THE Types Unvailed, OR, The Gospel picked out of the Legal Ceremonies; whereby we may compare the Substance with the Shadow.  
Written For the Information of the Ignorant, for their help in reading of the OLD TESTAMENT.  
By Tho. Worden, Minister.  Christ is the end of the Law to every one which believeth. Rom. 10 4. I came not to destroy the Law, but to fulfil it, Mat. 5. 17. The Law is good if a man use it lawfully, 1 Tim. 1. 8. Wherefore the Law was our Schoolmaster to bring us unto Christ, Gal. 3. 24. 
London, Printed in the Year, 1664.   

To his most endeared Friend Mrs. Marry Atkins Widow, Greeting.  
My Christian Friend:  
BEing bound by many Obligations and Ties of love and service to serve you as a Christian in what I am able, I knew not wherein I could better express it (wherein I might indeed be serviceable to you) then in presenting you with this Piece; the Lines of which have been in part the fruit of my Prison Meditations: Wherein, as in a Glass, you may see, to your great admiration, the wonderful glory of Christ which lay hid under the ashes of those Jewish Types; the which when duly read and inquired into, show you the blessed statue or representation of Christ's Church, together with the hidden work of Christ intrinsically wrought by him in the minds of his dear Children upon their Conversion, the thoughts of which hath made me deeply to bewail the loss that some weak Christians have sustained, who out of ignorance and blind conceitedness of mind, slight the reading of the Books of Moses; because (as they say) it is the Law, who judge that the Law in no sense hath any thing to do with them, or they with it; and as S. Paul said to Timothy, 1 Tim. 1. 7. They (in speaking of the Law) understand not what they say, neither indeed what they affirm. I do not say the Ceremonial Law is any way binding to us, I am so little either a Jew or Papist, but I say it is instructive to us, having the Gospel to compare therewith, so saith S. Paul, Gal. 3. 24. And the more we read it and peruse it, the more we see into the Gospel by it, and the more is our comfort raised thereby in the substance, which is Christ. I do confess I am the meanest of Christ his Servants to attempt such a work as this is; but when I consider that he that had but his one talon, was accursed for the Non-improvement of that, and that out of weakness God brings the greatest strength sometimes, and that out of the mouths of Babes and Sucklings, he sometimes brings out matter of praise to Jesus Christ. Upon these considerations I was encouraged to send forth these Lines unto you, hoping that God will make them both acceptable and profitable to you, and it may be to other souls likewise; I know men of greater parts and gifts have commented on these things already, whose Volumes are answerable to their gifts and parts very large, which every ordinary capacity could not fathom, neither could every ordinary purse procure: Therefore did I take the boldness, for the profit of such, to appear in Print in this Piece. You must not expect it altogether free of Correction, I hope-both you and any else that shall meet with it will overlook common Infirmity, and make favourable construction of my honest Intention; for the Lord knows my heart, that if I had affected popularity more than singleness of heart to God and his people, I should not have dared to put Pen to Paper in this work: Therefore for an Apology for those errors and common infirmities, that you or any other may meet with in this Tract, I must tell you that I was only left to my Bible, and my Meditations which I had in Prison with me, being denied the use of any other helps in this business, as to that outward means, which other men are attended with, you yourselves do partly know that my Library of Books which I did use to consult with lay for the most part in my Pocket, the which I diligently searched in Prison, which made my Task more than ordinary; but I hope I was not left to my own wisdom alone in my labours in the Production of this Book, And I likewise hope God will not leave you or any else that shall read this Piece, to your bare reason in the reading of it, but will accompany it with his holy Spirit: That you may understand it to your great profit and comfort, is the desire of him who subscribes himself yours and the Churches faithful Servant while I live in the body,  
THO. WORDEN.   
The Law was our Schoolmaster to bring us to Christ, Gal. 3. 24. 
THat which I shall do in this Piece is to give you my Conceptions of the Mystery of Grace which lieth hid under the Levitical Types and Shadows of the Law: I shall first set down the Types as I find them in order set down in the Books of Moses, directing you to the places of Scripture where to find each place, for your better satisfaction.  

TYPE I.  
I Shall begin with the Paschal Lamb, which is spoken of in Exod. 12. 2. which was a great Type both to them and all generations since, down all along to the coming of Christ, which was called a Passover, because it did preserve the Israelites from those several Plagues which passed through the land of Egypt; the manner of it was thus, That because Pharaoh would not let the Israelites go to serve the Lord, after he had nine Plagues poured out upon him and his people, the Lord sent him the Tenth Plague, which was, That a destroying Angel should pass through the land of Egypt in one night, and should kill all the first born, or eldest, both of their children, and , which were in every house in Egypt: Now that the Israelites which were amongst them might not be touched with this Judgement, the Lord ordered them that every Family should kill a Lamb the night before, and strike the Door-posts of their houses with the blood of the Lamb, which was to be a sign to the Angel, that he was not to k●ll any one in that house; but that he must pass over that house to the next, where the blood of the Lamb was not sprinkled on the doors; This you may read in Exod. 12. 2. and in verse 22, 23. Besides, there was another Type in the Passover of the Lamb; for they were to Eat it; and the manner of it was thus: First, The Lamb was to be without blemish; and as to the manner of eating it, they were to Rost it with fire. 2. They were to eat all the Lamb at once, they were not to leave any of it remaining until the morrow, Head and Legs, with all the Appurtenances, were to be eaten, Exod. 12. 8, 9, 10. 3. The Sauce with which they were to eat the Lamb with, was Bitter Herbs: And the Bread with which they were to eat it, was to be unlevened Bread, Vers. 8. with Numb. 9 11. 4. They were to eat it with their Loins girded. 5. With their Shoes on their feet. 6. With their Staff in their hands. 7. In haste, for it was the Lords Passover, Exod. 12. 11. And lastly, This was to be done by every particular Family; every family was to choose a Lamb for its self, unless the family were too few in number, if it were, than the next family were to join wi●h them, and so they were to eat it together, Exod. 12. 4.   

TYPE II.  
The second Type was The children of Israel their passing thorough the Red Sea, just at their coming out of Egypt, Exod. 1. 4.  
IN which are these things to be considered:  
First, The people's great Distress, vers. 10 31.  
Secondly, The cause of their Distress, which was Pharaoh's great Army Marching behind them very dreadfully, with full purpose to destroy them, vers. 10.  
Thirdly, We may take notice of their Leaders, and those were Moses and the Angel; which Angel without doubt, was Christ, Exod. 14. 19 21. For as Moses conducted the people, so the Angel did conduct Moses.  
Fourthly, Moses stretched out his hand and the Waters were divided, Exod. 14. 21.  
Fifthly, The People go thorough the Waters, and by going through are delivered, Verse 22.  
Sixthly, The same Waters, which were Waters of Salvation to the Israelites, were Waters of Destruction to the Egyptians, Verse 27. 28. of the same Chapter.   

TYPE III.  
Another Typical State was their being led into the Wilderness.  
IN which are these things to be considered.  
First, Their cross motion up and down in the Wilderness; sometimes this way, sometimes that way; sometimes towards the good Land, sometimes quite contrary, and back again, as you may Read at large in Numb. 33.  
Secondly, The Food they lived upon, while in that condition, was Manna from Heaven, Exod. 16. 4. with vers. 14. 15.  
Thirdly, The Water they lived by, and drank of, was Water out of the Rock, which came out by Moses his striking of it, Exod. 17. 5, 6, 7.  
Fourthly, We may not omit this passage; As soon as the Israelites were delivered from the Egyptians by the Red Sea, and brought into the Wilderness, the first Waters they drank of, were Waters of Bitterness, or Bitter Waters, which such called Marah, Exod. 16. 22, 23 But this was done by the appointment of God; For the sweetening of those Waters again to the people, Moses was to take a Tree which God shown him; Mark, that not every Tree would do it, but that only which was of Gods directing or choosing; and Moses was to cast the Tree into the Waters, which done, the Waters that were bitter before, became sweet, and the people could drink of them, Exod. 16. 25.  
Next we are to consider the Nature of the Wilderness; It was a place of Rocks and Mountains, Hills and Valleys, Deut. 8. 5. A place that afforded few Springs, or Pools of Water; a place that no Corn grew in; a place of Doubts and Fears; Sometimes assaulted with Enemies, as Og K●ng of Bashan, the Moabites and Midianites; then Balaam comes up with his bitter Curses against them, Numb. 22. 5, 6.  
This place might likewise be called a place of Wonders, because of the great Miracles which God did for them, in delivering them out of all their Temptations; and in preserving them all along to their Canaan, Psal. 88 Likewise you may see the Discouragements that they met with in their way to Canaan, by the false Spies, Numb. 13. 28, 29, 30, 31. Likewise you may see the Bunch of Grapes brought from the good Land, Numb. 13. 23. and yet notwithstanding they could not believe for their comfort.  
There was likewise in the Wilderness-condition, other Types held out to them, both for their and our Instruction; As the Cloud, which always led them up and down, See Exod. 40. 34, 36, 37, 38. compared with Numb. 9 16, 17.   

TYPE IU.  
The Brazen Serpent which was set up upon a Pole in the Wilderness, Numb. 21. 6, 7, 8, 9  
THe occasion of that Type was this, Because of those hot, stinging, fiery Serpents which the Wilderness did produce, which had destroyed many of the People; God in mercy to the Jews caused this thing to be made, called a Brazen Serpent; and it was to be set upon a Pole, for this purpose, viz. That at what time any of the People should be stung by these stinging, venomous Beasts, that if they should but look up to the Brazen Serpent set upon the Pole for that purpose, they should be presently Cured, although it might be that the wounded party might be at such a distance from the Pole, as that they might not be able to reach it with a bodily eye, yet if in obedience to the Ordinance they did look unto that Point, where they conceived the Brazen Serpent stood upon the top of the Pole, so doing would procure them immediate health, Numb. 21. 6, 7, 8, 9   

TYPE V.  
There was likewise another Type given out to them in the Wilderness which was called a Tabernacle, the fashion, form, and manner of it you may see at large set forth to you in Exodus 36. 37, 38. Chap.  
BUt for the better observation of it, I shall cast the many particulars of it into a briefer compass than it is handed out to you in those abovesaid Chapters, without doubt it was a most glorious piece of work to behold, the like could not be produced in all the Earth, for glory and excellency, as appears by the materials of it: Read Exod. 35. 21, 22, 23. as also if we consider how wonderfully and beyond measure those were fitted by God, for the framing of it, who were designed for the work, read Exod. 35. 25. with 30, 31, 32, 33, 34, 35, 36, 37, Verses.  
Now the Tabernacle itself consisted of these particulars. First the Tabernacle itself, which was the case or Tent which comprehended all the other things in it prepared for the Worship and Service of the Lord, Exod. 36. 13. ver. which was made of several Curtains of fine twined Linen, of blue Purple and Scarlet, with Cherubims of cunning work, Exod. 36. 8. ver. and these were made with loops of one side, and tacles of Gold on the other side; and so fastened together all round the sides and ends of it, Exod. 36. 13. In the which there was a glorious thing made and set which was called the Ark, which was overlaid with pure Gold, having a Crown of Gold round about it, Exod. 37. 1, 2. Ver. Likewise in the Tabernacle there was the Mercy-seat placed, which had two Cherubims placed at the two ends of it, Exod. 37. 6, 7. whose faces looked still toward the Mercy-seat, ver. 9 Now in the Ark did Moses put the Tables wherein the Law was written, Exod. 40. 20. And then did he put the Ark with the Tables of the Law in it under the Mercy-seat, and covered it over with a veil, v. 20. There was likewise in this Tabernacle placed a Table overlaid with pure Gold, Exo. 37. 10, 11, which was placed at on side of the Tabernacle, Exod. 40, 22.  
And there was likewise made a Candlestick of pure Gold, Exod. 27. 17. which was made of this fashion, it parted from a foot or two high into six Branches, three going one way and three another way. There were three bowls made like unto three Almonds, with a knop and a flower to every Branch, but in the stem of the Condlestick below the parting was four bowls with their knops and their flowers, Exod. 37. 18, 19, 20. Verses, the use of the Table was to hold the Shewbread, and the Candlestick was put over against the Table in the Tabernacle, Exod. 40. 22, 23, 24. There were seven Lamps made also of pure Gold, Exod. 37. 23.  
The Snuffers of these Lamps were of pure Gold, these Lamps were to be lighted and always kept burning before the Lord, Exod. 40. 25. and they were to be set when burning against the Candlestick, Numb. 8. 2, 3.  
Then there were two Altars to be made, which did likewise stand in the Tabernacle, the one to offer ●ncense upon, which was always to burn before the Lord, and this Altar was overlaid with pure Gold, Exod. 37. 25, 26. with Exod. 40. 26, 27. Verses, the other Altar was overlaid with Brass, unto which was added, Pots, Shovels, Basins, Fleshhooks, Fire-pans; this Altar was four square, and at every corner there was placed a Horn, Exod. 27 1, 2 3. Verses. The use of which Altar was to offer the slain Sacrifices and burnt-offerings upon it, Exodus 40. 29.  
There was likewise made a great Vessel of Brass, and it was called the Brazen Laver, in which the Priests were to Bath and wash themselves at all times, when they went about the Service of the Tabernacle in appearing before the Lord, Exod. 40. 30, 31, 32. Verses. Now all these things were put into the Tabernacle, thorough which Tabernacle God did appear to the people, and out of which he gave the knowledge of his holy will, Exod. 40. 35. with Leu. 1. and 11. ver. Now all these things in the Tabernacle, together with the Tabernacle itself, was to be anointed with holy Oil, Exod. 40. 9, 10.  
Lastly, all this Inside glory was covered over with uncomely cover which were made of Goat's hair, Exod. 36. 14. and of Ram-skins died red, Exod. 36. 19   

TYPE VI.  
The next Type I shall mention is the High Priest, which had likewise a very great signification going along with it, to those who by the eye of faith could see through it.  
IN which are these things to be considered.  
First, The place out of which the High Priest was to be chosen.  
Second, The Qualifications by which he was to be chosen.  
Third, the Consecrated garments which he was to administer in.  
Fourth, The manner of his Consecration.  
Fifth, The work he was to do for the people, when chosen for them.  
First, the place out of which the High Priest was to be chosen, It was not out of any other place then themselves; he must be called forth from among his Brethren, Numb. 18. 6, 7, 8, Verses.  
Second, as to the Qualifications by which he was to be chosen, he was found to be the meekest man that would be found (through all the tribe of Levi.) He must be a man brimful of bowels of tenderness, mercy, and compassion.  
Third, as to the Garments the Priest was to administer in before the Lord, they did consist of those particulars.  
First, the long Holy Robe which did reach down from the neck to the feet of the Priest, which was made very glorious, as appears by that rich matter with which it was made, Exod. 39 1, 2, 3, 4, 5, 6. Verses, which was of Scarlet, of Purple, of Gold, of fine twined Linen, likewise there was a Breastplate made for the garment four square of a plate of Gold, a span in breadth and length every way, Exod. 39 9  
Now in this Breastplate of Gold there was engraven the names of the twelve Tribes of Israel in Letters set in rows with precious stones, Exod. 39 10 11, 12, 13, 14. Verses there was likewise set in the Breastplate the Urim and Thummim, Exod. 28. 30. Now this plate by chains of Gold was tied about the glorious Robe, that so the plate with the names in it might set strength upon the High Priests heart, Exod. 39 19, 20. ver. with Exod. 28. 29, 30. at the Him of this glorious holy Robe was tied several Bells and Pomegranates, a Bell and a pomegranate, a Bell and a pomegranate round about the hem of the Robe, Exod. 39 25, 26, with Exod. 28 35.  
There was also a glorious girdle made, wrought with Purple, blue Scarlet, fine twined Linen, and Gold, and this the Priest was to wear about his loins, Exod. 39 5. Exod. 29. 5.  
Then there was a glorious Mitre made, which was to be put upon the Priest's head when the holy garments were to be put on, Exod. 39 28. ver. & Exod 29. 6 ver.  
Also there was a plate of pure Gold to be made, in which was to be engraven these Letters (or words) Holiness to the Lord, Exod. 28. 36, 37. and this was to be fastened to the Mitre upon the forehead, and it was for this purpose, that the people's services might be accepted to God, for whom the Priest did administer, that those failings the peoples duties were accompanied with, the Priest was to take them all upon himself.  
Then this plate of Holiness on the forehead bear out the Priest before the Lord; Exod. 28 38. ver. there was also a glorious Crown of Gold made and it was to be put upon the Mitre, Exod. 29. 6, 7. ver. The high Priest being thus attired, we next show you his Consecration, or being by order made capable to administer before the Lord, which is as followeth.  
Moses was to take a young Bullock and two Rams without blemish, and unlevened bread, and unlevened cakes tempered with Oil, and offer this with the bullocks and two rams unto God for the Priest, Exod. 29. 1, 2, with 19, 20. Then was Moses to take a vessel of anointing Oil and pour it on the Priest's head and anoint him, Exod. 29. 7. Which ceremony shown,  
First, the right it gave the Priests.  
Second, it signified his endowments fitting of him for his Office.  
Third, it signified his Holiness, Levit. 8. 33. this done then might he administer before the Lord, not else; Wherewith this consecrating oil was made, you may see Exod. 30, 23, 24, 25.  
That which was appointed to consecrate the Priest withal, he was to eat, Exod. 29. 32, 33.  
Lastly, the work that the high Priest was to do; in which there are these things to be considered.  
First, The place where he was to administer, and that was within the veil, where none but the High Priest was to enter, Levit. 16. 16, 17. the people were to stand without at the doors of the Tabernacle, and having brought their offerings, the Priest in his attire was to go in, and offer it before the Lord for them, Levit. 1. 3, 4, 5. with Levit. 14. 21, 22, 23,  
Secondly, the Priest was to take the blood of the sacrifice, and to sprinkle the mercy-seat therewith, Leviticus 16. 14, 15.  
Thirdly, He was to offer up strong prayers by the burning incense Altar to God for the people, praying God to pardon their sins, and that he would accept their persons and their sacrifices, and would be their God, and would bless their souls with his heavenly blessing, sRead Levit. 16. 12, 13. with Levit. 6. 6, 7. verses.  
Likewise the Priest was to cast fresh Incense into the fire that was on the Incense Altar, that so a● cloud of Incense might arise to God, Levit. 16. 12, 13.  
Fourthly, The Priest was to take notice of every uncleanness that should be found amongst them, either in person, garment, , or in their houses, Levit. 13. from 1. to the 16. ver. with Levit. 14. from 34. to 40. ver.  
Fifthly, If any man had sinned either ignorantly or wilfully, the Priest (upon his coming) was to offer sacrifice for him, and it was pardoned, Levit. 4. 13, 14 15, 16, 17, 18. with 28, 29, 30. verses. So Levit. 5. 17, 18. verses.  
Sixthly, By the powerful intercession of the Priest he was to interpose between the wrath of God and the people (at such times as the people by sin had provoked God) read Numb. 16. 46: 47, 48. verses. There was one ordinance observed amongst the Jews, that we may not omit, though it be a little out of its place, which was this, A standing sacrifice of two lambs, which were to be offered, the one in the morning, and the other in the evening thorough out the whole year, Exod. 39 38, 39   

TYPE VIII.  
The Land of Canaan.  
THis Type is called by Paul their rest, Heb. 3. which was the end of all their sore travels and weary journeys, and great temptations; a Land of delight, full of fatness, abounding with all manner of ease and plenty; a Land flowing with milk and honey, Numb. 13. 27. where was no want of any good thing, Deut. 8. 7, 8, 9  
Now this Canaan was an inheritance given by God to the people freely, Deut. 19 1.  
Secondly, It was an inheritance divided proportionably to each of them by Lot, Numb. 26, 54, 55, 56.  
Thirdly, They were to march in an armed posture to this Land, and they were to fight for it; yet not without their leader Joshua, Numb. 35. 11, 12, 13, 14. Deut. 7. 17, 18, 19, 20, 21, 22, 23, 24. Yet this is observable, that when they came out of the red Sea, there was not a sword amongst the people: but those waters which through the mighty power of God were made to deliver them, the same waters by God's appointment were made to cast forth weapons to them, as Josephus writes, page 51 of his second Book.   

TYPE IX.  
The assigned Cities of refuge, which were six in number.  
THe use of which was, that if any man had committed murder by an accident, if he did immediately repair to any of these Cities, the Officer (which was appointed for Executioner (did overtake him) he was not to die, provided he did not go out of the City until the death of the present High Priest, Numb. 35. 11, 12, 13, 14.  
Another thing was the Covenant which God did make with them in Exod. 24. 8. In which are these things to be considered.  
1. The Covenant itself, Exod. 24. 8.  
2. The parties covenanting.  
First, The one party was God, Exod. 24. 3. The party on the other side was the people, ver. 3.  
Secondly, The terms propounded between both parties.  
First, On God's part to the people, ver. 3. with ver. 7. Deut. 7. 12, 13, 14, 15.  
Secondly, The people's accepting of the terms, ver. 3.  
Thirdly, The person mediating between both the parties, ver. 1. 2, 3.  
Fourthly, You have the ratification of the Covenant.  
In which are these things to be considered.  
1. The conditions between both parties, read v. 7.  
2. The people's accepting those conditions, v. 7.  
3. The sealing of the Covenant, in which we may note two things.  
First, There was the life of something slain, ver. 5.  
Secondly, With the blood of it the Covenant was signed between God and the people, ver. 6. 7, 8. Deuteronomy 26. 17, 18.  
Next, I shall speak as the several kinds of sacrifices, and so shall conclude the Types of the Ceremonial Law. Now those sacrifices were of two kinds or sorts, which they offered. 1. Of things solid. 2 Of things liquid or moist; those solid things, they were of two sorts. First, of things living. Secondly, Of things that were dead. The sacrifices of things living were either bullocks, Leu. 16. 11. Goats, Leu. 18. 15. Rams, Leu. 16. 3. Lambs, Levit. 18. 2, 3. or young Pigeons, Leu. 1. 14.  
Now these sacrifices were all to be put to death, and their blood to be poured out upon the Altar, to make an atonement to God for the people, and they were to be sacrifices either without spot or blemish. Besides, there was a Goat offered to God which was alive: for the people called the scape-goat the manner of offering this Goat to God, you may see in Leu. 16. 7, 8. 9, 10. with 21. 22. verses.  
A second sort of solid sacrifices, were of things without life, as meal, or flower: now these things were to be bruised, or broken.  
Now the liquid kind of sacrifices was of oil, wine, or water; and this was to be poured out upon the ground, Exod. 29. 40. The oil was oftentimes put to the making of a certain sort of little thin cakes, which they called wafers, appointed likewise for sacrifice, sometimes of thanksgiving; sometimes it was ordered to be put to the sacrifice for a vow: Levit. 7. 12. 16. Those were called meat-offerings, and peace-offerings. Levit. 7. 9, 10, 11. and this the Priests were to eat, Levit. 24. 5, 6, 7, 8. besides those moist sacrifices were to be poured out upon the ground.  
And thus have I finished the order of the Types, I next come to the explanation of them. I shall begin with the Paschal Lamb which the Jews did eat in Egypt: first I shall show you who it did type out, and then make some spiritual use of it to your advantage,   

CHAP 1. Concerning the Lamb which was eaten by the Jews in Egypt the night before their departure; as also the manner how the Lamb was eaten by the Jews.  
THis Lamb typed out Jesus Christ to come, by whom alone salvation is to be had; therefore when John the Baptist, who was a forerunner of Christ, came to reveal and to make him manifest to the world, he holds Christ forth to the people under the Metaphor of a Lamb, John 1. 36. Behold the Lamb of God: to this agreeth the words of Paul, 1 Cor. 5. 7. when he was a pressing the Corinthians to a discharge of duty, in casting forth the incestuous person from among them, which else as leaven, would leaven the whole Church (with guilt at least) he grounds his exhortation on this point, For Christ our Passeover is sacrificed for us: where you see he gives Christ the very name that was given to the Paschal Lamb. So Peter in his Epistle, when he is a treating about the price of man's redemption, 1 Pet. 1. 18. 19 verses, saith Peter in the 18. verse, We were not redeemed with silver and gold from our vain conversations, received by traditions from our fathers, but by the precious blood of Christ, as a lamb slain without spot or blemish, verse 19 for so it was required of the Jews in offering of the paschal Lamb, that it should be a Lamb without blemish, Exod. 12. 5. So read Revel. 6. This title of Lamb is given unto Jesus Christ, Rev. 6. 15, 16, 17. The rich men and the great men, and the chief Captains, cried to the hills fall on us, and cover us from the presence of the Lamb for the great d●y of his wrath is come.  
What is the reason think you here, that Jesus Christ should be so much dreaded by the great men as well as the poor men at his next coming; for these words have relation to his next coming. I will not here undertake to determine whether this appearing here of Christ be at or before the general Judgement day: as to that I shall refer you to abler judgements, who have commented on the thing: but without doubt the reason why our Lord is by John in that place set forth so dreadful to men under the metaphor of a Lamb, is because the Lamb was a type of his Priestly Office; which includeth the greatest of grace and offers of love to mankind that can be.  
Now for the men of the earth, be they rich or poor, yet if they shall live or die, abusing of, and trampling upon this freely proffered grace, and richly offered love: this turns this grace and rich love, and mercy into the dreadfullest of judgements against men, Read Matth. 11. 21, 22, 23, 24, with chap. 12. 42. and 2 Thes. 1. 8, 9  
Thus you see that the Lamb in Exod. 12. was a type of Christ.   

CHAP. 2. I now come to show you how the action of the Jews in eating the Lamb, together with the place, time, and manner of eating the Lamb, doth agree to the work of God upon the souls of his people, while on this side Heaven; together with his various deal with their conditions in this life, which as in a glass, those that are spiritual may see it answer face to face.  
FIrst, the place that the people were in when God provided this Lamb for them; It was Egypt, a Land of darkness, abounding with all manner of idolatry and profaneness, a Land which knew not God, Exod. 5. 2. a land of bondage, of heavy burdens, of cruel taskmasters, that required brick to be made without straw, Exod. 5. 6. 7, 8, 9, 10, 11, 12. the officers of which place would often beat the people of the Jews, ver. 14. besides so cruel were the Taskmasters to the poor Israelites, that they would not hear the people's cries, Exod. 5. 16, 17.  
To this agreeth, as in the antetype, the estate or condition that the creature is in before he comes to Jesus Christ, which estate or condition we call natural or carnal, which simbolizeth very well with the land of Egypt, in which the children of Israel were when they did eat the Lamb.  
For first of all, Egypt was a place of darkness, so is the natural condition of mankind; it is full of darkness and ignorance: it is wholly deprived of the saving knowledge of God and Christ. A man by nature knows little of that blessed life, light, power, which the true knowledge of God teacheth a soul; he knoweth not what it is to have Christ dwelling in him (by his spirit) nor what it is for a man to live in Christ by believing; much less doth he know that great and blessed mystery which Paul speaketh of, 2 Cor. 3. 18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, by the Spirit of the Lord.  
Alas, to tell a carnal man of living by believing, what a mystery is this to him, of worshipping God in the Spirit, of praying in the Spirit, of making the Blood, and Flesh, and Spirit, and promises of Christ, his daily food; of eating the hidden Manna, of having the white stone, with a new name written in it, that none can read but he that hath it, Rev. 2. 17.  
Alas, what a paradox is this to a carnal man; to tell such a man of Christ within him, and of a spiritual Kingdom within him, and a light within him: and so from hence to bid him turn to it, and live obedient thereunto, and to hearken to the teachings of it for salvation.  
Alas, one had as good stand over the grave of a dead man and bid him arise, or one had as good speak to a blind man and bid him see: therefore I think that such a doctrine preached by many in our days, is an empty doctrine to help blind men to see, or dead men to a state of spiritual life: therefore saith Paul, 1 Cor. 2. 14. The carnal man receiveth not the things of the Spirit of God, for they are foolishness unto him (neither can he know them) because they are spiritually discerned: also Paul tells you, speaking of a carnal man, that his understanding is darkened, and alienated from the life of God, through the ignorance which is in them, through the blindeness of their heart, Ephes. 4. 18. therefore when the Scripture speaks of the bringing home of a soul to God, it calls it a deliverance from the power of darkness, Col. 1. 13. a state that affords no light, no knowledge of God in Christ, it giveth us no acquaintance with God, as a reconciled God in Christ to a poor soul; therefore it may well be compared to Egypt for the darkness of it: that is the first particular.  
Secondly, Egypt abounded with all manner of profaneness and false worship: for they knew not God, Exod. 5. 2. how well doth this agree with the state, or the natural condition of fallen mankind, O what kennel so vile, so noisome, what jakes so foul, what Goal so loathsome, what hell so black, as the hearts and lives of wicked men: therefore when our Saviour gives a description of the inward parts of such men (saith) That out of their hearts proceedeth evil thoughts, murders, adulteries, fornications, thefts, false witness, and blasphemies, Mat. 15. 19 and to this agreeth the 14. Psalm ver. 2. 3, which saith, The fool hath said in his heart there is no God: they are corrupt, they have done abominable works, there is none that doth good, no not one: the Lord looked down from heaven upon the children of men, to see if there were any that did understand, and seek God: they are all gone aside, they are altogether become filthy; there is none that doth good, no not one: so saith John, 1 John 5. 19 The whole world lieth in wickedness. My brethren, where can you go, into what Land, Country, County, City, Town, or Family, but you may blush to see the common profaneness of it, to your great grief: what swearing, lying, cozening, thieving, brawling, fight, and revelling is there abounding amongst men: how do the most men tumble and wallow in the filth of uncleanness: how are some buried up head and ears in their pride; how do others glory in their oppression. O how are others drowned in their malice; how like swine do others reel up and down in their drunkenness; what treachery, and deceit and falsehood dwells there in the minds of men, one against another, as the Prophet speaks, Micah 7. 4, 5, 6. The best of them is as a briar, and the most upright of them sharper than a thorn-hedge. Trust ye not in a friend, put ye no confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom; for the son dishonoureth the father, the daughter riseth up against the mother in law; a man's enemies are the men of his own house. To this agreeth the words of Paul to the Ephesians, chap, 2. 2, 3, Where in times past you walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: among whom ye had your conversation in times passed in the lusts of the flesh fulfilling the desire of the mind, and of the flesh, and were by nature the children of wrath even as others.  
Therefore it is that David when he was forced to fly into Gath among the Philistines, because of the profaneness of the people cried out, Woe is me that I dwell in Mesech, and am constrained to live in the tents of ungodliness.  
Secondly, As this agreeth with Egppt for profaneness, so for false worship: It is natural for men in a carnal concondition to worship God in a wrong manner; as a good man said once, every man is born with a little Pope in his belly. To set up a false worship is the first thing a carnal man puts himself forth in.  
This is the reason that the greatest part of the world lieth drowned in false worship, and ante-christianisme, it is because they are carnal and blind, and so want the light of God, his holy Spirit to guide them into the truth. Where will you expect to find fish but in the water: where would you see birds but in the air; where would you expect to find four footed beasts, but upon the earth: so where would you find poor, blind, carnal men and women worshipping, but in their false forms, pictures, images, and rejected ceremonies: you may see how stiff the Pharisees stuck unto these things, Matth. 15. 1, 2. but you may see our Saviour's answer, Ver. 3. with 8, 9 You know Paul the Apostle telleth the Saints in his day, that they had been worshippers of stocks and stones, dumb idols: to this agreeth our Saviour's words, John 4 22 speaking to the poor carnal woman of Samaria. You worship you know not what. This is is most certain, that the world for want of sight err in every thing.  
So that you see how well the natural estate of mankind doth agree with the Land of Egypt for false worship, or for worshipping God in a false manner.  
Again, Egypt was a place of hard bondage, and cruel burdens, a place that required brick to be made without straw, Exod. 5. 6, 7, 8, 9, 10, 11, 12. besides the officers of the place would often beat the people if they failed of aught of their work, ver. 14. they would also refuse to hear the people's cries, ver. 16, 17.  
This answers unto the covenant of works, which every carnal man and woman in the world is bound unto by nature, and lives under. This covenant, even to fulfil it in the exactest measure thereof. This covenant was made with us in the state of innocency, which requires perfect obedience in thought, word, and deed, and not only perfect obedience, but constant, continual obedience to the last breath, Deut. 6. 5. with Gal. 3. 10.  
So that if a man fails but in one point of the Law of Works, he is guilty of the breach of the whole, james 2. 10. Now this Covenant of works doth not only reach the outward actions of the body (as some think) but the inward motions, intentions, and purposes of the mind; for so our Saviour expounds this Covenant, Mat. 5. 20, 21, 22, with 27, 28. verses. Now as the case stands with the creature with respect to his fall, this covenant of works may well be compared unto Pharaohs taskmasters, and those that yet live under it, to the Jews in Egypt, who were under the power of those Taskmasters, Exodus 5. 10, 11, 12, 13. 14, 15, 16, 17. verses.  
For first of all they required of the Jews, brick to be made without straw, ver. 10, 11. so doth the Law require full and perfect obedience of the soul, both in body and spirit as ever it did. Saith the Law, Bring me forth the full tale of obedience, according to my commands: let not aught of the works be diminished which ye should do in soul and body; I will not abate one jot of it, bring forth the full tale of your duties, let not one be neglected, if there be you shall die the death; and perform them in such a manner, as I have required, or expect death without mercy: what you do, see it be perfectly holy, without the least stain of sin in it, in thy prayings, in thy fastings, in thy mournings, in thy hear, in thy alms, in thy works of mercy, in all that thou dost; see that there be not the least vain thought in it, nor the least stain of hypocrisy in it; if there be, thou shalt be damned to eternity: Likewise see that it be constantly so with thee from thy birth to thy death. If in all thy life thou shalt but miscarry in a word or thought, I will pour out all my plagues and curses upon thee, Matth. 12. 36. with Gal. 2. 10. I will not regard any thing that thou hast done in my service before, (though thou hast served me to the last hour of thy life, with all thy strength, and with all thy power;) yet if at last thou shalt offend in one word or deed thou shalt die the death, a death eternal, of soul as well as body, Ezek. 18. 24. Deut 27. ver. 26.  
Now when the soul comes to be awakened to the voice of the Law, how is it overwhelmed with amazement and horror: like the Jews under their taskmasters, how bitterly doth the soul bewail his condition, crying out with Paul, Rom. 7. 24. O wretched man that I am, who shall deliver me from so cruel a bondage as this: (Thus the soul falling down flat on the ground, cryeth out of his condition, because of the hard usage it hath from the Law, that it should require the full tale of brick, and yet deny straw.) O saith the soul, I want strength to perform the least service or duty. O Law, saith the soul, what no mercy, no pity, consider my weakness, how unable I am in myself to perform the least duty as I ought. (O Law I pray thee accept of what I can do) no, saith the Law, I take no notice of what thou art not able to do, but what thou art bound to do, Luke 17. 10. I require no more than is my due; if you cannot give it me, look you unto that, for my part I will have my full tale of perfect and constant obedience here in this life; or you shall give me satisfaction in hell to all eternity. Do not tell me you want strength or ability to perform, go get you that where you can, look you out the straw yourselves, I shall give you none; but let not me miss of my tale of brick, Gal. 2, 10. with Ezek. 18. 24.  
Thus you see how parallel the language of the old covenant runs with the voice of the Egyptian taskmasters, to the Israelites under them. Besides in Exod. 14. we find th●t Pharaohs taskmasters did beat and abuse the Israelites very much in their work.  
This very well suits with the old covenant of works: O what lashes and blows does it give those that live under it. First, In the conscience within: O what thunder claps have some men had within them (from the Law.) O how hath it made some men to roar, and to cry out at midnight upon their beds, for their breach of it. How dreadfully did it lash the conscience of Cain, and how did it dog Judas, until it dogged his neck into a halter: therefore doth the Scripture pity those that are under it, crying out, a wounded conscience who can bear: those that have been under the lash of the L●w in the conscience can say, never was poor man in Turkey in the like misery (they would have exchanged conditions with the veriest slave in all the world) night and day terrified with dreadful sounds of the wrath of God, and the judgement day to come, showing the soul his portion in everlasting burn, where he shall seek for death, but death shall be far from him. Although the soul runneth to his duties, and doth what he can to pacify the Law; but alas, all to no purpose; for the Law quarrels with him about every duty; so that here is the Dilemma the Law hath all his in, they shall suffer one way or other, if they do not live holy and strict in their lives, than he comes upon them with his curses and plagues: If they do live holy and as unblameable as they can, yet the Law curseth them that way, because it is an obedience full of spots and defilements, Luke 17. 10.  
Secondly, The Law lasheth men externally, as well as internally (in the conscience.) O what plagues and punishments upon body, estate, and relations hath it brought home on some men for their disobeying of it: You may see a whole file of curses, plagues, punishments, judgements, and afflictious hang up upon the bar of the Law against its offenders, Deut. 28. from ver. 15. to 38.  
Lastly, The officers of Egypt would not hear the bitter cries of the poor Jews under their burdens, ver. 16, 17. how well doth this agree with the old covenant of works, what little mercy doth that show any that are under it, how little is it affected with their cries and tears: could men cry to it for mercy as loud as ever heaven thundered, it would be to no purpose, could men weep so much blood out of their eyes as there is water in the Sea, the Law would not take any notice of it, Ezek. 18. 24. This Esau tried Heb. 12. 16, 17. For after he had sold his birthright he found no repentance, although he sought it carefully with tears.  
Alas friends, the Law knows no repentance; repentance is a fruit of the new covenant of grace, (not of the old.) Thus you see both how the Land of Egypt, with its taskmasters, together with their carriages towards the Israelites doth agree, as the type with the state of nature, in which carnel men are in; together with the old covenant, and his carriage toward those that live under him.   

CHAP. 3. I next come to speak of the eating of the Lamb, together with the circumstances belonging thereunto, which agreeth very well with the Antetype, as we shall show you in the next place.  
IN which there are these three things to be considered.  
First, The occasion of the Lamb.  
Secondly, The manner of eating it.  
Thirdly, The benefits the people had by eating the Lamb.  
First, The occasion of the Lamb, which was to save the people from that general judgement which was to pass over the whole Land of Egypt.  
This shows the exceeding love and mercy of God to the whole world, who by Adam's Garden, transgression, and their own actual sins, all are liable to the destroying Angel of God's Justice, which will certainly pass over the whole earth with a flaming sword of God, vengeance, to execute it on offenders, Rom. 1. 18. For the wrath of God is revealed against all ungodliness, and unrighteousness of men who withhold the truth in unrighteousness. Heb. 10. 36. For if we sin wilfully after we have received the knowledge of the truth, there remains no more sacrifice for sin, but a certain fearful looking for of judgement, and fiery indignation, which shall devour the adversary: so Judas 14. 15. The Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince all that are ungodly amongst them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 2 Thes. 1. 7. 8. The Lord Jesus shall be revealed from heaven with his mighty Angels, in flames of fire, rendering vengeance on those that know not God, and that obey not the Gospel of our Lord Jesus Christ.  
Thus you see the whole world lieth open to the destroying Angel of the justice of God, which will pour itself forth to the scorching of the earthly minded with the most dreadfullest of fires, 2 Pet. 3. 10.  
Now that men might escape this dreadful storm which the heavens look black with, over the heads of sinners, God in mercy hath provided poor sinners (which are in their Egyptian state of sin and uncleanness) I say he in mercy hath provided them a Lamb to eat, which Lamb is his Son Jesus Christ; upon eating of which they really escape the hands of the Justice of God, John 3. 16. God so loved the world that he gave his only begoteen Son, that whosoever believeth in him should have everlasting life, and not perish: which Son of God is elsewhere called the Lamb of God, John 1. 36. the which, whosoever takes and receiveth (and eateth in as their food by believing, shall live by him) and so be free from the destroying Angel, John 6. 54.  
Secondly, As to the manner of eating the Lamb, we may note these things; but first it was a Lamb without blemish: this Lamb relates (as you have heard) to Christ, which shows the spotlessness of his nature, which was innocent and pure, free from the least tincture of sin: for though our Saviour took our nature upon him, that so he might become a sacrifice to God for sinners, yet he took not our nature upon him as sinful, Luke 1. 35. Therefore doth Peter entitle our Saviour a Lamb without spot and blemish, 1 Pet. 1. 19 For if he had not been so, it had not been possible that ever the Law could have been satisfied; therefore it is said, that there was no guile found in his mouth.  
But then as to the manner of eating this Lamb. Exod. 12. First, they were to roast the flesh with fire, ver. 8. This is that dreadful portion which Jesus Christ passed under for sinners, in standing under the curse of the Law; which bitter agony conflicted so in his soul, as if all the torments of all the damned in hell had been upon him at once, Luke 22. 24. And being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground. A sight of which sufferings of Christ Abraham had presented unto him, Gen. 15. 9 with 17, 18. verses: for when God made a Covenant, or rather confirmed the Covenant with Abraham, God caused a burning lamp, and a smoking furnace to pass between the sacrifices, showing of us that none can partake of the Covenant of Grace, but such as have satisfied the old Covenant by presenting it a sacrifice which will endure the wrath of it: Now none but Christ can do this for the soul; and this was Christ which Abraham in this Type saw by the eye of Faith, which as a Lamb was roasted in the smoking furnace and burning lamp of God's wrath for sinners. Therefore when the soul would take in Christ, he must take him as a Lamb roasted with fire, which shows the sufferings of Christ's soul for sin.  
Secondly, They were to eat all the Lamb, head and legs, with all the other parts belonging to the Lamb; nothing of the Lamb was to be lef to the morrow, Exod. 12. 9, 10, 11. verses.  
This shows us after what manner Christ, the Lamb of God, is to be closed with by a soul that intendeth to have real benefit by Christ; not a piece or a part of Christ (will serve the turn) but a whole Christ, or no Christ at all: Christ is distinguished in a threefold respect (as a Priest, Prophet, and King) the profane will accept of one part of Christ, the hypocrire of two parts of Christ, but none but the gracious soul cries for a whole Christ. The profane wicked Esau would close with the Priestly office of Christ, that so the guilt of his sin might be purged away, and the anger of God for sin mitigate: but to subject to the Kingly office of Christ, here he sticks, he cannot endure Christ should reign over his soul, he loves his sins too well then to part with them for Christ: so that although with Cain and Judas they that are wicked may sometime seem to cry out under sin, you must know that they are not so much offended with sins nature, as sins punishment: so when they seem to desire a Christ, it is not for love, but fear; it is not that Christ should rule in them, but that he should deliver them from Hell, which they fear they are falling into.  
2. The Hypocrite can go farther than this, he can take Christ in two parts of him (both in his Priestly and Prophetical Office.  
First, In his Priestly, that sin may be pardoned, he better agreeth with sin's nature then sins punishment, though he likes it not upon his back, as the profane person doth; yet he is not much in dislike with it in his heart: there is some secret sin, which is his dellilah in affection, though he seem to be an enemy to it in conversation; yet however he could be glad if Christ would by his blood get it pardoned, but he loves not that Christ as a King, should get it murdered.  
Secondly, He takes Christ in the other office as a Prophet, if that would do. Now Christ as a Prophet, his work is to reveal and make known the deep things of the Father to men. Now some hppocrites love to know much, though not to practise any farther than his credit prompts him to it: yet being given to ostentation, he may covet out after many notions, that so he may advance himself in the spreading of them, as Simon Magus, Acts 8. 18, 19 but no farther of Christ can the Hypocrite make choice of.  
But now the sound Beleiver takes a whole Lamb. O give all Christ, and every part of Christ, saith a poor soul which taketh Christ aright. O not only Christ to die for me, but to live in me by his holy Spirit: not only Christ to save me, but Christ to reign over me, and to rule and govern me by his royal Law in my heart. O a Christ to get down the power of sin in me, as well as a Christ to raze out the guilt of sin against me. O every part of Christ is precious to a sound Believer, 1 Pet. 2. 7. So saith the Church, Cant. 5. 10. Christ was the chiefest to her of ten thousand, because he was white as well as ruddy. Christ was precious for his holiness, as well as his merits and sufferings.  
So that this is the thing as to eating the Lamb, the manner of it: the Lamb Christ, he must be wholly closed with, a soul must take a full of Christ, or no Christ at all.  
Thirdly, The sauce with which they were to eat the Lamb was bitter herbs, Exod. 12. 8. which showeth the frame of Spirit the soul is usually in that truly closeth with Jesus Christ: that is, he is under a real repenting frame of heart, because of sin. O how bitter is the least sin to a soul which truly receiveth Christ: that which was the darling of the soul before, is now gall and wormwood to the soul: the soul looks on his sins as that which pierced a dear Saviour; therefore it is what pierceth the soul, Zach. 12. 10. They shall look upon him whom they have pierced, and mourn over him, and be in bitterness, as one for her firstborn. Those that think they have eaten the Lamb Christ without the bitter herbs of repentance, it is much to be doubted whether they ever eat of Christ at all; it is not a bare notional work in the head, but a work attended with a heart broken for sin, a heart full of godly sorrow, and repentance, for its rebellion, and stubbornness against Christ. Peter wept bitterly for his sin, Matth. 26. 75. David and others have eaten much of this kind of bitter sauce with the Lamb: it is the believers continual sauce all his life long.  
Secondly, The bitter herbs is meant those afflictions and temptations which do accompany the life of a Believer in this life for Christ his sake: our Saviour calls it a taking up the Cross, Luke 9 23. which is a thing most bitter and contrary to flesh and blood: therefore saith Paul when he made choice of this Lamb Christ, I consulted not with flesh and blood, Gal. 1. 16. For flesh and blood cannot endure the bitterness of that state in which Christ is to be found. Nothing but persecution, disgrace, trouble, loss of good name, yea, and life itself that attendeth the way of Christ; therefore saith Paul, 2 Tim. 3. 12 He that will live godly in Christ Jesus must suffer persecution, he must suffer: there is a necessity you see, that the Lamb must be eaten with bitter herbs. Those that will not eat the sauce shall not taste of the flesh of this Lamb, Luke 9 23. Unless a man deny himself and take up my cross and follow me, he ca●not be my disciple.  
There be a great many would catch at the flesh of this Lamb Chr●st, were it not for the bitter sauce which lieth in the dish with Christ: many love to shear in a Christ, but not in the Cross; they love the Crown, but not the sufferings which belong to the Crown: therefore saith our Saviour, Strait is the gate, and narrow is the way which leadeth to life, and few there be that find it. Job found bitterness in the dish where the Lamb lay, Job 13 26. Thou writest bitter things against me: but did Job (as many do) leave the meat for the bitter sauce; no, no, Job 13. 15. Though thou kill me, yet w●ll I trust in thee. O how happy had some been, had they with Job still kept to this resolution; but the ways of Christ were too bitter for them: but I fear those will find their sweet meat of this world's good, attended with the bitterest herbs at last.  
Again, they were to eat the Lamb with unleavened bread, Exod. 12. 8. with Numb. 9 11. This st●ll points at a soul eating Christ a right, which is the antetype, which shows us thus much.  
1. That Christ must be really closed with, and not feignedly; there must not be any thing of the leaven of hypocrisy in it, not for any by end, but out of love to Christ.  
2. It must be void of the least love to sin, if there be any love reserved to any corruption, Christ cannot enter the soul upon such terms, 1 Corinthians 5. 8. Let us keep the feast, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity, and truth. Heb. 12. 15. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness spring up and trouble you, and thereby many be defiled,. Heb. 3. 12. Take heed brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God: therefore saith Peter, if you would as newborn babes receive the sincere milk of the word that you may grow thereby; you must first lay aside all guile, and hypocrisies, and envies, and evil speakings, 1 Pet. 2. 1. 2. That is, all sin must be forsaken, and cast out of the affection, or no Christ received into the heart: the love of the world, the love of lust, pride, honour, pleasure, ease, whatever hath been near or dear to the soul, he must utterly protest against, or no Christ, Jer. 4. 14. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved; how long shall vain thoughts lodge within thee. So Isa. 1. 16. 18. Wash ye, make ye clean, put away the evil of your do from before me, cease to do evil; come now and let us reason together, saith the Lord, though your sins be as scarlet, yet I will make them as white as snow, though they be red as crimson, yet shall they be as white as wool.  
So that you see there must first be a putting away the leaven of sin, before there can be a eating of the Lamb Christ Jesus: truly therefore such persons as dream of having Christ, and yet retain the old leaven of sin, are mistaken.  
Fourthly, The Jews were to eat the Lamb with their loins girded, Exod. 12. 11. Girding of the loins sometimes signifieth resolution to some great work, Psalm 18. 32, 33, 34. Sometimes it signifieth truth and faithfulness in the person so girded, Rev. 15. 6. Here it signifieth haste or readiness to be gone from the place where they were in before, Exod. 12. 11.  
Now all which significations may be taken into one head and applied to the eating of the Lamb Christ Jesus. For first of all, the loins of a souls mind must be girded as to resolution, that intendeth to eat the Lamb Christ. A soul must resolve to go thorough thick and thin with him, through a thousand discouragements with Christ, sometimes from within, sometimes from without; what from inward doubts, and what from outward troubles, a soul will find it a hard thing to go on in this way for heaven; those daily taunts, scoffs, and jeers, that the soul passeth under for Christ, from day to day; sometimes from its relations, sometimes from its fellow servants who live in house with him, and so likewise from its wicked deriding neighbours.  
I say these things considered, the soul is many times casting away its hope, and crying out with the Psalmist, Psal. 73. 13. Verily, I have cleansed my heart in vain, and washed my hands in innocency to no purpose. Therefore the loins had need be girded, that so the soul might not cast away his confidence which hath great recompense of reward, Hebrews 10. 35.  
Now it is the overcoming soul shall wear the Crown, 2 Tim. 4. 7, 8. Rev. 2. 10. and the soul that endureth to the end the same shall be saved, Mat. 24. 13. Therefore saith our Saviour, a soul must first count up the cost (when he makes out after this Lamb Christ, whether he can hold out to the end with him, whether he can run the loss of father's love, mother's love, brothers, sisters, husband, wife, children, kinsmen, and neighbours love for this Christ; whether a soul can part with credit, honour, riches, carnal ease for Christ, whether he can follow the Lamb whithersoever he goeth, Rev. 14. 4. For he that looks back is unfit for the kingdom of God, Luke 9 62. So Heb. 10. 38 If any draw back, my soul shall have no pleasure in him; and saith Peter, The last estate of such men is worse than the beginning, 2 Pet. 2. 20.  
Therefore when Peter would exhort against faintings and discouragements, ●e bids men gird up the loins their mind, and be sober, and hope to the end for the grace that is to be brought unto them at the revelation of Jesus Christ, 1 Pet. 1. 1, 13.  
Secondly, take girding of the loins as it importeth truth and faithfulness: In this sense the soul ought to gird up his loins, if he really intendeth a thorough and full closing with Christ, he must resolve to be Christ's in faithfulness; as the wife takes her husband, she takes her husband, and only him, she is not to reserve any part of the marriagebed to any other; so in faithfulness is the soul to take Christ, resolving that no cursed sin or lust shall shear in the marriagebed of its affection with Jesus Christ: so saith the spouse speaking of Christ her Husband, My beloved is the chiefest to me among ten thousand, Cant. 5. 10. He is mine and I am his, Cant. 2, 16.  
2. The Wife taketh the Husband to be hers for ever during life, not to part and fling him off at her pleasure; therefore saith Paul, Rom. 7. 2. The woman that hath a Husband is bound by the Law to her husband as long as he liveth.  
So in like manner is Christ to be closed with by a Christian, never to part more, either in this world or that which is to come; to be Christ's in sickness, as well as in health, in poverty as well as in prosperity, to be Christ's in bad times as well as in good times, to winter and summer with Christ.  
There be a great many that can put on Christ, and pretend to Saintship, and can call him Husband in good days, but they can as quickly cast their Christ and all away again in bad days: when Christ seemeth to be clothed with the riches, honours, credit, and gain of this world, than it is he that can court him with some seeming service; but when he comes to be unclothed again of those things, and with Job to be set on a Dunghill of reproach and scorn through poverty, than they fly back as fast again from Christ as ever they come to Christ; and with Peter, cursing and swearing, they never knew such a man, Mat. 26. 73, 74. And like the Jews who could cry Hosanna to Christ, when he was set by the people upon the Ass colt; but when in a suffering state upon the Cross, Crucify, crucify him; but let such know, this not to eat the Lamb with the loins girded in truth and faithfulness.  
Lastly, Girding of the loins signifieth haste or readiness to be gone from the place where we were before; therefore it is observed that the Jews went out of Egypt speedily upon the girding of their loins, Exod. 12. 37.  
This shows the speedy motion souls are to make from that cursed state of nature, sin, and ignorance; after their closing with Jesus Christ, the soul is not to stay there one night longer; there must be not only a total, but a speedy separation from sin and nature: the soul that truly closeth with Christ never looketh back again upon his former condition, but he loatheth himself for it, he never thinks on it but he hates it, as Paul speaks, What fruit had ye in those things whereof ye are now ashamed, Rom. 6. 24. O when the soul looks back upon his carnal Egyptian state, and seethe what a blind mad fool he was (together when he considereth what sad ignorant works he always brought forth, when he looketh back upon his drunken, roaring mad, singing bouts in the Alehouse, his running to so many Wakes. Revels, Bull-baitings, Maypole Dance: O how much doth that soul which eateth the Lamb indeed mourn for it, O how doth he blush before the Lord under the thoughts of it, wondering at the infinite patience of God, that he should be now out of Hell, wondering that God should accept of such a rebellious wretch, such a sinful slave as he seethe himself now to be) to such a blessed Banquet and rich feast, as the roasted Lamb comes to: now on goes the girdle about his loins, and away he goes, flying out of this condition as Hell itself: an instance you may take for this purpose in Luke 15. 17. In the Prodigal Son, And when he came to himself he said, How many hired servants of my Fathers have bread enough, and to spare, and I perish for hunger: I will arise and go to my Father, and will say, I have sinned against heaven and before thee, and am no more worthy to be called thy Son, make me as one of thy hired servants, Luke 15. 17, 18, 19 You see the Prodigal could no longer stay in this condition, when he comes to be sensible of the evil of it; but he girdeth up his loins, and puts himself into a posture fit to be gone from all his old delights and sinful pleasures, his old filthy companions, he flies from all, he dares not stay an hour longer with them, Psalm 45. 10. saith Christ in that Psalm, Harken O daughter, and consider, incline thine ear, forget also thy own people, and thy father's house. Thus you see the soul is to leave its old carnal estate and condition, if he means to eat the Lamb Christ Jesus: Therefore those that are so confident they have taken Christ, and yet are not come off their old Egyptian carnal condition, truly are much mistaken, saith Paul, 2 Cor. 5. 1. If any man be in Christ he is a new creature; all old things are passed away, and behold all things are become new.  
For a man to make an account he is in Christ and is a good Christian, and yet to live a drunkard, a swearer, and a cheater; a hater of God's people, a despiser of godliness, to live in adultery, and uncleanness, to live lose in his family; if this man have closed with Christ, then so hath the Devil also, it cannot be; light and darkness cannot dwell together, 2 Cor. 6. 15. What concord hath Christ with Belial; so ver. 17. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing.  
Certainly my Brethren, there is no more fellowship wi●h the unfruitful works of darkness after eating the Lamb; the soul must immediately arise, and be gone, from his old sinful condition.  
Our Saviour would not allow the young man so much time as to go to bury his Father, Mat. 8. 21, 22. therefore the language of the Lord to such is, Micah 2. 10. Arise ye, depart, for this is not your rest, because it is polluted, it shall destroy you with a sore destruction.  
The next thing we are to take notice of before we leave this particular, is the other two parts of the Traveller's accoutrements (which is) his staff in his hand, and his shoes on his feet, Exod. 12. 11.  
First the staff, Now you know the use of a staff in a Traveller's hand is to help him on in his journey, it succours him, it stays up his body from falling, it helps him over difficult and dangerous place? This staff leads us to the use of the grace of believing, which a soul should beg earnestly for at God's hands, that so after he hath eaten of the Lamb Christ, he might be enabled to travel his journey from Egypt thorough the wilderness of this life; to his Canaan of rest and glory hereafter: for it is less possible that a soul should travel through the wilderness of this world to Heaven hereafter, without the grace of believing, than it was possible for the Jews to travel to their temporal Canaan without their staff. O how doth Faith secure and relieve the soul all along in his way to Heaven; when the soul is ready to give over, and is yielding up the ghost, how doth this staff of believing raise him up again, and putteth a new life of confidence into the soul again. Thus it oftentimes set up David upon his legs again, Psalm 27. 13. I had fainted unless I had believed to see the goodness of God in the land of the living, like a staff under weariness it did stay up and support David. O how did this staff of Faith succour and relieve Habbakuck, Hab. 3. 17, 18. Although there be no fruit in the vine, and although the figtree doth not blossom, and there be no herd in the stalls, and the flock should be cut off from the fold; yet will I joy in God, and rejoice in the God of my salvation.  
O what a deep ditch did the Psalmist leap over by this staff of believing, Psalm 73. 25. My flesh and my heart faileth me, but God is the strength of my heart, and my portion for ever. Hence it is that Habakkuk saith, The just man shall live by his faith, Hab. 2. 4. That is for the support it gives a soul in dangerous times; it is this grace that keeps a soul above water: this was it which carried David through all his trouble, this was it lifted him up out of the horrible pit, Psalm. 40. 2, 3. this was the staff that led the Jews through the Red Sea, this led Jacob over the Jordan of his difficulties, Gen. 3●. this staff led him into Egypt, and this staff brought out Joseph his bones (Jacob his son) out of Egypt again, Hebrews 11. 22.  
And this was the staff the Apostles traveled by all along in their journey (in this life) 2 Cor. v. 7. For we walk by faith, not by sight. Mark, we walk by faith, It is what the travelling Christian must carry in his hand at all times, in the pilgrimage he spendeth in this life.  
Lastly, The Jews had their shoes on their feet, Exod. 12. 11. The shoes you know are what greatly helps a man to a comfortable going on in his journey [without which well he cannot travel.  
Now Paul shows you what it is to have the feet well shod, Ephes 6. 15. Having your feet well shod with the preparation of the Gospel of peace; that is, a soul that takes in the Lamb of God, and thereby hath bound himself to fly out of his carnal, profane, Egyptian sinful life and conversation, had need first of all well furnish himself with the word of God, with the threatening part of it to drive him, and prick him on, with the examples of others lives therein written to draw, him with the promises therein to persuade him, and with the hope of eternal life, true joy, and sweet felicity, to allure him, or else he will find it a hard matter to come quit of his old condition and carnal conversation.  
Therefore saith Paul, Let the word of Christ dwell in you richly, Col. 3. 16. So saith David, Thy word have I hid in my heart, Psalm 119. 11.  
O you young Christians, for to you I speak, you that would eat the roasted Lamb Christ, and would come out of the Egypt of your carnal, ignorant, blind conditions. O harken to my advice, you must be well shod with the preparation of the Gospel of peace. O saith Christ, Search the Scriptures, John 5. 39 O be much in reading of your Bibles, let them not lie idle, get as much of them as you can into your hearts, that you may be able to wrestle with flesh and blood, against the rulers of the darkness of this world, against spiritual wickedness got into high places, Ephesians 6. 12.  
O beg hard at God's hand, that he would imprint his word upon your hearts, and cause you to grow in the knowledge of it more and more, that so you may have to answer every temptation that you shall meet with in your way to your spiritual Canaan. You know the shoes are useful to keep the feet from the galling; truly so is the word of God well applied, very useful to keep the conscience from gaulding and corrupting. for look how it is with a man with sore feet, he halts and tumbles, not able to keep his ground; so it is with a man under a gaulded conscience, he cannot stand steady in any place, but reels from thing to thing, from place to place, and cannot stand long any any where at a time: now the word of God will help this, either as applied, or eyed.  
1. As applied, so will it help the gaulded conscience, Psalm 107. 20.  
2. As it is applied by the soul as its rule to walk by, so it prevents from corrupting; for as the shoes keeps the feet from galling, so will the word of God keep the conscience from corrupting (if it be carefully observed as the souls rule to walk by.)  
So you see what it is to eat the Lamb (a Lamb roasted) to eat him with the loins girt, the staff in the hand, and the shoes on the feet.   

