TWO CLEAN BIRDS, OR, The cleansing of the LEPER.  
As it was unfolded in a Sermon, Preached before the Right Honourable, Ferdinando Lord Fairfax, General of the Northern Forces, and the most of his Army, on the fifth day of February, 1642 (being the Lord's day, and by his Honour appointed to be kept as a Fast, upon special occasion) at Selby, in the West Riding of the County of York.  
By john Shaw Pastor to the Church at Rotheram in the same County.  Levit. 16.7, 8. 
And Aaron shall take the two Goats, and present them before the Lord, at the door of the Tabernacle of the Congregation; And Aaron shall ●east lots upon the two Goats, one lot for the Lord, and the other Lo●● for the escape Goat.  1 Peter 3.18. 
For Christ also hath once suffered for sins, the just for the unjust (that he might bring us to God) being put to death in the flesh, but quickened by the spirit.  1 Cor. 13.4. 
For though he was crucified through weakness, yet he liveth through the power of God.  
Printed at York by Th●. Broad, dwelling in Stone-Gate over against the Star●e. 1644.   

To his Excellency Robert Earl of Essex, Viscount Hereford, Baron Ferrars of Chartley, Lord Bourchier and Louvain; one of His Majesty's most Honourable Privy Counsel, & General of the Army raised in defence of the true Protestant Religion, his Sacred Majesty's person, Kingdoms, Parliament, etc. Grace, Mercie, Truth, and Peace here, and everlasting felicity hereafter, by Jesus Christ.  
RIght Honourable, I humbly crave leave to enshrowde these ensuing Notes under your Excellency's patronage, and though there be (as the Philosopher speaks) megiste diastasis, which might have deterred me; 
Eight Ewes,  yet three things among others moved me to this boldness, First, that kind and thankful acceptance of my poor pains, and that most Noble respect which your Excellency was pleased to afford to me at Rippon; when it was (not my desert, but) my duty and solace towaite on your Excellency, with 
* E. of Belford E. of Hartford (now Marquis) Earl of Essx. Ea. of Salisb●yr, E. of W●●iebe. E. of Be ●ssiolle, E of Helamd, E. of Barlishire: 8. Lords the L Wharton. L Paget L. Mandevile, (now Earl of Manchester,) L. Brooke. L. Pawlet. L Howard. L Savil● L. Dunsmore, Commissioners for England. And for Scotland. 8. Viz. Earl of Dumfermling. L. Lowdon. Sir William Douglas. Sir Partr●ck Hephurne Mr. Satith. M. Wetherburne. M. Henderson. M. Johnston (since Knighted,)  fifteen other most noble Earls and Lords, at that great and successful Treaty, betwixt the two Kingdoms of England and Scotland, beginning in October, 1640. 〈◊〉 how much (though especially, yet not only I, but) all the Kingdom, and the children yet unborn of both these sister Nation have cause to bless God for you, and you all for God, though we already perceive in some large measure yet hitherto but 〈◊〉 And what an unspeakable loss, the whole Land (and myself in particular) had, by the death of that most Noble, and worthy Patriot, the Right Honourable, the old Earl of Bedford and what a want these present times have of him, your Excellency among others fully knows, and I feel.  
Secondly, these Notes were preached before our Joshua of the North, the Right Honourable Ferdinando Lord Fairfax, and his Army, (of whose fidelity to his Country, courage for God and his Cause, cordial and reciprocal affection of his Country to him, and his to them, I need not tell the world, much less this Kingdom. And therefore may with somewhat more boldness return to your Excellency, as their Spring and Head. Thirdly, something in these Notes treats of the honour and duty of Soldiers; your Excellency is (and hath of long been) known to be a man of War, 2 Chron. 8.9. Now these lines may serve (like King Philip's Monitor) sometimes to recall to your mind, first, a Soul● dyer's place, its lawfulness, antiquity and honour, etc. secondly, the quality of the persons, Soldiers should be holy, God calls his Soldiers as well sanctified one's as mighty, Isa. 13.3. Thirdly, of their duty, first, to take God with them, they may not fotger the God of the Ark when they go to battle, they had better leave behind them the Ark of God, 1 Sam. 4.3. 2 San 15.25. Saul (as ill as he was) would not go out against the Philistines till he had prayed and sacrified, 
Psal. 76.2, 3 at God's Tabernacle were the Arrows, Sword, Bow, and Shield, breken, and batted worn.  1 Sam. 13.12. Though Jeh●shapha had almost 1200000. valiant warring men, 2 Chron. 17.14.— 19 (though but in about two Tribes, whereof the whole twelve were not by the fourth part so big as England) an Army (one would think) enough to have overrun a world, yet puts all his confidence in God by prayer, and says still, without him they had no strength, 2 Chron. 20.12. Elishas' prayers, * slay as many as the sword of Hazael and Jehu. 1 King. 19.15, 16, 17. Solomon had 40000. stalls of horses for his Chariots, 1400. Chari●●ts, 12000. horsemen, 1 Kings 10.26. & 4.26. yet found no safety ●ot to run to God, 1 Kings 8.33, 34 Prov. 18.10. David had (in a Kingdom) as I said much less than ours, they had but 12 Tribes, we 52 shires) fifteen hundred threescore and ten thousand men that drew sword (and yet two Tribes were left unnumbered) 1 Chron. 21.5, 6. himself as gallant a man as drew sword, 1 Samuel 18.7. he had thirty seven special choice Worthies, 2 Sam. 23.35. whereof one slew 300. men, another slew 800. men, another slew a Lion, and two Lion-like men of Moah, and an Egyptian Cyant: another defended a field of barley, another a field of Lentiles against an Army, (and many such like) 2 Sam. 23. yet makes God his only Rock, Psal. 18.2. and rests on him alone by praver for conquest. 
* By Dr. Smoking Flax, Ep●  Psal. 56.9. be pleased to remember what was said to Generalt Vere [Soldier's that carry their lives in their bands, had need above others to, carry grace in their hearts.]  
Secondly, to leave their sins behind them, Deut. 23.9, 14. Cary no wedge or Babylonish garment, Josh. 7. may I not say as the Egyptians to their King, let your sins go, else you know not, that England is destroyed, that we be all but dead men, Exod 10.7. and 12.33. Be pleased to call to mind that sweet and experimental Speech of your Excellencies most renowned Father, [
b Dr. B● in his S●sat Pa●● Cr●sis, 〈◊〉 1.16 〈◊〉 the 〈◊〉 day of or Earler de●  Sometimes in the Field encountering the Enemy, the weight of my sins lying heavy upon my conscience quell my spirits, and l●nake me the most timorous and fearful man that may be; whereas finding my peace with God in a morning, maketh me as bold as a Lyon.]  
Thirdly, to go by a right rule, from a right Principle, and aim at a right end, not the desolating, but recovery of a sick and sinful Kingdom, the sealing of a happy and holy peace; not any way at his sacred Majesties lest hu●t, 
c To be friend to King is a old s●inde● Sar●bal Neb. ●. 1. Jews, 〈◊〉 19.12. ye they but bour to be first in bring the K● back, 2. S● 19.41, & ●  (Oh God forbidden, 1 Sam. 24.5. & 26.9.) I am verily persuaded that no man doth more desire his Majesty's safety, honour and happiness, than yourself, (according to your Allegiance and late Protestation,) and that you would not have one hair of his head to perish: else could you never have so many wrestling crying prayers, as I think never any General or Army to this day ever had, of those whose persons are precious, 2 Cor. 8 23. whose tears have loud tongues, Psal. 6.8. whose Prayers are most pleasant to God, Cant. 2.14. and have (as I may say) a wrestling, Hos. 12.4. prevailing, Psal. 50.15. nay, a commanding power with God, Isa. 45.11. We have heard much fame of the Heathen Generals, Achilles, Hector, Hannibal, Scipin, Seanderbag, etc. but what (alas) did these regard God, his Church, his Cause, or God them? But we are confident of other ends and principles in your Excellency, and hope that God will use your Excellency as a blessed instrument for settling such a royal Peace, and bringing in such happy times as our King's Majesty, & all the Land, yea, the child yet unborn, will see cause to bless God for you, and acknowledge God's goodness and mercy to England by you. We have had mercies hitherto a long time on free cost; if we pay now a little dearer than formerly, we hope for so much better days; the fulfilling of the Prophecy, Isa. 30.26. the fall of Babylon, the advancing of God's Church, clearing of his truth, the engrafting of the broken branch into the true Olive; how have the people of God been scorned and nicknamed a long time, for Waldenses, Hussites, Lollards, Lutherans, Huguenots, Precisians, Puritans, (or all in one) Roundheads; (As a Parliament man said well, the word Puritan in the mouth of an Arminian, signifies an Orthodox Divine; in the mouth of a Drunkard, signifies a sober man, in the mouth of a Papist, signifies a Protestant,) etc. And true it is, God's Church may have Winter and Summer, seed time and harvest, Gen. 8.22. and we hope ere long to sing with the Spouse (through God's mercy to his Majesty, the high Court of Parliament, your Excellency, and these Kingdoms,) The Winter is past, the Rain is over and gone, 
〈◊〉 2.11, 〈◊〉  the Flowers appear on the earth, the time of fing of Birds is come. That those that sowed in tears shall reap in joy, Psal. 126.5, 6. When God will restore his outcasts, Jer. 30.16, 17. and that as the high and Honourable Assembly spoke of that wonderful success at Leeds, that God had heard prayers, so still he will, till his Temple be finished, his servants cleared who have long suffered. My very Honourable Lord! such have been your tried valour, fidelity to your Country, your kind respect to God's Ministers, love to God's Servants, undaunted courage for God's cause, etc. that were I not in awe of your Excellency's humility, (more than of your Army) I might enlarge any one of these beyond and Epistle; but I well know, that your Excellency he more you deserve, the less you desire praise. I will only do that which more suits with my desire, and profession, humbly trave pardon for this boldness, and leave, that these notes may pass under your Excellency's patronage and protection; 
Job 32.22.  and shall not cease to bend my knees to the Father, and our Lord Jesus Christ, for my Sovereign, his great Counsel, your Excellencies prosperous success in God's way, increase of grace here, and eternal felicity hereafter; such are the uncessant requests, of the poor 
* Text.  earthen vessel, who is  
My Lord, Your Excellencies most humble servant, and daily Remembrancer at God's Throne, JOHN SHAW. March 4. 1642.   

