
Partition
broken
down
.
(
Eph.
2.14
.
)
Hence
learn
divers
things
.
1.
Learn
here
,
that
in
the
Church
God
dwels
among
us
,
as
with
the
children
of
Israel
in
the
Tabernacle
:
and
therefore
let
us
be
circumspect
and
careful
of
our
Conversation
,
that
we
do
nothing
unbeseeming
his
presence
,
least
we
provoke
him
to
displeasure
against
us
and
move
him
in
displeasure
to
depart
away
from
us
,
as
by
the
sins
of
the
Israelites
God
was
moved
in
displeasure
to
forsake
them
:
so
shy
are
we
,
and
careful
to
shun
any
thing
that
may
drive
away
any
useful
friend
from
us
,
whose
presence
and
abode
with
us
we
have
cause
to
desire
.
2.
See
here
the
Church
to
be
one
,
as
the
Tabernacle
was
one
:
Endeavour
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
:
let
us
take
heed
of
disunion
:
Let
us
hearken
to
Saint
Paul
,
We
beseech
you
brethren
in
the
name
of
the
Lord
Jesus
Christ
,
that
there
be
no
divisions
among
you
,
but
be
ye
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgement
.
It
s
Saint
Paul
,
that
makes
the
request
to
us
,
who
was
the
Apostle
of
the
Gentiles
,
that
did
so
much
,
and
suffered
so
much
for
our
behoof
:
good
cause
therefore
have
we
to
hearken
to
him
:
he
might
command
in
a
businesse
of
this
nature
,
but
he
rather
beseeches
us
:
yea
,
he
beseeches
us
in
the
name
of
the
Lord
Jesus
Christ
,
and
of
what
weight
should
his
name
be
with
us
?
And
as
for
the
thing
it self
,
It
s
laid
down
,
1.
Negatively
,
let
there
be
no
divisions
among
you
:
and
why
should
we
not
hearken
to
him
herein
?
for
,
who
knows
not
of
what
dangerous
consequence
divisions
are
in
the
Church
?
we
hear
what
our
Saviour
saies
,
An
house
or
Kingdome
divided
cannot
stand
.
The
Dutch
devise
is
a
good
one
,
of
two
Vessels
floating
on
the
Sea
,
with
this
Motto
,
We
are
broken
to
pieces
,
if
we
dash
one
against
another
.
As
then
we
tender
the
safety
of
the
Church
,
let
us
take
heed
of
divisions
.
2.
It
s
laid
down
affirmatively
,
be
perfectly
joyned
together
in
the
same
minde
and
in
the
same
judgement
:
that
is
,
keep
unity
and
maintain
peace
:
this
we
shall
finde
to
be
of
singular
conveniency
.
Live
in
peace
(
saies
the
Apostle
)
and
the
God
of
love
and
peace
shall
be
with
you
.
3.
See
the
gracious
care
of
God
for
his
Church
to
preserve
it
against
and
from
all
dangers
;
as
God
provided
for
the
safety
of
the
Tabernacle
a
double
Covering
besides
the
Curtains
,
namely
,
that
of
the
Goates-hair
,
and
that
of
Ram-skins
died
red
:
why
then
should
we
be
afraid
of
any
dangers
,
having
the
wings
of
Gods
protection
spread
over
us
?
David
,
knowing
,
that
the
Lord
sustained
him
,
not
to
be
afraid
of
ten
Thousands
of
people
,
that
set
themselves
against
him
round
about
.
God
was
with
him
,
he
resolves
,
to
fear
no
evil
though
he
walked
through
the
Valley
of
the
shadow
of
death
.
If
therefore
we
lye
open
to
any
danger
,
fly
to
God
by
prayer
,
and
then
fear
not
.
4.
See
how
we
are
preferred
before
the
People
of
God
under
the
old
Testament
:
they
had
the
Types
,
we
have
the
Truth
:
they
had
the
Shadowes
,
we
have
the
Body
:
they
had
a
threefold
covering
of
the
Tabernacle
,
that
hindred
them
from
seeing
the
very
Types
that
were
in
it
:
yea
there
was
a
Vail
that
hindred
the
very
ordinary
Priests
from
beholding
the
things
that
were
in
the
Holy
of
Holies
,
which
yet
were
but
Types
of
good
things
to
come
:
but
it
s
otherewise
with
us
,
the
Vail
is
rent
,
and
now
we
may
with
open
face
behold
the
substance
of
all
those
Types
:
Oh
what
preferment
is
this
?
The
mystery
was
kept
secret
from
the
beginning
,
but
now
it
s
made
manifest
:
how
shall
we
answer
it
to
God
,
if
,
having
so
cleer
a
revelation
we
suffer
our selves
to
be
outstripped
by
them
?
5.
Let
us
Gentiles
praise
God
for
his
goodnesse
to
us
:
we
are
admitted
into
and
made
one
Church
with
the
Jewes
:
we
were
once
shut
out
of
the
Commonwealth
of
Israel
by
the
middle
Wall
of
Partition
,
even
the
Legal
Ceremonies
:
but
now
that
Partition-wall
is
broken
down
,
and
so
we
are
now
become
Fellow-Citizens
of
the
Saints
:
As
the
Holy
and
most
Holy
Place
,
though
distinguished
by
a
Vail
interposed
,
were
yet
one
Tent
,
one
Tabernacle
,
so
believers
of
Jewes
and
Gentiles
are
become
one
Church
,
and
one
sheepfold
under
one
shepherd
.
Remembring
therefore
,
what
once
we
were
,
and
what
now
we
are
by
the
grace
of
God
,
let
us
not
fail
to
praise
God
for
this
happy
change
and
high
preferment
,
and
his
unspeakable
mercy
expressed
therein
.
CHAP.
III.
The
Church
and
the
golden
Candlestick
.
that
the
seven
Churches
are
called
the
seven
golden
Candlesticks
;
upon
which
place
Brightman
observes
,
that
this
similitude
is
taken
from
the
Candlestick
,
In
loc
that
was
in
the
Tabernacle
erected
by
Moses
.
And
the
resemblance
between
these
,
the
forenamed
Doctor
observes
to
hold
in
sundry
Particulars
.
1.
In
general
:
that
the
use
of
the
Candlestick
is
,
to
hold
out
the
light
to
others
.
And
so
our
Saviour
speaks
.
No
man
lights
a
candle
and
puts
it
under
a
Bushel
,
but
in
a
Candlestick
,
and
it
gives
Light
to
all
that
are
in
the
House
.
So
the
Church
holds
out
the
Light
of
Gods
Word
to
all
that
are
in
it
.
In
which
respect
the
Apostle
calls
the
Church
the
pillar
of
Truth
,
1
Tim.
3.15
Exercit.
divin
.
Exer.
9.
Way
to
the
true
Church
,
p.
80
because
she
holds
out
the
Truth
to
be
seen
,
says
Weemse
;
The
Expression
being
taken
from
the
Custom
of
many
Nations
,
who
were
used
to
write
their
Laws
in
Tables
,
and
so
to
hang
them
upon
Pillars
of
stone
,
that
the
people
,
whom
it
concerned
to
know
them
,
might
see
and
read
them
;
as
,
among
us
,
John
White
,
and
so
Scharpius
the
like
.
Now
the
Church
,
being
the
true
Church
,
holds
out
the
Light
(
says
my
Author
)
two
ways
.
1.
By
teaching
and
instructing
others
,
which
,
for
the
publique
,
belongs
to
the
Ministers
of
the
Gospel
,
who
are
called
,
and
set
a
part
by
Calling
,
for
this
great
Work
:
but
,
in
private
,
it
belongs
also
to
Masters
of
Families
,
to
teach
and
instruct
their
Children
and
Servants
;
yea
,
and
one
Christian
another
,
communicating
to
others
the
knowledg
which
they
have
.
2.
By
walking
and
conversing
as
Children
of
Light
,
adorning
the
Faith
,
which
they
profess
,
by
Holiness
and
Righteousness
of
Life
,
shining
as
Lights
in
the
World
,
as
Saint
Paul
testifies
of
the
Christians
at
Philippi
.
Let
it
be
the
care
of
us
all
thus
to
resemble
the
Candlestick
in
the
Tabernacle
;
as
that
held
out
the
Light
to
others
,
so
let
us
hold
out
the
Light
of
Truth
unto
others
:
and
that
both
these
ways
:
1.
By
teaching
and
instructing
others
in
the
Truth
of
Religion
:
In
publique
let
the
Ministers
of
the
Gospel
acquaint
the
people
,
committed
to
their
care
and
trust
,
with
the
Truths
of
the
Gospel
,
preaching
to
them
in
season
,
and
out
of
season
:
In
this
especially
stands
the
feeding
of
Christs
Sheep
and
Lambs
,
which
our
Saviour
enjoyns
to
Saint
Peter
,
as
an
evidence
of
his
love
unto
him
:
Peter
,
lovest
thou
me
?
(
says
our
Saviour
)
Feed
my
Sheep
,
feed
my
Lambs
.
If
we
would
shew
our
unfeigned
love
to
our
Saviour
,
let
us
not
fail
to
do
our
duty
in
this
kinde
.
And
in
private
,
let
this
be
the
care
of
Heads
of
Families
,
thus
to
instruct
and
teach
their
Children
and
Servants
:
We
hear
how
God
speaks
of
Abraham
;
I
know
that
he
will
teach
and
command
his
Children
and
Houshold
after
him
to
keep
the
Way
of
the
Lord
:
Yea
,
let
this
be
the
care
of
all
private
Christians
:
what
they
know
concerning
God
,
concerning
Christ
,
whereof
they
finde
others
to
be
ignorant
,
be
ye
ready
to
communicate
it
unto
them
;
so
edifie
one
another
in
your
most
holy
Faith
:
By
teaching
another
,
thou
shalt
learn
.
Here
it
holds
most
true
that
Solomon
says
:
The
liberal
Soul
shall
be
made
fat
,
and
he
that
waters
,
shall
be
watered
also
himself
.
To
know
,
In
Cant.
ser
.
that
you
may
know
,
is
filthy
curiosity
(
says
Saint
Bernard
:
)
To
know
,
that
you
may
be
known
(
namely
,
to
be
a
man
of
knowledg
)
is
filthy
vanity
:
To
know
,
that
you
may
make
sale
of
your
knowledg
,
is
filthy
gain
:
But
to
know
,
that
you
may
edifie
,
this
is
Charity
.
2.
By
living
as
Children
of
Light
:
let
us
all
be
careful
of
this
;
let
the
Ministers
of
the
Gospel
harken
to
Saint
Paul
,
laying
this
injunction
upon
his
Scholar
Timothy
,
Take
heed
to
thy self
,
and
to
thy
Doctrine
:
To
thy
Doctrine
,
but
to
thy self
first
;
lest
we
be
like
to
the
Pharisees
,
of
whom
our
Saviour
says
,
They
say
,
and
do
not
;
they
binde
heavy
burdens
,
and
lay
them
upon
other
mens
shoulders
,
but
themselves
will
not
touch
them
with
one
of
their
fingers
:
yea
,
lest
(
as
Paul
says
)
when
we
have
preached
to
others
,
we
our selves
should
be
cast-aways
.
Yea
,
let
us
all
harken
to
the
in
junction
of
our
Saviour
,
Let
your
Light
shine
before
men
:
Paul
,
Walk
as
Children
of
the
Light
:
and
so
let
us
give
Light
to
others
,
as
the
Candlestick
did
in
the
Tabernacle
.
II.
Particularly
;
The
Parallel
between
the
Church
and
the
Candlestick
in
the
Tabernacle
in
three
things
:
In
the
Matter
,
in
the
Parts
,
and
in
the
Appurtenances
.
I.
In
the
Matter
:
It
was
made
of
Gold
,
and
of
pure
Gold
.
1.
The
Candlestick
is
made
of
Gold
:
Gold
is
precious
in
the
eyes
and
account
of
men
;
and
so
is
the
Church
precious
in
the
sight
of
God
,
and
in
his
account
:
Ye
shall
be
a
peculiar
treasure
unto
me
above
all
people
,
a
Kingdom
of
Priests
(
says
God
)
and
an
holy
Nation
:
yea
,
When
they
wandered
from
one
people
to
another
Nation
,
he
suffered
no
man
to
do
them
wrong
,
but
reproved
Kings
for
their
sakes
.
Yea
,
hear
what
God
says
by
the
Prophet
;
Since
thou
wast
precious
in
my
sight
,
thou
hast
been
honorable
,
and
I
have
loved
thee
;
therefore
I
will
give
men
for
thee
,
and
people
for
thy
life
:
And
so
speaks
Saint
Peter
of
godly
Christians
in
the
New
Testament
;
Ye
are
a
chosen
Generation
,
a
royal
Priesthood
,
an
holy
Nation
,
a
peculiar
People
.
And
the
Expression
of
the
Prophet
is
remarkable
to
this
purpose
:
They
shall
be
mine
,
saith
the
Lord
God
of
hosts
,
in
that
day
,
when
I
shall
make
up
my
jewels
.
And
who
can
doubt
of
the
high
account
and
preciousness
of
the
Church
in
the
sight
of
God
?
for
,
behold
!
with
what
a
price
God
hath
purchased
it
;
Not
with
corruptible
things
,
as
Silver
and
Gold
;
but
with
the
blood
of
Christ
,
as
of
a
Lamb
unspotted
and
undefiled
;
and
indeed
(
as
Saint
Paul
speaks
)
with
the
blood
of
God
.
Let
this
comfort
and
encourage
us
against
the
vile
account
,
and
the
base
esteem
,
in
which
the
World
hath
us
:
How
base
soever
we
are
in
the
eyes
of
the
World
,
we
are
yet
precious
in
Gods
eyes
:
The
World
holds
us
as
the
filth
of
the
World
,
and
the
off-scouring
of
all
things
,
as
of
earthen
pitchers
,
the
work
of
the
hands
of
the
Potter
;
God
holds
us
comparable
to
fine
Gold
:
They
esteem
of
us
,
as
of
men
not
worthy
to
live
on
the
Earth
,
or
to
breathe
in
the
Ayr
,
when
God
holds
us
,
as
men
of
whom
the
World
is
not
worthy
:
They
despise
us
,
as
men
of
no
account
,
but
God
hath
chosen
us
rich
in
Faith
,
and
Heirs
of
the
Kingdom
.
And
whom
shall
not
the
high
esteem
,
which
the
onely
wise
God
hath
of
us
,
comfort
against
the
base
esteem
of
blinde
men
,
that
cannot
discern
of
colours
,
and
foolish
men
,
that
have
not
skill
to
discern
of
things
that
differ
,
and
to
prefer
the
most
excellent
?
And
let
us
learn
to
imitate
God
in
the
high
esteem
which
he
hath
of
the
Church
,
even
of
all
godly
Christians
;
and
,
as
he
doth
,
so
let
us
account
highly
of
them
:
This
will
be
our
wisdom
,
to
conform
our
judgment
to
the
judgment
of
the
onely
wise
God
.
Thus
did
David
:
hear
we
his
profession
;
I
am
(
says
he
)
a
companion
to
all
them
that
fear
thee
,
and
keep
thy
Testimonies
.
My
goodness
extends
to
the
Saints
,
and
to
them
that
excel
in
vertue
,
in
whom
is
all
my
delight
.
Thus
let
us
do
,
having
godly
persons
in
high
esteem
,
giving
our
votes
to
them
,
delighting
in
their
familiarity
,
and
preferring
them
in
the
exercise
of
our
beneficency
:
as
the
Apostle
advises
;
Do
good
to
all
,
but
especially
to
the
Houshould
of
Faith
:
who
shall
enter
into
thy
Tabernacle
?
and
who
shall
dwell
in
thy
holy
Hill
?
He
in
whose
eyes
a
vile
person
is
contemned
,
but
he
honors
them
that
fear
the
Lord
.
2.
As
Gold
,
so
pure
Gold
is
the
Matter
of
this
Candlestick
;
so
the
Church
is
holy
:
so
we
profess
in
the
Creed
to
believe
the
Holy
Church
:
and
so
we
see
the
Apostle
in
his
Epistles
describing
the
Church
;
To
all
that
be
at
Rome
,
called
to
be
Saints
.
And
again
:
To
the
Church
of
God
which
is
at
Corinth
,
to
them
that
are
sanctified
in
Christ
Jesus
,
called
to
be
Saints
.
And
again
:
To
the
Saints
that
are
at
Ephesus
,
and
faithful
in
Christ
Jesus
.
And
again
:
To
all
the
Saints
in
Christ
Jesus
,
which
are
at
Philippi
.
And
again
:
To
all
the
Saints
and
faithful
Brethren
in
Christ
that
are
at
Coloss.
All
these
places
do
plainly
shew
,
That
the
Church
of
God
is
,
and
all
the
true
Members
of
it
are
holy
.
And
seeing
the
Church
of
the
living
God
is
the
House
of
God
,
Holiness
becomes
thy
House
,
O
Lord
,
for
ever
.
And
seeing
the
Church
is
the
Mystical
Body
of
Christ
,
who
,
as
God
,
is
infinitely
holy
,
and
,
as
Man
,
perfectly
holy
,
how
shall
not
the
Church
be
holy
?
And
indeed
(
as
the
Apostle
says
)
Christ
gave
himself
for
the
Church
,
that
he
might
sanctifie
it
.
Wo
then
to
all
that
are
voyd
of
Holiness
,
that
trade
in
wickedness
,
that
wallow
in
the
mire
of
their
sins
:
These
may
live
in
the
visible
Church
,
but
they
are
not
true
Members
of
the
Church
:
None
can
be
Members
of
the
Church
,
but
they
are
withall
Members
of
Christ
;
and
no
such
unholy
persons
can
be
Members
of
Christ
,
therefore
neither
can
they
be
Members
of
the
Church
:
The
distinction
of
true
Members
,
But
here
is
comfort
to
all
that
are
truly
holy
,
renewed
and
sanctified
by
the
Spirit
of
God
,
hating
and
mortifying
the
remainders
of
corruption
,
striving
to
further
degrees
of
Perfection
,
laboring
to
abound
more
and
more
in
fruits
of
Righteousness
and
Obedience
.
