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
which once raged against Christ do now defend the preaching of the Gospel Hear him again Viro forti Sampson venienti ad ducendum uxorem ex alienigenis Leo fremens venit in obviam sic Christo descendenti ad habendam de Gentibus Ecclesiam Sed quid fecit Accepit tenuit fregit dissipavit Leonem factus est in manibus ejus velut hoedus caprarum Sic occisa feritate illa jam non sic fremit potestas regia non sic fremit populus Gentium imo in ipso regno Gentium invenimus Leges pro Ecclesia tanquam favum in ore Leonis Id. in Psa 81. A Lyon met and roared upon Sampson going to take a Wife from among the Philistins So the World roared upon Christ going to have a Church among the Gentiles But what did Sampson He took the Lyon and held and tore him in pieces and he was in his hands as a Kid of the Goats So Christ having destroyed the former fierceness the Kings and people of the Gentiles rage not against Christ nay even in the Kingdoms of the Gentiles we finde Laws for the Church as the Hony-comb in the mouth of the Lyon Hear Prosper Having mentioned the Birth of Sampson he concludes thus Every action of whom Hujus omnis actio in figura Christum Dominum resonat De Promiss c. part 2. c. 21. sounds out the Lord Christ in a figure Then descending to particulars he adds Sampson went to Timnath Descendit Sampson in Tamnatha dilexit illic mulierem ex alienigenis suosque parentes petit ut eam sortirentur uxorem Descendit noster de coelo fortissimus ut sibi dilectas ex Gentibus animas sociaret fide conjungeret and loved there a woman of the Philistins and desired his Parents to procure her to be his Wife And our valiant Sampson descended from Heaven by Faith to joyn to himself in marriage beloved Souls among the Gentiles Dum pergit Sampson videre desponsatam sibi catulus leonis ei obviam factus est quem repletus spiritu dispersit eumque misit per partes Rursum rediens declinans viam dum cadaver inspicit animantis favum mellis in ore leonis suscipiens abstulit idque comedens sui ex eo parentibus dedit nec illis factum sui overis intimavit Hoc noster Nazarenus Iesus Dominus egit Discerpsit populum Iudaeorum de quo Balaam ait Catulus leonis Juda. Hujus particulas per orbem sparsas testatur David dicens disperge eos in virtute tua Quod factum non credimus sed vidimus Favum vero mellis quem in ore leonis hujus invenit legem spiritalem populi bujus intellige quod apes Patriarchae Prophetae construentes in eum mella infuderint divini eloquii hoc ex ore leonis mortui abstulit qui repulsis Judaeis legem ipsam etiam gentibus ministravit Idque comedit corpus fortissimi nostri Judicis Christi Domini ut dicit Quam dulcia faucibus meis verba tua super mella favas ori meo Et Salomon ait favi mellis sermones Dedit ex eo parentibus suis sive discipulis suis Cum aperuit sensum eorum ut intelligerent scripturas sive his qui ex Judaeis transierunt and fidem Christi ut etiam ipsi gustantes viderent quam suavis est Dominus cap. Eod. He proceeds in the same Chapter While Sampson went to see his espoused Wife a young Lyon meets him which he being full of the spirit rent in pieces And in his return going out of the way he looks upon the karkase of the Lyon finding an hony-comb in his mouth he did eat of it and gave thereof to his Parents not telling them what he had done And this did our Nazarite the Lord Jesus He divided the people of the Jews of whom Balaam said Judah is a young Lyon And the parts of this people to be scattered abroad David testifies saying Scatter them by thy power Psal 59. Vers 11. And this we do not so much believe as see to be done But by the hony-combe which he found in this Lyons mouth understand the spiritual Law of this people which the Bees the Patriarchs and the Prophets framing they powred into it the honey of the word of God This he took out of the dead Lyon who the Jews being rejected gave that Law to the Gentiles And this did the body of our valiant Judge the Lord Christ as he sayes How sweet is thy word to my taste yea sweeter then hony unto my mouth Psal 119.103 And Salomon Pleasant words are as an hony-combe Prov. 16.24 He gave of this to his parents either to his disciples while he opened their mindes to understand the scriptures Luk. 24. or to those of the Jewes who embraced the faith of Christ that even they might taste and see how gracious the Lord is He proceeds Hujus actionis aenigma Sampson in die nuptiarum protulit sub certa sponsione 30. syndonum totidemque stolarum viris qui aderant si proposita narravissent Ex devorante inquit prodūt esca ex forti dulce Quam propinquante solutionis die cum intelligere nequivissent ejus mulierem nimlit terroribus coactam explorare faciunt sensus viri sic parabolam pandunt dicentes quid dulcius melle fortius leone Quibus ille ait Si uon domassetis vitulam meam nunquam intelligeretis parabolam meam Magnum igitur illud dominicae pietatis Sacramentum quod in lege fuit velatum fuitque à seculis in Deo absconditum revelatum per Christum manifestaetum fuit in gentibus ibid. He brought forth a riddle of this action on the marriage day under a certain promise of thirty sheets and thirty changes of rayment if they could open his riddle Out of the eater sayes he came forth meat and out of the stronge came forth sweetnesse which when they could not understand they prevailed with the woman by threatnings to get out of him the meaning of the riddle and so they unfold it saying What is sweeter then hony what is stronger then a Lyon to whom he said If yee had not plowed with my heifer yee had not found out my riddle So that great mystery of the Gospel which was vailed under the Law and lay hid in God for many Generations being reveiled by Christ was manifested among the Gentiles A se prostratos exuens spoliis promissa Sampson omni celeritate persolvit ut de nostro quod dictum fuerat etiam signaretur Fortium spolia dividet Salubriter enim noster suos occidit inimicos dum peccato peccatum occidit in carne reddens spoliorum promissiones non merita meritis sed pro malis bona conferens miseris Ibid. Again Sampson having destroyed many of the Philistims stript them and so did speedily perform his promises that it might be a Type of that which was said of