To the Christian Reader: ESPECIALLY, To my most tenderly affected flock at Rotheram in the West-riding of the county of YORK.  
READER,  
IF you that know me, wonder (as they of Saul, 1 Sam. 10.11.) to see me now abroad in these heavy and quarrelling times, wherein men turn Ploughshares into swords, Joel 3.10. and when my poor Library and I are so far a sunder, 
* Now quite plundered since this Sermin was Preached.  who have in fair Halcyon days, and when I had much more leisure affected privacy: take my answer from the Prophet Amos, chap. 3. v. 8. The Lion hath roared who will not fear, the Lord hath spoken who can but prophesy; the child who had been dumb from his birth when he saw his father in danger of death, cried alond; how can I do less, when my Mother England lies a gasping? we have hitherto lived under our own Vines and Figtrees, which have been neither barren nor unfruitful, and have too much waxed fat and kicked; some conceive, that after three years of famine, which God sent upon Canaan, for saul's slaying the Gibeonites, 2 Sam, 21.1. God sent them one year of peace and plenty, which the Israelites being unthankful for, and abusing to riot, that was the sin, 
2 Chron. 21.  that provoked God to leave their King to himself, and to Satan, for a sore punishment to the people, 2 Sam. 24.1. and no wonder if the people's abuse of mercies, cause a King to be left to himself, (an ill stomach may make a good head ache, good eyes dim) for (not only they a●e 〈◊〉 body, but) the King's error will prove the people's punishment and misery, 
Sam. 12.22  as in David's error, 70000, of the people died. So 〈◊〉, God lays on us the sorest of his Arrows, Ezek. 5.16. 2 Sam. ●●. 14. viz. War, ill in itself, Psal. 87.63. ill in its attendants, pestilence, famine, Deut. 28.56. and scandal, especially civil, (or rather barbarous,) War, twixt Fathers and Sons, etc. Jer. 13.12, 13, 14. its God red horse, Revel. 6.4. (as the 
* The valley of ●ed H●rse.  valley was called where the late bloody Battle was fought, near Edge-hill, on the same day 
* Octob. 23.  that the Rebellion of Ireland broke out, and the bloody Battle was fought near Leipsick in Germany, (as some observe,) God keep us from being such Acheldima's, such Golgotha's, as Ireland, as Germany,) and this to avenge the quarrel of his Covenant, Leu. 26.25. to teach our Inhabitants righteousness, Isa. 26.10. and to seek God early, Hos. 5.15.  
But in especial let me say a word to thee (beloved Rotherham,) heretofore poor and obscure, but the Sun of God's mercy breaking in upon thee, hath made thee famous; Mr. Camhden saith, that thou art well seared, but the iniquity of the times hath swallowed up thy Benefactors bounty; but the great Benefactor who to other places hath showed mercies, hath to thee miracles, and I hope nor you nor I shall ever forget these magnalia Dei, (as the Israelites did Psal. 78.42.) until our memories fail us as ill as Mess●la Corvinus●s who forgot his own name: many remporall mercy's God hath surrounded thee withal, but this of late hath (as God speaks, Jer. 23.7, 8.) overtopped the rest, thou mayest hereafter Chronicle the 22. of January, for another 
* Fall of black F●rers.  October 26. or 5. 
* Gunpowder Treasot.  of November, with which late mercy let me hereby acquaint others, that as I have often begged for thee prayers, so now praises.  
On the two and twentieth of January, being the Lord's day, the people being at Church (the poor Town of Rotherham, having neither Walls, Bulwarks, Garrison, Fortification, Watch, etc.) betwixt ten and eleven of clock, about the middle of the Sermon, suddenly came, betwixt six and seven hundred Cavalleers, with Muskets, Dragoones, etc. (who had been billetted at Pontefract, and especially at Do●…caster, (and that (as after appeared,) by the solicitation of some wicked Malignants in the Town, who had a form them that there was no strength nor powder in the ●owne,) but being through God's mercy discerned, ere they got ●●the Towns end, and with the rumour of it the people in the Church much affrighted, (so as a Corpse 
* Leo Rigg.  lay a long time unburied) about 24. or 25. men got Muskets, and without Order, Rank, File, or almost any skill, (save only that God taught their hands to war and their fingers to fight, (these few boldly and courageously resisted all that great Company a full hour and half, so that bullets flew exreeding sharply and thick in the streets, and in the end (though scarce any powder left) slew and wounded many, and drove the rest away Yorkshire hath found many experiments of such mercies, witness Leede●, Selby, Bradford, Hall, H●ssun-Moore, etc. Like as when Judg. 4. that great Army and 900. chariots of Iron with the Lord General Sisera himself were delivered into the hands of two weak women, Deborah and J●el, or of that Judg. 7.8, 12. where an innumarable company were discomfited with gideon's 300 Lamps and Pitchers: But it is usual with the Lord. Jericho's walls fell down without any warlike instrument, Josh. 6.20. God cast stones from heaven upon the Enemies, Iosh. 10.11. Caused stars to fight from heaven, judg. 5. Angelo, Thunder, Rain, Hailstones, 1 Sam. 7.10. put an Army to flight at the sight of two men, 1 Sam. 15.13. affrighted Enemies when none appeared against them, 2 Sam. 5.24. 2 King. 7.6. destroying them by their own fancy, 2 King. 3.23.24. setting Enemies one against another, judg. 7.22. 2 Chro●. 20.22. dicom●iting them by Frogs, Flies, Lice. We find Num. 31. that 12000. Israelites fought against five Kings and their Armies, ver. 8. an innumerable company conquered them, took of prey, 675000. sheep, 72000. beefs, 61000. Asses, and abundance of prisoners, ver. 32, 33, 34, 35. and yet (which was the great wonder) lost not one man at all; 'tis true, Rotherham had but a few men, but as Antigonus said to his Soldiers (who did complain for want of men,) how many do you account me for? So if God be for us it is enough, Rom. 8.31. then are we more for number, 2 King. 6.16. 2 Chron. 32.7. and stronger for power then the Enemy can be, 2 Chron. 32.8. 〈◊〉  
When your Enemies came out against 〈…〉 of Pharaoh, Exod. 15.9. I will pursy, I will overtake, I will divide the spo●● I will be satisfied upon them; I will draw my sword, mine band shall destroy them; did not God turn the wind, and blow against them, v. 10. and may not we all sing Moses song, Who is like unto thee O Lord among the gods, as it is 〈◊〉. But ah dear souls! what hath been done to the Lord for all this (as the King said concerning Mordecai, Est, 6.3. God indeed made a hedge about us, fenced and dressed us, but did we not bring forth wild Grapes? Isa 5. and therefore how did God make a sad breach upon us on Thursday, May 4. 1643.  
For where as when we had no works, scarce any soldiers, Jan. 22. you slow many of the enemy, & beat the rest back with shame, May 4. Now having strong works, gallant Captains, and stout soldiers, yet our sins, distractions, and wants within, compelled us to yield to an insulting and promise-breaking Army without, who promised us our lives, 
Especially Th. St. N Esq. L. Coll. W.S. Maju W.F. Capt. H.W. Capt. G.W. Jo. S. Pastor, ●a An etc. Mr. K. Mr. G.  liberties, estates, etc. under their hands: and then fined, imprisoned, plundered, banished, and most cruelly used divers of us, yea scattered us a sunder into corners, so as we durst scarce see one another since, Act. 8.1. But first let us with Job through all the plundering enemies, see the hand of our God, lay our hand upon our mouths with David, Psal. 39 and say with Ezra Chap. 9.13, 14. thou our God hast punished us less than our iniquities deserve.  
Secondly, let us not be cast down nor dismayed, God will carry on his great work, which he hath to do upon Mount-Zion, and in Jerusalem, and then his and his Church's enemies shall down, Isa 10.12, 25. yea all such as clap their hands, or cry aha at the Church's misery, Ezek. 25.3, 6.  
Thirdly, spread poor England's case (as sometimes Hezekiah did the Letter) before the Lord, let not the Angel of the Covenant go (Gen. 32.26.) till he be at peace with our poor sick Mother, and (not a politic Kingdom-destroying peace, as Dan. 8.25. but) a holy and happy Peace be settled among ourselves; or if that Robert Grosthead that great Bishop of Lincoln must needs be a Prophet, who a little before his death (having seen much of the abomination of Popery) prophesied in the days of H. 3. nunquam liberabitur Ecclesia ab Egyptiaca servitute nisi in ore gladii cruentandi, oh than hold up your hands upon the Mount, Exod. 17.11, 12. until the ●ish, Popish, Amalekites be subdued.  