Such
as
these
may
and
do
lie
open
to
mocks
and
scoffs
in
the
World
;
but
yet
let
them
be
of
good
chear
:
for
this
Work
of
Holiness
,
wrought
in
them
,
argues
them
to
be
true
Members
of
the
Church
:
and
from
hence
they
may
assure
themselves
,
That
all
the
priviledges
of
the
Church
do
belong
to
them
;
namely
,
Communion
of
Saints
,
by
which
,
among
other
conveniencies
,
they
have
a
share
in
all
the
Prayers
of
the
Churches
of
God
throughout
the
World
;
and
Forgiveness
of
Sins
,
True
,
says
the
poor
Christian
,
here
were
great
comfort
for
me
,
if
I
could
finde
the
Work
of
Holiness
in
me
in
truth
,
but
I
fear
it
is
not
so
with
me
,
for
I
finde
in
my self
much
corruption
,
and
I
sin
frequently
in
many
things
;
how
then
shall
I
say
,
that
the
Work
of
Holiness
is
wrought
in
me
?
To
such
I
answer
,
That
the
Work
of
Holiness
may
stand
with
remainders
of
corruption
,
and
with
many
sins
in
our
life
:
for
it
's
not
Perfection
,
but
Truth
of
Holiness
,
that
is
required
:
else
where
should
we
finde
any
man
in
the
World
,
that
hath
the
Work
of
Holiness
in
him
?
for
Solomon
could
say
,
Who
is
he
that
lives
,
and
sins
not
?
In
many
things
we
offend
all
:
And
Saint
John
could
say
,
If
any
man
says
,
he
hath
no
sin
,
he
deceives
himself
.
Thou
complainest
therefore
of
remainders
of
corruption
,
and
of
many
strayings
in
thy
Life
;
but
know
,
if
ye
grieve
for
them
,
and
mourn
under
them
,
and
strive
against
them
,
and
repent
of
them
,
this
is
the
state
and
condition
of
the
Work
of
Holiness
that
is
in
the
best
men
living
on
the
face
of
the
Earth
.
As
therefore
we
desire
to
have
a
comfortable
evidence
to
our selves
,
That
we
are
indeed
Members
of
the
Church
,
and
that
the
fore-named
priviledges
of
the
Church
do
belong
to
us
,
let
us
labor
to
finde
in
our selves
the
Work
of
Holiness
in
Truth
;
and
let
us
(
as
the
Apostle
advises
)
be
holy
in
all
manner
of
conversation
,
in
work
,
in
word
,
in
thought
,
in
affection
.
II.
The
Parts
of
this
Candlestick
,
which
are
of
two
sorts
:
some
were
for
Use
,
and
some
were
for
Ornament
.
1.
The
parts
that
were
for
Use
,
were
the
seven
Lamps
:
Thou
shalt
make
the
seven
Lamps
thereof
.
These
(
says
my
Author
)
typified
the
manifold
Graces
of
the
Spirit
of
God
,
the
number
seven
being
a
number
of
Perfection
.
And
thus
also
doth
Ainsworth
open
it
,
and
makes
good
the
Application
by
that
of
Saint
John
:
There
were
seven
Lamps
burning
before
the
Throne
,
which
are
the
seven
Spirits
of
God
.
Be
we
thankful
to
God
for
his
great
Mercy
,
furnishing
us
with
those
Heavenly
Graces
,
as
pledges
of
the
Spirit
of
God
dwelling
in
us
,
as
the
Lamps
were
seated
in
the
Branches
of
the
golden
Candlestick
.
And
as
the
Lamps
were
put
in
them
to
give
Light
,
so
let
it
be
our
care
to
exercise
these
Graces
,
and
so
to
give
Light
to
them
among
whom
we
live
.
2.
The
parts
that
were
for
Ornament
,
were
Knops
,
Flowers
,
&c.
And
these
did
typifie
the
Care
of
God
(
says
my
Author
)
in
beautifying
and
adorning
his
Church
,
and
particular
Christians
,
the
Members
of
it
,
with
several
Graces
.
For
so
the
Graces
of
Gods
Spirit
are
of
use
,
both
for
necessity
,
to
fit
us
for
the
several
duties
which
God
requires
of
it
;
and
also
for
ornament
,
to
adorn
our
Souls
,
and
to
make
them
amiable
in
the
sight
of
God
.
Let
us
therefore
be
so
much
the
more
thankful
for
these
Graces
of
the
Spirit
of
God
,
which
render
us
so
acceptable
unto
God
.
III.
The
Appurtenances
of
this
Candlestick
.
1.
The
Prophet
makes
mention
of
certain
golden
Pipes
,
Wherein
(
says
my
Author
)
the
Prophet
hath
reference
to
the
golden
Candlestick
in
the
Tabernacle
.
And
this
(
says
he
)
typifies
a
continual
supply
of
Grace
to
the
Church
.
Admire
we
the
goodness
of
God
,
thus
giving
to
the
Church
,
and
to
particular
Christians
,
the
Members
of
the
Church
,
a
continual
supply
of
Grace
,
as
the
occasions
and
necessities
of
the
Church
do
require
.
2.
Moses
mentions
other
appurtenances
,
namely
,
Tongs
and
Snuff-dishes
.
Typified
Ecclesiastical
Discipline
and
Government
,
which
is
necessary
to
the
Church
,
to
preserve
the
pure
light
of
it
.
Pray
we
to
God
for
the
setling
of
Church-Government
,
that
by
means
of
it
,
Heresies
and
Schismes
may
be
restrained
,
which
so
much
abound
,
while
the
Government
and
Discipline
of
the
Church
is
suspended
.
CHAP.
IV.
The
Church
and
Ruth
.
SAint
Chysostome
takes
knowledge
of
Ruth
,
as
a
Type
of
the
Church
,
for
so
he
saies
,
The
things
that
were
done
in
and
about
Ruth
,
1.
She
was
of
a
strange
Nation
,
2.
As
she
,
except
she
had
first
forsaken
her
Parents
,
45
,
10.11
Ibid.
House
,
Nation
,
Countrey
and
Kindred
;
had
never
been
ennobled
with
such
a
Mariage
;
so
the
Church
is
not
made
lovely
unto
her
husband
,
before
she
leaves
off
her
old
conversation
.
And
therefore
is
that
advise
given
to
the
Church
.
Harken
O
daughter
,
&c.
forsake
also
thy
own
people
,
and
thy
fathers
house
,
and
then
it
s
added
,
So
shall
the
King
greatly
desire
thy
beauty
,
and
not
otherwise
.
Here
then
is
that
which
may
humble
the
Church
:
Let
her
see
her
Original
:
she
was
once
a
stranger
,
and
destitute
of
all
spiritual
good
;
in
this
respect
,
as
poor
,
as
ever
Job
,
or
Lazarus
was
in
outward
respects
:
What
though
she
now
be
highly
prefer'd
to
be
fellow
Citizen
of
the
Saints
and
of
the
houshould
of
God
?
What
though
she
be
blessed
with
great
Spiritual
Riches
,
and
transcendent
Priviledges
?
from
the
beginning
it
was
not
so
,
but
quite
contrary
:
good
cause
have
we
then
that
are
believers
of
the
Gentiles
,
remembring
our
former
basensse
and
vilenesse
,
to
harken
to
that
counsel
of
the
Apostle
,
Be
not
high-minded
.
See
here
also
the
transcendent
love
of
Christ
to
us
Gentiles
,
in
that
he
looked
upon
us
in
our
low
condition
,
that
though
we
were
so
mean
,
yet
he
was
pleased
so
farre
to
have
respect
to
us
,
as
to
espouse
us
unto
himself
:
what
a
dignation
was
it
of
King
Ahashuerosh
,
to
set
his
affection
upon
Esther
a
poor
Captive
Jewish
maid
,
father
was
an
Amorite
,
mother
an
Hittite
,
yet
even
then
(
when
they
were
in
their
blood
,
their
navel
not
cut
,
nor
they
washt
in
water
to
supple
them
nor
swadled
at
all
,
but
were
cast
out
into
the
open
field
,
to
the
loathing
of
their
person
)
even
then
,
he
spread
his
skirt
over
her
,
and
covered
her
nakednesse
,
and
sware
to
her
,
and
entred
into
a
Covenant
with
her
,
and
washed
her
with
water
,
annointed
her
with
oile
,
and
cloathed
her
with
embroydered
work
,
and
shod
her
with
badgers
skin
,
and
girded
her
about
with
fine
linnen
,
and
covered
her
with
silk
,
and
decked
her
with
ornaments
,
and
put
bracelets
on
her
hand
,
and
a
chain
on
her
neck
,
and
a
jewel
on
her
forehead
,
and
ear-rings
on
her
eares
,
and
a
beautiful
crown
on
her
head
.
This
is
the
plain
case
of
us
Gentiles
,
and
the
gratious
dignation
of
Christ
towards
us
:
what
then
more
equal
,
then
that
we
should
break
forth
into
expressions
of
joy
and
thankfulness
,
as
that
blessed
Virgin
did
?
My
soul
doth
magnifie
the
Lord
,
and
my
spirit
rejoyces
in
God
my
Saviour
,
for
he
hath
regarded
the
low
estate
of
his
hand-maiden
:
yea
and
we
may
add
concerning
the
Jewes
and
our selves
,
as
the
Virgin
in
her
Song
:
He
hath
put
down
the
mighty
from
their
seates
,
and
hath
exalted
the
lowly
and
meek
:
he
hath
filled
the
hungry
with
good
things
,
and
the
rich
he
hath
sent
empty
away
.
The
Jewes
were
mighty
,
but
he
—
hath
put
them
down
;
us
Gentiles
being
low
,
he
hath
exalted
:
—
us
,
being
poor
and
hungry
,
he
hath
filled
with
good
things
:
The
Jewes
that
formerly
were
rich
,
he
hath
sent
empty
away
:
And
so
(
according
to
the
twofold
sign
given
to
Gideon
)
whereas
in
the
old
Testament
the
dew
was
onely
upon
the
fleece
,
and
the
whole
floor
was
dry
,
now
,
in
the
times
of
the
New
Testament
the
dew
is
upon
the
whole
floor
,
and
the
fleece
is
dry
:
Admire
we
this
gracious
dispensation
of
God
to
us
Gentiles
,
and
in
this
respect
fail
not
to
obey
that
Prophetical
exhortation
:
O
praise
the
Lord
,
all
ye
nations
,
praise
him
all
ye
people
:
for
his
merciful
kindness
is
great
towards
us
.
Let
us
learn
(
since
Christ
was
not
ashamed
of
us
in
our
low
condition
,
therefore
)
not
to
be
ashamed
of
Christ
because
of
that
low
estate
,
to
which
he
voluntarily
submitted
himself
,
and
in
which
(
as
man
)
he
was
for
a
while
,
but
believe
in
him
and
glory
in
the
profession
of
his
name
.
Let
Jewes
,
Turkes
,
and
Pagans
,
object
it
to
us
never
so
much
,
that
we
trust
in
a
crucified
Saviour
,
yet
let
us
not
be
moved
at
it
,
but
go
on
so
to
do
:
hear
we
how
Saint
Paul
stands
affected
in
this
respect
.
I
desire
,
saies
he
,
to
know
nothing
,
but
Christ
and
him
crucified
:
And
speaking
of
his
ministry
,
We
preach
Christ
crucified
.
And
in
opposition
to
the
false
Apostles
,
who
desired
to
have
the
Galathians
circumcised
,
that
they
might
glory
in
their
flesh
,
he
adds
,
But
,
as
for
me
,
God
forbid
that
I
should
glory
in
any
thing
,
save
in
the
Cross
of
our
Lord
Jesus
Christ
.
And
this
minde
let
us
bear
.
Learn
we
,
in
imitation
of
our
blessed
Saviour
,
not
to
despise
any
,
because
of
their
external
meannesse
,
as
he
did
not
despise
us
Gentiles
for
this
,
but
notwithstanding
it
,
hath
espoused
us
to
himself
:
In
whom
we
finde
any
thing
of
Christ
,
let
us
love
them
,
though
never
so
mean
,
and
bestow
our
endeavours
to
draw
others
to
Christ
,
though
,
in
any
respect
,
they
be
never
so
mean
,
never
so
wicked
.
Lastly
,
as
we
desire
to
render
our selves
amiable
in
the
eyes
of
Christ
,
our
Boaz
,
let
us
forsake
our
Countrey
and
Kindred
,
our
Fathers
house
,
even
our
dearest
and
nearest
relations
;
the
things
and
persons
that
are
dearest
unto
us
,
especially
our
darling
sins
,
to
which
we
have
been
most
addicted
,
in
the
committing
of
which
we
have
formerly
taken
most
content
:
yet
also
all
other
things
,
wealth
,
honour
,
life
,
parents
,
brethren
,
Sisters
,
friends
,
if
it
shall
happen
,
that
there
shall
be
a
competition
between
Christ
and
them
;
if
they
shall
at
any
time
seek
to
draw
us
away
from
Christ
,
in
this
case
forget
them
,
forsake
them
,
abandon
them
.
Now
shall
Christ
our
husband
count
us
lovely
,
take
content
in
us
,
otherwise
not
:
If
any
man
comes
to
me
and
hates
not
father
,
mother
,
wife
,
children
,
brethren
,
yea
,
and
his
own
life
also
,
he
cannot
be
my
disciple
.
Hitherto
we
have
seen
the
Types
of
the
Church
.
CHAP.
V.
NOw
follow
other
resemblances
,
by
which
the
Church
is
set
forth
in
the
Scriptures
of
the
old
or
new
Testament
,
and
these
I
shall
propound
to
you
in
an
Alphabetical
order
.
The
Church
and
a
Body
.
We
have
the
Church
frequently
in
Scripture
spoken
of
as
a
Body
;
as
where
it
s
said
,
There
is
one
Body
:
For
the
edification
of
the
Body
of
Christ
.
And
again
,
From
whom
the
whole
body
,
&c.
And
the
resemblance
between
the
Church
and
a
Body
stands
in
sundry
things
.
1.
In
the
unity
of
the
whole
.
body
is
one
,
My
dove
,
my
undefiled
is
but
one
.
one
Church
.
Nor
doth
the
multitude
and
variety
of
members
hinder
the
unity
of
this
body
.
In
the
Divine
Essence
there
are
three
Persons
really
distinct
,
yet
but
one
God
.
In
the
Person
of
Christ
there
are
two
Natures
,
Humane
and
Divine
,
as
different
as
Heaven
and
Earth
,
Infinite
and
Finite
,
and
yet
but
one
Christ
.
And
,
to
come
lower
there
are
many
Sun-beames
,
yet
but
one
Sun
,
one
Light
:
many
branches
and
arms
of
a
tree
,
yet
but
one
tree
:
so
in
the
Church
there
are
many
members
,
yet
but
one
body
.
2.
In
the
multitude
and
variety
of
members
:
though
the
body
be
but
one
,
yet
it
hath
many
members
;
the
body
is
not
all
eye
,
nor
all
ear
,
but
there
be
eyes
,
ears
,
hands
,
feet
,
&c.
And
these
are
greatly
different
,
each
from
other
;
some
are
more
honourable
,
others
lesse
:
some
stronger
,
others
weaker
;
some
have
more
excellent
abilities
,
and
serve
for
more
noble
uses
then
others
:
So
is
it
in
the
Church
:
the
body
of
the
Church
is
but
one
,
but
the
particular
members
of
it
are
many
,
and
they
greatly
different
:
some
are
set
in
higher
place
,
neerer
to
Christ
the
head
,
others
lower
,
at
a
greater
distance
,
and
more
remote
from
him
.
Accordingly
,
some
are
furnisht
with
more
excellent
gifts
,
and
laid
out
for
more
noble
employments
then
others
.
As
in
a
great
Family
there
are
divers
members
greatly
different
,
some
neerer
to
the
Master
of
the
Family
,
some
more
remote
,
there
are
Children
nearer
then
any
Servant
:
and
among
the
Servants
,
one
is
Steward
,
and
another
is
a
Scullion
in
the
Kitchin
.
And
in
an
Army
,
the
Army
is
one
,
yet
there
are
Multitudes
and
several
Companies
of
Souldiers
,
and
they
different
in
Use
and
Honour
one
from
another
;
there
are
Captaines
,
Lievtenants
,
Sergeants
,
and
common
Souldiers
,
some
neerer
in
place
to
the
General
of
the
Army
,
and
some
more
remote
.
So
in
the
Church
it
is
,
according
to
the
wise
disposition
of
God
:
hear
Saint
Paul
;
Having
gifts
different
according
to
the
grace
that
is
given
to
us
.
And
again
,
Every
man
hath
his
proper
gift
of
God
,
one
after
this
manner
,
and
another
after
that
.
Yea
,
hear
him
largely
disputing
of
this
subject
.
There
are
diversities
of
gifts
,
There
are
diversities
of
Administrations
,
There
are
diversities
of
operations
:
To
one
is
given
the
word
of
wisedome
,
to
another
the
word
of
knowledge
,
to
another
faith
,
&c.
All
this
concernes
the
variety
of
gifts
,
which
arises
from
,
and
is
according
to
,
the
variety
of
members
:
of
which
he
adds
;
If
the
whole
body
were
an
eye
,
where
were
the
hearing
?
and
if
all
were
hearing
,
where
were
the
smelling
?
But
now
God
hath
placed
the
members
,
every
one
of
them
,
in
the
body
,
as
it
hath
pleased
him
.
And
finally
,
(
in
the
application
of
the
comparison
)
he
speakes
more
plainly
.
Now
ye
(
saies
he
to
the
Christians
at
Corinth
)
are
the
body
of
Christ
,
and
members
in
particular
.
And
God
hath
set
some
in
the
Church
;
First
Apostles
,
secondarily
prophets
,
&c.
Are
all
Apostles
?
&c.
3.
