to be the Priests of the Lord. And he shall sprinkle her blood to testifie that Christ according to the Scriptures shed his blood for the remission of sins And they shall burn her This burning is a sign of the resurrection for its the nature of fire to move upward And that in his sight namely in the sight of the Priest because the resurrection of Christ was to be manifested to them who were to be the Royal Priesthood And her skin flesh and blood with her dung was to be burnt to signifie that not onely the substance of Christs body but also the contumelies and the reproaches of the people against him signified by the dung should be turned into glory which the flame of the burning doth signifie And the Priest shall take c. The Cedar-wood is Hope which ought to dwell firmly above Faith is the Hyssope which being a low-growing herb is yet firmely rooted in the rock Charity is the scarlet which by its fiery colour shews the fervor of spirit These three we are to cast into the Resurrection of Christ as into the middle of the burning that our life may be hid with him And he shall wash c. Vers 7. The washing of the cloathes and body what is it other then the cleansing of that which is within and that which is without And he that shall burn c. Vers 8. By him that burnes the Heifer I conceive them to be understood that buried the body of Christ commiting it to the Resurrection as to the burning And he shall gather the ashes together c. Ver. 9. What is the ashes of the Heifer namely the remainders of the burning other then the fame and report that followed the Passion and Resurrection of Christ There was ashes because Christ was condemned by the unbelievers as stark dead but yet had a power to cleanse because he is believed by the faithful to be risen again And because this report was more famous among the other nations and them that were not Jewes therefore it s said A man that is clean shall gather c. namely clean from the killing of Christ which had made the Jewes unclean And he shall lay them up in a clean place that is he shal handle them respectively yet without the Camp because the Gospel was most honoured by them that used not the Jewish Rites And it shall be kept for the Congregation c. He doth more fully declare that of the ashes of the Heifer should be made a water of separation to cleanse them from the touching of the dead that is from the sins of this dying life And he that shall gather the ashes c. Vers 10. How shall he by this action be unclean that came to it clean but because they that seem clean to themselves come by the Christian faith to acknowledge themselves that all have sinned and come short of the glory of God being justified freely by his blood Rom. 3.23.24 Yet it is said that this man shall wash his clothes not his body I believe because he would give us to understand that by the gathering and laying up of the ashes he is inwardly cleansed as Cornelius hearing and believing the things that were preached by Peter was so cleansed that even before the visible baptisme he with the rest that were present received the Holy Ghost Yet neither should the visible Sacrament be despised that being also outwardly cleansed he might also wash his clothes And it shall be to the children of Israel and to the stranger c. This shewes that the baptisme of Christ which it signified by the water of separation should profit both Jewes and Gentiles But who can forbear to observe that even after washing it s said that he shall be unclean until the evening by which I know not whether any other thing can be understood then that even after the most full remission of sins while a man remaines in this life he is prone to contract something by means of which he should be unclean until the end of this life where this day is shut up to him in a manner which the evening doth signifie But that which he saies Vers 18. The hyssope shall be dipped in the water by which herb faith is signified nothing else can be meant by it but that which is written purifying their Hearts by Faith Act. 15.9 Baptisme profits not if faith be wanting It s said finally that this is to be done by a man that is clean by whom are signified Ministers representing the person of their Lord who is truly clean In Num. 19. Ainsworth also notes this red Heifer to be a Type of Christ and that in many particulars 1. The Heifer was taken of the people saies he to shew the interest that they all had in it and by faith in that which it figured Christ And a little after he addes As other Sacrifices of beasts prefigured Christ so this in special figured him 1. The Heifer was red so Christ in his humane nature was red Isa 63.1 2. by the participation of our affliction Luk. 1.35 1 Pet. 2.22 2. The Heifer was perfect and without blemish so was Christ without blemish of sin both in his Person and Actions 3. Never yoke came on this Heifer so was Christ without yoke as being free from the bondage of sin and corruption and from servitude to men in the ordinances of men in religion and as doing voluntarily the things that pertained to our redemption 4. This Heifer was to be brought to E'eazar the Priest which figured that the work of our redemption and purification from sin belonged to Christs Priestly Office Heb. 9.9 13 14. He in performing the truth of this Type was both Priest and Sacrifice Heb. 13.11 12 5. This Heifer was carried without the Camp which figured Christs suffering without the gates of Jerusalem Lev. 14.14 so without the Camp malefactors were to suffer death 6. The Priest was to take of the blood with his finger figuring the Finger that is Heb. 9.22 23 24. 10.19 20 22 the Spirit of our Priest Christ Jesus whereby he hath sprinkled the way for us into Heaven and our Hearts from an evil Conscience that we may have access thither by his blood 7. The blood was to be sprinkled directly before the Tabernacle of the Congregation that is towards the fore part or door of the Tabernacle The Priest stood without the Camp where the Heifer was slain and there sprinkled towards the Tabernacle seven times which is a full and compleat number And that place being a figure of Heaven Heb. 9.24 this sprinkling thitherward typed out how Liberty should be procured for Gods People Heb. 10.19 20 to enter into the Holiest by the blood of Jesus by the new and living Way which he hath consecrated for us 8. The Cedar Wood the Cedar being one of the greatest and tallest Trees and durable Wood that rotteth not figures the