CHAP 4. The next thing to be noted in the Type (or Hiisory) is this, the Lamb was to be eaten by every particular Family, unless the Family were too big; then they were to take the next adjoining to it, and so they were to eat it together, Exod 12. 4.  
THis in the Antetype shows us thus much by way of information.  
First. That all the particular Churches of God in the world have a like right to Jesus Christ; for though there be one body or Church Universal spread over the earth, yet this universal body is distinguished into so many little bodies or Churches, as Providence thinks good: Hence it is that you have the Holy Ghost speaking of seven Churches in Asia, Rev. 1. 4.  
Like wise we read of a particular Church, which was in Aquilla and Priscilla's house, 1 Cor. 16. 15. A slender foundation for a national Church; and yet all these distinct societies have all aright alike to Christ, as the families of the Jews were all alike to eat the Lamb: therefore saith Paul, There is one body, and one spirit, even as ye are called by one hope of your calling, one Lord, one Faith, one Baptism, one God, one Father of all, who is above all, and through all, and in you all, Ephes. 4. 4, 5, 6. Through all ages in the world every Church in particular hath had a like benefit by Christ (so that the weakest Church in the world, if it be a true Church, may claim as large a portion in the heart of Christ, as the flourishing'st Church in the primitive times, when the Apostles were living. You see though Israel were a great body, yet they must be divided into several little Bodies when they come to eat the Lamb, and yet a Lamb for every family or little body of eaters; so that none need to doubt in any age of the world, though the number be great, which have eaten of Christ, yet there is enough in Christ to satisfy all that are to come: therefore is Christ called a fountain set open for sin and for uncleanness, Zach. 13. 1, 2. In that day there shall be a fountain opened to the house of David, etc.  
2. It shows the benefit we have by eating the Lamb Christ, for we are by it made partaker of families right and order; every soul by Christ may say, (now I am through grace) of the Family of Heaven, and I shall have a child's portion with the rest of the true Israelites: though it goes hard with me in this life, though I am poor and low in the world, yet it's enough that I am of the household of Faith, my name is listed in heaven for my daily allowance, both for me and mine in this life, and I shall have my full portion of glory with the rest of my Brethren hereafter, [I shall have that inheritance that fadeth not away.] O to be an adopted Son of God, what a privilege is this, O how should this bear up the heart under all discouragements, to have a right to all the excellency of glory and glorious attendance, that there is laid up for the heirs of it, as Paul saith, That which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for those which love him.  
Thus much is to be observed by the Jews eating the roasted Lamb apart (by particular families.)  
One thing more is worth our noting, which is, that the Lamb was to be eaten that night, nothing of the Lamb was to be left until the morning, Exodus 12. 10. Which shows us thus much, that delays are dangerous in this case, for a soul to put off any thing of Christ (after he is convinced of the need of him) though it be but for the morrow; the soul may never have the proffer more: read that place in Hebrews 3. 7, 8. In which place a soul is called upon to take Christ to day, meaning at the first offer, or else you may never see a Christ more in mercy for ever: read Isaiah 55. 6. Therefore the exhortation is for men to seek the Lord while he may be found, and to call upon him while he is near; men will know that God will not always be found, and if any are like to find it so, they are such souls as put by Christ until to morrow, they have not time to mind the thing; there is yet something of more weight to be minded, some worldly interest, which must be set on wards farther first, before they can attend this matter. Read the danger of setting Christ aside until to morrow, or of setting something more necessary (as such think) before Jesus Christ; read Luke 14. 16, 17, 18. 19, 20. with 24. Therefore take this along with thee soul, remember the Jews were to eat the Lamb at the first offer, that which they set aside until the morrow they were not to eat, but to burn with fire, not to eat it again: read Exod. 12. 10. O Christian have a care thou dost not undo thy soul this way, by setting aside some of Christ in a dish until to morrow, crying out, you are too young yet, or, you would sport yourselves a little longer with your corruptions, or your merry companions, I say, take heed of that.   

CHAP. 5. The occasion of eating the Lamb.  
I Now come to speak something about the occasion of the Lamb, which was this, because of the destroying Angel which was to pass over Egypt on purpose to destroy their firstborn; for the safety of the Israelites, God in mercy to them, ordered them to take a Lamb, and kill him; the blood of which they were to take, and strike the door posts of their houses, which was for a sign to the destroying Angel, that in his passing through the land, where ever he should see that blood on the door of the house, he might pass over that without doing the least injury to it; and so from thence to the next house where the blood was not on the doors; there the Angel was to do his work of execution, Exod. 12. 7. with 12, 13, and 22. verses.  
This thing shows us the great reason why God the Father sent Christ into the world, it was that sinful mankind might not perish by the destroying Angel of his Justice, which will certainly pass through the Egppt of this world, and eternally slay all those that shall be found in their sins Christ shall come in flames of fire, rendering vengeance on those that know not God, and obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1. 8. 9 Who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power.  
Now to prevent this mischief, and the execution of this plague upon miserable men and women, the Lord sent in a Lamb into the world, which was his Son Jesus Christ, that so men might be delivered from wrath through him, John 3. 16. Acts 4. 12. But this must be done, the Blood of this Lamb Christ must be taken, and by the hyssop of Faith dipped in the Basin of Gospel Ordinances, striking the door posts of the heart therewith: this done, the destroying Angel of God's Justice looking upon it, cometh to be satisfied, and hurteth not that soul, and becomes that souls friend: Therefore saith John, Behold the Lamb of God which taketh away the sins of the world, John 1. 29.  
But not a bare looking upon the Lamb will content the Justice of God, but the taking of his Blood out of the basin of the Gospel, or dipping therein the hyssop of believing, and applying of it to the heart and conscience; so to do contents the Justice of God: therefore saith the same Apostle, The blood of Jesus Christ cleanseth us from all sin, 1 John 1. 7. Meaning the guilt of our sins.  
To this agreeth the words of the Apostle, Heb 9 13, 14. For if the blood of Bulls and Goats, and the ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Jesus Christ, who through the eternal Spirit offered himself without spot to God; purge your consciences from dead works to serve the living God.  
Thus have I shown you the mystery of Egppt, and of the Lamb eaten by the Jews there; likewise you have seen the manner of eating the Lamb, together with the bread and sauce with which the Jews were to eat the Lamb: also you have seen the mystery of their striking the door posts of their houses with the blood of the Lamb; as also the mystery of the destroying Angel you have seen opened; together with the sweet harmony it makes to the work of God upon the hearts of his people; which when well considered will make a soul cry out with the Psalmist, Psal. 77. 19, 20. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known: thou leadest thy people like a flock by the hand of Moses and Aaron.   

CHAP. 6. The Israelites passing into the Red Sea a Type of Christ.  
I Now come to the second Type, which was Gods leading the Israelites through the red Sea, Exod. 14. which was done just after their eating of the Lamb, and coming forth of Egypt: In the which are these things to be noted.  
1. The people's great distress, ver. 10. 11.  
2. The cause of their distress, which was Pharaohs Army marching behind them with an intent to destroy them, verse 10,  
3. We may take notice of their Leaders, which was the Angel and Moses, Exod. 14. 19 with 21. Which Angel without doubt was Christ; for as Moses guided the people, so did the Angel guide Moses.  
4. Moses stretched out his hand, and the waters were divided, ver, 21.  
5. The people go through the waters, and by that means were delivered, ver. 22.  
6. The same waters which were waters of salvation to the Israelites, became waters of destruction to the Egyptians, ver. 27. 28.  
But first we find the children of Israel greatly distressed: this answers to the condition that the soul is in under the conviction of sin, full of trouble and despairing thoughts about his condition; how often is the heart overwhelmed and drowned in horror, not knowing what to do, nor where to go to find any comfort: what secret gnawings and pangs of inward travel are there roving to and fro, in the soul of one under the conviction for sin, night and day; it banisheth all comfort from him, all his best of outward comforts are embittered to him; no comfort in wife, in children, in friends, estate, or treasure; he cannot find any place to rest the sole of his foot upon with ease, every moment looking out for the executioner to overtake him; if abroad he is afraid the heavens will fall upon him, he dreadeth every tree he passeth by, every wall he goes along by, he leapeth off it, fearing it will fall upon him: if at home, than he dreads every hole in his house, expecting a devil in every corner of his house: some of which distress you may see upon the hearts of the converted Jews, Acts 2. 37. Which made them cry out to the Apostles, Men and brethren, what shall we do. Likewise you may see it hot upon the Jailor's heart, Acts 16. 29, 30. Who came forth trembling to the Apostles, crying out, Sirs, what shall I do to be saved.  
David was acquainted very much with this kind of trouble, Psalm 38. 2, 3, 4, 5, 6. For thine arrows stick fast in me, and thy hand presseth me full sore: there is no soundness in my flesh, because of thine anger, neither is there any rest in my bones because of my sin, for mine iniquities are gone over my head as a heavy burden, they are too heavy for me, my wounds stink and are corrupt because of my foolishness; I am troubled, I am bowed down greatly, I go mourning all the day long, for my loins are filled with a loathsome disease, and there is no soundness in my flesh: Likewise you may read Acts 9 6. that Paul had his part in this distress; Paul trembled under it, and being astonished, cried out, Lord what wilt thou have me to do. I must acknowledge this work, for the measure of it is not in all alike, for it oftentimes falleth out in this thing much according to a persons rate of sinning before his conversion; but for the kind of this work, if men and women cannot speak something of it in some measure, it is little sign that there hath been a work wrought (in truth) on that soul: you may see when the Scripture points you to the most clearest Gospel work of conversion that we read of in the whole Book of God; it points it out by the great distress that first it bringeth on the minds of men and women, Zech. 12. 10, 11, 12, 13, 14, 15.  
2. The cause of the Israelites distress, it arised from the Egyptians marching behind them with full purpose to ruin and destroy them, Exod. 14 10. The antetype of this Type showeth the cause of the souls abovesaid distress, which is the letting in of the souls guilt of sin upon him, which doth (like a huge army) pursue the soul day and night, and like so many devouring Lions with open mouths standing ready to devour the soul, which makes the soul (as the Jews did) oftentimes to cry out for a grave to bury his distressed body in, judging death to be preferred before l●fe: and the way to end these endless miseries is to lay violent hands on life (but that proves but a leaping out of the frying-pan into the fire) there is no trouble in the world like to this trouble; a man had better stand in the field against all the Armies and Cannons in the world, then to stand to behold a guilty conscience. O the dreadful shrieks and doleful sounds which it makes in the breast of a man when awakened: take an instance or two from the word of God, Psalm 32. 3, 4, 5. When I kept silence my bones waxed old, through my roaring all the day long; for day and night thy hand was heavy upon me; my moisture is turned into the drought of summer: I acknowledge my sin unto thee, and my iniquity have I not hid: So Psalm 38. 2, 3, 4. For thine arrows stick fast in me, and thine hand presseth me sore: there is no soundness in my flesh because of thy anger, neither is there any rest in my bones, because of my sin; for mine iniquities are gone over my head, and as a heavy burden they are too heavy for me: so Psalm 40, 12. For innumerable evils have taken hold on me, and have compassed me round about; so that I am not able to look up; they are more than the hairs of my head, so that my heart faileth me. So Psalm 90. 7, 8. For we are consumed by thine anger, and by thy wrath we are troubled; thou hast set our iniquities before thy face, our secret sins in the light of thy countenance: Let the poor soul run where he will, yet he shall not be able to avoid the thunderings of an awakened conscience, but like so many swarms of Bees flying round his ears, crying always to him, we are thy works and we will follow thee; we will follow thee in the field, and in thy house, we will be with thee at thy table and at thy bed. Job 20. 23, 24. When he is about to fill his belly God shall cast the fury of his wrath upon him, and shall rain it upon him; while he is eating he shall flee from his iron weapon, and the bow of steel shall strike him through.  
My friends, the guilt of a man's sin it will go to the grave with him, it will lie down with him in his Sepulchre, and his grave shall cast it up again: therefore saith Job, The heavens shall reveal his sin, and the earth shall rise up against him, Job 20. 27. Thus you see both the distress, and the cause of it upon a poor soul under an awakened conscience, and how it answers to the Jews distress at the red Sea.  
3. We may take notice of the next particular, which is this, That that means which proved a ground of relief to the Jews in their distress, the peoyle were guided thereunto by Moses: from whence we may note these things.  
First, That though man knows how to sin himself into trouble; yet he knows not how to get himself out of it. The Jews knew no way out of this trouble, therefore begun to cry out for graves to bury themselves in the place: so is it with the soul under the sense and sight of sin, knows no way to escape out of that dreadful condition in which he seethe himself to be, nothing but death on every hand, wrath gone out from above against him, hell beneath openeth its mouth to receive him; and thus the soul is oftentimes put upon to seek out for his grave to bury himself in, knows no other way to save himself, but eternally to destroy himself both in soul and body like Judas.  
Second, If the soul have met with any relief in his distressed condition, let him know it came not from himself, but he was guided thereunto by a special hand of Christ: The Jews were led to their means of refreshment by Moses, who was a Type of Jesus Christ.  
Hast thou met with comfort and refreshment from such a Sermon, from such a Minister, such a Christian Friend, such a Meeting, or in reading of such and such a Book, consider, thou wert led unto that means for comfort by the special hand of Christ, and thou shouldst eye his hand in it, that love, and praise, and obedience might be rendered him for it; therefore saith Christ, With loving kindness have I drawn thee, Jer, 31. 3.  
Third, If any soul wants relief in such a condition, then let him make unto Jesus Christ for it, for he is thy leader in this case, as Moses was the Jews in the other: Read Deut. 18. 15. A prophet shall the Lord your God raise up unto you from among your Brethren like unto me, him shall you hear. Now where were the Jews to go in a time of danger bu● to Moses: So soul, if ever thou wouldst have ease and refreshment thou must go to Christ alone; some run to creatures, and think to find comfort there; others run to their duties and works of mercy, and thinks to get it from thence: again, there be some that will send thee to thy inward qualifications, or work of God within thee, as they call it, or the light within the soul. (I am not hereby undervaluing the works of grace, as they are signs or evidences of our union with Christ,) but I send thee to thy true leader Christ, who is at the right hand of God, to make daily intercession for such as thou art, Rom. 8. 24. O look out and look up to him by faith, for this is the way to it, Isaiah 45. 22. and chap. 44. 3, 4.  
Fifthly, The next particular is this, Moses stretched out his hand over the waters and the waters divided, Exod. 14. 21. This act in Moses leads to behold the necessariness of outward means, contrary to the opinion of many in our days; which because we read in the Scriptures of God his teachings within in the heart, and of the holy anointing that shall teach them all things; from hence they conclude against all outward teaching.  
Question, What was the reason that God had not caused the waters to go back without the stretching out of Moses hand.  
Answer. Not but that God could have done it, but God thereby shows us thus much, that it is his pleasure in the effecting of the greatest salvation, and deliverance for his people, ordinarily to bring it about to them by outward means.  
Our Saviour was able to open the blind man's eyes without clay and spittle; a way more likely to put out a man's eyes, then to recover any man's sight, John 9 6. But it is to show his pleasure, touching the use of outward means: why could not God have thrown down the walls of Jericho without sounding of the Ram's horn; and why could not God have caused water to come out of the Rock without striking of it, but to show it is his pleasure ordinarily to use it in his administrations to the sons of men: therefore it is our duty to wait upon God in it.  
Now to the stretching out of Moses hand in this outward salvation, answers the preaching of the Gospel by God his Ministers, which is the outward means of the eternal salvation; for therein is the arm of divine grace and love revealed and stretched out to poor sinners. This Isaiah calleth the revealing of God's arm, Isaiah 53. 1. Lord who hath believed our report, and to whom is the arm of the Lord revealed: So that whatsoever some men say to the contrary, yet God hath had a special regard in all ages to the outward means of teaching the word: If God had been minded only to have left men to the inward teachings of his Spirit, why did he take so much care to supply the ages of the world with Prophets and Apostles, was he not as well able to teach the world by those inward teachings only, as now: why doth the Apostle say in Ephes. 4. 8. with 12. 13. that he gave both gifts and Apostles, Pastors, and Teachers, for the work of the Ministry, until the Saints be perfected, and come unto the measure of the fullness in Christ.  
If God were not minded to teach his people that way, why did God bid Philip join himself to the Eunuch's Chariot to instruct him, Acts 8. 29. If God had been minded only to have left men to the inward teachings, was he not as well able to have taught the Eunuch by his Spirit only.  
Again, could not God have taught Cornelius, Acts 10. 3, 4, 5, 6. only by his Spirit, and so have saved Peter a labour; yet you see God would do nothing until Peter was come. I do not plead for outward teaching without the inward, but both must go together; so that the stretching out of God his arm in the Gospel, may well be compared to the stretching out of Moses hand over the red Sea: for as the one was a means to let the Israelites through the red Sea for a temporal salvation; so is the other a means to let a soul into the red Sea of Christ's Blood for an eternal salvation, which leadeth me to the next particular.  
Fifthly, The people go through the waters, and are saved from their enemies, Exodus 14 22.  
This leadeth us to the usefulness of the Blood of Jesus Christ, through which all that are saved do p●ss by believing: for as the Jews had perished without mercy by Pharaohs Army, had they not passed through the Red Sea; so will all men unavoidably perish by the guilt of their sins, without they wade by faith through the red Sea of Christ his Blood, 1 John 1. 7. The blood of Jesus Christ cleanseth us from all sin. Rom. 5. 7. Being justified by his blood we shall be saved from wrath through him. Heb. 9 12. By his own blood he entered once into the holy place, having obtained eternal redemption for us: so ver. 22. Without shedding of blood there is no remission. Rev. 1. 5. Who hath loved us, and washed us in his own blood from our sins; for thou wast slain and hast redeemed us by thy blood unto God, out of every kindred, tongue, nation, and people, Revel. 5. 9 So that this shows us if ever a soul would have deliverance from his sins, which dog's him up and down from place to place, he must fetch it in from the blood of Christ, held out to his soul in the Gospel. O my friends, you that have the guilt of sin set open to you, would you have it washed away, and you that have the anger of God and his wrath flaming hot against you, would you have it quenched; O then fly you in all haste to the blood of Christ, O drink it in by believing, and this will give your heart's ease, nothing else will do it. O look on Christ on the Cross bleeding for you, get as near the Cross as you can in your thoughts, and strive to get under his wounds, and open thy mouth wide, and drink thy fill of blood, adding to it this firm persuasion, that the worth and efficacy of this blood will save thee; thou mayst assure thyself that it will, and if ever thou gettest peace into thy troubled soul, it will come and must come in this way, for that peace which cometh into the soul, which came not in by this way of faith, will in the end prove the greatest sorrow, Isa. 50. 11.  
Sixthly and Lastly, The same waters which proved waters of Salvation to the Israelites, were waters of Ruin and utter Destruction to the Egyptians, Exod. 14. 27, 28. It was a full and total Deliverance to the Jews, and a full and total Destruction to the Egyptians.  
This leads us to behold the wonderful benefit that those have by the blood of Christ, that wade through it by believing.  
A full Redemption from all their sins at once, the Red Sea took off the whole of Pharaohs Army at once, not a man left to carry back tidings what became of his fellow; so is it a full Redemption that we have by the Red Sea of Christ's blood, a Redemption from the guilt of all sin, there is not one left to carry back news what is become of the rest; all sin past, present, and to come, original sin, and actual sin, sins of all sorts and sizes, public and private sins, sins of Childhood, Youth, Manhood, and Old Age, sins committed in all relations, conditions, and capacities whatsoever, yea all sins with all their circumstances, John 1. 1. 7. The blood of Jesus Christ cleanseth us from all sin, there is not one of them shall rise up to a souls Condemnation more, Rom. 8. 1. There is therefore now no condemnation to a man in Christ Jesus, who walketh not after the flesh, but after the spirit.  
Secondly, It is a total salvation, it is for ever, the Jews were never troubled with that Army more, therefore said Moses, stand still, behold the salvation of God: The Egyptians whom you see to day, you shall see no more for ever, Exod. 14. 13. Such a salvation hath the Elect by the Red sea of Christ's blood, it is a Redemption from sin for ever, not for a year, or two, or ten, but world without end: Therefore saith our Saviour, it is eternal life which I give my people, and they shall never perish, John 10. 28. Jer. 31. 3. I have (saith God) loved thee with an everlasting love, so John 13. 1. Where it's said of Christ having loved his own, He loveth them to the end.   

CHAP. 7. The next condition the Children of Israel was in after their Deliverance from the Red Sea, was their travelling through the Wilderness.  
IN which we may take notice of these things:  
First, Their cross motion up and down, sometimes this way, and sometimes that ways, sometimes towards their good land, and sometimes the quite contrary way back again.  
Just so are the deal of God with and in the spirits of the people; that although they are fully justified from all their sins, by passing through the Red sea of Christ's blood; yet the after-dealing of God (many times) are very various with his people in point of comfort, what up and down leading (of God) many times do poor souls find within themselves: Sometimes they are well-nigh Canaan as they hope within them, and they can rejoice under the shinings of God's love upon their hearts, and they come to conclude pretty well of their spiritual conditions, when they find their desires to run forth after God, and their affections and love to move out after Jesus Christ; then the soul takes to himself the wings of joy, and gins to mount upwards in the air of comfort.  
But at another time the soul is wholly at a loss, and knows not what to conclude of himself, or his condition, he sees nothing but confusion within, all things out of order; the soul can feel little affection or love working towards Jesus Christ, little heart to duty, all the souls zeal is gone from him, his courage gone, his faith gone, his taste and spiritual savour gone, and all seems to fail the soul, which makes his hope to die within him, and to cry out with the Psalmist, Psal. 73. 26. My flesh and my heart faileth me. Insomuch that the soul cannot believe for one days comfort, and then the soul concludes that he goeth quite back again even to the borders of Egypt.  
Thus it was with David, sometimes he could say the Lord was his shepherd he should not want; that he was made to lie down in green pastures, and led besides the still waters, Psal. 23. 1, 2. But at another time he is all off his hope and comfort again, and cries out his life is spent in grief, and his years with sighing, his strength fallen because of his iniquity; his bones were consumed, Psal. 31. 10.  
Again, take him at another time, and then you shall up upon the hill of comfort again, Psal. 23. Lasts crying out, surely mercy and goodness shall follow me all the days of my life.  
Look you into the 25. Psalm 17. 18. And there you shall see him down on all four again, crying out, The troubles of my heart are enlarged, O bring thou me out of my distresses, so in the 27. Ps. 3. v. You have him up in the Mount with God again, crying out, Though an host should encamp against me, my heart shall not fear, though war arise on every side against me, yeti●n this will I be confident: Look you again into Psal. 73. 26. And you shall see him tumbling at the hills foot in despair, crying out, My flesh and my heart faileth me. Anon you have him ready to sing, My heart is fixed, O Lord my heart is fixed, Psal. 58. 7. But at another time, far from that condition, but gone quite back again many miles from his Canaan rest, Psal. 55 4, 5, 6. My heart is sore pained within me, and the terrors of death are fallen upon me, fearfulness and trembling are come upon me, horror hath overwhelmed me; so was it with the Spouse, sometimes she seems she was in the bosom of her beloved, Cant. 2 4, 5, 6. He hath brought me into his Banqueting-house, whose banner over it is love, stay me with flagons, comfort me with apples, for I am sick of love, his left hand is under my head, a●d with his right hand he doth embrace me: Do but look into the 5th. Chapter ver. 8. And you shall hear other words uttered, saying, I have opened to my beloved, and my beloved had withdrawn himself and was gone, my soul failed when he spoke, I sought him but I could not find him, I called, but he gave me no answer. Thus it is with the gracious soul, led hither and thither, up and down, back and forth, like Israel in the Wilderness over hills and valleys, mountains and bottoms, sometimes a soul meets with a great deal of courage and comfort in his way to his spiritual Canaan, and some other times the soul meets with but a little comfort, and sometimes none at all: But is apt to cry out oftentimes as the Psalmist did, Psal. 77. 8, 9 God hath cast me off, and hath forgotten to be gracious, and will be favourable no more, and that he is as a dead man cast out of mind, Psal. 31. 12. And it may be by and by up again so high that he comes to conclude, His mountain is so strong that he shall never be moved, Psal. 306.   

CHAP. 8. Now the next thing I shall speak of in Israel's condition while in their Wilderness state, is the Food they there lived upon and were feed with.  
HEre note, that although the place was barren and would not afford any thing, yet they wanted nothing, for God fed them with Angel's food from heaven, which food they called Manna, Exod. 16. 14 15. And their water came to them as strangely, for it was what came out of the hard Rock, Exod. 17. 5, 6, 7.  
Now their Manna was a Type of the wooed of God contained in the Scriptures or writings of the Prophets and Apostles, by which, as with Manna, God feeds his people with all along in their way through their spiritual wilderness to their Canaan of eternal rest and comfort.  
This spiritual Manna being opened, preached, and applied rightly, by the Ministers of Christ in the ordinances of the Gospel, this feeds Believers, and enables them, and strengthens to walk from strength to strength, every one in Zion appearing before his God, Psalm 84. 6, 7.  
How often do sound Christians find this to be true, as that when they have traveled out all their strength by striving against corruption, and wrestling against sin, temptations, doubts, and fears.  
How wonderfully have they been strengthened again by the word of God in the several ordinances of it, as preaching, prayer, receiving of the Supper, and the like. O what renewed strength to duty (and to renew their encounters against sin and temptation) have the Saints gotten from the Word, and ordinances of God, what power over corruption and the world, what fresh seals of the love and favour of God have the Saints met with this way, which hath often refreshed them as with new wine: therefore do the Scriptures call these ordinances of the Gospel (which issue forth from the Word of God) a feast of marrow, and fat things of wine well refined upon the Lees, Isaiah 25. 6. Hence it is, that the word of God is a word in men, John 15. 7. and a quickening word, Heb. 4. 12. Psal. 119. 145. and a word of life, Phil. 2. 16. and a word of strength, Psalm 119. 81. and a word of comfort, Psalm 119. 82. All this is to show that the word and ordinances of the Gospel is a Believers appointed food, or his Manna to live upon in his journeying through the Wilderness of this world, to his eternal Canaan of rest and peace: therefore saith the Lord in Micha 2. 7. Do not my words do good to him that walketh uprightly. The meaning is, as food doth nourish and strengthen the body, so doth the word of God the soul, it being attended with the Spirit of God.  
Secondly, By the water which came out of a Rock to them of which they drank: we are to consider these two things.  
First, The Rock out of which the water came.  
Secondly, the water which came out of the Rock.  
First, By the Rock we are to understand Jesus Christ, for that Rock was a Type of Christ; for so the Apostle expounds it, 1 Cor. 10. 4. For we all drank of the spiritual Rock, which Rock was Christ. Here Paul alludes to the Rock in the Wilderness, showing Christians in that Type, that Jesus Christ is that Rock, out of which all that refreshing water of life and comfort which comes home to a poor thirsty soul in his painful way to his eternal Canaan of rest and peace: therefore saith David, When my heart is overwhelmed lead me to the Rock which is higher than I, Psal. 61. 2. For as the water which refreshed the Jews came out of the Cliffs of the Rock in the Wilderness: so the ground of all true refreshment, comfort, or satisfaction which spiritually or temporaly comes home to the Saints, ariseth from the blood of satisfaction which came out of the wounded sides of Jesus Christ: it is from the sides, or cliffs of the Rock Christ, doth that water come which quencheth the wrath of God against an offending sinner. It is from this Rock those waters flow forth, which cools the scorching heat of an inflamed Conscience. From this Rock flows forth those waters of life which revives the poor doubting soul which is ready to faint under his fears and temptations: Out of this Rock it is whence those waters comes which washeth and cleanseth the soul from all his spots and pollutions, Zach 23. 1. which presenteth the soul pure, and without spot or wrinkle, Ephes. 5. 2. This was the Rock David had recourse unto in a sinning time when he cried out, O wash me throughly from mine iniquity, and cleanse me from my si●. And David did not only fly to this Rock in sinning times to be washed, but in fainting times to be refreshed, Psalm 28. 1, Unto thee will I cry, O Lord, my Rock, be not silent to me, lest if thou be silent I become l●ke them that go down into the pit.  
Secondly, By the water out of the Rock in the Wilderness, together with the Manna which fell from heaven, may be meant the flesh and blood of Christ which was given for the life of the world, John 6. 51. And so our Saviour expounds the Type of the Wilderness food: read ver. 58. with John 4. 14 For as a man cannot live where either of these be lacking, so neither can a man live spiritually if either his Manna or water be lacking: therefore it is that Christ preacheth, and in it presseth both these as necessary to salvation, John 6. 57 And Jesus said unto them, Verily, verily, I say unto you, that unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. For by the Flesh of Christ (which answereth to the Type of the Manna) was everlasting righteousness wrought out for the elect in the room of that which they lost in their first Adam, 1 Cor. 1. 30.  
And the Blood of Christ (which answereth to the water which came out of the Rock in the Wilderness) that was shed to take away the guilt of that sin which the soul lay under in the sight of the Justice of God; this John the Divine tells you, 1 John 2. 1, 2. He is a propitiation in his blood for our sins: so 1 John 1, 7. And the blood of Jesus Christ cleanseth us from all sin: Both of which (viz the Manna and water) must be applied by the soul in a way of sound believing, or the soul cannot live, either the life of grace here, or the life of glory hereafter.  
Now this is it which is a Believers principle food, which made David cry out when he was under the thoughts of it; what an excellent people the Saints were, Psal. 16. 3. he gives you the reason of it in Psal. 36. 8, 9 They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them to drink of the rivers of thy pleasures; for with thee is the fountain of life, in thy light shall we see light.  
There is one thing very remarkable about the Rock in the Wilderness, which is this, That the water came not out of the Rock until it was stricken by the rod in the hand of Moses, which shows us thus much, That as all the spiritual benefit, light, comfort, and refreshment (which comes home to a Believer) comes home to them through this spiritual Rock Jesus Christ: so the original cause of it was from Gods striking of him with the stroke of his wrath for sin, Isa. 53. 10 It pleased the Lord to bruise him, and to put him to grief, and to make his soul an offering for sin, Gal. 3. 13. Christ hath redeemed us from the curse of the law, being made a curse for us.  

Use I.  
O then what a rate should Believers put upon their spiritual and temporal comforts; were Believers under the real sense of those dreadful strokes and lashing blows which our dear Saviour passed under, that the door of grace and comfort might be set open to the Saints, surely it would both occasion more love to Christ then there is, and more highly to value their enjoyments then they do.  
O soul, dost thou receive any spiritual or temporal mercy or comfort at God's hands, dost thou meet with any inward light or refreshment in thy soul.  
O then look up to thy rock Jesus Christ, and consider with thyself how much he endured and suffered for it e'er it could come home to thy soul or body, what strokes of the Father's wrath he endured and passed under before these waters of outward or inward comfort and refreshment could come either to thy soul or body.  
O how wonderfully would the knowledge of this both season and savour the incomes of the Father to your souls.    

CHAP. 9 I come now to speak of the Israelites drinking of the waters of Bitterness, called Marah. Exodus 16. 22, 23. Though I should (according to order) have placed this back before the striking of the Rock; but because I would not omit it, I have placed it here.  
YOu may observe, that as soon as the Children of Israel were delivered from the Red Sea, and brought into the Wilderness, the first waters that they drank of (that we read of) were waters of Bitterness, or bitter waters, Exodus 16. 22, 23.  
But this was done by the appointment of God: Moses was to take a Tree (which God shown him) Mark that (not every Tree would do it) only a tree of Gods choosing; and Moses was to cast the Tree into the Waters: which done, the waters which were bitter before, became sweet and pleasant to the taste as before, Exod. 16. 5.  
This leads us to the Antetype, and as in a glass it shows us these things.  
First, What portion the soul (which hath eaten the Lamb Christ) may expect to meet with as soon as ever he enters the wilderness journey in this world: he must presently expect to drink of the waters of Marah, or bitter waters; which waters of Marah they will hold out the state of affliction which accompany godliness in this life: how soon do poor souls experience (after they have eaten Christ the Lamb of God) the drinking of these bitter waters of affliction: what opposition doth the soul presently meet with, both at home and abroad.  
First, at home, what cruel threaten doth the wife meet with from the husband; and the husband from the wife; the child from the parent, and the parent from the child, and so the servant from the master, the brother from the sister, and the sister from the brother; how reproachfully will they speak of the poor soul which hath eaten the Lamb Christ Jesus, what taunts, jeers, flouts, scoffs, and mocks doth the soul pass under (for Christ) in the family where he lives, reproaching the soul with the name of the holy Brother, or holy Sister, and that they are of the order of the Brotherhood; (though these terms are not matter of reproach, but rather of honour, yet the wicked use them as words of reproach, to reproach the godly withal) and if the poor soul be at his devotion to God at any time, than he must be termed a house Priest, or a Tub Preacher. Thus the soul daily drinks of the waters of Marah, or waters of bitterness, Psal. 123. 4.  
And if the soul goes abroad at any time, the same he meets with amongst his Neighbours; it's he that can sport himself with the poor soul, as the Philistines did with Samson, Judges 16. 25. What mischief doth the wicked plot against such a poor heart as the Psalmist speaks of, Psalm 37. 12. 14. The wicked have drawn out the sword, and have bend the bow, to cast down the poor and needy, and to slay such as be of upright conversation.  
Besides, our Saviour tells you what his people must expect while in the wilderness, Mat. 10. 34. 35, 36. saith Christ, Think not that I am come to send peace on the earth, I am not come to send peace on the earth, but a sword, I am come to set a man at variance against his father, and the daughter against the mother, and the daughter in law against the mother in law, and a man's foes shall be they of his own house, therefore saith Paul to Timothy, He that will live godly in Christ Jesus must first suffer persecution.  
Besides, here is not only persecution of the tongue which the soul doth pass under for the Lamb's sake; but persecution of the hand also; imprisonment, loss of goods, banishment, yea, loss of life itself; therefore saith our Saviour, You shall be hated of all men for my name's sake, and they shall say all manner of evil against you falsely for my name's sake: yea (saith Christ) the time shall come that he which killeth you shall thing he doth God service, John 16. 2. therefore saith Peter, 1 Pet. 4. 12. Think it not strange concerning the fiery trial, as if some strange thing had happened unto you. No indeed, we should not account it a strange thing to suffer for Jesus Christ, and to be brought under trails and temptations for the Lamb Jesus: it is but a drinking of the waters of Marah which runneth at the mouth or entrance into our wilderness condition; which wilderness is our way to Canaan, through which all our Fathers went, and of which waters all our Fathers have drank of before us: for he that will not drink of the waters of bitterness for Christ, is never like to drink of the rivers of living pleasures, which are at the right hand of Christ, Psal. 16. 11. Matth. 26. 29.  
Secondly, Moses was to take a tree and cast it into the waters, which done, the waters became very sweet and pleasant. This Tree cast into the waters of Marah types out to us Jesus Christ, who is oftentimes compared to a tree, Zach. 4 2, 3. Rev. 2. 7. Jer. 23 5. It's this tree of life cast into the waters of affliction which makes the Marah waters so sweet to the souls of God's people. The Lord Jesus Christ hath himself dived into the bottoms of this pool of affliction: therefore in Isa. 53. 3 he is called a man of sorrows and acquainted with griefs; and saith the Apostle, speaking of the Lord Jesus, that he was in all points tempted as we are, sin only excepted, Heb. 4. 15. That is to say, there is no condition of affliction in which a Christian can be found, but Christ the tree of life hath gone before him in the same condition of affliction to sweeten and sanctify that very condition of affliction to that soul.  
Are you troubled with inward fears, violent assaults from the Devil so as to be hurried and driven by the violen winds of his temptation,  
Truly in this very condition was Christ himself, Mat. 4. 5. with 8.  
Is it to be tempted to make use of any unlawful means to escape the trouble which the soul may be in, Christ himself was in this very condition, Mat. 4 3. Are the people of God tempted to blaspheme the name of God, his Word, or Worship,  
Christ was in this condition before you, Mat. 4 9 Where he was tempted to fall down before the Devil and adore him as God, what higher blasphemy can there be then this. Are God's people tempted to distrust and despair of the mercy, goodness grace and bounty of God;  
Christ was likewise in this very condition himself before you were, read Mat. 4. 3. Doth the Devil tempt God's people to destroy life, and doth Satan put a man upon the laying violent hands upon himself, and to become his own Butcher and the Author of his own murder? You may see Christ himself as in this condition before you, read Mat. 4. 5, 6. Besides, doth the Devil put a soul upon the questioning the love and favour of God to his soul, and to call in question the truth of his grace and his right to Adoption, in the same condition ●as Jesus Christ, Math. 4. 3. with ver. 6. Twice Satan comes to our Saviour with an (If) in his mouth, saying to Christ, I thou be the Son of God.  
Secondly, So for outward Afflictions, Christ hath gone through them all, and had led the Van of all his travelling Army this way.  
Is it to be derided and scorned for fearing God and keeping his Commandments, in this condition was Christ himself, Mat. 13 45, 46, 47.  
Do we lose a good name amongst men, so did Christ, he was called a Devil, and Belzebub the Prince of Devils; Is it Poverty, Hunger, Nakedness, and Cold, is it to be turned out of doors by friends and acquaintance, is it to be hunted up and down the Country from place to place for our Lives, is it Imprisonment, Condemnation, is it to be made to stand to the Bar of Justice amongst the Malefactors, is it death itself?  
In all and every of these conditions was Christ himself, as the Tree cast into these Marah waters of Affliction that he might sanctify them to us, and sweeten them for our spiritual tastes, relish, and comfort.  

Use 1.  
Then what need had the soul in all his Wilderness Trials and Temptations, to fix a believing eye upon Christ, and to have great dependency on this Tree of Life, that can take out every Thorn out of his burden of Afflictions, that only can sweeten his bitter Cup to him, and can sanctify every condition to his soul.  
It's reported of the Beasts in some Countries (where the waters are subject to more Venom than ours are) that when they come to the water to drink, they all wait for the Unicorn, that so he might first put in his Horn, the virtue of which expels the venomous corruption which was in the water before, and then they all drink of the same.  
O so should the Lords people wait in the waters of Affliction upon Christ their spiritual Unicorn, who putteth down his long Horn of grace and refreshment, to sweeten these conditions of Affliction and Trouble to the soul, saith the Apostle to the Hebrews 12. Chap. ver. 2. 3. Set Christ before you as an example of suffering, and consider him who endureth such contradictions of sinners, lest you faint and wax weary in your minds.  
O how sweet and comfortable to the soul (in all his Trials) must it be when the soul considers that Jesus Christ went all along in all these things before him, to sanctify and sweeten them all to the soul.  
Besides, when the soul considers that Christ did not only travel through these conditions of Temptation and Affliction, to sweeten them to the souls taste,  
But he is the Tree that still lieth in these Marah waters as a Companion with the soul in all his Trials, Isa. 43. 2.  
1. Christ is there with his power to support them, Isa. 41. 10.  
2. Christ is there with his spirit to comfort the soul while in the affliction, 2 Cor. 1. 4, 5. John 14. and 16. Chap.  
To which truth I myself can set to my Seal who am at this time a Prisoner for the word of God and the testimony of Jesus Christ.  
I can say Christ is such a Tree in the bitter waters of Marah, as that he comforts those that are in tribulation for his work and service.  
Thus you have had a sight of the bitter waters of Marah, together with the Tree of Life cast into these waters; for the sanctifying and sweetening of them to the Wilderness travelling soul, who hath set forward to his Canaan of Rest and Peace.    

CHAP. 10. I come next to consider the nature of the Wilderness.  
WHich was a place of Rocks and Mountains, Hills and Valleys a place which afforded few Springs of water, a land of droughts, a place where no Corn would grow, a land of doubts and fears, a place which produced great enemies, who would in a warlike posture oftentimes fight the poor Israelites witness Og King of Basham, and the ●malekites; besides their cursing- Baalam, which came up with his mouth full of Curses, with an intent to overturn the poor Israelites if it were possible.  
Likewise this Wilderness might be called a place of Wonders and Miracles, because of the wondrous appearances which God did give out of himself in delivering of them from the hands of the enemies, and in bringing of them safe to their promised land of Canaan, as in Psal. 78. where you may see at large.  
Now do not our spiritual Wilderness condition mightily symbolize with this description of the Wilderness of old.  
O what Rocks of danger do the soul sometimes meet with in his Pilgrimage here in this world, what dismal providences doth the soul pass under while on this side Heaven, what trials and temptations doth God exercise his people under sometime in this world, which like mighty Rocks and Mountains stand up before the soul to his great discouragement  
How much poverty doth God exercise some Godly souls under, what straits and hardships do such hearts pass under because of it, sometimes what sicknesses and weaknesses do others pass under for many years together; what lasting Imprisonment do others of his people many times pass under in some parts of the world. Thus God leads his people up and down amongst the Rocks and Mountains of difficulty, and sometime from thence into the Valleys of despair and horror, insomuch that the soul is made to cry out often times, My flesh and my heart faileth me, Psal. 37. 26.  
Thus it was with David, a man who was led a great part of his pilgrimage over Rocks and Mountains of distresses, how did God suffer the hand of King Saul to go out against him, how did Saul pursue the life of poor David from place to place, which made him to cry out, I am pursued as a Partridge upon the Mountains, and that he should one day perish by the hand of Saul, 1 Sam. 27. 1. Then the men of Keilah ready to betray him at another time, 1 Sam. 23. 7. Then Saul comes out against him with no less than three thousand men pursuing of him, 1 Sam. 24. 2. At another time his Ziglag burned, and his Wives taken captive, his goods taken from him, and his own servants ready to stone him, 1 Sam. 30. 6. And at another time his own Child raiseth up in Arms against him, 2 Sam. 15. 14. You may take a farther view of the man's condition, Ps. 73. 2. As for me my feet had well nigh slept, and my steps were almost gone, Psal. 31, 4. with Psal 30. 3. Pull my feet out of the not which they have privily laid for me, thou hast brought my soul out of the grave, and thou hast kept me alive; so Jonah 2. 2, 3, 4. I said and cried by reason of my affliction unto the Lord, and he heard me out of the belly of hell; for thou hast cast me down into the deep, into the midst of the sea, and the floods compassed me about, all thy billows and waves passed over me, than I said I am cast out of thy sight, yet will I look toward thy holy Temple.  
Thus you see what Mountains and Rocks, Hills and Valleys the Children of God are led through in this world.  

Use 1.  
Then this should quiet the hearts of God's people, if his dealing be sharp and hard with them, alas Christians you must know you are in the Wilderness while in this life a place of Rocks and Mountains; if you are exercised underhand trials, it's but with you as it hath been with the dearest servants of God, the people of God of old had their Wilderness; the Church in the primitive times had their Wilderness, and thou must expect to meet with thy Wilderness if ever thou intendest to sit down in Canaan, St. Prul tells you that this is common to Saints, to be led up and down by the Lord in the Wilderness, 1 Cor. 13. 10. There is no temptation but what is common to Saints, so saith the Church, Psal. 60 3. Thou hast showed thy people hard things, thou hast made us to drink of the wine of astonishment.  
Secondly, Have a care of murmuring and repining against the hand of God when upon you, or of calling God to an account for his leading of you in the wilderness. Remember what it cost the Jews for giving way to a repining, murmuring spirit in the Wilderness, Psal. 106. 24, 25, 26. Yea they despised the pleasant land, they believed not his word, but murmured in the tents, and harkened not to the voice of the Lord; therefore he lifted up his hand against them and overthrew them in the Wilderness.  
O labour for a cheerful spirit which will help you on in your Wilderness condition with the more comfort. O labour to sing the high praises of God in the Wilderness, that's the way to sing his Hallelujahs in the good land.  
Lastly, Have a care of grieving the spirit in thy Wilderness condition, in concluding thyself out of God's favour because of his hard deal with and this his leadings of thee, when ever such a temptation shall come upon thee, read that good word often, Heb. 12. 5, 6, 7, 8, 9, 10.    

CHAP. 11. Few Springs of water in the Wilderness.  
The Wilderness afforded few springs of water.  
THis shows us the barrenness of all beneath, things as to true comfort and refreshment, for so the word Water doth sometime signify, (viz.) comfort and refreshment, Psal. 42. 1. Now there is little of this to be had in the Wilderness of this world, fix your eyes on what you will here below, here is nothing can afford you the least comfort in spiritual trouble, it may be you have riches, honour, many friends, alas, what comfort can these yield the soul under spiritual trouble. This serves many times to help on trouble upon the soul, when the soul thinks upon the abuse of the outward comforts which God gave him; but as to the allaying of trouble upon the soul, they are not to be accounted of; the Wilderness of this world is but an empty Well as to that water, which can refresh the soul in a time of spiritual trouble; therefore saith David all my Springs are in thee O Lord, and saith Christ, it is I that can send you the Comforter. John. 16. 7.  

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Therefore soul if ever thou wouldst have comfort in thy troubled seasons, look not for it in any thing below Jesus Christ, read that of Isa. 50. 11. Behold all ye which kindle a fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks that you have kindled, but this shall ye have at my hand, ye shall lie down in sorrow. As Israel's water springs lay altogether in their Canaan, so the believers springs lieth altogether above in his heavenly Canaan, Rev. 22 2. Therefore if thy springs of comfort and refreshment are but few, O consider thou art in thy Wilderness while here, a place which affords great droughts but little water; but it is enough that thou art travelling to a land of Rivers and Springs of water, and fountains of living pleasures which are at the Father's right hand that runneth for evermore.    

CHAP. 12. The Wilderness attended with doubts and fears.  

Again the Wilderness afforded many doubts and fears which arose:  
First, From the barrenness of it.  
And secondly on the other hand, because of the several attempts which the Inhabitants of the Country daily made, in order to their utter Ruin and Destruction.   
THis leads us still to behold the condition of the soul while on this side his Heavenly Canaan of Rest and Peace; where do that Christian live, that cannot speak more or less of this kind of condition here in this life.  
O the doubts and fears that do arise in the heart of a poor soul about his eternal condition, when the soul is under the withdrawings of these sensible enjoyments of the love and favour of God to his spirit, when the soul feels not these inward stir of the spirit of God as formerly the soul had and could once experience; O what doubts and fears do this many a times create upon the heart of the Christian, which makes the soul to cry out, Now I shall perish, now God hath forsaken me and is angry with me, and intends to cast me off for ever. O I shall never have his love more, I thought once that I should never have inherited eternal life, O how have my soul been comforted heretofore concerning the truth of this: But now all my hope and comfort is gone my grace is gone from within me, my God is gone, my heart and my flesh faileth me, because the favour of God is departed from me, and I left a miserable poor wretched soul, destitute of all help, hope, and comfort; so that like as the Israelites hearts would fail them for want of bread and water in their Wilderness, so doth the poor soul in his spiritual Wilderness condition, when his bread of life and water of life fails him, when grace seems weak, and comforts fail, and the inward springs of supply grows low, than the soul dies (as it were) within himself. Thus it was with David Lord (saith he) ●hou didst hid thy face, and I was troubled, Psal. 30. 7. And thus it was with the Spouse in Cant. 5. 6. I opened to my beloved, but my beloved had withdrawn himself and was gone, my soul failed when he spoke, I sought him but I could not find him. I called but he gave me no answer.  
Look how it was with the Jews in their temporal and literal wilderness, no longer than they could see their bread and water could they have peace within, but were always complaining, and murmuring, and doubting what would become of their conditions, and the condition of their generations to come: insomuch that they displeased God oftentimes against them, and made him to slay the fattest of them, Psal. 78. 31, 32, For they could not believe for a day, but still doubted of God's faithfulness every moment.  
Thus it is with the soul in the spiritual wilderness, no longer than the soul is feeding upon the sensible enjoyments of Gods Holy Spirit, the soul is ready to conclude destruction to its self. Now the duty of the soul is to believe, and to trust God, that although we never feel, or taste, or discern any thing within us, yet still to rely upon this promise, that God will ever be mindful of his Covenant: so did David, 2 Sam. 23. 5.  
O what a blessed frame of spirit was the Prophet Habakkuk in, c. 3. 17. 18, 19 When he uttered these words, Although the figtree should not blossom, neither should fruit be in the vine, the labour of the olive should cease, and the field should yield no meat, and the flock should be cut off from the fold, and there should be no herd in the stall, yet will I rejoice in the Lord, and joy in the God of my salvation: the Lord is my strength, he will make my feet like hind's feet, and he will make me to walk upon high places.  
Truly my friends, the best life is a life of believing, O this brings you in the most solid comfort and peace: therefore saith Habakkuck, cap. 2 4. The just man shall live by his faith, and saith the Apostle, We walk by faith and not by sight, 2 Cor. 5. 7.  
O souls, my exhortation to you is what was the Apostles to the Hebrews, Heb. 3. 12. Take heed of suffering in you an evil heart of unbelief in departing from the living God.  
O labour to live more and more by believing, and less by sense because its a life that best suits the state you are in, remember you are in the Wilderness, a place which affords great grounds of fears and many doubtings, and therefore you had need of a great deal of faith in the promises of God and the faithfulness of God, or you may faint by the way, and at last die in the Wilderness, and so never see the good land, Heb. 4. 1. Let us therefore fear lest a promise being left us of entering into his rest, any of us should seem to come short of it.  
Now what is it that so much endangers a souls falling short of the good land, the Canaan of rest, (look you into the 3. chap. of this Epistle and the 18. ver.) You shall see it was want of a believing spirit.  
Again, the Israelites fears did arise from those enemies which assaulted them in the Wilderness, as Og King of Bashan and the Amal●kites.  
Thus it is with the soul in his spiritual Wilderness, O what out-cries doth the soul oftentimes make, with respect to these horrid assaults, the souls enemies oftentimes makes against him in his inward man.  
How doth sin, and lust, and temptation assault the poor soul; with what violence and strength doth worldly mindedness break in upon the soul; what sad assaults doth Pride, Revenge, Concupiscence, and Unbelief oftentimes visit the soul withal, which makes the soul cry out (with David) many times, I shall one day perish by the hands of these saul's which pursue my soul night and day like a Partridge upon the Mountains; I say, what sad fears do the rise of these corruptions oftentimes occasion in the souls of God's people, which makes the soul to question his condition many times saying, surely if I did belong to God, why is it thus with me; O if I had true grace, my corruptions could never be so strong in me as they are.  
O soul remember thou art in thy Wilderness condition, and that affords great enemies, and tall Anakins, and cursing Balaams, which will very often affright thee with their raging blasphemy.  
How often doth the soul find within him (not only an opposing, warring, fight Og within him) but also a cursing, dreadful, blasphemous Balaam, as it were daily cursing the holy seed of God within the soul, which often times makes the soul to despair of ever getting home to his ●anaan of rest and peace. Thus it was with David, Psal. 39 4. All my iniquities are gone over my head as an heavy burden, they are too heavy for me, Psal. 65 3. Iniquities prevail against me.  
Thus it was with St. Paul, how sensible was he of the wildernesse-assaulting Og, and the Amalekites like corruption, which very often risen up against him in his travelling through his spiritual wilderness, which made him to cry out in Rom. 7. 24. O wretchedman that I am, who shall deliver me from the body of this death. Which leads me to the next particular of the souls condition while on this side his Canaan of everlasting rest and true peace: which is this. The Wilderness of old was a place of discouragements; for there the false spies brought up that discouraging report about the good Land, and so weakened the hope and confidence of the people, which put them upon choosing a captain to go back again to Egypt.  
How much of this kind of experience do poor souls meet in their way to their spiritual and eternal Canaan; what sad discouraging reports doth the Devil and his agents bring up upon the good Land of Canaan to this very day and hour.  
First, The Devil, how often doth he tell the soul, that he were as good go back again from the good ways of God as to go on any further in them: for all the souls duties shall be as rewardless as they are worthless, and that God taketh no notice of him: and as for his sins they are too great for God to pardon them; and therefore let the soul never think (saith Satan) to get out of my kingdom and power of darkness: for dost thou believe (saith the Devil) that if God could pardon thy sins, that ever he would look on such a worthless, vile, sinful, polluted wretch as thou art, who dost all things in hopocrisie of heart: no, no, do not deceive thyself, thou shalt find it otherwise; and therefore thou wert as good go back again to thy old conversation, and live as thou didst before.  
Besides, saith Satan, dost thou ever think to enter so straight a gate as leadeth to heaven; dost thou not know that the Anakims both great and tall are in the way; dost thou not know that if thou goest this way any farther thou wilt lose the favour of all thy friends and relations; dost not thou see what a gazing stock thou wilt make thyself to all thy neighbours and acquaintance round about thee; dost not thou see the taunts, flouts, scoffs, and jeers which they will fling daily after thee: besides, thou art now pretty well to live in the world, and hast things full and whole about thee: but by those fines and sequestrations which the world will lay upon thee, this will quickly be gone from thee, and thou and thine forced to perish in a miserable condition. Moreover, dost thou not see before thine eyes, how some are whipped, others imprisoned, and at last hanged up by the neck: assure thyself this will be thy portion if thou goest any farther this way. Come, come, says the Devil, I will show you a better way, be advised by me, come turn back again, save yourself, and what you have; you do but dream of building Tabernacles in the air, assure yourself by going the way you are a going you do but wade through impossibilities, and all shall fail you in the end: therefore get thee back again to the Land of Egypt, the old carnal condition from whence thou hast been travelling a while, and fed upon onions, leeks, the garlic and cucumbers which thou hast been a planting for many years, and eat the fat of thy flesh pots, and take thy pleasure here; for there is nothing better under the Sun, then that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him.  
Thus the poor soul hangs in doubt, and is oftentimes put to a stand, not knowing what to do, nor which hand to take; whether it be best to go back or forth in the ways of God, because of his discouragements.  
Secondly, Satan will not leave the soul thus, but labours to set before the eyes of the soul the apostasy of back-sliding professors, who have both their principles and practices in the ways of God; from whose conversation he labours to argue the soul into the same practice of leaving the good ways of God, and tells the soul, that in so doing, or in going back to Egypt, he doth no more than others have done before his face; persons of greater parts and gifts then ever he yet had: and surely such knew well enough what they did, and in doing what they have done, they have testified themselves to be persons that were acted by a wise prudent spirit; such who make provision for their families according to God's holy ordinance.  
Thirdly, If Satan the old Serpent cannot prevail with these secret whisper upon the soul, than he will send in his agents to deal farther with the soul; as Father, Mother, Husband, Wife, Children, and servants too; which cry out as Peter did once to Christ, Good master save yourself.  
And if all these cannot discourage the soul, then will Satan add to all the rest one or two apostatising professors, who with the rest, hang all together about the soul, crying out, Sir, what mean you to do, what have you a mind to ruin yourself and all your family; do not you see that the Law of the Nation will not endure your Religion, nor those ways of Worship which you set up and walk in.  
Have not you had warning enough in others (who have lost all they had, and themselves in prison) to desist your work, and retreat your ground and come back again.  
Then in comes the prudent apostate (not that he is such) but he, and such as he is thinks themselves so; and he undertakes to give the soul arguments from Scripture, to save himself, his Wife, and Children, and all his family, by telling him that he ought to be subject to every ordinance of man for the Lords sake; and that if he be commanded either to do, or not to do, which conscience at any time cannot let down, yet however he may satisfy himself with this consideration; that its the Magistrates sin in commanding the thing, or forbidding the thing to be done by in the worship of God (if the thing commanded or forbidden be in its self an evil) but not the subjects in obeying the thing commanded or forbidden.  
Thus you see how difficult the Devil labours to render the poor souls way to the good Land, and how Satan fills the souls paths with discouragements; and how much Satan is like to prevail, without the infinite power of God be put forth to help and bear up the poor soul in his way to the good Land, which leads me to the next particular, which is this.  
The wilderness of old might well be called the place of wonders, because of the great miracles which the Lord did work for the Jews in their travels, in that notwithstanding all the seeming deaths & dangers the people passed under in the Wilderness; yet the Lord by a powerful hand brought them to their promised Land in safety.  
So soul, take this for thy comfort, that whatever the opposition be that thou meetest with in the way to thy eternal Canaan, yet bear up, fear not, for God will at last deliver thee out of the hands of all thy enemies, and carry thee safely through to thy appointed rest of glory, that thou mayest serve him in righteousness and true holiness in bliss to all eternity, Luke 1. 74, 75.  
O soul, therefore hold up thy head, the work is the Lords, and although he suffers thee to tug with fearful difficulties and great oppositions; yet know this, that the battle is the Lords, and he will fight it in thee for thee: its true, it may be (as with Gideon) thou art ready to cry out of thy own weakness, thy family is the smallest in Israel, and thou the least in the family; but let me speak to thee in the words of the Angel to Gideon, Judges 6 12. Up, for God is with thee thou mighty man of valour.  
O soul, the Lord is engaged to bring thee home to glory, God hath sworn by his holiness, that it shall be so: therefore it must be so, read Psalm 89. 33. 34, 35, 36, 37.  
O therefore arise, go out against thy enemies, fear them not, but look them boldly in the face. O look a corrupt, proud lustful, revengeful, unbelieving, worldly, fearful, dead, backward heart in the face, and look all the Devils in hell, and wicked men in the world boldly in the face; look all thy relations in the face, look a wicked world in the face, look subtle enticing Apostates in the face: O fear none of these things, assure thyself there shall nothing of these prevail against thee, for God will fight for thee, and will be with thee in the battle, he will do all thy works in thee, and for thee, Phil, 2. 13. So that the gates of hell shall not prevail against thee.  
O hearken to the voice of the Spirit of God in thy soul, which will speak to thee as once Joshua and ●aleb did to the Israelites, Numb. 14 6, 7, 8. Fear not, the Land which we passed over to search is an exceeding good Land: if the Lord delight in us, than he wi●● bring us into this good Land, a Land which floweth with milk and honey; only rebel n●t against the Lord, neither fear ye the people of the Land, for they are bread for us, their defence is departed from them, and the Lord is with us, ear them not: therefore for a close to this particular, take these two places of Scripture, and the God of heaven make them of use to the fainting, doubting, dying soul, Deut. 31. 8. The Lord he is he that doth go before thee, he will be with thee, he will not fail thee, neither forsake thee; fear not, neither be afraid. Deut. 33. 27. The eternal God is thy refuge, underneath thee are the everlasting arms, and he shall thrust out thine enemies before thee, and shall say, destroy thou them.  
O therefore soul, let me advise thee not to yield to thy temptations, for assure thyself in time thou shalt reap, if thou faint not. Let the gates of Hell do what they can, yet they shall go forth weeping, bearing precious seed, shall doubtless come again, bringing their shears with them, Psal. 126. 56. And the ra●sommed of the Lord shall return to Zion with songs, and everlasting joy shall be upon their heads, and they shall obtain joy and gladness, and sorrow and sighing shall fly away, Isa. 35. 10.   