Fourthly, let us humble ourselves for all our sins, that stop and hinder Reformation; that furnish the enemy, and wound the Church, 2 Chron. 20.33. Deut. 8.15, 16. Leu. 26.41, 42. yea, and be humbled from our sins, God will not have Satan cast out Satan, etc. Fifthly, Pray for, cry, beg our King at the hands of God, that they who hear us may say, impossibile est filium tantarum laer●marum, perire; that if any do wickedly traduce us as no friends to the King, we may cordially and comfortably with the two Tribes and a half make our appeal to the Allseeing Searcher of hearts, in the words that (as common fame reports, and their prisoners taken related) the enemy's Chaplain took for his Text on Hessam-Moore, on Tuesday, July 2. 1644. (immediately before that most memorable battle, where God was so seen in the Mount) encour raging them to sight, Joshua 22.22. [The Lord God of gods, the Lord God of gods he knoweth, and-Israell shall know, if it be in Rebellion, or if in transgression against the Lord, save us not this day,] we dare appeal to the most high, that we hearty wish K. CHARLES may conquer, with such a Conquest, as was mentioned in a paper set upon B●●dem Batre in York City, as King James road under it, when he first came from Scotland, and entered that ancient City [Suavissina vict●ria amor populi.]  
Sixthly, let us keep our godly Vows, and lawful Protestations we have made with God, that is the way to root out all Rebels out of these Kingdoms, Ezek. 20.37, 38. [then will I purge out from among you the Rebels.] This is the way to remove Gods heavy wrath from our Land, 2 Chron. 29.10.  
Seventhly, go we our way and sin no more; remember we, and tell unto our children, what God did for us, Jan. 22. 1642. what God did to us, May 4. 1643. how God threatened us, Sept. 11. 1642. what a heavy Sabbath we then kept: how God terrified us on Thursday, Januar. 19 1642. let us now turn from our evil ways, 2 Chron. 7.14. so may our Land yet be healed, and Jerusalem's Wall be built up in the mid dost of these troublous times. Dan. 9.25 God is now in sifting out the Bran of the Kingdom, Amos 9.9. washing away of spots and purging away our dross, Mall 3.2, 3. and will either cure or kill us, purge us or burn us, Ezek. 24. hold out Faith and patience, (as the Martyrsaid) Antichrist is falling, he that shall come, will come, and will not tarry.  
And now to you blessed Doves that flock to peck up the 〈◊〉 of God's word, do I bequeath these few Notes. 1. out of my de●● and tender affection to you all (and my Neighbour native So●●… and I desire hearty that by the common enemy we may reap th●… good, that we may all more firmly and cordially be knit together in the best bond of love. 2. That you may have these things in remembrance when I am gone, I would leave this pledge with you. 3. Not knowing how soon I must put off my Tabernacle (the circle of my years having run 34 times about,) I would do all the good I can. 4. To Chronicle this mercy to posterity. Let me (to conclude, for my affection stays me long) entreat you, First, to set a special watch against all Malignants in thy heart, town, or abroad. Secondly, prepare Oil ready, and a good Foundation against the worst times. Thirdly, do all from God, and for God. Fourthly, to the Martyrs, pray, pray, pray; add praise, praise, praise, and work, work, work, and whosoever reads these lines, afford a prayer, for  
The least of God's mercies, JOHN SHAW,   
Leviticus 14. v. 4, 5, 6, 7, 8. 
Then shall the Priest command to take for him that is to be cleansed, two Birds alive, and clean, and Cedar wood, and scarlot, and byssipe, 5. And the Priest shall command that one of the birds be killed in an earthen vessel, over running water. 6. As for the living bird be shall take it, and this Cedar wood, and the scarlet, and the hyssop, and shall dip them, and the living bird, in the blood of the bird that was killed over the running water. 7. And he shall sprinkle upon him that is to be cleansed from his leprosy seven times, etc.  
THis Book of Levitious is Moses Gospel, or the Gospel vailed; and what that princely Preacher, Count Anh ilt, said of the whole Scripture, (that it is nothing else but the swaddling clothes of the child Jesus,) is most true of this Ceremonial Law, Heb. 10.1. All these Sacrifices in this Ceremonial Law, of Beeyes, Sheep Goats, and lambs, etc. did with john Baptist point out and say, Bebold the Lamb of God that takes away the sins of the wa●d; God intending by all these Ceremonially, holy Persons, holy places, holy times, 
john 1.29.  holy things, to teach us that as well the Fathers under the Law, as we under the Gospel, could be saved by no other, but that holy thing which was borne of a Virgin, and called the Son of God, Col. 2.17. And all those legal pollutions and defilements by issues touches, leprosies, etc. did nothing else but shadow out that most horrid filth, and grand abominable pollution of sin, which e●● no way else be washed away, but by the sprinkling of Chri●● blood upon our consciences, Heb. 9.13, 14, till we wash in this Jordan, Zach. 13.1, 2. God gave the moral Law which concerned all men, upon a mountain, Horeb, (or as it was after upon occasion of the Bushes burning, Exod. 2. called Sinai,) to set out the stability and firmness of it, which should last till Christ's second coming to dissolve the mountains; but he gave the Ceremonial Law (which concerned the Jews, and was (as the Greek Etymology of the word notes, eyes kairon monon, to last but for a time only,) in a tent or flitting Tabernacle to Moses, noting the mutability of it, that it should last no longer than the things of the tabernacle, i.e. Christ's first coming; who was the substance & fulfilling of it, as St. Ambrose well; the shadow of Christ was in the Law, his image in the Gospel, his fullness in Heaven.  
Now in this Ceremonial Law (which directed the Jew in the duties of the first Table of the moral Law towards God; as the Judicial Law did, in the duties of the second Table, toward men.) There are divers kinds of Legal pollutions mentioned, one outward, by touching any unclean creature, etc. Levis. 11. another inward, by issues from within the bodies of men and women, Leu. 12. A third, (and worst of all,) both inward and outwand Leu. 13. & 14. here in Text, and that is Leprosy.  
In the words observe, First, the uncleanness or defilement he● mentioned, for the kind of it, what it was, viz. Leprosy, the word of all legal pollutions, most loath some in itself, 〈…〉 to the party, most infectious to others.  
Secondly, the materials appointed for the cleansing this Lep● and they are five, first, one bird that must be taken and killed out an earthen vessel full of fresh spring running water. Secondly, another bird of the same kind as like as may be (both clean) which must not be killed. Thirdly, Cedar-wood. Fourthly, Hyssop-Fifthly, Scarlet, (or as it is, Heb. 9.19. Scarlet wool.  
Thirdly, the preparation of these for, and application of these to the Leper, viz. First the Priest must take the live bird, Cedar, Scarlet, and Hyssop in his hand, and dip them all in the blood of the slain bird mingled with the water in the earthen vessel. Secondly, he must besprinkle the Leper that is to be cleansed, seven times (some conceive the Cedar would to be the handle, the hyssop ●e sprinkler, and Scarlet the tye of them together, with which ●e Priest sprinkled the water and blood upon the Leper?) and let ●elive-bird lose into the field.  
Fourthly, the demeanour and carriage of the party himself thus cleansed; viz. he must shave off his hair, wash his flesh and his , and bring his trespass Offering, etc. Now if any of you that hears and reads this Text, should whisper his neighbour in the ear, and say as sometimes Philip did to the Ethiopian Eunuch, Act. 8.30. Understandest thou what thou readest? Perhaps he would return you that answer which the Eunuch did to Philip, ver. 31. How can I except some man should guide me. Let me entreat you therefore who are the stronger sheep of Christ's flock, to stay a while, till I for the use of the weaker flock unroll this stone, and drive the tender lambs softly; and that I may be a pillar of fire (as was said of Basil,) to lead you in this Wilderness, 
Gen. 33.13.14.  a star to lead you to Christ in the Text; the blessing of him that appeared in the Bush, who only was found worthy to open the Seals, prosper our journey amongst you this day. And first of the first, the pollution or defilement of Leprosy; a disease (as I said) of all others most filthy. The Hebrews call it by a name that signifies a fretting piercing sore, The Syriack and the Greek, 
Rev. 5.5.  scabbedness, Scurf or Scales: The Caldee, shutting out, or Seclusion: All showing that it was a disease in itself most scurvy and loathsome; to the party most painful and piercing, to others most infectious, so that the Lepers were secluded and shut out, both from the congregation of God, and the society and camp of men during their Leprosy: yea, though Kings, as Azariah (or Vzziah,) 2 Chron. 26.21. 2 Kin. 15.5. though great persons as Miriam, Num. 12.14 Lepers were therefore without the City alone by themselves, 2 King. 7.3. Mat. 8.1. Luke 17.11. so God commanded, Num. 5.2, 3. that they might not defile the Camp or Church, God doth hereby set out, and by these sensible objects would lead the Jew as by the nose, and would have both Jews and Gentiles hereby to discern and loathe, that exceeding filth and loath someness of sin: as if he had said, You are very sensible, and afraid of exceeding pained, with and weary of the disease and defilemen, of Leprosy; Oh learn to hate and abhor sin which is typed heret by, and is far more loathsome, as the substance goes beyond the shadow, the body, the picture. Now that God did intent hereby to set out the silth of sin, appears, First, because that this disease was more common in the Land of Canaan, (to which people these Types and Ceremonies were given) then in any other part of the world, nay the Jews say, that some kinds of it were miraculous, and among no people but them, as Leprosy in walls, and garments, etc. And as many think most raging and common in Christ's time, that so Christ so commonly curing this disease, the Jews might learn that this was the Messiab, Mat. 8.3, 4, 16, 17, & 11.3, 4, 5. Mark 1.41, 42. typed out in all their levitical shadows, that came into the world to cleanse them from, and take away the Leprosy and filth of sin. Secoudly, God sends them not to the bodily Physician, to cure their disease, but to the Priest, a type of Our High Priest Jesus Christ. Thirdly, the materials appointed for the cleansing of the Leper, have no intrinsical virtue, or medicinable quality to cure the body, but (as we shall even now hear) typify out Christ and his benefits, that takes away the sin of the soul. Fourthly, the Apostle imimates this to be the true meaning, Heb. 9.13, 14, 19, 22. and Chap. 12.24. & Chap. 10.1, 4, 14. when God would set out the baseness of wicked men, he calls them Wolves, Lions, Bears, Foxes, Spiders, Cocatrises, Smoak, Dung, Isa. 11 6, 7, 8. & 59.5, 6 Cant. 2.15. Chaff, Psal. 1.4. 1 Kin. 14.10. When God sets out the preciousness of his people, he calls them, Love, Dove, Jewels, etc. Cant. 2. Mat. 3, etc. So when he would set cut the exceeding filth of sin, he shadows it out by Leprosy, Uncle annesse, etc.  