Christ He shall devide the spoiles of the mighty for He hath destroyed his enimies while for sin he condemned sin in the flesh making good his promises of the spoiles not according to merits but rendring good for evil to the miserable Pergens sampson ad diem festum hebraei populi uxorem ejus viro alii parentes tradiderunt hoc faciunt leves animae quae consortium unici sponsi Christi easto fidelique corde minime retinentes cuilibet se haereticae tradunt doctrinae Ibid. He goes on Sampson going to his people his wife was by her parents given to another man and this do unstable soules which not keeping the communion of Christ with a chast and faithfull heart give themselves up to every heretical Doctrine Proceeding in the history he addes further Reversus Sampson cum cognosceret uxorem suam viro alteri conjunctam trecentis vulpibus apprehensis earum in invicem caudas innectens faces his ardentes posuit Compendio succendit Dicit quidem noster fortis Dominus haereticos signans capite nobis vulpes pusillas exterminantes vineas quibus sunt faces incenndii potius erroris quam divini amoris c. Ibid. Sampson returning when he saw that his wife was given in marriage to another man having taken three hundred foxes tying their tailes together and putting firebrands between he suddenly burnt their country And our valiant Lord sayes meaning Hereticks Take us the little foxes that marre our vines which have also firebrands rather of error then of divine love c. He proceeds in the story continuing the Parallel between Sampson as the Type and Christ as the Truth The same Sampson sayes he loved another woman of that people to whom while he was going Idem Sampson in illo populo aliam dilexit mulierem quam dum pergit accipere transeunti viam inimicorum insidiae irruerunt Cui virtus divina statim adfuit Apprehensa enim asini maxilla mille viros ex ea prostravit caeterosque in fugam vertit Qui cum siti praeliando deficeret invocato Deo ex rima illius maxillae aqua profluens virtuti priscae reddidit satiaetum eumque adversariis superatis fecit esse victorem Si nostrum fortem dominum respicias hoc animali vectatum ampliorem numerum ab eo prostratum invenies Sitienti corpori illius ex latere tanquam ex rima sanguis aqua manavit qua satiata omnis anima Christiana dicit Super aquas refectionis educavit me De promiss c. part 2. c. 22. his enemies laid wait for him but the divine power was present with him for taking the jaw-bone of an Ass he slew with it a thousand men and put the rest to flight And when he was ready to faint with thirst calling upon God water flowing out of an hollow place in the jawbone restored him being satisfied with it to his former strength and made him a conqueror his enemies being overcome If ye look at our valiant Lord riding upon an Asse you shall finde a farre greater number vanquished by him And to his body ready to perish with thirst water and blood issued out of his side with which every Christian soul being satiated says He led me out to the waters of comfort Venditur Christus in Joseph ante legem venditur in Sampson sub lege venditur à Juda Judaeis sub gratia Ibid. And a little after he adds Christ was sold in Joseph before the Law he was sold in Sampson under the Law he was sold by Judas to the Jews under the Gospel Sivit se Sampson nervis recentibus colligari dicente ei Dalila Philistim super te Sampson ita illa vincula virtute dissolvit tanquam stupa cum tetigerit ignem adversosque omnes vertit in fugam Noster etiam Dominus fortitudinis apud Hierusalem velut his vinculis se ligari permisit Adducunt enim ad eum mulierem in adulterio deprehensam et dicunt tentantes Magister modo hanc deprehendimus Moses jussit hujusmodi lapidari Tu vero quid de ea statuis Nervorum velut ex lege vinculis se crediderunt legasse Jesum maxime recentâ—um cum dixerunt modo Quae noster Jesus hoc responso disrupit Qui vestrum inquit sine peccato est prior in illam lapidem mittat quo audito unus post alterum discesserunt ut illud vinculum ita solveretur sicut fluit cera à facie ignis Ibid. He goes on Sampson suffered himself to be bound with green wyths that were never dryed but when Dalilah said the Philistims be upon thee Sampson he brake the cords as a thred of tow is broken when it touches the fire and put all his enemies to flight And our strong Lord suffered himself at Hierusalem to be bound with such cords for they bring to him a woman taken in Adultery and tempting him say Master we found this woman in the very act of Adultery and Moses commanded such to be stoned but what sayest thou Joh. 8.3 4 5. And now they thought they had bound him fast But our Jesus broke these cordes with this answer Verse 7. Who among you is without sin let him cast the first stone at her which when they heard they departed one after another so that the cord with which they had bound him was broken as wax melts before the fire And again Ligatus fuit funibus novis Cumque id fieret Adversarii ad te inquit Sampson At ille repletus spiritu disrumpens funes a brachiis suis tanquam filum spargit omnesque fugavit adversarios Ligari se sinit noster Dominus dum veniunt ad eum Pharisaei dicentes Magister scimus quia in veritate doces nullius personam accipis Licet tributam dare Caesari annon Sed fortis noster nodos omnes ista voce disrupit Quid tentatis me hypocritae Adferte mihi numisma census At illi attulerunt ei denarium Et ait Dominus cujus est imago superscriptio Dixerunt Caesaris Reddite ait Dominus Caesari quae sunt Caesaris Deo quae Dei sunt His dictis mira celeritate vincula illa disrupit ille susceptus homo qui Deo suo canit in Psalmis Dirupisti omnia vincula mea Ibid. Sampson was bound with new cords and when that was done Dalilah said the Philistims be upon thee Sampson But he being filled with the spirit brake them from his armes like a thread And our Lord suffefered himself to be bound when the Pharisees came and said unto him Master Thou teachest in truth and regardest not the person of any Is it lawful to give Tribute to Caesar or not Matth. 22.16 17. but Christ broke all the knots with that word why tempt ye me ye hypocrites shew me the tribute mony and they brought him a penny and he said whose image and superscription is this they said Caesars Render sayes the Lord to Caesar the
it 1 Sam. 4.13 Where the Ark of God was 2 Sam. 6.12 a Blessing did accompany it When the Israelites presumed to go to War against the Canaanites without the Ark they were overthrown Phil. 3 7 So Gods People have Christ in high account What joy was there at his Birth Luke 2.10 How was the Church pierced at his loss Cant. 5.6 Eph. 1.3 Eph. 2.12 God blesseth his with all spiritual Blessings in Christ but they that are without Christ are without Hope 6. There are three especial Wonders expresly set down to be wrought by the Ark. 1. The dividing of Jordan till the Israelites passed over from the Wilderness to Canaan and then the returning of the Water to his course again Heb. 10.20 Josh chap. 3 and 4. So by Christ a Way is made through the Sea of this World to the Heavenly Canaan 2. The falling down of the Walls of Jericho Josh 6.12 So by Christ strong and mighty Holds are cast down 2 Cor. 10.4 Eph. 2.14 Col. 2.15 3. The falling of Dagon before the Ark 2 Sam. 5.4 6 and Judgments executed upon the Philistims So by Christ the Idols of the World fall down yea Mark 3.11 Heb. 12.29 the very Devils themselves Christ is a consuming fire to such as have him not in due account 7. After that the Ark had removed up and down from place to place a place of Rest was sought for it 2 Sam. 7.2 and found for it 1 King 8.8 Thus Christ after his many Travels and Troubles on Earth Hebr. 1.3 found a Resting-place in Heaven