CHAP. 13. The next thing that we are to take notice of is their bunch of Grapes, which was brought them from the good Land by the hands of their Spies; yet notwithstanding they could not believe.  
THis bunch of Grapes which were brought out of Canaan by the Spies might lead us to the sheddings abroad of the Holy Spirit of God upon our hearts if we truly believe: for the end why God sent the Grapes of Canaan to the Israelites while they were in the Wilderness, it was to assure their hearts to the making good those promises which God before made to their Father's concerning their certain arrival at the Land of promise; and so it was to be an earnest or pledge to them which believed of their right to the Land of promise, that assuredly as they did eat of that bunch of grapes which came from ●ana●n, so assuredly if they would believe, the Lord would bring them safe home to the full vintage. Now of the same use is the Holy Ghost, which God sends down into the hearts of the faithful  
You may call the breathe of the Spirit of God in the hearts of the godly, the forerunning bunch of Grapes of the eternal Canaan, which doth yield forth his blessed, refreshing, comforting, cheering juice into the hearts of the people of God.  
God gives out the holy Spirit to assure the godly that the Land is a good Land unto which they are a travelling. God gives his people the sweet sensible tastes of glory to come beforehand.  
O how hath God drenched the souls of his people with draughts of this salvation sometimes, when in an ordinance of God. This made David prise so much the house of God, Psalm 27 4. It was the coming down of those heavenly Grapes, or spiritual Dews from the Spirit of God, which did so much draw and atttact his heart thither-ward so much, Psalm 36 8. For thou shalt abundantly satisfy them with the fatness of thy house, and make us to drink of the Rivers of thy pleasures.  
The work of which heavenly dews of the Spirit is to witness to, and in our hearts about the great right we have by free Grace to the good Land of promise, which is Heaven, Rom. 8. 16 The spirit itself beareth witness with our spirit, that we are the people of God: so 1 John 4. 13. Hereby we know that we dwell, in him, and he in us, by his Spirit which he hath given us. That is, the Holy Spirit is given us to assure us of the right we have to heaven; the Father gives it to his as the imagining pledge that by it we might hold God to his promise or bargain, that so heaven might be good to believers in law; for you know in Law a penny given upon bargain or sale as an earnest of that bargain, gives strength to the bargain, as that the party cannot start from it, but in Law is tied by it to make good the same: therefore in 2 Co●. 1 22. the Holy Spirit of God is called the earnest sent down into our hearts; yet notwithstanding as Israel could not believe they should come to the good land, although God sent them the grapes of the Country, as the assuring earnest of it: so is it likewise with the Lords people in this life, notwithstanding they receive from God those many secret witnessings of the Spirit, and many blessed refresh which have been sealed home upon the heart by the blessed Spirit of God. Yet how hard a matter doth the soul find it to bear up with God in a way of believing: how doth the Devil labour daily to make the soul to call in question his greatest enjoyments of the Spirit of God: thus it was with the good man in the Psalms, Psalms 73. 25. My flesh and my heart faileth me: so Paul, though he could say sometimes he was full of the blessings of the Gospel of God, and that he had been caught up into the third heavens, where his enjoyments of the Spirit were so large, as that he hardly knew whether he were in the body or no, yet at another time under the sentence of death, in his own esteem, even as deep as hell, 1 Cor. 2 9 Therefore soul, if it be so with thee, remember that its the condition which is proper to the Wilderness state in which thou art; and though thou canst not always believe, Yet God abideth faithful, and cannot deny himself, 2 Tim. 2. 13. And that the foundation of God standeth sure, having this seal, The Lord knoweth who are his, ver. 19 And for those men and women which do not experience these ebbings and flow (inwardly) of the Holy Spirit of Faith and Comfort upon their souls, but boast of the constant, sound, abiding comfort, which they have of heaven, and of the love of God in the fence of it upon their souls, as some have done in my hearing; let them profess what they will, yet to me the soudness of their conditions is highly to be questioned: I do except some strict, close walking, humble souls.   

CHAP. 14. I come now to speak of those Types which were handed out to the Jews in the time of their being in the Wilderness.  
THe first was the cloud, which always led them up and down in the Wilderness, Exod. 40. 3, 4. with 36, 37, 38. verses. Now this Cloud was undoubtedly a Type of Jesus Christ, in these two respects.  
First, In that the cloud guided the people from place to place, up and down in the Wilderness; so the Lord Jesus Christ, he it is that leadeth the Church up and down in the present Wilderness of this World, 1 Cor. 10 2. And as the Jews were not to move any way until the Cloud went before them; so it should teach all Christians not to move any way (in what condition soever they be in) until they can say, the Lord Jesus Christ their spiritual Cloud goes before them, and leads their way for them: that soul loseth the honey of the condition he is in, that wanted patience to tarry for Christ's leadings, as in the case of King Saul, 1 Sam. 13. 9, 10, 11. Therefore the advice and council of the Lord to all his people is this, Isa. 52. 12. For ye shall not go out with haste, nor go by flight, for the Lord will go before you, and the God of Isra●l will be your reward: so Isa 28. 16. And he that believeth shall not make haste.  
Secondly, The Cloud was a Figure or Type of Christ, for its protecting and sheltering use which it afforded the Church in the Wilderness of old, by which means they were hid from danger: so is Jesus Christ such a cloud of protection to his Church and people in their wilderness condition in this life, as that though Satan, the world, and the flesh, set upon the Church with a purpose to overthrow and devour them at once, yet they cannot overcome them. Hence it is that David calls Christ a defence, and a refuge to his people: saith David, Psalm 58. 16. I will sing of thy power, yea I will sing aloud of thy mercy in the morning, for thou hast been my defence and refuge in time of trouble: so Psalm 94. 22. But the Lord is my defence, my God is the rock of my refuge: so saith the Church in Isa. 12. 2 Behold, God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and my song, he is also become my salvation: Therefore doth Paul make it to appear, that the Cloud in the Wilderness was a Type of Christ's great care of, and protection over his Church, 1 Cor. 10. 1, 2, 3, 4. For we were all Baptised unto Moses in the cloud, and in the Sea, and did all eat the same spiritual meat, and did all drink of the same spiritual rock that followed them, which Rock was ●hriist.  
Thus you see not I only, but the Apostle also applies the Wilderness Cloud to Jesus Christ, which must hold out, and intent the great safety which Christ doth daily administer to his Church, as the Saviour of it.  

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Then this should teach thee soul, when ever thou art assaulted by temptation arising either from the Devil, the World, or thine own corrupt heart, then to get in under this Can, and there to shelter thyself; here wilt thou be covered in the day of battle, and thou needest not fear what men or Devils can do against thee, Psalm 26. 3. 5. Though an host should encamp against me my heart shall not fear though war should arise against me, yet in this will be confident, for in the time of trouble he shall hid me in his pavilion, in the secret of his tabernacle shall he hid me, he shall set me upon a rock.  
Thus you see how confident David was, and thought himself to be under this covering and cloud of defence. O soul, so will it be with thee if thou fliest to the Lord Jesus Christ, and art careful to make him thy covering and protecting hiding cloud: thou shalt then be far from trouble, no evil shall come nigh thy tabernacles. Job 11. 17. 18, 19 Thine age shall be clearer than the noon day, thou shalt shine forth, thou shalt be as the morning, thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety; also thou shalt lie down, and none shall make thee afraid, yea many shall make suit unto thee. But if on the other hand thou shalt neglect to get under the spiritual cloud and covering; what ever covering else thou shalt hid thyself under, it will certainly fail thee in the time of trouble, for God will tear it to pieces, and thou wilt be found naked; then woe, woe to thee in the day of God's wrath, when he shall come forth to render vengeance upon all that know not God, and obey not the Gospel of our Lord Jesus Christ, as the Apostle speaks, 2 Thes. 1. 7. 8, 9  
O soul, who ever thou art that shalt read these lines, I beg thee therefore to hearken to that good advice given thee from the Lord in Isa. 55. 6. Seek the Lord while he may be found, and call upon him while he is near.    

CHAP 15. I come in the next place to speak of the Brazen Serpent, another Type which was given out to the Children of Israel in the Wilderness: read Numb. 21. 6, 7, 8, 9  
THe occasion of which was this: because of those hot fiery stinging Serpents, which in the Wilderness had destroyed so many of the Israelites up and down in the Country; therefore did the Lord out of compassion to the Jews cause a thing to be made called a Serpent; and it was to be set upon a pole for this end (viz.) that if at any time any of the people should be stung by any of the Serpents in the Wilderness; if they at the same time should but look up at the Brazen Serpent set upon a pole in the midst of the Camp for that purpose, this would bring them home an immediate cure upon their persons at the same instant.  
Now this Type had (as to its use) special reference to Jesus Christ; for such a remedy is Jesus Christ to spiritual stinged souls. God in mercy to the elect hath sent his Son into the world, and advanced Christ his Son upon the pole of the Gospel, that he might cure them of their spiritual stingings (occasioned by Sin, and the Devil, the worst of Serpents.) If we look up to this Serpent upon the pole of the Gospel with an eye of faith, John 3. 16. God so loved the world, that he sent his only begotten Son into the world, tha● whosoever believeth on him should not perish, but have everlasting l●fe: so John 1. 29. Behold the Lamb of God which taketh away the sins of the world. Alluding to the use of the brazen Serpent in the Wilderness, which was to be looked up unto, or to be beheld, so saith John of the Lamb Christ Jesus; behold the Lamb or look up to him if you ever intent to be cured of your spiritual stingings: therefore for this purpose Christ is called the healer of the nations, Rev. 22. 2.  

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O than soul, whoever thou art that at any time art bit with the guilt of sin, or by the prevalent working of any corruption.  
O soul, if thou wilt but look up to Jesus Christ the spiritual Serpent by an eye of faith, thou mayest as certainly expect a cure to be wrought on thy soul, as the Israelites who in looking up to their brazen Serpent in the Wilderness might expect a cure to be done on their bodies: therefore is salvation tendered upon this act of the soul in looking up to Christ by an eye of faith, Isa. 45 22. Look unto me all ye ends of the earth, and you shall be saved.  
O therefore soul have a care thou dost not lose looking up to Christ; there is nothing else will, or can damn thy soul but this thy not looking up to Christ as a Saviour and Redeemer, and resting upon him alone for life and salvation, as one that is able to save to the utmost, as the Apostle speaks in Heb. 7. 25.    

CHAP. 16 I now come to speak of the Tabernacle, another Type given out to the Israelites in the Wilderness, the manner and form of it I have already described to you before.  
THis Tabernacle was typical two ways, or it typed out these two things to us.  
First. Christ himself.  
Secondly, The Church of Christ.  
First, It typed out Christ himself, and that in these respects.  
First, As to the glory and excellency of Jesus Christ, the Tabernacle was exceeding excellent and glorious within, for all the inward parts of it were over laid with pure Gold, Exod. 35. This was to show us the richness and worth of the Son of God, that so the creature might see cause to desire him, love him, and choose him to themselves, as their highest portion for ever: therefore when the Holy Spirir doth speak of Christ, it speaks of him under this consideration as excellent, Prov. 3. 13, 14, 15, 16. Happy is the man that findeth wisdom, and the man that getteth understanding, for the merchandise of it is better than the merchandise of silver, and the gain thereof then fine gold; she is more precious than rubies, and all the things which thou caused desire are not to be compared to her; length of days are in her right hand, and in her left hand riches and honour. Heb. 13. (speaking of Christ, saith) He is the brightness of his Father's glory, and the express image of his Father's person. Therefore saith the Spouse, Cant. 5. 10. (speaking of Christ) He is the chiefest to me of ten thousand. And to this agreeth the words of Peter, speaking of Christ, 1 Pet. 2. 7. To you which believe he is excellent.  
Secondly, As the Tabernacle typed forth Christ in point of beauty or excellency, so in point of acceptation; for in the Wilderness, if the people would worship God acceptably, it must be at the door of the Tabernacle: see Numb. 8. 15. chap. 18. 3, 4. 7, 8. and at the Tabernacle door were the people to wait, until the Priest within had done the service of the Tabernacle for them before the Lord: which shows us thus much, that if we intent in Gospel days to worship the Father acceptably, we must come to the Father, at the Tabernacle Christ, and by the hand of Faith lay down our offerings at the door of his Worth and Merits: therefore saith Christ himself, John 14. 6. I am the way, the truth, and the life, no man can come to the Father but by me.  

Use 1.  
O therefore soul, when ever thou dost any thing of the Worship of God, be sure thou come to God always by the door of this Tabernacle Christ, if thou meanest to be accepted in and about what thou dost in the service of God, offer all thou hast to offer God withal, in Christ's name, in and by his worth and merits, only for his sake, and upon his account, and be wholly nothing in thy own esteem: Come to the door of the Tabernacle, under the sense of a mere piece of nothing; bring with thee a self-loathing, and self-condemning, self-abhorring frame of spirit, and let Christ be all, and in all to thy soul, and in thy esteem, when thou art before the Lord in point of acceptation, Phil. 2. 8, 9 I count all things but as dung in comparison of Christ, and I desire to be found alone in him.  
Thirdly, The Tabernacle was a Type of Christ in point of revelation, Exod. 40. 35. with Levit. 1. 11. Exod. 30, 6. For thorough it God appeared to the people, and out of which God gave the knowledge of his will and mind, as the above Scriptures show.  
This answereth to the usefulness of Jesus Christ to the Elect of God, or it shows us very much of the prophetical Office of Christ; for it is Christ only that can give out the knowledge of his Father's will and pleasure to the Church of God. All the manifestations of the love, grace, mercy, favour and council of God comes home to the Church, through the humane nature of this blessed Tabernacle Christ Jesus: therefore saith Christ, John 14 24. The word which you hear is not min●, but the Fathers which sent me. John 15. 15. I call you friends for all the things which I have heard of my Father I have made known unto you▪ John 12. 49, 50. For I have not spoken of myself, but the Father which sent me gave me a commandment what I should say, and what I should speak; and I know that his commandment is life everlasting; whatsoever I speak therefore what the Father said unto me so I speak.  
Hence is Christ called the wonderful counsellor, Isa. 9 because of his revealing office; by all which it appears, that Christ is the way through which the Father reveals, or maketh manifest himself to his people now, as he did to the Israelites of old through the Tabernacle.   

Use 3.  
O therefore soul, if thou wouldst have more fatherly grace let out upon thy soul, if thou wouldst have more of the knowledge of God, more of the love of his Spirit of Light and assurance, if thou wouldst know more of his will so as to obey it and live to it, O then wait upon God at the door of this Tabernacle Christ, for in him it is that the Father will speak with thee, and no where else, Matth. 3. 17. This is my beloved Son in whom I am well pleased. O wait upon him in the meanest of grace, break through all discouragements, and opposition, and temptations to wait upon the ordinances of the Gospel if ever thou intendest to acquaint thyself with the saving knowledge of God's presence of grace and favour to thy soul. O stir not from prayer, reading, hearing the word, meditation, Christian conference, and communion with the Lords people; for thou waitest upon Christ in all these things, and in waiting upon Christ thou waitest upon the Tabernacle, through which God will discover himself to the people; therefore be not discouraged to wait here: though thou meetest but with little profit hitherto, yet the promise is in Isa. 30. 31. He that waiteth upon the Lord he shall mount up as on eagle's wings; they shall run and not be weary, walk and not be faint.  
But to be a little more particular about several things in the Taberuacle; as they were many in number, yet not a thing there without its special use and signification, as they related to Christ; and there is not one of these things but had a wonderful deal of glory and excellency laid up in them; and were but the ignorant more acquainted with it then they are, they would not slight the Books of the old Testament as they do.    

CHAP. 17. I now come to speak of the several things in the Tabernacle, and first I begin with the Ark.  
FIrst, there was in the Tabernacle a very glorious thing called an Ark, Exod. 37. 1, 2. The signification of which we find to be the Worship of God accompanied with his presence; therefore in 1 Sam. 4. 21. when the Ark was taken by the Philistines, it's said that the glory of God was departed from Israel, meaning the Worship of God, wherein God was in an especial manner present with his people: so Ps. 132 8. For indeed the worship of God is the glory of any Nation, and when that is gone their true glory is gone, although it may be they do not see it.  

Use 1.  
Then how may we pity those Nations that are without the true worship of God, alas they are without true glory, they have not excellency or beauty upon them, they have not the worship of God; whatever they may account of themselves, yet God and his word accounts them to be a base ignoble nation or people, a whole nation of them not worth one single person of that people which have the worship of God amongst them: read Isaiah, where God is a speaking of these persons that had his worship kept up amongst them, and do but observe how God values them in comparison of others which had not this true worship amongst them, speaking to Israel, saith thus, Isa. 43. 3, 4. For I am the Lord thy God, the holy one of Israel thy Saviour; I gave Egypt for thy ransom, Ethiopia and Seba for thee: since thou hast been precious in my sight thou hast been honourable, and I have loved thee: I will give men for thee, and people for thy life. Now Israel had the true Worship of God amongst them, but Ethiopia▪ Seba, and Egypt had not: and that is the reason that God prefers Israel above and beyond the other nations: but when the God of this world hath wholly blinded the eyes of the nations of the earth, as the Apostle speaks in 2 Cor. 4. 4. As that the light of the glorious Gospel cannot shine in upon their hearts: It's no wonder if the nations of the earth finds not the want of this mercy.  
Secondly, O then what a sad thing is it for a Nation that once had the Gospel amongst them shining in its lustre and brightness round about their Tents and Tabernacles to be guilty of driving and forcing the Gospel away, and the pure Worship of God away from them; what worthless creatures are such, and what a worthless Nation is such a Nation (think you) in God's sight, who shall in the face of God cry down, and vote down, and thrust out from amongst them the Ark of his Worship and Gospel, as a thing not worthy to live or abide amongst them. Certainly if the Gadarens, Luke 8. 37. Did render themselves a vile people in God's sight in putting Christ from their Country (though done with a mild entreaty) how much more vile hath that Nation or people rendered themselves in the sight of God, who have not patience with the Gadarens to intereat him civilly to departed from them, but wicked Pharaoh-like, doth violently force him and drive him out of their Coasts; Certainly I know not a blacker Character can hang over a people or Nation, than this Character which do more strongly witness the Ruin of such a people then this doth, read these places, Prov. 1. 25, 26, 27. 2 Chron. 36. 16, 17. Thes. 1 2, 15, 16. You likewise know what became of Pharaoh and his whole Army, together with all the glory of his Kingdom, suddenly after he had contracted this kind of guilt upon him and his Nation; and certainly the Lord favours this kind of sin no more now then in Pharaohs time, and his arm is not shortened, he is as well able to reach such a Nation now as then: O where this kind of sin dwells, the good Lord give that Nation sound Repentance for it before he comes to tear them in pieces.  
A 2d thing about the Ark which we are to take notice of is this, you read in Exod. 37. 2. That the Ark was overlaid with pure gold; which showeth us both the excellency and purity of the Worship of God, for as gold is both excellent and pure, so is the Worship of God, it is both excellent and pure; therefore when that holy Ghost speaks of the Worship of God, he compares it to a Sea of Glass as clear as Crystal, Revelations 4. 6. Meaning for the worth and purity of it.  
A third thing about the Ark is this, there was a Crown of gold round about above upon it, Exod. 37. 1, 2. This Crown upon the Ark denotes the Authority which God hath stamped upon his Worship, God's Worship hath his Authority set upon it, for such is the Import or signification of the word Crown, or the thing called Crown, it signifies Rule and chief Authority, which commands obedience and subjection to its Law, Will, and pleasure.   

Use 2.  
The use we should make of this Mystery will teach us this Lesson. First, to their peril who ever they be that shall dare to alter any part or Tittle of this Worship of the Altar, or shall mix it with any of their own whorish, hellish Inventions, or Romish fopperies, Deut. 12. 32. What thing soever I command you, that observe to do it, thou shalt not add thereunto, nor diminish from it.  
Hence it is that Moses in the giving out of the Worship of God to the people was admonished, that he should not vary from the pattern shown him in the mount, we are to take notice of the pattern laid down in the word of God, and by that Rule to build God's house, and only according to that to steer our compass in and about the Worship of God, Isa. 8. 20. To the Law and the Testimony, if any man speak not according to this Rule, it's because there is no light in him: Besides, the Crown upon the Altar shows us thus much, that none are left to their wills as arbitrary in the performing of Worship to God, so as to do it when we please, as none are left (in this case) so to their own wills to do it how they pleased; so likewise none are so left to their wills to do it or perform it when or at what time they please, neglects in this case are dangerous, not to attend the Worship of God either in public or private, where and when God requires, is to sin against the Crown upon the Altar, which is the Authority of God, and to incur the displeasure of God, and indeed to be guilty of any wilful rashness or neglect in this business, is the ready way for a man to lay himself open to great punishments from the hand of the Lord, Jer. 11. 3. Cursed be the man that obeyeth not the words of this Covenant, so Jer. 48. 10. Cursed be he that doth the work of the Lord deceitfully.  
O therefore soul remember that the Altar-worship hath its Crown above upon it, which signifieth the Author's Authority or Law, which requireth thy submission or subjecton to it, so as to be careful thou provest not a wilful corrupter or neglector of the Worship of God.  
Again, in the Tabernacle was the Mercy-seat placed, which had two Cherubims at the two ends of it, whose faces looked towards the Mercy-seat, Exod. 37 67, 89.  
First, By the Mercy-seat placed in the Tabernacle, I understand to be meant the Lord Jesus Christ, whose blood and merits is the ground of God's great manifestations of love and grace to the Elect, saith the Apostle, 2 Cor. Cor. 5. 19 God was in Christ Reconciling the world to himself. Mark, God was in Christ, that is, in his humane nature, appearing through it to men as he did through the Mercy-seat of old, Rom. 5. 9, 10. We are saved from wrath through Christ by being justified by his blood, for when we were enemies we were Reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life; so that you see Christ the Mercy-seat is the ground of all the grace, love, mercy and Reconciliation which from the Father comes home to the Elect, I mean a procuring ground, not the efficient or first moving ground. In a word, this Mercy-seat shows us what Christ is in all respects to believers, could we pick it out of this Mystery; and it takes in all that Christ is or was anointed to be or to do for his Church and people, it takes in Christ's blood, Christ's sufferings, Christ's righteousness, Christ's satisfaction given to the Father, Christ's Life, Christ's Death, Christ's being in the Grave, Christ's Ascension, Christ's Priesthood, Christ's present work of Intercession now in Heaven, Christ's Offices, as King, Priest, and Prophet to and for his people, for their good and comfort forever; all this and more do the Mercy-seat in Exod. 37. Comprehend and shadow forth to us for our instruction, so that believers should look on all the dispensations of God towards them, (be they sweet or bitter) always flowing forth to them from the Mercy-seat or place of Reconcilement, the seat where God always sits when he hath to do with believers, as the Apostle speaks, 2 Cor. 5. 19 God in Christ Reconc●ling the world to himself, so Rom. 8. 32. He that spareth not his own Son, but delivered him up for us all, how shall he not with him freely give us all things: It's all mercy, love, and grace which comes from God to his people, because it comes forth from God through the Mercy-seat Christ, though the providence may be mixed with never so much sharpness or bitterness, yet it shall end in mercy, for it comes in mercy, Rom. 8. 28. We know that all things shall work together for good to them that love God; to them who are called according to his purpose.  
Again, whereas it is said that the faces of the Cherubims still looked towards the Mercy-seat, it shows us how the whole Trinity doth agree together and accord in the good of God's Elect, for I look on this Figure as an Emblem of the belssed union of the three persons, of Father, Son, and holy Spirit, my looking on this is by way of allusion, the Mercy-seat to be meant of Christ the second Person, the two Cherubims to be meant of the Father and holy Spirit proceeding both from Father and Son, so that as the faces of the two Cherubims were placed with their eyes towards the Mercy-seat, it shows us thus much, that what good God the Father did will the Elect before time, and what grace, and mercy, and love the holy Ghost did manifest, make known, and reveal to the Elect in time by spiritual application; all this ariseth from Christ's merits, blood, and righteousness as the procuring cause of all; to this agreeth the words of St. Peter, Pet. 1. 1, 2. Elect according to the foreknowledge of God the Father (mark there is the act of the first person) through the sanctification of the spirit, (there is the act of the third person) unto obedience and sprinkling of the blood of Jesus Christ (there is the act of the second person as the procuring cause and ground of all) Or thus:  
By the two Cherubims at the two ends of the Mercy-seat; we many understand Christ's standing between God and the rigour of his Justice in our stead and for our sakes, that God might look on the Law through Christ as fulfilled by him for our sakes and in our behalf; yet take this Caution along with you, that although the Mercy-seat with its two Cherubims may be alluded unto as a Figure of the concurring agreement of the three persons (Father, Son, and holy Spirit) in and about the Salvation of the Elect; yet this proves not a ground for any to attempt the making of any Image or similitude of either persons in the Trinity, so as to Woship them by, as the Papist blindly dream, for it's said in Deut. 4. 15 That there was no similitude seen in the Mount, so that what ever have been said of the three persons through the above said similitudes, are not to be understood as Representations of his Divine Essence, but of the works of God, which are those several manifestations of grace, which through Christ he applies to the Elect by his spirit. So much as to the blessed Mystery of the Cherubims placed in the Tabernacle at the two ends of the Mercy-seat.    

CHAP. 18. I now come to speak of the place where the Ark did lie in the Tabernacle.  
THe place appointed for the Ark to stand in while in the Tabernacle, it was under the Mercy-seat, for we read in Exod. That when Moses had put the Tables (wherein the ten Commandments were written) into the Ark, than did he take the Ark and carry it into the Tabernacle, and placed it under the Mercy seat, Exod. 40. 20. Then took he a veil and spread over it for a covering that it might not be seen, ver. 21.  
Now the great Mystery of this Type or Figure, I conceive to be this.  
First, By the ten Commandments written in the Tables of the Ark, I understand for the matter of it to be meant the Covenant of works which God made with all men (in their Representative Adam) in Paradise, which Covenant we have all broken, and so lie under the penalties of the breach of this Covenant in ourselves for ever, John 3 36. Rom 5. 12. Which Covenant came Jesus Christ to fulfil in the greatest exaction of it; for all that ever Christ did or suffered in the flesh was to give this Covenant its full satisfaction in our behalf, if we prove to be true believers, Rom. 10. 4. Christ is the end of the Law for Righteousness to every one that believeth.  
Now by Moses his putting the fiery Law in the Ark under the Mercy seat, I understand these things.  
First, That the moral Law as it is a Law or Rule of life to a Christian, is not ceased as some would have it go, you see it was not thrown away but only hid under the Mercy-seat, and the hiding of it was what had relation to God more than to the people, the hiding of the Law was to put out of God's sight, that he might never see it more, it was not hid that believers should never see it more.  
Secondly, It was to show us that the condemning, accusing, and eternal destroying power of the Law (as it was the Law of the old Covenant, and so a Law not satisfied for) I say, it was to show that this Covenant or Law was taken away by the satisfaction which was given by Christ, that as the Law made the creature before to subject to its terrors, now Christ hath made the Law to subject to his merits, for you see the Law is forced to lie under the Mercy-seat: And besides it shows us thus much for the great comfort of all believers, that God cannot look upon any of believers any more as in or under the old Covenant, because the Covenant lieth hid under the Mercy-seat; now if it did stand upon the Mercy-seat, than indeed when at any time God had cast his eyes about upon the Mercy-seat it would have been the first thing that God would have had in his eyes. But to prevent that it is a Law hide out of sigh, a Law that must not appear before God, a Law that must lie under the Mercy-seat, a Law veiled up in the Mantle of rich and free grace, that if God will at any time cast his eyes about that way where the Covenant lieth, God must look through a whole heap of satisfaction before he can espy this old Covenant, therefore saith St. Paul, Rom. 8. 1. There is therefore now no condemnation to those which are in Christ, who walk not after the flesh, so Jer. 50. 20. In that time, saith the Lord, shall the iniquity of Isarel be sought for, and there shall be none, and the sins of Judah and they shall not be found, for I will pardon them whom I reserve.  
But the question will be, that if the moral Law was a Law hide out of sight and veiled up so as you speak, then whether or no believers are to take any notice of it at all,  
I answer, It's true indeed, as the moral Law was for the matter of it the old Covenant of works, so it's a Covenant or Law hid from believers, and in this sense a believer hath nothing to do with the Law, nor the Law with a believer; but when Jesus Christ on the believers part had fulfilled and satisfied the Law as it was formally the old Covenant, he takes up the matter of the old Covenant which is the ten Commandments, and makes it the Law of his Kingdom, and so Imposeth it on his people as a Rule to walk by for ever in their several Generations; but with differing respects in comparison to what the Law was to be subjected unto before, for when the ten Commandments (as it was for the matter of it, the Covenant of works) called for obedience from the creature before it was for life, saying, Do this and thou shalt live, if not thou shalt die the death. But as it's become (for the matter of it) the Law of a Mediator, and a Law in Christ's hand, and so a Law which comes forth to us from under the Mercy-seat, it speaks otherwise then it did before, not for life, but from life, not that you might live, but because you do live, not that you might get-heaven, but because heaven is freely given unto you and bestowed upon you. The Law in Christ's hand doth not say you must repent and mourn for sin and get it mortified, and be humbled and holy, that God might love you and pardon sin in you, and that he might give you an inheritance amongst them which are sanctified, but because all this is freely procured by Jesus Christ for you already, and is freely by the grace of God made over to the soul as his through sound believing, Like 1. 74, 75, That we being delivered (mark that) not that we might be delivered, might serve him without fear, in righteousness and holiness all the days of our lives, so Hebrews 12. 28. Wherefore we receiving a Kingdom which cannot be moved (mark that) a Kingdom already received, Let us have grace whereby we may serve God with reverence and godly fear, so Titus 2. 11, 12. The grace of God which bringeth salvation hath appeared to all men, (mark that) which hath already appeared, This teacketh them that denying ungodliness and worldly lusts, should live soberly, righteously, and godlily, in this present world; So that a believer is so far from being set free by Christ from the Law or ten Commandments, as that he is the more obliged to the strict observation of it; Therefore saith Saint Paul, Romans 3. 31. Do we then make void the Law through faith, God forbidden, yea we establish the Law, Romans 7. 12. Wherefore the Law is holy, and the Commandment holy, just, and good.  
The form of the Old Covenant is taken away by Christ from a Believer, but the matter still remains, itceaseth to be a Law commanding for life to a Believer, but it still requires obedience in all manner of Conversation at a Believers hands, because he doth live; and so it's a Rule to walk by as binding as ever.  
Thus you may see if you will but consider the place where the Tables of the Law were placed, they were placed in the Ark, which Ark typed out Christ as you have heard before, so that by Moses his placing the Tables of the moral Law in the Ark under the Mercy-seat, both which places being types of Christ, it is very clear that the moral Law or ten Commandments are become the Law of Christ's mediatory Kingdom.   

CHAP 19 I now come to speak of the Table for the Show bread placed in the Tabernacle.  
THis Table called the Shewbread Table was placed by Moses in one side of the tabernacle, Exod. 40. 22. The use of this Table was to hold the bread called the Shewbread, this bread was made into little loaves or cakes, and set upon the Table, and they were in number twelve, which was proportionable to the number of their tribes. The bread was set in two Rows upon the Table, six on one side and six on the other side of the Table. The bread was set new on the Table every Sabbath day, and when the new was to be set on the Table, the Priests were to eat the old, as you may see in Leu. 24. 5, 6, 7, 8, 9  
Now this bread was typical two ways, and both held out Christ to the people.  
First. It figured forth Christ one who constantly abideth under the eye of God for the people, or in the behalf of beliervers; for as the Shewbread was always to stand on the Table before the Lord, therefore called the Shewbread, so Jesus Christ (who is called The bread of life, John 6. 35.) Is never off the Father's sight in the behalf of believers, in whose humane nature the Father was fully satisfied, and in whom he professeth himself to be well-pleased with us, Mat. 3. 17. This is my beloved Son in whom I am well-pleased. Christ is always in readiness to present his Father with the view of his Righteousness on the Altar of his sufferings, presenting his Father with his nailed feet and hands, with his pierced sides, with his hanging down head upon the Cross, with his drops of blood in the Garden with the pourings forth of his soul unto death, that so the sight of these things might endear believers to the heart of God.  

Use 1.  
It may be some soul may think that he is cast out of the sight of God, and out of the favour and love of God. O but thy Christ is not, and so long it is well enough. Remember and recover thyself with these thoughts; Christ thy Shewbread abideth in God's eye for ever, Christ is always standing upon the Table of acceptation before God for thee: so saith the Apostle, Heb. 9 24. Christ is not entered into the holy places made with hands, but into heaven itself, there to appear in the presence of God for us: And therefore soul, if thou hast union with Christ, thou needest not doubt of thy condition; for if the Father do accept the head, certainly he cannot reject the members.  
Again, whereas the Shewbread was put into twelve loaves, according to the Tribes of Israel, as that there was not a loaf more or less: This teacheth us, that though the number of those that shall lay hold on Christ (by real faith) be many, yea, very many; yet they need not doubt, here is bread enough for them all; here is a loaf for every Tribe, a piece for every Christian. O Christ is an inexhaustible treasure, which will not be wasted; a fountain which cannot be drawn dry, a loaf that can never be eaten; Although there hath been many a thousand that have been a feeding upon Christ's Flesh and Blood, throughout all generations of the world; yet our Lord writes himself still, Heb. 13. 8. Jesus Christ tke same yesterday, to day, and for ever.  
Again, This Shewbread signified the great bounty and goodness of God to the Israelites in their wilderness condition, in that he gave them to understand, that he could and would provide for them a table in a barren Land, where no corn was grown, that from thence they might be led the more to admire God in his power, love, and grace, manifested to them in that condition, and that their hearts might be raised up to a pitch of thankfulness: so likewise should it teach Believers to make the same use of God's bounty and goodness to them in the gift of his Son Jesus Christ, that such provision should be made for them, that the Table of his grace and love should be so decked with the flesh, blood, merits, and righteousness of his own only Son, as you have it in the parable, Luke 14. 16, 17. A certain man made a great supper, and bid many, and sent his servant at supper time, to say to them that were bidden, Come, for all things are ready. Thus you see a great supper is provided, much provision made, a table furnished, no want at all on God's part, all the want lieth on our parts, we are not ready. O how should this cause Christians to admire God in his wonderful acts of grace to their souls, that as John speaks, John 3. 16. He should so love the world, as to send into it his only begotten Son, that whosoever seethe him, and shall believe in him shall have everlasting life. And with 1 John 3. 1. To break forth into a holy admiration, and cry out, O what manner of love is this that we should be called the Sons of God.    

CHAP. 19 I shall in the next place speak of the Candlestick which was placed in the Tabernacle.  
IN this Tabernacle there was placed a Candlestick which was made of pure Gold, and the fashion of it was thus. It parted from a foot high in the stem into six branches, three of the branches going one way, and three of the branches going another way, there were three bowls made like unto three almonds, with their knobs and their flowers to every branch; but in the stem of the Cnadlestick below their parting were four bowls with their knobs and their flowers, Exod. 27. 17. Exod 37. 18, 19, 20.  
By the Candlestick in this place we are to understand to be meant the Church of God; which Church is made up of true Believers, which truly and sincerely profess and own Christ and his Worship, being redeemed by his Blood from all the earth, Rev. 7. 14. This is the signification of the Candlestick; the truth of which you may read, Rev. 1. 20. where the seven Churches are compared to seven golden Candlesticks, which answereth to the Candlestick in the Tabernacle, for that was made of pure beaten Gold, Ex. 27. 17. Now the Church of God may be compared to a Candlestick several manner of ways.  
First, As a Candlestick is made to mount or hold up the light, that all in a time of darkness may see, so doth the Church and people of God, they hold up the light of truth, and the bright shinings of the word and Gospel, that all that are in the dark world, who sit in the Region and shadow of death, might behold the face of God in Jesus Christ shining through the Saints gifts, graces, and holy conversations in upon their souls, Isaiah 2. 3. The Law shall go forth out of Zion, and the word of the Lord from Jerusalem: by which means, Isa. 9 2. The people that walked in darkness have seen a great light, and they that dwelled in the land of the shadow of death upon them hath the light shined.  
Though this latter prophecy doth principally belong to Christ, yet it is to be applied to his Church also; for it's through them Christ shineth upon the dark world: therefore saith our Saviour to his Dissciples, Matth. 5. 14. Ye are the light of the world, meaning, they were the Candlestick prepared of God to hold up and hold out the light of truth to the dark, blind, miserable world.  

Use. 1.  
This informs then what a deal of duty lieth upon the Church, both Ministers as well as others.  
First, For Ministers, what care should they take, and what pains should they expose themselves unto, in order to the keeping up, and holding forth the light and word of the Gospel to the dark nations of the earth: what care did Paul take to fulfil his ministry, and to discharge his duty this way, Acts 20. 24. He counted not his life dear unto himself, so that he could fulfil his ministry with you, which ministration he had received from the Lord Jesus; and that he might be useful this way, you may take notice of Paul's practice, Acts 20. 20. I have kept back nothing which was profitable to you, but have showed you and taught you openly, and throughout every house.  
But O good God, how few such house preaching lights doth the eart afford us in this our age; but contrariwise, instead of men that should make it their business with Paul and the rest of the Apostles, to go from house to house to enlighten the dark family's of the earth in the knowledge of God and his Son Jesus Christ: they rather bend their forces, parts, wits, and purses, to darken and put out the light of truth, and the knowledge of God in all the families they meet withal where they go, like unto those teachers of old spoken of in Ezek. 34. 18, 19 Seemeth it a small thing unto you, to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures; and to have drunk of the deep waters, but you must foul the residue with your feet; and as for my flock they eat that which ye have trodden with your feet, and they drink that which ye have fouled with your feet. How far these, or such as these are from being of the true Candlestick appointed to hold up and hold out the light of truth in the world, let the reader judge.  
But again, this should teach all the Saints (for they are a part of the Candlestick also) to endeavour in their several places and callings to promote the glory of God in their generations, to study godliness, and which way they may be useful with their gifts and graces, amongst their relations and neighbours, and in their families, in order to the bringing in of their souls to Jesus Christ: therefore saith our Saviour, Mat. 5, 16. Let pour light so shine before men, that they seeing your good works might glorify your Father which is in heaven: To this agreeth the words of Paul. Phil. 2 16. with ch. 15. ver. 15. He exhorts all true Christians, that they would labour to hold forth the word of life, and that they would labour to live unblameable in their lives, and spotless in their conversations, and that they would keep themselves without rebuke in the midst of a crooked and perverse generation, amongst whom they were to shine as lights: so verse 16. The reason of the former exhortation is given you, viz. because they are to hold forth the word of life, even as a Candlestick they are to hold up or hold forth the light of truth.  
Secondly, A candlestick is appointed to hold fast as well as to hold up the light, that it fall not down, because the fall of which many times puts out the light; so is the Church of God prepared and fitted to secure and keep up the light of God's holy truth in the earth, that it might not be thrown down by the malice of the devil and wicked men, who labour night and day to put it out in the world.  
There be two ways by which God fitteth the Church as a Candlestick to keep up the light of truth in the world.  
The first is by pouring forth upon them the gifts of the Spirit, by virtue of which they are enabled to discover; detect, and find out all error, and whatsoever may be contrary to sound doctrine, as in Rev. 2. 2. Thou hast tried them which say they are Apostles, and are not, and hast found them liars. Hence it is that the adversaries of truth are said not to be able to resist the wisdom and spirit, by which St. Stephen spoke, Acts 6. 10. The reason you may perceive lay in this, the Church of which Stephen was a member, had a very great measure of the gifts of the Spirit, which came upon them but a little before, read Acts 2. 1, 2, 3, 4.  
Secondly. God fits his Church as a Candlestick to maintain and hold up the light of his holy truth in the world, is by pouring forth upon their hearts the grace of his Spirit, that so they might be enabled to suffer for it.  
The Saints suffering for truth doth wonderfully tend to the confirming of truth in the earth, and to the making of it acceptable amongst men in this world; insomuch, that in the first three hundred years after Christ, the Church's sufferings for the truth occasioned this proverb, That the blood of Martyrs was the seed of the Church.  
Hence it is that the suffering Saints are called Gods witnesses; therefore St. Paul tells you that the truth got great ground by his sufferings, Phil. 1. 14.   

Use 1.  
O then how should this teach the Lord's people to bestir themselves in the way of their duty. O remember, ye are God Candlestick, and appointed by God for this purpose, to keep up truth in the world: O then how should this encourage the Lord's people to appear in the defence of that glorious light of truth, which God hath put into your hands, and not to suffer it to be trodden down with so much ease as it is now in the world. I do not mean, nor say, that the Lords people should betake themselves to any weapon besides faith, tears, prayers, and sound arguments, together with a bold standing up in the visible practice of the ways and truths of God against all that is contrary to this truth: These be the weapons that I mean, and this is the contending that I plead for: and as to this way of contending for the Faith, what cause hath God to complain of his people, as once he did of Israel of old, No man is valiant for the truth. O what little contending is there (amongst Saints) for the faith that was once delivered to them: O what silly heartless dovelike spirits are the Lords people surprised withal, who can sit and hear the truths of the Gospel rended in pieces before their eyes, and in their hearing, and not a word spoken for it, or in the defence of it; but instead thereof, they out of a slavish fear do but too much comply with the wicked in it.  
O brethren, the precious truths of Zion are more worth than so, more worth than not to have one word spoken for them. O remember, the Church is to contend for the faith, and know that God will deeply charge home the neglect of this duty one day close upon your souls.  
O therefore as you would avoid that judgement spoken of in the third of the Revelations, ver. 16. I beseech you brethren to labour to give up yourselves to a holy contending for the faith. O earnestly contend for the faith, there is great reason so to do; for the name of God is upon the Faith, the Blood of Christ was shed for this faith, the blood of all the Martyrs in all ages in the world hath been shed for this faith: O the faith that was once delivered to the Saints is worth the contending for. O that God would stir up your hearts to an earnest contending for the faith. O set a work a praying spirit, and a believing spirit. O set on work your parts, your pens, your purses, every way as you are able, (if the way be warrantable) do you contend for the faith which was once delivered to the Saints, Judas 3.  
Thirdly, This Candlestick was made of pure gold, this was to teach the Saints what they should and ought to be; namely pure gold, that is very sincere to God ward, void of a heart full of guile and hypocrisy, therefore saith our Saviour, Mat. 5. 48. ●e ye therefore perfect as your heavenly father is perfect.  
Fourthly, This Candlestick was made of beaten gold, which was to show or set forth the glory and the excellency of the Church, for as gold exceeds for glory and excellency Iron, Led, Tin, or Brass, so do the Saints all other men and women in the world; Therefore saith the Psalmist, Psal. 16. 3. The Saints are the excellent of the Earth.  
Though the blind world see no worth or excellency in the Saints in this life, yet they shall know (as Solomon once said) that the Righteous is more excellent than his Neighbour, Prov. 12. 26.  
First, The righteous is more excellent than his Neighbour for grace.  
Secondly, For their attendance, for not gilded creatures, but glorious Angels are the Saints servants, Heb. 1. 14.  
Thirdly, For the Saints food on which they live, in respect of which all the dainties in the world, or which the world lives upon, are but husks and swine's meat, for the Saints live upon the Blood, and Flesh, Word, Spirit, and promises of Christ, John 6. 55.  
Fourthly, The Saints are more excellent than others in point of inheritance, for it's not an earthly Dunghill, but an inheritance which is pure and undefiled, which fadeth not away is the Saints birthright, Pet. 1. 1, 4.  
Fisthly, The Saints are more excellent than others, because they only can prevail upon the heart of God in prayer, Prov. 15. 29.  
Sixthly, It's so because its only amongst the Saints God delights to dwell, 2 Cor. 6. 16. Psal. 132 13, 14.   

Use 1.  
O then what excellent Conversation should the Saints lead in this world, what an engagement should this put upon the Saints to a strict holy walking, that they should (through grace) be made of God's pure golden Candlestick.  
O therefore soul, think with thyself, when the Devil would at any time entice thee to sin against God, or would draw away thy heart at any time from the Lord, O say this to thy temptation. O Satan I am one that belongs to God's pure Candlesticks, how should I dare to bespot myself with the least of impurities, as Joseph answered his Mistress, Gen. 39 9 So do thou thy temptation, How shall I do such a wickedness and sin against God.  
Again, As the Candlestick had three Bowls and Knops with their flowers upon it. This was for Ornament to adorn the Candlestick that so it might the more appear in its glory and beauty to the beholder; all which was to set forth the glory and beauty of the Church of God, which by the righteousness of Christ and the Divine Graces of his Spirit, is made more glorious than the gold of Ophir, read Psal. 45. 13, 14. Isa 54. 11, 12. Rev. 12. 1. The Church's glory is only discerned by an eye of believing, a carnal understanding knows very little of this, saith John 1. 3, 1. The world knows us not, certainly were not the glory of the Saints a hidden veiled up glory from the world; its impossible but the Saints would be better entreated at the world's hands then they are, but however thou farest at the world's hands, let me advise thee to these two things.  
First, If the world show thee and the rest of the Saints no favour, yet pity them, because they are held so much in a condition of darkness, as the Apostle speaks in 2 Cor. 4. 4. The God of this world hath blinded their minds, lest the light of the glorious Gospel should shine in upon them.  
Secondly, Labour to comfort thyself from this good consideration, under all the ignomy and reproach which the world will or can cast upon thee, that the time is coming which (will not stay long) wherein the Lord will make thine with the rest of his people's glory, to shine forth with more brightness and Majesty than the Sun in its full strength; that although thou with the rest of the Saints hast lain (for a while) amongst the pots, yet the time will not be long, But thy wings shall be as a D●ve covered over with silver, and all thy feathers of yellow gold, Psal. 68 13.  
Again, in this Candlestick we may observe these things.  
First, The parting of the Candlestick, which was in this manner, it parted a foot high or thereabouts in the stem.  
Secondly, Out of which parting came six Branches, which shows us thus much, the great Candlestick out of which the little Candlesticks branched forth, signifies the Jewish national Church, this holds as entire from the foot of the Candlestick to the parting above in the stem, out of which stem came the six Branches; and the Branches signify the Gentile Churches which succeeded or sprung forth from the Jewish Church, Isa. 60. 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. Pray observe the thing well, there were not six little Candlesticks branched besides and apart from the great Candlestick, but six little Candlesticks branched themselves forth of the great Candlestick, but still maintained union with the great Candlestick, which shows us these two things.  
First, That both Jews and Gentiles are but one people to God, (consider the Jews as they were befre they were broken off by unbelief) and all interested in one Christ alike, all that did believe, either Jew or Gentile shall all sit down in one Kingdom of God together, Rom. 10. 12. For there is no difference, but the same Lord over all, is rich unto all that call upon him.  
Secondly, It shows us thus much, that the difference between Jew and Church was not essential, but circumstantial, not so much in the state as in the Ordinances. Pray observe, the Candlesticks all hold union in the stem, although they differed above in the Branches: It's true, the Lord held the Jews and Gentiles under differing administrations, but not under a divers state, they and we differed in our Ordinances, but not in essence or substance as to a Church state, so much as this clearly offers itself to me from the union between the stem and the Branches in the Candlestick, if it will be granted that the Candlestick in the Tabernacle be a figure of the Church of God, as than it was, together with these other Gentile Churches which should succeed that; now considering the Scriputres elsewhere do so apply the word Candlestick, I know not but this should pass for a fair notion, Rev. 1. 20. Where it's said that the Mystery of the seven golden Candlesticks are the seven Churches. You see the Candlestick in the Tabernacle for Essence and Substance was one and the same, though they differed above in the Branches; so than if this be a figure of the Church of God under both Old and New Testament, then both the Jews then, and we Gentles now, must stand upon one and the selfsame stock or root, or else how doth this hold good in the similitude, for after the same manner reasons the Apostle about the Jewish and Gentile Churches, Rom. 11. 24. For if thou wert cut out of the Olive tree which is wild by nature, and wert grafted contrary to nature into the good Olive tree, how much more shall these which be the natural Branches be grafted into their own Olive tree.  
Methinks then how clearly do this warrant the practice of the Congregational Churches in giving to their Infant's Membership in their Church, and consequently Baptism.  
I know there are many of our dear Christian friends (in England) of a differing opinion to me in this matter, but how ever read my notion without offence, and then give thy thoughts about it.  
Now mark, there is nothing more clear to me from the union that the Branches hold to and with the Candlestick, but that the Jews and we Gentiles were taken into a Church state alike, so saith St. Paul, Rom. 11. 16. with ver. 24. For if the first fruit be holy, the lump is also holy, if the root be holy so are the branches, and if thou wert cut out of the Olive-tree which is wild by nature, and wert grafted contrary to nature into the good Olive-tree, how much more shall these which be the natural branches be grafted into their own olive tree. From hence I shall take leave to ask a question or two.  
First, What may we understand by the root and the branches laid down here by St. Paul.  
Secondly, What may we understand by this holiness with which the branches were made holy, ver. 16. and what these branches were.  
First of all, by the root and branches must be meant either Christ, together with all those sound Believers which are engrafted into him by true Faith; or else by the root and branches must be meant a Church state, and all those visible branches which stand there by membership: Now if we should understand it in the first sense, than this will follow, that those that are truly engrafted into Christ by faith, may be wholly broken off; and so we must run ourselves upon Arminianism do what we can: But if we must not take it in the former sense, than we must take it in the latter sense: (viz.) by the root and branches, a Church state, and those which are taken in the visible membership of it, for such may be broken off, or may fall away (consider them merely as Church Members) and not truth, or part of the truth of election impaired: Now what were the branches of the root (which root was the Jewish Church state) were they not the parents and the children, ●en. 17. Well then, if these were the branches of the old root, viz. the believing parents and their children, and that the Gentiles are engrafted into, or upon the same root, and are partakers of the fatness of the old olive tree, meaning the privileges of the Church.  
And if the candlestick of the Jews holds union with the Candlestick of the Gentiles (under the Gospel) in the same stem, how then can our Church state under the Gospel be like the Jews under the Old Testament, if only we should stand as Members in a Church state without our little ones: but again, mark what the Apostle saith, Rom. 11. 16. For if the first fruits be holy, the lump is also holy: if the root be holy so are the branches; so that the second question will be this what may we understand by holiness here, or in what sense shall we take it; either it must be a holiness consisting of the divine graces of the Spirit, or else it must be a holiness arising from a Church state; and in this sense were the Jews called a holy nation, and a peculiar people, which arose from their being set apart by God to holy uses and purposes to God himself; or if you will take it in St. Paul's terms, 1 Cor. 7. 14. A holiness in opposition to uncleanness, which uncleanness is elsewhere proved to consist of not being of a professed Church state to God; read Isa. 52. 1. with Acts 10. 14. For it could not be a holiness with which the whole body of Israel were made holy; that consists of the divine qualifications of the Spirit of grace: I think but few are of that opinion, that the whole body of Israel were in such a sense holy: than it must be a holiness arising from a Church State; as if he had said, If the first fruit be holy, that is, if Abraham with his Isaac and Ishmael, together with the rest of his family, who were first (with all their succeeding little ones) taken into a Church state, and so became the first fruits of such a work to God, The lump is holy, that is, than the whole body of that people is holy with reference to a Church state, they need not call it in question. But if they keep close to God, certainly God accounts the issue of Abraham, for many generations after, as much in a holy state (as to a Church state) and as much a Church to himself, both they and their little ones, as ever he accounted it in the first fruits of it, meaning in Abraham's time, The lump, saith Paul, is also h●ly. Then he comes to conclude, that if the first fruits were holy, which were the parent and the child, And if the lump be holy, that is, if God to this day have accounted the whole body of the Jews ever since in the same Church state, which admitted of the parent and the child, then are the branches holy, viz. The Gentile Churches which were engrafted in upon the same stock; then the child as well as the parent being set on upon this stock as formerly, are likewise hily still: so that from what hath been spoken doth (to me) clearly warrant the congregational people the giving of their Children membership amongst them, and consequently baptism. Let not any mistake me, I did not this to revive any part of the old contention, or to beget any new quarrel between us and those Christians which descent from us in this thing; but as I conceived things lay so in my way, that I must have leapt quite over a clear truth if I had left it and so passed by.  
Object. But some may say, upon the same account, will a national Church be proved to be lawful, even the same way that the membership of Infants will come in?  
I answer first, I know no absolute necessity lying upon the thing, so as that we must not dispute for or practise the one but the other must come in, you see in the practice of the Congregational Churches, both here and in New England, that the connexion is not forcible, but that we may give our Children Membership and Baptism amongst us, and yet be far enough from building our Churches upon a National bottom.  
But secondly, And that which will lead me to the other consideration in the Candlestick, which is this: The candlestick you know had one stem, out of which came six branches. The stem of the Candlestick signifies the Jewish Church, and the little Candlesticks which came out of that, signifies the Gentile Churches under the Gospel: the stem of the Candlestick was but one individual, showing that the Church of the Jews was to be national: But the branches above in the Candlestick were several in number, signifying that the Churches under the Gospel day, should be no more national but congregational, To this agreeth the two Prophecies of Zechariah and John, who writing both about one and the selfsame thing, viz. about the two Witnesses, Zach. 3. 3. with Rev. 11. 3, 4. Only Zachariah says, That at that time when he writ about the two Witnesses belonging to the Jewish Church, he saw but one Candlestick, Zach. 3. 2 Because then the Church was national: but when John writ of the Witnesses in the Gentile or Gospel Church, he saw two Candlesticks, or several Candlesticks, Rev. 11. 4. Because now the Churches of Christ were no more to be national, but congregational, or many Churches in one nation.  
There is one thing more to be spoken to, about the Candlestick, and I have done with it. You may observe in reading, Exod. 37. 18, 19, 20, 21. This plain difference about the Candlesticks, which is, that the main Candlestick had four bowls, with his knobs and his flowers belonging to it; but the lesser Candlesticks which branched themselves forth of the great Candlestick had but three Bowls, with their knobs and their flowers. Now you must observe (as hath been already said) that the bowls, knobs, and flowers added to the Candlestick, it was to set forth the glory of it: then where the most of the bowls, knobs, and flowers were, there was the greatest glory: but now the most of these things were about the great Candlestick, which shows us thus much, that although the Jewish Church did at first fall short of the Gentile Churches in glory and brightness; yet the time shall come that the glory of the Jewish Church shall far excel all the Gentile Churches in the world, Isa. 54. 11, 12. O thou afflicted and tossed with tempest and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundation with saphires, I will make thy windows of agates, thy gates of carbuncles, and all ●hy borders of pleasant stones. This is a Prophephesie which relates to the latter, day glory of the Church of the Jews, when they shall be brought into Jesus Christ.    

CHAP. 21. I now come to speak of the seven Lamps (which with the Candlestick) were placed in the Tabernacle.  
THere were likewise seven lamps made of pure gold, Ex. 37. 23. which Lamps were to be lighted, and always to be kept burning before the Lord, Exodus 40. 25. In which, there are these things to be considered, or it may put us in mind of these things.  
First, The vessel itself.  
Secondly the oil in the Vessel, or Lamp.  
Thirdly, The light it gave out to the beholders.  
First, By the Lamp or Vessel itself, it may put us in mind of this great mercy, which by Grace Believers hath received at God's hands, and that is a sanctified heart, into which God pours forth the holy oil of his Spirit in the several graces of it; by which means the heart is changed, purged, renewed, and made fit for God: Now in this sense every Believers heart may be said to be a Lamp, therefore saith the Lord in the Prophecy of Jer. 31. 33. I will put my Law in their hearts, and write it in their inward parts: so Ezek. 36. 26. A new heart will I give you, and a new spirit will I put within you, and I will take awaythe stony heart out of your flesh, and I will give you an heart of flesh.  
O how excellent is that heart which is dedicated to the use and service of God, that Lamp which was set apart for the service of the Tabernacle was worth a hundred Lamps elsewhere, because the use and service unto which it was dedicated was both holy and honourable; O so is a heart set apart for the Lord, it's both holy and honourable, its worth a hundred of other hearts in God's account, Prov. 10. 20. The heart of a wicked man is little w●rth. Let men be never so noble, great, learned, or wise in the world's eyes, yet if their hearts are not Vessels or Lamps dedicated to God for the use of Altar worship, you may assure yourselves that God values them no more than you value so many heaps of Dung, the best service which comes from such unsanctified Vessels or hearts is abominable to God, Prov. 15. 8, 9 It's a sanctified heart which God calls for in Worship, P●ov. 23. 26. My Son (saith God) give me thy heart. By Son here we are to understand a soul, whose heart is renewed by the graces of the holy Ghost john 1. 12. These are the Lamps which God loves should be always flaming and burning before the eyes of his glory, as it's spoken of the Lamps in the Tabernacle burning and flaming with love and affection to God, with zeal for him, with the flame of fervent prayer before him; therefore is it sad Prov. 15. 8. The prayers of the upright are his delight.  