Secondly, For the five materials appointed for the cleansing; viz. two Birds, Scarlet, Cedar, and Hyssop; some have thought the two Birds to have been sparrows, and so read the words; others (as far as I now remember, having now neither Books nor papers to consult with) think they were no tame or house-birds, because one of them must fly away into the field, so as in likelihood to return no more, (as the scape-goat also) the more fitly to resemble Christ who carries away our sins, not return to destroy us: I conceive then, the two Birds did typify Jesus Christ, two natures, the dying Bird set out his humanity, according to which, he died, shed his blood, and lay in the grave: The live-bird, set out his Divinity, by the power whereof he risen again, flew away to heaven and carried away our sins; thus Peter expounds it, 1 Pet. 3.18. being put to death in the flesh, but quickened by the Spirit; thus Paul, 2 Cor. 13.4. He was crucified through weakness, yet he lives by the power of God, so Rom. 4.25. And because no one Bird could both die and live again, therefore here are two birds mentioned (as two Goats, Leu. 16.7, 10. to shadow out, both Christ's shedding of his blood for the remission of our sins, Heb. 9.22. and his bearing away our griefs, and carrying our sorrows, Isa. 53.4. Mat. 8.17. Now as these must be two little Birds both of a kind, so must they be both clean, ver. 4. So was Christ as God, and as man, every way holy and unspotted. That Christ was God, see the testimony of Scripture, Phil. 2.6. 1 joha 3.7. the testimony of the Devil, Mark 1.24. Christ's very enemies, Mat. 27.54. Christ's very works, raising dead, curing all diseases, turning water into wine; multiplying loaves, all kinds of miracles; and (like the live-bird in my Text,) his raising himself from the dead, and flying away to heaven. That Christ was man also, witness his Birth, Life, and (like the dying bird in my Text) his death and shedding his blood. The other three materials, viz. Cedar, Scarlet, and Hyssop, (as I conceive) set out the several graces and virtues in this precious Redeemer. The Cedar that rots not (yea the pitch that runs out (as naturalists affirm) keeps dead bodies from rotting) shows Christ's innocency, free from all corruption; The red Scarlet of a perfect dye, notes Christ's fervent love to his Church. The savoury Hyssop sets out Christ's savoury obedience, pleasing to the Father. Now Christ's innocency is proclaimed, not only by God, by Prophets, Apostles, his own actions; but even by the Devil, by Pilete and his Wife, and judas, see Mark 1.24 Mat. 27.4, 19,— 24, Mat. 3.17 Luke 2. etc. Behold the uncorrupted Cedar.  
Christ's fervent love to his Church appears, in that for his people's sake, he being God became man (which is infinite more than for great Nebu●hadnezzar to become a beast) nay, not only man, but poor man; nay, scorned and abused by the worst and basest of men, yea, by Devils who had power to tempe, yea, to carry his body (as I may say) from pou to pillar; yea, that he should do all this and shed his blood (like a Scarlet thread) for poor worthless creatures dust and ashes, yea, sinful dust, yea stranger (a little courtesy to a stranger is much) Ephes. 2.12. Yea, enemies, (now as Saul said, a man would scarce spare his enemy; how few keep, how few dye for his enemy? yea, dead enemies, Ephes. 2.1, 5. especially considering that he knew how ill we deserved this, how little many would profit by it, how much contemn, how ill requite it; add to all this how voluntary and free, (no way compelled) all this was, John 10.17, 18. So as though he knew he should die at Jerusalem, yet he would go thither; though he knew and foretold that Judas would betray him, yet he meets him; when Peter advised him to save himself, he rebukes Peter: and when they asked him if he was the Christ, he denied not, but witnested a good confession; was there ever love like this love? who hears this, but will break out and say; his mercy, his mercy endures for ever; behold his free scarlet love. Again Christ's savoury obedience he expressed, in that he observed the whole Law, fulfilled all righteousness, Mat. 3.15. Kept the Ceremonial Law, was circumcised the eight day, and offered for his offering according to the Ceremonial Law. He kept the Judicial Law, in being subject and obedient to their Magistrates Laws, Kept the Moral Law every point of it, in both Tables, for the Object: with his whole man, heart, tongue, and life, for the Subject: and all his life, for continuance: yea, denied himself, and performed the most difficult points, Behold Christ's savoury Obedience! Psal 51.7, 9  
The third part is the preparation of these Materials for, and application of these to the Leper, The dying bird, noting Christ's humanity, must be killed over an earthen vessel full of running water, so that the blood of the slain bird must fall into, and be mingled with the water in the vessel: This water and blood typified that which Saint John expresseth to have been fulfilled, when water and blood came out of Christ's side, John 19.34. Noting our justification by his blood, our sanctification by the water, 1 John 5.6. It must be running water from a fountain, not pond or puddle water that dries up in summer, but a fountain of mercy in Christ that flows continually for the Churchesuse, Zac. 13.1. Heb. 9.14. The earthen vessels are the Ministers of the Gospel (so Saint Paul expounds it, 2 Cor. 4.7.) though poor men like your selves, yet we hold out to you most precious treasure, even the ●●●●irs of Christ for the justification and Sanctification of his church: Its God's way that Christ should be revealed to us by these earthen vessels, and not by Angels. God sent not the Angel to teach the Eunuch, but the Angel was sent to the earthen ●●ssell, Philip, that he might hold out the water and blood to the ethiopian, Act. 8.26, 35. If a Devil should come with a firebrand ●●t of hel●, it would not do us so much good, as the teaching by earthen vessels. Dives in his humane invention thought the former way the better, Luke 16.27, 30. that if one come from Heaven they would repent, but God that appoints the end, and gives the blessing, must only appoint the means, Luke 16.29, 31. which is not to speak to us by himself, Deut. 5.25.— 28. nor Angel, nor Devil, but to hold out Christ with all his benefits to us, in, and by earthen vessels: take heed how you despise on Ministry, our Prophesying, 1 Thes. 5.19, 20. because though we are poor Vessels, yet we hold out Precious treasure; look not upon our outside only as they on Christ, Is not this the Carpenter? are not his kin●ed here with us, Mark 6.2, 3. for he that despiseth our Ministry, despiseth not man but the Ordinance of God, Thes. 4.8. and 5.13. for in so doing, you contemn this pretions' water, and blood, and put away eternal life, Act. 13.46.  
The living Bird must be dipped in the blood of the dead Bird, ere the Leper be sprinkled; noting to us, that he that must save us from sin, must not only be God, nor only man, but both joined together, God and Man, for our redemption, 1 Tim. 2.5. Man to suffer death (for God could not die) God to conquer death, (for mere man could not.) Man; because man had sinned God; because God was offended, etc. yet as the cornerstone, he might reconcile together in one both God and Man, Phillip 2.6, 7, 8. Ephes. 2.16.  
Yet all this will not do the Leper any good except it be sprinkled upon, applied to him (so v. 7 the Priest must besprinkle the Leper seven times,) shadowing hereby, b●th to Jew and Gentile, that Christ's coming from Heaven, shedding his blood, sing again, and flying away to Heaven will not cleanse any soul not ●u●e any Leper (though in itself a sufficient Plaster) except we be sprinkled with it, except it be applied to us.  
Fourthly, but when a poor leprous sinner is once cleansed converted, called, justified, etc. when he is thus besprinkled with Christ's merits, may he now live as he list? no, see the fourth part of the Text, viz. the cleansed Lepers conversation; he must shave off his experements, all his hair, of head, beard, etc. wash his flesh and , offer sacrifice, etc. v. 8, 9, 10. he must still be pumping out corruption, fight daily, 1 Tim. 1.19. mortify the deeds of the flesh, Rom. 8.13. be daily cleansing himself from all pollution both, of flesh and spirit, 2 Cor. 7.1. and shave off that supersivity of naughtiness, and wash away that filthiness that sticks close to the best, James 1.21. If any poor captive soul marry with the God of Israel, Jesus Christ, there must be pairing of nails, and shaving of hair; as the captive Maid did, that married a man of Israel, Deut. 21.12. and be daily sacrificing and sowing to the spirit, G●ll. 6.7.  
Having now somewhat opened these four precious streams, that water this garden of God, Gen. 2.10. let me, like a man that hath run up a great hill, and thereby himself out of breath, look down a little upon the Text, and draw from every part one observation, like so many buckets full of these clear streams, to water the lambs of Christ.  
Obser. 1. And first from the pollution or defilements, observe; that sin is a most filthy loathsome evil: the ceremonial type or shadow is gone, but the substance or thing signified thereby (viz. the filthiness of sin) that still concerns both Jew and Gentile; the Jewish shell is broke, but the kernall hath a lasting morality: yet as all the types of Christ came far short of Christ the Antitype, so all these pollutions come far short of the filth of sin, which they signified.  