Christ and Aarons Rod. In Heb. 9. p. 319. Of this hear Dr. Gouge 1. Of what kinde soever the Rod were it 's certain that it was cut from a Tree very dry past sprouting and springing according to the course of Nature a dry stick as we say This typifies Christ who came from the stock of Man but as a withered branch The House of David was not known in the World when Christ sprang out of it for Herod did what he could to destroy that whole stock The meanness and poverty of Joseph and Mary was a means to keep them from the notice of Herod Christ also in his own Person was as a dry withered stick from his Birth to the thirtieth year of his age he lived in a private low and mean condition yea afterwards though he did such Works as might have made him famous yet he was exceedingly despised and at the time of his death apprehended as a Traytor arraigned scourged buffeted and many other ways most vilely handled and crucified between two Thieves dead and buried 2. This Rod is said to be Aarons Rod it 's probable that it was like to the Rods of the Heads of the other Tribes Num. 17.2 because their several Names were written upon them Thus Christ taking upon him Mans nature was as other men 3. This Rod of Aaron budded brought forth Buds bloomed Blossoms and yielded Almonds These typified the Glory of the Lord Jesus who notwithstanding his foresaid meanenesse was declared to be the promised Messiah the King of Israel 4. The kinde of fruit that was brought forth is said to be Almonds which are a sweet and pleasant fruit yea wholesome and medicinable Most sure it is that the truth is so Nothing more sweet and pleasant nothing more wholesome and medicinable then the fruit of all manner of grace that sprouteth out of Christ 5. By the foresaid fruit of Aarons rod Num. 17.5 Aaron was manifested to be chosen the high Priest of God So was Christ by his glorious works and manner of preaching by his Death Resurrection and Ascension and gifts that he gave manifested to be appointed of God our high Priest 6. Num 17.10 After the foresaid evidence of Aarons being chosen of God by his rod that rod was set before the Testimony So Christ Heb. 8.1 after the foresaid evidences of glory is set in Heaven at Gods right hand Christ and the Mercy-seat Of this Dr. Gouge thus 1. In Heb. 9. p. 322. The Mercy-seat is an especial type of Christ for he is expressely a propitiation Rom. 3.25 1 Joh. 2.2 2. It was made of pure gold Exod. 25.17 this typified the excellency purity and Eternity of Christ 3. The Mercy-seat was two cubites and an half in length and a cubit and half in breadth The measure was just the same that the Ark was of Exod. 25.10 17. It was a cover for the Ark and therefore every way fit for it of the same size This shewes that Christ is every way fit for the purpose to which he is put Ex. 25.21 4. The Mercy-seat was put upon the Ark for it was to be a cover unto it This shewes that the rigor of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and the attonement which he hath made for us 1 Joh. 2.2 Well therefore is he called a propitiation for us And hereupon the Apostle saies Rom. 8.1 There is no condemnation to them that are in Christ Exod. 25.22 5. The end and use of the Mercy-seat is thus expressed by God There will I meet with thee And I will commune with thee from above the Mercy-seat So that it was a place for God to manifest his presence and to declare his will thereat This typified Christ to be the mean of Gods manifesting his presence and declaring his will to us Joh. 14.9 10 Never was there so lively a representation of Gods presence as in and by Christ Never was Gods will so fully and clearly made known Joh. 1.18 as by Christ On Exod. 25.17 c. Ainsworth also ownes the comparison between Christ and the Mercy-seat in several particulars Rom. 3.25 1. This is saies he applyed by the Apostle unto Christ who is called Gods propitiatory through faith in his blood to declare Gods justice for the remission of sins that are past and so another Apostle saies 1 Joh. 2.2 He is the propitiation for our sins So this Mercy-seat on which God did sit between the two Cherubims was a figure of Christ by whom our transgressions of the Law are forgiven and covered 2. Speaking of the Cherubims he addes These may diversly be applyed unto Christ whose mediation was signified by the Mercy-seat 2 King 6.17 Psal 68.18 Heb. 1.6 14 and to the ministers of God both the Angels in Heaven Gods fiery Chariots whose service he often uses for his Honour and to attend upon Christ and upon his Church into whose mysteries they desire to look 1 Pet. 1.12 and his Ministers also on earth Ezek. 28.14 Rev. 4.6 8 Ezek. 1.5 6 10. for Kings are called by the name of Cherubs And the four living creatures with eyes and wings which were Cherubims as appears by comparison with that of the Prophet Ezekiel are of them that are redeemed
more in favour with God then we can hope to be But then what shall we need to look to any other besides Christ for as St. Ambrose saies well Who is dearer to the Father Quis charior Patri filio de quo ipse Pater dixit Hic est filius meus dilectus in quo mihi complacitum est In Rom. 1. then the Son of whom the Father himself saies This is my beloved Son in whom I am well pleased Who will make use of the mediation of any Courtier to the King when he hath the Kings dearest Son to intercede for him He is fully and richest furnished in his humane nature with all gifts by which he is fitted for the execution of his threefold Office what then should hinder but that we should fully rest upon his mediation upon his Kingly power to defend us against all enemies upon him as a Prophet to instruct us in all things needfull to be known believed and done to salvation upon him as a Priest by his death on the Cross to obtain pardon of sins reconciliation and peace with God and finally everlasting salvation and by vertue of his intercession at his Fathers right hand to speed in our prayers and to be accepted in our praises and thanksgivings and in all acts of Holinesse and Righteousnesse and Charity which in obedience to his command we endeavour to perform But further in this name Messiah or Christ it s implied as we have heard that he hath made us Kings and Priests and Prophets let us therefore walk as such let us carry our selves as Kings not giving way to our lusts but labouring to subdue them as Kings strive to subdue Rebels rising against them Mortifie saies the Apostle your members on the earth Col. 3 5 1 Pet. 2.5 Psal 141.2 Heb. 12.15 Heb. 13.16 Rom. 12.1 Psal 51.17 Let us behave our selves as Priests offering up spiritual Sacrifices the Sacrifice of Prayer the Sacrifice of Praise the Sacrifice of Almes the Sacrifice of our Bodies the Sacrifice of a broken and contrite Spirit What becomes Christians better being spiritual Priests then to offer up these spiritual Sacrifices daily finally let us do the workes of Prophets Col. 3.16 Heb. 10.24 Heb. 3.13 1 Thess 4.18 Jude Ver. 20 teaching and admonishing one another considering one another to provoke to love and good works exhorting one another