Use 1.  
O therefore how should this teach the Lord's people to look to their hearts, that nothing but the true Oil of the spirit of grace be found in it, you know the exhortation in Jer. 4. 14. O Jerusalem wash thine heart from wickedness, how long shall vain thoughts lodge within thee, for its the pure in heart shall see God, Mat. 5. 8 Therefore when Temptation, Sin, or Lust offers itself to thy soul for entertainment; O banish it upon this very account, O say to sin, my heart is become a dedicated Vessel or Lamp to God, set apart for Altar-worship and work, prepared for better matter than sin is; O therefore sin and corruption departed and get you hence, here is no entertainment for you, or for such filthy matter as you are, saith David Psal. 45. 1. My heart is inditing a good matter. O so say to thy temptations, My heart is inditing a good matter, or better matter than sin, lust, or the world doth amount unto; it's about heaven and heavenly things that my heart is now upon, it's about God, and Christ, and glory to come, which my heart is taken withal. O therefore Sin, and Satan, the World, and Temptation, depart, depart, here is no entertainment for you for ever, I have found better food to live upon, and better objects to look unto than you are; therefore farewell for ever, farewell for ever.  
Secondly, By the Lamps or Vessels in the Tabernacle, which did hold the Oil which was to give out the light in the Tabernacle; I understand by them the Ministers or gifted men in the Church, who are principally employed to hold out the light of God's holy will to the Church for the benefit and comfort of it; this you may see more plainly set out unto you in Zachaiahs' prophecy, Zach. 4. 2. 3. I looked, and behold a Candlestick of pure gold with a boul● upon the top of it, and his seven Lamps thereon, and his seven Pipes to the seven Lamps, which were upon the top thereof, and olive-trees by it, one on the right hand, and the other on the left side of the boul.  
Here you see the Prophet puts a clear difference between the Candlestick and the seven Lamps, the Candlestick and the Lamps are not one and the same thing: Now by the Candlestick (as have been showed already) is meant the Church of God, and by the seven Lamps on the Candlestick must be meant the Ministers and gifted men in the Church, which are gifted by the spirit of God for the accomplishing of the Worship and Service of the Gospel-tabernacle, both as to Doctrine and Discipline, for as the two Olive-trees, (Zach 4. 11, 12) Standing on each side of the Lamps, did convey their Oil through the seven Pipes into the seven Lamps, to continue their burning always in the Candlestick, so do Jesus Christ by his spirit (for Christ is called the tree of life, and the apple tree, and the tree in the midst of the Paradise of God) constantly conveying the sap and oil of light and truth into his Lamps (the Ministers) through the Pipes of the Scriptures, or the writings of the Prophets and Apostles, for the information of the Candlesticks his Churches, therefore saith St. Paul to Timothy, 1. Tim. 4. 13. with 15. Until I come give a tendance to Reading, Exhortation, and Doctrine, meditate on these things, give thyself wholly to them that thy profiting may appear to all.  
Now if you compare Zach. 4. 2. with Rev. 1. 20. It will the more appear that the seven Lamps do intent the Ministers of the Church, and such as are gifted for Church work, they are called there the seven Stars of the seven golden Candlesticks, that as Stars are fixed in the Firmament for the help of mankind (in the absence of the Sun) against temporal darkness, so are the Ministers set in the Firmament of the Church to help men in the absence of ●hrist the Son of Righteousness against spiritual darkness, therefore saith the Apostle 2 Cor. 5. 20. We are Ambassadors in Christ stead, that is, we as the lesser Lights are left with you in stead of Christ the great Light, who is the Son of Righteousness, so Eph. 4. 10, 11, 12, 13. He gave some Apostles, some Prophets, some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, until we all come to the unity of the Faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.  
Lastly, They are said to be seven Lamps, this number seven was given them, or the reason why the Lamps were seven in number, it's with respect to the plentifulness of the gifts of the spirit, which the Lord Jesus doth pour out into his Church through these Lamps; for the word or number seven was a note of perfectness amongst the Hebrews, which they called a perfect number, so that by the seven Lamps we understand such a plentiful measure of the spirit, and through supply of gifts as that there shall not be any wanwant of it in the Church upon any occasion whatsoever, either to enlighten, guide comfort, and strengthen it unto its journey's end; therefore you have it Isa. 27. 2, 3. A vineyard of red wine, I the Lord do keep it, and water it every moment.   

Use 2.  
O then how do this call upon the Ministers of Christ to be vigilant, taking all opportunities to hold forth their Lamp lights of truth to the Candlestick the Church, Ministers are Lamps, and they were set apart by God for the benefit of his people, to enlighten and comfort them in needful times, you know the charge which is given Ministers in Isa. 40. 1. Comfort ye, comfort ye my people, saith the Lord, speak ye comfortably to Jerusalem; how careful was St. Paul of his duty herein, what opportunities did he take on all hands to guide the Church, and enlighten the Church with his Lamp light of knowledge, Acts 20. 24. Who accounted not his life dear to himself, so that he could but finish his Ministry with joy.  
O what a dreadful thing is it for one of these Lamps to wax out, or withdraw its shinings when the Church of God lieth ready to perish for his not discharging his duty to them, for men to prove faint, careless, and negligent in the discharge of duty in and to the Church, which God calls his Candlestick; St. Paul calls this a being guilty of the blood of fouls, Acts 20. 26 You may likewise see what God doth account of this thing, read Ezek. 3 20.   

Use 3.  
How should this humble Ministers of the Gospel, what a blow would this consideration give the old Adam within them, and pluck down the pride and confidence of all proud Ministers, who may swell high with the conceit of their gifts and parts, and so come to think high of themselves, beyond what they should or ought to think, forgetting that at best they are but bare empty Lamps in themselves, who can do nothing, nor can say any thing, or be of any use to the Church of God without Divine assistance; you know a Lamp without Oil in it is of little use in a house or family, the house may be full of darkness for all that, if the Lamp be without Oil in it; O so are Ministers of as little use without the Oil of Gods assisting presence goes along with their labours, they can do little good to any soul in point of conversion or comfort, gifts, and parts, and flourished notions, will do little in order to the raising of a dead soul to life, or to the comforting a of dejected soul in the hour of temptation.  
It was once the saying of Melancthon about a Sermon once preached by him to a Country people, who pomised himself (upon the well preaching of it) a great harvest of Converts, but upon his next coming that way and finding the little effect of it, cries out, old Adam was too hard for young Melancthon.  
Alas Brethren, the greatest Aristotle or Learned Philosopher in the world can do nothing here without God's quickening, comforting, spirit be with him, saith St. Paul our sufficiency is not of ourselves but of God, yet St. Paul had great parts and abilities, but he looks not upon these things but upon God for success.  
If God did not pour oil into him and thereby fitted him for his work as a Minister of the Gospel, he knew he should remain but a dark Lamp without the least use to any man or woman; therefore how should this make such men think low and mean thoughts of themselves, and be humble both before God and man.   

Use. 3.  
This serves to inform Christians about their duty in this case.  
First, To keep close to their Ministers and Pastors for spiritual light and knowledge, and not to slight them so and to turn the back upon them as some have done. I do not intent those who under the notion of Ministers of the Gospel can cunningly undermine the Gospel, neither do I mean such as can mind and turn with every turn of state; but I mean those Ministers who have given evidence of the uprightness of their hearts and sincerity of soul to God (as Jo●h●a and Caleb did in backsliding times) to be men of other spirits then to run back again with the stream of the times or the cry of the multitude, to the old Egyptian darkness from whence they were delivered; I say, to slight these Ministers is to slight those burning Lamps of light and truth, which God in mercy hath left amongst his people for direction through their wilderness to their spiritual Canaan.  
We have had sufficient experience of this great evil of late years, into how many evils, and mischiefs, and fearful Apostasies have thousands of professors run themselves upon, leaving their sound Ministers and Pastors; O what horrid darkness hath their overspread the minds of some professors that would dare to profess an open separation from their Pastors and sound teaching Ministers, which were the Lamps of light and comfort which God in mercy held out to them.  
O therefore Christians have a care you do not slight and despise these heavenly Lamps, saith St. Paul to Timothy, Let no man despise thee, you know the exhortation in Mal. 2 7. Thou shalt seek the Law at his mouth (the reason is given you in these words) for the Priests lips shall preserve knowledge.  
Secondly, Let this teach Christians to love the Ministers of Jesus Christ; O keep this upon your heart daily, that the Ministers of Christ are the Lamp lights to enlighten your souls in the time of darkness, our Saviour calls them the lights of the world, Mat. 5. 14. Ye are the light of the world, that is, such as are appointed to guide the feet of the Saints into the way of peace; the Apostle says that the Ministers of Christ are such as watch for your souls, and must give an account for them to God in the last day, read Hebrews 13. 17.  
O my Brethren, your Ministers they are more to you and can do more for you then the eyes of your bodies; and how choice are you of that member, your eyes you account your Jewels, when that's gone you account the Mercy next to life is gone: But truly, great Mercies and greater Jewels are Ministers (if good and sound) to the people of God, whether they know it or not, the Gallatians Church were well acquainted with the worth of their Teachers and Ministers of Christ, there was once a time when they valued them beyond their bodily eyes, Gal. 4. 15. For I bear you record (saith Saint Paul) that if it had been possible, you would have plucked out your own eyes, and have given them to me: Certainly if you lose them, you will lose the best of your eyes; O therefore bless God hearty, who hath yet continued his Lamp lights amongst you, which yet maintain their burning and shining lights in the midst of you, though it be wholly dark over Egypt, yet you have your Lamps burning in Gosher. O pray hard for them, O let Heaven ring with your cries about your Ministers, O put on for them as you would for your treasure, your all, that God may yet stay them in the midst of you.    

CHAP. 22. A second thing that I take notice of about the Lamp, is the Oil which was in it.  
I Shall speak the less of this, because I have been handling the matter (in some measure) before, but for order sake I shall give you a touch here.  
You know as hath been already observed, that a bare Lamp without Oil will not produce any light at all to any family or house in the world, therefore here is oil poured forth into the Lamp, and so it becomes a burning light before the Lord always.  
Now you may easily conceive what this oil did signify, if you will but consider from whence it comes, read Zachariahs' prophecy, chap 4. 2, 3. with ver. 12. There you have the two Olive-trees standing on the two sides of the Pipes (which Pipes reached forth close to the Lamps) emptying themselves through the seven Pipes into the Lamps.  
Now by the two Olive-trees (though some may conjecture or think by them is meant the Scriptures of the Old and New Testament) I understand to be meant Jesus Christ.  
Now that it cannot be the two Testaments of the Scripture which we must take for the two Olive-trees which poured their oil into the Lamps.  
First, Because the Scriptures of themselves are not capable of giving out the least drop of moisture to any, therefore S. Paul calls them A dead Letter, meaning without the spirit.  
Secondly, It cannot be so, because when Zachariah wrote this Mystery, there was but one Testament written, for the new was not then given out; therefore I say, it must be applied to Christ, Christ was both these Olive trees, both to the Jewish Church then, and to the Gentile Churches ever since; I mean such of them as are Christ's Churches indeed.  
Now let Jesus Christ be considered in his twofold nature, as God-Man, and so he will agree for number to the Olive Trees.  
Now it's upon this account that Christ is such a dropping fullness to the Church: Christ being thus considered in his two natures make him up to be the dropping Olive-Tree to the Lamps of the Church.  
For first, He must be God equal to the Father, that he might be capable to receive these communications from God, which are necessary for the Candlestick his Church.  
Secondly, He must be man as well as God, that he might be capable to apply these (received communications from God) to the Church, or these that shall be the Lamps: therefore is Christ called the Emmanuel, or the God with us, Isa. 7. 14. and in 1 Tim. 2. 5. He is said to be the middle person between God and us, therefore is Christ reported in Scripture to be the treasury, and store-house of wisdom and knowledge, Col. 2. 3. And one in whom the fullness of the Godhead dwelled bodily, Col. 2. 9 And that it pleased the Father that in him should all fullness dwell; but that of John is full to this purpose, John 1. 14. with 16. The word was made flesh, and it dwelled amongst us, and we beheld his glory, as of the only begotten of the Father, full of grace and truth: so ver. 16. And of his fullness have we all received, and grace for grace.  
Thus you see Christ is the Olive Tree that first doth receive from the Father, and then drops his spiritual fatness down again to his Lamps, the Ministers of the Gospel, for the good of all the Church, which is called the Candlestick; so that by the oil is meant the rich gifts of the Spirit, which Christ gives out to his Lamps the Ministers, whereby they are enabled to counsel and instruct the ignorant, to comfort the doubting, and strengthen the feeble minded, to support the weak, to feed the hungry, and correct the obstinate, and warn the unruly, as the Apostle speaks in the first of the Thessalonians 5. 14.  

Use 1.  
Then this should teach Christians to admire the Lord, who hath not withheld the best of supplies from his poor people. O what greater love can there be thought on then this, who cannot but be swallowed up in the meditations of what God hath done for his Church, touching the daily benefits he drops down upon his people. O when we do consider the rich droppings of the Spirit of God through Christ, which do daily come down on the Church's Lamps, for the common good of the whole body; how can we choose but cry out with the Psalmist, Psalm 8. 4. Lord, what is man that thou act mindful of him, and the Son of man that thou visit●st him.  
O how largely hath God abounded this way of late years towards his people, what a wonderful deal of oil hath he poured into his Church's Lamps, in this our day; whatever age could say the like as we can say, setting aside the Apostles age O how hath the fountain of light and truth been broken up of late in the midst of us, how have the little ones in Zion, been made to understand doctrine; what a high way hath there been set open in the things of God in our day, as that the way-faring men, though fools, have been kept from erring therein O that the Lords people would admire the love and grace of God herein, and that they would cry out with the Apostle, O the height, the depth, the length, and the breadth of the love of God which passeth knowledge, how unsearchable are his judgement, and his ways past finding out.   

Use 2.  
It informs us what rich food the people of God hath given them to live upon, which is better than all the rare dainties in the world beside; when I think upon the pourings out of the Spirit of God, in the gifts and graces of it to the Churches of Christ: I do not so much wonder at the saying of the wise man, who tells us, that that little which the righteous hath is better than the large revenues of the wicked, Psal, 36. 16. Not only because the wicked have not their portion upon a divine account, or with such a blessing as the godly have, but because all that the wicked do enjoy of this world, were it ten times more than it is, yet it is nothing compared with the least dram of the grace of the Spirit in the heart of a believer. O the honey sweet mansions which believers feed upon. O the rare comforts they experience both by day and night, saith Paul 1 Cor. 2. 9 10. Eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive the things which God hath prepared for those that love him, which things God revealed to his by his spirit.  
Well, one word of the Lamps more and I have done speaking about them; and that is, It is said that these Lamps were always burning before the Lord, in which we may take notice of these two things.  

1. They were always burning  
2. That they were to burn before the Lord.   
As to the first consideration, I understand it to be meant of the assured continuance of the gifts and graces of the Spirit, for the benefit of the Elect of God in several ages of the world, that as the Lamps were never to go out in the Tabernacle, so the Lord will never be wanting with the gifts of his Spirit upon his Ministers throughout all ages, that he might by and through them keep up the light and truth of his holy will in the world in despite of all opposition whatsoever: read Psalm 132. 15, 16, 17. I will abvudantly bless their provision, I will satisfy their poor with bread, I will  her Priests with salvation, and their Saints shall shout for joy: there will I make the horn of David to bud, I have ordained a lamp for mine anointed. This is the promise of God to the Candlestick, is Church, throughout all ages in the world, giving them to understand, that let men and devils do what they can, yet certainly God will always keep up the lamp light of truth to the end of the world. You see the lamp was always to burn in the Tabernacle, so as certainly the light of truth shall and must always burn in the world. Hence you have it in the Psalms, Psalms 132. 14. where God is speaking of the Candlestick his Church, saith in these words, This is my rest for ever, here will I dwell, for I have desired it for my habitation.   

Use 1.  
This informs us then of the great folly and madness of the children of this world, who labour night and day to extinguish and put out these lamp lights of Gospel truth, which God hath set up in his Church. Alas men do but strive against the stream in the thing: you see how successess men have been in their attempts this way, even from the beginning: How did Pharaoh King of ●●y●t strive to root out the Lamp lights in his day; so how did King ●●●●b●am lay out himself this way in his day, by setting up the Calves, by throwing out the good Ministers of the Lord and in putting into their rooms Priests made of the lowest and basest of the People, 1 Kings 12. 31. so in Christ's time, what ado did King Herod make to find out the Lamp of lamps, viz. our Lord Jesus Christ, that he might quite rid the world of his light, Mat. 2. so in the Apostles days, how did the Jews labour to fill the world with uproars against them, that their lamp light of truth might be wholly put out of the earth: so the heathen Emperors, in the first three hundred years after the Apostles, what bloody attempts did they in their times make against the lamps, and so all along ever since their time, for this fifteen hundred years, what horrid cruel desperate attempts have the Antichristian party in the world made against these lamp lights of Gospel truth, which Christ by his Apostles hath left for the good of his Church, witness the slaughtering of the Waldenses, Albingenses, beside those many murders which have been done upon the Christians in Germany, whose case (without doubt) God is now a pleading by the Turks. You may call to mind the many cruel murders done in France and Ireland, as also the many cruelties which have passed upon the Lord's people in England ever since Queen ●●ar●● time: what endeavours, what plots, what secret treacheries have there been afoot to get down these divine lights, which God in mercy hath caused to shine in the midst of us. But alas, alas, let me tell such men, that all their labour is but lost labour: men do but kick against the pricks, and throw back their heels against sharp stakes, that persist in a work of this nature.  
O you persecutors of truth, and such as think to extinguish the lamps of God's truth, to you I speak, even to you of every nation in the world. O Sirs, lay down your weapons of contention, push at the pikes no longer, for you will certainly perish in the end; know you that do what you can, God will keep alive his lamp lights of truth in the world in despite of you all: certainly you do but set the briers and thorns in battle array, against the everlasting burn, in rising up to resist the work of God in the earth: God will have his work to go on; O therefore stand not in his way, God will make way for it, though it be through your heart blood: read Psalm 45. 4, 5, 6. Psal. 36. 9 O therefore be wise ye judges of the earth, and be ye instructed ye great ones, serve the Lord with fear, and come before him with trembling: kiss the Son lest he be angry, and ye perish in the mi● way, when his wrath is kindled but a little; therefore if you love yourselves, harken to the advice of that learned Doctor, Acts 5. 34. with 38, 39 Then stood there up one in the council a Pharisee named Gamaliel, a doctor of, the Law (who said) And now I say unto you, Refrain yourselves from these men, and let them alone; for if this counsel, or this work be of men, it will come to naught; but if it be of God, ye cannot overthrow it, lest happily ye be found even to fight against God.  
Lastly, and I have done this Type, It is to be noted, that this Type, viz. the Lamps, was to burn before the Lord, or in his sight, which signifies Gods watchful eye over the lamps, that so nothing might hinder or obstruct the burning of them: you may fully see the care of God set out to you in this thing, Isa. 27 2, 3. In that day (saith God, speaking of his Church) sing ye unto her a vineyard of red Wine, I the Lord do keep it, I will water it every moment, lest any hurt it, I will keep it night and day.   

Use 4.  
This should inform us then, what a dangerous thing it is for men to endeavour to corrupt the pure Worship of God, by mixing any thing of their humane inventions, with God's divine Institutions: certainly there cannot be any thing added to the Doctrine or Worship of God, but God will readily espy it; for the lamps were to burn before the Lord where the eyes of his glory should be fixed upon them, let it be in the most secret Chambers men can devise, yet God will find it out, Ezek. 8. 12. You may see how dearly the two sons of Aaron paid for so bold an adventure, Levit. 10. 1, 2. Truly men cannot easily provoke God in any thing more than by endeavouring to eclipse the shining of his lamp lights of Gospel truth in the world, for truth may be as much eclipsed by corrupting of it as any other way. But good Lord, what little conscience do men make of this crying sin at this day. Alas how do the learned of the earth labour by their wits and parts to adulterate the worship of God and the pure oil of truth in this our age; so that the great evil is come upon the earth now which fell upon Israel of old, Ezek. 34. 18. They eat the good pasture, and tread, wn the residue with their feet, they drink up the best water and foul the residue with their feet. But truly, though men may join hand in hand in this thing, yet they shall not go unpunished.   

Use 5.  
What an engagement should the thoughts of this doctrine of the lamps burning always before the Lord, put upon the hearts of all Ministers of the Gospel to look to it, that there doctrine be sound, and that which will hold weight before the Lord; if Ministers doctrine do at any time carry more of their own water in it then God's Wine certainly God will discover it: the Ministers are Gods Lamps appointed for the Tabernacle, and they are to burn before the Lord; that is, they never act but God's eye is upon what they do and preach in his Worship, to observe what comes from them, his eye is upon them in the studying of their matter, while in the composing of it, and his eye is upon them in the Pulpit, while they are preaching of it: if there be iron and tin mixed with God's gold and silver, surely the pure eyes of God's glory will try it, of what sort it is: therefore saith Paul in 1 Cor. 3. 12, 13, 14, 15. If any man build on this foundation, gold, silver, precious stones, hay, wood, or stubble, every man's work shall be made manifest, for the day shall declare it, because it shall be revealed or fire, and the fire shall try every man's work of what sort it is, if any man's work abide which he hath built thereon, he shall receive a reward; but if any man's work shall be burnt, he shall receive loss, yet he himself shall be saved, yet so as by fire.  
O if men were well acquainted with the strict eye that God exerciseth always over his burning lamps the Ministers, with respect to their doctrine, surely men would be more careful than they are, both in their studying and preaching of them, and would tremble to bring forth such sad stuff for doctrine as some do amongst us: Paul ●ells you of a doctrine of devils, 1 Tim. 4, 1. And says, that some men which give heed to seducing spirits may be given unto: therefore if men would be protected from being delivered up to the doctrine of seducing spirits, let men labour faithfully to bring forth the doctrine of God. Hence it is that Paul hath it in 1 Tim. 4. 16. Take heed unto thyself, and to the doctrine, continue in them, for in so doing thou shalt both save thyself, and them which hear thee.    

CHAP. 22. I now come to speak of the Snuffers which did belong to the Lamps in the Tabernacle.  
ANd there were Snuffers likewise made of pure gold, which belonged to the Tabernacle, as well as the Lamps and Candlestick, Exod 37. 23.  
Now the use of that instrument; you know it is to correct, or to remove out of the way any thing that shall offend the burning of the light, that so the light might shine with the more brightness, and clearness: Now if you observe the thing, the snuffers are put together with the lamps, Exod. 37. 23. And he made seven lamps, and his snuffers, with his dishes of pure gold; which gives us to understand, that the snuffers were appointed for the use of the Lamps; which Lamps, as I have said, signifies the light of truth (which through the pourings out of the gifts of the Spirit, into the hearts of the gifted men of the Candlestick, the Church) God intends by them to keep up in all ages of the world. Now by the adding the snuffers to the seven Lamps, we the better come to understand their property, which is as I have said, to correct all those superfluities, which in cleaving to the lights of the Lamps are apt to hinder its shining.  
This shows us the great care which God doth and will take to the keeping up of the purity of truth, in its glory and lustre in the Church, do what men and devils will to the contrary: it shows us likewise the great provision which God hath prepared to his people's hands, for the removing out of the way any thing that might tend to the darkening or hindering the light from burning in his Churches, and that is it which we are to understand by the Snuffers which were added to the Lamps.  
Now here two things are to be noted.  
First, What it is which hinders the light of truth from shining in the Churches of Christ.  
Seeondly, What that provision is (which as the Snuffers) is given forth by God on purpose to correct it, and remove it out of the way.  
For the first, what it is which offends the light of truth in the Churches of Jesus Christ,  
First, It's all that corrupt doctrine, and unsound opinions which false teachers labour to usher into the Church of God and of Christ, by the cunning craftiness of men, which handle the word of God deceitfully: of such the Apostle speaks of in his time, who laboured to bring in damnable errors into the Church of God, Judas 4. For there are certain men crept in unawares, who were before of old ordained unto condemnation, ungodly men, turning the grace of God into wantonness, and denying the only Lord God, and our Lord Jesus Christ. Hence it is that Paul gives such a charge to the Elders of Ephesus, Acts 20. 28, 29, 30. Take ●e●d brethren unto yourselves, and unto the flock over which the Holy Ghost hath made you over seers, to feed the Church of God, which he hath purchased with his own blood, for I know that after my departure, shall grievous wolves enter in amongst you not staring the flock, also of your own selves shall men arise speaking perverse things, to draw away Disciples, after them; so likewise do the Apostle show us that it will be the portion of the latter ages of the world to be pestered in the Churches of Christ by men of very base and corrupt principles, to the eclipsing and darkening of the Lamp lights of truth in the midst of them, these are S. Paul, words unto Timothy, 2 Tim 3. 1. with ver. 8. This know, that in the last days perilous times shall come, for there shall arise men, such as Jannes and Jambres, who withstood Moses, so shall these resist the truth, Men of corrupt minds, reprobate concerning the faith, so Rev. 9 1, 2, 3, 4. And the fifth Angel sounded, and I saw a star fall from heaven unto the earth, and to him was given the key of the bottomless pit, and he opened the bottomless pit, and there arose as make out of the bottomless pit like the smoke of a furnace, and the Sun and the Air was darkened by reason of the smoke of the pit. By the Sun and the Air here spoken of, I understand the Lamp light of truth, which did once burn in the Romish Church before its falling away, for it is the condition of the Church of Rome which the holy spirit intends in this Chapter, who intimates to you that as smoke darkens the Air, as that you cannot see the Sun in the Heavens, so this smoke of Error and Antichristianism which arose from Hell, did wholly put out the Lamp lights of truth amongst them, every where through out the Romish Church, so that this is one way of offending the light in the Churches of Christ, which hinders it from shining forth for the profit of others.  
Secondly, A thing that hinders the light in shining, is the corruptness of the Teacher's hearts, men that are ambitious of honour, or are covetous of gain being greedy after much of this world; these are such as prove offensive to the light of truth and very much hinder the shinings of it in the Church, such were the Sons of old Eli the Priest, whose filthy, greedy, covetous conversation made the sacrifices of the Lord to be abhorred in Israel, 1 Sam. 2. 12, 13, 14, 15, 16, 17. so Ezek. 34. 2. 3. with 18. 19 Likewise Judas tells you of a sort of greedy Teachers, who run greedily after the way of Balaam for reward, and perished in the gainsaying of Corah, you see the Apostle makes the covetousness of Balaam and the gainsaying of Corah to link together, and well he may, because the one is such a notable Introduction into the other sin; for a man to grow greedy of gain with Balaam, is the ready way for him to become the truth's gainsayer with Corah, D●than, and Abiram. Now by such things as these is the light of God's pure work oftentimes darkened in the Church.  
But secondly, what these snuffers are, or what that provision is which God hath provided to correct these corruptions in order to the keeping pure the light of truth in the Churches of Christ, and this consists of three things.  
First, Sound Arguments preached and pressed upon the Consciences of men from the word of God, convincing men of the error of their notions, who shall endeavour to vent any thing of an unsound or hurtful concernment in the Church of Christ, by holding forth to them the judgements of God, as they are laid down in his word against such as shall persist and go on in their obstinacy: hence you have these words from S. Paul to Titus, Tit. 1. 9 Holding fast the faithful word as have been taught, that he may be able by sound Doctrine both to exhort and to convince the gainsaver. You may add unto this of Titus, the whole Epistle of Judas, which may very well be compared for its usefulness this way, which (to me) doth wonderfully agree with the end of the snuffers of gold in the Tabernacle, which was made to preserve the Lamp light while shining in the Churches of Christ.  
Secondly, That means which in a second place is to be added to the former, in order to the making up the snuffers in the Tabernacle of God's Church, is a faithful admonishing of the erroneous person for his errors and mistakes, not favouring of him either for his place or greatness, you are to know truth is the greatest of all, he is not worthy to be a professor of truth, much less a Preacher of truth, who regards not truth above the person of any man in the world, this is the rule, 2 Thes. 3. 14, 15 If any man obey not our word by this Epistle, note that man and have no company with him that he may be ashamed; that is, be not so intimate with him as you are, and aught to be with those that are sound Christians, that he may understand by your carriage that he is not right in the faith of our Lord Jesus, Yet count him not as an enemy, but admonish him as a friend.  
Thirdly, The third and last thing to be added to the making up the snuffers in the Gospel tabernacle is this, that if nothing of the above said means will prevail to the correcting of error in the maintainers thereof, then cast him out for a Heretic, that he may do no more mischief in the Church of Christ, giving notice to all the Churches what hath been done to such a one, that the Churches may avoid and shun him where ever they meet with him; therefore is this rule given the Saints, Ti●us 3. 10. A man that is a heretic after the first and second admonition reject. Were this rule carefully observed in the Churches of Christ, how wonderfully would it conduce to the keeping truth free from those mixtures of error, which otherwise will cleave to it, do men what they can.  

Use 1.  
O Brethren, how infinitely should we admire the wisdom of God in these things, O how much of the Divine policy of heaven is there which lieth wrapped up in these golden Mysteries; O who can read these secrets, and not have a heart deeply affected with them.  
My dear Friends, let not Gods ancient contrivements from eternity go void of its great observations amongst us; O peep a little into these great Mysteries of the Tabernacle-worship, and ask yourselves what infinite reason you have to admire God in all, surely if some of the heathen Philosophers could so gaze (in a way of admiration) on that Divine wisdom of God, which so gloriously compacted the frame of the whole world.  
O what cause have Christians to adore the wisdom of God, in framing together so glorious a piece as the Tabernacle, with the several vessels of it, as that there was not a vessel in the whole Tabernacle without its special signification, as the Apostle speaks in Heb. 10. 1. There were all shadows of good things to come, so likewise how much is the love and goodness of God seen to his poor people in this world, that he should provide them with such spiritual necessaries to help them out in all exigencies, and to relieve themselves by upon all occasions, if they want light and comfort, they know where to have it, he hath fixed his burning Lamps amongst them if they should find their oil to grow slack, their oil of comfort, their oil of peace and refreshment, they know where the Olive-tree (Christ, stands, they have him with them, Thy name is in the midst of us, saith the Prophet, it's but to call upon him and he hath promised to hear, Psal. 50. 15. And if their Lamp light at any time prove dim through any corruptions cleaving to it, they have their snuffers made up of sound Scriptural Arguments, together with these two Ordinances of admonition and excommunication, to correct the evil at pleasure, that the lights may keep their shining in the midst of them still.   

Use 2.  
Lastly, The Use of lamentation, O how little of this means have the Lords people made use of, for the protecting of the light of truth in the midst of us; how have the snuffers been laid by as wholly useless of late years, by which means error hath gotten the ground of truth in an abundant measure, insomuch by the neglect of Christians herein (though truth was sent into the world to get ground of error) the truth is, error hath almost weeded out truth, truly (for redress in this case) God hath not been so much wanting to his people in the means, as Christians have been to themselves about the faithful use of means; if error have prevailed above truth, the fault hath been ours not Gods: We have wanted hearts to deal plainly with our offending Brethren in this case, besides the great liberty which hath been given to some of our green, raw, rash members of Churches to vent their undigested notions in public, and that before themselves well skilled in the knowledge of the Scripture, and the form of sound words; I am not pleading against a Christians exercising his gifts to the building up his fellow-members in the faith, provided they keep their bounds, and act within their compass, until their growth be such (in the judgement of the wise) as that they may be adventured upon public work; for want of using the golden snuffers, sure I am, that many a poor ignorant soul hath been carried away with gross opinions, to their utter undoing without the infinite mercy of God prevent it; Therefore if we would have our Lamps burn clearly in the midst of us, let us more use the golden snuffers (which were appointed to remove that which should hinder the light in its shining) with more diligence than yet we have done.  
I shall conclude this type of the snuffers, with that good word of the Lord in Prov. 36. 6. Add thou not unto his word lest he reprove thee and thou be found a liar, for every word of God is pure.    

CHAP 23. I now come to speak of the two Altars which were made and placed in the Tabernacle, both of which having special reference to Jesus Christ.  
THese Altars were two in number, their difference in form and fashion was not great, only the one was overlaid with pure gold and had his Crown upon it, and the other was overlaid with brass, but we find not any Crown upon that, and the Altar which was overlaid with brass had a Grate of Net-wort made for it, which was to let out the ashes of the slain sacrifices which were to be offered as a burnt-offering upon it, Exod. 27. 1, 2, 3, 4, 5. Both of the Altars had horns alike, which were in number four, and placed at the four corners of the Altars, Exod. 27. 2. with Exod. 37. 25, 26.  
Now these two Altars differed mostly in use or office, for the Altar which was overlaid with pure gold and had the Crown upon it, was only to offer the  Incense upon, Exod. 40. 26, 27. And the Altar which was overlaid with brass, that only was to offer the  sacrifice upon, which sacrifices consisted of the bodies of the slain beasts, which were to be offered before the Lord, Exod. 40 29.  
These two Altars did signify both to them and all else, the Lord Jesus Christ as then to come, with respect to the twofold work which he was to do and suffer for believers; in the handling of which I shall do these two things  
First, I shall show you that these Altars did signify Christ our Lord who was then to come.  
Secondly, That according to the differing uses of these Altars, are the differing works of Christ for and in the behalf of all true believers.  
First, That these Altars did signify Christ to come, to this you have St. Paul's words agreeing, read 1 Cor. 9 13, 14. In which place you have the Apostle speaking how much a duty it is that Preachers of the Gospel should be well provided for by the Saints, and that because they wait on the things of the Gospel, and that was to preach and make known Jesus Christ to their souls; now to prove that such Ministers are of right to be provided for, the Apostle doth instance the right which the Moseical Law did give those men (which did wait on the Altar) to eat of the things of the Altar, as if the Apostle should have said, certainly Gospel Ministers have no less a right to a maintenance, than the legal Ministers had under the Law, seeing our work is one and the same, the difference only lay in mode and circumstance, not in substance, they and we all taught one and the self same Christ; they waited on the Altar typical, and we wait upon the Altar substantial; they upon the Altar of the legal tabernacle and we upon the Altar Christ of the heavenly tabernacle, as that their Altar was but the type or forerunner of Christ our Evangelical Altar, which we wait on and preach to you; my end in this Commentary was not so much to handle a Minister's maintenance, as to give you by what hath been spoken a sight of the great congruity the Apostle makes to be between the Altars in the tabernacle and Christ Jesus, so Heb. 13. 10. We have an Altar whereof none have right to eat which serve the tabernacle, you may easily perceive in reading through this Epistle to the Hebrews, that the drift and purpose of the Apostle was to bring off the Jews from their resting in these shadows, to live more upon Christ the true substance, which the legal Figures were only the types of; And labours to convince them that the tabernacle with all the glorious Vessels in it, together with what else was of any Ceremonial use amongst them, all was but to shadow out Christ to come, read, Heb. 9 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12. And amongst which things the Altars in the Tabernacle were of special use (in point of signification as they related to Christ) as any other type which was in use amongst them; And therefore doth the Apostle so apply the matter in hand, if you compare the 10. verse of Heb. 13. with the 5th ver. of the same Chapter, for when in the 10. ver. he had spoken of the Jewish Altar, saying, in these words, We have an Altar which none have right to eat, which serve at the tabernacle, he presently (in ver. 12.) brings in Christ as the Antytipe of that type in these words, Wherefore Jesus that he might sanctify the people with his own blood suffered without the gate. Mark, he suffered without the gate as a sacrifice which was proper to the Altar in the Tabernacle; thus you see how the Apostle makes Christ and the Altar in the Tabernacle to agree here also, so Rev. 6. 9 I saw under the Altar the souls of them which were beheaded for the word of God and for the testimony of Jesus which they hold: Which Altar we must understand to be meant of Jesus Christ, which was slain for the sins of the world, under which sacrifice lieth murdered, of the slain Prophets, Apostles, & Martyrs of Jesus Christ, that have died for the word of God in all Ages of the world, for as Christ was sacrificed for their sins, so are the Saints willingly sacrificed for his truths; and so Christ and the Saints are by John represented to our view in one suffering heap or body together, only Christ hath the preeminence, he first, and they after, or Christ above and his people under the Altar Christ; so that by all hath been spoken it appears that the Altars in the Tabernacle did intent Christ which was then to come in the flesh.  
Secondly, I shall show you in the next place, how the two Altars (being of two differing uses) did signify the two great works which Christ was to perform to God for believers.  
I shall begin with the Altar that was overlaid with Brass. This Altar signified Christ in the work of making or giving satisfaction to the justice of God for sin, for upon this Altar in the Tabernacle were the bodies of those beasts offered which were slain for sin, and they were offered to God in hot flaming fire, therefore called the  offering; so was Jesus Christ an Altar to bear the indignation of God for the Elect upon Christ's back (as upon the Altar) did stand both the sins and the burning hot wrath of God's justice together, which like mighty flashes of lightning came upon the soul of our dear and precious Saviour, which made the bloody sweats upon him in the Garden, Luke 22. 44. Therefore in Isa. 53. The Holy Ghost shows you the Elects sins and God's wrath both together, standing at one and the self same time upon the back of Christ, Isa. 53. 6, 7. We all like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid the iniquities of us all upon him, he was oppressed, he was afflicted, so ver, 10. It pleased the Lord to bruise him and to put him to grief, when thou shalt make his soul an offering for sin, so ver. 12. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong, because he hath poured out his soul unto death, and was numbered with the transgressor, and did bear the sins of many, so 1 Pet. 1 18, 19 with chap. 2. 24. For ye know that ye were not redeemed with Silver or Gold, but by the precious blood of Jesus Christ, as a Lamb without blemish and without spot, who in his own body bear our sins upon the Tree. But notable is that place of the Apostle in Heb. 13. 11, 12. For the bodiess of those beasts, whose blood is brought into the sanctuary by the High Priest for sin, are burnt without the Camp, wherefore Jesus also that he might sanctify the people with his own blood suffered without the gate, so Eph. 5. 2. saith S. Paul speaking of Christ, He gave himself for us an offering, and a sacrifice to God for a sweet smelling savour; Thus you see how Christ in his sufferings makes good what the Altar of Brass (with the sacrifice upon it) did signify and hold out to the beholders, where indeed our Saviour was both the Altar and the Sacrifice too: By which offering up of himself (as the Altar and Sacrifice to God) he hath purchased eternal Redemption for us, and hath for ever perfected those which are sanctified, as the Apostle speaks, Heb. 10. 10, 12, 14. verses.  

Use 1.  
O than this should teach all true Believers to rejoice, and sing aloud for joy of soul. O Saints, lift up your heads, and with your voice bless the Lord; take with you these words and sing with the Psalmist, Psal. 118. 20, 21. 22, 23. I will praise the Lord, for thou hast heard me, and art become my salvation, for the stone which the bvilders refused is become the head of the corner; this is the Lords doing, and it is marvellous in our eyes: this is the day which the Lord hath made, we will rejoice and be glad in it. That the soul that was once so far from God, as hell is from heaven, should have an Altar of satisfaction provided for him, yea, and a sacrifice to, in order to his full justification before the everlasting burn. O saith David, Psal, 66. 16. Come hither and I will tell you what God hath done for my soul.  
Why, what's the matter David, what is it that God hath done for you? O, I that was a poor sinful wretch, and accursed, miserable creature, a condemned Malefactor before God, for the breach of his royal law, and could never possibly have redeemed myself by all that ever I could do of myself, or in my own strength O I was one who was under the guilt of sin, and a slave to Satan, an heir of Hell, a child of darkness, a firebrand of the bottomless pit, a son of perdition, a lost perishing soul in myself for ever. Oh I that was alien to the promise, a stranger to the Covenants and Commonwealth of Israel, and without hope of God in the world, am now again made nigh by the Blood of Christ, and thereby taken again into the reconciled love and favour of God, through this altar of grace and satisfaction, (which the Father in mercy) hath set up for my soul, upon which all my sins are laid, past, present, and to come, Is●. 53. 6. So that through the rich mercy of God I can say I am delivered from the law wherein I was held, through the satisfaction and full payment the Father received from my Altar Christ, Rom. 7. 6. And although (before I had any interest in this Altar Christ) I feared death and hell every day before; yet now I can say, there is therefore now no condemnation to me, who am resolved not to walk after the flesh, but after the spirit, Rom. 8. 1. Now can I come with boldness to the throne of grace, to ask grace and mercy to help in time of need, Heb. 4. 16. O this Altar Christ by his sufferings hath opened a new and living way to the Father for me, a way consecrated through the vail of his flesh, Heb. 10. 18, 19, 20. By which means (although I durst not look up to the Father before) I can come into his blessed presence as a child, and call him Father, and I can come to him upon the account of purchase, and demand my adopted rights, and purchased privileges at my Father's hands, and that upon the account of altar atonement, which was made and done by my Altar Christ, when he offered up himself a sacrifice to God, without spot and blemish for me, Eph. 5. 2. And although I was as black as hell, and as full of spots as the Leopard in God's sight, yet now shall I be found of God complete in Jesus Christ, not having spot or wrinkle, Col. 2. 10 Ephes. 5. 27. O thus may every true Believer say, and sing with David, for the weakest and least of the Children of God hath as large, and as full, and as ample a satisfaction laid down for him to God as David, and his privileges by this Altar, and his right unto this Altar Christ, is as large and altogether as full as David's was; so saith Paul, Rom. 10. 12. The same Lord over all is rich unto of that call upon him, for he is no respecter of persons.   

Use 2.  
Let this teach Christians to have great recourse to the Altar of atonement and satisfaction. There be three seasons when a Christian should have special regard to the Altar of satisfaction.  
First, In guilt seasons.  
Secondly, In doubting seasons.  
Thirdly, In corruption-prevailing seasons.  
First, In guilty seasons, when the heart and conscience comes to be stained with the guilt of sin, then is it the souls time to run to the Altar of satisfaction; when ever the Jews had any guilt broke out upon them; they were to take some offering or other in their hands, and a way to the Priest with it, that he might hasten to the altar of satisfaction, and there make an atonement for them by offering up their offering before the Lord. O so should believers do when guilt breaks forth upon them, they should fly by faith to their Gospel Altar of satisfaction and atonement: saith John 1. 2. 1. 2. My little children, if any man sin, we have an advocate with the Father, Jesus Christ the righteous, for he is a propitiation in his blood for our sins, and not only for ours, but for the sins of the whole world. Certainly, many a poor soul many times lies longer under trouble of spirit than they need to do, were they but well acquainted with this truth, that the blood of Jesus Christ cleanseth us from all sin, 1 John 1. 7. A through acquaintance with, and a close application made of this Scripture in doubting times, it would wonderfully ease the heart in trouble; therefore, O troubled soul, wouldst thou have thy guilts removed from thy conscience, and wouldst thou get thyself into the favour of God again; wouldst thou have within in thy soul, wouldst thou have the anger of God pacified again, whom thou hast offended. O then, run to the altar of satisfaction, take an offering in thy hand, go and call upon the Priest, and pray him to go into the Tabernacle for thee, and there offer upon the Altar of satisfaction thy offering before the Lord; I mean take with thee in thy hand of faith, the blood, merits, and righteousness of Jesus Christ, and beg him to lay up this upon the Altar of his satisfaction for thee. O stand at the Tabernacle door of the throne of grace, there call upon thy high Priest Jesus, give him no rest day or night, until he hath gone in to the Father, and made an atonement for thee: which done, thou mayest assure thyself of that peace of God which passeth all understanding, as the Jews in offering what they had to present their High Priest withal, might expect a full peace between God and their souls, which was obtained by the high Priest for them: And you know the obtaining of their peace at God's hands upon their observing of this rule, was very unquestionable) so soul in the observation of this rule between thy soul and Christ, thou needest doubt of the love and favour of God to thy soul no more than the Jews.  
Secondly, A second season when a Christian should have regard to the Altar of satisfaction, is in doubting seasons, when the Devil shall so far prevail, as to discourage the soul from coming to partake of his right to the altar of satisfaction: and this the Devil doth oftentimes, by telling the soul that the Altar was never set up, or prepared for such a vile rebellious wretch as the sinning soul hath been. And thus the soul being filled with discouragements, is oftentimes almost swallowed up with exceeding grief and despair. But let me answer the devil in that soul: O Satan, thou hast by thy cunning, subtle, crafty devices deceived many poor souls this way already, by which hellish craft thou hast held back many a thousand poor souls from partaking of the privileges of their Altar Christ, bearing them in hand, that the Father looks for greater preparations of soul, and higher qualifications of heart and life (to fit the soul for such a mercy as the Altar Christ is) than the soul is yet able to bring with him, which design is but to put the soul upon delays, on purpose for his everlasting undoing, (for he well knows, if the soul should stay from Christ until he be fit for Christ, the soul never gets Christ to eternity:) But Satan, that thou mayest prevail no more this way upon poor souls, I tell thee by the word of the Lord, and in the name of my God, first of all, that the Altar of satisfaction is erected and set up for every comer to it; as that, let the soul be never so vile, unworthy, unclean, or impure in himself, yet he shall be accepted as hearty as ever was Saint in the world, if he will but come to the Altar; for Satan, thou knowest very well, (though thou thus blindest the eyes of poor souls) that the Commission which Christ hath given to all his Ministers, is to preach another doctrine in the world, then what thoa preachest to men and women, which is as follows, Isaiah 55. 1, 2. Ho, every one that thirsteth, come ye to the waters, and ye that have no money come ye buy wine and milk without money, and without price: wherefore do you spend your money for that which is not bread, and your labour for that which satisfieth not, harken diligently unto me, and eat ye that which is good, and let your soul delight its self in fatness: Incline your ear and come unto me, hear and your soul shall live; come unto me and I will make an everlasting covenant with you, even this sure mercies of David: so John 7. 37. And Jesus stood and cried, it any man thirst, let him come to me and drink. Matthew 11. 28, 29. Come unto me all ye that are weary and heavy laden, and ye shall find rest to your souls; take my yoke upon you; for my yoke is easy, and my burden is light: So Revelations 22. 17. The Spirit saith come, and the Bride saith, come, and let him that heareth say, come, and let him that is a thirst come, and whosoever will, let him take of the water of life freely; so that the souls coming in a way of believing gives him a real right to the Altar of satisfaction; for the altar of satisfaction or atonement was erected for the guilty, not for the righteous: saith Christ, I come not to call the righteous but sinners to repentance. Therefore the Apostle tells you, that the Altar was set up to make reconciliation for sins, Hebrews 9 13. But to persuade a soul that he must not come to the Altar, until he is so and so qualified, and humbled, and mortified to sin, is to make void the great excellency of the Altar, and to render it of no effect.  
Thus Satan, thou labourest by thy subtleties, not only to destroy the soul for ever, by keeping it from Christ, but also thy next design is wholly to overthrow the glory of Christ's sufferings in the whole world.  
Secondly, This Altar is so far from expecting such qualifications in the comers to it, as that it stands there on purpose to give out these things to the comers: read Jeremiah 3. 33, 34. with Ezekiel 26. 27. Read Proverbs 1. 22. 23. How long ye simple ones will ye love simplicity, and scorners delight in scorning, and fools ha●e knowledge; turn ye at my reproofs: behold, I will pour out my spirit upon you, and I will make known my words unto you. Therefore soul, let not the father of lies keep thee any longer from Jesus Christ thy Gospel Altar, but come with the greatest freedom, and do not dispute so much thy unworthiness, as the Lord Chtists' sufficiency in point of righteousness; for whatever thy life hath been, though never so notoriously wicked, yet in the name of God, and by special commission from Christ, we are to tell thee, that neither the number of thy sins, nor yet the greatness of thy sins can hurt thee, but thy coming ●o the Altar of satisfaction. where atonement is to be made for sin: this is it that will prove thy soul-destroying sin for ever, if thou take not heed of it: Hence it is that David made the greatness of sin the only ground of coming to the Altar, Psal. 25. 11. Lord pardon my Iniquity, for my sin is wondrous great.  
Thirdly, A third season when a Christian should have regard to the Altar of satisfaction is in corruption-prevailing seasons, when the heart is overcome with the strength of corruption, then is it a fit time for the soul to have much recourse to this Altar, corruption can never live if thou bring it to this place, that altar upon which Christ died for sin will of all places in the world yield thee the greatest death to, sin this is the sword of Goliath which hath none like it, Rom. 6. 6. Knowing this that our old man is Crucified, that the body of sin might be destroyed, that henceforth we should not serve sin. But worthy of note is that place of the Apostle in the 1 John 3. 8. For this purpose was the Son of God manifest, that he might destroy the work of the Devil. As if the Apostle should say, for this purpose was the Son of God manifested, or for this purpose was the Altar of satisfaction erected and set up, that poor souls might as well get sin and corruption mortified and subdued in them, as to have the guilt of sin removed out of their souls; O this is the tree of Life which standeth in the Paradise of God, the leaves whereof will heal the Nations.  
O therefore soul wouldst get down the power of sin in thy soul, as well as to get out the guilt of sin from thy soul; O then when ever corruption gets head, be sure to bring thy soul to the Altar of satisfaction and atonement, and there lay thy soul down at the feet of the Altar, and beg of Jesus Christ that he would yield forth the blessed effects of his death upon thy soul, that as he died upon the Cross to remove out of the way the guilt of thy sins, so likewise he would be pleased (out of his infinite mercy and love) to drop something of his sufferings, some virtue of his death into thy soul, which might kill sin in thy mortal body: Now this being done, adding faith to the work, thou needst not doubt but a blessed issue in time will proceed to the great joy and comfort of thy soul, only labour for a waiting frame of spirit, give God his own time to effect this work in thy soul, for in time thou shalt Reap if thou faint not.  
Objection, But doth not the Apostle say in Hebrews 13. 10. That we have an Altar whereof they have no right to eat which serve the Tabernacle, than it seems all may not come with that boldness to the Altar of satisfaction as you say?  
Answer, The Apostle is not to be understood so much in treating about the guilt of sin as above the use of Ceremonies. Now the dangerous condition of the Hebrews was twofold, not only was their Case sad with respect to their distance from God upou the account of sin's guilt,  
But their danger did farther appear in this, they having their Ceremonies for a Christ to rest upon, this kept them from Christ indeed, by which means they were deprived of the benefit of Christ's Merits, Blood, and Righteousness, which only takes away the guilt of sin, as the Apostle elsewhere saith, Galatians 5 4. For Christ is become of none effect unto you, whosoever of you are justified by the Law you are fallen from grace: As if the Apostle should say, certainly so long as you stick to your Ceremonies and Jewish Rights, you are at a great distance with Christ, Christ can profit you nothing, for you have Converted the Tabernacle Service into a Christ, and you rest here, and you live upon the Shadow in the neglect of the true Substance Christ, unto which these Types and Legal Shadows should lead you.  
Therefore while you serve the Tabernacle (in this sense) you have no right to eat of the Altar Christ, but otherwise, let the souls condition be never so desperate by reason of sin, yet here is an open door for him to step into the Tabernacle, and fall upon this Altar Christ with boldness, according to that word of the Apostle in Hebrews 9, 13, 14, 14.  
So that there is no sin how great soever makes the soul uncapable of partaking of the Altar Christ, (who hath a desire to make out after Christ) but only the souls resting upon some thing else on this side Christ, and shall make that and not Christ his bottom for Salvation.    

CHAP. 24 Of the Grate of Network made to this Altar.  
I Now come to speak about the Grate of Network, which was made to the Altar, and placed under the compass of the Altar; which was about the midst of the Altar, underneath, Exod. 27. 4, 5.  
The use of which was to let forth the Ashes through the small holes of the Grate, when the Sacrifice or  Offering should be offered before the Lord upon it.  
Now the Ashes of any thing which is burnt, we look on it as the Dross or Excrements of the thing burned; so it is in this case: therefore was the Grate prepared to convey the Ashes of the sacrifice under the Altar, which was to be carried forth without the Camp. This shows us this much: First of all the exceeding rich usefulness of Jesus Christ every way for Believers. First, In point of Justification:  
From hence Believers may assure themselves, that when Christ became a Sacrifice to God for them (in order to their Justification) that God was well pleased with it, which was for the great comfort of Believers, publicly witnessed from Heaven, Mat. 3. 17. This is my beloved Son, in whom I am well pleased. To this agreeth the words of S. Paul, Ephes. 5. 2. Christ gave himself for us, an offering and a sacrifice to God, for a sweet smelling savour.  
So much as this you may read in this blessed Type, for there was nothing which was offered upon this Altar to God, but was pure; I mean that of the Sacrifice which ascended up to God, that was very pure; for the Ashes which was the Dross and Impurity of the Sacrifice, that was conveyed away through the Grate of Network, which was made and placed under the Altar for that purpose: I say this should exceedingly comfort Believers, with reference to the foundation of their Justification; their Altar-Sacrifice was a Sacrifice full of purity, without the least spot or slain in it; an offering without blemish to God, yea a sweet smelling savour.  

Use.  
This informs us then of the sad condition of two sorts of persons amongst us. First, those that dare offer God with any other offering then Christ for their Justification, or shall offer any thing to God in any other name, then in Christ's name: know you that the best Sacrifices which you can offer God of your own, or in your own names, or in the names of any Saint or Angel, hath too much of their Ashes and Dross in them, then to have any acceptance with God, you have no Grate made of Network to sever the Ashes from your Sacrifices: What ever a soul shall offer God in sacrifice, if it doth carry the least impurity or dross in it, it will be so far from justifying of you before God, as that it will but sink you deeper and deeper into hell, Gal 3. 10. O therefore be not deceived any longer ye self-righteous persons, in thinking that your duties, and works of Righteousness will bear you out before God no, no, there is no man is justified in the sight of God by the deeds of the Law, saith Paul, Gal. 3. 11. the reason is given you by the Church, in Isaiah 64. 6. For we are all as an unclean thing, and all our righteousnesses are as filthy rags.  
Secondly, It informs us of the sad condition of those which were once enlightened into the excellency of this Altar-Sacrifice, as that they wholly lived upon him for life, and would only fetch in their peace and comfort and refreshment this way; and in this light they rejoiced for a season, but are now gone back again, and have left their Altar-Sacrifice, and will only offer God their own duties and works of righteousness, mixed with the Ashes of impurity. Oh! the condition of these men and women is worse than the former; because these are fallen from Grace itself: And therefore although they may talk much of Christ within them, yet Christ shall profit them nothing, Gal. 5. 4. But I shall refer these back-sliding souls to read that dreadful place in Heb. 6. 4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come, if they shall fall away to renew them again to repentance; seeing they have crucified to themselves the Son of God afresh, and have put him to open shame.  
Thirdly, And more principally, the Grate of Network in the Altar, through which the Ashes of the Sacrifice was conveyed, it may allude to the Priestly Office of Christ, which is to present for us our Sacrifice to God as a sweet smelling savour, for that is the proper work of Jesus Christ as a High Priest, to and for his people, who stands at the Altar on purpose to sever the Ashes from the imperfect duties, which his people do offer up to God: for as the Grate of Network in the Altar did convey the Ashes from the Sacrifice which was offered upon it, so doth Jesus Christ convey away out of sight all the weaknesses and infirmities of the Saints duties which ascend up to God; therefore in Mal. 3. 3. it is said of Christ, That he shall sit as a refiner and purifier of silver, and he shall purify the Sons of Levi, and purge them as gold and silver that they might offer to God an offering in righteousness. So that you see it is Christ's work to sever the dross from the pure metal, both as to the persons of his people and their performances; that so their duties might smell pleasant in the nostrils of God. Christ is the Altar, with the Grate of Network in it, that casteth away (through himself) all the pollutions of our duties: therefore the Apostle in Heb. 13. having spoken of the Altar Christ under the Levitical type, ver. 10. tells you in the 12. ver. Wherefore Jesus, also that he might sanctify they people suffered without the Gate. That is, Christ as the Altar did both sanctify the persons and the duties of his people, that their sacrifices as well as their persons might be a sweet smelling sacrifice to God.  
Use. This should teach believers where to bring their duties in the worship and service of God, that they might be accepted with God. O soul! wouldst thou have thy prayers, thy praises, thy duties, thy services, all accepted with God in Heaven? O then direct them all to this spiritual Altar Christ. There is the Grate of Network in Christ, that will carry away, and convey out of sight all thy defilements, impurities, weaknesses, and infirmities of thy duties, which would have displeased God greatly, for God is a God of purer eyes then to behold the least sin: therefore when ever thou hast any thing to do with God in the duties of his Worship, be sure to eye Jesus Christ: O beg of him that he would perform the office of the Altar (with the Grate of Network in it) for the welfare of thy soul. Desire him to sever the ashes of thy duties from thy, duties, and that he would shake out the ignorance of thy duties from thy duties, together with the unbelief, Hypocrisy, Pride, Deadness, Drowsiness, and backwardness of Spirit; besides that formality, spiritual Pride, and wand'ring Thoughts, which cleaves so fast to duty, as the flesh cleaves to the bones: but possibly many a poor soul may not be acquainted with their danger in miscarrying in duty as it were to be wished they were. Take a Scripture or two, Malachy 1. 13, 14. Ye brought that which was torn, and the lame, and the sick; thus ye brought an offering, should I accept this at your hands, saith the Lord; but cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing; for I am a great King, saith the Lord of Host, and my name is great amongst the Heathen: So Jer. 48. 10. Cursed be the man that doth the work of the Lord deceitfully. By which we may understand these two things.  
First, that its very possible that men and women may deeply miscarry in their duties towards God.  
Secondly, That so to do is a very dangerous thing. O then if corrupt things may be offered to God in Worship, and so to do is so dangerous, as appears by these Scriptures before alleged; O then what infinite reason is there, that all Believers should make constant use of Jesus Christ, who is the Saints Gospel Altar, as not daring to offer up any thing to God in his Worship, but upon this Altar, where the Grate of Network is, where they may be sure there shall nothing pass up to God, but what is pure and acceptable.    