The
resemblance
holds
in
the
usefulness
of
the
members
.
There
is
not
any
the
least
member
of
the
natural
body
,
Nature
doth
nothing
in
vain
,
much
lesse
the
God
of
Nature
.
To
say
nothing
of
the
eyes
and
ears
,
the
very
feet
are
useful
to
the
body
,
and
so
is
any
other
member
,
that
may
be
least
of
all
set
by
:
hear
we
the
Apostle
confessing
as
much
.
The
eye
cannot
say
to
the
hand
,
I
have
no
need
of
you
;
nor
the
head
to
the
foot
,
I
have
no
need
of
you
:
Nay
much
more
those
members
of
the
body
that
are
more
feeble
,
are
necessary
.
In
the
Commonwealth
the
greatest
cannot
miss
the
meanest
;
there
is
not
the
Noblest
Personage
,
to
whom
the
meanest
day-labourer
,
or
Artificer
is
not
useful
.
In
the
Army
the
Common
Souldier
is
of
use
to
the
General
:
so
in
the
Church
,
the
meanest
Christian
is
of
use
to
the
Church
,
and
to
the
most
eminent
members
of
it
;
he
is
useful
,
not
as
the
eye
or
ear
,
yet
at
least
as
the
foot
to
the
natural
body
:
the
poorest
member
of
the
Church
hath
received
some
ability
or
other
,
in
some
measure
or
other
,
by
which
in
some
way
or
other
he
may
be
useful
,
not
by
Preaching
,
not
by
Ruling
,
yet
by
his
pious
Examples
,
or
fervent
Prayers
for
the
Church
and
the
principal
members
of
it
:
the
poor
Mouse
may
be
useful
to
the
Lion
,
being
bound
with
cords
,
by
gnawing
the
cords
asunder
and
setting
him
at
liberty
:
so
may
the
Christian
of
least
account
in
the
Church
be
beneficial
to
them
of
highest
Note
and
Place
,
by
his
prayers
procuring
at
the
hands
of
God
his
enlargement
from
distresses
,
into
which
he
may
be
brought
,
as
did
those
Christians
assembled
for
Saint
Peter
,
4.
The
Resemblance
holds
further
in
the
point
of
sympathizing
.
The
Members
of
the
natural
Body
sympathize
each
with
other
,
both
in
good
and
evil
:
Of
this
the
Apostle
says
;
Whether
one
member
suffers
,
all
the
members
suffer
with
it
;
or
whether
one
member
be
honored
,
all
the
members
rejoyce
with
it
.
If
the
Foot
be
foul
,
the
Hand
wipes
it
:
if
one
treads
on
the
Toe
,
not
the
Toe
,
but
the
Tongue
cries
out
,
Why
do
you
tread
on
me
?
but
,
if
any
notorious
wrong
be
offered
to
the
Body
,
or
any
Member
of
it
,
ye
shall
have
the
Voyce
lamenting
,
the
Eye
weeping
,
the
Heart
sighing
,
the
Hands
pleading
,
the
Head
hanging
down
,
and
every
part
compassionate
.
No
less
is
there
a
sympathizing
between
the
Members
of
the
Body
,
in
respect
of
any
good
betiding
the
whole
Body
,
or
any
Member
of
it
:
Hath
any
sick
man
obtained
health
?
ye
shall
have
every
Member
expressing
joy
in
it's
own
way
for
the
health
of
the
Body
so
restored
.
No
less
is
it
so
in
the
Church
of
God
.
The
prosperity
of
the
Church
,
or
of
any
Member
of
it
,
affects
every
true
and
living
Member
of
the
Church
,
and
puts
joy
into
him
,
as
if
it
were
his
own
prosperity
:
The
dejected
and
afflicted
estate
of
the
Church
doth
no
less
fill
them
with
sorrow
and
heaviness
.
This
we
see
required
by
the
Apostle
,
Rejoyce
with
them
that
rejoyce
,
mourn
with
them
that
mourn
:
And
so
we
see
it
often
practised
.
Look
upon
Nehemiah
that
godly
Courtier
;
it
fared
well
with
him
,
he
was
Cup-bearer
to
the
great
King
Artaxerxes
,
he
wanted
no
conveniency
for
his
own
particular
,
and
yet
,
When
report
was
made
to
him
of
the
distresses
of
Jerusalem
,
he
sat
down
,
and
wept
,
and
mourned
certain
days
;
and
fasted
,
and
prayed
before
the
God
of
Heaven
.
And
when
the
King
asked
him
,
Why
is
thy
countenance
sad
,
seeing
thou
art
not
sick
?
mark
his
Answer
:
Why
should
not
my
countenance
be
sad
,
when
the
City
,
the
place
of
my
Fathers
sepulchres
,
lies
waste
,
and
the
gates
thereof
are
consumed
with
fire
?
This
was
the
affection
of
the
godly
Jews
:
By
the
Rivers
of
Babylon
we
sat
down
,
yea
,
we
wept
,
when
we
remembered
Sion
,
we
hanged
our
Harps
upon
the
Willows
;
and
when
they
that
led
us
Captives
,
required
of
us
to
sing
one
of
the
Songs
of
Sion
,
we
answered
,
How
shall
we
sing
the
Lords
Songs
in
a
strange
Land
?
And
then
they
add
,
If
I
forget
thee
,
O
Jerusalem
,
let
my
right
hand
forget
her
cunning
:
If
I
do
not
remember
thee
,
let
my
tongue
cleave
to
the
roof
of
my
mouth
,
if
I
prefer
not
Jerusalem
above
my
chief
joy
.
the
Saints
at
Jerusalem
glorified
God
,
saying
,
Then
hath
God
also
to
the
Gentiles
granted
Repentance
unto
Life
.
So
they
were
affected
with
Saint
Pauls
Conversion
:
They
heard
(
says
the
Apostle
)
that
he
which
persecuted
us
in
times
past
,
now
preaches
the
Faith
,
which
once
he
destroyed
:
and
they
glorified
God
in
me
.
Let
us
then
learn
to
carry
our selves
towards
our
Fellow-Christians
,
as
to
our
Fellow-Members
.
1.
We
all
make
one
Body
,
under
one
Head
,
Christ
;
therefore
let
us
take
heed
of
Schism
and
Disunion
,
and
endeavor
to
keep
Unity
.
The
Apostle
urges
it
upon
this
ground
,
Endeavoring
(
says
he
)
to
keep
the
Vnity
of
the
Spirit
in
the
Bond
of
Peace
,
for
there
is
one
Body
:
and
the
sequel
is
good
:
We
are
all
of
us
one
Body
,
and
shall
we
rend
our selves
one
from
another
?
God
forbid
:
Harken
we
rather
to
Saint
Paul
,
Beseeching
us
in
the
Name
of
our
Lord
Jesus
Christ
,
That
there
be
no
Divisions
among
us
,
but
that
we
be
perfectly
joyned
together
in
the
same
minde
,
and
in
the
same
judgment
.
The
counsel
is
good
for
us
to
take
,
which
Joseph
gave
to
his
Brethren
,
See
that
ye
fall
not
out
by
the
way
.
It
's
good
for
every
one
of
us
to
say
one
to
another
,
as
Abraham
to
Lot
:
Let
there
be
no
contention
between
me
and
thee
,
&c.
for
we
are
Brethren
;
yea
,
for
we
are
all
of
us
one
Body
of
Christ
,
and
every
one
of
us
Members
one
of
another
.
Remember
we
,
That
God
,
whom
we
call
Father
,
is
the
God
of
Love
and
Peace
;
and
Christ
,
whose
Members
we
profess
our selves
to
be
,
is
the
Prince
of
Peace
,
the
King
of
Salem
,
the
King
of
Peace
:
and
the
Gospel
,
which
we
profess
,
the
Gospel
of
Peace
,
we
are
called
unto
Peace
in
one
Body
:
What
then
will
better
become
us
,
then
the
study
of
Peace
?
Remember
,
that
our
mutual
Jars
will
make
our
Enemies
sport
,
and
our
concord
will
,
not
a
little
,
vex
them
:
for
by
it
we
shall
put
them
out
of
hope
of
prevailing
against
us
;
Moab
,
Edom
,
Divide
them
,
and
so
get
the
upper
hand
of
them
.
Let
us
not
then
give
them
so
great
advantage
against
us
,
but
rather
(
as
the
Apostle
advises
us
)
Let
us
minde
the
things
that
make
for
Peace
:
Mark
them
that
cause
Divisions
,
and
avoyd
them
:
Thus
let
us
do
,
and
the
God
of
Love
and
Peace
shall
be
with
us
.
2.
Let
us
be
profitable
and
serviceable
one
to
another
in
the
faithful
employment
of
the
Talents
which
we
have
received
.
So
are
the
Members
of
the
natural
Body
:
so
let
us
be
.
Having
the
Wealth
of
the
World
,
let
us
be
ready
to
distribute
:
Having
Wisdom
,
be
we
ready
to
give
advice
and
counsel
to
others
,
that
need
and
crave
our
help
this
way
:
So
(
according
to
our
abilities
)
let
us
warn
them
that
are
unruly
,
comfort
the
feeble-hearted
,
and
support
the
weak
:
Let
us
consider
one
another
to
provoke
to
Love
and
good
Works
.
Pray
for
the
Peace
of
Jerusalem
.
but
to
profit
withall
;
therefore
so
let
us
use
them
:
Thus
shall
we
honor
Christ
our
Head
,
and
God
our
Father
.
We
hear
what
the
Apostle
says
of
Alms-deeds
;
The
Ministration
of
this
Service
abounds
by
many
Thanksgivings
to
God
:
and
this
holds
equally
true
of
the
employment
of
our
several
Abilities
for
the
profit
of
others
:
And
so
we
shall
provide
for
our
own
Comfort
;
for
,
as
to
that
unprofitable
Servant
,
that
hid
his
Talent
in
a
Napkin
,
Take
the
Talent
from
him
,
and
Cast
him
into
outer
darkness
;
so
to
any
one
,
that
is
faithful
in
the
employment
of
his
Talent
for
the
good
of
others
,
it
shall
be
said
,
Well
done
good
and
faithful
Servant
,
Enter
thou
into
the
joy
of
thy
Lord
.
3.
Let
those
Members
of
the
Church
,
that
are
of
highest
note
,
learn
,
not
to
despise
,
but
to
have
in
good
esteem
,
their
Brethren
and
Fellow-Christians
,
though
they
be
not
so
richly
gifted
,
or
laid
out
to
so
noble
employments
,
as
themselves
:
for
there
is
not
the
meanest
,
but
hath
his
Gift
in
his
measure
;
and
so
not
the
meanest
,
but
is
profitable
in
his
way
:
It
's
so
in
the
natural
Body
;
It
is
so
much
more
in
the
Church
:
Hear
the
Apostle
;
The
Eye
cannot
say
to
the
Hand
,
I
have
no
need
of
thee
;
nor
the
Head
to
the
Foot
,
I
have
no
need
of
thee
:
Nay
,
much
more
those
Members
of
the
Body
,
that
seem
to
be
more
feeble
,
are
necessary
.
Therefore
let
not
the
rich
despise
the
poor
,
nor
the
strong
the
weak
,
nor
the
ablest
Minister
the
meanest
Hearer
:
but
if
we
see
in
them
the
Evidences
of
Faith
and
Holiness
,
whatsoever
they
are
in
other
respects
,
let
us
embrace
them
,
and
give
them
the
right
Hand
of
Fellowship
:
God
is
not
ashamed
to
be
called
their
Father
,
even
their
Souls
are
redeemed
with
Christs
precious
Blood
;
they
have
the
Spirit
comforting
them
,
and
the
Angels
ministering
unto
them
;
let
not
us
contemn
them
.
It
's
burden
enough
to
them
,
That
worldly
and
wicked
men
despise
them
,
either
for
their
Poverty
,
or
for
their
Piety
;
let
not
us
,
by
despising
them
also
,
increase
their
burden
:
They
are
weak
,
but
they
are
Christians
,
and
their
weakness
calls
for
Pity
,
not
for
Contempt
:
They
are
less
honorable
,
yet
they
are
useful
:
Let
us
take
heed
,
lest
God
punish
our
proud
despising
of
them
by
bringing
us
into
such
straights
,
as
that
we
should
be
enforced
to
crave
the
help
of
those
,
whom
,
in
respect
of
their
weakness
,
or
mean
place
in
the
Church
,
we
have
formerly
so
much
slighted
.
4.
Let
those
Members
,
that
are
of
least
note
in
the
Church
,
not
either
be
disheartened
in
themselves
,
or
envy
others
,
whom
they
see
to
be
better
gifted
,
or
set
in
more
eminent
place
in
the
Church
,
then
themselves
:
Have
they
not
this
or
that
Gift
?
yet
they
have
others
:
Have
they
not
so
high
and
eminent
a
place
in
the
Church
?
yet
a
place
they
have
,
and
Members
they
are
:
and
this
may
comfort
and
uphold
them
.
Let
us
hear
the
Apostle
speaking
to
this
purpose
:
If
the
Foot
shall
say
,
because
I
am
not
the
Hand
,
I
am
not
of
the
Body
,
is
it
therefore
not
of
the
Body
?
And
if
the
Ear
shall
say
,
because
I
am
not
the
Eye
,
I
am
not
of
the
Body
,
is
it
therefore
not
of
the
Body
?
If
the
whole
Body
were
an
Eye
,
where
were
the
Hearing
?
And
if
the
whole
were
Hearing
,
where
were
the
Smelling
?
If
they
have
not
so
excellent
Gifts
,
or
in
so
great
a
proportion
,
as
others
have
,
yet
they
have
those
Gifts
,
and
that
proportion
of
Gifts
,
which
God
saw
fit
to
furnish
them
withall
:
for
all
these
gives
the
self-same
Spirit
,
dividing
to
every
one
severally
as
he
will
.
God
hath
placed
the
Members
,
every
one
of
them
in
the
Body
,
even
as
it
pleases
him
:
Therefore
be
content
and
humble
,
though
you
see
your self
to
come
never
so
much
behinde
others
.
The
Lord
General
of
the
Army
hath
power
to
dispose
of
his
Soldiers
to
several
Offices
,
stations
,
and
employments
,
as
he
sees
fit
:
and
the
Master
of
the
Family
his
Servants
to
their
several
Offices
:
and
shall
this
power
be
denied
to
God
in
and
over
his
Church
?
yea
,
hath
another
more
excellent
Gifts
,
then
thou
hast
,
for
kinde
or
measure
?
know
.
That
the
manifestation
of
the
Spirit
is
given
to
every
one
to
profit
withall
.
5.
Let
us
all
sympathize
with
the
Church
,
and
the
several
Members
of
it
:
Rejoyce
with
them
that
rejoyce
,
and
weep
with
them
that
weep
.
Hear
we
,
or
know
we
ought
of
the
Desolations
of
the
Church
abroad
?
Let
not
us
be
like
to
them
,
of
whom
the
Prophet
complains
,
That
they
did
lie
upon
Beds
of
Ivory
,
and
stretch
themselves
upon
their
Couches
,
and
eat
the
Lambs
out
of
the
Flocks
,
and
the
Calves
out
of
the
midst
of
the
stall
;
and
chanted
to
the
sound
of
the
Viol
,
and
invented
to
themselves
Instruments
of
Musick
,
like
David
;
and
drunk
Wine
in
Bowls
,
and
anointed
themselves
with
the
chief
Ointments
;
but
they
were
not
grieved
for
the
Afflictions
of
Joseph
.
Too
many
such
there
be
:
but
let
such
,
as
are
guilty
,
take
knowledg
of
,
and
tremble
at
,
the
Threatening
there
annexed
;
Therefore
shall
they
go
captive
with
the
first
that
go
captive
,
and
the
Banquet
of
them
that
stretched
themselves
shall
be
removed
.
Rather
therefore
let
us
imitate
that
godly
Courtier
Nehemiah
,
of
whom
we
heard
before
.
Or
,
hear
we
of
the
prosperous
estate
of
the
Church
?
Though
we
our selves
(
for
our
own
particulars
)
lie
under
the
Cross
never
so
much
,
yet
let
the
knowledg
of
the
Churches
prosperity
make
us
(
in
a
manner
)
to
forget
our
own
sorrow
.
CHAP.
VI.
The
Church
,
and
a
City
built
on
an
Hill
.
OUr
Saviour
,
speaking
of
the
Church
,
makes
use
of
this
Resemblance
:
A
City
(
says
he
)
set
upon
an
Hill
cannot
be
hid
.
The
City
(
says
he
)
is
the
Church
of
Saints
.
1.
A
City
consists
of
Citizens
:
And
the
Citizens
of
this
City
are
all
the
Faithful
:
Cives
omnes
fideles
:
Turres
ejus
Prophetae
:
sicut
enim
de
turribus
jacula
contra
omnes
hostes
jactantur
,
sic
de
libris
propheticis
,
contra
vanas
Gentilium
fabulas
,
&
contra
insanas
haeriticorum
disputationes
,
salutaria
veritatis
proponuntur
exempla
.
Portae
ejus
sunt
Apostoli
,
quia
per
illos
totus
populus
intrat
ad
fidem
.
Muri
ejus
sunt
doctores
,
de
quibus
dicit
propheta
,
Isa.
60.10
.
filii
alienigenarum
aedificabunt
muros
tuos
:
quia
ex
Gentibus
vocati
,
facti
sunt
sacerdotes
,
&
Ecclesiae
gubernatores
.
Sicut
muri
enim
,
omnem
Gentilium
&
haereticorum
impetum
ipsi
suscipiunt
,
qui
tanquam
arietibus
quibusdam
,
sic
assiduis
persecutionibus
,
feriunt
clerum
,
i.
e.
murum
Ecclesiae
.
Haec
ergo
civitas
posita
est
super
montem
:
i.
e.
Apostoli
,
prophetae
,
caeterique
doctores
&
fideles
aedificati
in
Christo
.
Mons
enim
Christus
est
:
de
quo
propheta
dicit
,
Dan.
2.35
implevit
universam
terram
.