daily comforting one another and in general Edifying one another in our most holy faith Finally As hath been said in this name Messiah or Christ it s implied that from him grace is conveyed unto every member of the Church rendring them able to serve and honour God and to be useful to others Let us therefore wanting grace in any kinde or measure seek to Christ for it and by an act of faith draw from his fulnesse grace for grace Having grace in any kind or degree let us be humble not arrogating any praise to our selves for it but giving the glory of it to Christ from whom we have received it and saying with the Psalmist Not to us Lord not to us Psal 115.1 but to thy name give the glory And finally having received from Christ whatsoever grace we have in whatsoever proportion it be let us employ it to the advantage of Christs honour by using it to the benefit of others for there is reason that what we receive from Christ we should use it to his honour from whom we have received it and answer his expectation in the use of it now what his expectation is 1 Cor. 12.7 the Apostle tells us saying That the manifestation of the Spirit is given to every one to profit withall And thus using the grace which is given us we shall provide for the honour of Christ while we shall give them occasion to blesse Christ that hath given such gifts unto men And now shall Christ say to us at that great day Matth. 25. Well done good and faithful servant PARALLELS LIB II. CHAP. I. HAving in the former Book dispatched the Parallels between Christ and the Types by which he was fore-shadowed in the Old Testament I shall now in this Book present you with the Parallels between him and those other Resemblances by which he is set forth in the Old or in the New Testament And in laying them down I shall not stand upon any accurate Division but onely observe the Alphabetical Order Christ compared with Bread and Wine Thus doth our Saviour set forth himself and that in regard of his flesh and blood for so he says plainly I am the Bread of Life and then he adds John 6.35 48 The Bread that I will give is my flesh John 6.51 which I will give for the Life of the World And therefore in the first Institution of the blessed Eucharist Our blessed Saviour took Bread Matth. 26.26 and said of it This is my Body Not that it was properly his Body for there is a vast difference between them nor that it was by Transubstantiation changed into his Body for even when it comes to the act of eating it remains still Bread but the word is is as much as it signifies And so Tertullian expounds the words Christ says he taking Bread Christus acceptum panem distributum Discipulis suis corpus suum illum fecit dicendo Hoc est corpus meum i. e. figura corporis mei Contr. Marc. l. 4. Haec oblatio figura est corporis sanguinis Christi De Sacra l. 4. c. 5. Non dubitavit Dominus dicere Hoc est corpus meum cum signum daret corporis sui Tom. 6. contr Adimant c. 12. and distributing it to his Disciples made it his Body saying his is my Body that is a figure of my Body And so Saint Ambrose This Oblation says he is a figure of the Body and Blood of Christ And so Saint Austin The Lord did not doubt to say This is my Body when he gave the sign of his Body And this was in regard of the excellent harmony between the Body of Christ and Bread between the Blood of Christ and Wine which ye may see in sundry Particulars I. In some common Things As 1. Bread and Wine are necessary things there is no living without them we are taught to pray for Bread as the staff of our lives All Bread and no Drink or all Drink and no Bread were either of them unkindly Hear we what the Psalmist says Wine to cheer the heart of man Psalm 104.15 and Bread to strengthen mans heart All the Wealth of the World would do a man small pleasure if he were debarred of the use of either or both of these So the Body and Blood of Christ are of absolute necessity to a Christian there is no possibility of living eternally without these It is most true that our Saviour says If any man eats of this Bread Iohn 6.51 he shall live for ever and it 's no less true of drinking
his Blood but yet there is an absolute necessity of this Bread and Liquor of Life to Salvation so that without them perishing is unavoydable Iohn 6.53 Except ye eat the flesh of the Son of man says our Saviour and drink his blood ye have no Life in you 2. There is as an absolute so a continual necessity of these creatures of Bread and Wine Bread to be eaten and something to be drunk And in this respect our Saviour teaches us to make it our dayly suit Give us this day our dayly Bread Matth. 6 so there is a dayly and continual necessity of Christ that we should feed upon his Body and drink his Blood and apply unto our selves the Merits of his Death For both it 's true There is no man that lives and sins not 2 Chro. 6.36 Iam. 3 2 and so the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In many things we offend all and also there is no day in which the best man that is sins not in which respect we have dayly need of Christ and the Merits of his Death to be applyed unto us 3. Bread is so convenient and excellent food that under it our blessed Saviour comprehends all things necessary for the body As indeed Matth. 6 if a man have good Bread and good Drink he may make a good shift to live though he hath nothing else So if by a true and living Faith we lay hold upon Christ eating his flesh and drinking his blood we shall want nothing that is needful unto Salvation Whosoever says our Saviour shall drink of the Water that I shall give him Joh. 4.14 shall never thirst And I am the Bread of Life John 6.35 He that comes unto me shall never hunger and he that believes in me shall never thirst And no marvel for Col. 3.11 as the Apostle says Christ is all and in all 4. There is nothing which in the composition of it doth more resemble the Body and Blood of Christ then do these creatures of Bread and Wine Consider it a little The Corn which is the matter of Bread is cut down with the Sickle hurried in the Cart threshed with the Flail fanned and winnowed in the Wind ground to powder in the Mill kneaded with the Hand and strength of the Arms and finally must endure the heat of the Oven and all this before it be Bread The Clusters also of Grapes must be bruised and troden and prest that the Liquor may run out for us to drink So our Lord Jesus Christ before his Body could be Bread of Life to feed us to Eternal Life and his Blood Wine for us to drink was fain to pass through a World of Miseries Hear that Evangelical Prophet Isai 53.5 He was wounded c. He was bruised c. The chastisement of our Peace was upon him and by his stripes we are healed Verse 7 He was oppressed He was afflicted Verse 3 He was despised and rejected of men a man of Sorrows and acquainted with Griefs Hear the Apostle He made himself of no reputation Phil. 2.7 8 he took upon him the form of a Servant and was made in the likeness of a man and being found in fashion as a man he humbled himself and became obedient to Death even the Death of the Cross He was incarnate God becomes Man Infinite becomes Finite 2 Cor. 8.9 Matth. 