and their hopes from the mercy seat. Almost all things are by the Law purged with Blood, and without shedding of Blood is no remission.* Into the Breast-plate of Judgment, Moses put the Urim and Thummim, the Lights and Perfections; whereby a free intercourse was opened, between God and Man: This was a true representation of divine Wisdom and Purity; of God manifest in the Flesh, dwelling in the midst of the people,† This is my rest for ever, here will I dwell, for I have desired it. Thus the Urim and Thummim was a figure of the Godhead, Aaron of Christ, and his Garment of the people; these three ing together in one; as where Jesus speaking to the Father, saith, I in them, and Thou in me, that they may be made perfect in one, at that day ye shall know that I am in the Father, and you in me, and I in you.|| Aaron's Garment was to be unto him for Glory, and for Beauty: so also was the Church to be unto Jesus, all things were made for him, and he is before all things, and by him all things consist,§ and He is the appointed Heir of all things.¶ His being

*Heb. ix. 22. † Psal. cxxxii. 14. John xiv. 20. Coll. i. 16, 17.

G

agree

John xvii. 23. Heb. i. 2.

before all things, implies, that his Honour, and Glory, was what the Father had first, and principally in his view, when the Decree went forth for the Creation of Man: whilst all his permissions concerning man, and all his immediate dealings with him, are rendered, in infinite wisdom, subservient to this view. And indeed, upon this foundation, where he hath made all things for the glory of his Son, and hath put all things in subjection under him, decreeing him the Homage and Worship of every knee; with a full acknowledgment of his being Lord: I say, upon this foundation, hath the Father established His own Glory, and Praise. As appears from,* All things were made for him, that as a Son, he might have an inheritance, as a King, might have a kingdom, as a Bridegroom, he might have a Bride, and as a Head, he might have a Body consisting of many Members. And, that he might be the Saviour of that Body, was Man created in a mutable state. For the creature was made subject to vanity not willingly, but by reason of him who hath subjected the same in hope, that the creature being deceived

* Phil. ii. 9, 10, 11. † Rom. viii. 20.

through Sin, and lost in the bondage of corruption, Jesus might have an opportunity of exerting his Grace, his Wisdom, Power and Love, in the redemption of their soul by his Blood; and in saving them in himself, with an everlasting salvation. This being the means of his obtaining that everlasting name, glory, honour, immortality, and eternal renown, which had been decreed and promised him, He humbled himself, and became obedient unto Death, even the Death of the Cross: wherefore God hath highly exalted him, and given him a Name, which is above every Name.* God having, in the riches of his wisdom. and love, so inseparably connected man's happiness with the Glory of his Son, that each is included in the other and here are the people the Glory of Christ, as the priestly Garment was the Glory of Aaron. For as the Girdle cleaveth to the Loins of a Man, so have I caused to cleave unto me, the whole House of Israel, and the whole House of Judah, that they might be unto me for a people, and for a name, and for a praise, and for a glory,† out of Zion the per

fection of beauty God hath shined.* And as beauty consists in a perfect Body, where none of the members are lacking, nor any thing superfluous bearing withal, a just proportion in every part, so is the Church the beauty of Jesus as the fulness of him who filleth all in all. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the Earth, thine eyes did see my substance, yet being unperfect, and in thy Book all my members were written, which in continuance were fashioned, when as yet there was none of them. Time would fail me to mention all the particulars of this mysterious Garment as those also of sundry other mysteries in the Jewish Church, which I apprehend were instituted as positive Figures of that blessed Union subsisting between Christ and his Church.

I might go on, to use similitudes drawn from Moses and the Prophets, as a farther explication of this matter, tending also to prove and confirm it: for such was the manner of the Holy Ghost's speaking unto the Fathers, under the Old Testament. But as all who profess Jesus Christ,

* Psal. 1. 2. + Eph. i. 33. Psal. cxxxix. 15, 16.

understand not the scriptures, nor the Power of God, it is probable that this method may be objected unto, and the matter treated by many as fables of Allegory. I would therefore consider what the New Testament says thereof, as using greater plainness of speech, and by all the Literals acknowledged, as speaking more to the purpose.

Our Saviour teacheth us the Grace of Union under the similitude of a Vine and its Branches I am the Vine, ye are the Branches. Where our Saviour takes on him this appellative, the Vine, he is to be understood as speaking of himself, according to his Human Nature, hence he is called the Plant of Renown, the Plant which the heavenly Father hath planted: wherein his husbandry appears. When the Stock or Set is first planted, there are no Branches thereon; but nevertheless, the Husbandman knowing its seed to be in itself, planteth in hope; being well assured of its putting forth its Branches, and bearing fruit thereon in due season:

* John xv. 5. Ezek. xxxiv. 29. Mat. xv. 13.