Chrysost.
Comment.
in
N.
Test.
To.
2.
hom.
10.
and
so
Saint
Paul
of
the
Ephesians
,
having
embraced
the
faith
of
Christ
,
saies
,
that
they
were
fellow-Citizens
of
the
Saints
.
Eph.
2.
Vers.
19.
Citizens
then
they
are
.
2.
A
City
hath
Towers
:
and
the
Towers
of
this
City
,
the
Church
,
are
the
Prophets
:
for
,
as
from
the
Towers
Darts
are
shot
against
all
enemies
,
so
from
the
bookes
of
the
Prophets
examples
of
truth
are
set
forth
against
the
vain
fables
of
the
Heathen
,
and
against
the
wild
and
unsound
disputes
of
Hereticks
.
3.
A
City
hath
gates
:
And
these
gates
of
the
Church
are
the
Apostles
,
because
(
as
by
the
gates
men
enter
into
the
Cities
,
so
)
'
by
the
ministery
of
the
Apostles
the
whole
people
(
namely
of
Jewes
and
Gentiles
)
enters
into
the
faith
of
Christ
.
4.
A
City
hath
Wals
:
and
these
Wals
are
the
Doctors
of
the
Church
,
of
which
the
Prophet
saies
,
The
Sons
of
strangers
shall
build
thy
Wals
:
because
,
being
called
from
among
the
Gentiles
,
they
were
made
Priests
or
ministers
,
and
Governours
of
the
Church
:
for
(
as
the
Wals
of
a
City
,
so
)
these
undergo
the
violence
of
Heathens
and
Hereticks
,
who
,
by
frequent
presecutions
,
as
by
so
many
battering-rams
,
batter
the
Clergy
,
these
Walls
of
this
City
,
the
Church
.
To
which
add
,
5.
A
City
hath
Priviledges
and
Immunities
,
which
are
common
to
all
,
and
belong
onely
to
them
that
are
free
of
the
City
.
And
no
lesse
hath
the
Church
her
Priviledges
and
Immunities
,
which
equally
and
alike
belong
to
all
the
members
of
the
Church
,
God
is
no
accepter
of
persons
,
and
are
proper
and
peculiar
to
them
:
If
any
be
strangers
from
the
Church
,
they
have
nothing
to
do
with
any
of
these
Priviledges
.
Would
any
know
,
what
these
Priviledges
are
?
Let
him
consult
with
the
Apostles
Creed
,
and
there
shall
he
finde
these
recorded
.
1.
Communion
of
Saints
:
of
holy
men
and
Angels
with
God
,
and
of
holy
men
and
Angels
mutually
among
themselves
:
by
vertue
of
our
Communion
with
God
,
we
have
liberty
to
Pray
to
God
,
and
by
prayer
to
receive
from
God
all
needful
blessings
for
soul
and
body
in
this
life
:
and
no
less
by
this
Communion
with
God
have
we
hope
to
live
for
ever
with
God
in
glory
and
happiness
everlasting
.
By
vertue
of
our
Communion
with
the
Angels
we
share
in
the
benefits
of
their
ministration
in
all
kindes
in
this
life
,
and
hereafter
we
shall
be
like
the
Angels
,
sharing
with
them
in
the
glory
of
Heaven
.
By
vertue
of
our
Communion
with
holy
men
,
we
have
an
interest
in
their
prayers
,
and
in
all
the
abilities
,
with
which
God
hath
furnisht
them
,
and
shall
live
together
with
them
in
Heaven
.
A
rare
priviledge
.
2.
Remission
of
sins
,
by
which
,
upon
our
unfeigned
repentance
,
we
are
freelie
,
for
Christs
sake
,
absolved
and
acquitted
from
the
guilt
and
punishment
of
all
our
sins
,
though
never
so
many
,
though
never
so
great
.
A
rare
Priviledge
:
happy
is
he
that
hath
it
:
for
so
saies
the
Psalmist
;
blessed
is
he
,
whose
iniquity
is
forgiven
,
&c.
3.
Resurrection
of
the
body
and
Life
Everlasting
:
Resurrection
to
Life
Everlasting
:
though
the
body
falls
in
death
,
yet
it
shall
be
raised
again
:
though
in
death
the
soul
takes
leave
of
the
body
for
a
time
,
yet
they
shall
meet
again
and
be
reunited
,
And
not
onely
so
:
for
this
shall
be
common
to
all
men
,
the
bodies
of
all
shall
be
raised
,
and
in
all
there
shall
be
a
reunion
of
soul
and
body
:
but
whereas
to
some
there
shall
be
a
Resurrection
of
Damnation
,
Resurrection
to
Life
,
whereas
some
shall
rise
to
shame
and
everlasting
contempt
,
all
the
true
members
of
the
Church
shall
awake
to
everlasting
Life
.
Lastly
,
it
s
observed
here
by
the
forenamed
Author
,
that
this
Citie
is
set
upon
an
hill
,
that
is
,
the
Apostles
,
Prophets
and
all
other
Doctors
of
,
and
Faithful
,
in
the
Church
are
built
upon
Christ
,
who
is
the
onely
Foundation
:
for
Christ
is
that
Mountain
,
of
which
the
Prophet
saies
,
That
it
filled
the
whole
Earth
.
And
this
sense
is
pious
.
But
yet
I
conceive
another
thing
rather
to
be
intended
by
our
blessed
Saviour
in
this
place
,
namely
,
that
as
a
City
built
upon
an
Hill
cannot
be
hid
,
but
is
conspicuous
and
seen
a
farre
off
,
so
neither
can
the
Conversation
and
Actions
of
the
Church
and
the
members
of
it
be
so
secretly
carried
,
but
that
it
will
come
to
the
cognizance
and
knowledge
of
others
,
so
that
,
if
it
be
pious
,
God
shall
be
honoured
by
it
;
and
from
any
sinful
and
scandalous
behaviour
of
the
members
of
the
Church
,
it
cannot
be
but
that
God
shall
be
dishonoured
by
it
,
as
Saint
Paul
saies
,
Through
you
is
the
name
of
God
blasphemed
among
the
Gentiles
.
See
the
high
preferment
of
all
Godly
Christians
,
in
that
they
are
made
members
of
the
Church
,
and
so
free
Denizons
of
this
great
City
of
God
:
who
counts
it
not
a
great
matter
to
be
a
Freeman
of
some
great
City
in
the
World
?
so
it
was
counted
to
be
a
Citizen
of
Rome
:
they
that
were
so
,
gloried
not
a
little
in
it
:
they
that
were
not
so
,
thought
it
not
much
to
purchase
it
with
a
great
summe
of
mony
:
much
more
is
it
an
honour
,
to
be
members
of
the
Church
:
for
what
City
in
the
World
hath
Priviledges
and
Immunities
comparable
to
the
Priviledges
of
the
Church
named
before
?
Blesse
God
for
this
high
Honour
and
Preferment
,
and
,
as
he
hath
honoured
you
,
so
be
ye
careful
to
honour
him
,
and
fearful
to
do
any
thing
,
that
may
tend
to
His
dishonour
,
avoid
all
scandalous
sins
especially
,
Let
your
conversation
be
such
,
as
becomes
the
Gospel
:
and
as
our
Saviour
enjoynes
us
,
Let
your
Lights
so
shine
before
men
,
that
they
seeing
your
good
Works
,
may
glorifie
your
Father
that
is
in
Heaven
.
CHAP.
VII
.
The
Church
and
a
Dove
.
SO
our
Saviour
speaks
to
his
Church
.
Open
to
me
,
my
sister
,
my
love
,
my
Dove
,
my
undefiled
.
So
he
speaks
of
her
,
My
Dove
,
my
undefiled
is
but
one
,
she
is
the
onely
one
of
her
Mother
.
Saint
Bernard
observes
two
particulars
in
which
the
Church
resembles
a
Dove
The
Church
,
saies
he
,
In
Cant.
ser.
62.
is
a
Dove
.
1.
Because
the
Dove
is
innocent
,
and
harmless
:
and
indeed
,
this
to
be
eminent
in
the
Dove
,
appears
by
that
passage
of
our
Saviour
;
Be
innocent
as
Doves
,
the
Serpent
is
the
wisest
of
the
beasts
of
the
field
,
Lord
,
who
shall
enter
into
thy
Tabernacle
,
he
,
that
doth
no
evil
to
his
neighbour
.
David
could
not
with
patience
think
of
hurting
Saul
,
though
bear
injuries
he
could
with
admirable
meekness
.
Many
are
of
quite
contrary
strain
:
if
wrong
be
offered
to
them
,
they
cannot
,
they
will
not
bear
it
,
they
are
presently
moved
to
impatiency
,
yea
,
they
presently
meditate
revenge
:
but
they
readily
take
liberty
to
themselves
,
to
wrong
others
,
they
care
not
whom
,
they
care
not
how
:
doth
any
man
slander
or
censure
them
?
they
judge
it
an
evil
unsupportable
:
but
to
censure
or
slander
others
,
they
make
no
bones
of
it
:
If
any
man
oppress
them
they
hold
it
intolerable
,
but
they
care
not
how
they
oppress
others
.
These
shew
themselves
to
be
not
like
Doves
,
but
like
birds
of
prey
But
let
us
be
otherwise
minded
,
let
us
resemble
the
Doves
,
and
learn
by
them
to
bear
wrongs
meekly
,
but
at
any
hand
do
no
wrong
to
any
:
to
be
wronged
is
onely
an
inconveniency
,
but
to
do
wrong
is
actually
sin
:
and
whether
of
these
is
to
be
chosen
,
may
easily
be
seen
,
for
the
inconveniency
lights
upon
the
outward
man
,
but
sin
tends
to
the
prejudice
of
our
precious
souls
.
2.
Because
the
Dove
is
a
mourning
creature
:
Hear
to
this
purpose
the
expression
of
King
Hezekiah
.
I
mourned
as
a
Dove
.
And
so
it
is
with
godly
Christians
,
the
true
members
of
the
Church
;
they
are
constant
,
or
at
least
frequent
mourners
:
they
are
sensible
of
their
own
sins
,
and
these
fill
their
hearts
with
sorrow
:
I
will
be
sorry
for
my
sin
:
yea
,
I
go
mourning
all
the
day
long
:
yea
,
all
the
night
I
make
my
bed
to
swim
,
I
water
my
couch
with
my
tears
.
Saint
Peter
having
denyed
his
Lord
and
Master
,
wept
bitterly
,
yea
the
sins
of
others
fetch
tears
from
their
eyes
,
out
of
a
sence
of
Gods
dishonour
by
them
,
and
of
the
hurt
which
their
souls
receive
thereby
,
My
eyes
(
saies
David
)
gush
out
with
rivers
of
tears
,
because
men
keep
not
thy
Law
.
And
again
,
I
beheld
transgressors
,
and
was
grieved
:
especially
their
obstinacy
in
their
sins
will
so
deeply
affect
them
:
If
ye
will
not
hear
(
saies
the
Prophet
)
my
soul
shall
weep
in
secret
places
for
your
pride
,
and
my
eye
shall
weep
sore
,
and
run
down
with
tears
.
Nor
can
they
remember
or
see
the
desolations
of
the
Church
without
expressions
of
sorrow
,
We
wept
(
say
they
)
in
remembrance
of
Sion
,
and
hanged
up
our
harpes
upon
the
Willows
.
Nay
,
even
the
foresight
of
it
,
thus
workes
upon
them
:
Oh
that
my
head
were
waters
(
saies
the
Prophet
)
and
my
eyes
a
fountain
of
teares
,
that
I
might
weep
day
and
night
for
the
slain
of
the
daughter
of
my
people
.
Thus
our
Saviour
,
foreseeing
and
foretelling
the
destruction
of
Jerusalem
by
the
Roman
Army
,
wept
over
it
.
But
of
how
contrarie
a
temper
are
many
among
us
?
for
they
are
not
found
in
the
number
of
these
mourners
,
but
they
spend
their
daies
in
mirth
and
jollity
:
being
like
unto
them
,
of
whom
the
Prophet
complained
,
that
In
the
day
,
in
which
God
called
to
mourning
and
weeping
,
&c.
behold
there
was
joy
and
gladnesse
,
&c.
their
own
sins
draw
not
tears
from
their
eyes
,
nay
they
are
tickled
with
joy
at
the
remembrance
and
mention
of
them
:
much
less
are
they
grieved
for
the
sins
of
others
.
The
afflictions
of
the
Church
move
them
not
,
yea
some
rejoice
in
them
,
and
triumph
over
the
Church
afflicted
.
Let
them
fear
,
least
that
woe
denounced
by
our
Saviour
,
fall
upon
them
:
Wo
to
them
that
laugh
now
,
for
they
shall
howl
and
weep
.
As
for
us
,
let
us
put
our selves
into
the
number
of
mourners
,
mourn
we
for
our
own
sins
,
mourn
we
for
the
sins
of
others
,
mourn
we
for
the
afflictions
of
the
Church
:
such
mourning
will
end
in
joy
.
Blessed
are
they
that
mourn
,
(
saies
our
Saviour
)
for
they
shall
be
comforted
.
And
the
Psalmist
,
They
,
that
sow
in
Tears
,
shall
reap
in
joy
.
Brightman
,
handling
those
words
,
Thou
hast
Doves
eyes
,
adds
another
particular
,
In
Cant.
1.15
in
which
the
resemblance
holds
between
the
Church
and
a
Dove
.
The
Doves
eyes
(
saies
he
)
are
chaste
and
modest
,
while
,
content
with
their
own
mates
they
wander
not
abroad
to
seek
new
loves
.
Such
as
is
the
chastity
of
the
Church
,
while
,
content
with
one
God
,
she
sets
not
her
minde
upon
idols
nor
upon
new-devised
worships
.
Many
there
are
in
the
world
of
a
contrary
temper
,
not
contenting
themselves
with
the
onely
true
God
,
but
linger
after
,
and
make
to
themselves
other
gods
,
in
that
they
give
the
worship
,
which
the
onely
true
God
challenges
,
as
his
peculiar
,
to
other
things
,
besides
the
true
God
.
And
the
Romanists
(
to
say
nothing
of
them
that
are
without
,
as
Turks
and
Pagans
)
may
well
go
in
the
forefront
,
who
have
so
multiplied
Deities
to
themselves
,
that
the
Poet
had
just
cause
to
say
of
them
,
the
number
of
Gods
now
is
multiplied
above
the
number
of
the
Gods
of
the
Heathen
:
for
,
whereas
God
saies
,
Call
upon
me
in
the
day
of
trouble
,
Thou
shalt
worship
the
Lord
thy
God
and
him
onely
shalt
thou
serve
,
its
manifest
how
Adoration
and
Invocation
is
among
them
given
to
Angels
,
and
Saints
departed
,
yea
,
to
dumb
Idols
,
and
to
Crosses
.
Their
own
Rosaries
and
bookes
of
Devotion
make
this
manifest
,
and
that
not
onely
the
people
led
by
their
blind
superstition
do
this
,
but
that
they
are
taught
so
to
do
;
and
this
practise
is
by
their
great
Champions
,
Bellarmine
and
others
,
defended
as
lawful
and
warrantable
;
and
Anathema's
and
curses
denounced
by
the
Fathers
of
the
Tridentine
Councel
against
all
that
condemn
it
,
as
unwarrantable
:
where
is
that
Chastity
,
which
is
required
to
be
in
the
true
Church
?
And
how
justly
may
we
say
of
them
in
the
words
of
the
Prophet
,
How
is
the
faithful
City
become
an
Harlot
?
And
yet
among
our selves
also
many
are
liable
to
reproof
for
the
want
of
this
Chastity
:
even
as
many
as
give
the
Worship
of
the
Soul
to
others
besides
God
.
God
says
by
the
Penmen
of
Scripture
,
Love
the
Lord
all
ye
Saints
;
and
,
Rejoyce
in
the
Lord
alway
;
and
,
Trust
ye
in
the
Lord
for
ever
;
and
,
Let
God
be
your
fear
,
&c.
But
behold
!
the
covetous
Mammonist
makes
his
Mammon
his
God
;
the
ambitious
Person
makes
his
Honor
his
God
;
the
voluptuous
Person
makes
his
Belly
his
God
:
for
by
all
these
is
that
Love
,
Joy
,
Desire
,
&c.
which
God
requires
to
be
placed
on
himself
alone
,
set
upon
other
things
besides
God
;
so
that
,
as
the
Apostle
says
,
That
Covetousness
is
Idolatry
,
the
covetous
person
an
Idolater
;
so
may
it
be
said
of
the
rest
.
So
that
even
among
our selves
this
Chastity
of
the
Dove
is
much
wanting
:
the
more
is
our
shame
.
But
,
Though
Israel
play
the
harlot
,
let
not
Judah
sin
;
Love
not
the
World
,
nor
the
things
of
the
World
:
rejoyce
in
him
alone
,
let
our
desires
be
onely
after
him
;
Fear
not
him
that
can
kill
the
Body
,
but
fear
him
who
is
able
to
destroy
Soul
and
Body
:
Trust
in
the
Lord
with
all
thy
Heart
;
Moses
)
is
like
to
thee
,
O
Lord
,
among
the
gods
?
And
plainly
,
There
is
none
like
to
the
God
of
Jesurun
.
None
therefore
so
well
deserves
,
or
can
lay
so
just
claim
to
the
Worship
of
the
Soul
,
as
this
great
God
?
And
,
think
not
now
of
dividing
the
Heart
between
God
and
any
Creature
:
He
says
,
My
Son
,
give
me
thy
Heart
;
Thou
and
Ziba
divide
the
Lands
,
Nay
,
let
him
take
all
:
By
thoughts
of
dividing
the
Soul
,
and
the
Worship
of
it
between
God
and
the
Creature
,
we
shall
quite
exclude
him
.
CHAP.
VIII
.
The
Church
and
an
Hill
.
THe
Church
is
frequently
in
Scripture
set
forth
by
Mount
Sion
:
and
the
Resemblance
holds
between
the
Church
and
an
Hill
in
these
Particulars
.