4.2 John 19 Luke 22 Rich becomes Poor He hungered he thirsted he was tempted He suffered an extream Agony in the Garden which made him to sweat drops of blood He was buffeted scorned scourged spit upon Mat. 26 27 crowned with Thorns nailed to the Cross Hand and Foot where he trod the Wine-press of his Fathers Displeasure Matth. 27 1 Cor. 2.8 Acts 3 Rom. 9.5 Galat. 3.13 which made him to cry out My God my God why hast thou forsaken me The God of Glory was crucified the Prince of Life was murdered God blessed for ever was made a uâ—se Nay after that he had given up the ghost his side must be pierced by the rude Soldiers Spear John 19 and his precious Heart-blood must be let out before he could be spiritual nourishment unto us See in all these the excellent analogy between bread and wine and the body and blood of Christ II. But see it further in the particulars 1. The Analogy between bread and the body of Christ 1. The life of the body is sustained by the bread which we eat and so the life of the soul by the body of Christ fed upon by faith so saies our Saviour The bread of God is he that comes down from Heaven Joh. 6.33 and gives life unto the world And afterwards in the same Chapter I am the living bread c. Vers 51 if any man eates of this bread he shall live for ever and the bread which I will give is my flesh which I will give for the life of the world 2. Bread allaies hunger so the body of Christ eaten by faith alaies the hunger of the soul Joh. 6.35 He that comes to me saies Christ shall never hunger which is so to be understood as Rollock well explaines it Not that we shall never hunger at all after this heavenly food is once given to us Non quod non esuriemus omnino postquam semel nobis datus fuerit cibus ille caelestis sed quod non prius de siderabimus quam accipiemus Beati qui esuriunt sitiunt justitiam quoniam ipsi saturabuntur Matth. 5.6 In loc but that we shall not sooner desire it then we shall receive it according to that of our Saviour Blessed are they that hunger and thirst after righteousnesse for they shall be satisfied 2. The analogy between wine and the blood of Christ 1. Wine as other liquor hath a power to asswage natural thirst so the blood of Christ drank by faith the thirst of the soul Psal 104. 2. Wine cheeres and comforts a man that is ready to droop through faintnesse and weaknesse so the blood of Christ hath a cheering and a refreshing power how shall it not cheer and refresh the soul weary and heavy laden with the sense of sin to know that Christ hath shed his precious blood whereby he hath made infinite satisfaction to the justice of God for the sins of the world So it s a comfort and cheering to a man that is deeply indebted for which he is in danger of prison to know that his friend and surety hath paid the debt and satisfied the Creditor It s true that St. Paul saies Heb. 9.22 without blood there is no remission but it s no lesse true 1 Joh. 1.7 that St. John saies the blood of Christ shed upon the crosse for us doth cleanse us from all sin though of a crimson or scarlet dye Isa 1.18 from the guilt and punishment of them A Creditor cannot without manifest injustice impute a debt to a
truly believing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut mulier quae fluxum sanguinis patiebatur vere credens postquam tetigit fimbriam vestimenti Domini statim sanitatem est adepta exiccatus est fluxus fontis sanguinis impuri ita omnis anima percussa incurabili vulnere peccati habensque fontem pravarum cogitationum si accesserit ad Christum vere credens deprecata fuerit sanitatem consequitur ab incurabili affectionum fonte deficiens exiccatur fons ille qui cogitationes immundas producebat per virtutem solius Jesu nec est in alterius cujuspiam facultate ut hoc vulnus sanare possit Hom. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sicut illa cum omnia sua bona in Medicos erogasset a nullo tamen eorum sanata est aonec accesserit ad Christum vere credens tetigit fimbriam vestimenti Domini sic animam vitiosarum cogitationum vulnere incurabili sauciatam ab initio nullus justorum Patrum Prophetarum aut Patriarcharum curare potuit Venit quidem Moses sed sanitatem conferre non potuit Sacerdotes munera decimationes Sabbatismi neomeniae oblationes sacrificia holocausta universa reliqua justitia celebrabatur in lege nec tamen potuit anima sanari aut mundari donec Salvator venit verus Medicus qui curat gratis Ibid. after she had touched the Hem of the Lords garment was presently healed and the issue of blood was stopped so every Soul smitten with the incurable wound of sin and having a fountain of impure thoughts if it comes to Christ and truly blieving prays to him obtains cure from that otherwise incurable fountain of lusts and that fountain is dried up and fails which sent forth those impure thoughts by the power of Jesus alone nor is it in the power of any other to heal this wound And a little after he adds As the foresaid Woman when she had spent all her Goods upon Physicians was not yet healed by any of them till she came to Christ and truly believing touched the Hem of his garment so neither could any of the just Fathers Prophets or Patriarchs from the begining cure the Soul wounded with the incurable wound of evil thoughts Moses came but he could not confer soundness Priests Gifts Tythes Sabbaths New-moons Washings Sacrifices and Burnt-offerings and all the rest of that ceremonial righteousness was celebrated in the Law and yet by them all could not the Soul be healed or cleansed till the Saviour came who is the true Physician and heals freely And the same Truth is attested by him in many other places Hom. 30 44 45 And now what a vast difference is this between Christ and other Physicians and how great is his eminency above them in that he healed the Diseases of the Body as well as they and also the Diseases of the Soul to the curing of which neither they nor any other can or ever could attain 2. With respect to the Body other Physicians can cure some Diseases but some are incurable Diseases so called because it passes the skill of any Physician to cure them many Diseases there be that put the most able Physician to a plunge some ease they may give but perfectly cure them they cannot with all their skill as we see in manifold experience but there is no disease or malady above the reach of this Grand Physician which he was not able to cure Palsies Leprosies Lunacies Blindness Deafness Dumbness c. He healed them all He gave them occasions to say Matth. 4.24 Mark 7. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath done all things well he makes both the deaf to hear and the dumb to speak of giving sight to one born blinde the man so restored to sight could say John 9.32 Since the World began was it not heard that any man opened the Eyes of one that was born blinde Verse 6 7 And yet he did it A cure of so high a nature that from it the Jews could conclude John 11.37 That he could have caused that Lazarus should not have dyed Diseases of long continuance have been cured by him Mat. 9.20 22 The Woman that had the issue of blood twelve years was healed by him Luk. 13.11 13 The Woman that was bowed together so that she could not lift up her self eighteen years was made streight by him The man that had been sick of the Palsie thirty eight years John 5.6 7 8. was healed by him And what wonder is it that he could thus cure all kindes of Diseases for Death it self could not hold its purchase against him Matth. 