Those sins which men count but jests or toys, how basely doth the Scripture style them? i. e. Covetousness which men call good husbandry, the Scripture calls filthy lucre, Tit. 1.7. wanton talk which men call mirth and je●ing, the Scripture calls filthy communication, Coll. 3.8. filthiness and foolish talking, Ephes. 5.4. yea the filthiness of the Daughter of Zion, Isa 4.4. abomination, Leu. 18.22. pollutions of the world, 2 Pet. 2 22.  
See what the Scripture compares it to; to the vomit of dogs, to wallowing in the mire, etc. 2 Pet. 2.22. nay, sin is far worse than all mire, and dirt; for 1 that can but defile the body, the cask, the shall; but sin defiles the spiritual, invisible, and immortal precious soul which is a spirit. 2. All the dirt in the world cannot ●ake a man one jot more ugly or loathsome in God's eyes. 3. It cannot shut a man out of heaven, or shut him in the everlasting garboils within the bars of Hell, Job. 17.16. but sin can do all this: see how God esteems of it? surely as an abominable thing, Psal. 14.1. hates it perfectly, Psal. 5.5. and 45.7. Revel. 2.6. See what good men (so far as they are renewed) think of it. Surely it's a very death to them, Rom. 7.24. who shall deliver me from the body of this death, Ephes. 2.12. 1 Tim. 5.6. 1 John 3.14. they esteem of it as darkness, Rom. 13.12. Eph. 5.11. 1 Thes. 5.4. much worse than that ninth plague of Egypt, Exod 10.21; 22. there through the want of Sun, Moon, and Starlight from above, and fire and candlelight from below, Wisd. 17.5, 17. both natural & artificial, and through the condensating of the foggy Air, it was so dark, that no man had any mind to rise from his seat (not that the Air was so thick they coald not rise, Exod. 10.23. for than would it have hindered their breathing) for three days together; which caused Famine, and being terrified with their own consciences, Wisd. 17.14, 15. and evil spirits vexing them that while, Psal. 78. v. 49. it was indeed a very sore plague; oh but sinew is worse, chaining the soul to the Devil, starving and famishing it, and that not for three days, but for many years, yea ofttimes to all eternity, where not only conscience and evil spirits vex, but rend and tear for ever.  
Sin is worse than the most stinging crosses, they are of Gods making and ●ending, Amos 3.6. they are only opposite to my particular good, bonummei; but sin is opposite to that universal good bonum Dei; sin is worse than the Devil, for it caused him to be so ill as he is; that which differenceth the lowest Devil from the highest Angel is sin, take that away, and he is a glorious Angel again; yet all the water at Noah's flood, and all the fire at the day of judgement cannot do it. Sin is worse than Hell, for Hell is of Gods making, as a prison to the contemners, of his great mercy, and his dear Son; Sin, not so.  
Reas. 1. And no wonder, for 1. sin comes from a filthy Fountain, that stinking Sodom of man's deceitful heart, Mat. 15. Jam. 15.1. In the Angels, and Adam (at the first) there was no sin, they were justified by inherent righteousness, but now, etc.  
Reas. 2. It hath a filthy father and furtherer, the Devil, 1 John 〈◊〉 8. John 8.44.  
Reas. 3. It leads to a filthy end, and company Devils in Hell.  
Reas. 4. It hath filthy effects, it defiled heavenly Angels, and holy Adam; of great Kings it made poor base slaves, much worse than for the highest Nabuchadnezzar, to become a beast, it defile● men and women, many by Creation, and (to look upon) most pretty, fine, sweet, amiable, and comely men and women, yet of this filthiness of sin become most ugly and loathsome creatures, yea such as the Scriptures calls vipers, Mat. 3.7. Scorpions, Ezek. 2.6. Spiders and Cocatries, Isa 59.5. Wolves, Bears, Lions, Leopards, Isa 11. Thorns, Briars, Brambles, Thistles, Isa 10.17, Ezek. 2.6. Judg. 9.14. Mat. 7.6. yea Devils, John 6.70. what a woeful thing would it be if any of you had a child, having a head like a Bear●, feet like a dog, etc. oh it's far better to be a Beast, then to be like a Beast by living in beastly filthy sins: when a Beast dies it ends, but when a wicked man dies, he gins his everlasting misery.  
Luther in his notes on the fourth Commandment, tells a remarkable Story, viz. that two great Cardinals riding together, to the Counsel of Constance; in their Journey, they espye● Shepherd in the fields, exceedingly mourning; one of them much pitying him, ●ides to him, asks him why he wept? the Shepheard being much urged tells him, I looking upon this Toad, considered that I had never plaised God as I ought, for making 〈◊〉 such an excellent creature as man, reasonable and comely, and not such a deformed Toad as this; seeing both were made of th● dust: how glad and thankful was this poor shepherd, th●● God made him a man and not a ●oade (the head and not the tay of the creation) and sure so it is a very great mercy, we do noblesse God enough for these common favours: when Pharaoh th● greatest King than alive, that we read of) had been seven day● without water, and three days without light (the want of which were the first and ninth of Egypt's great plagues, and we read n●● expressly that any other of the ten plagues lasted but one day. 〈◊〉 Pharaoh was then able to prise common mercies at a high ra●● but yet it is much better for one to have been a Toad (or any ●●●ther base creature) then to be a man with an eternal and reasonable soul, if he live and die in his sins, void of grace. Should 〈◊〉 a man going up and down the street, having frogs or ser●●●ts in his belly, it would be thought a woeful and lamentable 〈◊〉: oh how much more to be full of unrighteousness and noysomeraigning lusts, Rom. 1.29. & 3.13,— 19, it is fin alone that defiles man, and every part of man? Rom. 3.13,— 19 Mat. 15.19, 20. defiles his chief part, his heart, Jer. 17.9. his words, Mat. 15.18. his actions, Pro. 15.8, 9 both sacred, Pro. 21.27. Psal. 109.7. Heb. 4. 1 Cor. 11.27, 29. his prayer, sacrifice, hearing, Isa. 1.16. and his civil actions, Pro. 21.4. the very ploughing of the wicked, etc. yea, all, Tit. 1.15. as all that the Leper sato on, spit on, touched, etc. was defiled, Leu. 16.16. Hag. 2.13. yea, he that touched a Leper, etc. So sin defiles the very land, and place where it reigns, as Paradise, Sodom, etc. Psol. 107.34.  
But I forget too much your important affairs, and pressing necessities this day, give me leave to coast upon an Use or two, and I will post to the next.  
Use 1 This discovers themiserable estate of every one of us by nature, King and Subject, Lord and Lady, Magistrate, Minister, etc. we are all born Lepers, like the poor helpless infant, polluted in its blood, Ezek. 16.6. there is no better amongst us. Men talk much (but it's only a talk) of their good nature, there was never any such thing since the fall of Adam; and not only an arm or foot defiled, or here or there a spot, but from the head to the foot every part is full of this Leprosy, the whole man is naturally defiled: by the fall we lost God's image, made backward to all good, prone to all ill, liable to condemnation, Rom. 5.12, 16, 18.  
Use 2 This acquaints us nextly, of that great need that every one hath to be converted, to help us against the leprosy of our first birth; grace is obtained by, and heaven entailed to, (not our first, but) second birth. This regenerating work is, first the greatest, secondly, needfullest, thirdly, happiest change in the world. First, greatest, to turn water into wine, was a great work, John 2. (yet in time, water would have been wine, by the help of the vine, in the ordinary course of Providence) had we a child that wanted a hand, a leg, an eye, or had some limb extremely mishapen and disfigured, you would say to one that should help you, you were bound to be his servant for over, and proclaim it for a great work; Oh but to raise Lazarus from his four day's death, was yet much greater; but yet to turn a Lion into a Kid, a Wolf into a Lamb, Isa. 11. is the greatest work of all. When Jacob gave to Benjamin his coat of Arms, Gen. 49.27. he tells him that he should ravine as a Wolf, etc. now if ever there was Wolf of the tribe of Benjamin, it was Saul, when others did mischief against the Saints, he consented to it, Act. 7.58. & 8.1. Nay, himself was bloody and cruel minded against any that called upon Jesus Christ, or went that way, Act. 26.11. Yea, thirdly, he sought for commission and power to execute his mischief like a Catch-poll, Act. 9.1. Fourthly, he took much pains, rid a journey, (and got others with him) from Jerusalem in the tribe of Benjamin to Damascus in Syria. Act. 9.2. & 22.5. Fifthly, when he caught them, he beat them cruelly, Act. 26.10. & 22.19. Sixthly, many he killed, Act. 22.4. and many he dragged and haled to prison, Act. 26.10. Seventhly, some he punished, and some he banished, made them fly to strange Countries, Act. 8.4. & 26.11. some way or other made havoc of them, Act. 8 3. And eightly, which was worst of all, not content to plunder their estates, mischieve their bodies, but (with that monster of Millai●e) endeavoured to undo their souls, by making them blaspheme the Name of Jesus Christ, Act. 26.11. every way as much as in him lay, assayed to overthrow the Church of Christ, Act. 8.3. Gal. 1.13. And yet behold this raging and ravening Wolf of Benjamin, become a Lamb, meek and humble, Act. 9.4 5, 6. changed, in name; secondly, in nature; thirdly, condition or estate; fourthly, in practice, oh what a great change! Christ puts this receiving of the Gospel among his great miracles, Mat. 11.5.  