CHAP. 23. I come now to speak of the Horns of this Altar.  
THis Altar had four Horns, and they were placed upon the four corners of it.  
The use and purpose of the horns upon the Altar I find to be twofold. First, they were appointed and set up to bind the sacrifice to them, that so the sacrifice (being kept equally straight by the cords which came from the four corners of the Altar) might not start aside, as otherwise it might have done: there is so much as this to be gathered out of the words of David, Psalm 118. 27. God is the Lord who hath showed us light, bind the sacrifice with cords, even to the Horns of the Altar.  
Secondly, It is very likely that these Horns of the Altar might be a kind of refuge to the Hebrews, as their cities of refuge were, performing something of the same use to malefactors, as the Cities of refuge did which we read of in Numb. 35. with Joshua 20. 2.  
This seems to be the use of the Horns of the Altar, if we consider that place in 1 King: 2. 28. with verse 30. when Joab had fled to the Horns of the Altar, about his rebelling against King Solomon; the King sends forth his Executioner to fall upon him; but when the Executioner came and found him hanging about the Horns of the Altar, he went back again to the King to report the matter, and to know his farther pleasure therein; which strongly intimates to us, that these Altar Horns did afford men, in that kind of distress, some succour and relief against present Execution. Both of which uses of the Horns of the Altar leads us to the Lord Jesus Christ for something (as our great treasury) which may be fetched out of him, both for our instruction and comfort.  
First of all for our instruction it shows us thus much, That as the Jewish Sacrifices were tied with cords to the Horns of the Altar, so should Believers (if they would not have their Sacrifices and Duties miscarry) bind them fast with spiritual cords to the Horns of their Altar Christ. There be five cords which I shall present you with, as very necessary to the binding of all our duties to the Horns of our spiritual Altar Christ.  
First, the cord of believing; this is so necessary a cord, that if our duties be not bound fast to the Horns of the Altar Christ with it, all our labour will be lost labour, do what we can, Heb. 11. 6. For without Faith it is impossible to please God; for he that cometh to God, must believe that God is, and that he is a rewarder of them which diligently seek him. So verse 4. it's said, By faith Abel offered a more acceptable sacrifice than Cain.  
Here let me admonish two sorts of persons: First, such as yet have no Faith at all. O Sirs, what do you mean, that you can content yourselves to live all this while in the world without Faith? Oh! how do you mean to have your duties accepted with God in Heaven, when you want Faith? Unbelievers are so far from pleasing God, as that he hates all they do as an abominable filthy thing, and all for want of Faith, which is the Cord that should bind your Sacrifices to Christ; for whose sake any thing is valued that is offered up to God: You see Cain offered his Sacrifice to God as well as Abel, yet God regarded only Abel's. O friends, you may see what respects God hath for your Services while you remain in a state of unbelief: Read Isa. 66. 3. He that killeth an Ox, is as if he slew a man; he that sacrificeth a Sheep is as if he cut off a Dog's neck; he that offereth an oblation, as if he offered swine's blood, he that offereth incense as if he had blessed an Idol: yea they have chosen their own ways, and their souls delight in their abominations.  
O poor souls, how are you deluded by Satan, who spurs you on in the ways of wickedness and unbelief, keeping you all the while in darkness and ignorance as to the grace of believing, which is the main necessary Cord that should bind your service to the Horns of the Altar Christ; as that if it be wanting, all that you do is but as the howling of dogs in the ears of the Lord, as the Prophet speaks: O therefore you that are Unbelievers, leave off your sins, and turn to God: Oh go and beg of God for true saving justifying faith in Christ Jesus; that so you may be accepted in your persons, and then God will accept of your performances: for God must first like your persons, before he can have any regard to your performances; and your persons cannot be accepted, until you are found in Christ: and you cannot be found in Christ until you have faith to put you into him; and then when God (through believing in Christ) accepts of your persons: then will he like of your duties, and not before then.  
Secondly, This serves for instruction, touching those which have Faith, but are not so careful in the use and exercise of it, as they should be in their duties of Worship towards God. O be admonished, in and about all you do in the Worship of God, to set Faith on work. O remember, that under the Law, the Sacrifice was to be tied fast to the Horns of the Altar: O labour in the discharge of duty, to get up the cord of Faith in your hands, and bind your duties fast to Jesus Christ: O look up by an eye of believing to Christ, when you pray, read, hear the word, ot break bread, or what ever you do else, hang up all upon this Altar, and bind it fast to the Horns of it by this Cord of believing, by concluding (when you come off from the work) that God will hear your Prayers for his Son's sake; and upon this account he will accept your duties, though weak and poor, and that he will in his time feed you and satisfy you, and give you the thing you have asked at his hands for his own name sake; because you have builded upon the Lord Jesus his worthiness, and have tied your duties fast about him; for Faith is the uniting grace between Christ and Believers; it first ties our souls to Christ, and next our duties; therefore saith Habakuck, 2. 4. The just man shall live by his faith.  
Secondly, The Cord with which Believers should and ought to bind fast their sacrifices to the Horns of this Altar Christ, is a sound understanding; in and about the things they offer to God in sacrifice; for want of which, Believers do lose very much of the reward of their work with God. Under the Law, if those sacrifices which the Jews did offer to God had wanted but an eye, it was rejected, Levit. 22. 22. The eye you know is the discerning part of a Beast; and surely God hath no more regard for an eye-less sacrifice under the Gospel, than he had under the Law; for if knowledge (which is the eye of the sacrifice) be wanting, it is an imperfect sacrifice, and much blemished in God's account: therefore saith S. Paul in ● Cor. 14. 15. What is it then, when I pray, I will pray with the spirit and with understanding; and when I sing, I will sing with the spirit, and with the understanding: so that you see, S. Paul was very careful to bind (what sacrifice he had to offer God withal) very fast to the Horns of the Altar Christ, with this cord of understanding; and indeed so should all Believers else labour for such a measure of knowledge, and spiritual understanding of, and discerning into the things of God, so as to acquaint themselves with the nature, use, end, virtue, and excellency of the work and worship of God, in which they are employed, as that they may be able to give God a reason of what they do: as that when God shall ask them this question (in their consciences) as once he did the Jews in Isa. 1. 12. Who hath required this at your hands. They may be able to answer again with the Church, in Isa 26. 13. O Lord our God, other Lords besides thee have had dominion over us, but by thee only will we make men ion of thy name. You know how God disregarded the Corinthians duties, and sacrifices, for want of a true discerning of the things in Worship which they adventured upon, 1 Cor. 11. 29, 30. Therefore my Brethren, take S. Peter's advice, 2 Pet. 2 18. But grow in grace and knowledge, that through the exercise of which grace, you may so bind your duties to the horns of your Altar Christ, as that through the not starting aside of your sacrifices, you may be sure not to miss of the reward of your work.  
3. A third cord with which believers should bind their duties to the horns of their Gospel-Altar Christ, is the cord of love and affection.  
Love is and aught to be the spring of action, it is not what services we do for God, as the principle from whence they flow forth to God, is the thing God looks at; for did we offer God (in one sacrifice) the  upon a thousand hills, yet if this comes not freely to God from a principle of love and affection, God hates all when done: notable is that place in the Psalms, Psal. 40. 6, 7, 8 sacrifice and offerings thou didst not desire, mine ear hast thou opened,  offerings and sin offerings thou didst not require, than I said, lo I come as it's written of me in the Volume of the Book, I delight to do thy will O God, yea thy Law is in my heart.  
Though this Prophecy do principally concern Christ, whose blood was preferred before all the Sacrifices in the world with respect to the taking away of sin, yet this Scripture may not be unfitly applied to the Saints with respect to their right performing of duty, which teacheth us thus much; that unless that principle of delight or Law of love (here spoken of) be in the heart as a bottom to all our duties, all our Sacrifices are of little value with God: therefore in Levit. 1. 3. who ever they were that would offer any thing to God in Sacrifice, he was to offer it with a willing mind; the reason of it is given you by the Apostle, 2 Cor. 9 7. For God loveth a cheerful giver.  

Use.  
O than my friends labour after this grace of the holy Spirit, O make it much of your business at the throne of grace, that God would shed abroad much of his Spirit and Grace of love upon your hearts, that so you might not miscarry in your work and service; and for want of this blessed cord to tie your services fast at the horns of the Altar Jesus Christ: O this is a blessed grace of the Spirit of God, he that hath much of this in his heart is a rich man.  
The world accounts those rich that have much of the wealth of this world in their houses, but the word accounts them rich which have much of this grace shed abroad in their hearts by the holy Ghost.  
This makes duty acceptable, this grace of love to God, (if in the heart) will make a little Goat's hair that is offered to God, pleasing and acceptable in God's sight. Read Exod. 35. 23. and this will make thy weakest of groans very sweet to God, O therefore forget not to labour after this precious grace and Jewel of the spirit of God, for the more you have of this to love God withal, the more God will love you, & the more will God delight in your duties; love (as we use to say) is the loadstone of love, it draws the heart of the object beloved to love again.  
The Fourth Cord with which Believers should tie their duties to the Horns of the Altar Christ, is sincerity and uprightness of heart in the things of God; sincerity of heart to God is varnish to all our other gifts of the Spirit, therefore doth Saint Paul prefer this beyond the highest gifts and parts and learning, which men may be endowed with in this world, 1 Cor. 13. 1, 2. Though I had the Tongues of men and Angels to speak with all, yet if I had not Charity, I am become a ●ounding Brass and a tinkling Symbal; and though I have the gift of Prophecy and all Knowledge, and understand all Mysteries, and have faith so as to remove mountains, and have not Charity, I am nothing. Alas Brethren, for men to get a headful of notions, and to covet after gifts and parts, to be able to talk and discourse much amongst the people of God, or to be able to pray and preach much, or to be able to speak well from a Text of Scripture; If this be all that God sees in a man, truly that man is but in an ill Case; its true, he may be of use to the benefit of others, but all in vain as to himself, therefore saith S. Paul, I desire so to preach Christ, ●hat I myself be not a castaway; As if Paul had said, true, I myself may be very useful with my gifts and parts to tie on the Sacrifices (of others) to the Horns of this Altar Christ, yet all this while I may want the cord of sincerity to tie on my own Sacrifice; therefore it is that God requireth (so often in his word) the heart, My Son give me thy heart, this God calls for often in his word, as in Prov. 23. 26. By the heart is meant the uprightness and sincerity of the Soul, concerning those things which the Soul shall set about for God; hence you have it in 1 Samuel 16. 7. The Lord seethe not as man seethe, man looketh at the outward appearance, but God looketh at the heart.   

Use.  
O labour for this cord of sincerity, that you may find favour in the eyes of God, touching what you do in his Worship: O this is as the Gold about the Temple, which made it so glorious to the beholders, so doth this grace wonderfully adorn the Temple of our Souls to God, in which God delights to dwell, therefore are the prayers of the upright so delightful to God; Prov. 15. 8. Never think your duties fast bound to the Altar Christ, unless they are tied to the Horns of it with this cord; O consider well that place in the 1 Chron. 28. 9 David's words to Solomon, and thou Solomon my Son, know thou the God of thy Fathers, and serve him with a perfect heart and a willing mind, for the Lord searcheth all hearts, and understandeth all imaginations of the thoughts; if thou seek him he will be found of thee, but if thou forsake him, he will cast thee off for ever.  
A Fifth cord with which Believers should bind their duties to the Horns of the Altar Christ, is a zealous fervent Spirit in the work and Worship of God, as the Apostle speaks, Rom. 12. 11. Not slothful in business, but fervent in spirit, serving the Lord.  
A Soul that acts carelessly in the Worship of the Lord, is like a Cord let lose or slacked, it gives liberty to the thing tied to role or start at pleasure: A careless heat in Worship destroys all in hand, and brings a Curse upon the person found under so filthy a frame of Spirit.  
Many Christians insensibly perish and die to their growth in Sanctification, and yet ignorant of the Reason of it; alas it lieth here (viz.) in their giving way too much to a careless frame of Spirit in the work of God, who can think or imagine that God will bless the means appointed for our growth in Sanctification, when we come to the means and Ordinances of the Gospel, void of hearts and serious spirits, which should fit them for the blessing of it, Luke 1153. The hungry are filled with good things, but the rich are sent empty away.  
We use to say that Gold is better worth then to give to Children to play withal, so doth God account the precious things of the Spirit better worth then to give out to careless Children, who rather play with holy things then truly prise them; as it too too often appears by these two great evils. First, what respect to persons carelessness in coming to the Worship of God, who can take their own times in coming, as if it lay in their power to make it subject to their carnal interests in the world. The second Evil is in persons slight behaving themselves when before the Lord in his Worship, so that as men do behave themselves in this case, accordingly are the deal of God with them. As to those spiritual things which God gives out to men in their waiting upon him in his Ordinances, according to that word in Jer. 5. 25. Your iniquities have turned away these things, etc.   

Use.  
O than labour for this Cord of a fervent Spirit, that you may fasten your sacrifices with Zeal to the Horns of the Altar Christ.  
Friends, beg of God for it, O give not over ask, and crying, and praying, until you have got it; let there be no neglect on your part in the getting of this mercy into your souls, assure yourselves that God will not be wanting to you, if you will not be wanting to yourselves: I mean, God will not be wanting in the giving out this Gospel-frame of a fervent Spirit to you, if you be not wanting to yourselves in the ask and seeking of it at God's hands.  
God hath pawned his Word for it, and he cannot deny his word, nor cease to make it good to the souls of those which shall plead his word with him for any spiritual mercy: Read often that place in James 1. 5. If any man lack wisdom let him ask it of God, who giveth liberally and upbraideth not.  
My friends, its worth your while to consider that place in the 3. of Revel. 16. where you may see how the want of this Cord of a zealous fervent Spirit, did render the Laodiceans services altogether loathsome to God, as that when their work was done, God tells them he could spew both it and them out of his mouth; the Reason is given you, because what they did in the Worship of God was done from a lukewarm spirit. O be afraid of this ye careless heedless, souls, which can pray, and read, and hear themselves fast asleep in the Worship and Ordinances of God; and others that can suffer their eyes and hearts to wander after every vain object, while in the Worship of God; of such a sort of people did God complain of long ago; in Ezek. 33. 31. God saith, This people draweth near me with their lips, and with their mouths they seem to honour me; but their hearts run after their covetousness.  
Secondly, I come now to speak of the second particular of the Horns on the Altar as they lead to Christ, and that is what affords the soul as much comfort, as the other did Instruction.  
If we consider the Protection Believers have by Christ (while in his Service and Worship) if they with Joab do fly to Christ the great Altar for it; It cannot be denied but that these souls (whose hearts God hath awakend, to behold their danger while in the Worship and Service of Christ) have great cause to dread and fear what may befall them, or become of them before they come off the duty; now that danger which attends the people of God while they are engaged in the work of God, may be three ways considered.  
First, With respect to the Justice of God.  
Secondly, With respect to the Malice of the Devil.  
Thirdly, With respect to the Malice and Hatred of wicked men here below.  
First, With respect to the Justice of God, which cannot bear with the least sin committed any where, much less in his Worship and service: As to that, did not the blood and merits of Christ interpose between the justice of God and the soul, (in the performance of his duties) it were impossible that ever the soul should come off alive again, because of these stains, weaknesses, impurities, and defilements; our best of duties are accompanied with an instance, you may take for this in the two Sons of Aaron, Levit. 10. 1, 2.  
Secondly, It is so if we consider the Malice of the Devil, who like a Roaring Lion is going up and down the earth seeking whom he may devour; whose devouring Rage and Malice is mostly bend against the soul, when the soul is engaged for God in the performance of some spiritual duty; a figure of which you may see in Zach. 3. 1. where no sooner was Joshua the High Priest engaged in the performance of the work of the Priesthood, but presently you have Satan at his right hand to resist him; whose work was to hinder him in, and to unfit Joshua for the work of God what he could, therefore saith S. Peter, 1 Pet. 5. 8. Be sober, be vigilant, for your adversary the Devil like a roaring Lion goeth about seeking whom he may devour.  
Thirdly, It's so with respect to the Rage and Malice of wicked men, who out of an implacable hatred against the work of God, labour to take all occasions that might be, to endeavour the utter ruin and destruction of the people of God; what tumults and commotion have the Children of this world (in all ages) raised up against the godly, for their zealous attending upon the pure Worship and ways of God? How many thousands of Innocent souls have the seed of Cain brought down to the dust, for their keeping close to the ways and Worship of God? And to this day how do the wicked plot against the just, seeking all occasions against them, to bring them down to the dust both as to Life and Estate? How often (in our days) have the wicked run together in whole heaps upon the godly to disturb them, and to divide and confound them in and about the Worship of God? How have some with drawn Swords and cocked Pistols violently broken into the Assembles of the Lords people on purpose to destroy them in the place? How have the ungodly in our days halled out some of their Meetings, and dragged forth others by the heels through the streets of our Cities and Towns to Prison, not sparing any either for sex or age? How full have the Prisons been at a time of the godly, merely for their being found in the Worship and Service of God? How have some been Sequestered from their Estates, others condemned to die in open Sessions, merely upon the account of their being found in the Worship and Service of God, together for their refusing to comply with any other Worship else? Put all this together, and have not the godly cause to fear and dread when in the Worship of God? who are exposed to all these dangers, to danger from Heaven, to danger from Hell, and the danger from this wicked world below. O then what cause is there for the people of God (when in the Service and Worship of God) to have great recourse to the Horns of the Altar Christ for safety with respect to soul and body; And with Joab to take hold of them and shelter there. O make much use of Christ for this end and purpose, for he is the Horns of the Altar that thou shouldest fly unto; for its Christ administereth safety to the soul, when in his work and service, as well as procureth acceptation for thy work and service to God; therefore when ever thou settest about Altar-work be sure to take hold of the Altar Horns: Therefore saith David, Psalm 96. 6. Honour and Majesty are before him, Strength and Beauty are in his Sanctuary.  
Hence it was that David could so willingly Worship God, and desired (so much) to be found in his service, he knew that the Horns of the Altar Christ could afford him all manner of Protection, either against the Justice of God, the Malice of the Devil, or the Rage of the wicked and ungodly in this life, Psal. 84. 10, 11. I had rather be a Doorkeeper in the House of God, then to dwell in the tents of wickedness, for the Lord is a sun and a shield. So saith Solomon, Prov. 18. 10. The name of the Lord is a strong Tower, the righteous run there and are safe.  
O you see what Protection the Horns of this Altar Christ did afford the Israelites in the land of Egypt, and at the Red Sea, and in the Wilderness all along to their Canaan; what a covering cloud was be to his people by day, and what a Pillar of fire was he to them by night, for the safety of all these (in the Wilderness) which by faith took hold of him as their Horn of strength and safety, insomuch that the people never miscarried until they let go their holdfast in him, as you may see in Psalm 106. from 34. to the 42. Verse.  
O therefore soul, wouldst thou be preserved from the storm and blast of the terrible One, which beateth against the wall, which affrights thee in the Worship and Servive of God. O then when ever it be thou art about to Worship God either in public or private, be sure as soon as thou drawest near to the Altar of Worship to take fast hold of the Horns of it; I mean lay fast hold by the hand of Faith of the promised strength and Protection of Christ, and be sure to hang there: O lift up thy soul to him, and beg him that he would now hid thee from the Justice of God; that for the stains and infirmities and pollutions, thy duties are clothed with all, thou mightest escape the portion that Nadab and Abihu was once in the like case overtaken withal, Levit. 10. 12. And beg of him that he would be a refuge for thee, against the Malice of the Devil, who will be at thy right hand to resist thee, Zach. 3. 1. And that he would hid thee from the malice and fury of the wicked of the Earth, who are hunting up and down from place to place (like so many dogs) to find out such as are attending the service of God, That if possible they may undo them, either in or for their work; this made Paul so earnestly entreat the Saints in his day, that they would pray that he might be delivered from unreasonable men, For all men have not faith, 2 Thes. 3. 2. So Ephes. 6. 12. For we wrestle not against flesh and blood, bue against Principalities, against Powers, against the Rulers of the darkness of this world, against spiritual wickedness got into high places.    

CHAP. 24. I come to speak of the Incense Altar overlaid with Gold, as it differed from the former which was overlaid with Brass.  
THe use of the Incense Altar, was to offer Incense upon for a sweet smelling savour to the Lord, Exod. 40, 26. 27. which Incense offered upon the Altar overlaid with Gold, did make the other offerings that were offered upon the Altar overlaid with Brass so savoury and sweet before the Lord.  
This the Apostle applies to Jesus Christ in Ephes. 5. 2. In which words he takes in the use of both the Altars, and shows you that the Incense Altar overlaid with Gold was set up to make the sacrifices of the slain beasts (which were offered upon the Altar overlaid with Brass) very sweet and delightful to God.  
Pray observe well, the words consist of two parts.  
First, Of what relates to the Altar overlaid with Brass.  
Secondly, What relates to the Altar overlaid with Gold, which was called the Incense Altar.  
First, Of what related to the Altar overlaid with Brass, upon which was offered the slain beasts, Exod. 40. 29. This is set forth to you in these words of Ephes. 5. 2. Walk in love as Christ also hath loved us, and hath given himself for us an offering and sacrifice to God: This part of the Verse agrees with the Altar which was overlaid with Brass, upon which the slain sacrifices were offered up to God in sacrifice.  
Secondly, That which in the Verse relates to the Incense Altar overlaid with Gold, you have in the latter part of the Verse in these words, for a sweet smelling savour. Both of which Uses of the Altars, the Apostle makes to agree to and in our Lord Jesus Christ a Believers spiritual Altar.  
But here a question may be asked me, why the Incense Altar should be overlaid with Gold, and the Altar appointed for slain sacrifices only with Brass? To which I answer, by this difference in the two Altars, we may observe this note for our Instruction; That as Gold is more excellent than Brass, so was the work of the Incense Altar more excellent in the sight of God, than that work of slaying the sacrifices on the Altar which was overlaid with Brass: And as these Altars were both Types of our Lord Jesus Christ, with reference to the twofold work he was to administer for the Elect (which was first to offer himself a sacrifice, and secondly to make continual Intercession to God for them.) I say it plainly shows us thus much, that although the work which our Saviour did in dying the bitter death on the Cross, in order to the satisfying of the justice of God (wherein he was a sacrifice to take away sin.) I say though this was a very glorious and transcendent work, yet the work of Christ's Intercession is much more glorious. This will appear if we consider these two things. First, the Apostles words in Rom. 8. 34. who puts the term (Rather) upon the Intercession of Christ, (a work proper to the Incense Altar) which term is not put upon the sufferings of Christ, Verse 34 Who is he that shall condemn, it is Christ that died; yea rather is risen again, who is even at the right hand of God to make Intercession for us, giving you to understand that the greater excellency of the two lay in the work of Christ's Intercession, rather than in the work of Christ's sufferings; farther, it will more appear in that the Apostle (in this 34. Verse) tells you, that for this work sake of Christ's Intercession, he sitteth at God's right hand; as if the Apostle should say, though the work of Christ's sufferings was a very glorious work, yet that of his Intercession was, yea is much more glorious in God's sight, because the act of Christ's Intercession declares the former act of his sufferings to be wholly done and completed; therefore must Christ sit down at his Father's right hand: This you may farther see held out to you in the Type itself, Exod. 37. 26. where you may observe that the Incense Altar had his Crown of Gold placed upon it, (which the other Altar had not) which shows us (as hath been said) that this work of Christ's Intercession Crowns all the former.  
But secondly it will yet more appear, if we consider the estate and condition our Saviour was in when suffering upon the Cross, and that was a guilty state and condition he was under, (at that time, when he was upon the Cross) the highest guilt that ever was man in this world (not any of his own) for there was never guile found in his mouth, but it was our guilt which he took upon him, Isa. 53. 6. For it pleased the Lord to lay upon him the iniquity of us all.  
But in the work of Intercession he is fully justified from all that sin and guilt (which he took on him for us) by the offering up of himself to God as a sacrifice, and the justice of God hath nothing now to say against Christ; so that Christ takes his place in Heaven (without control or objection) at the right hand of God, who sits there making Intercession for us: And Christ taking his place there at the Incense Altar, doth cause a sweet smell to arise up to God from every other act of Christ done before upon the sacrifice Altar overlaid with Brass; because now he acts not as a nocent person but as an innocent person, therefore saith the Apostle, Phil. 2. 8, 9 speaking of Christ saith, And being found in fashion like a man, he humbled himself and became obedient to death; even the death of the Cross, wherefore God hath highly exalted him, and given him a name above every name: Thus you see why the Altar of Incense was overlaid with Gold, but the other only with Brass.  

Use.  
O than this should teach Believers where to run for sound solid comfort in doubting seasons, let it be at the Altar of Incense where Christ sitteth at God's right hand to make Intercession for us. It's true, I have in my former Discourse about the Altar of satisfaction (which was overlaid with Brass) advised souls to make at that Altar in doubting seasons, and so I say still; for Christ could not have sat down at the right hand of God to have made Intercession for us, if he had not first suffered, Phil. 2. 8, 9  
But the sufferings of Christ on the Altar of Brass do not yield a soul such full matter of triumph over Sin, the Law, and the Devil, as the interceding work of Christ doth.  
My Reason for it is this, because that although Christ in love to his people did go so far as to die for them, even the bitter death of the Cross, that so he might justify them before God; and although he went so far as to pour out his soul unto death, that by it he might redeem them to God, yet he might have miscarried in the work, he might not have been able to have given justice its full satisfaction, and so he might have been held under the power of sin and the grave himself; and so all the Elect have as really perished in him their second Adam, as they had done before in the first Adam; not that any thing of this nature could have been, but the supposition may be made for the farther clearing of our matter in hand: But now if the people of God will look to the Incense Altar, there they shall see their surety Christ standing at God's right hand Ministering for them before the Lord, which clearly showeth thus much for our comfort, that as our Saviour took all our sins upon him and became guilty with them before the justice of God, so now it's most certain he is got clear off from them, and is pronounced a justified person, and we in him fully as well, as freely justified also; otherways Christ had never sat down at the right hand of God  
Now this is that which fills up the comfort of Believers, that Christ is translated from the Altar overlaid with Brass, to the Altar of Incense overlaid with Gold, which shows that he hath done the work which he came to do for Believers.  
Hence it is that S. Paul triumphs so over Hell, Sin, Satan, the curse of the Law and death itself; not so much from what Christ did at the Brazen Altar of satisfaction, as from what Christ doth at the Incense Altar, therefore it is that the word (Rather) is put upon that, not that the one could be without the other: I mean this, not that we could have been justified had not Christ died, but S. Paul shows you where to go (in doubting seasons) for the greatest confirmation of your Faith and Comfort, therefore saith S. Paul, Rom 8. 34. Who shall condemn, it is Christ that died; yea Rather is risen and sitteth at the right hand of God, making Intercession for us: Therefore soul, with S. Paul, lift up thy head and look up to the Incense Altar, and there shalt thou see thy blessed surety (that once took all thy sins upon him) yet now he sits at the right hand of God on the Throne of the Majesty of Heaven, fully set free of all thy sins, and discharged of all thy guilt; Thou mayst assure thyself they will never come into mind more, God can never call them into remembrance more, Jer. 31. 34.  
They can never trouble thee more to condemn or accuse thee before God. O soul, before thy sins can accuse or trouble thee, they most trouble Christ in Heaven, for they are not thine, but Christ's sins; I mean, they are so accounted to be his, because he hath taken them upon him for thee if thou art a Believer.  
Therefore as its natural for every thing to make to their home or Centre, so if ever sin return again, it will first light upon Jesus Christ: You know the Ant makes to his hill, the Fox when abroad will to his hole, the Bee when abroad will to his hive; and if ever sin swarm again it will to its hive which is Christ, for he hath made it his by imputation, and is become the hive of sin.  
O doubting soul fear it not, if by faith thou didst ever lay thy sins upon Jesus Christ; O rest contented, trouble not thyself about it, for sin shall never trouble either thee or thy surety more, Christ hath made sure work with sin, it stands him upon it so to do, For it was his sin, for it was Christ was made sin for us that knew no sin, that we might be made the righteousness of God in him, 2 Cor 5. 21.  
And let all the Devils in Hell do what they can, yet Christ shall come the second time without sin to salvation, Heb. 9 28.  
The work of the Incense Altar which was overlaid with Gold, it was to offer upon it the Incense Oblation or Offering, Ex●d. 30 1, 2, 3. with Exod. 39 38.  
Which Incense was made of sweet Spices, as Gumm, Galbanum, and Frankincense, Verse 34. This was (as I have already said) to pefume all the other Offerings which were offered to God in Sacrifice. This shows us the second part of Christ's work as he is a Believers High Priest, whose Work and Office as a High Priest, as I have hinted already, was not only to offer himself up a Sacrifice to God for Believers but also to make. Intercession to God for them, which Intercession of Christ answers to the work of the Incense Altar: Insomuch that both of these works of the two Altars meets in Christ the High Priest of Believers.  
Therefore in the High Priest under the Law (which was a Type of Christ our great Gospel High Priest) you may see how both these works were proper to him.  
First, To offer the Sacrifice for the people, Leu. 2 3, 4, 5, 6, 7.  
Secondly, To make Intercession for the people, Leu. 9 22. And Aaron lifted up his hands and blessed the people, and came down from Offering the Offering for sin, and the burnt-offering, and the peace-offering. So Leu. 16. 11, 12, 13. which blessing of the people is as much as to say his praying for the people; for so much the lifting up of hands doth import, Exod. 17. 11. with 1 Tim. 2. 8. that God would pardon their sin, accept their sacrifices, and send them the blessings of this life, and that which is to come. 1 Kings 8. 55, 56, 57 both of which works in the High Priest under the Law, doth the Apostle apply to Christ, and shows (as I have already said) That Christ was the Anti-type of the Jews High Priest in these two works. 1. Of offering the sacrifices. 2. In making Intercession for the people, saith the Apostle in Heb. 8. 3. For every High Priest is ordained to offer gifts and sacrifices, wherefore it is necessary that this man (meaning Christ) should have somewhat to offer. Now what is it that this man Christ Jesus, the Believers High Priest was to offer in sacrifice to God for the people; look into the 9th. Chap. 26. verse, and there it is told you what it was, saith the Apostle; But now in the end of the world hath he appeared (meaning Christ) to put away sin by the sacrifice of himself.  
Secondly, The same Apostle tells you that Christ hath another work to do as our High Priest, besides the offering up of himself as a sacrifice to God for Believers, and that is the work of Intercession or praying to God continually for all manne● of blessings for his Saints, which relate to this life and that which is to come, Heb. 7. 24, 25. But this man (meaning Christ) because he continueth, ever hath an unchangeable Priesthood, What to do? Verse 25. for ever to make Intercession for us.  
Now about the Office or Work of Christ as an Intercessor, there are these things considerable. First, The work itself. Secondly, The time of it how long it shall last. Thirdly, The end or purpose of the work. All this you may see held out to you in the Incense Altar, which was the Type of this work of Christ's constant interceding for his people, Exod. 30. 7, 8. 9, 10.  
1. First there is the work itself, Verse 7. And Aaron shall burn thereon sweet Incense every morning when he dresseth the Lamps he shall burn the Incense upon it. So that there is a work of Intercession for the High Priest to do, which High Priest now is Jesus Christ; therefore faith the Apostle Heb. 7. 21. with 25. The Lord swore and will not repent, thou art a Priest for ever (meaning Christ) after the order of Melchisedeck. Now what was the work of Mechisedeck, was it not to offer up prayers to God on the behalf of the people, that God would bless them with the blessings of his love and favour, Gen. 14. 18, 19 with Heb. 7. 1. Therefore the Apostle adds this passage after that he hath showed you that Christ was (in the work of his Intercession) the similitude of Melchisedeck, Heb. 5. 6, 7. Where speaking of Christ saith, Who in the days of his flesh offered up prayers and supplications, with tears and strong cries unto him that was able to save him from death. Now you must not think that Christ in his cries, and tears, and supplications, only prayed for himself at that time; No, no, but for all the Elect who at that time met in Christ, as the Body united to the Head, and so he is to be understood as our interceding High Priest, praying to God for us against the evil of death. So ver. 10. This was done as he was called of God according to the Order of Melchisedeck: That is, as he is a High Priest, for so was Melchisedeck, Heb. 7. 1. whose work was to bless Abraham a Member of this Priesthood, grace and mercy, Gen. 14. therefore saith the Apostle, Heb. 7. 25. Wherefore he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make Intercession for them, therefore saith the Apostle, ver. 26. Such an High Priest became us. And as Christ did pour out his cries and supplications with tears here on earth, it was to give Believers a comfortable view and sight of what he is ever doing for them in heaven, of which they may assure themselves to the utmost. Therefore doth S. Paul so much comfort Believers against all fear of a total miscarriage; for it cannot be because Christ as our great High Priest did not only interceded against it on earth, by pouring out strong cries and supplications, with tears, Heb. 5. 7. but he is doing of the same work now he is in heaven, with as much fervency of Spirit for us. Rom. 8. ver. 34. Who is he that condemneth, it is Christ that died; yea rather is risen again, and sitteth at the right hand of God, who also maketh Intercession for us: Now that the Intecession Christ makes is a work of prayer which he poureth forth for his people to God evermore, as that which the Golden Altar for Incense was a Type of, will appear if we consider that place in Rev. 8. 2, 3, 4. 5. with chap. 1. 13. And I saw the seven Angels which stood before God, and to them were given seven Trumpets; and another Angel came and stood at the Altar (which Angel was Christ) having a golden Censer in his hand, and there was given unto him much Incense that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne, and the smoke of the Incense which came up with the prayers of the Saints ascending up before God out of the Angel's hand. Now look into Rev. 1. 13. and you may see who this Angel was; And in the midst of the seven golden Candlesticks one like unto the Son of men, clothed with a garment down to the foot, and girt about the paps with a golden girdle.  
Here you have the Son of man representing himself to John after he ascends up into Glory, standing in the garb of the High Priest, for so the legal High Priest was attired when he was to administer before the Lord.  
That so we might understand for our great comfort, that he is doing the great work of the Priesthood now in Heaven, for his people that are yet without the Tabernacle, as to their being in this life, even for those that are not entered within the veil of blessed glory and immortality: So that you see that Christ is an interceding High Priest now in heaven pouring out his prevailing prayers to God for his. And this is the matter of the work of Intercession.   

Use 1.  
O then what cause have Believers to bless God for his mercy, that there is an Intercessor provided for them, that can and will prevail on their behalf, if loud cries and strong supplications attended with many tears will do it. O my Brethren, this is an inestimable blessed privilege to Believers, that they have such an interceding High Priest as Jesus is, who is heard in all things and denied in nothing that he shall request the Father for on the behalf of Believers: We use to say that man is happy that hath a Friend in Court to speak, if need be, on his behalf  
O but how much more happy are Believers that have a Christ, a High Priest in heaven to agitate all their matters and concernments for them there. Hence it is that the Psalmist doth affirm that there can be no want to them which fear God, Psal. 34. 10. And S. Peter wonders who can harm such as be followers of that which is good, Pet. 1. 3. 13. And saith S. Paul, who can lay any thing to the charge of such? and who can condemn such? or can separte such from the love of God. Rom. 8. 33, 34, 35. the Reason of all is given you in the 34. ver. For we have a High Priest at God's right hand making Intercession for us.   

Use 2.  
O then let this blessed Doctrine administer comfort to the people of God at all times, in all conditions, that they have a High Priest in Heaven interceding for them at God's right hand.  
O Brethren! of whom should Believers be afraid that have such an interceding Priest as Christ is; what if all the Tyrants in the world, and Devils in hell should set themselves together against the poor Lambs of Christ; O fear them not, there cannot a hair of your heads fall to the ground. O you Saints, lift up your heads and be not so fearful of your Adversaries, it is your High Priests work in heaven to pray you down deliverance from the hands of Men and Devils: Read that comfortable place, Exod. 17. 8, 9, 10, 11, 12. When Amaleck came out to fight against Israel, it's said that all the while that Moses lifted up his hands to God in a way of Prayer and Intercession for Israel, Israel prevailed over Amaleck. O then shall the liftings up of the hands of a Moses so much prevail for God's Israel in a time of danger (and yet Moses was but a servant, Heb. 3. 5) and shall we think that the lifting up of the interceding hands of Christ, (who is the Son) shall not prevail over these Amalekites which Believers stand in doubt of here: O Brethren, do not dishonour the interceding Office of Jesus Christ your High Priest, in giving way so much to your fears; Remember what our Saviour spoke in his own case, the same he can and will do in the case of his people, so far as it shall stand with his glory and a Believers good, Matth. 26. 53. Think you not, and I can pray to my Father, and he can give me more than twelve Legions of Angels: What work did that Angel make which Christ prayed down for the relief of his Church in the time of their distress. Isa. 37. 36. How did the Angel scatter in one night that proud Blasphemous Army; and shall we think that Christ's Prayers have lost their Efficacy through length of time; No, no, he is the same yesterday, to day, and for ever, Heb. 13. 8. And so in all other exigencies and straits, whether in Famine, Plague, Pestilence, or what ever the providence be which may occasion fear. Here is a sufficient Balm for the soul in these conditions; yea in a word, if thou wert brought so low with thy distress, as that thou couldst not put up one word in prayer to God thyself in the greatest necessity, thou might'st comfort thyself in this, thy High Priest is praying for thee; for saith the Apostle, he ever liveth to make Intercession for us, Heb. 7. 25. This is the ground why thy barrel of Meal wasteth not, and thy Cruse of Oil spend not itself in time of Famine, and why the Plague cometh not nigh thy dwelling place in pestilentious seasons, Job 5. 17, 18, to 23.  
Secondly, The next thing we are to speak of is the time how long this is to last, or how long this interceding work of Christ was to continue for Believers; not only for the Saints under the Old Testament seasons, but for the Saints under the New Testament seasons also, even for us saith the Apostle, Rom. 8. 34. And such a High Priest became us, Heb. 7. 26. And this will further appear if you consider this work in the Type of it, as it's held out to you, Exod. 30. 8. And when Aaron lighted the lamps at even, he shall burn Incense upon it, a perpetual Incense before the Lord, throughout your Generations.  
Now observe, it was perpetually to burn before the Lord throughout their Generations; there was not a Generation but must have the benefit of this Altar of Incense, so is Christ an Intercessor for the Elect in all Generations, and not only for time either of the day or of the night, but Christ is pouring out his interceding groans to the Father for his people. Therefore saith the Apostle, Heb. 7. 25. He ever liveth to make Intercession for us.   

Use 3.  
O soul then doubt not, thy case goeth on in Heaven well enough, there is always prayer going up to God for thee, to keep thee night and day from danger; so long as Moses his hands were kept up by Aaron and Hur, it went well enough with Israel, Exod. 17. O but here are the hands of Christ lifted up for thee night and day, to keep thee from the Arrow that flieth by day, and the shaft which flieth by night; Read that place, Isa. 27. 2, 3. In that day sing ye a Vineyard of Red Wine, I the Lord do keep it, I will water it every moment lest any hurt it, I will keep it night and day. O Christ is interceding night and day for thee against all evils; It may be thou fearest that sin and corruption will undo thy soul, that the Devil and temptation will be thy ruin, that wicked men will swallow thee up in the end: O soul look up to Jesus Christ under all this, eye him at the Throne of grace wrestling by his strong cries for thee; O soul live upon this in doubting seasons; O go on in the way of thy duty with cheerfulness; O remember the Lord is with thee, his Spirit shall be with thee, his Prayers with thee; O fear not: O saith David, The Lord is on my side, I will not fear what man can do unto me. O soul whatever thy danger be that shall beset thee, whether it be from Hell or this World, it can never seize thee while Christ is at prayer for thee, but Christ as thou hast heard, ever liveth to intercede on thy behalf.  
Object. But some may say then, why are men so strict to enjoin the people to pray, is it not enough that Christ their High Priest prayeth for them in Heaven?  
I answer, It is true, in point of prevailing with God for the Elect, so Christ their High Priest prayeth enough for them; And in this sense there is no need of Believers praying, I mean so as if their prayers did give any strength to the Priestly work, or office of Jesus Christ, therefore that cursed Tenent of the Papist is to be abhorred by all true Christians, which teacheth that the prayers of the Church meriteth or procureth the grace of God by its own strength or efficacy, blindly mistaking that place, James 5. 16. The effectual fervent prayer of a righteous man availeth much. Now in this sense there is no need of Believers prayers, for this will be to destroy the Mediator-ship of Christ, and to render his Priestly office of no effect; for in point of merit o● worth God only accepts of the prayers of Christ, and of the Elects for his sake, according to that word in Matth. 3. 17 This is my beloved Son in whom I am well pleased.  
But secondly, notwithstanding the Intercession of Jesus Christ, yet in point of obedience to God it is a Christians duty to pray; So much as this is handed out to you in the Priesthood of old: Read Luke 1. 8, 9, 10. Speaking of Zecharias the Priest, While he was executing the Priest's office before God in the order of his course, according to the custom of the Priest's office, his lot was to burn Incense when he went into the Temple of the Lord, and the whole multitude of the people were praying without at the time of the Incense. Now Zecharias the Priest represents our Lord Jesus in the work of his Priestly interceding office for the Elect, and you read that notwithstanding Zecharias was interceding at the Incense Altar within the Temple, yet the people were to pray at the same time without; strongly proving, that although Jesus Christ our Gospel High Priest still intercedes in Heaven for the Elect; yet notwithstanding it is highly the duty of all the Elect (while without the Temple of glory, and remain yet in the body) to pray: This will farther appear if you consider that place in Rev. 8. 3, 4. And another Angel came and stood at the Altar having a golden Censer in his hand, and there was given unto him much Incense, that he should offer it with the prayers of all Saints upon the Golden Altar which was before the Throne, and the smoke of the Incense which came up with the prayers of the Saints ascended up before God out of the Angel's hand. If you would know who this Angel was; or is, you may read Rev. 1. 13. and there you shall (as I have said already) find him to be Jesus Christ, in all his Priestly Formalities as our High Priest; And in this Chapter he is set forth to you in the performance of his work of Intercession for the Saints, by having a Golden Censer in his hand; which was what the High Priest under the Law did administer before the Lord withal, Numb. 16. 46, 47. And the Angel had Incense given him to offer up to God in the Censer which was in his hand; which Incense I understand to be meant the infinite worth of his blood and righteousness, which is continually pleaded by Christ, as a ground of full satisfaction to God for the Elect: It's said there was much Incense given to this Angel, that is, as the Apostle elsewhere saith, in Col. 1. 19 It pleased the Father that in him should all fullness dwell, which showeth the abundant worth and efficacy that lay in the death and righteousness of Christ; therefore he is able to save to the uttermost all those that come to God by him, Heb. 7. And to be a propitiation in his blood for the sins of the whole world, John 1. 2, 2. That is, there was so much Incense given this Angel by the Lord, or so much virtue put into the death of Christ (that although it was never intended for all the world) yet there is a virtue or a sufficiency in his death able to save all the world at once. And it's said the Angel offered Incense, that is, the Lord Jesus Christ was interceding at the Throne of grace for the Saints.  
Now pray observe, all this was done with the prayers of all Saints, so that the Saints are set forth as a praying people as well as Christ is set forth as an interceding High Priest, Christ's prayers and his people's prayers going up together before the Lord, make up the great cloud of Incense which went up from the Altar.  
Thus you see the point cleared, that Christ's interceding in Heaven at his Father's right hand for Believers, doth not give any liberty to the least neglect in prayer here on earth; therefore doth our High Priest himself enjoin prayer to be made by the Saints that live under his Priesthood, Matth. 26 41. And farther says, that men ought to pray always, Luke 18. 1. So likewise the Apostles of Christ, they tell you that the subjects of this Gospel Priesthood must pray, James 5. 13. and that they must pray every where, 1 Tim. 2. 8. and that without ceasing, 1 Thes. 5. 17 and that men should continue instant in it, Rom. 12. 22. and that men should pray always night and day, Eph, 6. 18. Thes. 2. 3, 10. and for one another, James 5. 16. with this advice, that it must be in the Holy Ghost, Judas 20. likewise this hath been made the Character of a good man, Acts 9 11, and on the contrary, a prayerless heart is looked upon in Scripture to be a wicked heart, Job 27. 10.  
Thirdly and lastly, I come to speak of the end or main purpose of the work of the Incense Altar, or of the work of Christ's Intercession, which he driveth on in Heaven for Believes: Now the purpose of this glorious work of Christ's Intercession, it was to make Reconciliation for sin, or amongst many other things, one main● thing was this; (viz.) the keeping up a constant peace between God and the Soul, therefore it was called the office for atonement, Exod. 30. 10. And Aaron shall make an atonement upon the horns of the Incense Altar once a year with the blood of the sin offering of atonements, once in the year shall he make atonement upon it throughout your Generations, its most holy to the Lord.  
This the Apostle applies to Jesus Christ, Heb. 2 17. where you have the Apostle speaking of Jesus Christ as our Gospel High Priest, succeeding Aaron of old, the Apostle hath this saying about it in Verse 17. Wherefore in all things it behoved him to be made like unto his Brethren, that he might be a merciful High Priest in things pertaining to God, and that he might make Reconciliation for the sins of the people: Note here, That he might make Reconciliation for the sins of the people, or an atonement, which is all one; so that this was the end or purpose of the High Priests atonement, it was to keep peace between God and the people under the Law; this you may see, read Numb. 16. 46, 47, 48. And Moses said to Aaron, take the Censer and put fire therein off the Altar, and put on Incense, and go quickly unto the Congregation, and make an atonement for them, for there is wrath gone out from the Lord, the Plague is begun: And Aaron took as Moses commanded him, and ran into the midst of the Congregation, and behold the Plague was begun among the people, and he put on Incense, and made an atonement for the people; and he stood between the dead and the living and the Plague was stayed.  
Thus you see clearly what the purpose and end of the Priests interceding or making atonement for the people amounts unto, it is to interpose between God's wrath and the people, or to keep God at peace with the people; which is the proper work of Jesus Christ now in glory, to make peace for the Saints, and to interpose by his Intercession between the anger of God and their sinning souls, who labours by those strong cries, sighs, and groans, with many tears which cannot be uttered, to prevail with God that he would be pleased for his own death and righteousness sake, to pass by those many sins, failings, and infirmities which his people are apt to commit; And as in the like case we read of Moses, Exod. 32. 11, 12, 13. So doth Christ (of whom in the work of Intercession Moses was the Type) cast himself at the feet of God, praying, begging, entreating, that he would be pleased to pass by the sins and daily infirmities of his people, and not remember their iniquities against them, but that he would, extend his Love, Favour, and Grace to their souls as afore-time, and would lead them and conduct them by his special grace to the good land of Canaan, the land of promise which was purchased for them by his own blood upon the Cross at Jerusalem; and begs his Father that he would be pleased to look more upon his blood and righteousness for them, and less upon their sins; And doth confess as Moses did, that the people are, and ever have been, a stiffnecked and rebellious people ever since he knew them, but yet still cries, good Father put up all the injuries done against thy glory by this people, and let not thy wrath wax hot against the sheep of thy pasture; O remember the promises which thou hast made to me concerning this people: That a seed should serve me, & a Generation of men should call me blessed, Psal. 22. 30. and Psal. 72. 17. And that I should see of the travel of my soul and be satisfied, Isa. 53. 11. and therefore prays that the Father would consider what loss it would be to him (who was his Son) should the people miscarry, how all his sufferings would be lost, the end of his coming in the flesh would be lost, the fruit of all his Sermons, works of Miracles, and works of Righteousness, would be lost, therefore in John 17. 24. Prays saying, Father I will that they whom thou hast given me may be with me where I am, that they may behold ●y glory which thou hast given me, for thou hase loved me before the Foundation of the world.   

Use 4.  
O than soul thou seest where to fly under the guilt of sin, O what comfort will this afford a poor doubting soul that shall well digest this truth into his soul, that Jesus Christ is interceding for him now in Heaven, how will the knowledge of this feed the hearts of God's people in times of doubts. O let not the Wolves catch any comfort from hence, this is what belongs to the true sheep of Christ, and to none else; This is not for him that will catch at any comfort to protect himself in a trade of sin; but this truth chief belongs to those that are indeed truly humbled under, and burdened with, the sense of the weight of sin: To such only I speak; do your sins press you down as a Cart is pressed with sheaves? Do your iniquities so weigh down your heads as that you cannot look up? Dare not you come to God nor stand in his presence? Do you fear that your sins have provoked God against you? Do you doubt the Plague is begun against you? are you fearful the wrath of God is coming out upon you and that it may prove such a storm as may sink you into the lowest Hell? Yet O look up to your interceding High Priest who is now in Heaven for you, who labours to prevail upon the heart of God for pardoning grace on your behalf, who likewise makes it his business to observe his Father's countenance towards Believers, that if at any time his face of Justice gins to look grim, and he perceives that wrath gins to come forth, he may as Aaron did, step quickly in between God and the people, and so by his interposing presence of grac, eand powerful Intercession, he may allay the anger of his Father again.  
Hence it is that John comforts doubting, drooping souls in his day with this truth, because indeed it is a truth proper to that end and purpose, and farther, John the Divine doth not only apply this truth as a Cordial to bear them up under the sense of sin, but likewise as a notable preservative against the act of sin, 1 John 2. 1, 2. My little children I writ unto you that you sin not; and if any man sin we have an advocate with the Father, Jesus Christ the righteous; and he is a propitiation in his blood for our sins, and not only for ours, but for the sins of the whole world. O Soul, live upon this blessed truth, stay thyself here under all thy doubtings. O consider, sin may vex and disquiet thee, but all cannot hurt thee, so long as Christ keeps up his praying hands to God for thee it shall not do thy soul the least injury. Christ doth prevail, and he will prevail in heaven for thee against sin and wrath: Christ lies in the way of his Father's wrath, as it were, if any of it run forth it must pass through Christ; he stands between the Father and thy Soul in a time of the Father's displeasure, and cries out, good Father stay thy wrath! O hold thy hands, strike not this poor sinner; if thou strikest I am resolved the blows shall alight all on my back; I will bear all, and suffer all, and take all, both fault and punishment upon myself. This the Father tried once and it proved true, when the Father went to strike the Elect, the blows fell all upon Christ's own back, which bruised him very much, Isa. 52. 1. which leads me to a fifth use of the Point.   

Use 5.  
Which is to exhort thee, O soul, from what hath been said about the intercession of Jesus Christ for thee: Oh! to love Jesus Christ with all thy heart, and with all thy strength, and with all thy soul: O who can love such a friend as Christ is too much: O therefore strive to love with the love of service and obedience, with the love of delight, with the love of communion, and with the love of desire, so as to part with Father, Mother, Wife, Husband, Children, Honours, Lands, Live; yea, all that's near and dear for Jesus Christ. O account nothing too much you do for him in his Worship, in his Ordinances, as in Prayer, Hearing, Reading, in Meditating, Mourning, Weeping, Repenting: Oh account nothing too much you administer unto him in his People, in his Ministers, in the managing of his Cause and Gospel in the world. O with Mary think not your Alabaster Box and Ointment too good to bring forth in a time of need for Jesus Christ. Oh account nothing too much you suffer for Christ; account no prison to bad to go into for Christ, no dungeon too deep to lie in for Christ, no death too disgraceful for Christ's sake; because he thought nothing too much he suffered for you, nor any thing too much which he now doth for you.    

CHAP. 25. Of the Brazen Laver.  
I Now come to speak of the brazen Laver which was for this purpose, that the Priests might wash themselves therein before they went into the Tabernacle to perform the Worshp and Service thereof, Exod. 30. 18, 19, 20. Thou shalt also make a laver of Brass, and his foot also of Brass to wash withal, and thou shalt put it between the tabernacle of the congregation and the Altar; and thou shalt put water therein, for Aaron and his sons shall wash their hands and their feet thereat when they go into the Tabernacle of the Congregation: they shall wash with water that they die not, or when they come near unto the Altar to minister to burn offerings made by fire unto the Lord.  
This brazen Laver was a Type of Jesus Christ, and the cleansing water which was in it, typed out the Blood of Jesus Christ, which only can cleanse poor souls, and wash them from their sinful guiltiness, and sinful filthiness: for as the Priests under the Law were to wash themselves in the brazen Laver before they were thought fit to have to do, either with the holy God of Worship, or the holy things of the Worship of God; so are all the Elect, first by Faith to wash themselves in the Blood of Christ, this spiritual brazen Laver, before they are thought fit to have to do either with God or his Worship.  
Hence is that cleansing attributed to the Blood of Christ so often in Scripture, to show you it performs the same use to the Gospel Priests (for so doth the Gospel term every Believer now, Rev. 1. 6.) as the Laver water did to the legal Priests, 1 John 1. 7. The blood of Jesus that cleanseth us from all sin: so Rev. 1. 5. To him that loved us and washed us from our sins in his own Blood. Now in this chapter of Revelations you may see by the order of the words in verse 5, 6. how the Holy Ghost makes the type and the antitipe to agree. In Exod. 30. 19 you have the brazen Laver set up now: in the 5. verse of this chapter you have Christ set out to you, performing the same use and office in washing and cleansing. In Exod. 30. 19 you have the subjects spoken of who they should be which should wash in the brazen Laver, and these were Aaron and his sons: now you know these were Priests. Now look into Rev. 1. 6. there the subjects spoken of which must wash in the Laver of Christ's Blood, they are called Priests likewise, which intends all believers in and under the Gospel: all those which have washed in the Blood of Christ our Gospel brazen Laver, they are now all accounted priests as well as kings to God.  

Use I.  
Let it serve for information first concerning those which have not yet washed themselves by believing in the Blood of this spiritual brazen Laver. O Sirs, how do you think to be accepted with the Lord either in your persons or performances. O you that contend so much about Religion, alas, to what purpose is it, when you yourselves were never washed from your uncleanness in the Laver of Christ's Blood through believing. O my friends, that I could persuade you to read and well consider that Scripture, Isa. 1. 11. 12, 13, 14. and so on, To what purpose is the multitude of your sacrifices to me, saith the Lord, I am full of the  offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he goats; when you come to appear before me, who hath required this at your hands, to tread in my Courts, bring no more vain Oblations, Incense is an abomination to me, the calling of Assemblies, with your new Moons and Sabbaths, I cannot away with it, it is iniquity; even your solemn meetings, your new Moons and your appointed Feasts my soul hateth; they are a trouble to me, I am weary to bear them, and when you spread your hands forth I will hid mine eyes from you, yea when you make many prayers I will not hear, your hands are full of blood; wash you, make you clean, put away the evil of your do, cease to do evil, learn to do well, so Verse 18. Then come and let us reason together. Thus you see what you must be, a people washed and cleansed from your Pollutions through faith in Christ's blood, ere ever you can come near God in Worship; do not think that God will draw near the Swearing Blasphemer, the Whoring Ranter, the Sabbath Profaner, the Unjust Oppressor, the Justice Wrester, the Christian Persecutor; I tell thee not, no, do not deceive thyself, be thou never so great or honourabe in this world, yet while thou remainest in this condition, God regards thy service in his Worship no more, than he values the cutting off of a dog's neck, Isa. 66. 3. So likewise your Worship is abominable in God's sight, you hear God accounts. it so, let it be put forth in never so glorious a dress, or done in never so Princely a Chapel, or dished up upon never so good a Velvet Carpet, you hear what God accounts of it, until you have washed your soul in the blood of Jesus Christ by Faith. O Sirs, labour to draw near to Christ and get yourselves washed by his blood, Oh break off from your vile, hellish, and profane lives, or God will never draw near your Worship's while you live; you may assure yourselves of it, the pure God can never commune with such impure souls as you are in his sight: you may make yourselves as merry as you can when you are in your Worships, but you may assure yourselves while you remain unwashed with the blood of Christ, the great God will be far enough from coming amongst you to cast in any true mirth in the midst of you.   

Use 2.  
It shows you the danger that will necessarily follow our presumption in daring to meddle with any thing of the holy Ordinances of the Gospel, without being washed in the blood of Christ our spiritual brazen Laver; you see if the Priests the Sons of Aaron should do it they should die for it. Certainly then if God in his Justice should smite with death all these Priests in England which never yet were washed in the Laver of Christ's blood, we should have more Pulpits empty than we should find Priests to supply them in England.  
And how God should make use of such unwashen, ignorant fellows, to wash the unclean of the times, when so many sanctified cleansed Ministers of his own must be thrust out of that work, and must stand by as useless the mean while, to me it is a great mystery.   

Use. 3.  
If it be threatened with death for any to meddle with the holy things of God without being washed in the blood of the Lord Jesus, Oh how should we tremble then to think how many death's men bring on their heads this day in the world; Oh was there ever more meddling with the holy things of the Altar by unsanctified men, and unwashen Priests, then in this day: Oh how do the holy Ordinances groan under this intolerable burden that the children's bread must become meat for every Swine.   

Use 4.  
Lastly, Oh you that are the Priests of the Lord indeed (I mean Believers, Ministers and People) would you be accepted in what you do for God; would the Minister of Christ be useful in his place to the people, what great need have such ere ever they come into the plce of Worship: First, by the lifting up of an eye of faith through prayer, to cast themselves into the brazen Laver of Christ's blood, ere ever they cast them-into the Pulpit. And you the people, would you have the Blessing, and miss the Curse, which doth or may attend the Ordinance; Oh then look up, yea get up to the brazen Laver every time you come to the Ordinances of God, remember the Priests the Sons of Aaro● were to wash every time they were to meddle with such things. Now ye are the Sons of Aaron and of the Royal Priesthood, Oh labour to come in dropping wet (to the Ordinance) with the blood of Christ, and that is the way to go out dropping wet with the blessings of God.    

CHAP. 26. Of the anointing of the Tabernacle with with the Vessels therein.  
THus having ended with the several particulars in the Tabernacle, I now come to speak of the anointing of the Tabernacle:  
For we find that when Moses had finished the Tabernacle with the several Vessels thereof, all this was to be anointed all over with Oil, Exod. 40. 9, 10. Now the Vessels that were in the Tabernacle, as they had reference to Christ (as hath been showed you) so also do they refer to the Individuals of the Church of God; this you may see in Zach. 14. 20, 21. In that day shall there be upon the Bells of the Horse's holiness to the Lord, and the Pots in the Lord's house shall be like the bowls before the Altar, for every Pot in Jerusalem and in Judah shall be holiness to the Lord: That is, every true servant of the Lord shall be under a great spirit of holiness in the latter Ages of the world.  

Use 1.  
It serves to inform us of these two things: First that the least member in the Church of God is appointed for some use, you know there were several Vessels and Instruments in the Tabernacle, as the Pots, the Caldrons, the Fleshhooks, the Fire-pans, the Snuffers, and the like; now though these did differ in glory the one from the other (for all had not alike measure of glory upon them, neither were they all alike employed in the same kind of work) yet the least Instrument or Vessel in the Tabernacle was employed, and was of use, even to the Tongues and Firepan, both which were to right up the Coals on the Altar, and to carry forth the Ashes of the Sacrifice. Oh so it is in the Church of God, there is not one there in that Body or Tabernacle but was appointed for use in the Church, though their work may differ and their gifts may differ, yet there is work to employ all; so saith the Apostle, 1 Cor. 12. 4, 5, 6, 7, 8, 9, 10, 11. Where the Apostle tells you that there be given to the Church a diversity of gifts and operations for every man to profit withal, in Verse 10. To one is given the working of Miracles, to another divers kinds of Prophecy, to another discerning of Spirits, to another divers kinds of Tongues, to another the Interpretation of Tongues; but all these worketh that one and the self same Spirit, dividing to every man severally as he will: So that you see every one in the Church of God is of some use or other, for every one hath his proper gift, every Christian in his place must do something in his Generation to help forward the glory of God.  
Object. But some will say their gifts are small, and their graces small, and they can do but little?  
Answ. It's true, where God giveth but little he doth not require much, but yet requireth the well-improvement of that little; the unjust Steward, though he had but one talent, yet he was cast into hell for the non-improvement of that; what soul, though thou canst not preach for Christ, yet canst not pray to Christ for the Church, and Gospel, and Ministers, and Ordinances of Christ: what if thou wantest gifts to pray, canst not shed some tears for a slain Christ, a dying Gospel, a starving, perishing Ministry, and an imprisoned company of Saints, and banished Saints; and what if thou hast no tears, hast thou no sighs and inward groans for these things? what if thou hast none of all this for Christ in his people, what hast not a good word for them; and what if thou durst not afford them a good word what hast thou not a piece of bread to send them, or secretly ●o convey to them in their sufferings: and what if thou wantest that to give them, hast thou not a little dish to dip up a little water as thou passest by a prison door for them, Matt. 25. 35, 36, 37, 38, 39 Oh let not the weakest Christian set himself aside to say I can do no work for God, I want these gifts and parts which some have, and therefore I can do little. O soul, though thou art but the firepan in the Church, yet here is work to be done for thee, though it be but to rid out the dung of the Sanctuary. I mean by thy crying, and sighing, and praying to God, that he would cast out that filth and dung out of his Church and Sanctuary that is of late crept into it.  
Secondly, It may inform us what the Children of God are and aught to be, the holy sanctified one's of the times: You read what God commanded Moses to do to the vessels in the Tabernacle; when they were framed and fi●ted, he was to anoint them all with holy oil. Oh so hath the Father anointed every true Believer with the oil of Grace which came down from Christ: so saith John 1. 16. And of his fullness have we all received, and grace for grace. Hence is that of Peter speaking of the Saints, 1 Pet. 1. 2. Elect according to the foreknowledge of God through sanctification of the Spirit unto obedience., and sprinkling of the blood of Jesus Christ. There is not one in the body of Christ but is sanctified and fitted by grace for the work God appoints him to do, 1 Pet 2. 5. You are built up a spiritual sacrifice to God, and set apart for holy uses to God as the things of the tabernacle were: Psalm 4. 3. The Lord setteth apart the man that is godly for himself. O therefore Sirs, ye that are the Tabernacle vessels, O labour to answer the end for which you were dedicated to God at the time of your Conversion and Calling, remember the reason why you were caught out of the power of darkness, it was for this purpose, that you might be a holy people to God, and might bring him home the fruits of righteousness in your lives for ever, Titus 2. 14.    