9.25 he restored even the dead to life as the Daughter of Jairus dead yet lying upon her bed Luk. 7.14 15 yea the Widows Son at Naim dead and laid upon the Bier carried out of the house towards the place of burial yea and Lazarus himself John 11.39 43 44 dead and buried four days so that his Sister Martha could say Lord by this time he stinketh yet he was raised and restored to life Nor is it any wonder that he had such power against Death for he had power over him that hath the power of Death Heb. 2.14 even the Devil casting him out of them of whom he had taken possession whether one Devil as out of the Daughter of the Woman of Canaan Matth. 15 Luke 8.2 or seven Devils as out of Mary Magdalen or a Legion of Devils Vers 27 30 33 as out of the man that wore no clothes nor abode in any House but in the Tombs yet they all could not make good their Tenure against Christ An incomparable Physician 3. Physicians healing Diseases do it by the help of Herbs and Drugs and Physick prepared by themselves or by Apothecaries at their appointment and without such means they can do nothing being but Instruments of Gods ordinary Providence But in the Cures wrought by our Saviour there was no use of any such means but either he spake the word and the business was effected He said to the Leper Matth. 8.3 I will be thou clean and presently he was cleansed Luke 7.14 15 and so in raising the dead Young man I say unto thee Arise and instantly he was restored to life and so in raising of Lazarus Christ saies Lazarus arise Joh. 11. and presently he arose or by his bare touch of them and word together So to the man that was deaf and dumb he put his finger into his eares and he spit Mar. 7.33 34 35. and touched his tongue and streightway his eares were opened and the string of his tongue was loosed and he spake plain or by the touch of the hemme of his garment Matth. 9. as in the woman that had the issue of blood and so the Evangelist saies As many Mar. 6.56 as touched the hemme of his garment were made whole Who can so cure 4. Physicians working cures
in the fiery Furnace Daniel in the Lions den Paul and Silas in the inner prison he knew the Israelites in Aegypt the Jewes in Babylon 2. The Shepherd is careful in feeding and pasturing his sheep he leads them not out to rotten grounds that may bane them but into good and wholesome pastures on which they may thrive Such care hath Christ for his people his sheep he feeds their bodies with material food Exod. 16.4 See how he fed Israel in the Wildernesse because they wanted means of Tillage he fed them with Manna from Heaven Exod. 17.6 and because it was a dry Wildernesse he gave them water out of the Rock See how he fed Eliah 1 King 17.6 when he was fain to fly from Ahab and Jezabel the Ravens bring food to him and the brook Cherith furnisheth him with drink Vers 9. and when the waters of the Brook failed he sends him to the widow of Sarepta Vers 16. the meal of whose barrel and the oyl in her cruse he lengthens out that it might suffice for the support of the Prophet the Widow and her Son till he sent rain on the earth 1 King 19.5 6. Afterwards he made the Angels his Purveyors to provide food for him And so still he provides food for us yea for all creatures These all wait upon thee Psal 145.15 saies the Psalmist and thou givest them their meat in due season Much more will Christ provide food for his people see the promise Psal 33.18 19 The eye of the Lord is upon them that fear him to keep them alive in famine So he feeds their soules with spiritual food Word and Sacraments and his flesh and blood in both 3. The Shepherd knowing the straying nature of his sheep is the more careful and watchful over them to keep them together Hear what Jacob said of himself Thus I was in the day the drought consumed me Gen. 31.40 and the frost by night and my sleep departed from my eyes And so it is said of those Shepherds Luk. 2.8 that they watched their flocks by night Such is the care that Christ hath for his sheep his people to keep them from going astray hence it is that he gives such frequent warnings against those sins and errors by which they are in danger to miscarry such as that of the wise man My Son Prov. 1.10 Matth. 7.15 if sinners entise thee consent thou not and that of our Saviour Beware of false teachers which come to you in sheeps-cloathing but inwardly they are ravening Wolves Matth. 23.2.3 And that what they the Scribes and Pharisees sitting in Moses seat bid you observe that observe and do but do ye not after their works for they say and do not Matth. 24.4 And that Take heed that no man deceive you And that of Saint Paul Rom. 16.17 Mark them that cause divisions among you and avoid them And that Beware least any man spoil you through Philosophy Col 2.8 1 Thes 5.21 1 Joh. 4.1 and vain deceit c. And that Try all things and hold fast that which is good And that of Saint John Believe not every spirit but try the spirits whether they be of God or not All these warnings shew Christs care over his sheep to keep them from going astray 4. The shepherd is careful to defend his sheep against the incursions of Wolves and other enemies hear what David saies of himself to Saul Thy servant kept his fathers sheep 1 Sam. 19.34 35. and there came a Lion and a Bear and took a Lamb out of the flock And I went out after him and smote him and delivered it out of his mouth That of Saint Austin which he indeed turns to another purpose is apt to this purpose The Wolf comes to the sheepfold he seekes to seize on some sheep Venit lupus ad ovile ovium quaerit invadere jugulare devorare vigilant pastores latrant canes nil poterit non aufert non occidit To. 10. de Verb. Apost ser 19. to kill to devour it but the shepherds are watching and the dogs are barking and now the Wolf can do nothing he takes not away he kills not Such care hath Christ for his sheep for his people he watches over them to defend them against all enemies bodily and Ghostly Psal 121.3 1 He that keepeth thee will not slumber Behold he that keeps Israel will neither slumber nor sleep 5. The shepherd if any of his sheep be weak and tender how tenderly doth he care for them and so for the young Lambs so Christ for his people Isa 40.11 He shall gather the Lambs with his arm saies the Prophet and carry them in his bosome and gently lead those that are with young The poor younglings he will tenderly relieve and support them So was it Prophesied of him Isa 42.3 The bruised reed he will not break nor quench the smoaking flax It s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive speech much more is intended then is exprest He will not break he will not quench that is he will encourage weak beginnings he will foster and nourish them and carry them on to higher degrees till the bruised reed growes strong Matth. 