Secondly, a needful change; we hear people cry daily in the streets, Alas, great things lie at stake, Ireland is gasping, England is on the knee, and other Churches and Kingdoms much endangered; Oh but till this change be wrought on thy soul, there lies more at stake every night thou goest to bed, or morning thou uprisest, than 100 England's, Ireland's, &c. are worth, even that immortal precious soul of thine. I hear men say sometimes, and rejoice, oh such a Town, or such a Castle was taken with the loss only of ten, or twenty, or ●●ve and twenty men: Alas, (than think I) these ten or twenty men, had ten or twenty souls, and as soon as ever the poor vessel is cracked, the poor shell, broke, the soul flies out to eternity; and if leprous souls not changed, not converted, undone eternally: our heavenly Father knows that we need meat, drink, etc. but much more need we to have our leprous souls cleansed, because out eternal weal or woe depends thereon.  
Thirdly, happiest change; for now that day, is salvation come to thy house. First, thou mayest have comfort in every condition here, health, sickness, prosperity, advernty, etc. having interest in Christ's benefits, privileges, promises, intercession, etc. Secondly, freed from damnation, Rom. 8.1. and right to eternal life hereafter, John 3.36.  
Nor will it serve to have a new tongue only, as Jehu to talk well: or a new hand, as Herod, to reform well in many things; or a new outside, as five foolish Virgins, to carry well in many things (was there ever any creature borne, having only a tongue, only a hand, or outside; such would be a woeful birth) but seeing we are leprous from top to toe, we must become new creatures, sanctified throughout, 2 Cor. 5.17. 1 Thes. 5.23. 2 Cor. 7.1. but I know to whom I speak, and therefore hasten.  
Use 3. Informs us, why it is so necessary to avoid evil company, why the Scripture so often beats on it in both the Testaments, Prov. 4.14, 15, etc. Psal. 6.8. & 119.115. 2 Tim. 3.5. Ephes. 5.11. etc. Alas, because wicked men are Lepers, infectious, have the plague sore upon them (Lord have mercy upon us) 1 King. 8.38. 2 Chron. 6.29. and by reason of this leprosy reigning in them, they are loathsome to God, Zach. 11.8. loathsome to good men, Psal. 15.4. loathsome to all men, Lam. 1.18. yea, to all creatures, Rom. 8.21. and if ever God open their eyes will be loathsome to themselves, Job 42.6. Ezek. 36.31. If the plague rage in any Town, you say to your children, families, etc. Oh look to yourselves, for the Lords sake come not there, take such and such antidotes; oh so saith Peter, as soon as ever he had won those three thousand, he presently prescribes to those new converts, Act. 2.40. save yourselves from this untoward generation: Lepers were shut out of the City, camp, and congregation, lest others should be infected by them, and were to give warning unto others, Leu. 13.46. 2 Chron. 26.11. 1 King. 15.6. & 7.3. Numb. 12. Matth. 8.2, etc. to cry unclean, unclean, Leu. 13.45.  
Use 4. It next shows us, that when God's Ministers preach Gods judgements, and threaten, speak plain and home; it's not (as people conceive) any ill will or malice they bear to them, Rev. 11.10. nor any loss they wish them, alas they wish no more loss then to part with their Leprofie, their plague soar; do you account parting with a Disease, a wound, cold water out of your shoes, a loss? and do you hate us, 1 King, 22.8. and account us your Fo●s for this, Gall. 4.16.  
Use 5. Let every Evangelicall Aaron then know what is one great part of our Office, even to stand betwixt the living and the dead, to distinguish betwixt the precious and the vile: one Office of the Priest was, to discover the Leprosy, and by marks and signs (such as God laid down to him) to show who were clean, and who were unclean: there is as much difference 'twixt wicked and godly, as twixt blind and seeing, Leper and sound, dead and living, but seeing self-conceit in the understanding, self-will in the will, self-love in the affections, like Noah's three Sons have so planted and overspread the world, and the heart of man is so deceitful, Jer. 17.9. and many think that they be in the middlest of Samaria when they be in Dothan, 2 King. 6, pure only in their own eyes, Prov. 30.12. it concerns the watchmen to look carefully into the word, what marks God hath laid down there, that they may pronounce of the Leprofie accordingly, Leu. 13. look to that sure word of prophecy, that we may in part do that now, which our Master Christ when he comes with his fan in his hand, Luke 3. will do fully another day: and let the Church take care that such as are scandalous sinners may be removed for their Leprosy, out of the Tabernacles and Congregation, Jer. 15.19. especially such as glory in their sin, alas they glory in their Leprosy, in their Scabs, and scurvinesse, their Oaths, Drunkenness, etc.  
Use 6. Lastly, let, oh let me (before I descend this Mount) prevail with some poor (hitherto bespotted) soul, to be desirous, and use Gods means to be rid and cleansed from his leprosy: (one would think the request reasonable) but how have those Circeas cups befooled many?  
Quest. What should I do?  
Answ. First, as the Leper did, he felt the pain and loath someness of his disease, was very sensible of it.  
Secondly, he did highly prise those that were sound and clean.  
Thirdly, he freely confessed his pollution, Leu. 13.45.  
Fourthly, he rend his garments, and covered his lip, (signs of his sorrow.)  
Fifthly he cried out for help, Mat. 8.2. Luke 5.12.  
Sixthly, do as Noamau did, 1. he harkened to good and godly advice, though from a poor servant captive maid, 2 King 5.1.2. Was at pains, took a long journey. 3. Was content to be at any cost, 2 King. 5.23. 4. Content to use means prescribed to wash in the River. v. 14. go thou and do likewise, wash in the Ocean of God's mercy, in the Fountain of Christ's merits in the tears of true Repentance; but my haste is legible to you, spare me a little patience for the second point, of which never Angel can say enough: and that is from the means or the five materials appointed for the Lepers cleansing, being the second part, observe that.  
Obser. 2. The only way to cleanse a sinner from the woeful Leprosy of Sin, is the merits and satisfaction of Christ, God and Man; That the two birds, the Cedar, Scarlet, and Flyssop, did typify out Christ's two natures in one person, and his merits, we have formerly cleared, and your business and my glass forbids me, or to repeat, or enlarge: as there are three persons in one nature, viz. the divine, so there are two natures in one person, viz. the second person in the Trinity, like the living and the dying birds, and the Scarlet, Cedar, and Hyssop, of his fervent love, perfect holiness, and savoury obedience, are fully expressed in his life, death, and intercession; whereby Christ satisfied God's justice, for the ill we had deserved; fulfilled the whole Law, to obtain the good we had lost; intercedes in heaven still, to apply all this unto us, to provide mansions for us, etc.  
This was typified by all those holy persons, holy places, holy times, holy things in old Testament. Isaac. was the promised Seed in whom all the Nations of the world should be blessed, herein typifying Christ; so did Joseph, who was sent before to save his brethren Joshua brought Israel to the promised Land, so Christ, in the first Adam mankind fell, and not in their individual, so in the second Adam, do they rise again, Rom. 5. Holy places, no Sacrifice accepted, but at Temple or Tabemacle, nor any duty but in Christ. Again, in the seaventh year of release, and year of Jubllee, were servants freed, debts released, lands restored; so ours only in & by Christ. Holy Ordinances; he is the true paschal Lamb, the only propritiatory sacrifice, the only jacob's staff to lean on, and jacob's ladder to ascend to heaven by, the true Brazen Serpent, John 3.14, etc.  
Reas. 1. And no wonder, none else could, none else would, who or what else could satisfy the justice, or pacify the wrath of an infinite God:  
Reas. 2. What Cornerstone could else reconcile and join together God and Man?  
Reas. 3. What hyssop or niter else could wash away the spots of the soul, and satisfy all the gasps and chinks of man's all-desiring heart? Or if, who would have been at that cost and pains to do it, but Christ alone; but the thing is so clear, and the time so short, I need not, I may not here enlarge; take God upon his word for it, Act, 4.12. Mat. 1.21. Act. 10.43 Isa 53.4, 5. etc.  
But what if? what  make of all this, and that but briefly, in a word or two.  
Use 1. Oh bloody Antichrist! that to warm his own Kitchen, burn men's souls, by selling supposed merits of feigned Saints, picks at once both men's purses, and consciences; and by teaching men to rest on their own merits, deprives them of Christ's; telling us, we can as truly and properly merit heaven as hell. So Maldonat; that we can condignly, not only by reason of God's Covenant, but by and of the work itself merit eternal life, so Bellarmine. Indeed selling of souls is one great part of his trade, Rev. 18.13. and no wonder if he sell his own to boot: Cornelius de lapide, a late learned Jesuit and great Commentator, in his Commentary on the Numbers, saith; That his holy Father the Pope, Pius Quintus, was wont to say in his hearing, When first I entered in to holy Orders, I conceived some possibility of my soul's salvation; but being once a Cardinal I did much doubt it; and now being a Pope I utterly despair; these are the words of a Jesuit, and he saith, that the next following Pope did often say as much of himself; and no wonder. We often read in Scripture of three Superstitious Altars. 1. At Damascus where they worshipped false gods, 2 King. 10.10. 2. At bethel, where ●●ey worshipped the true God in a wrong manner, 2 King. 23.15. the 3. at Athens, where worshipped neither, Act. 17.23. or both together, as an ancient King of the East-Saxons in this Nation, after he was baprized, had yet in his Church one Altar for Christ, another for the Devil; so do these shavelings join together for Christ's merits, Saints merits, our merits altogether, and so rob Christ of his honour and right, dearly bought, as that Tyrant, moriva quinetiam, etc.  
See what the Apostle saith, Rom. 11.6. if it be of grace, it is no more of works, else were grace no more grace. And we all cry with Martyr Lambert, none but Christ, none but Christ.  
Use 2. Did Christ being God take our humane nature (both Birds were joined together.) Let us men labour to partake of the Divine Nature, 2 Pet. 1.4. divine graces, divine communicable properties, privileges, etc.  