CHAP. 27. Of the Tabernacle cover.  
I Come now to speak of the outside cover of the Tanacle which comprehended all the rest.  
Now the cover were of two sorts, which we may call the inward or the outward cover.  
First, the inward covering, and that was very glorious.  
Secondly, the outward covering, and that was as mean and uncomely.  
As for the inward covering you may read what is said of that, Exod. 36. 8. And every  man amongst them that wrought the work of the Tabernacle, made ten curtains of fine twined linen, and blue purple, and scarlet, with Cherubims of cunning work made he them: you may likewise see the outward cover of the Tabernacle which seems to be as uncomely as the other are comely and glorious, Ver. 14. with 19 And he made curtains of Goat's hair for the tent over the Tabernacle, ver. 19 And he made a covering for the tent of Rams skins died red, and a covering of Badgers skins above that. Suitable to which cover is the state and condition of the Church of God, is it relates either to God or this world.  
First as it relates to God, so the covering that is upon the Church is very beautiful & glorious, which answereth to the cover about the Tabernacle made of fine twined linen, and blue, and purple, and scarlet, with Cherubims of cunning work, Exod. 36. 8. Which holds out to us the Righteousness of Jesus Christ with which the Church is clothed withal; which covering makes the Church truly beautiful and glorious in the eyes of God, when this blessed covering of Christ's Righteousness is put upon and hanged about the Church, then doth the Church look fair in God's account, so saith the Apostle, Col. 2. 10. And yea are complete in him who is the head of all Principalities and Powers: That is, when the Church is clothed upon with this covering of Christ's Righteousness, then are you complete (who are of that Church) in God's sight, not else.  
2. Besides the Tabernacle covering agrees to the Righteousness of Christ (I mean the Inner of the two cover) if we consider the obscurity of the Tabernacle covering, it was not what was to be seen by every beholder, for this covering was hid from the beholder by reason of another covering which was made of Rams skins, and cast over it: Read Exod, 36. 14. with ver. 19 So it is in the case of the Church's greatest glory in this life, the Church's greatest glory and beauty doth consist of a being clothed with the Garments of Christ's Righteousness. But it's a glory veiled up from the eyes of the most of men, there is a covering of Rams skins drawn over it, which keeps the sight of this glory from men; there is nothing but an eye of Faith can discern this, therefore is the glory of the Church said to be a hidden glory from the world; men as men, see little into it or know little of it, Psalm 45. 13. The King's Daughter is all glorious within, all her clothing is of wrought Gold. But however, though in the account of men the Church of Christ seems to be poor, and mean, and worthless, yet because of the Righteousness of Christ with which she is clothed, she is very beautiful, and glorious, and lovely in God's eyes, Cant. 1. 9, 10. I have compared thee, Oh my love, to a company of Horses in Pharoahs' Chariots, thy cheeks are comely with rows of jenels, thy neck with chains of Gold; So ver. 15. Behold thou art fair my love, behold thou art fair, thou hast doves eyes; So Isa. 43, 34. For I am the Lord thy God, the holy one of Israel thy Saviour, I gave Egypt for thy ransom, Ethiopia and Sheba for thee, since thou wast precious in my sight thou hast been honourable and I have loved thee, therefore will I give men for thee, and people for thy life. And hence it is the Saints are Gods Jewels, Mal. 3. 17. by all which you may perceive what great respects God hath for the Church, because of that glorious Tabernacle covering of the Righteonsness of Christ which is put upon them.  

Use 1.  
O then how should the thoughts of this wonderfully raise and comfort the hearts of the people of God, especially in two seasons.  
First in doubting seasons, when a poor Soul lieth burdened under the sense of his personal vileness and pollutedness before God, which oftentimes weakens the souls confidence in God, and keeps the soul at a distance with God, who thinks that as he seems in his own eyes, so he doth in the eyes of God; Oh soul remember the Tabernacle covering, that glorious wrought piece which had the Cherubims wrought in it, which Cherubims were the Emblems and Signs of mercy; in which covering God looks upon all Believers, not as they are in themselves but as they are and do appear before him in the righteousness of his Son, which covering hides all thy filth, and iniquity, and infirmities.  
Psal. 32. 1. Blessed is the man whose transgression is forgiven, whose sin is covered; So that you see there is that which doth cover transgression, and hid iniquity, that it cannot appear before God to condemn the soul, Rom. 8. 1. There is therefore now no condemnation to a soul in Christ jesus.  
The Robe of Christ's Righteousness is such a covering for, and to the Church, as that it doth not only hid sin, pollution, and a thousand times ten thousand infirmities, but also it presents the soul to God in its own dress, and so draws forth the love of God and the delight of God to the creature, as if the creature had never sinned, Ephes. 5. 26. 27. Husband's love your wives as Christ hath loved the Church and given himself for it, that he might sanctify and cleanse it by the washing of water and the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish.  
Therefore the Spouse in Cant. doth notably distinguish her condition in this case, as she saw herself in herself, and as by faith she saw herself in the Righteousness of Christ.  
First as she saw herself in herself, so she cries out, she was black as the tents of Kedar, which tents were made of black haircloth, so black, and worse was she in her own eyes by reason of sin and corruption which dwelled within her, Cant 1. 5.  
Secondly but as she looked upon herself in Christ covered over with his Righteousness, so she cryeth out she was as comely as the curtains of Solomon, there she knew she was without spot or wrinkle in God's sight, and in the worst of times could go with boldness to the Throne of grace to ask grace and mercy to help in time of need, as the Apostle speaks in Heb. 4. 16. here it was in his covering that Paul desired to be found in above any place or state in the world for justification: Phil. 3. 9 To be found in him not having mine own righteousness which is of the La●, but that which is through the faith of Christ, the righteousness which is of God by faith.  
Oh soul, study this Tabernacle covering more and more, and labour by faith to see thyself in it, than thy the doubts and fears will begin to leave thee, but not before.  
Secondly, this will administer great comfort to the soul in times of Persecution, when the Church shall be buffeted, and slandered, and slighted and scorned, and cast out as evil, and accounted the dung of the times, then may the people of God comfort themselves in this truth, though men slight them, yet God doth not, though they see no beauty in us yet God doth, and he saith in all the reproaches we meet with we are honourable and precious in his sight, Isa. 45, 3, 4. What if Councils and Parliaments, Kings and Princes and Nations shall vomit us up out of the midst of them, yet the Lord hath other thoughts of his people, and so long it's well enough; the world thinks we are not worthy to live with their dogs, but God accounts one of his Saints worth a whole Nation of the wicked ones.   

Use 2.  
Oh then how should this truth press upon men and women to get into this Tabernacle covering: Oh Sirs! whatever thoughts you may have of yourselves, it may be you are rich and honourable in this life, you may have great names amongst your Neighbours for your Wealth, Parts, Wisdom, or Valour, but let me tell you, if you be not within this Tabernacle covering of the Lord Jesus his Righteousness, God accounts you more worthless than the dung of the streets, Prov. 10. 20. The heart of a wicked man is little worth; They are the scorn of Heaven, Psal. 2. 4. They are the burden of the Earth, Rom. 8. 22. and to say no more, they are the delight and joy of hell.  
This is thy condition soul, while thou art out of Christ, thou hast no Tabernacle covering about thee to present thee faultless to God but art under the Law and Curse, a poor, naked wretched soul; Oh therefore my advice to thee is to endeavour to get into this Righteousness, O fly to Christ, give him no rest until he hath put this glory upon thy soul, that so thou mightst not be found naked when the great and notable day of the Lord shall come.  
I come now to speak unto the outward cover, which covered or comprehended all the rest of cover or things in the Tabernacle, and this covering had very little or no beauty in it, there was nothing in it to delight the eye of the beholder at all, the materials of it are so mean and contemptible, for they did consist of Goat's hair, and Rams skins died red, Exod. 36. 14. with 19 which was so fastened together by loops and tacks being coupled round about, that when the Tabernacle was carried from place to place there was nothing of the inside beauty or glory to be seen at all: That which of the Tabernacle was discernible to the eyes of the beholders was matter of offence and scorn, rather than any way taking, to men. Just so it is with the Church of God which is God's Tabernacle, for so in the New Testament is the Church of God styled, Rev. 11. 1. Measure the Temple of God and them that worship therein, so Rev. 21. 3. A Temple or Tabernacle, for the use of both was alike, and therefore it had been all one if the Spirit had said, Measure the Tabernacle and the Altar, and them that Worship therein: I say, look how it was with the Tabernacle in the wilderness, so it is with the Church of God, for the one was a Figure or Type of the other.  
With what little outside glory doth God  his Church in this world, the Church comes with little of observation, she is not clothed with the Pomp, Glory, Excellency, and worldly Felicities of this life; the great pomp of this world belongs to the Church of Anti-christ, not to Christ's Church; the great Titles of Honour, great Places, and also to be called of men Rabbi, Rabbi, dwells in the Cup of Fornication, which Mystery Babylon hath, who is termed the Mother of Harlots, Rev. 17. 4. This is the reason that there be so many of the Learned Clergy of the Nations run into her so often as they have done all along, and have left the Tabernacle and Altar (viz.) the Church of Christ and worship of Christ, who in the very face of their Convictions to the contrary, have struck in with the vanities of the Earth: Alas the reason is clear, the Tabernacle cover are poor comtemptible things made of nothing but Goat's hair and Rams skins died red, here is nothing that will take with the Learned wiseman; I confess were the outward covering of the Tabernacle, the Church, decked with Gold, precious Stones, Velvet Hang died in Scarled, carried up and down in a Chariot, and could it accommodate its Priests with Coaches, and settle each of them in four hundred a year, and set them far from oppression, and make them the Lords and Rulers of the Earth, here might be something done: But in stead of that, nothing but affliction, contempt, and persecution attends the Tabernacle, loss of Goods, Blood, and Fire, Rams skins died red, a colour which doth very well fit the Church of God in this life, which is always in a persecuted condition, died red with showers of Martyrian blood, hurried up and down from place to place, banished from Country to Country, as the Apostle speaks, we have no continuing City here, but we seek one to come; from hence men and women take offence at the Tabernacle, and think it a sad uncomely thing, the very troubler of the Nations of the Earth; the Devil hath blinded the eyes of men as that they cannot see into the inside glory of the Church of God, for if the Devil lets them see any part of the Church of God, it shall be but to stumble them, and set them at a further distance from it then before, they shall only see the outside of the Church of God in her Goat's hair covering, shows them the meanness of the Saints, and the mechanickness or servileness of the Ministers and Servants of the Church of Christ, many of them not Learned but illiterate men, many hardly ever saw Oxford or Cambridge in their lives, not a Doctor to be found one amongst twenty, silly Fellows, can hardly speak sense, many of them nothing but a little Goat's hair, and the cover of the Tabernacle are of Rams skins died red, who can delight in it, flesh and blood can never embrace the Tabernacle or the Church of Christ, because they are always in blood, nothing but ruin atends it from age to age. Thus the Devil shows his Kingdom what an uncomely thing the Church is, what a sad covering it is covered withal, and tells souls that they judge of the inside by the outside of it: when alas all the beauty and glory of the Church of Christ lieth within; The King's Daughter is all glorious within, saith the Psalmist, Psal. 45. 13. And if ever God comes to open the Tabernacle glory to the soul, and gives the soul spiritual discerning to see into it, O then the soul will quickly utter the words of David, Psal. 27. 4. One thing have I desired of the Lord, and that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple.   

Use 3.  
O then let this consideration abundantly quiet the minds of God's people under the undervaluings you meet with from the world; doth the world slight you, doth the world despise you; alas trouble not yourselves about it, the world doth not see your glory, remember the Tabernacle was very uncomely in the outside of it, nothing of any beauty in the Church, this is the reason the world cries, raze her down, raze her down to the ground; Alas they do not think the Church worth the standing: Alas say they, what is there to be seen to take a wiseman's heart, nothing but a little Goat's hair and Rams skins died red, not worth the looking upon it, much less the standing of such a deformed piece in the world, therefore let our eye look upon Zion, and let her be defiled; but let not this discourage the godly, but rather bless God that you see farther into things than they do, for Godliness is a Mystery saith Paul; and all the things of God as to his Church and Worship, are Mysteries and Riddles to the world, is what is veiled up and hi●den from the most of men, saith the Apostle, 1 Cor. 2. 14. The carnal man receiveth not the things of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: God must first give the man a spiritual seeing eye before he can discern a glory in the Church and people of God, so as to close with them, delight in them, earnestly to desire after them, and hearty to resolve with purpose of heart to cleave to them, to give up all and suffer with them, to live and die in the midst of them; but blessed be the Lord that opened your eyes to behold the Tabernacle glory which is hid from men: you have infinite cause to bless God that hath ravished you with those inside glorious sights of the Tabernacle. Oh how often have you been refreshed in your souls in the opening of it in the Ordinances, how have you been made to cry out with Peter, Matth. 17. 4. Master it is good to be here; what blessed heart-affecting discoveries doth there come out of the Tabernacle sometimes, therefore doth David so much prise the Tabernacle or House and Church of God.  
Psal 84. 1, 2, 4. Oh how amiable are thy Tabernables O Lord of hosts, my soul longeth, yea fainteth for the Courts of the Lord, my heart and my flesh cryeth out for the living God, blessed are all they that dwell in thy house for they will be still praising thee.  
Why should those that live in the Tabernacle or house of God so much praise God? Answer, amongst many reasons so to do, this is not a small one, because of the exceeding glory God discovers to them in the Church, Oh what glorious gifts are there, what glorious Ordinances, what glorious Ministers are there, what a glorious Gospel, what glorious discoveries are there made of this Gospel in the Church, what a glorious Spirit is there in the Tabernacle of the Church; Oh what glorious graces do there live in the hearts of the Materials of this Tabernacle, besides the glorious name of God lives there, and all this covered over with Rams skins died red, and cover made of Goat's hair: But however let Believers comfort themselves, God will have a time to remove the covering made of Rams skins and Goat's hair, and then the world shall see and know the worth an● glory of the Tabernacle or Church.  
There are many precious promises in the word of God about the removing of the Ram's skin covering from the Church of God; take a few for all, one is in Psal. 45. That where the Church of God (because of her deformity on the out side) hath been the scorn of the Earth, yet the time shall come (when God shall remove her Ram's skin and Goat's hair covering) that the rich men of the Earth shall entreat the Church's favour, as ver. 12. of that 45. Psalm. And the Daughter of Tyre shall be there with a gift, even the rich among the people shall entreat thy favour, Isa. 60. 15. Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many Generations: So Verse 14. The Sons of them that afflicted thee shall come bending to thee, and all they that despised thee shall bow themselves down at the soles of thy feet, and they shall call thee the City of the Lord, the Zion of the holy one of Israel; Verse 13. The glory of Lebanon shall come unto thee, the Fir-tree, the Pinetree, and the Box, together to beautify the place of my Sanctuary, for I will make the place of my feet glorious: So Verse 12. For the Nation and Kingdom that will not serve thee shall perish, yea, those Nations shall be utterly wasted: So Verse 3. For the Gentiles shall come to thy light, and Kings to the brightness of thy rising: So Isa. 54. 11, 12. Oh thou afflicted and tossed with tempest and not comforted, behold I will lay thy Stones with fair colours, and lay thy Foundation with Saphires, I will make thy windows of Aggates, and thy gates of Carbuncles, and all thy borders of pleasant Stones: So Verse 13. 14. All thy Children shall be taught of the Lord, and great shall be the peace of thy Children, in righteousness shalt thou be established, thou shalt be far from oppression, for thou shalt not fear, and from terror, for it shall not come near thee.  
But the Question will be, when shall these Prophecies be made good?  
I Answer, When Israel shall come to his good land, than it shall be, then shall God take away the Tabernacle covering made of Rams skins and Goat's hair, which was upon the Tabernacle all the while of its being in the wilderness, and then will God show the glory of the Tabernacle his Church to all the world: Isa. 60. 3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising: Is a Metaphor taken from the rising Sun, as that when the Sun riseth upon the earth, all the earth is filled with the beams of its glorious light, so shall the world with the glory of the Tabernacle.  
You know this covering upon the Tabernacle lasted but during their abode in the wilderness, for when they came into the land of promise and rest, the covering was taken away in a great measure, and the glory of it suffered more to appear then formerly, as you may perceive when Solomon turned the Tabernacle into a most Magnificent Temple. Now this land of rest, or the end of the wilderness journey, I find to be two ways held out in Scripture, either for the ultimate glory above, or for that Kingdom of glory which Christ calls his Kingdom, as he is the Son of man which he so often promiseth his people as the reward of their sufferings for him, for our Saviour makes a clear difference between the Kingdom of ultimate glory above, and the Kingdom of glory which Christ hath promised to give his people for their Faith, Love, and Constancy to him in suffering-times, pray read well and consider that passage of our Saviour, Rev. 3. 21. To him that overcometh will I grant to sit with me on my Throne, even as I have overcome, and am set down with my Father on his Throne. Mark that there is the Father's Throne of glory, and there is the Sons Throne of glory, mine saith Christ and my Fathers; now one of these Thrones or Kingdoms of glory hath Christ made the proper reward of the Saints sufferings, and that is, what he calls his Kingdom, a Kingdom distinct from the Fathers, Rev. 3. 21. I will grant him to sit with me upon my Throne; which is promised the Saints so often in the word of truth, Math. 19 28. Rev. 2. 26, 27. Rev. 20. 4. Rev. 21. 2, 3. Now all these Scriptures relate to the Kingdom of Christ, this none will deny.  
Secondly, That this Kingdom is held out to the Saints, and promised them as the reward of their sufferings, it must also be granted.  
Thirdly, That this Kingdom thus promised to the Saints as the reward of their sufferings cannot be applied to the ultimate glory, will appear if we look into each Scripture, neither can men read these Scriptures so, without being guilty of putting mere Nonsense upon the face of Scripture; Pray let us look into these places, Math. 19 28. And Jesus said unto them, Verily, Verily, I say unto you, that ye which have followed me in the Regeneration, when the Son of man shall sit upon the throne of his glory, ye also shall sit upon 12. thrones judging the twelve tribes of Israel. Now this very promise is again handed out by our Saviour (after his Ascension) to John the Divine in the Isle of Patmos, Rev. 3. 2. To him that overcometh I will grant to sit with me on my throne; Look into Rev. 20 4. There you have the same promise applied to his proper subjects, which were suffering Saints: and I saw thrones, and they that sat upon them, and Judgement was given unto them, and I saw the Souls of them that were beheaded for the witness of jesus, and for the word of God, and which had not worshipped the beast, neither his Image, neither had received his mark upon their foreheads, nor in their hands, and they lived and reigned with Christ a thousand years. Now the Question will be, whether this Text do neither relate to the Kingdom of ultimate glory, taking its rise from the general Judgement day mentioned Math. 2. 5. 31, 32. Or whether it relates to the setting up of Christ's Kingdom here on Earth which is mentioned, Dan. 2. 44. And in the days of these Kings shall the God of heaven set up a Kingdom which shall never be destroyed, and the Kingdom shall not be left to another people, but it shall break in pieces and consume all these Kingdoms, and it shall stand for ever. Now certainly it cannot relate to that Kingdom which takes its rise from the general Judgement day, because we find the general Judgement day pointed at by the Holy Ghost to be a thousand years after this Kingdom gins, Rev. 20. Where you read after a thousand years' time spent in the management and ordering of the Son of man's Kingdom, than the general Judgement day takes its place, as appears from Verse 11. 12, 13, 14, 15.  
Secondly, Because this Kingdom is to have an end before the other gins, Rev. 20. 7, 8, 9  
Thirdly, The great glory resolves this into itself, 1 Cor. 15. 24. Then cometh the end (meaning the end of the Son of man's Kingdom, which answereth to that in Rev 20. 7, 8, 9) When he shall have delivered up the Kingdom to God the Father, when he shall have put down all Rule, and all Authority, and Power.  
Fourthly, Because this glorious Kingdom of the Son of man promised to the Saints, as the reward of their faithfulness in holding out and suffering for him, is so far from being any part of the ultimate glory above (I mean so as to be enjoyed above that its what is expressly said to come down from that which is above, Rev. 21. 2, 3. And I John saw the holy City, the new Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband, and I heard a great voice saying, the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. Another Text of Scripture which speaks of the Son of man's Kingdom of glory here on Earth is in Rev. 2. 26, 27, And he that overcometh and keepeth my works unto the end, to him will I give power over the Nations, and he shall rule them with a rod of Iron, as the vessels of a Potter shall they be broken to shivers, even as I have received of my Father.  
Now Reader pray read well and consider these words, then give thy thoughts whether any thing in them can be applied to the ultimate glory, not but that I believe the Saints shall enter there at last, but whether there be not a glorious Kingdom on this side that, for the Saints to enjoy as the reward of their sufferings, which hath its foundation in the Scriptures Now observe in the abovesaid words of John, it's said in this Kingdom the Saints shall have power over the Nations so as to rule some, and to break others in pieces with rods of Iron: Now if this must relate to the glory of the Saints after the last and great general Judgement day, behold as I said before, what Nonsense we put upon the Scriptures; for according to the Description given of the great and general Judgement day, the wicked must immediately after sentence given depart into hell, and the godly shall be taken up into heaven, where each party shall be to eternity, and shall never see the face of each other more, Math. 25. 33. with 41. Well then, according to that of Math. 25. The wicked and the godly shall be so totally separated, as that they shall never see the face of one another more; then where be the Nations, and who are they that the Saints must rule over with Iron rods and break to pieces: Besides, over whom shall the Saints rule in Heaven, for there only God shall be all in all, 1 Cor. 15. 28. Again, Iron rods notes severity and bitterness; now what of this, do you promise yourselves in Heaven, Heaven knows nothing of that in the least, and to say any shall rule with Iron rods there, is to say that which the word doth not say: Therefore be content Christian to travel to the end of thy appointed wilderness-journey, & when the time cometh that thou must enter into this good land and much promised Kingdom, then expect thy Spiritual Solomon to turn thy Tabernacle state of deformity into a famous Temple of glory.    

CHAP. 28. I come now to speak of the High Priest under the Law, which was a Type of Jesus Christ also.  
IN the handling of which, I shall observe this method: First, Speak something as to the place out of which the High Priest was to be chosen.  
Secondly, I shall speak of the Qualifications which he was to be endued withal.  
Thirdly, I shall speak of the Consecrated Garments which he was to administer in.  
Fourthly, I shall speak of the manner of the Priest's Consecration.  
Fifthly, Of the Work he was to do for the people when chosen for them.  
First, As to the place out of which the High Priest was to be chosen, (by being chosen) I do not mean that there was such a Custom or Rule amongst the Jews (before the Corruption crept into the Jewish Church) for the people to choose their High Priests, but I intent the thing, as it respects the first setting apart of a High Priest for the people.  
Now the place from whence the High Priest was to be taken, it was from amongst the Children of Israel, not from a strange people or Country, Exod. 28. 1. And take thou unto thee Aaron thy Brother, and his Sons with him, from amongst the Children of Israel, that he may Minister unto me in the Priests Office.  
This Particular affords us these two Uses.  

Use 1.  
It serves to remove out of the way two great Objections, which may abide upon the hearts of some tender Souls, who may be unwilling to adventure their case in Christ's hands.  
First, Because of their unacquaintance with him, he is too much a stranger to them, therefore some make no use of him for their High Priest.  
Secondly, Others call in Question his faithfulness, therefore others make no use of him; that which they have to commit to the High Priests care is of an infinite value, it's the price of a Soul, which if it should miscarry through want of faithfulness in the Priest, they lose their all, and more than the whole world is worth: Now to prevent these Fears and Objections, the Priest was to be taken from amongst his own Brethren, it shall be no stranger whom you know not, or that knows not you, but of your own selves, from amongst his Brethren, bone of your bone, and flesh of your flesh, this yields great relief against Fears. Suppose the King should send an Army over Sea into some strange Country, now if he shall make choice of some Alien or Outlandish man to be General over them, how would this discourage the Army in their way and work, for who knows but that a stranger may sell them into their Enemy's hands; or should he not do so, yet he being an Alien, they not known to him, what ever their necessities (with respect to want of food, clothing, or any other necessaries) may be, he cannot understand their complaints, and they perish without remedy; but now if the General be one of their own Nation, they will not so much fear the being betrayed into the hands of their enemies, because their General and they are all alike, hateful to the enemy they engage against, besides when ever they have any request to put up to him, or matter of moment to inform him withal, they are sure he knows their language and understands their tongue and they his, for he is born of the same Nation, a General made of his Brethren. Now as the High Priest under the Law was a Type of Christ in all respects, so in this very respect likewise, that so Believers might have great encouragement to apply themselves to him at all times, hence it is that Moses (alluding to Christ saith) Deut. 18. 15. A Prophet shall ●he Lord your God raise up unto you from amongst his Brethren like unto me, him shall you hear in all things: So Heb. 2. 17. Wherefore in all things it behoved him to be made like unto his Brethren. So that you see the Apostle as well as Moses speaking about Christ, alludes to the High Priest under the Law, which was to be taken forth from amongst his Brethren.   

Use 2.  
Oh then, what comfort and encouragement should this afford the soul against the former Objections: First as to their non-acquaintance with him, Oh soul thou needst not fear, for thy High Priest is no stranger to thee, he is not an Alien which cannot understand thy speech, thou mayst freely lay open thy mind to him in prayer, what ever distress or want thou art in come to him in prayer and thou needst not fear he will well know what it is thou supplicatest him about; this it was that encouraged David to come to him and freely pour out his soul to him, he knew that Christ was no stranger, nor a man of an unknown tongue to him, and he knew that Christ could as well understand what he had to express on his part of Christ, Psal. 139. 4. Lord there is not a word in my tongue but thou knowest it altogether. Besides, Christ is so well skilled in our tongue that he can throughly judge of our meaning, and broken sighs and groans delivered up before him, if we want expressions he can help the soul out in the thing, for he doth not only know what we should speak, but what we would speak before him, and so helps us out in the matter, Rom. 8. 26, 27. Likewise the Spirit helpeth our infirmities, for we know not what to pray for as we ought, but the Spirit itself maketh Intercession for us with groans which cannot be uttered; and he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh Intercession for the Saints according to the will of God: For Christ is made a High Priest for this end, to spread the complaints of his people before the Lord; therefore is it recorded in Rev. 8. 3. And another Angel stood at the Altar having a Golden Censer, and there was given him much Incense, that he should offer it with the prayers of all Saints: So that you see Christ did offer up the complaints, sighs, and groans of his people to God, therefore must he be taken from amongst his Brethren, a member of the same Nation, born and trained up amongst the people, that so he might be fully capable to do them that service for which he was ordained a Priest.   

Use 3.  
What encouragement should this Doctrine give a soul to adventure his all in the hands of this Christ, in point of that faithfulness we may expect to find in him merely upon this account, that he is a High Priest called forth to the work from amongst his Brethren, and then this would remove the other Objection which some poor soul may make against Christ; O! That which I have to entrust the High Priest withal is of infinite value, and if it should miscarry through the unfaithfulness of the Priest, I am for ever undone, and shall never recover myself more: Now to prevent these fears, the High Priest was to be taken from amongst his Brethren, a man interested with them in all the proyerties together, whose happiness is bound up in the people's; one who must stand and fall with those, he is a Priest unto who promotes but his own in seeking the people's good for whom he undertakes, therefore must he be taken from amongst his Brethren, to assure us of his faithfulness and diligence in the work he hath undertaken for Believers; you know that Christ our High Priest is called an Advocate, that is, one that pleads a case in Law, 1 John 2. 1. Now what an encouragement would this afford a person to make use of such a man in his case, who is concerned in the same case himself, so as that if it goes ill with the Client it must go ill with the Advocate. Oh soul, thus much mayst thou draw out of this particular, of the High Priests being taken from amongst his Brethren, it is to encourage thee to make use of Jesus Christ for a High Priest to God in the behalf of thy soul, thou mayst assure thyself that he will be faithful to thee: No bribes offered him can pervert or corrupt him, therefore is he called a righteous Advocate, 1 John 2. 1. We have an Advocate with the Father, jesus Christ the righteous; the Inheritance which Christ as a High Priest intercedes for, and as an Advocate pleads for in Heaven its what Christ and thee are coheirs and joint-heirs of together, Rom. 8. 17. If Children, than heirs, heirs of God, and joint-heirs with Christ: So that thou standest and fallest with Jesus Christ, Christ promotes his own Interest in promoting thine, if he prove unfaithful it's as well to himself as to thee; Oh therefore doubt of nothing, put thy all into his hands, adventure whole soul and body upon his Priesthood, thou canst not do better, that which was Peter's Exhortation to the Saints in his day, is mine to thee, Pet. 1. 4, 19 Wherefore let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator. Soul, it would be very necessary for thee to keep this truth always warm upon thy heart that it may give down its daily comfort to thee, that the High Priest is thy Brother, for he was taken from amongst his Brethren; it would be the choicest food thou canst live upon in thy wilderness condition, if thou wert to take up thy quarters at any time in a Dungeon, yet if thou hast this pot of Manna with thee (viz.) thy Brother is a High Priest in Heaven, what more comfortable consideration in the world than this? David was wonderfully raised in his hopes and expectations from hence, Psal. 23. 1. The Lord is my shepherd I shall not want; that is, he is a Priest, whose office it is to supply the wants of the soul in any condition, for so much was expected from the High Priest under the Law, he was to procure what blessings he could for the people, Numb. 6 23, 24 25, 26. And the Lord spoke unto Moses saying, speak unto Aaron and to his Sons, saying on this wise, ye shall bless the Children of Israel saying, the Lord bless thee and keep thee, the Lord make his face to shine upon thee and be gracious unto thee, the Lord lift up his countenance upon thee and give thee peace. Now that which greatens this mercy is this, (That as its the Place and Office of Christ to supply the wants of his people) there is no condition whatsoever that his people are in at any time but Christ is privy to it, Psal. 139 2, 3. Thou knowest my down sitting and my uprising, thou understandest my thoughts afar off, thou compass est my path and my lying down, and art acquainted with all my ways. Herein lay David's great comfort, and the same may be thine, that this want-supplying Priest that was so well acquainted with his people's several conditions, he could appropriate him to himself as his shepherd, The Lord is my shepherd saith David, that is as if he had said, I draw much of my comfort from the place out of which the Priest was to be chosen, which is this, he was to be called forth from amongst his Brethren, so that he is not a stranger to me, a man whose voice or words I understand not, or he mine, but he is my Brother which understands my thoughts afar off.    

CHAP. 29. I now come to speak of the Qualifications which were required in the Person which was to be the People's High Priest under the Law.  
THe High Priest was to be one of the meekest, tenderest, mercifullest men, exceeding others of his Brethren, a man brimful of bowels of tender love and compassion towards those he was to be a Priest unto: And secondly, he was to be as faithful as merciful. Both of which Qualifications in the High Priest under the Law, you have the Apostle speaking of in the Epistle to the Hebrews.  
First, That he was to be full of bowels and tender compassion towards those for whom he was chosen a High Priest, Heb. 5. 1. For every High Priest taken from among●st men is ordained for men in things pertaining to God, that he might offer gifts and sacrifices for sins, so Ver. 2. Who can have compassion of the ignorant, and them that go out of the way?  
Secondly, The Priest was to be a faithful man, a man discharging his duty with all faithfulness and sincerity towards his people, not seeking his own before their good, using all diligence in his place and calling, withholding no due right from the people; thus much you have from the Apostle in Heb 2. 17. Speaking of Christ saith, That in all things it behoved him to be made like unto his Brethren, that he might be a faithful High Priest in things pertaining to God, to make Reconciliation for the sins of the people: To be made like unto his Brethren, who are these? Answer, not only all Believers (for they are called Christ's Brethren too) but also, and most principally (with respect to office) by Brethren is meant all those High Priests which were before his Incarnation, who were likewise the forerunning Types of him in the work of the Priesthood, and that it was the Priests of old that are mostly intended (in this Text) as the Brethren which Christ was to be made like unto will appear, if we consider the end why the Apostle saith our Saviour must be made like unto his Brethren: It was that he might make Reconciliatien for the sins of the people, Heb. 2. 17. A work proper to none (under the Law) but to the Priests. But wherein was Christ to be made like unto his Brethren, you may see in the Text, it was in point of faithfulness as well as in other respects; That he might be a faithful High Priest in things pertaining to God, to make Reconciliation for the sins of the people: So that you see so much as this was expected to be found in and from the High Priest under the Law, that he should be faithful.  
Now both of the Qualifications in an abundant measure, the Apostle shows you are in Christ our Gospel High Priest, for so he applies the thing for our comfort, as indeed all this was but to set forth the fullness of grace which from the Spirit of anointing the Father caused to run into Christ to fit him for this great work of the Priesthood, read Heb. 5● 1, 2. and Chap. 2. 17. Isa. 11, 2, 3, 4. with Isa. 61. 1.  

Use 1.  
I shall first of all take up the first of the Qualifications, and labour to improve it for the encouragement of two sorts of persons.  
First, For those who as yet keep themselves off from this High Priest Christ through a sinful fear.  
Secondly, For those who have made choice of Christ for their High Priest, but still live in continual doubt about their conditions.  
As for the first fort of persons, who yet stand off from Christ, and are afraid to close with him so as to make him their High Priest; Oh soul, how long wilt thou doubt, and by doubting keep thy soul off from Jesus Christ, knowest thou not that there is a necessity for thee to hasten to Jesus Christ, art thou not convinced that thou art a sinner and under the Curse, doth not the word tell thee that God is angry with thee every day, Psal 7. 11. Dost thou not hear the sound of wrath that is gone out against thee, are not the first fruits of it upon thee already, which is but the forerunner of the full Winepress, which like a dark storm is hastening after; and is there not great need that Reconciliation for sin should be made to God for thy poor soul, why then dost thou delay thy hastening to Christ the High Priest that he might make atonement for thee to the Lord, that so a stop may be put to that wrath which (from the Lord) is gone out against thee; or dost thou know a better way of Reconciliation and Pacification then by Christ; dost thou not read that the Father is only well-pleased in Christ because he is his beloved Son, Math. 3. 17. Dost thou not read that he is the way, the truth, and the life to the Father, as that there is no coming to the Father but by him, john 14 6. And that there is no other Name given amongst men whereby we can be saved, Act. 4. 12. And that if we believe not in him, we shall die in our sins, joh. 8. 24. And the wrath of God shall abide upon us, john 3. ult.  
Obj. But methinks I hear thee reply, Oh but thou art afraid to come to Christ: I pray thee tell me where the stick lieth, what it is which hinders and keeps thee back from the greatest of mercies; what is it? Is it the greatness of thy sins, Oh then come to Jesus Christ, for he is a merciful High Priest, filled brimful of bowels and tender compassion for such an one as thou art, which have gone out of the way of God, mark the phrase, Heb. 5. 2. Who can have compassion on them that are out of the way; Oh the Spirit of the Lord God is upon me (saith Christ) and the Lord hath anointed me to preach liberty to the captive, and to open the Prison doors to them that are bound, Isa. 61. 1. Soul art not thou one of these captives; art not thou a captive to sin, a slave to Satan, a prisoner to thy own lustful wicked heart; as that if the Devil and Lust bid thee to drink until thou art dead drunk in the place, thou must do it; if it bid the commit Adultery, Lie, swear, & Blaspheme the worthy name of God; if it bid thee Rob, Kill, thou must do it; if it bid thee fight against the Gospel of thy Salvation, speak evil of good Ministers for their faithful dealing with thy soul; if it bid thee abuse and persecute the Lords people merely for waiting upon him in his Ordinances; if it bid thee seek and hunt out their Meetings until thou hast tired thyself with thy wicked journey, all this and more thou must do, thou canst not help it, thou art not thy own but Satan's and Sins slave: Now for thee was Christ anointed, and with infinite bowels of grace and tender compassion filled, that he might set thee at liberty from thy sin and lust, and that he might preach the acceptable year of the Lord to thy soul; O therefore come in, come into Christ, do not so much look upon what thou hast been in thyself, as upon what Christ is anointed to be, and to do for thee as a High Priest if thou wilt come in to him, look not so much upon thy sins as upon the infinite compassions of Christ as a High Priest, which was so made for them that go out of the way, yea and for the ignorant likewise, that should not discourage thee neither, for if thou comest to Christ as a High Priest he will teach thee the fear of the Lord, the knowledge of himself, and the exceeding evil of sin, which thou didst not know before, Isa. 29. 24. They also that erred in Spirit shall come to understanding, and they that murmured shall learn Doctrine: Oh soul, throw thyself upon him, he will not reject thee for thy sins, but pardon thee of them, and pity thee under them; Oh remember he is the High Priest which is full of compassion, look up to him and hasten thy soul thither to the gate of his tender mercy, and thou shalt find acceptance with him, take his own word for it, live upon it as surer than Bill or Bond from the tenderest, faithfullest man in the world, for it came from the lips of one who never spoke an untruth in his life, John 6. 37. He that comes unto me I will in no wise cast out.  
Secondly, As for those who have made their choice of Christ, but still doubts of their condition; Oh soul, didst thou know how much comfort and satisfaction thou mayst draw out of the Priestly office of Christ, thou wouldst never doubt more: I do confess that Satan labours to fill the minds of the people of God with great fears and doubtings, but would they view this Qualification (of compassion) in their High Priest, it would abundantly fortify them against all Objections whatsoever Satan could make against them; there be these five things which do ordinarily cause doubtings in the hearts of the Lords people,  
First, The guilt of sin.  
Secondly, The strength of corruption.  
Thirdly, The violence of Temptation.  
Fourthly, The weakness of Grace.  
Fifthly, Their backwardness in duty.  
First, If it be the guilt of sin which cometh in upon thee under all this look up to Christ, let it not drive thee from but to Christ; for he, full of bowels and tender compassion on purpose to deal with thee under this distemper, take his own words for it, Art thou laden with thy sin as that thou canst not hold up thy head, saith Christ, then come to me and I will freely pardon it for my name sake, though your sin be as red as Crimson and as Scarlet, yet I will make them as white as snow and as wool; Isa. 1. 18. Is it the power of sin troubles thee, Oh then look up to Christ thy High Priest, who is full of compassion filled up with it to outvie thy corruption, the Father was resolved to bring his elected ones to glory through the Priesthood of Christ, therefore filled Christ with infinite affection towards his people, that so he might pity them and have compassion on them in all their distempers, the people were in an ill case in the wilderness for want of greater measures of this in Moses who had undertaken the conduct of them. Numb. 11. 11, 12 13, 14, 15. Moses cries out, I am not able to bear all this people alone because it is too heavy for me; Oh but it's otherwise with Christ, for the Father was resolved to fill Christ with so much compassion as that he should never complain of his burden in having to do with such corrupted ones as thou art, Heb. 2. 17 18. For he was made a merciful High Priest in things pertaining to God, that he might be able to secure those that are tempted, (mark that) to secure the tempted or burdened, not to reject them under it: Oh then come to Christ, bring thy corruption with thee, lie down with it at the feet of Christ and he will unlade thy burden for thee, Math. 11. 28, 29. Come unto me all ye that are weary and heavy laden and I will give you rest. Oh burdened soul! here is thy call, what canst expect more at Christ's hands then to be bid under this weight of corruption to come away to him.  
But it may be thou wilt say, but I am afraid, should I come my corruption would stir up fury in my Lord? Soul, Christ gives answer to it (what wilt thou have more) and bids thee put him upon the trial, for saith Christ, I am meek and towly in heart, therefore come unto me, Math. 11. 29. And also tells thee that fury is not in him, Isa. 27. 4. He means towards such as are burdened with corruption, there is no fury in him against such, but rather wounderful love, and tender pity and compassion, yea so much that Christ could and will bear the burden himself rather then it should sink his poor people, therefore if there be no other help or remedy to be had against the burden of corruption, we are by Christ's word exhorted to cast the burden upon his shoulders, Psal. 55. 23. Cast thy burden upon the Lord and he shall sustain thee, he shall never suffer the righteous to be moved. Is it the violence of temptation makes thee to doubt, come to Christ, look up to him, he is merciful and full of compassion, it's not thy temptations shall alienate Christ's heart from thee, but rather work his heart to compassionate thy condition, Christ is so merciful as to distinguish between thy temptation and thy allowing of it and delighting in it, as a tenderhearted Husband would do in the like case about his wife; suppose a woman should be violently set upon by some wicked person and he should be too strong for her and get her under him, and should abuse her body, her Husband coming in the mean time and finds her in the act, yet when he beholds her struggling and striving with the man to get from him, and when he sees the tears which dropped from her eyes about it, do you think that this Husband will put her away from him; no, no, but rather embrace her in his arms with all tenderness and affection imaginable: Take one comfortable instance for this in our Saviour's carriage of old in the like case, and assure thyself what he was in his carriage than he is the same ever since, and ever will be to his people under their temptations; For he is the same yesterday, to day, and for ever, Heb. 13. 8.  
The instance you have in Zach. 3. 1, 2. Where you have Joshua the High Priest (who personates the whole Church of Christ) violently set upon by the tempter, who was said to resist Joshua, that is, tempted him and struggled and strove with Joshua to have his pleasure of him to make him, sin and transgress against Christ; but did Christ reject Joshua for this and cast him off, no sure, but it rather wrought forth his heart towards him with the greatest pity and tenderness, the bowels of Christ wrought toward Joshua all the while of the temptation, and pray observe where and upon whom did our Saviour charge the guilt of the temptation, was it not upon Satan the tempter, or Joshua the tempted, not a word spoken against Joshua, but all the blows fell upon Satan, ver. 2. And the Lord said unto Satan, the Lord rebuke thee Satan, even the Lord which hath chosen jerusalem rebuke thee, is not this a brand plucked out of the fire.  
But it may be you will say, when Christ stood up so much for joshua, it was at a time when Christ had nothing to accuse him withal, he had kept his garments pure and unspotted, but this is not my case, I have my filth publicly upon me, my temptations have made me very black and uncomely in his presence? I answer, its true, Christ did not accuse him wi●h any thing that was the effect of his compassion as a High Priest, but that he had nothing to accuse joshua withal, you may read the contrary Verse 2 3. For first our Saviour was forced to confess that his temptations had made him as black as a brand plucked out of the fire, and you know when a brand is newly plucked out of the fire it's then a sad thing to look upon, it's then full of smoke and filth, apt to slain any thing it toucheth. Secondly, he had then at the same time very filthy garments upon him, a great deal of pollution, enough to render him as bad in Christ's sight as bad may be, yet all this was buried up in the bowels of his Priesthood, and then why shouldst thou not expect the same grace upon coming for it, for all this was to show the carriage of Christ to his Church, for joshua was but a Figure of the Church then as it was newly come out of Babylon, which came up to jerusalem with abundance of pollution cleaving to her; yet Christ undertakes with the Father, that in time he will present it a more glorious Church, For he w●uld cause her iniquity to pass from her, and give change of garment to her, and he would put a fair M●ter on her head, ver. 5.  
Again, is it the weakness of thy grace makes thee to doubt, Oh look up to thy High Priest Jesus, there is infinite compassion for thee under all this: Was Dav●ds Faith weak, which sometime made him to cry out, Psal. 73. 26. My flesh and my heart fails me, and at another time, I shall one day perish by the hand of Saul; and again when it drove him to feign himself mad to escape the danger which he feared might come upon him amongst the Philistians, yet Christ had bowels for these weaknesses, and this David could set to his seal, that nothing of this nature had made a separation between him and Christ, for Christ continued the same in bowels toward him as aforetime: Ps. 103. 2, 3, 4. Bless the Lord oh my soul, and forget not all his benefits, who forgiveth all thine iniquities, and healeth all thy diseases, who redeemeth thy life from destruction, and crowneth thee with loving kindness and tender mercies, who satisfieth thy soul with good things, so that thy youth is renewed like the Eagles: Was St. Peter's grace of faith weak when he began to sink down in the water, and had it not a compassionating hand held out to secure and help it, Math 14 29, 30, 31. Was it weak when he denied his Master, but was his Master's bowels so close shut up against him for it as to renounce him; Oh the care that our Saviour takes to remove out of the way all the discouragements which Satan might throw in St. Peter's way, to the making any farther use of Christ as High Priest. First, before ever he came amongst his Disciples, when after his Resurrection he sent them word of his rising, he sends not the least hint to Saint Peter of his Apostasy, or as if ever such a thing had been, john 20. 17. Again, when he appeared in person amongst the Disciples, what care did our Saviour take to prevent Saint Peter's fears, not one ill word could St. Peter hear from him, or ill look could St. Peter discern in him, but all his weaknesses forgotten because all forgiven, infinite compassion at work for a weak Peter, I have prayed that thy faith fail not, Luke 22. 32. No, no, Christ cannot part with his people upon slight terms, it's not weakness in grace will out a soul of Christ's favour, he is called a shepherd, Psal. 23. 1. Now you know a shepherd doth not throw away his weak Lambs, but rather takes up such as are weak and cannot go and carry them in his arms, and lodgeth them in his bosom; Oh so doth Christ make much of weak Lambs, such as cannot go of themselves Christ will carry, Isa. 40. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arms and carry them in his bosom, and shall gently lead those which are with young.  
Oh see with what heart burn Christ parts with any of his weak ones, Ephraim was a weak lamb and Ephraim would be gone from Christ, but observe how Christ parts with Ephraim, Hosea 11. 8. How shall I give thee up Ephraim, how shall I deliver thee Israel, how shall I make thee as Admah, how shall I se● thee as Zebaim, my heart is turned within me, my repentings are kindled together: And Christ is the same to thee that ever he was to Ephraim, his arm of mercy is not shortened, Oh therefore come to him with joy and comfort, for he will never leave thee nor forsake thee.  
Lastly, Art thou weak in duty, O look up to him as thy High Priest, full of compassion, and love, and pity toward weak souls; Oh do not despair, Christ cannot cast thee off because of thy infirmities in duty, for than he would have carried but very few home to heaven, for the best that ever were have been very infirm in duty, and have had cause to cry out with the Church, All our Righteousnesses are but as m●nstruous , and as filthy rags in thy presence, O Lord, Isa. 64. 6. But Christ is called a Father, yea an everlasting Father, Isa. 9 6. Doth a Father in the flesh reject or despise the work a weak child doth, because it is not done with so much strength as he expects, or rather doth he not pity him under his weakness, and favour him in his work, and considering he seethe the child doth what he can, the Father likes it as well as if it were a great deal more. O● so it is with this High Priest, oh he is so full of compassion that he will not reject thee for thy weakness in performance of duty, though the duty be done with little strength or a weak hand, yet if it be right for sincerity and truth Christ will accept it kindly, hear what he saith about it, Zach. 4. 10. For the whole hath despised the day of small things: Therefore labour for sincerity of heart that those things thou dost for Christ may be done in truth and fear not, Christ hath great compassions, he will rather help thee in the work then reject thee for it, read Rom. 8. 26. Thus you see what that Qualification in the Priest, if well improved, will afford us in a doubting season, I now come to the second Qualification, in the High Priest, and that is his Faithfulness.  
This will afford us comfort three manner of ways.  
First, In point of supply as to grace.  
Secondly, Against falling off from grace.  
Thirdly, Against the evil of affliction and persecution.  
First, In point of supply with grace, I know the Lords people do find the want of that many a time, Cant. 2 5. Supporting grace under affliction, strengthening grace against wearisomeness in duty; mortifying grace to sin and corruption, and comforting grace in the hour of temptation: now here is a fullness of this laid into Christ, 〈◊〉. 1. 19 chap. 2. 9 And he made the steward of it; Oh go to Christ for it.  
Obj. But some may say if we should he may deny it to us and keep it to himself, as many Stewards have done who have been entrusted with a treasure in the behalf of others, yet they have been defrauded of it through the unfaithfulness of the Steward: Oh soul, be not discouraged as to that, but put him upon the trial there is not one jot of grace that the Father hath given Christ for thee which he can keep from thee; I must confess, all the supplies of grace which the Father hath given forth for the use and benefit of his Elect, he hath entrusted Christ with it, and hath made him the disposer of it, john 1. 14. with 16. But to be sure of it, he will not, yea he cannot diminish one jot or mite of it, and that for these two reasons.  
First, Because in his own nature he is faithful, it's abundantly more easy for the Sun to cease shining then it is for Christ to cease being faithful, therefore in the Revelations the holy Ghost gives him this name, Rev. 3. 14. The faithful and true witness: Therefore soul, what ever supply of the grace of the Spirit thou wantest, assure thyself thou shalt have it if thou makest use of Christ for it, he will not withhold one drop of it from thy soul, Oh therefore come with boldness to the Throne of grace to ask grace and mercy to help in time of need, plead with Christ for it, tell him that thou hast heard that the Father hath laid in a stock of justifying, pardoning, and sanctifying grace into his hands for poor, naked, sinful, unclean, miserable sinners, and hath made him the Lord Treasurer of it, and tell him that thou art come to him as a miserable poor sinner for a portion of it, for a portion of pardoning grace and sanctifying grace, then see whether Christ will deny it thee; Oh he is so far from withholding from a sinner what is his due by gift from the Father, that he hath taken great care and pains to possess the soul of it upon every occasion read that place in Proverbs which relates to Christ as a Steward entrusted in this great work of giving out grace to the Lords people, Prov. 9 1, 2, 3, 4, 5, 6. Wisdom hath bu●l●ed her house, she hath hewn out her seven pillars, she hath killed her beasts, she hath mingled her wine, she hath furnished her table, she hath sent forth her maidens, she crieth upon the highest places of the City, who so is simple let him turn in hither, as for him that wanteth understanding, she saith to him, Come eat of my bread and drink of my wine which I have mingled, for sake the foolsh, and live and go in the way of understanding: Farther, you may see how intent Jesus Christ was in this work of distributing (freely and faithfully to men) the portion given them (as sinners) by and from the Father, john 7 37. In the last day of the Feast which was their great day, Jesus stood and cried, If any man thirst let him come to me and drink. Mark, he chose the great day of the Feast when the company were greatest, he did not take a time to proclaim what treasure he had received from the Father for poor sinners, when there were but few in place to hear him, but when the most of the people were met together, besides he did not whisper the matter but cried aloud that all men might hear him touching what he had received from the Father for them if they would come to him for it.  
2. Reason, why Christ cannot withheld any supply of grace from the Lords people, is because of these relations he stands in to the Saints.  
1. He is their friend, john 15. 15. Now a friend is so far from withholding what is due, that he will rather add something of his own to what was given.  
2. He is their Husband, J●r 3. 14. Now is it usual for the Husband not to seek the good of his Wife.  
3. He is their head and they his body Eph. 5. 23. Can the head withhold any thing from any one of the members of the body, doth he not give down his supplies to every part of the body freely, truly no more can Christ withhold any supply of grace and mercy from his members which as their head he hath received for them.  
Secondly, How should this Qualification of faithfulness in Christ secure our hope and comfort against falling away totally from grace; Oh how many poor souls are there in the world which are under tremble about this thing, Oh but I fear I may be cast totally out of the grace and favour of God, Oh soul, look up to Christ under this doubt, if there be any Interest in heaven to be made against thy falling away from a state of grace, thou mayst be sure not to want it: Soul remember, will a poor mortal man (when his Wife stands upon the trial of her life strive, and tug, and labour, by Purse and Petition, to make an Interest for his Wife, both w●th Judge and Jury to save her life, and dost thou think that Christ will fall short in this to thee, who hast given up thyself to him as his Wife, behold his interceding and advocating work in heaven for thee at this hour, on purpose to preserve thee from this evil, thou so much fearest, and doth not the Apostle tell thee that he is heard in all he prayed for, read these two places of Scripture, Zach. 3. 1, 2, 3, 4. 5. with Heb. 5. 7. And doth not our Saviour say that he is always heard in heaven, John 11. 42. Therefore saith the Apostle Heb. 13. 5, 6. So that we may boldly say that the Lord is our helper, and I will not fear what man can do unto me, for he hath said I will never leave thee nor for sake thee: Fear it not, it can never be, if ever he took thee into Covenant, all the Devils in hell can never out thee more, for he takes none into Covenant but such whom he loves, and those whom he gins to love he loves to the end, John 13. 1. And it's with an everlasting love, Jer. 31. 3. It's true, a Christian may lose the sense and sight of the love of God, many days if not years, But he can never lose the being of the love of Christ to his soul; and as much as some talk of falling away from grace, thou needst not trouble thyself much about that point, but leave it to others that can better judge of the thing than thou canst; besides, if the notion were rightly understood by weak Christians, (viz.) about falling from grace, I think there would not be so many vain Disputations, Doubts, and Fears amongst them about it as there is.  
Grace in Scripture is taken four manner of ways.  
First, For the state of grace into which a soul is placed (through his believing in Christ) by an indissolvable Covenant which is never to be violated, or broken, or altered more, Psal 89. 34. This is the thing the Apostle is speaking of, Rom. 3. 24. When he saith, We are justified by his grace, that is, Believers are put into a justified state by the blood of Jesus Christ, which we call a state of grace, Rom. 5. 2.  
Secondly, There is the means of grace, that is all that provision which God hath provided in his word for the calling home of poor lost creatures to himself, of this the Apostle speaks likewise, 2 Cor. 6 1.  
Thirdly, There are the habits of grace, which are those divine dispositions or qualities of sanctifying grace, placed in the heart at the time of our Conversion, of which james speaks, jam. 4. 6  
Fourthly, There is the exercise or actings of this habitual grace, which St. Peter speaks of, 2 Pet. 3. Lastly, now if by falling from grace men do intent by it grace in the second sense, (viz.) from the means of grace, so I say too, and am so far an Arminian, for our Saviour was of this Judgement, Math. 13. 19, 20, 21, 22. with Luke 14. 16, 17, 18, 19, 20, 21, 22, 23, 24. Of this judgement was St. Paul, 2 Cor. 6. 1. with Heb. 2. 3. That men and women may enjoy the means of grace in common with others, and yet have no benefit by it. Again, they may go farther with that in Heb. 6. 4, 5, 6. To have great enlightenings and great tastes of it, and by the powerful convictions of it, made (with Herod) to do many good things, but our Saviour tells you that they were such as were never truly rooted, hence it is that the word was never truly rooted in their hearts, Math. 13. 21. Now to be truly rooted, is elsewhere expounded a rooting in Christ by Election, Math. 24. 24. Luke 18. 7. Rom. 9 11. Rom. 11. 5. Peter 1. 1, 2.  
Again, There are the actings, or there is the exercise of grace; now in this sense a Child of God may fall from grace, that is, he may go downd the win for a time, he may abate in the degree of his love to, and zeal for; and faith in Jesus Christ; Thus it was with David, and St. Peter, and the Spouse, Cant. 5. 2, 3. And with Ephesus, Rev 2 4. 5.  
Again, Take grace in the habits of it, now in this sense an Elected, called soul can never fall from grace, that is, he can never lose the roots of his grace more; they may be buried up with corruption as the fire is with its ashes sometimes, but it can never be extinguished or put out in the soul more, but it will now and then appear, as roots may lie many months in the Earth unseen in a Winter season, but when the heat of the Sun draws near the Earth they will Spring again, so though grace in the heart may have its Winter season, and so lie hid under the clods of corruption for a time, when Christ the Sun of Righteousness shall draw near the heart with his heating beams, grace will then spring again, Cant. 1. 12. When the King sitteth at his Table my spicknard sendeth forth the smell thereof.  
I will give you one reason why grace in the heart can never be wholly extinguished, because its a branch of the Covenant of grace which God hath made with the Elect in Christ, jer. 31. 33. But this shall be the Covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my Law in their inward parts, and write it upon their hearts, and will be their God, and they shall be my people. Now by that Law in the heart, what can it be but the conveying of the sanctifying grace of the Covenant into the Souls of the Lords people at the hour and time of their Conversion.  
Lastly, There is grace in the state, or that which we call a state of grace, which is a souls being planted into Jesus Christ by faith, from this men and women can never possibly fall away; And for these three grounds.  
First, Because those that have been really planted into Jesus Christ, they all receive from him eternal life, and Christ saith, that those which have received from him eternal life, they shall never perish, john 10. 28. Now if some will assert such shall perish or may perish, and Christ saith they shall not, soul I leave thee to believe which of these two thou pleasest.  
Secondly, It cannot be they can fall from grace, because they have Christ's hand to defend them; now Christ is God as well as man, and all power in Heaven and Earth is given into his hand, Math. 28. 18, john 10 28.  
Thirdly, It cannot be so because they are in the Father's hand, john 10 29. They are in the Father's hand by Election, and in the Sons by Redemption and Intercession, and none can pluck them out of these infinite Divine hands; how is it then that such a Doctrine can be true, which says that true believers may fall from grace totally and finally.  
But lastly, this Qualification of faithfulness in Christ may afford a great deal of comfort in afflicting and persecuting seasons, let the soul meet with never so great distress, he may be sure to comfort himself in the faithfulness of Christ, though friends may leave him, and an estate may leave him, saith Christ, Isa. 43 2. When thou passest thorough the waters I will be with thee, and thorough the Rivers they shall not overflow thee, when thou walkest thorough the fire thou shalt not be burnt, neither shall the flame kindle upon thee: This the Prophet David could experience to be true at sundry times, who saith that Christ had been with him in six, yea in seven troubles, who doth instance in some of his troubles, how he had found Christ with him in these troubles one was this, when his Father and Mother left him, than the Lord took him up, Psal. 27. 10. Another was this, when his friends and acquaintance had withdrawn from him and did look strange upon him, the Lord stood by him, Psal. 31. 11. So St. Paul could say likewise, when all men forsook him, yet the Lord stood by him, 2 Tim. 4. 16, 17. And therefore would comfort the distressed Corinthians, 1 Cor. 10 13. That though no temptation had happened to them, but what was common to Saints, yet Christ was faithful, who would not suffer them to be tempted above what they were able to bear, and would with the temptation make away for their escape.  
Now St. Paul could speak this by experience, for he had found it so; Oh therefore live upon the faithfulness of Christ in a Gaol, in a Dungeon, any where, for he hath said he will never leave thee nor forsake thee; if thou art sick he will make thy bed in thy sickness, Psal. 41. 3. If thou art poor he will stick closer to thee then a Brother, Prov. 18 24. If thou art tempted, it shall be in his arms, Heb. 2. 18. For in that he himself hath suffered being tempted, he is able to secure those which are tempted: In a word, he is so faithful as to bear a part with thee in all thy afflictions let them be what they will, Isa. 63. 9 In all their afflictions he is afflicted, and the Angel of his presence saved them: Oh therefore make him thy High Priest, live upon him for thee and thine in all conditions whatsoever, intrust him with thy soul, with thy body, with thy relations, with thy estate, with thy all, for he is the faithful and true witness, Rev. 3. 14.    