12.20 till the smoaking flax breaks out into a flame And this is by the Evangelist applyed to our Saviour 6. The Shepherd if any of his sheep go astray takes course to bring them home again he uses his whistle he sends out his dog Such care hath Christ for his straying sheep He calls to them in the ministry of his word as to the Israelites Jer. 3.1 Vers 22. Thou hast played the harlot with many lovers yet return to me and Return ye back-sliding children and I will heal all your back-slidings And he makes use of afflictions as his dogs with which he hunts his straying sheep to the flock Thus when Israel said I will go after my lovers Hos 2.5 Vers 6 Vers 7. Hos 5.15 God threatens to hedge up her way with thornes c. till she should say I will return to my first husband And so he saies I will go and return to my place until they acknowledge their offences and seek my face in their afflictions they will seek me early And so it followed Come said they Hos 6.1 let us return to the Lord for he hath torn and he will heal us he hath smitten and he will binde us up And so David speaks in his own experience Psal 119 67 Before I was afflicted I went astray but now I have kept thy word 7. If any one sheep be missing and lost how doth the Shepherd Luk. 15.4 5 6 leaving the flock seek after the lost sheep till he finds it and having found it how doth he bring it home on his shoulder rejoycing how doth he invite his friends and neighbours to rejoice with him So is Christ affected in this respect and this he
shewes in the Parable of the Prodigal When he came to his Father how lovingly was he received Luk. 15.20 for when he was yet afarre off his Father saw him Vers 22. and had compassion on him and fell on his neck and kissed him he said also to his servant bring the best Robe and put it on him Vers 23. and a Ring on his hand and shoes on his feet and bring hither the fatted Calf and kill it what joy was there at his entertainment Vers 25. for there was musick and dancing And the Elder Brother at his coming from the field was offended at this we see how the Father justified this his rejoycing Vers 32. It was meet saies he that we should make merry and be glad for this thy brother was dead and is alive again he was lost and is found Most apt therefore is this resemblance of Christ to a Shepherd Hence we may learn divers things I. See here the safe and secure estate of all godly Christians having Christ to be their Shepherd who is so tender and watchful over them for now they cannot possibly miscarry as Saint Hierome speakes excellently Sape vexatur Ecclesia nunquam tamen potest sustinere naufragium To. 1. lib. de Solomone The Church saies he is oftentimes vexed and disquieted but it can never suffer shipwrack II. See here the folly and wickedness of all the Enemies of godly Christians In vain yea wicked are all their endeavors against them ye seek to hurt them whose protection God hath undertaken as the Shepherd of the Sheep and how can this be but vain how can it be but sinful It 's good admonition that Saint Chrysostom gives in this kinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O homo dirimito bellum ne tuum ipsius dissolvas robur ne bellum inferas coelo Hominem si oppugnas utique aut viceris aut ipse vinceris Si Ecclesiam oppugnas scito te arte nulla victoriam de ea reportaturum Omnibus in immensum fortior est Deum To. 4. Serm. antequam iret in exilium O man says he do thou break off this War lest thou weaken thy self wage not War against Heaven If thou dost oppose a man either thou shalt overcome or thou thy self shalt be overcome But if thou dost oppose the Church know thou that thou shalt not by all thy skill obtain the Victory over it for God is infinitely stronger then all Remember that speech of Christ It 's hard for thee to kick against the pricks Acts 9.4 It 's most true that Saint Chrysostom says upon these words By kicking against the pricks thou dost not blunt the pricks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. praed but drawest blood from thy own feet Take warning therefore to desist from such hostility who would labor in vain but this is also for hurt Evil counsel entered into is worst to the Counseller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man can wrong the godly but he wrongs himself first They that hate the righteous shall be desolate says the Psalmist Psalm 34.21 And again The wicked hath drawn out his sword Psal 37.14 15 to slay such as are of upright Conversation but their sword shall enter into their own hearts III. Let the godly see what Comfort belongs to them in this respect 1. Against the fear of want why should we fear it having such a Shepherd He is able to provide for us Heb. 1.2 for He is made the Heir of all things and if the good Shepherd hath a care for the pasturing of his sheep Christ cannot be wanting herein to his sheep There is therefore nothing to hinder but that we may comfortably conclude with David Psalm 23.1 The Lord is my Shepherd I shall not want 2. Against the fear of Enemies bodily or ghostly Fear them not see what a Shepherd ye have the Lord Jesus Christ your Enemies are strong yet their power is but finite but Christ is infinite in strength what can they do against you whose protection he hath undertaken Well may you comfort your selves against all visible Enemies as King Hezekiah comforted his Subjects 2 Chro. 32.7 8 There are more with us then with them with them is an arm of flesh but with us is the Lord our God to help us As for your ghostly Enemies they are spirits whereas ye are but flesh and blood and therefore they are much more then your match but be of good chear He that is your Shepherd is God as well as Man even the creating Spirit whereas they are but created spirits and what shall the Creature be able to do against the Creator and we have assurance given us by the Apostle Rom. 16.20 That this our Shepherd the God of Peace shall trample Satan under our feet Our Enemies of all kindes are watchful against us seeking all opportunities to do us a mischief but Christ our great Shepherd Psalm 121 is infinitely more watchful He neither slumbereth nor sleepeth Our Enemies are great Politicians but is not our Shepherd great in Counsel and his Wisdom incomprehensible be not then afraid of any Enemies having such a Shepherd How justly may we conceive that we hear our Saviour speaking to us in those words Isai 51.12 13 I even I am he that comforts you who art thou that thou should be afraid of a man c. and of a Son of man c. yea of any creature and forgettest the Lord thy Maker and thy Shepherd 3. Against your weaknesses and infirmities Ye are subject to go astray but ye have a careful Shepherd who will not fail to seek you not giving over till he findes you and hath brought you home to the Fold Ye are weak and infirm but think not that this your Shepherd will in this respect remit his care for you nay he will the more tender you and strengthen that which is weak in you IV. Let all those to whom in Scripture the name of Shepherd is given learn to exercise care and providence towards and over them who as sheep are committed to their trust 1. Magistrates in the Commonwealth These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer calls them Shepherds of the people Iliad α. and so when God set David to rule Israel Psalm 78.71 Verse 71 it is thus express'd He brought him to feed Jacob his people and Israel his inheritance And so it 's added So he fed them that is so he ruled them So that Magistrates set over people are as Shepherds set over a flock of sheep Let them therefore be exhorted to take care for the people put under their charge as the Shepherds for their sheep and that both their Souls and Bodies Mollerus doth well set it forth both in respect of their Souls and in respect of their Bodies Let Kings and Princes feed their Subjects first with Heavenly Doctrine Pascant Reges Principes suos subditos