Use 3. Did Christ deny himself, leave father and mother, and heaven, and glory for us: let us poor creatures (when God calls) leave father, mother (as St. Hierome somewhere) riches and pleasures, to serve and follow him.  
Use 4. Did Christ shed his blood to free us from sin; let us rather suffer our blood to be shed, then wilfully provoke him by wallowing in our sins; say not as that great (but wicked) noble man, being asked whether he liked better the pleasures of the wicked, or the piety of the godly, said cum illis mallem vivere cum istis mori; I would rather live with the former, rather die with the latter.  
Use 5. Bless God, yea let all within us bless God, that hath provided so precious and costly a remedy, to cleanse us from our Leprosy: alas, what would all the riches and glory in the world do us good while we were all full of Leprosy? 2 Kings 5.1. what would Vzziah, Naaman, Miriam, have given to be cured of bodily Leprosy? how much more should we be thankful for curing Souls Leprosy: especially,  
First, if you consider, 1. the greatness of the gift, God sent his Son, his only Son, his dearly beloved Son. Cyprian tells a story of one having three Sons, one must needs be banished: the eldest was his first born and Heir, he could not spare him; the youngest was the mother's darling, young and tender; not could he 〈◊〉 him; well then, the middlemost must go; but that was the 〈◊〉 express image and picture of the father, and therefore her world rather die then so part with any. But God sent his Son into a sinful naughty world, though he was the very Image of his Father, these two clean Birds, to cleanse us: the true mother (though none of the best) was loath to part with her child to be divided, 1 King. 3.26. but God for our sakes parted with his Son to be crucified.  
Secondly, the freeness of the gift; by us neither desired, nor deserved, Eph. 1.5. Rom. 5.8, 10. He loved us, because he loved us, Deut. 7.7, 8. none other eye pitied us, Ezek. 16.5.  
Thirdly, the great cost it was to Christ, the great good to us; in Christ, there was great vailing, of his glory, that the infinits God should become a poor Carpenter's Son, verbune infans, Phil. 2. 6, 7. 2. Vailing of his holiness, that he should be called a Wine-bibber, Devil, etc. and be in the similitude of sinful flesh, 1 Pet. 1.19. 3. Vailing of his happiness, he deserved the first moment of his incarnation to have been in glory; but behold, from whence he came, from his Father, Heaven, Glory. 2. Wither he came among wicked men (or rather fiends.) 3. How used of all persons, Jews and Gentiles: nay, because the Jews by their Law could not give above forty stripes, therefore did they deliver him to the Gentiles, who lashed him so long, that it was more like ploughing then whipping; The Plowers ploughed upon my back, etc. Psal. 129.3. again, in every part, from head to feet, in all his time from the cradle to the cross, etc.  
Again, consider what good this is to us; 1. hereby our nature is dignified, being in Christ's person so highly advanced. All the Jews rejoiced, because Ester one of their lineage was advanced; as a silver Ring, by having a precious pearl in it; as a man may take possession of 1000 1. land a year, by one clod of the same earth● so hath Christ taken possession of heaven for us in our nature; a● when King. James was made free of the Company of Cloth work●●, Prince Henry of the Merchant Tailors, they dignified the Companies. So here, 2. Sanctifies our nature, as a clear stream running through a filthy puddle.  
And seeing I have begun to speak, lend me so much liberty 〈◊〉 patience (Right Honourable, and beloved) while I apply this destrine in a word or two to yourselves.  
Use 6. Let this hearten and encourage all soldiers, that stand up for the Truth of Religion, the Law of the Land, the true good of his Sacred Majesty and Kingdoms, the flourishing of Christ's Church, to see what a General and Captain they fight under; one that can from their sins cleanse them from pollution of spirit prosper them now; and if a bullet or sword come, enshrine their souls in Christ's arms, give them full pay, knight and crown them in heaven: every soldier hath a care when he goes to battle to take his musket, powder, bullet, his arms, etc. with him; by no means will he leave these behind; be sure you take this General Jesus Christ with you, and Truth and Righteousness to be your Captains, 2 Tim. 2.3. This was Joshua's main care, Josh. 5.13. 1. The calling of a soldier is very ancient, very honourable; what was it that the four great Monarchies of the world most gloried in, especially the Grecians and Romans, but in their valiant soldiers; whence have most of our Titles of honour risen, but from Military employments, as Emperors, Dukes, Earls, Knights, Esquires, etc. 2. It is also a lawful calling in itself, if rightly managed, it's an Art that God teacheth, Psal. 18.34. and 144.1. who never taught any unlawful one, that God commanded, Numb. 31.2. commended; etc. Heb. 11.33, 34. yea sometime war with men of the same Kingdom, and that profess the same Religion may be lawful, thus twixt Israelites and Benjunites, by Gods own advice, Ezek. 5.16, 17. & 6.11. Judg. 20.28. and so 2 Sam. 2.13. and 18.17. and though it be a sore evil, and (as I have 
‖ Grand Sacrifice.  elsewhere more largely proved) especially civil wars, yet sometimes a 
* Pa●em h● bear debet veluntas, bell●● necessitas Aug.  necessary evil: only remember wherein thy safety lies, in Christ alone. Let men be for number, for strength, 2 Chron. 32.7, 8. never so mighty, yet if God be against them, he can give a Commission to Angels, or Statres above, Judg. 5. to waters, or earth below, to wind and weather, to Frogs. Lice, Flies, etc. and all the arm of flesh cannot withstand them, Exod. 8.9, 10. witness great Pharaoh, Herod, Jesab●●, P●p●, 〈◊〉 King of Poland, (whose ordinary oath or curse was, 
Anno 134●.  Rat's 〈…〉, all his Kingdom could not save him from being devoured by ●aes:) 
Anno 940.  so Hatto Archbishop of Mentz by Mice. S●isillus Elkerka with Toads, etc. or God can put a panic fear into men, Josh. 2.11. or scare them with a conceit, a King. 7.6. ruin them by their own fancy, 2 King. 3. 22, 23, 24. set one of them against another, as 2 Chron. 20.23. Jndg. 7.22.  
The Land of Caanan (as Cosmographers think) was not by the fourth part so big as England; they had but twelve Tribes; and we in England and Wales have fifty two Shires: and one with another its thought our shires were as big as their Tribes; yet in two of these Tribes (as they were usually reckoned) there were in Jeboshaphats' days, almost 1200000. fight men, 2 Chron. 17.14.— 19 enough one would think to over-runne a whole world, and yet Jehoshaphat cries, 2 Chron. 20.12. We have no strength, neither know we what to do, only our eyes are upon thee. But if God go with them, 2 Chron. 32.8. then 185000. men are less than so many Grasshoppers, three hundred men with lamps and pitchers, (God being their General) will destroy innumerable enemies, Judges 7.12, 16. And seeing there are two sorts of Soldiers, spiritual and temporal, let me say a word to both.  
First, all of us are or should be spiritual Soldiers; Clergymen (as some call us) old aged men, women, etc. are usually freed from wars: some are poor, can contribute no money, (the sinews of War) yet all, even Paul himself, yea when aged, yea women, etc. must be spiritual soldiers of Christ, 1 Tim. 6.12. 2 Tim. 2.3, 4. and 4.7. fight under Christ against Devil, flesh and world, with those spiritual weapons, Ephes. 6. Among others, let me entreat you, 

1. To use jacob's way, of prayers and tears, Hos. 12.4. It's said of Luther that he prayed five hours a day, Easque studio aptissimos, that the Board's where he used to pray, were rotten with his tears; he said that he kept out Pope, Spain, and the Devil by prayer. Mr. Bolton (that Seraphic Divine) used to pray fix times every day, twice with himself, twice with his Wife, twice with his Family. That truly honourable and divinely noble Lord Harrington, prayed constantly twice a day in secret, twice with his servants in his Chamber, and joined at appointed times with the Family in prayer. The wrath of the greatest Kings and rage of the fiercest Lions could not keep Daniel from prayer thrice a day, Dan. 6. So David, Psal. 55.17. and if David forgot not Jerusalem 〈◊〉 his mirth, surely much less in his prayers. Nehemiah and Daniel (two of the greatest Courtiers to two of the highest Kings then under heaven) when they wanted no outward favour for themselves, yet how did they mourn and weep for the Church's miseries, Nebem. 1.4. Dan. 9.3.  
2. Use esther's way, prayer and fasting, Esth. 4.16. some Devils are not cast out but that way: the Israelites miscarried twice and lost 40000 men, till they went this way, Judges 20.  
3. Use David's way; inquire of God, and seek out in the Land, and thy heart, what is the main sin that God is angry fore Same 21.1. Lam. 3.40. Jer. 8.6.  
4. Use Ninevehs way; searching, praying, fasting and reforming, Jonah 3.8. Reformation is the first, second, and third part of a Christian: let Joshua do, all else that he can, till Reformation, no peace, no safety, and these ways of soldiers are, 1. unquestioned ways, though some scruples and disputes about other wars, this is unquestionable. 2. universal, old, young, rich, poor, 
J●sh. 7, 10-13.  may all use these ways 3. safe. 4. cheap.    
Secondly; to soldier's temporal; and because you would not have me long, spare me a word or two. 1. I beseech you seek not your own ends, gains; etc. add not more length to our miseries, to add more weight to your own purses. Let your ends be, the advancement and establishing of the Truth, and purity of Religion, against all Idolatry and Inuovations, the maintenance of the good Laws of the Land (which are the power that none ought to resist, Rom. 13.1, 2.) His sacred Majesty's honour and true good, the peace and recovery of distressed Ireland, and distracted England; the subjects just Liberties, etc. according to God's word, our Laws, and your late Protestation. 2. Rid thy heart of sin by true repentance, carry to the field a clear conscience; it was the usual saying of the old Earl of Essex. (his Excellency's father that now is) When I go out to the field, if any sin or guilt lie on my Conscience, it cowards and damps my spirit; whereas if I find, peace within, I dunst encounter an Army of men; so said old Latimer, Uprightness hath Boldness.  