I.
In
respect
of
the
firmness
of
the
Church
:
Saint
Chrysostom
takes
knowledg
of
this
Particular
.
To.
3.
in
Psa.
9.
Deservedly
(
says
he
)
is
the
Church
likened
to
an
Hill
,
because
it
is
firm
and
stable
,
and
cannot
be
broken
to
pieces
.
As
an
Hill
cannot
be
cast
down
,
so
neither
the
Church
of
God
.
No
power
of
men
,
nor
yet
of
Hell
,
can
so
far
prevail
.
It
's
the
assurance
of
our
Saviour
:
The
gates
of
Hell
shall
not
prevail
against
it
.
Particular
visible
Churches
may
be
prevailed
against
,
and
so
may
fail
;
as
we
have
seen
by
sad
experience
of
many
famous
Churches
in
Asia
,
Africa
,
and
other
places
:
but
the
whole
Church
never
failed
.
The
glory
and
splendor
of
the
Church
may
be
much
eclipsed
,
and
the
numbers
of
it
much
decreased
,
yet
still
a
Church
hath
been
.
When
the
Arian
Heresie
prevailed
most
,
in
so
much
that
the
whole
World
lamented
,
that
it
was
turned
Arian
;
yet
there
were
some
Catholique
Bishops
,
and
Catholique
Christians
,
that
held
the
Faith
of
the
Consubstantiality
of
the
Son
with
the
Father
,
and
these
were
the
Church
.
And
in
the
Times
of
the
Roman
Apostasy
,
when
it
prevailed
most
in
the
World
,
even
then
were
some
,
that
did
profess
and
maintain
the
Faith
of
Christ
,
and
the
purity
of
Gods
Worship
against
the
Heresies
and
Idolatries
of
the
Church
of
Rome
,
and
sealed
the
Truth
of
God
with
their
blood
;
and
these
were
the
Church
then
.
The
grounds
of
this
stability
of
the
Church
are
two
.
1.
The
Power
of
God
,
the
Builder
and
Founder
of
the
Church
:
for
,
what
Men
or
Devils
,
being
of
finite
power
,
can
prevail
to
throw
down
the
Building
of
this
God
,
whose
Power
is
infinite
?
for
,
who
ever
strengthened
himself
against
God
,
and
prospered
?
2.
The
strength
of
the
Foundation
upon
which
the
Church
is
built
,
Christ
a
Rock
:
upon
this
Rock
I
will
build
my
Church
,
says
our
Saviour
;
that
is
,
upon
Christ
,
the
Rock
,
the
subject
of
Saint
Peters
Confession
,
and
thereupon
he
infers
;
therefore
,
The
gates
of
Hell
shall
not
prevail
against
it
:
for
so
the
House
built
on
the
Rock
stood
impregnably
against
all
assaults
of
rain
,
and
floods
,
and
winds
;
and
the
reason
is
given
,
because
it
was
built
on
a
Rock
.
This
affords
great
comfort
to
the
Church
against
all
her
Enemies
.
Thou
,
O
Church
of
God
,
hast
many
Enemies
,
Satan
,
that
Prince
of
Darkness
,
and
his
under-agents
;
Hereticks
on
the
one
side
,
and
Schismaticks
on
the
other
side
,
and
many
wicked
and
profane
men
in
the
World
:
Raze
it
,
raze
it
,
even
to
the
Foundation
thereof
:
That
the
Name
of
Israel
may
no
more
be
had
in
remembrance
:
and
oft
they
are
armed
with
great
secular
power
:
but
yet
fear
not
,
God
is
with
thee
:
he
that
built
thee
,
will
uphold
thee
;
and
,
as
Hezekiah
said
for
the
comfort
of
his
Subjects
against
the
Assyrian
Army
,
There
are
more
with
thee
,
then
with
them
:
with
them
is
an
arm
of
flesh
,
but
with
thee
is
the
Lord
thy
God
.
And
thou
art
built
upon
Christ
the
Foundation
;
therefore
all
opposition
made
against
thee
,
to
remove
thee
out
of
thy
place
,
shall
never
prevail
against
thee
.
And
let
all
Enemies
,
upon
this
ground
,
be
advised
to
desist
from
their
cruel
attempts
against
the
Church
:
Who
would
undertake
to
wash
the
Black-moor
,
or
any
other
labor
in
vain
?
Such
will
your
endeavors
be
in
this
kinde
,
as
if
a
man
should
undertake
to
remove
an
Hill
out
of
its
place
:
for
so
is
the
Church
an
Hill
,
firm
and
stable
:
it
shall
stand
and
remain
,
when
ye
have
done
the
worst
that
ye
can
do
:
yea
,
your
endeavors
are
against
God
,
who
hath
founded
this
Hill
,
the
Church
;
and
against
Christ
,
the
Rock
,
upon
whom
it
is
founded
;
and
consequently
against
your selves
;
and
ye
can
expect
no
other
issue
of
your
attempts
in
this
way
,
but
ruine
to
your selves
.
Desist
therefore
in
time
,
if
ye
love
your selves
.
II.
In
respect
of
propinquity
and
nearness
to
Heaven
:
as
the
Hills
,
in
regard
of
their
height
,
are
nearer
to
Heaven
,
then
other
lower
parts
of
the
Earth
;
so
is
the
Church
,
so
are
godly
Christians
,
the
Members
of
the
Church
,
nearer
to
God
,
then
any
other
people
under
Heaven
,
and
God
nearer
to
them
,
were
far
off
;
but
,
speaking
of
them
after
their
Conversion
,
he
says
,
made
nigh
.
And
,
a
little
after
,
Ye
are
no
longer
(
says
he
)
strangers
and
foreigners
,
but
fellow-citizens
of
the
Saints
,
and
of
the
Houshold
of
God
.
And
,
The
Lord
(
says
the
Psalmist
)
is
near
to
all
them
that
call
upon
him
in
Truth
:
They
have
a
free
and
ready
access
to
God
by
Prayer
,
with
hope
of
audience
.
Through
him
(
says
the
Apostle
)
that
is
,
through
Christ
,
we
both
,
that
is
,
Gentiles
,
have
an
access
to
the
Father
.
But
,
as
for
wicked
men
,
they
are
far
off
,
they
have
no
liberty
of
access
to
God
by
Prayer
,
no
hope
of
prevailing
with
God
in
Prayer
;
nay
,
to
the
wicked
God
says
,
Though
ye
make
many
prayers
,
I
will
not
hear
:
When
they
fast
,
I
will
not
hear
their
cry
;
and
when
they
offer
burnt-sacrifice
and
an
oblation
,
I
will
not
accept
them
.
And
yet
further
,
the
Church
and
the
Members
of
it
,
all
godly
Christians
,
are
near
to
God
,
as
having
an
open
enterance
into
Heaven
,
to
enjoy
God
,
and
live
with
him
in
Glory
and
Happiness
for
ever
:
God
hath
prepared
it
for
them
;
and
it
shall
be
given
to
them
,
for
whom
it
is
prepared
:
God
hath
promised
it
to
them
,
and
faithful
is
He
that
hath
promised
:
Yea
,
Christ
hath
purchased
it
for
them
,
and
therefore
they
cannot
miss
of
it
:
but
,
as
for
the
wicked
,
God
will
know
them
afar
off
;
there
shall
be
no
enterance
for
them
.
No
unrighteous
person
(
says
the
Apostle
)
shall
inherit
the
Kingdom
of
God
.
And
Saint
John
says
of
the
Heavenly
Jerusalem
,
There
shall
in
no
wise
enter
into
it
any
thing
that
defileth
,
nor
whatsoever
worketh
abomination
,
or
maketh
a
lye
.
See
the
difference
between
the
Church
and
the
Members
of
it
,
and
all
wicked
men
that
are
strangers
from
it
:
great
is
the
preferment
and
Happiness
of
the
one
;
most
sad
is
the
condition
of
the
other
:
let
wicked
men
be
humbled
and
cast
down
,
let
the
godly
be
comforted
,
and
be
thankful
to
God
for
this
,
That
they
are
so
preferred
.
CHAP.
IX
.
The
Church
and
an
House
.
THis
Resemblance
is
frequently
used
in
Scripture
.
Saint
Paul
calls
the
Church
of
God
,
the
House
of
the
living
God
.
And
again
:
Whose
House
(
says
he
)
ye
are
,
if
ye
hold
fast
the
Confidence
,
and
the
rejoycing
of
the
Hope
to
the
End
.
Peter
:
The
time
is
now
come
,
that
Judgment
must
begin
at
the
House
of
God
;
that
is
,
at
the
Church
of
God
.
I.
As
the
House
is
put
for
a
Family
;
so
the
Resemblance
holds
in
these
things
.
In
a
great
House
there
are
Vessels
of
Gold
,
Silver
,
Wood
and
Earth
,
some
to
honor
,
some
to
dishonor
:
So
in
the
Church
there
is
a
mixture
of
good
and
bad
,
Elect
and
Reprobate
;
as
in
the
Field
there
is
a
mixture
of
Wheat
and
Tares
,
and
in
the
Floor
,
of
Grain
and
Chaff
.
Wonder
not
then
,
nor
take
such
offence
at
the
Church
,
as
to
forsake
the
Communion
of
it
,
because
all
are
not
right
and
streight
,
nor
such
as
you
would
have
them
to
be
:
There
was
never
any
Church
so
exact
,
but
that
there
hath
been
such
a
mixture
in
it
:
Let
this
comfort
you
,
That
a
time
will
come
,
in
which
there
shall
be
a
Separation
made
between
the
Sheep
and
the
Goats
,
between
the
Wheat
and
the
Tares
,
between
the
Grain
and
the
Chaff
:
then
all
things
,
that
offend
,
shall
be
taken
and
cast
out
;
and
,
as
in
the
Garner
there
shall
be
onely
good
Grain
;
so
then
there
shall
be
onely
a
Congregation
of
righteous
men
,
spirits
made
perfect
:
Wait
till
that
time
,
and
expect
not
that
now
,
which
God
intends
to
be
then
:
separate
we
our selves
from
the
corrupt
manners
of
the
wicked
,
and
imitate
not
their
sinful
exorbitances
,
and
then
let
it
not
trouble
us
that
wicked
men
are
mixt
with
us
:
their
sins
shall
hurt
them
,
not
us
:
Every
man
shall
bear
his
own
burden
:
Every
one
of
us
shall
give
account
of
himself
unto
God
.
And
,
if
any
,
being
admitted
to
the
Lords
Table
,
shall
eat
and
drink
unworthily
,
he
shall
not
prejudice
any
of
us
,
who
study
to
prepare
our selves
for
the
use
of
it
,
shall
eat
and
drink
judgment
to
himself
alone
.
2.
In
a
great
Family
there
are
persons
of
different
ages
,
of
different
strength
,
of
different
relations
to
the
Master
of
the
Family
,
of
different
employments
:
so
in
the
Church
of
God
there
are
little
Children
,
young
men
,
and
Fathers
;
there
are
weaker
and
stronger
Christians
,
some
that
stand
in
need
of
milk
,
some
that
are
fit
for
stronger
meat
;
some
that
need
to
be
led
,
or
carried
in
arms
;
some
that
can
go
of
themselves
,
and
walk
strongly
:
some
that
are
Teachers
and
Rulers
of
others
,
and
some
that
are
taught
and
ruled
by
others
.
Let
not
then
weak
Christians
be
too
much
cast
down
,
because
of
their
weakness
;
nor
they
that
are
laid
out
for
less
noble
employments
,
as
if
in
this
respect
they
were
not
of
Gods
Family
:
The
weakest
Childe
is
a
Member
of
the
Family
,
as
well
as
the
strongest
;
and
they
that
stand
in
need
of
milk
,
as
well
as
they
that
are
most
fit
for
the
strongest
meat
:
and
they
that
need
to
be
carried
in
arms
,
as
well
as
they
that
are
able
to
go
most
strongly
:
yea
,
know
for
your
comfort
,
That
as
the
weakest
Childe
may
in
time
grow
to
be
a
strong
Man
;
so
ye
,
that
are
weak
for
the
present
,
may
in
time
prove
strong
,
if
ye
be
not
wanting
to
your selves
.
Nor
let
stronger
Christians
despise
the
weaker
:
for
even
these
are
Members
of
Gods
Family
as
well
as
your selves
:
and
therefore
to
despise
them
,
were
intolerable
pride
,
and
God
knows
how
to
increase
their
strength
,
and
to
abate
yours
,
so
that
ye
may
come
to
stand
in
need
of
the
help
of
them
,
whom
,
for
the
present
,
you
despise
,
because
of
their
weakness
.
hath
denied
the
Faith
,
and
is
worse
then
an
Infidel
:
yea
,
the
very
Dragons
and
Ostriches
,
the
worst
of
all
the
Creatures
,
have
some
care
of
their
young
ones
:
So
,
nay
much
more
,
God
,
the
Master
of
this
great
Family
,
will
provide
for
all
the
Members
of
his
Church
:
He
feeds
the
Fowls
of
the
Air
,
and
clothes
the
Lilies
of
the
Field
,
much
more
will
he
feed
and
clothe
you
:
He
wants
not
will
to
do
it
:
for
he
hath
given
that
assurance
,
That
they
which
fear
God
,
shall
not
want
any
thing
that
is
good
for
them
:
and
he
wants
not
power
,
for
the
Earth
is
the
Lords
,
and
the
fulness
thereof
.
Let
this
comfort
you
against
the
fear
of
want
:
though
never
so
poor
,
though
thy
estate
be
never
so
scanty
,
yet
fear
not
:
God
knowes
how
to
provide
for
thee
:
he
can
lengthen
out
thy
scanty
portion
,
as
he
did
the
handful
of
meal
in
the
barrel
,
the
famine
was
so
great
,
that
an
Asses
head
was
sold
for
fourscore
pieces
of
silver
,
and
the
fourth
part
of
a
cab
of
Doves
dung
for
five
pieces
of
silver
,
and
soon
after
the
plenty
was
so
great
,
that
a
measure
of
fine
floure
was
sold
for
a
shekel
,
and
two
measures
of
barly
for
a
shekel
:
or
at
least
,
commanded
the
rock
to
furnish
the
Israelites
with
water
,
and
the
ravens
to
bring
meat
to
Eliah
,
is
able
to
enlarge
the
heart
,
and
to
open
the
hand
of
the
most
hard
hearted
man
to
refresh
you
with
the
fruits
of
their
bounty
:
trust
in
God
then
,
onely
use
the
meanes
which
God
hath
appointed
,
but
take
no
indirect
courses
to
feed
thy
body
:
And
if
now
thy
heart
shall
suggest
such
thoughts
to
thee
,
as
these
:
but
then
how
shall
I
be
provided
for
?
Isaac
.
My
Son
,
my
soul
,
God
will
provide
.
4.
The
same
Author
in
the
same
place
adds
yet
another
particular
,
namely
this
,
as
a
master
of
a
Family
hath
a
care
to
defend
his
Family
,
to
the
utmost
of
his
power
against
all
enemies
,
that
would
do
them
wrong
:
he
promises
to
defend
Jerusalem
against
the
Forces
of
Senacherib
:
he
defended
the
Hebrews
in
Egypt
against
the
rage
of
Pharaoh
:
he
defended
the
three
Children
against
the
fire
,
and
Daniel
against
the
Lions
,
and
Jeremy
against
the
Princes
and
false
Prophets
,
and
Eliah
against
Ahab
and
Jezebel
,
and
so
others
.
So
still
its
true
,
that
the
Psalmist
hath
,
As
the
mountains
are
round
about
Jerusalem
,
so
the
Lord
is
round
about
his
people
,
as
a
wall
of
fire
,
and
a
defence
.
This
affords
comfort
to
the
Church
and
the
members
of
it
against
all
enemies
bodily
and
ghostly
,
men
or
devils
:
they
indeed
plot
and
act
against
all
,
and
seek
to
do
you
all
mischief
possibly
:
but
fear
them
not
:
compare
together
your
enemies
and
your
defender
:
your
enemies
are
Creatures
,
your
defender
is
the
infinite
Creator
;
and
how
shall
the
finite
creature
be
able
to
prevail
against
the
infinite
Creator
?
Who
art
thou
,
that
thou
should'st
be
affraid
of
a
man
,
that
shall
dye
,
and
of
the
Son
of
man
,
that
shall
be
made
as
the
grasse
,
and
forgettest
the
Lord
thy
maker
,
that
stretched
out
the
Heavens
and
laid
the
foundations
of
the
Earth
?
consider
this
and
be
comforted
.
And
well
may
enemies
from
hence
learn
this
point
of
wisdome
,
to
desist
from
their
cruel
plotting
and
acting
against
the
Church
,
and
against
godly
Christians
,
the
members
of
the
Church
:
what
do
ye
but
plot
and
act
against
the
Family
,
the
protection
of
which
God
hath
undertaken
,
and
consequently
against
God
their
defender
?
and
now
how
can
ye
hope
to
prevail
in
these
your
designes
?
yea
,
what
do
ye
other
,
then
act
against
your selves
,
and
bring
ruine
upon
your selves
?
for
thus
hath
it
happened
to
all
enemies
of
the
Church
in
former
times
:
Pharaoh
,
Saul
,
Senacherib
,
Herod
,
and
with
all
the
Heathen
,
and
Arian
Emperors
:
As
therfore
ye
love
your selves
,
desist
,
hands
off
.
II.
As
the
House
is
put
for
the
Fabrick
:
so
the
Church
is
like
unto
an
House
in
these
particulars
.
1.
Every
house
(
saies
the
Apostle
)
is
built
by
some
man
.
Every
house
hath
a
builder
,
and
so
hath
the
Church
,
and
the
builder
is
God
,
and
Christ
:
work
towards
the
creatur●
,
and
therefore
common
to
all
the
three
Persons
:
and
so
our
Saviour
saies
,
I
will
build
my
Church
:
ye
are
Gods
building
,
namely
,
built
by
God
.