unto God by the blood of Christ Rev. 5.8 9 10 Rev. 5.11 Psal 45.5 Act. 9.15 and so distinguished from Heavenly Angels These with heavenly affections looking into the Law and Christ the Mercy-seat are such as on whom he also rides by the preaching of the Gospel But the chief signification of the Cherubs here respecteth Christ himself the Mercy-seat And to this glorious seat where Gods presence with his Church was manifested the throne of God is answerable in the Christian Church in the presence of which throne his people are and serve him day and night in his Temple 3. A little after he addes This here being as was foreshewed a figure of Christ the protecting Cherubs may signifie his Kingdom the Mercy-seat which they covered his Priesthood and the voice which spake from the same his Prophesie CHAP. XX. Christ and the Red Heifer Num. 19. ST Austin makes this parallel to hold thus To. 4. Quaest sup Numer q. 33. The red Heifer saies he signifies the flesh of Christ It s the female sex in regard of the infirmity of the flesh It is red Juvenca rufa carnem Christi significat Sexus foemineus est propter infirmitatem carnis Rufa est propter ipsam cruentam passionem Et juvenca haec sine vitio quia caro Christi erat in similitudine carnis peccati at non erat peccati caro nec habet in se vitium haec juvenca quia in se non habuit vitium caro Christi in aliis autem habet qui sunt ejus membra Et non est suppositum ei jugum non enim subjugata iniquitati cui subjugatos in veniens liberabat Et dabis cam ad Eleazarem non ad Aaronem ostendens non ad tempus quod tunc erat sed ad posteros passionem Domini perventuram Et ejicient eam extra castra sic ejectus est Christus passurus extra civitatem Et accident eum in conspectu ejus occisa est caro Christi in sconpectu corum qui jam futuri erant in novo Test sacerdotes Domini Et asperget sanguinem ejus testificans Christum secundum scripturas sanguinem fudisse in remissionem peccatorum Et cremabunt eam haec concrematio pertinet ad signum resurrectionis Natura quippe ignis est ut in superna feratur Idque in conspectu ejus scil sacerdotis quia illis apparuit resurrectio Christi qui futuri erant regale sacerdotium Et pellis ejus caro sanguis cum stercore ejus comburetur significans quod non solum substantia corporis Christi sed contumelia abjectio populi stercoris nomine significata converteretur in gloriam quam combustionis flamma significat Et accipiet sacerdos c. Vers 6. signum cedrinum spes est quae debet in supernis firmiter habitare hyssopus fides est quae cum sit humilis herba radicibus haeret in petra coccinum charitas est quod fervorem spiritus igneo colore testatur Haec tria mittere debemus in resurrectionem Christi tantum in medium combustionis illius ut cum illo abscondita sit vita nostra Et lavabit c. Vers 7. lavatio vestimentorum corporis quid est aliud quam mundatio interiorum exteriorum Et qui comburet c. Vers 8. In eo qui comburit eos figuratos arbitror qui Christi carnem sepelierunt resurrectioni eum tanquam conflagrationi mandantes Et congregavit c. Vers 9. Quid juvencae cinis reliquiae scil illius combustionis nisi fama quae consecuta est passionem resurrectionem Christi cinis inerat quia velut mortuus condemnabatur ab infidelibus tamen mundabat quia resurrexisse creditur à fidelibus Et quia haec fama maxime claruit apud eos qui in caeteris Gentibus erant non erant de consortio Judaeorum ideo dicitur homo mundus congregabit mundus scil ab interfectione Christi quae Judaeos reos fecerat Et reponet c. i. e. honorabiliter tractabit extra castra quia extra celebrationem Judaicae consuetudinis honor Evangelicus claruit Et erit Synagoge c Plenius declarat quomodo ex cinere isto fiebat aqua aspersionis qua mundabantur à contactu mortuorum quod utique significat ab iniquitate hujus moribundae vitae Et qui congregat c. Vers 10. Quomodo erit ex hoc immundus qui mundus accesserat nisi quia qui sibi mundi videntur in fide Christiana se agnoscant quia omnes peccaverunt c. justificati gratis per sanguinem Christi Rom. 3.23 24. Hunc tamen vestimenta lavare dixit non etiam corpus credo quod illius cineris congregatione repositione in loco mundo vult intelligi jam intrinsecus mundatum sicut Cornelius audiens credens quod praedicaverat Petrus ita mundatus est ut ante visibilem baptismum cum suis qui aderant acciperet Spiritum Sanctum at nec contemni debet visibile Sacramentum ut extrinsecus ablutus lavaret vestimenta sua Et erit filiis Israel Proselytis c. Ver. 10. Quid aliud significatur nisi baptismum Christi quem significabat aqua aspersionis Judaeis Gentibus profuturum Quem autem non faciat intentum quod post ablutionem dicitur immundus erit usque ad vesperam ubi nescio utrum aliquid aliud intelligi possit nisi quod omnis homo post remissionem plenissimam peccatorum manendo in hac vita contrahit aliquid unde sit immundus usque ad ejusdem vitae finem ubi ei dies iste quodammodo clauditur quod significat vespera Quod autem dicit hyssopum aqua aspersionis aspergi qua herba fides significatur quid aliud occurrit nisi quod scriptum est fide mundans corda non enim prodest baptismus si desit fides A viro autem mundo hoc fieri dixit ubi significantur ministri portantes personam Domini sui qui vere mundus est Vers 18. in regard of his bloody Passion And the Heifer was without blemish because the flesh of Christ was in the similitude of sinful flesh but it was not sinful flesh nor had this Heifer any blemish in it self because the flesh of Christ had no sin in it self but he hath in others that are his members And no yoke was ever laid upon it for he was not subjugated to iniquity but set those free from it whom he found subjugated to it And thou shalt give it to Eleazar not to Aaron shewing that the Passion of Christ should not be in the time that then was but in the time of their posterity And they shall cast it out of the Campe so Christ being to suffer was carried out of the City And they shall kill it in his sight So the flesh of Christ was killed in the sight of them who in the times of the New Testament were