CHAP 30. The Consecrated Garments of the High Priest, in which he was to Minister for the people.  
THe High Priests garments were twofold, there was what was proper to his body, from the neck downward to the feet; and secondly there was what was proper to the head of the High Priest from the neck upwards.  
Now in the garments which were proper to the body of the High Priest, from the neck downward, there were these things considerable.  
First, The long Robe itself, which covered the whole body of the High Priest from the neck down to the feet, we find it to be a very glorious thing as it will appear if we consider the matter of which it was made, which was of Gold, blue Purple, and Scarlet, and fine Linen, Exod 27 4, 5. This shows us, or sets forth to us, the glorious Robe of Christ's Righteousness in which Believers only stand justified before God. The body of the High Priest when clothed with his Priestly garments, held out two things to an eye of faith.  
First, The head with its Crown and Mitre upon it, that held out Christ as the head of his Church, therefore that had the Mitre and the Crown upon it.  
Secondly, The whole body of the Priest below the head, that signified the whole Church of Christ, over whom Christ is head: Now as the body of the Priest was wholly covered over (in all the parts of it) with this glorious long Robe, so it shows us how the whole body of the Elect stand covered over with Christ's Righteousness before God, in which alone they are in person and performance presented complete before God: Therefore when the Apostle is speaking of the Elects meeting in Christ, and covered over with this glorious Robe of Righteousness, saith in Col. 2. 10. And ye are complete in him which is the head of all Principalities and Powers: That is, when Believers have by faith put on the Righteousness of Christ about them (as the High Priest did put on his garments) then are they complete in God's sight, and not till then. Hence it is when the Apostle speaks of the work of making Christ ours, he delivered himself in such phrases as hold analogy with the High Priests putting on his long Robe, that you may know the one was a Type of the other: As in Rom. 13. 14. But ye put on the Lord Jesus Christ, so Eph. 4. 24. And that ye put on the new man, which after God is created in Righteousness and true Holiness: so Phil. 3. 9 And be found in him not having mine own Righteousness, which is of the Law: That is, to put him on as a Robe, or to be found in him or his righteousness, wholly covered over with it by faith as with a garment.  
Thus you see how the Scriptures make the High Priests garments, and the Righteousness of Jesus Christ, to agree and harmonise together.  

Use 1.  
Then this shows us the usefulness of the Righteousness of Faith, or Christ's Righteousness; soul know this, that there is no covering will either protect thee from the wrath of God, or present thee or thy duties acceptable with God, but this covering; shouldst thou make up a covering of the finest duties or works of Righteousness that ever was spun by the finest Pharisee in the world, it would prove but rottenness before the Lord; alas my friends, if God had not provided Adam better cover than his Fig-leave Righteousness, what had there become of Adam, and all us in him. There is nothing will or can cover thy nakedness but this Righteousness, your spots will still appear and show themselves, do what you can; you were as good go about to build a ship of Paper to sail through the Ocean withal, as to think to sail to heaven in a vessel of your own Righteousness. If you will accept of this Righteousness, well, if not, God will accept of no other from you; this is of Gods providing for you if you like it, 1 Cor. 1. 30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification and Redemption.  
God will like nothing but what is of his own making, bring him what you will for Righteousness except this of Christ's, certainly the everlasting burn will quickly consume it into ashes, and pierce through all: Therefore labour to get into this righteousness, beg hard for it, that thou mayst be presented to God without spot or blemish; it's for the sake of this that the Church is so glorious in God's eye, Cant. 4 9 Thou hast ravished my heart, my Sister my Spouse, thou hast ravished my heart with one of thy eyes, with one chain of thy neck: So Cant 1. 15. Behold thou art fair my love, behold thou art fair, thou hast doves eyes, and Cant. 4. 7. Behold thou art all fair my love, there is no spot in thee. All this is spoken with respect to the righteousness of Christ, which is upon the Church of Christ; this was the Churches great ground of joy and rejoicing, not that she was clothed with the glory of the world, but with the Righteousness of Jesus Christ, Isa. 61. 10. I will greatly rejoice in the Lord, my soul shall be joyful in my God, for he hath clothed me with the garments of Salvation, and hath covered me with the Robe of his righteousness, as a Bridegroom decketh himself with ornaments, and as a Bride adorneth herself with Jewels: Certainly sad is the condition of these men and women which have left this blessed righteous covering, upon what specious pretence soever; it may be they think they have found out a better way for their justification before God; they think they can provide God a better Robe, a Garment made up of their just dealing with their Neighbours, adding to it their outward abstination from some meats, and drink, and superfluity in apparel, together with some endeavours to act up to a light within them; Oh this they hug, and embrace, and cry up as the only glorious righteousness, crying out, lo here is Christ, he dwells in this light we cry up, he lives in this Robe of righteousness which we have spun, come turn to it and hear, incline your ears and your souls shall live; thus poor blinded (yet very confident) souls, they are just as the Jews were, carried out by the Devil (being ignorant of God's righteousness) to establish a righteousness of their own in opposition to the righteousness of faith as the Apostle speaks in Rom. 10. 3.  
Dear friends, have a care of parting with that righteousness which is only justifying before God, and I do affirm that there is nothing within a man that will justify him before God, there is no light in any man on earth can or will do it, take it either for a natural or divine light, and that soul that shall make any thing within him a ground for justification in opposition to this Robe of righteousness, I say, according to the voice of Scripture, cannot be saved if he lives and dies in that error; St. Paul and these persons who are for a righteousness within them (for justification) were of a vast differing judgement; these (which are fallen from the righteousness of faith) say, for their parts they will have a righteousness found in themselves which shall justify them; but S. Paul saith, that he desires that himself may be found in that righteousness which shall justify him before God, Phil. 3 9 Oh soul, keep close to the righteousness of faith, contend earnestly for it, let it not go from thee, because nothing can present thee faultless before God if this be wanting.    

CHAP. 31. I next come to speak of these Mysterious things which belonged to the Robe or Garment which the High Priest did wear about him when he was to administer (for the people) before the Lord,  
FIrst there was a breastplate made for the Robe, made of a plate of Gold foursquare, in breadth and length about a span every way, Exod. 39 9  
In this breastplate of Gold there was engraved the names of the twelve tribes of Israel, in Letters set in rows, with precious stones, Exod. 39 10, 11, 12, 13. 14. There was likewise set in this brest-place the Urim and Thummim, Exod. 28 30.  
This plate was tied about the High Priests long Robe with chains of Gold, that so the plate (which had the names of the twelve tribes written in it) might set straight upon the High Priests heart, Exod 39 19, 20, 21. with Exod 28 29, 30.  
The use and purpose of this breastplate, was to show all believers (for their great Consolation) these things.  
First, Concerning the deep sense that Christ hath of the several conditions, that his people are liable unto in this world; for you see that the names of the twelve tribes were written upon this breastplate, which was placed upon the High Priests heart.  
Now by the names of the twelve tribes in Exod. 28. 29. We are not to understand precisely of the Israelites, but more generally of the whole body of the Elect, both of Jews and Gentiles, as elsewhere it is so understood, Rev. 7. 1, 2, 3, 4, 5, 6, 7, 8, 9  
Now all the names of the body of the Elect, was the High Priest to carry upon his heart, Exod. 28. 29. And Aaron shall bear the names of the Children of Israel in the breastplate of judgement upon his heart, when he goeth into the holy place for a memorial before the Lord continually.  
I say it shows us how deeply the several conditions of the Elect are stamped upon the heart of Christ, he bears them all upon his heart, he keeps to this day (though in glory) a naked place in his heart to affect himself with his people's conditions, saith David, Psal. 40. 5. Many O Lord are thy wondrous works which thou hast done, and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee, I would declare and speak of them, they are more than can be numbered, so Jer. 29 11. For I know the thoughts that I think toward you, saith the Lord, thoughts of peace and not of evil, to give you an expected end, so that you may perceive how the Scripture doth make the High Priests carrying the names of the Children of Israel upon his breastplate, and Christ our great High Priest carrying the whole of the conditions of his Church upon his heart now in heaven, to agree and symbolize.  

Use. 1.  
Then comfort thyself O poor dejected soul, remember what ever thy condition be in this life, it hangs upon the heart of Christ in heaven, what is it soul that troubles thee, is it spiritual troubles, is it the weight of thy sins, look up, this hangs upon the heart of Christ in heaven, art thou violently tempted to blaspheme God and Christ, or to make away with thy own life, look up to Christ thy High Priest, he bears this upon his heart in heaven; art tempted to deny the faith and quit thy profession, this is upon Christ's heart too; doth lust and corrupion press thee low, and oftentimes carry thee away from God, look up, this is upon the heart of Christ too; art thou complaining for the want of the comfortable shinings forth of the presence of God, dost thou with David, feel the want of the spirit of God, the strength of it, the light of it, the life and comfort of it, Psal. 51. 10, 11, 12. Look up, this condition likewise is upon the heart of Christ.  
Doth duty seem burdensome, and Ordinances seem dry, and barren, and sapless to thee, O look up, this is upon Christ's heart too.  
Is thy condition a condition of outward trouble or distress, all hangs on Christ's heart, art thou weark and sickly, much under pain, this hangs on the heart of Christ likewise; Is thy family smitten, is thy Husband, or Wife, or Children, or Parents, or Servants smitten under the hand of God, this hangs on the heart of Christ; art thou afflicted under the loss of Relations, art thou Wifeless, Childless, Friendless, is thy Husband taken from thee by Death or Banishment, and thou left with five or six small Children to the wide world, and hardly bread to put into their mouths, all these conditions Christ bears upon his heart: art thou a Prisoner or banished from thy All, dear Wife, Husband, Children, Estate, and all for thy Conscience sake. Assure thyself all this lives upon the heart of Christ now in glory, that he might be deeply affected with these conditions which this world affords his people, O read that blessed place in Heb. 2. 17. Wherefore it behoved him to be made like unto his Brethren, that he might be a merciful High Priest in things pertaining to God, to make Reconciliation for the sins of the people, for in that himself hath suffered being tempted, he is able to secure those that are tem●●ed.  
This leads me to a second thing about the brest-place upon the High Priests heart, which was this, The Priest was to carry the names of the Children of Israel (written upon the breastplate) before the Lord; which shows us that Christ doth not (as he is our High Priest) only carry the sense of Believers conditions upon his heart, but it seems it is to good purpose, for he carrieth them in before the Lord, Exod. 28. 29. And Aaron shall bear the names of the Children of Israel in the breastplate of judgement upon his heart when he goeth into the holy place, for a memorial before the Lord continually.  
But some may ask me, what comfort will that afford a Believer that Christ was to carry their conditions before the Lord?  
Answer, O there is much in this Mystery, and that in point of prevalency with God, who is the great Lord of all the blessings that Believers do enjoy, for there is not any special favour which comes from Christ to a Believer, but Christ first draws it forth from the Father, james 1. 17. Every good gift, and every perfect gift is from above, and cometh down from the father of lights.  
Now all this in the Type is to assure the Believer, that without doubt (if he hath hung up his condition upon the heart of Christ) it must go well with it in heaven, for God the Father is merciful enough in himself (for he is called the Father of mercies, and the God of all comfort and consolation, and one in whom the fatherless findeth mercy, so that there is an aptness and readiness in God himself upon the knowledge of his people's conditions, to give out relief and supply to them; O but when the wants, necessities, miseries and afflctions, trials and temptationss, shall be brought in before God by a High Priest, one who was constituted and appointed by the Father for this very end, this must needs be effectual, otherwise God will render his work in the High Priest of no effect, but God never made or set up any thing in vain, but the sitting of the High Priest was God's own act and ancient contrivance, Exod. 28. 1.  
And the Priest was appointed on purpose by the Lord for this piece of work (amongst the rest) to produce the several conditions of his people before him in order to a supply; surely this must amount to something on which Believers may depend for comfort; but besides, if we do but mind what the High Priest was to do when he was to carry the several conditions of the people before the Lord, it will still add to our comfort; and that was this, he was in the same place to pour out strong cries to God, that he would both look upon and take into deep consideration the Estates of the people, now brought into his presence, and that by a High Priest, a man in office, chosen by himself for the purpose to bear the names of the whole Israel of God before the Lord in order to supply.  
Surely this must prevail in heaven, for if the Lord was so ready to be moved with compassion at the cries of an Ishmael, Gen. 21. 17. Surely much more will God hear the cries of a High Priest, who hath the anointings upon him, to make him every way prevailing upon the heart of God, Exod. 29. 7.  
Surely methinks this should very much encourage Believers to wait upon God in dark times for supplies; besides, when this High Priest shall be the Son of God, yea his only Son, brought up with him from eternity, Prov. 8 23.  
And when the Father shall see that Jesus Christ his Son brings in the wants, distresses, temptations, afflictions of his people upon his heart, giving assurance thereby that he hath made their conditions, all of them his own, for they live upon and in, the heart of Jesus Christ, as that their wants are his wants, their pains are his pains, and temptations his temptations, for he sympathyzeth with them in all respects, Isa. 63 9 In all their afflictions he is afflicted.  
And when he shall add to it, his strong cries and tears poured forth with deep sighs and groans, crying out, O Father these are all of my body for whom I intercede, if thou lovest me, have regard to their conditions, they are my own flesh and bones, in helping them and relieving them, and easing them out of pain, thou relievest me, and helpest me, and easest me out of pain, for in all their afflictions I am afflicted; Therefore I pray thee let the Angel of thy presence save them; Lord look upon my heart, and here thou shalt see the names of the twelve tribes (even all my Israel) engraven in the Letters of my own blood, thou shalt never see thy Son but with their conditions engraven upon his heart: And what think you souls, will not this prevail, may not Believers safely adventure their all upon the work of this Priesthood; Oh study this more, and your comfort will be infinite.  
Obj. But some may say, it may be thought the High Priest under the Law did do so for the people, I mean, carry their names upon his heart before the Lord, yet it's a question whether Christ doth do this always now he is in heaven; Is always, for so much as this lieth in the Type, Exod. 28 29. The Priest was to bear the names of the people upon his heart for a Memorial before the Lord continually, which showeth that this Priesthood piece of service, of bearing the names of the people before the Lord, was to continue for ever; for it was to be a Memorial before the Lord continually; not only was this work of the High Priest in the Type to remain for a for ever, so long as there will be any need of Christ's Intercession, but always for ever, for so the word continually) doth likewise import, therefore saith the Apostle, Heb. 7. 24. But this man, because he continueth ever, hath a● unchangeable Priesthood, ver. 24. He ever lives to make Intercession for them; so that we may safely say that Christ our High Priest is always in heaven lifting up holy hands (as it were) to God for Believers, in a way of presenting their conditions before him; whether thou sleepest or wakeest, whether thou art able to pray or not, yet Christ is at prayer for thee, he intercedes night at day for thy welfare, He ever liveth to make Intercession for thee.  
Hence it is that David could so comfortably lie down in his bed and take his rest so securely by night, he knew that Christ had his condition upon his heart, Psalm 4. 8. I will both lay me down to sleep, for the Lord only maketh me rest in safety.  
Lastly, We may learn this from it, that the High Priests going into the presence of the Lord with the names of the twelve tribes upon his heart, it shows u● that Christ enters he presence of the Father in the names of all true Believers Christ doth it for them, and intercedes for them in their name, as well as for their sake; As the High Priest under the Law was chosen for the people, so Christ was sent forth to agitate for Believers, and tells the Father▪ as it were that he is come to him in the form of a servant, to discharge his duty to God for Believers. If I pray, Petition, intercede, for any spiritual mercy for them, it is but to fulfil thy will (in this case) from eternity, for this was the great design that thou hadst before the world was, that I should come down from glory, and take upon me the form of a servant, and die the bitter death of the Cross, that the Elect might be saved, and then to go up to glory again on purpose to make Intercession for them; and therefore if I ask any spiritual favour for them, it's no more than I was appointed to do by thee from everlasting.  
Oh what a deal of comfort may a poor soul draw from this consideration, of the brest-plates being upon the High Priests heart, wherein the names of the Elect of God are engraven.  
Oh methinks if a soul were assured he were upon no bodies heart in the world, either Husband's heart, Wife's heart, Father's heart, Mother's heart, Brother's heart, Sister's heart, Friends or Neighbour's heart, yet to be in so eminent a manner upon Christ's heart, this is enough to bear up the soul in the worst of times.  
There was likewise placed in the breastplate the Urim and Thummim, Exod. 28. 30. This of the Urim and Thummim was to be understood two ways.  
First, As it had relation to the Type itself.  
2. As it related to the Anti-type, which was Christ.  
First, As it related to the Type itself, which was the High Priest called to office, a principal part of whose office it was to teach and instruct the people in the Doctrine of God, as to the Worship and Service of him; its true, there were others of the inferior Priests did this work of expounding to, and teaching the people also, but the High Priest was not exempted from this great duty, Mal. 2. 7. The Priest's lips should keep knowledge, and they should seek the Law at his mouth, for he is the messenger of the Lord of hosts.  
Now the Urim and Thummim did signify those two qualifications to be in the Priest, was which the soundness of his Doctrine which he was to deliver to the people, and the holiness of his life as a pattern and example amongst them; the Priest was to preach to or press upon the Consciences of the people, nothing else but the sound substantial truths of God, not his own novels or brainish fancies or dreams, but the wholesome Doctrine of God, Ezek. 3. 17. (saith God) Son of man, I have made thee a watchman unto the house of Israel, therefore hear the word of my mouth, and give them warning from me.  
Oh what care should the Ministers of the Lord take in this matter, that they feed the flock of God with sound and wholesome food, therefore is the exhortation from St. Peter to all the Ministers of the word in the world, 1 Pet. 4. 11. If any man speak, let him speak as the Oracles of God.  
It's true, there are many men passing under the name of Ministers of Christ now a days in the world, but how few of them make it their faithful and painful labours in their studies to bring forth pure truth; but on the contrary, wrist it and stretch it, and puts it upon a rack to make it bend every way to serve their ungodly wicked ends and purposes; And so instead of feeding the flock of God (which was purchased with his own blood) with sound wholesome food, they feed them with Gall and Wormwood, who rather pervert then convert any they have to do withal.  
Take the most sober sort of them, I mean, the most Idle and Laze sort, such who love neither to feed the fold of Christ either with Gall, or Honey, that is, as the Prophet speaks, they are dumb dogs, such as will not bark, lying down, loving to slumber, yet they can feed themselves with the fat and the sweet, and cloth themselves with the wool: But for the fatness of sound Doctrine and the sweetness of truth, the Church of God may perish, and rot, and die, for any thing they ear or are thoughtful about, surely the Urim and Thummim was never upon the breasts of these sacred Priests, as they would be owned.  
Secondly, As for the other qualification which is holiness of life and conversation, this aught to be in and upon the Ministers of the Lord; They ought to be exemplary in their lives and conversations for others to imitate them, that so they might not build for God with one hand, and throw it down again with the other hand, this is our Saviour's exhortation to all Ministers of the Gospel, Math. 5. 16. Let your light so shine before men, that they seeing your good works, might glorify your Father which is in heaven, therefore saith St. Peter, 1 Pet. 2. 5, 3. Neither as being Lords over God's heritage, but being ensamples to the flock.   

Use 2.  
O Then how unhappy are the people of some Countries in the World, with respect to the want of this great qualification in their Ministers, or pretended such how; hard a thing is it to find the Urim and Thummim upon their Priests, methinks to see men and meet men with their loins girt so seemingly devout, and yet to see these casks so empty either of sound Doctrine or a holy Conversation, it is to me a piece of unparallelled hypocrisy.  
It's known to all that know any thing, that the generality of the world, are apt to walk by examples then by precept; the Authority of precepts depends very much upon the good lives of those which preach them; alas Brethren, what is it if a man go into a Pulpit and preach a very good Learned Sermon, and as soon as he is come forth of the place to spend the rest of the Sabbath with his Parishioners in an Alchouse, it may be until they are all drunk in the place, or to some ungodly sport or other, to the very shame of nature itself, if their be any Bull-baiting or Bear-baiting, any Hurling, Wrestling, or Cudgel-playing, any Crowding, Dancing, Maypole, or Church Ale-gaming, who more fritcher and forwarder in the work then the Parson of the Parish.  
Thus the poor people are made Sermon proof, and shut up against all convictions of truth, through the scandalous conversations of their idle profane Priests, which they have amongst them; how far are such from being the Priests of the Lord, bearing the Urim and Thummim upon their breasts, let the world Judge.  
Lastly, Where as it's said that the Urim and Thummim was written in the breastplate, and placed upon his heart; it shows us how much the work should be upon his spirit that the Priest doth for God, and how near he should set it to his heart, so should it be with all the Ministers of the Gospel, they ought to set those truths which they preach very near their hearts, yea, such as are true Ministers of Jesus Christ, they do set those truths which they preach to others nearest their hearts of any thing in the world, God hath ordered it that it shall be so, he gives them (that he sends forth as Ministers) the little Book of truth to eat into their bowels, that it might live in their hearts, Rev. 10. 9  
Hence it is that Jeremiah tells you that the word of God lived in his heart, Jer. 20 9  
And David a Prophet of the Lord, also could tell you that the word of God and the truths he was to deliver, were dearer to him then thousands of Gold or Silver, Psal. 119 72. The Lord makes it so to them, that they may take delight in the preaching of it.  
2. That they may be careful of corrupting of it, you know things that are dear and near our hearts we are very apt to keep pure, but such things as we regard not we throw into any hole, so that it easily corrupts and rusts.  
3. That if need be they may lay down their lives in defence of it; this it was made St. Paul cry out he was not only ready to be bound, but to die in the defence of truth, Acts 21. 13. It was the nearness of truth to his heart, but how few of them are there in the world that call themselves Ministers, that in any sense wears the Urim and Thummim upon their hearts.  
2. As this qualification did relate to the Type which was the High Priest, and so in him all the succeeding Ministers of the Gospel, so it relates to Christ who was the Anti-type of it: And so the Urim and Thummim shows us these two great things (for our comfort) which are infinitely to be considered in Jesus Christ.  
First, The infinite perfection of holiness and sanctification which is in Christ, John 1. 14. He was full of grace and truth, Col. 1. 19 For it pleased the Father that in him should all fullness dwell; This teacheth us these two things.  
1. What believers are in the sight of God through Christ, a people full of holiness, for Christ is the Vine, and believers the Branches; now by virtue of this union God looks upon all alike, God in the wise dispensations of his grace hath so ordered it, that believers and his Son shall make up but one body, that so God might account for the Heads sake all the members holy, not that they are so in themselves, but I say God is pleased to account it so, that believers are as holy as his Son, they being of him and in him, 2 Cor. 5. 21. For he was made sin for us who knew no sin, that we might be made the righteousness of God in him.  
And God would have us to reckon so too for our comfort, mark that place in Rom. 6. 11. Likewise reckon yourselves to be also dead indeed unto sin, but alive unto God through Jesus Christ our Lord: There is not any man in the world dead to sin or perfectly alive towards God; its true, the Saints are a dying to sin daily, and a labouring out after life towards God, saith St. Paul, I press hard after the mark, Phillip 3. 14. But for any to say he is perfectly dead to sin, and perfectly alive to God, in himself, he saith not the truth, I speak of perfection in the degree; yet you see God would have believers look upon themselves so, reckon it to be so saith God, that is, as they are in Christ and by the Father there apprehended, for Christ was so in himself fully, yet not for himself but for believers, read 1 Cor. 1. 30. He was made of God Wisdom, Righteousness, and Sanctification for us.  
2. It informs the Saints from whom they do derive their holiness and sanctification, and to whom they should go for it.  
O friends, you drive it all from Jesus Christ, he is the fountain of all your grace of holiness and sanctification, John 1. 14, 16, 17. The word was made flesh, and it dwelled amongst us, and we beheld his glory, as of the only begotten of the Father, full of grace and truth, and of his fullness have we all received, and grace for grace, ver. 17. For the Law was given by Moses, but grace and truth came by Jesus Christ.  
Christ is called the head of the body, Eph 5 Whose Office it is to give down his supplies to the several members of the same, for the mutual benefit of the whole body.  
There was a stock of grace and holiness laid into Christ for this very purpose, therefore is Christ called the Saint's treasury or store-house, Col. 2. 3. So saith our Saviour himself, john 17. 19 For their sakes I sanctify myself, that they all might be sanctified through the truth.  
O therefore souls! make to Christ for grace and holiness, remember the Urim and Thimmim of all; perfection both of Doctrine and holiness of life, lieth in Jesus Christ, on purpose to be given out to those that come for it.  
Here it was David fled for sanctification under the decays of grace, Psal. 51. 7, 10. Purge me with hyssop and I shall be clean, wash me and I shall be whiter than snow, Psal. 36. 9 For with thee is the Fonntain of life, and in thy light shall we see light.  
Soul, dost thou want grace, purging grace, sanctifying grace, wouldst thou be more holy in thy life and conversation, than thou hearest where the fountain is, make out to him, it's his desire to have thee come, thou canst not please him in any thing better, then to sue to him for grace and holiness; therefore saith Christ, If any man thirst, let him come to me and drink, John 7. 37. Therefore come with boldness to the throne of grace to ask grace and mercy to help in time of need, Heb. 4. 16.  
Lastly, We may draw out this (from the Urim and Thummim upon the Priest's heart) for our comfort to help us in dark erroneous times.  
When the Doctrines of the Scripture are by men corrupted, as that we cannot drink them any where, should we travel from Sea to Sea, there is not a Priest or Minister that stands up in the defence of truth, but every one perverts and corrupts it; I say, should we fall into such a season, that we cannot find a Minister with the Urim or Thummim upon his breast; yet we may comfort ourselves in this, that our High Priest in heaven is not corrupted, he hath the Urim and Thummim still as much upon his heart as ever, who taketh care to feed his people with sound Doctrine and with wholesome food; however it goes amongst the Priests here below, yet this Priests lips shall preserve knowledge, if you will seek the Law at his mouth, Mal. 2. 7. In the greatest darkness that overspread Egypt, yet he provided a light for his people in Goshen, Exod. 10. 23. So when the Anti-christian darkness spread the Roman Empire all over, yet Christ took care that his people should have a place of nourishment provided for them, Rev. 12. 14. So in the times of Israel's Apostasy, when all the shepherds were corrupted in Israel, when they had trodden down the good pasture of truth and justice both in Church and State, and had fouled the remainders of it with their feet, Ezek. 34. 18, 19 Yet then see the care of this Gospel High Priest in those times, that although others did perish for want of sound wholesome soul-food, yet his people should be fed from himself with the finest of Wheat and Oil, read Ezek. 34. 11, 12, 13, 14  
O therefore make use of Christ upon this account, let him be your stay, let error fill all the public places in the world, yet thy High Priest will provide for the sincere though in holes and corners, I will send you the Comforter (saith Christ) and he shall teach you all things, John 14. 26.  
Men may shut up all thy sound Ministers from thy soul, such who have fed thee with knowledge and understanding, but be of good comfort, they can never shut up from thee this Gospel teaching Spirit, this will give thy heart a visit in the most secret places of the earth, this was with the Spouse in the secret places of the stairs, and in the clefts of the Rocks, Cant. 2. 14. This soul teaching Agent is not straitened, saith our Saviour its like the wind it bloweth where it listeth, men may hear the sound of it, but cannot tell from whence it comes, john 3. 8.  
There was likewise at the hem of this glorious Robe tied several Bells and Pomegranates, a Bell and a pomegranate, a Bell and a pomegranate, round about the hem of the Robe, Exod. 39 25, 26, with Exod. 28. 35.  
The Use of this may be several ways considered.  
First, It was for noise or sound, when the Priest was to enter before the Lord, for this purpose was the Bells, for it would have cost the Priest his life, if he should have gone in to the presence of the Lord without these Bells ringing at the hem of his Robe, Exod. 28. 35.  
Here we see what little regard God hath to these silent Meetings in Worship, as the Quakers and others dream of; God loves a laudable sound in his Worship, Aaron's Bells were to make a sound in the Woship of God: But some may say is God taken with Words and Voices?  
I answer, would not the same Objection have quarrelled with Aaron's Bells; would one think God should be taken with the ringing of a company of Bells in his Worship; friends, have a care you be not such as would be wiser than God, let us keep close to the known rule of Worship, if we cannot give a reason why we should do this, or that, or the other thing in the Worship of God; let us remember God can.  
And for the Saints meeting together, in Scripture I find it was to speak often one to another, Mal. 3. 16. And another private Meeting, john 20. 19 But our Saviour comes and speaks or preacheth a word of peace to them, and in ver. 26. Another private Meeting, but our Saviour by his speaking keeps it from being a silent one; Another private meeting held in Acts 1. 13, 14. Where they continued in breaking of bread and in prayer, but never read of any such silent meetings as the Quakers keep, so likewise if we consider the exhortations which the Scripture gives to the Saints about their meeting together, we find it was to provoke one another to love and good works, Heb. 10 24 25.  
And that should spend the time away in their building up of one another in their most holy faith, and praying together in the holy Ghost, jude 20.  
Now can this be done where there is nothing but silence, will sitting an hour or two together, only looking in the ground in our meetings, fulfil these exhortations.  
Alas Brethren, God will be served with whole man, soul and body, the body as well as the soul, for God made both for his glory, and Christ Redeemed both for the Worship of God; And upon this account we are bid to glorify God with our bodies as well as with our souls, 1 Cor. 6. 20. And we are exhorted to present God with our whole bodies as well as our souls in the Worship of God, as living sacrifices, which is but our reasonable service, Rom. 12. 1.  
Therefore saith David, My tongue shall be as the Pen of a ready Writer, Ps. 45. 1. He would make use of his tongue in the Worship of God to praise him withal: So Psal. 71. 24. My tongue shall talk of thy righteousness all the day long, Psal. 27. 7. Ps 28 2.  
Obj. But some will say, the Scripture saith that bodily exercise profiteth little.  
I answer, not bodily exercise used in the worship of God excluded; but bodily exercise when the soul is excluded out of the worship of God, this signisies but little in God's account, else why did the Apostle exhort the Romans to give up the body as well as the soul to God in his service, Romans 12. 1.  
But secondly, the gingling of Aaron's Bells did signify the laudable sound that the Priest's Doctrine was to make in the ears of the people, he was not to be a dumb silent Minister, but to make his Doctrine to ring (for God) in the ears of the people, you may see the Charge which is given in this case to Ministers, Isa 58. 1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and the house of jacob their sins.   

Use 3.  
O how few Aaronites can we see or hear now in the world, how seldom can the poor people hear the ringing of the Bells of sound Doctrine in their ears, in some Parishes not above once a month, in so much, that the poor people have almost forgot that kind of Music; and as for others when they do ring the Aaronite Bells of Doctrine to the people, it's so much confounded with the sound of other mixed Bells which they have added to them, that when the Minister rings them, the people can hardly tell whether they be rung in England or in Rome.  
Lastly, The Bells of Aaron's garment did signify the readiness, forwardness, and aptness which there should be in the Priest to the work which God called him unto, he was not to be hauld and dragged to his work, he was to act readily from a principle of willingness, you may conceive the Bells at the end of the long Robe, would jingle with every little motion of the body, so should Ministers readily, freely, and willingly give out the mind of God to the dark blind world; this is so in a great measure found upon the Ministers of Christ, that have the Aaronite Bells upon their garments, read that noble passage of the Apostle in Acts 3. 6. Silver and Gold have I none, but such as I have give I thee, in the name of jesus Christ of Nazareth rise up and walk.  
Therefore saith our Saviour to his Disciples when he sent them forth to preach the Gospel to the world, Math. 10. 8. Freely have you received, therefore freely give.  
God abhors a lazy idle Preacher, they are the worst plants that stands in his Vineyard; an idle Minister will quickly grow an ignorant Minister, for so the Lord puts them together, Isa 56. 10. His watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark sleeping, lying down, loving to slumber.  
Therefore when the Apostle would give a true Character of an Aaronite indeed, one that carrieth the Aaronite Bells to the hem of his garment, he tells you in 2 Tim. 2 24. He should be apt to teach, that is, ready, willing, or forward in his work, one that need not be pulled to it with Cart-ropes, that acts from a principle of love to, and delight in his work, saith St. Paul, A Dispensation is committed to me, and wo●am I if I preach not the Gospel, 1 Cor. 9 16.  
Our Saviour tells you, that the Gospel shall flow so freely from them that are his Ministers, as water from a fountain, john 7 38.   

Use 4.  
Of Lamentation, O how few of such Ministers do the Earth abound with at this time, that are apt to teach the Gospel to the poor world, yea they are so far from being apt to this work themselves, that they labour to stop up the way against others, who out of Conscience to their duty (though at a low rate) would do the work themselves, but must stand by as useless and can do nothing: The good Lord Judge between party and party in this matter, if it be thy blessed will; how many poor souls lies now a perishing through this dreadful evil, is notorious known to many Countries, though not so much laid to heart, and bewailed before the Lord as the matter requireth.  
Again, There were Pomegranates likewise mixed with the Bells at the hem of the long Robe. Now the Pomegranates with the Bells, did set forth the glory of the doctrine of the Gospel; for the colour of the Pomegranates was very glorious, as you may see, if you read their complexion in Exo. 28. 33. for they were to be made of sky colour Purple, and of Scarlet: but the pomegranate alone did set forth to us the fatness and nourishment which the Gospel doth afford the souls of Believers that live upon the Gospel; for so is the pomegranate set forth in the Scripture to be a very pleasant feeding fruit, Canticles 4 13. O so is the Gospel, its fatness itself is called a feast of marrow, and fat things, of Wine well refined upon the Lees, as you have it in Isa 25. 6.  
O this is the refreshing, satisfying, fattening, good in the world. O the Gospel, what a choice thing is it to the souls of the Lords people, which makes them cry out, bread and the Gospel is good fare. A gracious soul knows no such feasting as preaching; no such fatness as the word of God brings forth to them: the love of which have made some to throw up all their Estates and good things in this life to purchase it.  
This made the Apostle kick up their fishing Trade, and this made Matthew to leave his great place in the Custom-Office, and Zacheus to throw up the half of his Estate to the poor; O they saw by an eye of faith a better glory in the colour of the pomegranate, truth of the Tabernacle, they had heard better Music in the Bells of the Priesthood, and had tasted more fatness in the juice of the pomegranate Doctrine of grace and Reconciliation with the Father by the blood of Christ, then in all the pleasant Musics, glories, or rarest feeding dainties which this world could afford them, could it give me ten thousand times as much again as its able.  
O saith David (whose Court abounded with all worldly pleasures and delights) the greatest fatness lieth in the house of God, Psal 36. 8. They shall be abundantly satisfied with the fatness of thy house, and thou shalt make them drink of the Rivers of thy pleasures.  
And for all his Kingdom-glory here below in all the plenty and fatness of it, yet upon the account of these tastes which he had had of the far exceeding fatness, and richness, and sweetness he found in the pomegranate truths of the house of God, he doth protest in the Psal. 84. 10. That one day in the Courts of the Lord were better than a thousand, and that he had rather be a Doorkeeper in the house of God, then to dwell in the tents of wickedness.  
There was likewise a glorious girdle made for the Priest, which was wrought with Purple Blue and Scarlet, fine twined Linen, this the Priest was to wear about his loins, Exod. 39 5. with Exod. 29. 5. This girdle of the High Priest doth hold forth these things to our consideration; the girding up of the loins doth import these things to us.  
1. It denotes the resolution of the will to action, Jer. 1. 17. Thou therefore gird up thy loins and arise, and speak unto them all that I command thee, be not dismayed at their faces, lest I confound thee before them.  
2. Sometimes it denotes the strength which God gives to his servants, by which means they are enabled to perform that work he employs them about, Psal. 18. 39 For thou girdest me with strength unto the battle, thou subduest under me those that risen up against me.  
3. Sometimes it's put down in Scripture to denote the sincerity and faithfulness of the mind in the work a man sets about, Eph. 6. 14. Stand therefore, having your loins girt about with truth.  
Now all these considerations (about the girding of the loins) do all agree unto and meet together in the Golden girdle of our Gospel High Priest.  
But first, let me show you that Jesus Christ, our Gospel High Priest, is set forth to you as the Anti type of the legal High Priest, with respect to the garments which the High Priest was to wear, and amongst which this of the Golden girdle is not omitted, in Dan. 10. 5. 6. Then I lifted up mine eyes and looked, and behold a certain man clothed in linen, whose loins were girded about with a Golden girdle, his body also was like the Beryl, and his face as the appearance of lightning, his eyes as lamps of fire, and his arms and his feet like in colour to polished Brass, and the voice of his words like unto the voice of a multude: So Rev 1. 13. And in the midst of the seven Golden Candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a Golden girdle.  
Now both Daniel and John had their Revelation from Jesus Christ, and they both speak of him, as the person who with his own hands gave it out to them; And that it was he appears by the garb and dress in which they set him forth to you, he was clothed in linen saith Daniel, and clothed with a garment down to the foot saith john, which was as the High Priest did use to wear, of which Christ was the Anti-type: Now it can be none but Christ can be intended here by these two Prophets, and that it was Christ it farther appears by john, who gives him the Title of the Son of man, which Title was proper to Jesus Christ.  
Besides, both Daniel and john tells you that the same person w ch gave out the prophecy to them (which was clothed in linen, and a garment down to the foot) he was girt about the loins with a golden girdle. Thus you see that Christ is set forth to you as a High Priest, with respect to the garments which the High Priest did wear, of which the girdle (as you see) was a part.  
2. I am to show you that all the former considerations about the girding about of the Priests loins, did all meet together in the Golden girdle of our Gospel High Priest.  
First of all it denotes the resolution which was in Christ to the work of man's Salvation and Redemption, Oh nothing could hinder the Lord Jesus from undertaking the thing, although sin, Satan, the Curse of the Law, the wrath of God, Grave, Death and Hell, stood in the way; yet he goes through all, and makes his way thorough the highest difficulties, that he might accomplish the thing, he adventures soul and body, glory, happiness, and all that was near and dear to him, in order to the effecting it, Luke 12. 50. I have a Baptism to be baptised with, and oh how am I straitened until it be accomplished; which Baptism was not the Baptism with Water, for in that sense he was baptised before, Math. 3. 16. But it was the Baptism of his sufferings, which he had so much a desire to finish, and a resolution to go through.  
Secondly, He hath as great a resolution to bring forth sanctifying grace in the Saints by his Spirit, as he had to bring forth justifying grace by his Death, Zack. 3. 4. And he answered and said unto those that stood before him, take away the filthy garments from him; and unto him he said, behold I have caused thine iniquity to pass away from thee, and I will clothe thee with change of garments; This was spoken by Christ concerning his Church, ver. 1, 2. But mark the resolution of Christ to the procuring of sanctifying garments (which is that inward grace and holiness he fills them with) which he sees his people stands in need of, saith Christ, I will do it.  
It must and shall be so, I am resolved, as I have procured justifying grace for them, so they shall be made holy, I will give them sanctifying grace, nothing shall cross my will in this matter, Ezek. 36. 25, 26, 27. Then will I sprinkle you with clean water, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you; a new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements and do them.  
Mark the resolution of Christ to the sanctifying of his people, he will do it, take notice of the many Repetitions of his will, there are in this place.  
Thirdly, So for the saying of his Church out of danger, when begirt about with trouble, Christ is resolved upon the business (though sometimes the Devil and wicked men may think to make their Market upon the Saints) that the gates of Hell shall never prevail against his Church and people, saith Christ, Psal. 12. 5. For the oppression of the poor, and for the sighing of the needy, now will I arise, saith Christ, and I will set him in safety from him that puffeth at him.  
Mark how much the will and resolution of Christ lieth in this work of saving and delivering his Church out of the hands of men and Devils.   

Use 5.  
O then how should this comfort and encourage the people of God; O Sirs study the girdle of your High Priest Jesus Christ, do you doubt of Justification, do you doubt of Sanctification, do you doubt of deliverance from Sin, Satan, the wrath of God, the malice of Devils and wicked men; O look up to the girdle of resolution about the High Priests loins, and wait patiently upon him, for he is resolved to get all this for you in a time of need  
Secondly, As the girding of the loins do imply the strength which God doth afford his servants in the work he employs them in or about, so is this abundantly made good in Christ our great High Priest; our Saviour had a very great work to do, and a weighty burden to bear, therefore it was necessary he should be filled with infinite strength.  
First, The work he was to do would have discouraged all the men in the world and Angels in heaven, had they been put together to have engaged in it, for he was to conflict with four enemies, the least of which hath driven the whole world before it.  
These are Satan, Sin, the World, with all its temptations, and the justice of God for the breach of his royal Law; what power, force, or strength, was there ever in the world that could bear up against one of these enemies; besides, Christ was to deal with death itself; what strong Samson, or valiant Alexander, in the world could grabble with this one enemy, yet did our Saviour bring this enemy at his feet with case, therefore saith the Apostle speaking of Christ, Acts 2. 24. He hath loosed the bands of death, because it was not possible he should be holden by it.  
Secondly, There must needs be infinite strength in Christ, if we consider the weight of that burden he was to bear upon his shoulders; And that was all the sins of all the Elect in the world, a weight which makes the whole earth to groan under the burden of it, as the Apostle speaks in Rom 8. 22. For all our sins were laid upon and charged on Jesus Christ, Isa. 53. 6. The Lord hath laid the iniquities of us all upon him, so St. Peter speaking of Christ, saith 1 Pet. 2 24. Who his ow● self bear our sins in his own body on the tree.  
Samson did never carry away the gates of the City with more ease, than Christ did our sins upon his shoulders; Therefore is Christ called a Rock, Deut. 32. 31. And the Rock of strength and refuge, Psal. 62 7.  
Now all this was Christ, as he was and is our High Priest, for this lieth in the girdle of Christ, which girdle he weared as our High Priest; therefore you are to look upon all this as yours upon believing, Christ needed not this himself, but this strength was put into him for believers.  
1. To do the great work of saving of them out of the hands of their enemies.  
2. That as their Head he might give it down to them to help them out in all their duties, whether they be Active or Passive.   

Use 6.  
This should inform us then where our strength lieth, it's not in ourselves but in our High Priest, he is our Treasury and Storehouse of it, and to him we must come for it, and in coming we shall have it saith David, Psal. 18. 2. The Lord is my Rock, and my Fortness, and my Deliverer, my God, my Strength, in whom I will trust, my buckler, and the horn of my salvation, and my high tower.  
In this Use I would commend two things to thee for thy peace and comfort, wouldst thou see all thy spiritual enemies conquered and brought down at thy feet, then look to Christ and he hath done it for thee and in thy room, and the glory of the conquest he imputes to thee, as joshua in the wilderness did, who was a Type of Christ in this thing; he fought Israel's battles for them, and conquered all their enemies for them, and when done gives the glory of the conquest to the Israelites, for he causeth the chief of the enemies to be brought before him, and makes them lie down, and bids the Jews to set their feet upon their necks, joshua 10. 24. So hath Christ done for believers.  
2. If thou wouldst get the mastery over the remainders of corruption within thee, and the Devil and World without thee, then look up to Christ thy High Priest, and draw out strength from him, for he is girded about with strength on purpose to give it out to thee; saith S. Paul, I can do all things through Christ which strengthens me, Phil. 4. 13.  
3. Lastly, the girdle in the High Priest denotes his faithfulness and sincerity in the work he undertakes to do, for so we shown you did the girding of the loins employed so much as this is applied to Jesus Christ who is our Gospel High Priest, Isa. 11. 5. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins, so saith the Apostle speaking of the faithfulness of Christ, saith, Heb. 3. 5, 6. And Moses was faithful in all his house as a servant, for a testimony of those things which were to be spoken afterward, but Christ as a Son in his own house, whose house we are if we hold fast the confidence, and the rejoicing of the hope firm to the end.  
Observe these two things in the words.  
First, Moses his faithfulness was a testimony of those things which should be spoken hereafter.  
Now what were these things which should be spoken after Moses his time, it is what all the Prophets and Apostles have written about, the faithfulness of Christ to his Church and people, as he is their High Priest.  
1. That he would certainly become bond to the justice of God as their surety, to give full satisfaction for all the wrong they have done the justice of God, so saith David, Psal. 40 6, 7, 8.  
2. That he would stand in the room of his people, and take upon him every part and parcel of their guilt, this wrote Isa. of him, Isa. 53. 6.  
3. That he would as certainly bear every part of that punishment (which justice would have else poured forth upon the Elect) I say he would bear this himself as really as he did their guilts, so writes Isa. also, ver. 5.  
4. That he would certainly call home to himself, by the means of the Ministry of the word and spirit, every elected soul to the embracement of him, this writes Luke of him, Luke 14. 16, 17, 18, 19, 20, 21, 22, 23, 24 So john writes, john 10. 16.  
5. And that there shall never be wanting to the ages of man, a sufficiency of means in order to the bringing in the Elect of God in every age, Mat. 28. 19, 20.  
6. That as by his blood and righteousness he hath taken care to get them justified before God, so as certainly will he give out with his sanctifying grace, the testimony of this (in his time) into their consciences, so writes St. Paul of him, Rom. 5. 1. Isa. 26. 3.  
7. And that if he hath begun any thing of the work of grace upon the heart of any poor soul (they should not doubt of the success) for he will as certainly finish and complete it, Phil. 1. 6.  
8. And that in the mean while, what corruptions shall remain in the soul (although he will not promise wholly to out them of the soul here in this life) yet the soul may assure himself of this, they shall not Rule and Reign over the soul as before, so writes St. Paul of him, Rom. 6. 14.  
9 And as for the power of temptation which may so violently seize the soul, as that the soul may think it will at last for ever undo him; Christ will certainly bear up the soul under them as that they shall not totally sink the soul, and will as undoubtedly deliver the soul at last out of the hands of them all, so writes St. Paul, 1 Cor. 10. 13.  
10. And for what duty he shall require and expect at his people's hands, he will look for no more, nor require of them any farther service, than he shall give them strength to perform it, so saith St. Paul of him, Rom. 8. 26. 27. So 2 Cor. 8. 12.  
11. And that what infirmities and weaknesses your duties shall be clothed withal, Christ will certainly overlook them upon the souls hearty and humble acknowledgement of them to him, so writes the Apostle, Heb. 8, 12. with Chapter 9 14.  
12. And what ever the sin be which may be acted and committed by any of his people (they should not despair at the matter) for upon their hearty acknowledgement of it and endeavour to amend about it, he would certainly pardon it and it shall be no breach about it, so writes ●oel and Micha of him, joel 2. 13, 14. Mich. 7. 18, 19  
13. You may assure yourselves if ever you have carefully endeavoured to get into a covenanted condition with him, he will take that care that nothing in heaven, earth, or hell shall ever work you out again, so writes St. Paul, Rom. 34. 35, 36, 37, 38, 39 jer. 31. 35, 36.  
14. And at any time if any of his people be called by him to adventure upon hard and difficult service, they shall certainly have his company with them (to assist, comfort, and refresh them) foot by foot all along their work, Matthew 28. 20  
15. And if they shall be put upon sufferings at any time for him, he will certainly be with them to help them and relieve them in that condition, if it be with the three Children to march through the fire, they shall not go one foot in the flames beyond or without Christ in their hand, Isa 43 2.  
16. And what charge they shall leave behind them in the storm to be cared for, as Husband, Wife, Children, Parents, we need not doubt, Christ will certainly take care for them in our room, and better than we could, had we stayed amongst them, so saith David, Psal. 37. ●5.  
The other consideration in the words to be observed, is this, Moses was faithful as a servant, but Christ as son in his own house, I shall say but little as to this, you know what obligations (with respect to interest) do lay upon a Son beyond a servant to be faithful in his place. Now if Moses a servant were faithful to the house, and in the house, then much more may this be expected from Christ.  
I have only this to start about, the High Priest girdle, and I have done with it.  
The last Use of the girdle, it was to gird the Robes so securely about him, as that they might not fall off his body, no nor so much as hang lose to the body.  
Thus do our Gospel High Priest deal by and with his Church, he girds them all fast to himself by a girdle of Covenant that will never admit of their falling from him, nor long hanging lose to Christ, the people of God are very apt to hang lose to him, and when they are awakened to it, than they in the next place fear of falling wholly away from him, for the one doth make way for the other; if Satan can but get a soul a little lose from Christ, he will quickly make the soul to call in question the whole of his condition, and to think that now he is falling quite off from Jesus Christ; but soul, against such doubts look up to Christ thy High Priest, and there thou shalt see thyself so fast bound to his loins by the girdle of an indisolvable covenant, that thou canst never drop from him more, thou mayst be lose to him, but fear not, thou canst never fall finally unless Christ fall, for thou art girded about his loins, read these Scriptures for thy comfort, Isa. 11. 5. Ezek. 16. 8. Jer. 31. 3, 4. john 13. 1. Isa. 54. 89, 10. Rom. 8. 34, 35, 36, 37, 38, 39 Rom. 11. 29. John 10. 28, 29. And assure thyself if thou dost hang lose to Christ, he will quickly be sensible of it, and will tuck thee up and gird thee close to himself again as he did David and Peter.  
But beware of that, it may be such a gird as you may feel it in your bones many days after, as David did in the like case, read Psal. 51. 8.  
I now come to speak of the Mitre and the plate of Gold which was to be fastened on it before, near upon the forehead.  
As for the Mitre it was to be put upon the Priest's head when the holy garments were to be put on, Exod. 39 28 with Exod. 29. 6.  
Now this part of the Priest's attire is what respected Christ as the Head of the body; we have showed you already how that the Robe itself, with the things belonging to them were what did respect the Church, the body of Christ.  
And this attire (viz.) the Mitre and Crown, did more properly belong to Christ as the Head of the Church.  
I shall begin with the Mitre, which was the Crown and glory (if I may so express it) of all the other attributes of Christ; for if you look into the two first Chapters of the Revelations, you shall find what ever comfort did run down upon the Saints thorough any Title given to God, yet it did all Centre in the Priestly office of Christ, to which the Mitre belonged, in Rev. 2, 1. You have this Title given of Christ, He holds the seven stars in his right hand, ver. 8. These things saith the first and last, ver. 12. The sword with two edges, so Chap. 1. 5. The faithful and true witness, the first begotten of the dead, the Prince of the Kings of the earth, ver. 8. The Alpka and Omega.  
Now do you but look into the 13. for you may see the fountain of all these streams in the midst of the seven Golden Candlesticks. I saw one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a Golden girdle; so that here it is from whence the Titles (which are given to Christ) do arise, they all flow from the Priestly office of Christ, who wears the Priestly Mitre; the truth is, it's from the Mitre upon Christ's Head that we draw all our comfort. Alas Brethren, what comfort could we take in God himself but through Christ, and what comfort could we take in Christ, but as he wears the Mitre upon his Head as our High Priest, whatsoever comfort we have in any other office of Christ, namely, as a King or Prophet, it all originated in the Priestly office of Christ, the truth is, the Priestly office of Christ is an office of mere love and tender compassion, set up on purpose for the succour and relief of poor sinners, there is no mixture of terror in this office of Christ, there is a mixture of terror in the other offices of Christ, the Lord Christ is King, and hath a Kingly office, and by it Rules over his Church, and Rules over all the world, but all do not obtain mercy that he Rules over; As for those mine enemies that would not that I should Rule over them, bring them forth and slay them before me, Luke 19 27.  
But there is not the least mixture of terror in this of his Priestly office, the Mitre shows nothing but grace, and love, and wonderful compassion, infinite bowels of tender love to the sinner, a God reconciled in Christ by the sacrifice of himself, which was slain for sinners; the blood of which speaks to you better things than the blood of Abel, for the blood of Abel bespoke sin committed, and a guilty soul, and an angry God, but Christ's blood bespeaks sin remitted and pardoned, and a God recorcied again, the blood of Abel spakes for vengeance from under the ground, but the blood of Christ speaks for grace, mercy, pardon and reconciliation again from under the Altar; Abel's blood bespoke the sinner under the Curse, but Christ's blood speaks him into the blessing again, Acts 3. 26. Abel's blood spoke the soul at a great distance with God, but the blood of Christ speaks him very nigh God again, Eph. 2. 13. But now in Christ Jesus ye that were sometimes afar off, are made nigh by the blood of Christ.   

Use 7.  
Then soul when ever thou hast to do with Christ view him in his Priestly attire, having his Mitre upon his Head; O thou canst not look upon Christ under a more blessed consideration then this, that can afford thee like succour as this will do, for this will yield the soul blessed relief against all thy fears and temptations whatsoever; the Mitre was put upon the Head of Christ on purpose to be looked unto for relief and succour in a time of doubt and danger, what was the great relief amongst the Jews against their sins, the Jews you may observe they had many reliefs when they were in the wilderness, if at any time they were stung with the fiery Serpents, than they had their brazen Serpent to look unto as a relief against that distress, when they wanted water they had their Rock to make at as a relief against that distress; when they wanted bread they had their Manna from heaven as a relief against that distress, and if they sinned whether they did go, than they took a sacrifice and went unto the Priest and he was to offer for them, so that the Priestly office than was the only relief they had against sin  
So now the Priestly office of Christ is the only relief and secure the people of God have against all temptations, doubts, and fears under heaven; O make much use of the Mitre in times of fear, look unto it as the Jews were to look to their brazen Serpent upon the pole when stung with Serpents, so when ever thou art stung with the Serpent of temptation, and guilt, and horour, and terror about guilt, look up with an eye of faith to this Mitre, the Crown (as I may call it) of his Priestly office and thou shalt be healed and cured of all thy stingings, so saith Christ himself, Isa. 45. 22. Look unto me and be ye saved all ye ends of the earth, for I am God and there is none else.  
Mark, look unto me, he doth not bid you to look to that unhollowed Bear the Pope, who to deceive the poor miserable world of their Estates and Wealth, hath feigned a Mitre and puts him upon his Head, and Bug-bears the world with it, as if he were some great one, which by the pretended power of his conjuring State and Cross-keys of hell affrights the poor ignorant world into an opinion of some more than ordinary Authority must reside in this Beast for his Cap sake; when alas he nothing but Cheats the world by it, both of their souls and treasure, he is a Limb of the Devil to Cheat men of their souls, because he keeps them in ignorance about the Priesthood of Christ, and arrogates and assumes that Authority as proper to himself, he saith he hath the Mitre upon his Head, and he is in the Priestly Chair, and he can procure pardon with God for sins, and he hath the keys of Hell and Death (which the holy Ghost only attributes to Christ, Rev. 1. 18.) And he can open Purgatory and let out of torment, and he hath the key of David (which the holy Ghost gives only to Christ, Rev. 3 7.) And he can open heaven and let into glory: O horrid Blasphemy! What a beast is this, and how much to be abandoned by all those that love Christ and their souls, how doth he dis-throne and shut out Christ of his great office as a Priest and Saviour.  
2. He Cheats poor souls of their Estates here, because he takes their money of them to save them from sin, and to discharge them of some torment, and to let them into heaven when he himself shall not escape the vengeance of Christ, but shall be for his juggling and deceit tormented in fire and brimstone for ever and ever, Rev. 19 20, 21 Where the whole Rabble of that gang shall eternally dwell together.  
And as for others (viz.) the lesser sort of Popes, that imitates the High Priest in his garments with respect to his Cap and Linen Ephod, it's a clear denying of Christ to be come in the flesh, and John saith these are Anti-christ, 1 John 4. 3. For if these garments were Types of Christ, than they were only to continue until the coming of Christ, so reasons the Apostle, Heb. 10. 1. Who saith that these things were shadows of good things to come, but not the very Image; and therefore when these good things were come which was the substance, than the shadow must give place as no longer of use, so saith St. Paul, to the Colossians, chap. 2. 16, 17, 18, 19, 20, 21, 22 23. Well then if these Ceremonies were only the signs of Christ to come and to give place to him when he did come, than what does their present use signify, but that he is not yet come, and so as John speaks, denied to be come in the flesh, who is the Antichrist then think you.  
The next thing we are to take notice of, is the plate of Gold which was placed upon the forehead of the High Priest fastened to the Mitre, wherein was engraven in Letters these words, Holiness to the Lord, Exod. 28. 36, 37.  
The purpose of this very plate with the Letters written in it, was for the High Priest to take upon him all the failings, imperfections, and weaknesses of the people's duties in the Worship of God.  
The Plate was to bear upon it the people's sins which they would contract in the Worship of God, and the Letters engraven upon the Plate was to bear out the Priest before the Lord that he died not, Exod. 28. 36. 37, 38. And thou shalt make a plate of pure Gold, and grave upon it the engravenings of a signet, Holiness to the Lord; and thou shalt put it on a blue lace, that it may be upon the Mitre, upon the forefront of the Mitre it shall be, and it shall be upon Aaron's forehead, that Aaron may bear the iniquity of the holy things, which the children of Israel shall hollow in all their holy gifts: and it shall always be upon his forehead, that they may be accepted before the Lord. This still looks to Jesus Christ our Gospel High Priest, and tells us what he is to do, and doth do for Believers, he takes upon him all the failings and infirmities of his people's duties. O what a blessed ground of comfort is this to a doubting soul: I know some poor souls have had their backs bowed down with this kind of guilt, who when they have been in the Worship of God, as in Prayer, hearing of the Word, or breaking of Bread: when they have considered with what sad frames they have been in the Worship: how hath that troubled them, when they have minded the hypocrisy that appeared in their heart's while in the work; those vain wandering thoughts, that deadness and dull, drowsy, tiredness of spirit, with which their work was mixed withal: besides when they have considered with how much ignorance, and little saith, and want of love to God, and his work in hand, they were attended with, O how hath this perplexed some poor souls, and how deeply hath this sunk others into the pit of despair, putting them upon resolving never more to hear the Word, or Pray, or receive the Sacrament: O they never Worship God, but they sin against him, and make their case worse than it was before.  
All this hath been for want of knowledge in this blessed mystery of the plate fastened upon the forefront of the High Priests Mitre. The Devil keeps them in suspense about this thing, shows the soul his guilt, but will not suffer him to see the plate upon the forefront of the Priests Mytre, which was appointed on purpose for them to lay up their gilt upon. O therefore for thy comfort poor soul, when ever thou comest into the Worship of God, thou mayest come boldly without fear as to that: what guilts thou either haste, or shall contract upon thy soul in the Worship of God, (provided they are not wilful guilts) there is a plate of Gold prepared to bear all, thou shalt bear none of them thyself. O bless God for this great mercy to thy soul, and rejoice in it as thy great favour; make much use of it as thy best of privileges: study it as the highest of comforts, and live up to the God of this mercy, with the greatest of faithfulness, and to the highest pitch of holiness.  
Secondly, This was to be a standing privilege at all times, for all Believers to such a continual sweetness and comfort from in point of acceptation with God; for Aaron the Priest was to wear it always upon the forefront of the Mitre, that they might be accepted before the Lord.  
This was not to be worn once or twice, but always, before the Lord; so that until Christ puts off his Mitre, and lays aside his priestly work, thou mayst assure thyself until then, those sins of infirmity which will cleave to thy duties, shall not render them or thee disacceptable before God, if thou reliest faithfully upon this High Priest in this case.  
We now come to speak of the Crown which this High Priest was to wear, as well as this Mitre, and the Crown was to be set upon the Mitre on the Priest's head, Exod. 29 6. And thou shalt put the Mitre upon his head, and put the holy crown upon the Mitre.  
The Crown upon the Priest's head set forth to you the Kingly Office of Jesus Christ, which springs from the Priestly office of Christ; he is a King to rule in and over his Church, because he is a High Priest to the Church; therefore the Crown must stand upon the Mitre; the Mitre doth keep up the Crown, not the Crown the Mitre. The Mitre being under the Crown, shows you that the Kingly Office of Christ hath its foundation in the Priestly Office of Christ, as was showed you before from the first of the Revelations.  
This shows first, that Christ hath power to give out what Laws, Rules, Customs, and Ordinances he please for his Church and people to walk by; for he hath a Crown upon his head as well as a Mitre.  
Secondly, That all duty, and subjection, and obedience ought to be given to him both in soul and body, for he is a King, Psalm 2. 6. I have set my king upon my holy hill Zion.  
We do not read that any of the Priests besides the High Priest did wear a Crown: we read that they did wear Bonnets, but not a Crown, Exod. 28. 40. The Crown was only for the High Priest, showing us, as the Priest was a Type of Christ, that all Rule and chief Authority belongs to Christ: its Christ only can make or impose any Laws upon the consciences of his people: so saith the Spirit, Rev. 4. 11. Thou art worthy O Lord to receive glory and honour, and power, for thou hast created all things, and for thy pleasure they are and were created.  
And yet how common is it to see the inferior sort of Priests, that should content themselves with wearing the Bonnet, to catch the High Priests Crown from off his head, and to leave the High Priest nothing to wear but their Bonnets; and given him to understand, if he will not wear them he must sit bare headed before them. I mean how do men who pretend to be the Ministers and Vicars of Christ, pull his priestly Diadem from off his head, and so rob him of his principle glory, in arrogating a power to themselves of making and imposing spiritual Laws upon the consciences of his poor people, as rules for them to walk by, which customs and traditions the word of Christ never knew or spoke of in the least. O what greater indignity can there be offered to the Crown of Christ then this: not only so, but if the poor Lambs of Christ (who are as dear to him as his own blood) will not comply with their Canons; they violently run upon them with ruin and destruction both to them and theirs, without the least dram of mercy shown them: Should a Subject deal thus with his Prince, who would advocate such a ones case at the Bar; but how much Christ thinks himself bound to these men for this piece of service both to himself and his people, let the world judge.  
Again, whereas 'tis said that the Crown was set upon the Mitre, it is to show Believers how sweet the Kingly Office, Power, and Authority of Christ is sweetened to them by the Priestly Office of Christ: It's the Priestly Mitre makes the Kingly Crown so sweet and lovely to men. The grace which flows from Christ as Priest, makes the Law which flows from Christ as King so delightful and precious.  
What strange prejudicated opinions have men of the Law, of the Crown of Christ, when they look on it apart from the Mitre of Christ's Priesthood: how formidable and cruel doth the Law look to them; how do men shun it and avoid it as death itself: it's an unreasonable Law, it requires impossibilities, such things as can never be obtained or performed by me: it affords me no assistance, no strength, let me do what I can it damns me at last. This the soul instead of subjecting to it, fights with it as his worst of enemies: so saith Paul, Rom. 8 7. The carnal minded man is not subject to the Law of God, neither indeed can be.  
But when the soul is brought in to close with Jesus Christ, as his High Priest, and hath tasted of the grace of the Priesthood, and is made to see the Mitre under the Crown, which it did not see before, and understands, that all the terror of the Crowns Law is sucked in by the Mitres grace. O than the soul comes to have other thoughts of the Law of God then ever it had before. O saith the soul; how miserably was my understanding darkened, that I should so wickedly conclude of it, as an unreasonable Law, and a cruel Law; a Law which required brick to be made without straw. O but now I see it was my mistake and great ignorance. O it requires no more than it will help in the doing: it's a Law which hath the spirit of life in it, Rom. 8. 2. That will quicken to its own performances; a Law flowing from the Crown, but it's a Crown upon the Mitre, which is so far from killing of me, that it giveth me spiritual life, and frees me from the Law of sin and death, Rom. 8. 2. Therefore saith Paul, Rom. 7. 22. I delight in the Law of God after the inner man: so saith David, Psalm 119. 72. The Law of thy mouth is better than ten thousands of gold or silver. So Psalm 19 10. More to be desired is thy law then gold, yea then much fine gold, sweeter also than the honey, and the honey comb.  
O every part of the work and worship of Christ is sweet now, when the soul sees its the Law of a reconciler; the work of an advocate, the worship of a blessed High Priest, which he is employed in and about. O it's the Law of one who hath shed his dearest blood for me, to satisfy Justice, it's the work of a High Priest which presents me in himself without spot to God, and hath clothed me with the Robe of his Righteousness, and made me an heir of Glory, a child of God; a citizen of the new Jerusalem. O this makes the work of Christ's Kingdom delightful work to the soul now.    