Then
must
the
Church
needs
be
firm
and
stable
,
and
stand
impregnable
against
all
opposition
:
for
how
is
it
possible
,
that
any
opposition
should
prevail
against
Gods
building
.
2.
In
the
building
of
any
house
there
is
as
one
chief
builder
,
so
other
under-workmen
:
so
in
the
building
of
the
Church
,
as
God
is
the
cheif
builder
,
so
there
are
under-builders
,
and
they
are
the
ministers
of
the
Gospel
,
of
whose
ministry
God
is
pleased
to
make
use
for
the
building
of
the
Church
,
whether
they
be
extraordinary
,
called
and
sent
of
God
immediatly
,
not
of
man
,
nor
by
men
,
as
Apostles
,
Prophets
,
the
edification
of
the
body
of
Christ
,
that
is
,
for
the
building
up
of
the
Church
:
laid
the
Foundation
,
others
,
scil.
the
ordinary
ministers
,
in
the
several
times
of
the
Church
build
thereupon
.
See
the
honour
of
the
ministerial
function
,
and
the
high
preferment
of
those
whom
God
immediatly
,
or
mediatly
by
the
Church
,
laies
out
for
,
and
calls
to
,
this
Sacred
function
:
for
,
behold
!
whereas
God
is
the
great
Architect
these
also
are
builders
of
the
Church
:
and
so
workers
together
with
God
.
He
that
despises
you
,
despises
me
,
and
him
that
sent
me
.
And
Saint
Paul
in
the
like
manner
,
He
that
despises
,
despises
not
man
,
but
God
:
and
yet
there
are
many
,
who
undervalue
them
,
as
uselesse
and
unnecessary
,
but
their
sin
is
great
:
As
for
us
,
we
may
well
scorn
in
an
holy
manner
such
contempt
,
and
say
with
the
Apostle
,
seeing
we
have
received
this
,
ministery
,
therefore
we
faint
not
,
neither
for
the
difficulty
of
the
work
,
nor
for
the
scorn
which
men
cast
upon
us
.
And
,
seeing
honour
and
burden
(
as
the
Latine
words
have
great
likenesse
)
go
together
,
let
the
honour
which
God
hath
put
upon
us
,
move
us
with
all
willingness
to
undergo
the
burden
,
and
cheerfully
to
set
our selves
to
the
work
.
We
are
builders
by
our
office
,
let
us
be
building
up
the
house
of
God
,
and
let
it
not
discourage
us
,
that
there
is
great
opposition
made
and
like
to
be
made
against
this
building
:
but
accept
we
of
that
encouragement
,
Vp
and
be
doing
,
and
the
Lord
shall
be
with
you
.
3.
Every
house
well
built
hath
a
Foundation
:
and
so
hath
the
Church
its
Foundation
:
and
that
is
Christ
.
Other
Foundation
,
saies
the
Apostle
,
can
no
man
lay
,
then
that
which
is
laid
,
which
is
Jesus
Christ
.
But
of
this
before
.
Super
Ezech.
l.
2.
hom.
13.
4.
In
a
Building
(
as
Gregory
the
great
well
observes
)
one
stone
bears
another
,
because
one
stone
is
laid
upon
another
,
and
that
stone
which
bears
one
is
born
of
another
.
So
in
the
holy
Church
every
one
both
bears
another
and
is
born
of
another
.
As
then
we
desire
to
approve
our selves
to
be
indeed
parts
of
this
spiritual
Fabrick
,
let
us
thus
carry
our selves
according
to
that
charge
of
the
Apostle
,
bear
ye
one
anothers
burden
:
seek
to
recover
them
,
yet
not
dealing
rigidly
with
them
,
with
a
spirit
of
meeknesse
:
having
compassion
of
them
,
as
the
Apostle
advises
:
yea
,
hear
we
the
Apostle
,
we
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
,
he
doth
not
speak
of
it
as
a
businesse
of
conveniency
,
What
ye
would
that
others
should
do
to
you
,
do
ye
also
the
same
to
them
,
yea
,
as
the
Apostle
saies
,
thus
doing
we
shall
fulfil
the
law
of
Christ
,
suffers
long
,
and
beares
all
things
.
5.
The
resemblance
between
the
Church
and
an
house
,
holds
in
the
use
of
both
.
An
house
is
built
,
for
some
man
to
dwell
in
:
and
the
Church
is
built
for
God
to
dwell
in
it
:
ye
are
built
(
saies
the
Apostle
)
for
an
habitation
of
God
by
his
spirit
.
Sion
:
The
Lord
hath
chosen
Sion
and
hath
desired
it
for
his
habitation
:
This
is
my
rest
for
ever
,
here
I
will
dwell
,
&c.
See
here
the
great
dignity
of
the
Church
,
and
of
all
godly
Christians
,
the
members
of
the
Church
,
in
that
they
are
built
up
to
be
an
habitation
for
God
to
dwell
in
,
who
is
infinitely
greater
for
glory
and
majesty
,
then
all
the
greatest
Potentates
of
the
earth
:
And
yet
in
the
entertainment
of
one
of
them
,
were
it
but
for
a
day
,
yea
,
for
an
hour
,
we
would
judge
our
houses
not
a
little
graced
:
how
then
are
we
graced
,
in
that
the
great
God
,
who
is
higher
then
the
highest
,
hath
made
choice
of
us
,
to
be
his
dwelling
place
,
in
which
he
will
delight
to
abide
for
ever
?
Jerusalem
was
the
glory
of
the
world
in
regard
of
that
famous
Temple
,
in
which
God
himself
was
specially
present
:
and
no
lesse
are
Christians
glorious
creatures
,
in
whom
God
dwels
so
constantly
.
It
was
the
glory
of
Benjamin
,
dwelt
between
his
shoulders
:
how
then
is
it
the
glory
of
Christians
,
that
this
glorious
God
dwels
in
their
hearts
?
It
must
needs
then
be
granted
,
that
Christians
are
glorious
creatures
,
and
that
it
may
truly
be
said
of
them
,
as
the
Psalmist
saies
of
Sion
:
Glorious
things
are
spoken
of
thee
.
See
here
also
,
how
ill
the
enemies
of
the
Church
provide
for
themselves
:
for
it
is
the
dwelling
place
of
the
great
God
,
and
shall
they
go
unpunisht
think
we
,
that
act
violence
against
it
?
A
King
being
resident
in
his
Pallace
,
if
any
shall
presume
to
cast
dirt
on
the
walls
of
it
,
or
throw
stones
at
the
windowes
of
it
,
to
break
them
;
its
like
to
cost
them
dear
,
if
they
be
known
:
how
much
more
will
this
God
avenge
the
quarrel
and
right
the
wrongs
done
to
his
Church
?
We
hear
,
what
Saint
Paul
saies
,
If
any
man
defiles
the
Temple
of
God
,
him
will
God
destroy
:
and
no
marvel
;
for
the
same
Apostle
saies
,
It
s
a
righteous
thing
with
God
to
recompence
tribulation
to
them
that
trouble
you
.
And
Joshua
could
say
to
Achan
,
Why
hast
thou
troubled
us
?
God
shall
trouble
thee
.
Nor
let
any
such
think
to
pass
hood-winked
,
and
so
to
carry
the
business
,
as
if
the
wrong
done
or
the
wrong-doer
should
be
unknown
:
for
the
Psalmist
can
say
to
God
,
Thou
beholdest
mischief
and
spight
,
to
requite
it
with
thy
hand
:
All
things
are
naked
and
open
to
the
eyes
of
him
,
with
whom
we
have
to
do
.
Edom
speakes
against
the
mountains
of
Israel
,
saying
,
They
are
laid
waste
,
they
are
given
me
to
consume
,
God
saies
,
I
have
heard
them
.
And
it
s
no
less
true
of
acts
of
violence
and
the
actors
of
them
against
the
Church
,
that
God
sees
them
.
And
hence
we
may
see
and
learn
our
duty
in
three
particulars
.
1.
Let
us
prepare
our selves
for
the
receiving
of
this
holy
God
to
dwell
in
our
hearts
:
Accept
of
the
counsel
of
the
Prophet
to
Jerusalem
,
Wash
thy
heart
from
wickednesse
.
God
is
incomparably
holy
,
There
is
none
holy
,
as
the
Lord
:
He
is
glorious
in
holiness
.
Holiness
becomes
thy
house
O
Lord
,
for
ever
.
A
sober
man
,
cannot
endure
to
enter
into
a
Brothel-house
,
nor
a
neat
man
to
come
into
a
filthy
house
,
and
can
we
think
,
that
God
will
be
received
into
an
heart
uncleansed
?
Hear
we
,
how
Saint
Austin
urges
this
duty
.
If
I
,
saies
he
,
a
mean
frail
man
,
should
promise
to
come
to
your
house
,
De
Temp.
ser.
175.
without
doubt
you
would
make
it
clean
:
God
will
come
to
your
heart
to
dwell
there
,
and
are
you
slothful
,
by
purging
to
prepare
the
house
for
his
reception
?
And
again
.
Thou
pullest
up
out
of
thy
field
the
roots
of
Thornes
,
De
Temp.
ser.
205.
and
doest
thou
not
pull
up
out
of
thy
heart
the
roots
of
evil
lusts
?
Thou
cleansest
thy
field
,
whence
thou
mayst
get
food
for
thy
belly
;
and
dost
thou
not
purge
thy
heart
,
that
thy
God
may
take
content
to
dwell
there
?
oh
make
that
high
account
of
God
,
as
to
prepare
and
cleanse
thy
soul
,
that
God
may
dwell
there
with
delight
.
2.
Let
God
rule
and
bear
sway
in
us
:
for
he
dwells
in
us
,
and
we
are
his
House
and
Habitation
:
and
we
can
readily
confess
,
That
it
's
agreeable
to
Reason
,
that
every
one
should
have
his
pleasure
in
his
own
House
:
The
Apostle
,
That
every
man
should
bear
rule
in
his
own
House
.
Much
less
must
this
power
be
denied
to
God
:
but
we
are
all
of
us
Gods
House
and
Habitation
,
as
we
are
Christians
,
let
us
therefore
be
willing
to
be
ordered
and
ruled
by
him
,
and
all
within
us
;
let
us
be
at
his
beck
and
appointment
:
Will
he
lift
us
up
?
or
will
he
cast
us
down
?
Will
he
continue
Life
and
Health
?
or
will
he
send
Sickness
first
,
and
Death
afterward
?
Let
us
submit
,
and
be
content
,
that
God
should
honor
himself
in
and
upon
us
in
any
of
these
ways
.
Eminent
was
the
Example
of
David
in
this
kinde
:
when
,
being
sain
,
because
of
Absalom's
unnatural
insurrection
,
to
fly
from
Jerusalem
,
the
Priests
had
brought
out
the
Ark
with
him
,
he
sends
it
back
with
this
pious
submission
;
If
I
shall
finde
favor
in
the
eyes
of
the
Lord
,
he
will
bring
me
back
,
and
shew
me
both
it
,
and
his
Habitation
:
but
if
he
thus
say
,
I
have
no
pleasure
in
thee
;
behold
,
here
I
am
,
let
him
do
to
me
as
seems
good
unto
him
.
God
hath
absolute
power
over
us
,
as
the
Master
of
the
House
hath
to
dispose
of
the
several
rooms
to
what
uses
he
pleases
,
which
to
make
his
Hall
,
Parlor
,
and
which
his
Kitchin
,
Buttery
,
&c.
And
he
is
a
God
of
infinite
Wisdom
,
best
knowing
which
way
it
's
best
for
his
glory
,
and
for
our
good
,
to
dispose
of
us
.
Says
he
,
Go
?
let
us
go
:
Says
he
,
Abide
here
?
let
us
abide
:
Says
he
,
Come
to
me
,
my
Spouse
,
out
of
Lebanon
?
Draw
us
,
and
we
will
run
after
thee
.
Finally
,
and
especially
,
Commands
he
this
or
that
?
or
forbids
he
this
or
that
?
Harken
to
him
,
and
yield
him
ready
obedience
:
in
all
let
us
readily
give
our selves
to
be
ordered
by
him
,
that
it
may
be
with
us
,
as
the
Centurion
testified
of
those
that
were
under
him
;
I
say
to
this
man
,
Go
,
and
he
goes
;
to
this
man
,
Come
,
and
he
comes
;
to
my
Servant
,
Do
this
,
and
he
doth
it
.
3.
Being
built
up
an
Habitation
for
God
,
let
us
reserve
our selves
wholy
for
his
use
,
for
his
entertainment
.
Can
we
entertain
an
Indweller
more
honorable
then
he
is
?
for
he
it
is
,
by
whom
Kings
reign
,
and
Princes
decree
Justice
;
He
it
is
,
that
sets
up
one
,
and
pulls
down
another
:
He
it
is
,
that
is
clothed
with
majesty
,
as
with
a
garment
:
He
it
is
,
Heaven
is
a
Throne
,
and
Earth
a
Footstool
.
Can
we
entertain
an
Indweller
more
commodious
and
beneficial
then
he
is
?
for
what
is
it
,
in
which
he
is
not
useful
unto
us
?
for
,
both
for
Soul
and
Body
,
he
daily
lades
us
with
benefits
.
who
goes
about
like
a
roaring
Lion
,
seeking
whom
he
may
devour
.
And
,
as
for
our
lusts
,
in
the
harboring
of
which
we
harbor
Satan
,
howsoever
they
may
seem
,
some
way
or
other
,
advantageous
to
us
,
yet
they
fight
against
our
Souls
,
CHAP.
X.
The
Church
and
the
Moon
.
BY
this
Resemblance
doth
Christ
set
forth
his
Church
,
when
he
says
of
her
,
fair
as
the
Moon
.
And
this
Resemblance
holds
in
these
Particulars
.
1.
The
Moon
hath
her
Light
from
the
Sun
:
and
so
Saint
Austin
makes
the
Comparison
to
hold
between
the
Church
and
the
Moon
.
Some
say
(
says
he
)
that
the
Moon
hath
no
Light
of
her
own
,
In
Psal.
11.
but
receives
her
Light
from
the
Sun
:
and
so
by
the
Moon
we
are
to
understand
the
Church
,
because
she
hath
no
Light
of
her
own
,
but
is
illustrated
and
enlightened
by
Christ
,
who
in
scripture
is
called
the
Sun
.
And
so
Sadeel
,
from
Saint
Ambrose
,
De
legit
,
ministr.
vocat
.
pag.
39.
makes
the
Comparison
between
them
:
As
the
Moon
shines
,
not
with
her
own
,
but
anothers
Light
,
because
,
being
lighted
by
the
Sun-beams
,
she
receives
all
her
Light
from
thence
:
so
the
Church
shines
,
not
with
her
own
Light
,
but
as
enlightened
with
the
brightness
of
Christ
,
and
with
his
singular
gifts
and
benefits
.
And
thus
also
Weemse
makes
the
Comparison
:
As
the
Moon
(
says
he
)
hath
her
Light
from
the
Sun
;
so
hath
the
Church
her
Light
from
Christ
.
The
Sun
gives
Light
,
and
receives
none
;
the
Moon
both
gives
Light
,
and
receives
.
Let
not
then
the
Church
,
and
the
Members
of
it
,
be
puft
up
with
pride
for
the
Light
which
they
give
to
others
,
but
carry
themselves
in
all
humility
and
lowliness
of
minde
:
Thou
hast
Light
,
and
thou
givest
Light
,
whether
by
word
of
Doctrine
,
or
by
example
of
Life
;
but
be
not
proud
:
This
Light
thou
hast
not
in
and
of
thy self
,
but
from
Christ
the
Sun
of
Righteousness
:
why
should
you
behave
your self
proudly
?
Thus
doth
the
Apostle
argue
:
What
hast
thou
that
thou
hast
not
received
?
and
if
thou
hast
received
it
,
why
dost
thou
boast
?
&c.
Arrogate
nothing
to
thy self
,
but
give
all
the
glory
to
Christ
,
from
whom
thou
receivedst
it
.
2.
The
Moon
,
when
she
shines
brightest
,
hath
her
spots
:
so
there
is
no
Church
so
pure
,
but
she
hath
her
blemishes
,
nor
any
Christian
so
exactly
perfect
,
but
he
hath
his
imperfections
,
under
which
he
labors
,
and
his
sins
,
by
which
he
offends
God
.
As
for
Churches
,
look
we
upon
them
that
were
planted
by
the
Apostles
,
and
we
shall
see
,
that
they
had
their
blemishes
:
The
Church
of
Coriath
was
a
famous
Church
of
God
,
enriched
by
him
in
all
utterance
,
and
in
all
knowledg
,
so
that
ye
come
behinde
in
no
gift
.
And
yet
behold
what
blemishes
were
in
that
Church
:
It
's
reported
to
me
(
says
he
)
that
there
are
contentions
among
you
.
This
therefore
I
say
,
that
every
one
of
you
says
,
I
am
of
Paul
,
and
I
of
Apollos
,
When
ye
meet
together
in
the
Church
,
I
hear
there
are
divisions
among
you
,
and
I
partly
believe
it
.
When
ye
come
together
to
eat
,
every
one
eats
before
other
his
own
supper
,
and
one
is
hungry
,
and
another
is
drunken
.
And
again
:
How
say
some
among
you
,
That
there
is
no
Resurrection
of
the
dead
?
Who
can
deny
these
to
be
great
blemishes
?
and
yet
these
are
found
in
an
Apostolical
Church
:
It
were
needless
to
go
over
all
:
Look
,
for
a
close
,
upon
the
Epistles
written
to
those
famous
Lights
,
the
seven
Churches
of
Asia
,
and
we
shall
finde
it
so
to
be
:
To
the
Angel
of
the
Church
of
Ephesus
,
and
in
him
to
the
whole
Church
,
he
says
,
I
have
somewhat
against
you
,
because
you
have
lost
your
first
love
:
So
to
the
Church
of
Pergamos
;
I
have
a
few
things
against
thee
,
because
thou
hast
there
them
that
hold
the
Doctrine
of
Balaam
:
So
hast
thou
them
that
hold
the
Doctrine
of
the
Nicolaitans
,
which
thing
I
hate
.