Thirdly, take Christ's advice to soldiers Luke 3.14. Do violence to no man, and be content with your wages; away, for ever away, with this smoking, pillaging, plundering, for your own private gain; without either just and public command and authority, or public good. It was called stealing the last year, and deserved hanging and damning, what is it now? It was truly said to, and well taken by, as valiant and pious a soldier as I think this age hath bred, (viz. to General 
* Sir Horatio Vere Knight, Lord Vere of Tilbury.  Vere) Soldiers that carry their lives in their hands, bad need above others to carry grace in their hearts, that so having made peace with God, they my be fit to encounter with men; and if holy at any time, surely now, when the Armies go out to battle, Deut. 23.9. oh let not an achan's stolen wedge be found in your Camp, Josh. 7. l. saint God blast you, Deut. 23.14. if ye do otherwise, no wonder the child of Reformation stick in the birth, or that things go backward, by reason of transgression, Dan. 8.12. you say you display your Banners in the name of the Lord of Hosts (and so you must do, if would rightly prosper,) Psal. 20.5. you say you serve under and for Christ your General, oh but he is a holy God, Isa 6.3. Holy, holy, holy, Lord God of Hosts, Rev. 17.14. would Christ your General swear, be drunk, whore, lie, & c.? follow your leader. 2. Again, you say you stand up for a holy Cause, holy Doctrine, Life and Laws. Do not you cry, Ocoelum! and point, and look at the earth.  
Thirdly, I believe you would prevail, oh but David (as valiant a soldier as ever drew sword,) see which way he meant to prevail, by holy crying unto God, Psal. 56.9.  
Fourthly, you would be safe; this is the way, Zach. 2.5. and 10.3, 5 Holiness hath promise of protection. 5. Consider there is somewhat to be done after dying, then comes the strongest try all, and greatest encounter; you are not able to contend with God, 1 Cor. 10.22. prise your souls above all earthly trash: Caesar swimming through the waters, was content to lose his rich Robe, to save his Booke● which he held in his hand; major fuit cura Caesari libellorum quam purpurae. Your souls will quickly fly out to eternity, I remember the saying of that famous Limmer Zeuxes; diu pingo, quia aeternitati pingo. Let the greatness of this General CHRIST (who can pardon sins, cleanse the soul, and is flown away 〈◊〉 heaven, to provide mansions for his there,) encourage you; Ay● but let Holiness and Piety also rule and direct; but enough of this, I promised brevity.  
Use 7. And now while this last sand runs, let me recall that Use which a good while a go through posting haste I forgot; 'tis this: a glass to show us theuglinesse and poison ousnesse of sin, which nothing else could cleanse or take away but these clean Birds, this Cedar, Scarlet, and Hyssop, the precious blood and death of Jesus Christ: play not the fool to make a mock at sin, Prov. 14.9. rejoice not thou in that, as sweet, Jer. 11.15. which caused the Saints, as Mary Magdalene, Luke 7.38. David Psal. 34.4. the incestuous Corinthian, 2 Cor. 2.7. Peter, Mat. 26.78. etc. to weep so bitterly; do not thou call bitter sweet: call not any sin little, that cost so great a price. Moses would not leave a hoof; Oecebolius not give a halfpenny to an Idol Temple. Young King Edward the fixth, said he would rather lose his life, then allow his sister the Lady Mary (afterwards Queen) so much as one Chapel in England for Mass, though Charles the Emperor, and two great persons in this Kingdom, did sore solicit him: David. would rather choose punishment then sin, 2. Sam. 24.10, 17. Joseph would rather lose his  off his back then sin, Gen. 39.9, 10, etc. Moses would rather lose Lord Treasurer ship then sin, Heb. 11.26. Martyrs rather be plundered, Heb. 10.34. yea endure the fire, than sin; rejoice not at the sins of others; when any came to Saint Ambrose for comfort, his eyes spoke before his tongue, in mourning for their sin. Our Saviour (whom we never read to have laughed, wept four times, and all these when others rejoiced and triumphed: it goes for a saying of Anselmes, that he had rather be in Hell without sin, than Heaven with it.  
And it shows us further the cause of all these great distractions fears, troubles on this Kingdom, and of this days fasting and humiliation; alas, its sin that doth thus oppress us; and we have very great cause this day to wish our heads fountains of tears, to make this place a Bochim to draw Buckets of tears to quench these burning dissensions, to mourn for all our abominations, the cause; and for the load of calamities, the fruits of our s●●●e for means to help us herein, I have laid down lately on another text; England's mercies, England's warnings, England's rents, England's dangers, England's hopes, Ireland's miseries, England's sins; these, and suchlike (as I said then) should move and help us to wailing and lamentation, to floods of tears. Let me as a close to this point, add a word to the last of those Motives, as most concerning out present point; viz. England's sins; was there ever such hatred of piety & opposition of goodness, as hath been in thee O England! I never heard of Turks, Jews, Papists, or any other people in the world, but they did prise those best, approve them most that lived most close according to the principles of their own religion, what ever it be; but have not those been made a mocking-stocke, opposed, nicknamed, and scorned most, that walk most close according to the Word of God, and principles of our own religion: Did I ever think I should have lived to have seen those days, wherein it should by many have been made a discerning Shiboleth, or figne of one that is not the King's friend, viz. if he do not ban and swear; I am sure our great God, I hope our gracious Sovereign thinks not so. Alas, swearing, cursing, banning wicked subjects are the worst enemies that the King hath, 1 Sam. 12.25. 2 Sam. 24.1. An ill Stomach may make a good head ache, and good eyes dim. And alas, alas! do our sins decrease for all our afflictions, now God hath us on the knee? or Pharaoh and Ahaz-like, do we not grow worse 〈◊〉 worse? do not swearing and banning, stealing, adultery, Sabbath-breaking and persecution of God's Saints increase still more and more? As a godly Divine somewhere saith, The Turks call mad men Saints, (because they conceive their thoughts are abstracted from the world) but we here call Saints mad men: men accuse Daniel, why? no fault save in the matter of his God.  
And now (Right Honourable, and beloved) sure I am that your necessities and my time both call for an end; and now all that I dare further presume on (having thus fare trespassed on your patience) is, in a word or two to tell you only what I should have said, and so commit you to God.  
Obser. 3. From the third part, which is the application of those materials to the Leper, the point is, That all the Incarnation, death and merits of Jesus Christ will do a poor leprous sinner no ●●od, except, besprinkled on his heart, applied to him. Hence it it that the sacred Scripture compares Christ and his merits to such things as do us good only when applied as to meat, drink, bread, physic, Salve, water, clorhes, etc. what will a hungry, sick, naked man, etc. be better for these, except they be applied. 2. The Scripture (that appoints nothing in vain) affords plentiful means for application; as outward means, Word and Sacraments; inward means, on Gods part his Spirit; on our part, faith.  
Use 1. Confutes the grand and desperate error of many that ●ope and think to be justified, glorified, saved by Christ, though never besprinkled with his graces, though never applied to him, etc.  
Use. 2. Of trial, whether we are of Simon Peter or Simon Magus lamp; whether we have any part or portion in this matter of Christ's merits, Acts 8. whether thou art cleansed or yet a loathsome Leper.  

First, is thy heart purified, is Christ besprinkled on thee by faith, Act. 15.9.  
Secondly, is the thumb of thy right hand, the toe of thy right foot, and thy right ear dipped in the blood of the Sacrifice, as the Lepers ought, Levit. 14.14. i e. hast thou a conscionable ca● 〈◊〉 ●earing, doing, walking.  
Thirdly, dost thou prise the earthen vessel, for the Treasure sake, i. e. God's Ambassadors and Ministers, for the Gospel's sake, 2 Cor. 4.7. Isa 52.7.  
Fourthly, dost thou daily wash thyself in the tears of true repentance, and shave off that superfluity of naughtiness, as the Leper ought, Leu. 14.8, 9 J●●es 1.21, etc.   
Use 3. Comfort from this Spring followeth to all God's Saints, that have Christ besprinkled on them, applied to them, you are ●hose (though dust and ashes) that Jesus Christ glorieth in, 2 Cor. 〈◊〉 23. he rejoiceth that ever be shed his blood for you, Isa 53.11. ●●ffer you may; be ruined you cannot, etc. 2 Cor. 4.8.  
From the fourth part, viz. the demeanour or carriage of the par●y being once cleansed, observe.  
Obser. 4. That those whom God doth wash, and cleanse from their sins, must still wash and shave themselves, i. e. abstain from all evil and occasions of sin.  
Obser. 5. That scandalous sinners (while they continue Lepers) should be carefully shut out of the Congregation, lest they infer others.  
Oh we have many Lepers as in the days of Elisha, oh that they were upon good grounds only, duly shut out; and not but upon good grounds duly readmitted; that there were not too much levity, nor too much lenity in this Church-hooke of Excommunication; not too much levity, in laying this heavy censure on men, for pence, toys, trifles; nor too much lenity in readmitting Dogs, Swine, Lepers, still into the Congregation again, because they have either a silver file, or golden key, to open or break the Dore. But enough of this, I remember my promise, I close up all with that gallant and soldierlike Speech of that brave General Joab, in 2 Sam. 10.12. Be of good courage, let us play the men, for our people, and for the Cities of our God: and the Lord do that which seemeth him good. * ⁎ *  
FINIS.