CHAP. 32. I now come to speak of the fourth general, which is the manner of the Consecrating of the Priest, which is as followeth.  
THe High Priest being thus attired, then was Moses to take a young Bullock, and two Rams without blemish, and unleavened bread, and unleavened cakes, tempered with oil, and offer this with the two Bullocks, and two Rams unto God for the Priest, Exodus 29. 1, 2. with 19 20. Then was Moses to take a vessel of oil, and pour it on the Priest's head and anoint him, ver. 7.  
In which consecration we may note two things.  
1. Something which related to the Type itself.  
2. What related to the Antetype Jesus Christ.  
First, What of this consecration related to the Type, or High Priest himself, and what was this: the materials made use of about his Consecration, did highly testify, that he himself was but a poor, weak, frail man; and that although he were called to so great an Office, as to interpose between God and the people, to make reconciliation for them; yet he was no farther efficacious then as he was the Type of him that only could take away sin, which was Jesus Christ held forth in him. Thus much both himself and the people likewise might inform themselves in the manner of his conseeration; for there were two Rams and a young Bullock must be slain and offered to God in sacrifice for him before be could stand in God's presence to administer for the people. Some sacrifices of pacification and atonement must be offered to God for the Priest himself, as well as for the people; which taught both the Priest and People, that there was no reconciliation with God to be had by the High Priests means any further than both Priest and people had an eye of Faith upon Jesus Christ held out by him: so reasons the Apostle in Heb. 7. 26, 27. For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher the● the heavens, who needeth not daily as those High Priests to offer up sacrifice, first for his own sins, and then for the people.  
So that you see the legal Priest stood in need of a sacrifice for himself, and he was to offer a sacrifice for himself as well as for the people: there salvation and reconciliation could not be wrought out by the Priest, but by another, which was only Christ.  
2. As the thing related to Jesus Christ, it shows us thus much, that whatever our Lord Jesus Christ hath done, doth do, or yet shall do in heaven, as our great High Priest, it takes its rise from the Death and Passion of himself: You see the High Priest under the Law could not be a High Priest, without he were consecrated so in the death of something which must be slain as a sacrifice to God.  
So did Christ lay down his life as a sacrifice to God here upon the Cross, before he could act as our great High Priest in Heaven before ever he could perform the work of Intercession within the Tabernacle, he must first offer himself up a slain sacrifice to God (for pacification) without the camp, Heb. 13. 12. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.  
Quest. But why was Moses to take a young Bullock to make a sacrifice for the Priest's consecration.  
Answ. Because any thing when its young and lively, is better than that which is old and feeble. It was first to show the High Priest under the Law that God expected he should be lively and strong for the Lord in all he did for him; he was to consecrate the best of his years, and the best of his time, strength, and abilities for the Lord, that the worship of God called for the best of our all for its service: therefore was he to be consecrated with a young Bullock, not an old or feeble one.  
2. It shows us that time or age never enfeebles our great High Priest in heaven; the Priest was to be consecrated with a young Bullock, showing you that the Priest. Believers have in heaven, grows never old, he is not subject to tyre or faint in his employment; he is as lively and active in his work for his people now, as at the first day he entered heaven as their Priest: and so is it looked upon by the Father, that makes our High Priest still so prevallent upon the Heart of God: he is the same yesterday, to day, and for ever.  
Lastly, We might make this use of it to persuade all young persons to dedicate themselves to God betime, in the prime of their days, when the marrow is warm in the bones. A young Bullock, not an old, must be offered to God in sacrifice. O so should it be with you my friends, would you offer up yourselves as an acceptable sacrifice to God. O then let it be in your youth: mind that exhortation of Solomon, Eccles. 12. 1. Remember thy creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt sa●, I have no pleasure in them. It was Timo●hies honour, and it is spoken to his great praise, that that he had consecrated his soul and body to God in the time of his youth, at a time when he was mostly capable to act for God, 1 Tim. 4. 12. 2 Tim. 3. 15.  
Alas Sirs, when we live so long in sin, as to spend the marrow of our bodies in the service of the Devil. How do we think God should be pleased with the offering up of our old dry bones for a sacrifice upon his Altar. There is nothing doth more engage God to take care for a soul in old age, then when a soul is careful to consecrate himself to God in his youthful days. Then was Moses to take a vessel of oil and pour it on the Priest's head, which was called the anointing of him, Exod. 29. 7.  
The oil of anointing poured forth upon the High Priest signified these three things.  
First, It signifieth the great endowments of the Priest with respect to the gifts of the Spirit, which should be upon him, as necessary to the work he was to do for the people, for so is the anointing understood sometimes, 1 Sam. 10. 1. 6. And Samuel took a vial of oil and poured it upon the head of Saul, and kissed him, and said, Is it not because the Lord hath anointed thee to be captain over his inheritance. Now look into the 6. verse, and there you shall see the gifts of the Spirit spoken of, that should fit him for government, an office unto which he was anointed, And the Spirit of the Lord will come upon thee, and thou shalt prophesy with them, and be turned into another man. And look you into the 10th. verse, and there you shall see the gifts of the Spirit upon him.  
This shows us what infinite gifts of all manner of perfections fell upon Christ to fit him for the great work of the Priesthood: saith Christ, Isa. 61. 1. The Spirit of the Lord is upon me, because he hath anointed me. A Spirit of counsel, that he might be able to give sound advice at all times to his Church, Isa. 9 6 A Spirit of courage and strength, that he might go through all oppositions for his people; therefore is he called, the mighty God, Isa. 9 6. A Spirit of wisdom, that he might be able to out-wit his subtle adversaries in hell, or on the earth, 1 Cor. 1. 24. A Spirit of love and tenderness, that he might not reject for, but pity his people under their temptations, weaknesses, and infirmities, Heb. 2. 17, 18. A Spirit of pardon, that he might be able to pass by his people's sins, iniquities, and transgressions, Nehemiah 9 17. A Spirit of faithfulness as not to neglect his people in any condition, nor wanting in the giving out to them any supply to his people, which the Father hath both given the Saints by promise, and laid into Christ, as their store-house of grace and wisdom for that purpose, Psalm 36. 5.  
All this was in Christ the Head, for the use of the Body mystical, as the streams are in the fountain, not only to be employed for them, but to be given down to them into their souls according as they shall draw it out of this Well by the vessel of believing, so saith the Church, who made use of Christ upon this account, Isa. 12 2, 3. Behold God is my salvation, I will trust and not be afraid, for the Lord Jehovah is my strength and song, and is become my salvation, therefore (saith Christ) with joy shall ye draw water out of the wells of salvation.  
Secondly, It denotes the perfection of grace and holiness which was to dwell in Christ, for so much may we understand by the pouring forth of the anointing, saith the Apostle, It pleased the father that in him. should all fullness dwell, Col. 1. 19 A fullness of grace and holiness, that from him we might derive it for our use and benefit in this life.  
Thirdly, The anointing of the High Priest, did signify that legal right he had to administer in the Priest's office above another man, hence is that of the Apostle, Heb. 5. 4. And no man taketh this honour upon him but he that was called of God, as was Aaron.  
Now this would afford great comfort to a soul if well considered, that the Lord Jesus Christ was not only a Priest or an Advocate, but he was an anointed Priest and Advocate, one who had a legal right to the place, he came not in the wrong way, therefore no Thief or Robber, we need not doubt, no one can invalue Christ's work when it's done for believers, merely for want of right to officiate; you know if a Counsellor at Law undertake to plead a man's case for him and should dispute it never so ably, and should carry it in Law, yet if this can be objected against the Counsellor that he is not lawfully inducted to the place as a Counsellor, all will be invalued that hath been done and said, and looked upon as of no force.  
O therefore soul, if Christ intercedes as a High Priest, and pleads as an Advocate at the Throne of grace for thee, thou needst not fear of thy Case, there is not any enemy thou hast can hurt thee in this Case, should the Law object, the Justice of God object, should Satan object against thy Christ it's nothing, he had the legal anointings of the father upon him to in right him to his work, saith Christ, Isa 61. 1. The spirit of the Lord is upon me, and he hath anointed me to preach the Gospel; That is, the sense of what he means by preaching.  
Lastly, That which was appointed to consecrate the Priest withal, the Priest was to eat it, Exod. 29. 32, 33. Which shows us that the work of the Priesthood lives in the heart of Christ, it should be of that infinite delight to him, as food is to the hungry stomach, the Priest should eat in his office and work, he should as it were live upon it, and feed and feast himself with it as a man doth on his daily food so saith Christ himself speaking of this great work of the Priesthood, it is my meat and drink to be employed in and about it, john 4. 34. It is my meat and drink to do the will of him that sent me, and to finish his work.  
All this is to encourage doubting souls to make use of Christ, to bring their sins and sores, and sorrows, temptations and corruptions to him; and their leporisiecal souls to him, and the ignorant, hard, unbelieving, dead, carnal, proud, lustful, revengeful hearts to him as their High Priest, and lay them down at the door of his Priestly office. O this is meat and drink to Christ the High Priest. O for Christ to see his door crowded up full with halted, maimed, blind, leprous souls, all waiting for a cure. O this makes the heart of Christ leap in heaven, saith Psal. 40. 8. I delight to do thy will O God.  
Now what was the great will of God, it was that the desperate and damned should be saved by the Priesthood of Christ, and that he should preach good tidings to the meek, and that he should bind up the , and preach liberty to the captive, and let lose the prisoners, and proclaim the acceptable year of the Lord, Isa. 61. 1, 2. And that he should comfort all that mourn of the Elect, Isa. 40. 1, 2. O saith Christ this is my delight, it's my meat, and drink, to do my father's will, remember the Priest hath eaten in that with which he was consecrated.  
Secondly, So should it be with all the Ministers of the Gospel, with what delght should they go about their work; O saith St. Paul, the goodness of God constraineth us, or the love of God constraineth us, 2 Cor. 5, 14. This work was as meat and drink to him, St. Paul had eaten in his Consecrating matter, which was bitter in his belly, but as sweet as Honey to his taste, as it's said of the little book John was to eat, Rev. 8. 9   

CHAP 33. The work which the High Priest was to do for the people when chosen for them.  
UNder which general, there are these things to be considered:  
First, The place where the High Priest was to perform the work of the Priesthood.  
Secondly, The work he was to do when in the place for administration.  
Thirdly, What the Priest was to do for the people upon all occasions of need, besides his solemn work in the Tabernacle.  
First, The place where the Priest was to perform the work of the Priesthood, & that was in the Tabernacle within the veil, a place where none but the Priest was to enter, Leu. 16. 16, 17. This was a Type of Christ's interceding work now he is in Heaven, Heb. 9 24. For Christ is not entered into the holy place made with hands, but into heaven itself, there to appear in the presence of God for us: He is there to intercede forth blessings for us, and to Advocate our Case he takes up all our accusations laid in against us. There he answereth all objections which may be made in Heaven by the Law against us, he is there to gather up all our Inditements which may be laid into our charge, and he is always there for this work, Christ is never absent when there is need for his presence on our behalf, saith the Apostle, he ever liveth to make Intercession for us, it's likewise said that the people were not to go into the Tabernacle, but were to stand without at the door of the Tabernacle, Leu. 16. ●6. 17.  
This shows us two things.  
First, The dark state which God held them under in comparison to us Gospelers, it was little of the glory or of the mystery of the grace of the Gospel which that people knew; its true, they knew they had a High Priest within, in the Tabernacle, within the veil of it, but what he did or acted they were not to look into, what manifestations he had of God, or glorious discoveries from God, they were not to see or have any knowledge of, therefore if the ministration of the Law were glorious, much more will the ministration of the Gospel exceed in glory, so reasons St. Paul, 2 Cor. 3. 7, 8, 9, 10, 11, 12. And he tells you wherein the Gospel is rather glorious, in that the veil is taken away, and we can now with open face behold as in a glass the glory of the Lord, ver. 16. 18.  
Secondly, It shows us that at best while we are in this Tabernacle of our body, we are absent from our greatest Vision of glory, we are but in the outer Court, we behold only the backside of the Tabernacle in comparison to what we shall see when we come to pass within the veil where our High Priest is, he saith, Paul at best, We walk by faith and not by sight, 2 Cor. 5. 7.  
We have here but a few drops of our true Tabernacleglory brought whom to us by the eye of faith through Ordinances; O but when we are out of the body we shall swim in the Rivers of all glorious perfection, saith David, Psalm 16. 11. (Where we shall be brought) into the presence of God, where shall be the fullness of joy, at whose right hand there are pleasures for evermore: therefore saith Paul, 2 Cor. 5. 8. We are confident I say, and willing rather to be absent from the body, and to be present with the Lord. Who would desire to live in this dark dungeon Tabernacle state apart from those celestial glories; but rather who would covet, as Paul did, to be at whom to this blessed Canaan of rest, where all true blessedness dwells.  
Again, It's observed that the people were to bring their offerings, and lay them down at the door of the Tabernacle, and the Priest was to take it and offer it for them before the Lord, Levit. 1. 3. 4, 5. This teacheth what believers should do now in Gospel days, bring all their offerings to the Lord Christ, all the duties in worship, and offer it to him that he may present it in his own name to God. O how doth this reprove that vain opinion of the Papists, who dream of I know not how many High Priests in Heaven, whom they adore with that respect, which is only due to Christ, as the Virgin Mary the Mother of God, as they can term her, and Saint Peter, Paul, and John, besides many other late canonised Saints, whom they attribute the honour of the Priesthood unto, unto whom they dedicate the Services: Pray what Saint or Angel were the Jews to create to themselves in this great work, besides their High Priest which was of the Lords own institution by Moses.  
2. As to the work the High Priest was to do when in the Tabernacle within the rail.  
First, he was to take the blood of the sacrifice, and to sprinkle the mercy-seat therewith, Levit. 16. 14, 15. which shows the prevalency and force of Christ's intercession now in heaven for us: Christ enters heaven with the worth of his Merits, and in the virtue of his Blood, and shows the Father a sufficient ground for what he intercedes about. Lord here is my Blood for this request, and for the other petition which I put up to thee in the behalf of my people below; if I ask grace or pardon, Lord, here is my blood upon the mercy-seat: if I ask deliverance for them from their enemies, Lord, here is my blood for it upon the mercy-seat.  
Secondly, The Priest was to add to this strong cries and prayers, by the burning incense Altar for the people, praying to God for pardon for them, and that he would accept their persons, and their sacrifices, and would be their God, and would bless their souls, and would send them help from his holy Sanctuary, Levit. 16. 12, 13. This is the very work of Christ now in Heaven, the blessing of his people, with all spiritual blessings in heavenly things, is from him, it's attributed to Christ; Acts 3. 26. Unto you first God having raised up Jesus Christ sent him to bless you, in turning every one of you from his iniquities: therefore soul, what ever thou wantest of this nature, apply thyself to the Priest of Blessings, and thou shalt not fail.  
Again, then was the Priest to take of the Incense and cast it into the fire, which was upon the Incense Altar, that so a cloud of Incense might arise before the Lord, Leu. 9 22, 23. This was to show us for our comfort, what abundance of acceptable matter goeth up to God in the intercession of Christ, a whole cloud of Incense: and certainly this must prevail with God in the behalf of his people; for that's the purpose of Christ's offering up incense; it was not for himself, but his people: it is the Incense of his own blessed worth and excellency, which is in a way of powerful Intercession, of feared up to God with his people's duties, to make them and their services a sweet smelling savour to God: and after this manner, and to this purpose you have our Saviour represented again by the Spirit to John after his Ascension, ●e●. 8. 3, 4. Where the purpose of the going up of this cloud of Incense is laid open to you; it is as I have said, to perfume all the rest of the Saints prayers, duties, and services, as that they may be a sweet smelling savour to God: this makes the weakest services of the weakest Believer acceptable to God: therefore soul, when ever thou art about to perform any duty to God, and findest that thou canst not do it but with weakness, yea, much weakness; then take that weak duty and cast it into the Incense fire of intercession, which standeth upon the Altar Christ, in the vessel of the hot burning coals of his zeal, and love to thee, and for thy good, and then it will ascend up, with the rest (of Christ's and his peoples) to God, in that great cloud where it will be acceptable indeed.   

CHAP. 34. What the Priest was to do for the people upon all occasions besides his solemn Work in the Tabernacle.  
FIrst, the High Priest was to take notice of every uncleanness that should be found amongst the people, either in their persons, garments, or in their houses, Levit. 14. from the 3. to the 40. verse. as that if any plague, or leprosy, sore or ulcer, should break forth upon the person of any of the people, than were they to go to the High Priest and show it him, and he was to look upon it and endeavour their cleansing. All this is to be set upon a door of access for a poor doubting soul to come to Christ in the worst of times: for, look what work the High Priest under the Law was to do for the seed of Abraham, according to the flesh, the same is Christ, a Believers Gospel High Priest, to do for Abraham according to Faith: and this action of the High Priest to the Israelites, in a case of bodily mallodies, leads you to Christ in a case of spiritual maladies. I believe the want of knowledge into this mystery hath occasioned many doubts and fears in many poor souls, who hath not had Satan a little wanting to make the most of their ignorance in this matter in a way of heaping on their trouble, who stir, up corruption in the soul what he can, and labours to create guilt upon the conscience; and when he hath filled the soul with all manner of sores, and spiritual plagues, and running griefs, then doth Satan labour to plaster them abroad upon the conscience, to the affrighting of the soul off of Christ, and tells the soul, that certainly the holiness of Christ will never endure to have fellowship with such a soul; his nature is too pure to cast an eye upon such an impure piece as the soul is; therefore the soul were better sit still where he is, then to think of going out to Christ; for it will be but lost labour: Thus he labours to over-shoot the Priestly office of Christ, and shows the soul much of Christ, according to his divine Nature, not suffering the soul to have the least view of, considered as a High Priest, who was appointed to be such, on purpose to have to do with blind, lame, sick, sore, corrupted, deformed, desperate, and damned sinners, that he might heal them, Isa. 6. 1. 2. and for a demonstration to the point in hand, you may observe through the whole Life of Christ, in the days of his flesh, these were the most, (which he for the most part of his time) conversed withal. It was for this the Pharisees upbraided Christ, as a friend to Publicans and Sinners, because he eat and drank mostly with such: besides, our Saviour himself tells you That he came not to call the righteous, but sinners to repentance.  

Use 1.  
O therefore soul be not discouraged for the future, let not Satan hinder thee for time to come of making use of Christ, in times when thou findest thy sores, and plagues, and corrupted issues upon thy soul. O then above all times come to Christ; if thou at such a time as this is standest off from Christ, thou art guilty of robbing Christ of one great part of the glory of his High Priesthood: thou shut'st out Christ of doing that work (which as a Priest) he was sent into the world to do. O where wilt thou go to have thy case bettered, or who shall cure these wounds, sicknesses, sores, leprosies, and guilts, which Sin and Satan hath created upon thee if thou come not to Jesus Christ. O this is the good Samaritan that takes up the soul wounded by the spiritual thiefs, and bounds up his wounds, and pours oil into his griefs, and healeth all his diseases, Luke 10. 36.  
O therefore come to Christ, make use of him as thy High Priest, bring thy soul with all its corruptions, sores, and plagues, and running griefs upon thee to him, lay it down at his door, tell him that thou hast brought a soul full of the plague and leprosy, full of unbelief, full of the sores of pride, hardness of heart, impenitency, revenge, hypocrisy, lust, worldly mindedness, a soul full of the issues of vain thoughts, and plead with Christ for a cure: tell him that he is the High Priest appointed by the Father for this very end and purpose, not to reject thee for thy misery, but to pity thee under it, and to show mercy to thee about it, and to help thee out of it, Heb. 2. 17. Wherefore it behoved him to be made like unto his brethren in all things, that he might be a merciful high priest in things pertaining to God, to make reconciliation for the sins of the people, in that himself hath suffered, being ten●ted he is able to secure them that are tempted, Heb. 5. 2. Who can have compassion on the ignorant, and on them that are out of the war, for that he himself also is compassed with infirmities. Here it was David run in the like case, when his sores and griefs of corruption run upon him: He did not do as a great many troubled souls have done, namely, then to run from Christ, Ps. 38 3 4. 5, 6, 7, 8. There is no soundness in my flesh, because of thy anger, neither is there any rest in my bones, because of my sin, for mine iniquities are gone over my head as a heavy burden, they are too heavy for me: My wounds ●stinck and are corrupt, because of my foolishness, I am troubled, I am bowed down greatly, I go mourning all the day long, for my loins are filled with a loathsome disease, and there is no soundness in my flesh.  
But did this drive David from Jesus Christ, no surely, but rather put a necessity upon him to make the more haste towards him in order to cure, therefore in the 9 Verse and 15. Verse, Lord all my desire is before thee, and my groaning is not hid from thee, for in thee Lord do I hope, thou wilt hear O Lord my God.  
Secondly, As the Priest was to take notice of their personal uncleanness, so also of the uncleanness in their houses, Lev, 14 35, 36. And he that oweth the house, shall come and tell the Priest, saying, it seemeth to me that there is as it were the Plague in the house, than the Priest shall command that they empty the house before the Priest goeth into it to see the Plague that all that is in the house be not made unclean, and afterward the Priest shall go into see the house.  
Now the end for which the Priest was to view the house, you may see in the same Chapter, it was that he might endeavour the cleansing of it if the plague were in it; of the same use is Christ to his Gospel-house, which is his Church, if the plague enter into it, the plague of dissension and discord, the plague or leprosy of formality, or the plague of a lukewarm spirit, or the plague of error and unsound Doctrine; its proper to Jesus Christ to take notice of this in his Churches, and he doth so, read Rev. 2. 1, 2, 3. 4, 5. with Rev. 3. 16, 17, 18.  
Therefore in all such Cases, it's the duty of the Churches of Christ to apply themselves to him for redress, if Christians in the use of fasting and fervent prayer would more press upon Christ for help in this case, I doubt not, but we should have more purer and unstained Churches by far than we have amongst us.  
Was there ever more need for Churches to make use of Christ upon this account then now, had ever the Israelite more cause to go to the Priest and say, it seemeth to me the plague is in the house, than Christians have to go to Christ and say, it seemeth to me the plague is in the house; is not the plague of a formal, cursed, lukewarm spirit in the Churches of Christ, are not the walls of it overspread with the hollow, greenish, and radish strakes to be seen there, Levit. 14. 37.  
Are they not overspread with the plague of Contention and Discord, was there ever more of this plague reigning over the Churches of Christ then at this day; O how deeply have this plague rooted itself in the hearts of the Lords people, that four years' affliction will not yet fetch it out, but God will fetch it out of their hearts, or else he will fetch their bodies out of their warm houses; besides what a fearful spirit and plague of Apostasy have their overspread the minds of the Churches of Christ, I will not say this hath leavened every one, but sure I am too many of them.  
Then what cause have the Church and house of Christ to make to Christ with all haste for cure, and were it the will of God, how could it be wished that Christ our High Priest were more visited upon this account by his people.  
Fifthly, If any man had sinned either ignorantly or wilfully, the Priest upon his coming to him was to offer sacrifice for him, and it was pardoned, Levit. 5. 17, 18. The same work is Christ to do for believers, for he is their High Priest for this very purpose saith the Apostle speaking of Christ, he is to make Reconciliation for the sins of the people, Heb. 2. 17. It's as much the mark and office of Jesus Christ to do so for believers, as ever it was the work of the legal High Priests to do it for the Israelites, therefore soul, when ever thou hast been over taken in a fault, do not fly from Christ, but away to him, for he is thy High Priest in Heaven on purpose to make an atonement for that sin, and Reconciliation to God for that sin; only when thou hast been with Christ, believe that for his sake it shall be pardoned, and the father will be pacified, and doubt not of it, it will be so, soul thou mayst apply as really as the Jews that very word in Levit. 5. 18. And the Priest shall make an atonement for him concerning his ignorance, wherein he erred and witted not, and it shall be forgiven him; to this agreeth the words of the Apostle in 1 John 2. 1, 2. If any man sin we have an Advocate with the father, Jesus Christ the righteous, and he is the propitiation for our sins in his own blood, and not only for ours, but for the sins of the whole world.  
Sixthly, The Priest was to interpose between God's wrath, and the people in a time of sin, and by his intercession to endeavour to pacify God again, read Numb. 16 46, 47, 48. This is proper to Christ also, and it did but Type out Jesus Christ in the great work of reconciling God to the creature, together with his present interceding work, whereby he standeth to this hour between the Father and the Church, this saith St. Paul of our Saviour to Timothy, 1 Tim. 2. 5. There is but one God and one mediator between God and man, the man Christ Jesus.  
Therefore when ever sin and satan presents the with an angry God for sin, labour to affect thy heart with the thoughts of it; repent and be humbled about, but be not out of hope, look up to thy High Priest and there thou mayst see him interposing between God's anger and thy soul in order to pacification.    

CHAP. 35. About the standing Sacrifice of the Lamb.  
THere was likewise an Ordinance of God instituted amongst the Jews, which was this, a standing sacrifice of two Lambs which were to be offered to the Lord Morning and Evening, the one in the Morning, and the other at Evening, every day throughout the year, Exod. 29. 38, 39 This was to be done whether the people could be there at the sacrifice yea or no, which teacheth these two things.  
First, The continual ground which God still hath in his eye, for the continuing his reconciling love to the Church, and that is the death of his Son, which is called the Lamb of God, John 1 29. Christ is called a Lamb as he was a sacrifice to God for him.  
This sacrifice which did at first fully give the Father satisfaction for sin is always in the eye of God, Christ presents himself to the Father under that consideration always; Therefore is it said the mercy-seat was sprinkled wi●h the blood of the sacrifice, Levit. 16. 14, 15. That when ever the Father had any thing to do with the mercy-seat, there should he always see the blood of the Lamb Christ, which speaketh better things then that of Abel, Heb 12. 24.  
Secondly, It teacheth us this much, family-duty is to be kept up and maintained as an ordinance of God by all professing Souls.  
This standing sacrifice had a double respect.  
First, As it respected our Lord Jesus, so it Typed out the constant voice of the blood of Christ in the ears of God for everlasting Reconciliation with the Elect, that as they were always sinning, so here are two Lambs always sacrificing before God for them: But secondly, as it respected the people, so it was as the performance of family-duty by them, for they were (as it were) but one family, and they had one head to it which was Moses, but at morning and at evening this practice of the sacrificing of the Lambs must be kept up and performed throughout the year.  
O so much is it a duty for families to offer God the Evening and Morning sacrifice at this day as it was then. O methinks to consider how little God is honoured in this respect by the families of the earth, it is a matter most lamentable, Certainly men's not performing family-duty is a shutting out of God from being King in that family; for God is known amongst the families of the Earth by prayer, for God upon himself as having a special part of his Prerogative denied him in that family which denies him family prayer, therefore is God styled a God of prayer, and the God hearing prayer, and one unto whom all flesh shall come; and indeed the contrary is threatened with a dreadful stroke (I mean the omission of the duty) read jer. 10. 25 Pour out thy wrath upon the heathen, and the families which call not upon thy name: Men little know what secret mischiefs they heap upon themselves and their families, who live in the open neglect of this duty, saith God in Deut. 32. 23. I will heap up mischiefs upon their heads, I will spend mine arrows upon them. And who so likely to be the persons upon whom God will heap mischief, as prayerless persons, if you compare this of Deut. 32. 23. with jer. 10. 22. Into what flames have God turned some men's houses in one night over their heads, turning them and theirs into ashes before the morning, which judgement might have been prevented had they performed this duty the night before; O think upon this you prayerless souls, for fear lest God rush out upon you and tear you in pieces, and there be found none to deliver you out of his hands.   

CHAP. 36. Of the good land of Canaan which the people were to enter into after their forty years' travels in the Wilderness.  
THis land was by St. Paul called their rest, Heb. 3. 11. This land was the end of all their sore travels and weary journeyings, and great temptations; a land of delights, a land full of fatness, abounding with all manner of ease and plenty, a land flowing with milk and honey, where there was not any want of any good thing, Deut. 8. 7, 8, 9 This doth St. Paul in Heb. 3 11. express as a type of that Gospel Kingdom of rest and peace, which all the true Israelites shall certainly rest and Centre in at last, as the Psalmist speaketh, Psal. 58. 11. So that men shall say, Verily there is a reward for the righteous; so my Brethren, there is a Canaan (more glorious than Israel's was) for believers to enter into, of which Canaan of old was the type, and as all things typical under the Law, did fall short in glory of the substance of that thing which it typed forth, so also will it be in this case. The Canaan in the Anti-type will infinitely excel (for glory and brightness) the Canaan in the type. These two Canaan's typed out one another for these things, or in these respects.  
First, For place.  
Secondly, For condition upon which the Subjects were to enter each place.  
Thirdly, For the privileges of it.  
First, For the place itself, where this Canaan shall be into which all the faithful shall enter, which St. Paul calls the people of God's rest, or a rest for the people of God; and that is, in this world upon this earth, for so was Canaan of old, it was in this world, upon this earth, I do not say that there is no other Canaan of glory for the Saints to enter, but do believe there is, and my hope is towards it; but I say that rest spoken by St. Paul in Heb. 3. 11. which he makes to agree to Canaan of old as the Anti-type of it, must be a rest in this world upon this earth, and not any where else: And this will appear if we consider the conditions upon which each Canaan is promised or tendered, that of old, and this by the Apostle in Heb. 3. And that was upon a faithful following of the Lord believingly, in our Wilderness-condition, this was made the condition between God and the people for Canaan of old, so reasons the Apostle, Heb. 3. 11. So I swear in my wrath they should not enter into my rest, so for 18. And to whom swore he that they should not enter into his rest, but to them which believed not; so that the condition between God and the people made Canaan of old their reward for sticking close to God in a way of dependency, during the time of all their Trials, Temptations, and Afflictions in the Wilderness; so likewise doth the Apostle make the same qualifications, a condition between God and his people touching this latter Canaan, and applies the matter so, Heb. 4. 1. Let us fear lest a promise being left us any of us should come short through unbelief.  
Now by coming short of a Gospel Canaan through a spirit of unbelief, the Apostle must mean (I say by Canaan) either the ultimate glory, or else a Canaan, or Kingdom of glory here below; that it cannot be the ultimate glory, for if we will maintain Election before time, then none of those that were ever Elected to that Canaan can ever fall short of it more: if Election be the fruit of the eternal purpose of God according to the counsel of his own will, so saith the spirit of our being Predestinated or Elected, Ephes. 1. 11. In whom also we have obtained an Inheritance, being predestinated according to the purpose of him who worketh all things according to his own will.  
Now if this will of God admits of no change, as the Scripture speaketh, Malachi 3. 6. Rom. 11. 29. And that it is his will that all those he elected, or chose to glory shall inherit, John 6. 39 Then certainly its not of the ultimate glory which the Apostle intends in Heb. 4. 1. but of a rest much of this side that rest which the Apostle makes to agree with Canaan of old, with respect to the conditions of it, upon which they were to be enjoyed. But if you understand by the (rest) that Christ will have a glorious Kingdom or Canaan in this world, which he hath only appointed for such as have or shall follow him with faithfulness in this life wheresoever he goeth, as that none of all the Saints shall taste of it, but suffering faithful ones; then according to this notion, the exhortation, in Hebrews 4. 1. will hold with election and predestination, or else it will not; for we say that the Scriptures which speaks of absolute election and predestination to a thing; which election and predestination is an absolute fruit of God's unchangeable council and will; and yet to say that the same thing is conditional, as that if the conditions be not performed, the thing may not be, is to me so great a mystery which cannot be unridled: But if we place it ne'er (as it must be to reconcile the point) that the ultimate Canaan of glory is a fruit of God's absolute will which cannot be altered: (Therefore saith our Saviour, those which are appointed unto it shall never perish, john 10. 28) And that there is a Canaan which the Saints (that are faithful to Christ) shall enjoy in this life, as for the promise of which (though the Elect cannot, any one of them fall short of the promise of the ultimate glory) yet they may of this. This Doctrine will hold good in both ends without thwarting other foundation truths, and that this Kingdom of Canaan promised the suffering faithful Saints, must be (as I have said) here below. I shall give you some Scriptures to prove it.  
But first you are to note, that our Saviour gives you to understand that there are two Kingdoms or Canaan's which he makes to be distinct, the one from the other, one he calls his own, that is, its his by purchase and promise, as he is a Mediator and undertook to bring about Salvation to the Elect, as you may read in Isa. 53. 11, 12. with Psal. 2. 6. with ver. 8. I say our Saviour makes this Kingdom to be distinct from the fathers, read that place in Rev. 3. 21. To him that overcometh, I will grant to sit with me upon my Throne, even as I also have overcome, and am set down with my Father in his Throne; so that you see here is the Son of man's Throne, and the Father's Throne, so Mat. 19 28. And he said, Verily I say unto you, that ye that have followed me in the Regeneration, when the Son of man shall sit in the throne of his glory. Mark that, when the Son of man shall sit in the Throne of his glory, there is the Son of man's Kingdom of glory, or Canaan of glory, as well as the Fathers: So in Rev. 20. There is by the Holy Ghost two Canaan's or Kingdoms of glory spoken of in a distinct manner one from the other, in ver. 4. And I saw Thrones, and they that sat upon them, and judgement was given to them; which answers to that in Matth. 19 28. Which Canaan or Kingdom you see is given as the to reward the Saints for their sufferings for Christ, therefore in the same verse it's said to be the portion of those which were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast or his Image, neither had received his mark upon their fore heads or in the hands, and they lived and reigned with Christ a thousand years.  
Now look you into the 11. ver. of the same Chap. And you shall see the Father's Canaan or Kingdom very distinct from the former which was Christ's, but by him given to the suffering Saints; And I saw a great white throne and him that sat thereon, from whose face the Earth and the Heavens fled away.  
Secondly, That this promised Canaan or Kingdom which is in Heb. 3. 11. is called a rest, must be here on Earth and in this world, which will appear if you examine the Scriptures which speak of it. To instance in that of Mat. 19 28. It's said there, that in that Canaan Kingdom they shall sit upon twelve Thrones Judging the twelve tribes of Israel; now how can this be applied to the ultimate glory; if the Saints must sit upon Thrones to Judge, than it follows there must be some to be judged, but if this be meant of Heaven, pray who shall the Saints Judge there, or who will there be in Heaven for them to Judge, so Rev. 2 26, 27. He that overcometh and keepeth my works unto the end, I will give power over the Nations, and he shall rule them with a rod of Iron, and as the Vessels of a Potter shall they be broken to pieces.  
Now pray observe, how can this be applied to the ultimate glory, what Iron Rods of severity will there be in Heaven, beside the Saints shall rule over the Nations; what Nations will there be in Heaven for the Saints to rule over, you read in Mat. 25 31, 32. with 41. That when the Canaan of ultimate glory comes to take place, that all the Nations shall be gathered together before God, and the Godly taken up into Heaven, and the wicked at the same time sent away into eternal darkness: Now if the wicked must go down into Hell, at the same time that the Godly must be received up into Heaven, where then will the Nations be for the Saints to Rule over with Iron Rods, so in Luke 11. 2. You are bid to pray for a Kingdom, saying, when thou prayest, say. Thy Kingdom come. Now this very Kingdom must be on Earth, for is not the Kingdom of grace as the Kingdom of grace is commonly understood, because the Kingdom of grace was then in being, and had been in being all along in all ages of the world before: But this Kingdom which Christ bids his Disciples to pray for, was a Kingdom yet to come. Thy Kingdom come. Neither can it be the Kingdom of glory, for that is not said to come to us, but we are said to be carried up to it, 1 Thes. 4. 17. Yea it's so far from being the Kingdom of ultimate glory, that its a Kingdom which cometh down out of glory upon the Earth, Rev. 20. 2, 3. And I John saw the holy City, new Jerusalem, coming down from God out of Heaven, prepared as a Bride adorned for her Husband, and I heard a great voice out of Heaven, saying, behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself will be with them, and be their God.  
This you see how Canaan of old, and this Gospel Canaan (which the Apostle calls a rest to the people of God) do agree for matter of place.  
Secondly, They are made to agree for the conditions upon which the subjects were to enter each place, faith was required as necessary to the entering of old Canaan, Heb. 3. 18, 19 The same is required as necessary to this Gospel Canaan, Heb. 4. 1. Again, a following of God fully was required as necessary to enter the old Canaan, Numb. 14. 21, 22. 23, 24. The same is required as necessary to the entering of this Kingdom, Mat. 19 28.  
Thirdly, They do agree for privileges only in the general, Canaan of old was a very pleasant, delightful, good land, which afforded abundance of comfort, wealth, and safety, a full reward for all their travels, temptations, and afflictions, which they went under for the Lord; so is it with this Kingdom or Canaan, much more full of glory will this be found to have.  
I shall briefly present you with some of the glory and excellency of it in some few particulars. In the general it is set forth to you as a glorious thing, or a great piece of glory, Isa. 60. 1. Arise for thy light is come, and the glory of the Lord is risen upon thee: But to be a little more particular about this Kingdom, and here we must take notice of these.  
First, Something done, or is to be done by Christ at the setting up of this Kingdom.  
Secondly, Then the privileges of it.  
But as to the first, there will be a general and total destruction fall upon all the enemies of the Lord which shall be found in a way of hostile opposition against the setting of this kingdom: for if you observe you may see how excellently well Israel's coming into Canaan doth agree to this particular, with respect to what the Scripture saith, shall be done upon the wicked at the setting up of this kingdom; for it is to be observed, that just before their entering into the good Land, the greatest slaughter that ever was made of the enemies of the Lord was at that time, as you may see, Josh. 10. 8, 9, 10, 11, 12, 13, 14. This was but a type of what shall be the portion of the wicked, at the Saint's entrance into their great Canaan privileges: Read Isa. 43. 1, 2, 3, 4, 5, 6, 7, 8. So Isa. 63. 1, 2, 3, 4, 5, 6, 7, 8, Isa. 66. 15, 16. Joel 3. 2. with 14. Revelations 19 14, 15, 16, 17, 18, 19, 20, 21.  
Secondly, when this is done, and the great battle fought, and the Lord Jesus hath struck through the loins of his enemies; then will he take their kingdoms from them, and give them unto the Saints in the whole world, made up of both Jews and gentiles, Dan. 2. 44. with Dan 7. 22. 27. Rev. 20 4. Matth. 19 28. Rev. 2. 26, 27. In which Kingdom it is clear that the Saints shall rule the Nations of the earth, as the earth hath governed them for many years together in this world, Psalm 45. 16  
The Kingdom being delivered up into their hands, then are they freed from the oppression and the oppressor, which evil will never annoy the Saints more; the Lord will so much restrain and moderate the rage of the wicked, Isa. 11. 6, 7, 8, 9 Isa. 35. 9 Isa 6. 18. Isa. 54. 14.  
Secondly, the Saints shall then in an eminent manner be a righteous holy people, no hypocrite shall be there, Isa. 35. 8. Isa. 60 21. Zach. 14. 20, 21. Revelations 22. 15. Revelations 21. 17.  
Thirdly, The Saints shall be then set wholly free from a timmerous and distracting fearful spirit in duty, Zach. 12. 8. Isa. 35. 4.  
Fourthly, Their knowledge in all divine as well as in humane things, will be wonderful, to the administration of those which shall have to do with them; yea, so great shall the wisdom of the Saints be at that day, that those persons who have been accounted the learned and wise of the times before, shall be ashamed to acknowledge that ever they were such men, Zach. 13. 4. 5. Isa. 29. 24.  
Fifthly, There shall so great a spirit of fear and dread drop from their countenances upon the wicked, as that the very majesty of their presence will daunt them through the whole earth, Cant. 6 10.  
Sixthly, There shall be a mighty spirit of glory upon all the attempts and achievements which the Saints shall bring forth at that day, though now it be clothed with shame and disgrace in the eyes of the world, yet than it shall seem otherwise, Isaiah 54. 11, 12. Isaiah 16. 14, 15. Isaiah 66. 10, 11, 12.  
Seventhly, This Canaan shall afford the Saints all manner of riches, plenty, and peace, Isaiah. 60. 78. with 12. 13. verses. Zach. 14, 14. Revel. 21. 7. Revelations 22, 2. Psalm 72. 6, 7.  
Eighthly, The very heavens and the earth shall receive their primitive excellency and first purities, Ezek. 34. 27. Isa. 65. 17. 2 Pet. 3. 13.  
Ninthly, In this Canaan God will so bless the substance of it, as that he will remove out of the way all these thorns and prickling briers which did any way render our comforts unpleasing to us, or did any way embitter them to our taste, as the shortness of life, God will take away that, Isaiah 65. 20. with ver. 22.  
As likewise God will remove all occasions of loss, either as to goods or estate, Isa. 65. 21, 22, 23. Also all pains of body, or decrepidness of limbs, Isa. 35. 5, 6. Revel. 21. 4. Revel. 22. 3.  
Lastly, And that which will crown all will be this, they shall be under the constant shinings of God's face of glorious love and mercy, which will never admit of any withdrawings more, Rev. 22. 4, 5.  
Object. But some may say, doth not our Saviour say, That my kingdom is not of this world, 1 John 18. 36. and that the kingdom of heaven cometh not with observation, Luke 17. 20. and that the kingdom of God is within you, ver. 21.  
How is it which you say, the kingdom of Christ shall be on earth in this world.  
To which I answer, That there is a threefold kingdom which is attributed to Jesus Christ.  
1. A kingdom of providence, or his providential kingdom.  
2. And a kingdom of grace.  
3. A kingdom of glory here on earth.  
As for his providential kingdom, of that I shall say but little.  
But there is his kingdom of grace in the heart. This Kingdom cometh not with observation indeed, and this is not of this world; for nothing in the world can procure or effect it in the heart of any creature. The strongest Caesar, or wisest Philosopher, or richest Nabal in the world, should they put all their strength, and parts, and riches together, can do nothing in this case, without the mighty power of God. This kingdom of grace is within in the heart indeed, and it affords no signs, or forerunning tokens of it in the least: but as the wind bloweth where it listeth, so is the spirits coming upon a soul at the time of its conversion; you hear the sound of it, but know not from whence it is: so saith our Saviour, John 3. 7, 8.  
But thi●dly, There is his glorious Kingdom, or Kingdom of Glory, and that is what is of this world; and that which cometh with signs and tokens of observation, that Christ is to have a Kingdom in this world, a Kingdom of external glory, hath been the business which we have proved already: but for better satisfaction take this Scripture, Revel. 11. 15. And there were voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lords, and of his Christ's.  
And that the coming of this kingdom is with observation, that is, it's attended with its forerunning signs and tokens, there is nothing more clear: read Mat. 24. from the 1. ver. to the 30. You shall meet with little else but matter of observation touching the coming of this kingdom into the world, ver. 30. So that Christ saying, My kingdom is not in this world, and my kingdom cometh not with observation, and my kingdom is within you, doth not in the least fight against this truth, if we consider the various administrations of the Kingdom: I grant all this to be properly applied to the kingdom of his Grace, but not to the Kingdom of his Glory, which he shall have here, as he is the Son of man.  
Further, Now the Jews Canaan was an inheritance which God gave the people freely, Deut. 19 1. So is it in this case, to have a right to this Kingdom, or Gospel Canaan of rest and peace, it is the free gift of God, without any desert on our part at all: take the kingdom as it is of grace here in the heart, or of glory in the Nations, or of ultimate glory above, to have a portion in it, it's of free gift: therefore saith Christ, Luke 12. 32. Fear not little flock, it is your father's good pleasure to give you the kingdom.  
Likewise Canaan it was an inheritance which was divided to the children of Israel proportionably, to every one by lot, Numb. 26, 54, 55, 56. So is it in this case of the Gospel Canaan, every true Israelite shall have his portion of grace and glory in this kingdom; none shall say then, that his field shall yield no meat, or that his flock be cut off the fold: no, no, but rather with David to cry out, Psalm 16. 5, 6. The Lord is the portion of mine inheritance, and of my cup, thou maintainest my lot, the lines are fallen in a pleasant place; yea, I have a goodly heritage.  
Again, The Jews were to march in an armed state to their Canaan of old: so should all the Saints get on about them their spiritual armour, as the Apostle speaks in Ephes. 6. 13, 14, 15, 16, 17, 18. Wherefore take on thr whole armour of God, that you may be able to withstand in the evil day, and when you have done all to stand: stand therefore, having your loins girt about with ●ruth, and having on the breast plate of righteousness, and your feet shod with the preparation of the Gospel of peace; above all things take on the shield of faith, wherewith ye shall be able to quench the fiery darts of the wicked, and take the helmet of salvation, and the sword of the spirit, which is the word of God, praying always with supplication in the spirit, watching thereunto with all perseverance, and supplication for all Saints.  
Without this armour on about you, never think to march safe to this good Land, take it either for the kingdom of glory here on earth, or the kingdom of glory above with the Father. Your enemies are worse than those which stood in Israel's way to their Canaan, saith Paul, Eph. 6. 12. For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spirital wickedness got into high places.  
Likewise the Jews were to fight for the good Land; they were not only to put on their armour, but they were to use it, Deut. 7. 19, 20, 21, 22, 23, 24 So must Christians, not only put on their spiritual armour, but they must use it against the Devil, sin, and temptation: Armour signifies but little if a man make no use of it; therefore saith Paul to Timothy, 1 Tim. 6. 12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art called.  
Lastly, They were to fight under their captain Joshua. So this showeth Christians under whose banner they should fight. and who they should engage with them in the quarrel, their spiritual Joshua, in whose strength alone they are more than conquerors, Rom. 8. 37. Nay in all these things we are more than conquerors, through him that loved us.  
Saints, your enemies are great and politic, and truly they contend with you for things of a very great concernment; it's for your souls, things of more worth than the world; and in yourselves you are poor weak things, but Christ is the power of God, yea, the Lion of the Tribe of Judah: be sure if you intent to overcome and prevail, get under the shadow of Christ's wing, set Christ before you, make him the captain, and he will fight your battle for you, and make the necks of your stout enemies to lie under your feet.   

CHAP. 37. Of their Cities of Refuge.  
THese Cities were six in number; their use was for this purpose, that if any man had committed murder accidentally, yet if he did immediately repair to any one of these Cities (before the officer that was appointed for execution) did overtake him, than he was not to die, provided he did not get out of the City until the death of the present High Priest, Numb. 35. 11, 12, 13, 14.  
These Cities, as to the use of them, they were all types of Jesus Christ, with respect to the safety Christ administers to poor guilty sinners, in a way of protecting of them from the wrath of God. Look as the avenger of blood did pursue the murderer in open field, so doth the Justice of God the sinner every day, Psalm 7. 11. God is angry with the wicked every day; so ver. 12, 13. If he turn not he will wh●t his sword, he hath bend his bow and made it ready, he hath also prepared for him the instruments of death; he hath ordained his arrows against the persecutors.  
But if the soul can make to Christ before the justice of God hath overtaken him, he will be safe; for Christ is the great City of refuge; there is no kind of evil can enter the gates of this City, saith Solomon, Prov. 18. 10. The name of the Lord is a strong tower, and the righteous run thereat and are safe: therefore it is said in Isaiah where the prophet is speaking of Christ, Isa. 25. 4. For thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible one is as a storm against the wall.  
Therefore soul, if thou wouldst be protected from the blast of the terrible one, from the stroke of God's justice, mast haste to the City of refuge, which is Christ, get into him and thou wilt be safe,   

CHAP. 38. Of the scape-Goat offered to God for the People.  
THere was likewise a live Goat, which that the Priest was to take, upon the head of which he was to lay his hands, and there to make a public confession to God of all the people's sins, and when so done, the Priest was to lay all the sins of the people upon the head of the Goat; then was the Goat to be sent away into the Wilderness, never to return with them more, Leviticus 26. 7, 8. 9 with 21, 22. verses.  
This Type as well as the rest was to set forth the wonderful grace of God in Christ to sinners, who hath prepared a escape Goat for them, to carry away their sin upon his own head; which scape Goat is Christ, his only Son. O this is wondered love, saith the Spirit, John 3. 16. God so loved the world, as that he sent forth his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  
O look to Christ, he is this escape Goat, he bears all the sins of his people, they are confessed over Christ's head, and translated upon Christ's head, Isa 53. 6. 1 Pet. 2. 24. And so made his sins (not ours) and he hath carried them into the wilderness of forgetfulness, where they shall never come into mind more, Jer. 31. 34. From the least of them unto the greatest of them, saith the Lord, I will forgive their iniquity, and I will remember the sin no more; Christ will leave all the sin and guilt (which he took upon him) behind him in the Wilderness (saith God,) I will cast away their iniquity behind my back: And assure yourselves when ever Christ comes again he will come without sin to Salvation, Heb. 9 28.   

CHAP 39 Of the other smaller Sacrifices in use amongst the people.  
THere were other Sacrifices which they offered to God, besides what have been mentioned, all holding forth something of a Christ to come; now these sacrifices were of two sorts.  
First, Of things solid.  
Secondly, Of things liquid or moist.  
Those solid things which they offered to God in sacrifice, they were likewise of two sorts.  
First, Of things living.  
Secondly, Of things dead.  
Now the living sacrifices, or the sacrifices of those things that were living. They were either Bullocks, Levit. 16. 11. Goats, Levit. 16. 15. Rams, Levit. 16. 3. Lambs Exod. 12. 3. And young Pigeons, Levit. 1 14.  
Now all these living sacrifices were to be put to death, which answers to the death of Christ, pointed out to them, as the Apostle speaketh, Heb. 9 26. That (Christ) towards the latter end of the world should appear to put away sin by the sacrifice of himself.  
And these sacrifices were not only to be put to death, but their blood was to be shed forth, that so an atonement might be made to God by it, Levit. 1. 14. Levit. 16. 15, 16. Which answers to that of the Apostle touching Jesus Christ, Heb. 9 13, 14. And where as well these sacrifices were to be without spot or blemish, Levit. 3. 6. This answers to the Apostles pure nature of our Gospel-sacrifice Christ, as the Apostle speaks in Heb. 9 14.  
Secondly, As for these sacrifices which were of things solid but of a dead matter, it was Meal or Flower, and this was to be bruised or broken, which answers to that of Christ, which the Prophet speaks of him in Isa. 53. 10. Yet it pleased the Lord to bruise him, and to put him to grief when thou shalt make his soul an offering for sin.  
As for these sacrifices which were liquid, they were either of Oil, Wine, or Water; and this was to be poured out upon the ground, Exod. 29 40. Which answereth to that of Christ which the Prophet speaks in Isa. 53. 12. Therefore will I divide him a portion with the grea●, and he shall divide the spoil with the strong, because he hath poured out his soul unto death.  
Thus soul, I have spoken my thoughts of these great mysteries of the Gospel, and I hope that I was not wholly left to my own spirit; in the thing I found much of the presence of the Lord going along with me in the work, the foundation of which was laid in prison when I was shut up for Jesus Christ. J●has Isle of Patmos brought him in his great Revelations from God, and I hope that my impisonment was attended with somethng of a Patmos blessing, if thou receivest any benefit by it give God the glory, and say the Lord hath brought whom light to thee out of the midst of ignorance itself, and thou hast met with instruction from the mouth of a mere Babe. But what's there too hard for the Lord, who when he will work who shall let him, who brings to nought the things that are, by the things that are not, and by foolishness to confound the wise and prudent.  
My desire is, that as I have laboured in the strength of God to bring this forth for thy spiritual profit and advantage, thou wouldst not content thyself only with the keeping of this piece in thy house, and the letting of it stand upon thy shielf, or to let it lie in thy window, but be much in the reading and meditation of it; things no farther profit us then we are diligent in the use of them. Remember that Timothy's spiritual profit came in by much reading and meditation on the word, 1 Tim. 4. 13. with ver. 15●.  
Now unto him that is able to do exceeding abundantly, above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus, throughout all Ages, world without End.   
Amen.  
FINIS.   

THese are to inform the Reader, That whereas the Covenant mentioned amongst the TYPES, is left out, and nothing spoken of it, the reason is, the Author intends to publish it in another Treatise.  
By reason of the Author's Remoteness from the Press, there are several Mistakes in this Book; Wherefore the Reader is desired to compare such places as are doubtful with this following ERRATA.  
Pag. line.  3 14 FOr such read they 8 8 for strength r. straight 11 4 for executioner r. execution 17 14 leave out so no some 27 10 leave out of 32 4 add is 36 10 leave out the 69 6 leave out never, inherited 73 26 leave out who have 76 20 for shall r. that 78 19 for imagining r. engaging 84 17 for lose r. leave 87 32 for meanest r. means 90 33 for that r. the 96 3 add it 109 30 for Church r. Gentile 120 26 leave out thoughts 121 3 for mind r. wind 134 11 for work r. word 137 11 add were 142 25 add an 144 29 add eace 147 29 add not 180 9 leave out pride 187 36 add what with 189 30 leave out comma at with an instance 202 27 for times r. sometimes, and at the last line of page 202 add for his people in all ages; Therefore 207 10 for tears r. words 209 6 leave out all 216 32 for sacrifice r. house 220 21 for his r. this 223 32 add may 228 17 for neither r. either 233 6 for will r. doth 245 35 r. who hath despised, etc. 266 31 for careful r. fearful 270 26 for laudable r. audible 273 2 for laudable r. audible 274 29 for me r. them 300 32 for he r. here 301 8 add not  9 for whom r. home 304 18 r. a view of him as 307 28 for mark r. word 317 last for administration r. admiration 325 9 leave out well,