So
to
the
Church
of
Thyatira
he
says
,
I
have
a
few
things
against
thee
,
that
thou
sufferest
the
woman
Jezabel
.
And
to
the
Church
of
Sardis
,
Thou
hast
a
Name
that
thou
livest
,
and
art
dead
.
And
how
deeply
did
he
charge
the
Church
of
Laodicea
with
lukewarmness
,
That
they
were
neither
hot
nor
cold
.
And
no
less
holds
it
true
in
respect
of
particular
godly
Christians
,
That
as
the
Moon
hath
her
spots
,
so
they
have
their
blemishes
,
even
the
best
of
meer
men
:
That
of
Solomon
holds
universally
true
,
There
is
no
man
which
sins
not
.
Consonant
to
this
is
the
confession
of
Saint
James
,
In
many
things
we
offend
all
;
If
we
say
,
we
have
no
sin
,
we
deceive
our self
,
and
the
Truth
is
not
in
us
.
And
again
:
If
we
say
,
we
have
no
sin
,
we
make
him
a
lyar
,
and
his
Word
is
not
in
us
.
And
who
of
all
the
Saints
,
who
are
most
commended
in
Scripture
,
have
not
cause
to
subscribe
this
Truth
?
God
makes
his
boast
of
Job
,
That
there
was
none
like
to
him
on
the
Earth
;
yea
,
he
could
in
his
Apology
make
his
Appeal
to
God
,
Lord
,
thou
knowest
that
I
am
not
wicked
;
and
yet
we
have
his
confession
,
I
have
sinned
,
what
shall
I
do
to
thee
,
O
thou
Preserver
of
men
?
David
was
a
man
after
Gods
own
Heart
,
I
have
sinned
against
the
Lord
;
yea
,
My
sins
are
gone
over
my
head
;
yea
,
They
are
more
then
the
hairs
of
my
head
.
Daniel
was
a
man
greatly
beloved
;
and
yet
we
have
his
Confession
,
in
the
first
person
plural
,
including
himself
,
We
have
sinned
,
we
have
committed
iniquity
.
Thus
then
,
in
this
particular
,
the
Resemblance
holds
good
between
the
Church
and
the
Moon
,
That
the
Moon
hath
her
spots
,
and
the
Church
,
and
godly
Christians
,
the
Members
of
the
Church
,
have
their
blemishes
,
while
they
live
on
this
Earth
.
Hence
learn
many
things
:
1.
Then
absolute
Perfection
is
not
to
be
expected
in
the
Church
in
this
World
,
nor
is
any
visible
Church
to
be
abandoned
,
nor
the
Communion
and
Fellowship
of
it
to
be
forsaken
by
us
,
for
some
blemishes
,
for
some
disorders
,
which
,
haply
,
we
may
see
in
it
,
so
long
as
it
enjoys
the
Ordinances
of
God
,
the
tokens
of
his
presence
:
Whither
shall
we
travel
,
to
finde
a
Church
so
refined
,
that
it
should
have
no
dross
,
so
reformed
,
that
nothing
should
be
out
of
order
,
so
exactly
accomplish'd
,
that
it
should
have
no
blemish
?
Christ
sends
not
a
Bill
of
Divorce
to
any
Church
for
every
thing
amiss
,
nor
for
every
Error
in
Doctrine
,
except
it
be
fundamental
,
and
universally
received
,
and
held
with
obstinacy
;
therefore
neither
let
us
,
except
it
be
thus
with
any
Church
,
forsake
the
Communion
of
it
.
Let
us
be
sensible
of
any
thing
amiss
,
and
pray
to
God
,
and
do
our
best
endeavors
in
our
way
to
have
all
things
set
in
right
order
;
but
let
us
not
unkindly
depart
from
the
Church
,
so
long
as
we
see
our
Saviour
present
with
it
.
It
's
true
,
that
there
will
be
a
time
when
the
Church
shall
be
without
spot
or
wrinkle
;
but
to
expect
it
in
the
time
of
this
life
,
2.
The
like
is
to
be
said
of
particular
Christians
:
Expect
not
Angelical
Perfection
at
their
hands
,
living
on
the
face
of
the
Earth
;
nor
,
because
we
see
some
blemishes
in
their
lives
,
let
us
therefore
cast
them
off
as
wicked
Reprobates
;
but
so
long
as
we
can
discern
any
thing
in
them
,
with
respect
to
which
we
may
in
charity
judg
them
to
be
God's
,
let
us
give
them
the
right
hand
of
fellowship
,
and
own
them
as
Brethren
:
and
,
if
we
see
them
to
miscarry
in
any
kinde
,
disown
them
not
,
as
past
hope
of
being
reclaimed
,
but
study
to
restore
them
with
the
spirit
of
meekness
,
considering
our selves
,
lest
we
also
be
tempted
.
Have
they
blemishes
?
so
have
the
best
of
us
:
and
would
we
not
take
it
unkindly
,
to
be
for
this
cause
discarded
by
others
?
then
deal
not
so
unkindly
with
others
,
as
to
discard
them
for
this
cause
:
for
this
is
the
golden
Rule
of
Equity
,
propounded
by
our
Saviour
as
the
sum
of
the
Law
and
the
Prophets
,
Whatsoever
ye
would
that
others
should
do
to
you
,
do
ye
even
the
same
to
them
:
and
so
,
Do
not
that
to
another
,
which
thou
wouldst
not
that
another
should
do
to
thee
.
3.
Wonder
not
at
the
fruits
of
Gods
severity
exercised
against
the
Church
of
God
,
and
against
particular
godly
Christians
,
the
Members
of
the
Church
:
They
have
their
blemishes
,
their
spots
,
their
sins
,
by
which
they
also
offend
God
:
and
where
sin
goes
before
,
who
can
wonder
,
if
punishment
and
chastisement
follows
after
?
What
is
more
just
,
then
that
it
should
be
so
?
Yea
,
the
Love
of
God
to
,
and
his
Fatherly
Care
for
,
the
Church
,
and
the
Members
of
it
,
requires
it
:
As
many
(
says
Christ
)
as
I
love
,
I
rebuke
and
chasten
.
And
,
When
ye
are
judged
(
says
the
Apostle
)
ye
are
chastened
of
the
Lord
,
that
ye
should
not
be
condemned
with
the
World
.
4
In
this
respect
how
necessary
is
it
,
that
the
ministers
of
God
should
direct
reproofes
to
the
Church
,
and
to
godly
Christians
in
the
Church
?
have
ye
your
spots
?
and
would
not
ye
be
cleansed
?
have
ye
your
sins
?
and
would
ye
not
be
reproved
?
how
unreasonable
is
this
?
yea
how
do
ye
in
this
act
against
your
precious
soules
?
for
nothing
is
more
conducing
to
your
happiness
,
then
faithful
and
seasonable
reproof
,
by
which
we
endeavour
to
keep
sin
from
seizing
on
you
,
and
making
a
prey
of
your
soules
.
Say
not
,
think
not
,
that
we
speak
against
you
,
and
seek
to
disgrace
you
:
It
s
nothing
so
,
for
while
we
reprove
your
sins
,
we
speak
for
you
against
your
sins
which
act
against
you
;
nor
seek
we
to
disgrace
you
to
others
,
but
to
disgrace
your
sins
to
you
,
and
to
make
you
out
of
love
with
them
,
and
to
draw
you
off
from
them
,
which
otherwise
will
ruine
you
:
Take
heed
therefore
of
such
misprisions
,
and
as
you
would
do
in
a
journey
,
take
it
in
good
part
,
to
be
told
,
that
you
are
out
of
the
way
:
Take
it
as
ye
will
,
we
must
do
it
,
a
necessity
is
laid
upon
us
:
for
God
hath
given
the
commandment
,
Cry
aloud
,
spare
not
,
lift
up
thy
voice
like
a
trumpet
,
shew
my
people
their
transgression
,
and
the
house
of
Jacob
their
sin
:
And
now
wo
will
be
to
us
,
if
,
for
fear
of
your
displeasure
,
we
do
it
not
:
fear
not
their
faces
,
least
I
confound
thee
before
them
.
5.
This
may
be
of
great
force
to
take
us
off
from
the
excessive
love
of
this
present
life
,
and
willingly
to
accept
of
the
motion
of
death
:
for
while
we
live
here
below
,
as
the
moon
hath
her
spots
,
so
we
have
our
blemishes
,
lying
under
a
necessity
of
sining
,
in
regard
of
that
body
of
sin
which
we
bear
about
us
:
from
this
necessity
of
sining
death
shall
exempt
us
:
for
then
holinesse
shall
be
made
in
us
complete
and
perfect
,
and
the
body
of
sin
shall
be
altogether
wasted
out
of
us
,
then
we
shall
sin
no
more
,
nor
sorrow
more
:
now
we
are
like
the
moon
,
shine
as
the
Sun
in
the
Kingdome
of
our
Father
.
And
what
wise
man
,
that
intends
his
own
good
,
would
content
himself
to
remain
in
a
state
of
imperfection
,
when
he
may
be
brought
to
a
state
of
absolute
perfection
?
This
change
is
effected
by
death
:
why
should
we
dread
it
?
why
should
we
not
embrace
it
with
both
arms
?
Cry
not
,
as
the
Disciples
at
the
Transfiguration
,
It
s
good
for
us
to
be
here
,
Simeon
,
Lord
,
now
lettest
thou
thy
servant
depart
in
peace
,
and
with
Saint
Paul
,
I
desire
to
be
dissolved
:
yet
let
us
not
make
more
haste
then
good
speed
.
Our
life
is
a
Warfare
,
and
it
s
not
for
Souldiers
to
leave
their
stations
,
but
at
the
will
of
the
General
:
but
if
God
shall
say
to
us
,
as
to
Moses
,
Go
up
to
Mount
Nebo
and
dye
,
let
us
readily
obey
and
go
up
and
dye
.
Let
us
so
make
use
of
our
lives
,
that
we
may
be
fit
to
dye
,
and
then
there
will
need
no
more
words
about
this
bargain
.
6.
The
Moon
hath
her
various
Aspects
,
sometimes
she
is
in
the
Full
,
and
sometimes
in
the
Wane
:
sometimes
she
shines
more
gloriously
,
sometimes
lesse
,
and
yet
still
she
hath
a
being
.
So
is
it
with
the
Church
.
Sadeel
doth
excellently
set
forth
this
comparison
:
As
the
Moon
(
saies
he
)
doth
not
alway
shew
her
light
in
her
full
Orb
,
De
legit
.
ministr.
vocat
.
p.
39.
but
she
doth
sometimes
so
decrease
,
that
she
seems
to
us
not
to
be
any
more
,
and
yet
never
is
she
destitute
of
the
Sun
beames
,
though
it
seems
otherwise
to
our
senses
.
So
the
Church
doth
not
alway
send
forth
a
full
brightness
,
but
is
sometime
so
obscured
that
she
appeares
not
to
our
eyes
,
and
yet
its
certain
,
that
the
Church
hath
alway
a
being
,
and
is
alway
enlightened
by
Christ
her
Sun
.
So
saies
Whitaker
against
Campian
.
Thinkest
thou
,
that
thou
canst
perswade
us
,
Ad
Campian
.
ra●
.
3.
that
the
state
of
the
Church
is
such
,
that
it
cannot
be
obscured
,
so
that
the
perfidiousness
of
enemies
and
Antichrist
can
do
nothing
against
it
?
They
cannot
indeed
destroy
the
Church
,
but
they
can
bring
it
into
a
narrow
compass
,
and
drive
it
into
holes
.
Augustine
saies
,
the
Church
is
like
the
Moon
,
which
sometimes
shines
wholely
,
being
enlightened
with
the
Sun-beams
,
sometimes
is
deprived
of
a
great
part
of
her
light
,
and
sometimes
shewes
no
light
at
all
.
So
the
Church
shines
sometimes
more
gloriously
,
sometimes
it
s
more
obscured
,
and
sometime
it
hardly
appears
at
all
.
He
proceeds
to
make
it
manifest
by
example
.
The
face
of
the
Jewish
Church
(
saies
he
)
was
glorious
under
David
and
Solomon
:
Hence
we
may
frame
an
answer
to
the
Romanists
,
frequently
assailing
us
,
with
that
question
,
Where
was
your
Church
before
Luther
?
for
this
is
the
confident
assertion
of
Campian
the
Jesuit
of
us
,
That
for
fifteen
Ages
we
cannot
finde
any
one
Town
,
or
Village
,
or
House
,
rat.
3.
holding
our
Religion
,
namely
,
till
the
time
of
Luther
,
Zuinglius
,
and
Calvin
.
But
learned
Whitaker
doth
justly
deny
it
.
This
is
most
false
(
saies
he
)
for
in
the
times
of
the
Apostles
,
all
Churches
,
all
Cities
,
all
Towns
,
all
Families
held
the
same
faith
,
which
we
professe
,
he
means
all
Cities
,
Townes
,
and
Families
,
in
which
the
Church
was
planted
by
the
Apostles
.
And
the
truth
of
this
may
with
ease
be
manifested
by
comparing
the
particulars
of
our
Religion
professed
by
the
Reformed
Churches
with
the
Religion
of
those
Apostolical
Churches
:
but
that
would
take
up
too
much
time
.
It
s
true
,
that
sometimes
the
Church
hath
been
much
obscured
and
kept
under
the
hatches
,
yet
still
there
hath
been
a
Church
,
that
hath
maintained
the
faith
of
Christ
against
heresies
springing
up
.
When
Arianisme
prevailed
most
under
the
Emperors
,
Constantius
and
Valens
:
there
wanted
not
those
that
maintained
the
faith
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
consubstantiality
of
the
Son
with
the
Father
.
And
when
Heathenisme
had
the
upper
hand
under
the
Emperors
that
were
before
Constantine
the
great
,
and
under
Julian
,
that
infamous
Apostate
,
who
succeeded
Constantius
,
still
there
were
such
as
professed
the
Christian
faith
and
defended
it
against
the
heathen
,
resisting
for
it
even
unto
blood
.
And
so
in
the
times
,
when
as
the
Church
lay
under
the
greatest
darkness
by
reason
of
the
Apostasy
and
Tyranny
of
the
Romane
Synagogue
,
even
in
all
Ages
there
have
been
such
as
have
professed
and
defended
even
unto
death
the
faith
of
Christ
received
from
the
Apostles
,
against
the
Heresies
and
abominable
Superstitions
of
Rome
:
witness
the
glorious
Martyrs
,
that
have
suffered
death
for
the
cause
of
Religion
in
all
those
times
,
both
at
home
and
abroad
.
So
that
to
this
question
of
the
Romanists
we
may
justly
answer
,
that
our
Church
was
before
Luther
,
though
not
alway
equally
appearing
,
but
sometimes
as
some
grains
of
corn
covered
over
with
chaff
in
the
floor
,
and
as
fire
on
the
hearth
in
the
night-time
covered
over
with
ashes
.
CHAP.
XI
.
The
Church
and
a
Mother
.
SAint
Paul
makes
use
of
this
resemblance
,
while
he
saies
;
That
Jerusalem
,
which
is
above
is
the
mother
of
us
all
:
on
which
place
hear
Luther
.
This
Jerusalem
(
saies
he
)
which
is
above
,
is
the
Church
,
In
loc
that
is
,
believers
dispersed
through
the
whole
World
,
which
have
the
same
Gospel
,
the
same
faith
in
Christ
,
the
same
holy
Ghost
,
and
the
same
Sacraments
.
Understand
this
therefore
,
that
it
s
here
said
above
not
of
the
Church-triumphant
in
Heaven
,
but
of
the
Church
Militant
on
Earth
.
And
this
Church
is
the
mother
of
us
all
,
that
is
,
of
all
believers
,
both
Jewes
and
Gentiles
both
high
and
low
,
both
rich
and
poor
:
for
towards
us
all
she
doth
perform
all
the
offices
of
a
mother
,
as
Saint
Austin
speakes
excellently
.
The
mother
,
Ep.
38.
ad
Laetum
.
the
Church
(
saies
he
)
is
the
mother
of
thy
Father
and
of
thy
Mother
;
she
hath
conceived
thee
of
Christ
;
she
hath
travelled
of
thee
by
the
blood
of
the
Martyrs
,
she
hath
brought
thee
forth
to
the
everlasting
light
;
she
hath
nourished
,
and
doth
nourish
thee
with
the
milk
of
faith
,
&c.
And
Luther
to
the
same
purpose
,
She
doth
teach
us
,
foster
us
,
bear
us
in
her
wombe
,
in
her
lap
,
in
her
armes
,
she
frames
and
fashions
us
to
the
likeness
of
Christ
,
until
we
come
to
a
perfect
man
,
to
the
measure
of
the
stature
of
the
fulness
of
Christ
:
Justly
therefore
is
the
Church
compared
to
a
Mother
.
I.
If
the
Church
be
our
mother
,
let
us
carry
our selves
to
her
,
as
children
ought
,
and
ingenuous
children
will
,
carry
themselves
to
their
mothers
.
1.
Let
us
yield
obedience
to
her
commands
,
seconding
the
commands
of
God
our
heavenly
Father
:
but
obey
also
those
her
commands
,
which
are
not
Cross
to
his
commands
:
for
such
obedience
children
owe
to
their
mothers
.
2.
Let
us
be
deeply
affected
with
the
miseries
and
afflictions
of
the
Church
:
though
we
our selves
,
for
our
own
parts
,
enjoy
never
so
great
prosperity
:
what
ingenuous
childe
laies
it
not
sadly
to
heart
,
to
see
his
mother
under
great
affliction
?
The
Jewes
in
Babylon
wept
in
remembrance
of
Sion
.
a
sad
countenance
,
hearing
of
the
distresses
of
Jerusalem
.
3.
