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
That none shall share in the sweetness of the Pardon of sins by Christ except he first feels with compunction of heart the bitterness of them 13. The Lamb was to be eaten in haste and they that did eat it were to be habited as Travellers 13. Festinanter peregrinantium habitu ut sciamus eos qui accedunt ad Christum paratos esse debere ad incedendum in viae salutis cum studio in dies proficiendi desiderio expectatione vitae coelestis that we may know that they which come to Christ must be ready to walk in the way of Salvation with a study to make a dayly progress out of a desire and expectation of the heavenly life 14. Praecinctis lumbis sic qui Christum manducant debent stare lumbis circumcinctis veritate induti thorace justitiae Eph. 6.14 Vnde Christus Luc. 12.35 Sint lumbi vestri praecincti Pedibus calceati quibus significatur carnis affectus spiritualiter esse regendos ne mundi hujus salebris offendantur Ephes 6.15 Cum spirituali baculo quo gressus suos in itinere regant seipsos in via sustineant hic autem baculus est vera fides 14. With their loyns girded so they that eat Christ ought to stand with their loyns girt about with Truth and having on the brest-plate of Righteousness Eph. 6.14 To which purpose Christ also says Luke 12.35 Let your loyns be girded about With shooes on their feet by which is signified That our affections are to be spiritually ruled lest they be offended with the rugged ways of this World Eph. 6.15 With a spiritual Staff by which they may guide their steps in their journey and uphold themselves in the way but this Staff is true Faith Ainsworth observes the Parallel between Christ and the Paschal Lamb in sundry Particulars 1. The Lamb must be perfect 1 Pet. 1.19 so Christ was a Lamb without blemish 2. The Lamb was to be slain in the Evening and at that season Christ dyed Matt. 27.46 50. and in the Evening of Times in the last days 3. The sprinkling of the Blood notes the applying of Christ's Blood sprinkled upon all Believers Heb. 9.13 14. 4. It was to be eaten with unleavened Bread the Apostle declares the meaning of it 1 Cor. 5.8 Not with the Leaven of malice and wickedness but with the unleavened Bread of Sincerity and Truth 5. The bitter Herbs were to type out the bitter Sorrows of Christ and our Mortification and Afflictions with him 6. It must be roasted with Fire a figure both of the Spirit of God compared to Fire Matth. 3.11 through which Christ offered himself to God Hebr. 9.14 and of the Fire of Gods Wrath which Christ was to suffer while he was made a Curse for us by his Death 7. It must be roasted with the Head the Legs and the Purtenance thereof viz. That it must be roasted all and whole not cut in pieces to signifie our full Communion with Christ whole and undivided 8. None of the Lamb must be left till the morning they were to eat up all if they could at that Meal to teach care for the present enjoying of Christ by Faith and of his whole Covenant without delay Hereby also God would teach Israel That when the Morning the time of Grace in Christ is come there should be no longer reservation of those legal shadows which were to have their accomplishment and end at our Lord's Death Col. 2.16 17 and be condemned as unlawful as if they were burned by the Fire of Gods Word and Spirit 9. They must have their loyns girded and this signifies the girding of the loyns of the Minde with justice strength verity c. Isai 11.5 Eph. 6.13 10. They must have their shooes on this was a figure of the Gospel of Peace Eph. 6.15 wherewith our feet should be ready and firm 11. They must eat it in haste so must we in haste and as with violence Matth. 11.12 apprehend and apply Christ to our selves by Faith The Original word signifies an hastening away as with fear and amazement and so may signifie the sudden fears wrought in the Conscience by the Gospel of Christ at the first Preaching of it Acts 2.37 though afterwards it gives comfort and peace 12. No bone of the Lamb was to be broken to foreshew Joh. 19.35 36 That no bone of Christ our Passover should be broken as it was fulfilled CHAP. XVII Christ and the Manna SImlerus makes the Comparison in many Particulars In Exod. 16. 1. Manna was called as it were Mah hu 1. Dicitur quasi Mah hu quod ignorarent quid esset Christus autem in sua venit sui eum non agnoverunt because they knew not what it was and Christ came to his own and his own knew him not 2. Or it 's so called as it were 2. Vel dicitur Donum praeparatum sic Deus dilexit mundum ut daret nobis filium unigenitum Ante secula praedestinatus est ut carnem assumeret a Gift or prepared God so loved the World that he gave his onely begotten Son And he was predestinated before the World to be incarnate 3. Manna descended from Heaven and what is more known 3. Manna de coelo descendit Quid notius quam Messiam de coelo venisse quod non tantum de divina sed etiam humana Natura adeoque integro Messia dicitur Substantia carnis Christi eadem est cum nostra ex Virgine matre sumpta sed tamen coelestis dicitur non substantiae natura sed conceptionis ex S. Spiritus ratione then that the Messiah came from Heaven which is said not onely of the Divine but also of the Humane Nature and so of the whole Messiah The substance of his flesh is the same with ours and taken from the Virgin his Mother yet it 's called heavenly not in regard of the nature of the substance of it but in regard of the Conception of the Holy Ghost 4. The Manna was equally distributed to all the Israelites 4. Manna aequaliter omnibus distribuitur Christo integro fruuntur fideles sive sint mares foeminae Servi Domini Graeci Barbari And all the faithful enjoy whole Christ whether they be Males Females Servants Masters Greeks or Barbarians 5. Omnes Israelitae in deserte victitarunt Manna ita non hahemus alium cibum vitae coelestis sed hoc solo vivimus in hoc mundo 5. All the Israelites in the Desart lived upon the Manna so we have no other food of Eternal Life but of this alone we live in this World 6. The Manna was white and Christ is a Lamb unspotted 6. Candidum est Manna Christus est agnus sine macula dolus non est inventus in ore ejus There was no guile found in his mouth 7. Suavis est mellis sapore Christus pronunciat jugum ejus suave
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
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