Let
us
not
grieve
the
Church
our
mother
by
an
unkind
departure
from
her
and
her
communion
for
some
things
amiss
in
her
,
or
because
we
see
in
the
Church
a
mixture
of
good
and
bad
:
how
unnatural
a
Son
were
he
,
that
should
disdain
and
abominate
his
mother
,
because
she
comes
short
of
her
wonted
comliness
?
how
heinously
(
and
that
how
justly
)
would
any
mother
take
it
at
the
hand
of
any
child
,
to
be
so
used
?
yet
thus
hath
the
Church
been
dealt
withal
by
many
,
that
have
sometime
been
held
,
as
her
children
:
as
by
the
Donatists
of
old
,
so
by
many
in
later
times
:
the
more
is
the
pity
and
the
greater
is
their
sin
:
But
let
not
us
follow
the
example
of
such
,
but
own
and
acknowledge
the
Church
our
mother
,
but
praying
to
God
to
amend
,
what
is
amiss
,
remain
stedfastly
in
the
fellowship
of
the
Church
.
II.
If
the
Church
be
the
mother
of
us
all
,
even
of
all
believers
,
whether
Jewes
or
Gentiles
,
high
or
low
,
rich
or
poor
,
then
let
all
believers
(
whatsoever
the
difference
may
be
in
other
respects
)
own
themselves
mutually
as
brethren
of
the
neerest
kind
:
not
onely
children
of
the
same
father
,
as
all
Jacobs
twelve
Sons
were
,
but
also
of
the
same
mother
,
as
were
Joseph
and
Benjamin
:
And
let
this
consideration
keep
us
off
from
all
things
,
that
are
contrary
to
love
;
envy
,
malice
,
contention
,
&c.
and
provoke
us
the
more
to
do
all
offices
of
love
each
to
other
.
It
s
observable
,
what
difference
Joseph
did
put
between
Benjamin
and
his
other
brethren
.
They
were
all
his
brethren
by
his
fathers
side
,
therefore
he
entertained
them
all
,
sent
to
every
one
of
them
messes
from
before
him
:
but
Benjamin
was
his
brother
both
by
Father
and
Mother
,
therefore
his
mess
was
five
times
so
much
as
any
of
theirs
.
And
at
their
return
to
his
Father
Jacob
,
he
gave
to
each
of
them
changes
of
rayment
;
but
to
Benjamin
he
gave
three
hundred
pieces
of
silver
,
and
five
changes
of
rayment
.
We
cannot
put
this
difference
between
believers
,
as
if
some
had
onely
the
same
father
with
us
,
namely
,
God
,
and
others
had
also
the
same
mother
,
the
Church
,
for
Saint
Cyprian
sayes
most
truly
:
He
,
De
unit
.
Eccl.
s
.
that
hath
not
the
Church
for
his
mother
,
hath
not
God
for
his
Father
.
But
seeing
we
are
thus
brethren
of
the
neerest
kinde
,
having
all
God
for
our
Father
,
and
the
Church
for
our
mother
,
let
our
love
be
entire
each
to
other
,
and
let
us
manifest
our
love
by
doing
good
,
one
to
another
,
as
we
are
able
,
and
as
out
mutual
necessities
shall
require
.
CHAP.
XII
.
The
Church
and
a
Ship
.
to
make
his
disciples
fishers
of
men
,
gives
an
hint
of
this
resemblance
:
for
thus
the
companion
holds
.
As
the
fisherman
casting
his
net
out
of
the
ship
into
the
Sea
,
takes
up
fishes
,
and
brings
them
into
the
ship
:
so
the
Apostles
and
their
successors
casting
the
net
of
the
Gospel
out
of
the
ship
of
the
Church
,
takes
up
men
,
as
fishes
out
of
the
sea
of
the
World
,
and
brings
them
into
the
ship
of
the
Church
:
And
so
the
comparison
holds
,
as
between
the
ministers
of
the
Word
and
fishermen
,
between
the
net
and
the
Gospel
,
between
the
Sea
and
the
World
,
between
fishes
and
men
,
so
between
the
ship
and
the
Church
.
And
the
resemblance
holds
excellently
.
Comment.
in
Matth.
col.
496.
1.
Hear
Hilarius
Pictaviensis
.
A
ship
(
saies
he
)
having
taken
in
Passengers
of
divers
kindes
,
of
divers
Nations
,
is
subject
to
all
blowings
of
the
winds
,
and
to
all
ragings
of
the
Sea
:
so
the
Church
is
vexed
with
the
incursions
of
the
World
,
and
of
unclean
spirits
.
To
which
I
add
.
2.
It
's
truly
said
,
That
through
many
afflictions
we
must
enter
into
the
Kingdom
of
Heaven
;
and
that
the
Apostle
told
Timothy
,
they
that
will
live
a
godly
Life
in
Christ
Jesus
,
shall
suffer
Persecution
.
Reckon
then
,
not
to
pass
to
Heaven
any
other
way
,
then
by
taking
part
in
the
afflictions
of
the
Church
:
What
were
it
other
then
folly
,
for
a
man
that
enters
into
a
ship
,
to
expect
exemption
from
storms
,
when
yet
storms
shall
arise
against
the
ship
,
in
which
he
is
a
Passenger
?
The
Prince
of
our
Salvation
was
made
perfect
through
suffering
,
says
the
Apostle
;
and
shall
we
think
to
be
made
perfect
in
an
easier
way
?
The
same
afflictions
(
says
Saint
Peter
)
are
accomplished
in
the
rest
of
our
Brethren
that
are
in
the
World
;
And
wonder
not
at
it
,
nor
let
it
be
an
offence
to
us
,
to
hear
of
,
or
to
see
great
afflictions
befalling
godly
men
,
men
of
whom
the
World
is
not
worthy
.
And
,
expecting
afflictions
,
let
us
provide
aforehand
to
be
fore-armed
against
them
,
Ye
had
need
of
Patience
,
In
Patience
possess
your
Souls
.
Let
it
be
our
wisdom
therefore
to
work
our
Hearts
aforehand
to
a
Resolution
to
bear
Afflictions
patiently
.
3.
The
Resemblance
between
a
ship
and
the
Church
holds
in
the
means
of
the
safety
of
a
ship
,
and
so
of
the
Church
:
as
Saint
Jerom
hath
it
in
these
words
;
God
the
Father
sits
in
the
hinder
part
of
this
ship
,
To.
1.
lib.
de
Salomone
.
as
the
Master
and
Governor
of
it
,
to
guide
its
course
;
and
the
Holy
Ghost
,
the
Comforter
,
keeps
the
Fore-ship
.
And
moreover
,
for
an
Anchor
(
necessary
also
to
the
safety
of
a
ship
)
God
hath
given
us
that
blessed
Grace
of
Hope
,
even
the
Hope
of
Salvation
,
we
have
as
an
Anchor
of
the
Soul
,
both
sure
and
stedfast
;
of
special
use
to
make
us
stedfast
,
to
stand
impregnable
against
,
and
in
the
midst
of
all
the
storms
of
Persecution
raised
up
against
us
in
the
World
.
Oh
what
Comfort
is
this
to
us
?
What
assurance
shall
it
not
give
us
of
safety
against
all
the
opposition
,
which
Satan
and
his
Imps
make
against
us
and
the
Church
.
The
safety
of
a
ship
depends
much
,
under
God
,
upon
the
care
and
vigilancy
,
the
skill
and
courage
of
the
Master
:
Behold
!
the
Master
and
Governor
of
this
ship
of
the
Church
is
God
,
and
his
blessed
Spirit
,
or
God
by
his
Spirit
:
and
who
is
comparable
to
him
for
any
of
these
?
Of
his
care
and
vigilancy
hear
what
the
Psalmist
says
,
He
that
keeps
Israel
,
shall
neither
slumber
nor
sleep
:
As
for
his
skill
and
wisdom
,
the
Apostle
doubts
not
to
call
him
the
onely
wise
God
:
great
in
counsel
,
and
mighty
in
work
:
and
how
shall
courage
be
wanting
to
him
,
to
set
himself
,
and
to
defend
his
ship
the
Church
,
against
all
that
threaten
the
ruine
of
it
?
It
's
he
(
says
the
Psalmist
)
which
stills
the
noise
of
the
Sea
,
the
noise
of
their
Waves
,
and
the
tumults
of
the
People
.
And
as
for
Satan
,
that
Arch-Pirat
,
seeking
to
take
or
sink
this
ship
(
though
he
be
a
Spirit
,
and
therefore
of
great
power
against
us
,
who
are
but
flesh
and
blood
,
yet
)
he
is
nothing
to
God
,
who
is
the
creating
Spirit
:
That
which
is
said
of
the
Behemoth
,
is
no
less
true
of
him
;
He
that
made
him
,
can
make
his
Sword
to
approach
unto
him
.
Let
therefore
the
power
and
malice
of
our
Enemies
be
never
so
great
,
and
their
opposition
against
us
never
so
fierce
,
yet
we
may
comfortably
rest
upon
the
assurance
which
our
dear
Saviour
gives
us
,
the
gates
of
Hell
shall
not
prevail
against
the
Church
,
much
less
any
power
on
Earth
.
And
see
the
great
Mercy
of
God
,
That
(
whereas
the
Church
in
this
World
is
like
to
a
ship
on
the
Sea
,
and
therefore
subject
to
storms
and
tempests
)
he
hath
given
us
that
blessed
Grace
of
Hope
,
the
Hope
of
Salvation
,
whereby
we
may
be
kept
steady
,
and
not
be
hurried
up
and
down
,
and
driven
upon
Rocks
and
Sands
,
to
our
ruine
and
wrack
:
And
it
's
not
,
as
other
Anchors
,
cast
down
on
the
Earth
,
to
take
hold
of
that
,
but
upwards
to
God
,
It
enters
within
the
Vail
,
hold
fast
the
confidence
and
rejoycing
of
this
Hope
unto
the
end
.
And
if
ye
finde
this
Hope
fading
in
you
,
endeavor
to
strengthen
it
,
by
a
frequent
Meditation
of
Gods
Power
and
Mercy
,
and
the
Faithfulness
of
his
Promises
,
and
by
the
Experience
of
his
Dealings
with
his
Church
in
former
Times
:
and
so
shall
ye
finde
it
of
singular
use
to
uphold
you
against
all
the
opposition
,
which
Satan
and
the
World
shall
make
against
you
.
CHAP.
XIII
.
The
Church
and
the
Threshing-floor
,
or
Wine-press
.
SAint
Austin
,
following
the
Translation
of
the
Septuagint
(
as
,
for
the
most
part
,
in
the
New
Testament
,
where
any
Testimony
of
the
Old
Testament
is
alledged
,
that
Translation
is
followed
)
renders
the
Title
of
the
eighth
Psalm
,
For
the
Wine-presses
upon
Gittith
:
and
so
he
takes
knowledg
of
the
Comparison
between
the
Church
and
the
Wine-presses
,
or
the
Threshing-floor
;
for
thus
he
says
:
By
the
Wine-press
,
and
also
by
the
Threshing-floor
,
In
Psal.
8.
we
may
understand
the
Church
:
For
,
whether
in
the
Threshing-floor
,
or
in
the
Wine-press
,
the
main
business
is
to
sever
the
Fruit
from
the
Coverings
,
which
yet
were
necessary
,
that
they
might
be
,
and
that
they
might
grow
,
and
come
to
ripeness
for
Harvest
and
Vintage
:
From
these
Covers
they
are
severed
,
that
is
,
the
Grain
from
the
Chaff
in
the
Threshing-floor
,
and
the
Wine
from
the
skins
and
kernels
of
the
Grapes
in
the
Wine-press
.
So
in
the
Church
,
this
is
the
main
business
,
That
,
from
the
multitude
of
worldly
men
,
which
is
mixt
together
with
the
good
(
to
whom
yet
,
that
they
might
be
born
,
that
multitude
was
necessary
)
the
good
might
be
severed
,
by
spiritual
Love
,
by
the
Labors
of
the
Ministers
of
God
.
But
the
meaning
is
,
That
the
good
should
be
separated
from
the
bad
,
not
in
place
,
but
in
affection
,
although
(
in
regard
of
bodily
presence
)
they
converse
together
in
the
Church
:
but
there
shall
be
another
Time
,
in
which
the
good
Grain
shall
be
set
apart
from
the
Chaff
into
the
Garners
,
and
the
Wine
from
the
Dregs
into
the
Cellars
.
And
here
are
many
Things
to
be
observed
.
I.
That
the
Church
hath
a
mixture
in
it
of
good
and
bad
,
of
Elect
and
Reprobate
,
as
in
the
Threshing-floor
the
Wheat
and
Chaff
are
together
,
and
the
Wine
and
Dregs
in
the
Wine-press
:
the
Church
Militant
in
this
World
never
was
without
such
mixture
.
II.
That
this
mixture
of
the
good
and
bad
is
necessary
and
useful
to
the
good
,
namely
,
says
the
Father
,
That
the
godly
may
be
born
,
and
brought
into
the
World
:
for
thus
it
oft
pleases
God
,
That
from
wicked
Parents
have
sprung
godly
Children
,
as
from
Korah
,
in
whom
was
found
some
good
towards
the
Lord
God
of
Israel
,
who
alone
therefore
,
of
all
the
House
of
Jeroboam
,
was
buried
,
and
mourned
for
.
But
further
also
this
mixture
of
good
and
bad
in
the
Church
is
expedient
:
1.
To
let
the
godly
see
the
Mercy
of
God
to
themselves
,
doing
them
good
by
his
sacred
Ordinances
,
while
the
wicked
live
so
unprofitably
under
them
.
2.
To
aggravate
the
sins
of
the
wicked
,
and
to
heighten
their
judgment
,
while
(
living
under
the
same
means
of
Grace
,
by
which
the
godly
are
enabled
to
bring
forth
the
fruits
of
Righteousness
to
the
Glory
of
God
)
they
either
use
them
not
,
or
abuse
them
,
abounding
in
all
wickedness
to
Gods
dishonor
.
III.
That
living
in
the
Church
with
the
wicked
,
we
must
separate
our selves
from
them
in
affection
and
practise
,
not
running
with
them
to
the
same
excess
of
riot
,
not
delighting
in
sin
,
as
they
do
,
but
to
be
as
contrary
to
them
,
as
possibly
we
can
,
in
our
Conversation
:
according
to
the
advice
of
the
Apostle
,
Have
no
fellowship
with
the
unfruitful
Works
of
Darkness
,
but
rather
reprove
them
.
They
trade
in
wickedness
,
to
be
holy
in
all
manner
of
Conversation
.
And
no
less
must
we
be
contrary
to
them
in
our
affection
:
They
love
sin
,
we
must
hate
it
,
Ye
that
love
the
Lord
,
hate
the
thing
that
is
evil
:
They
joy
in
their
sins
,
we
must
say
,
as
David
,
I
will
be
sorry
for
my
sins
:
They
delight
in
the
sins
of
others
,
we
must
be
affected
as
David
,
My
eyes
gush
down
with
rivers
of
tears
,
because
men
keep
not
thy
Law
.
And
,
being
thus
contrary
to
them
,
IV.
There
is
no
need
that
we
should
make
a
local
separation
from
the
wicked
,
nor
forsake
the
communion
of
the
Church
,
because
we
see
some
wicked
men
in
it
:
the
sins
of
the
wicked
shall
hurt
themselves
,
not
us
,
separating
our selves
from
their
sins
.
So
saies
the
Wiseman
,
His
own
iniquities
shall
take
the
wicked
himself
,
not
others
,
that
estrange
themselves
from
them
.
V.
Yet
there
shall
come
a
time
,
when
there
shall
be
a
full
and
perfect
separation
between
the
good
and
the
bad
:
the
godly
,
the
sheep
,
set
on
Christs
right
hand
,
the
Goats
,
on
his
left
hand
:
These
,
the
wicked
,
shall
go
into
everlasting
punishment
,
but
the
righteous
into
life
eternal
.
a
congregation
of
righteous
men
,
and
no
wicked
men
among
them
:
wait
with
patience
till
the
time
comes
,
in
which
God
will
bring
it
so
to
pass
,
but
expect
not
such
a
bodily
separation
here
in
the
time
of
this
life
,
least
our
expectation
be
:
frustrated
.
It
is
enough
for
us
,
that
it
shall
once
be
:
the
husbandman
waits
for
the
harvest
;
and
let
us
wait
till
the
end
of
this
world
,
then
shall
the
harvest
be
,
and
let
us
not
quarrel
at
the
Church
,
nor
,
as
male-contents
,
depart
from
the
fellowship
of
the
Church
,
because
this
separation
is
not
made
just
when
we
would
have
it
:
Let
it
suffice
us
,
that
Christ
hath
taught
us
,
that
it
shall
not
be
until
the
harvest
in
the
end
of
the
world
,
and
therefore
let
us
be
so
wise
,
what
hath
been
said
,
and
the
Lord
give
you
understanding
in
all
things
.
Thus
I
have
by
the
help
of
God
,
fulfilled
the
task
,
which
I
undertook
of
Parallels
in
three
Books
.
In
the
first
ye
have
seen
the
Parallels
between
the
Lord
Jesus
Christ
and
the
foresignifying
Types
of
him
,
both
Persons
and
things
.
In
the
second
,
ye
have
seen
the
agreement
between
Christ
and
those
other
resemblances
,
by
which
he
is
set
forth
either
in
the
old
or
new
Testament
.
In
the
third
,
the
agreement
between
the
Church
and
the
Types
,
by
which
it
was
fore-signified
,
and
other
resemblances
,
by
which
it
s
set
forth
in
Scriptures
.
The
issue
of
all
is
,
that
we
all
learn
to
carry
our selves
in
a
due
manner
,
to
God
,
to
our
dear
Saviour
,
to
the
Church
,
and
to
our
brethren
,
the
members
of
the
Church
,
according
to
the
particulars
exprest
severally
in
these
three
Books
.
And
now
to
God
alone
,
Father
,
Son
and
Holy
Ghost
,
Three
in
One
,
and
One
in
Three
,
be
ascribed
all
Honour
and
Glory
,
Dominion
and
Might
,
for
ever
and
ever
,
Amen
.
FINIS
.