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
reclaim us by his Word and the invitations to Repentance which we finde therein let us by such invitations be prevailed withall and by afflictions and chastisements which he inflicts upon us Let us now harken to that of the Prophet Micah 6.9 Hear the Rod and who hath appointed it and let us now return Think what small good hath accrued to you by any sin so shall there be joy in Heaven for you and admirable good will accrue unto you by it therefore accept of that counsel which Saint Peter gave to the Jews Repent and be converted Acts 3.19 that your sins may be blotted out CHAP. XIV Christ and a Stone CHrist is thus frequently resembled in Scripture Hear the Kingly Prophet thus speaking of him The Stone which the Builders refused Psalm 118.22 is become the head stone of the corner And we hear this by Saint Peter applied unto Christ This is the Stone Acts 4.11 which was set at nought by you Builders and is become the head of the corner Hear that Evangelical Prophet thus speaking of Christ Thus says the Lord Isai 28.16 Behold I lay in Sion for a foundation a Stone a tried Stone a precious corner Stone a sure foundation c. And hear Saint Peter applying this to Christ Wherefore says he it 's contained in the Scripture 1 Pet. 2.6 Behold I lay in Sion a chief Corner-stone elect precious Isai 8.14 Hear the same Prophet again He shall be for a stone of stumbling and a rock of offence to both the Houses of Israel And this also is applied by Saint Peter unto Christ 1 Pet. 2.8 And a stone of stumbling and a rock of offence even to them that stumble at the Word And so by Saint Paul who having said of the Jews That they stumbled at that stumbling stone Rom. 9.32 33 adds As it is written Behold I lay in Sion a stumbling stone and a rock of offence And we hear our Saviour applying to himself that Prophesie of David Did ye never read in the Scripture The Stone which the Builders rejected is become the Head of the Corner Mat. 21.42 44 And afterwards he adds And whosoever shall fall on this Stone shall be broken but on whomsoever it shall fall it will grinde him to powder Yet Christ is not called a Stone as being like a stone in all things as neither is he in all things like to a Lion or like a Lamb but in some things he is like to them all He is not like to a Lion for cruelty but for courage nor like a Lamb for weakness but for meekness And so for the Particular in hand he is called a Stone yet he is not like a stone for all things 1. He is not liveless as stones are He can say of himself John 14.6 11.25 5.26 I am the Life and I am the Resurrection and the Life And As the Father hath Life in himself so he hath given to the Son to have Life in himself And I am he that am alive Rev. 1.18 1 Pet. 2.4 and was dead and behold I am alive for evermore And Saint Peter calls him a living Stone yea He is the Fountain of Life to all the Members of his Mystical Body both of spiritual Life in this World and of everlasting Life in Heaven by him also we are made lively Stones Verse 5 2. He is not senselesse as stones are strike a stone and it feeles not it complaines not much lesse is it sensible of or complains for the greatest strokes that are or can be given to any other stones It s not so but far otherwise with our blessed Saviour he was sensible of all the wrongs and indignities that were offered to him in his Life and in his Death he could say My soul is exceeding sorrowful even unto death he could say Matth. 26.38 Joh. 18.14 If I have spoken well why dost thou smite me yea even now in his glorified condition he is sensible of all the wrongs that are offered to his Church and the members of it he cries out to Saul persecuting the Saints Saul Saul why doest thou persecute me Act 9 4 The head in Heaven out of the reach of his enemies cries out for his members on earth yet liable to the effects of their malice And this is no small comfort to us in the midst of all evils to which we are subject that we have an Head and High Preist Heb. 2.18 so merciful and compassionate But yet he is called a stone because he is like a stone 1. In general for strength Job 6.12 This is eminent in stones and therefore holy Job could say Have I the strength of stones much more is this eminent in our blessed Saviour he is called by the Prophet Isa 9.6 Rev. 1.8 The Mighty God and the Lord God Almighty nothing could or can prevail against him to hinder him from doing his pleasure either for the preservation of his Church or for the confounding of his enemies Not in the time of his greatest weaknesse could any the greatest enemies that he had have done ought against him without his leave therefore he said Joh. 10.18 No man takes away my life from me 2. In Particular I. There is lapis angularis the corner stone and that is Christ and besides the places already alledged the Apostle plainly affirms it Jesus Christ Eph. 2.20 saies he being the chief corner-stone And this not without cause if we consider the use of a corner-stone which is that it joynes together the two sides of a building so in and by Christ there is a conjunction of divers things 1. In Christ there is a conjunction of Heaven and Earth God and Man Creator and creature finite and Infinite these two so different are in Christ made one Person as by means of the corner the two sides of a building become one building 2. In the Church by means of Christ there is a conjunction of Jewes and Gentiles both are made one and held together by Christ as the Head of both they are in and by him made one Body Eph. 4.4 2.15 Vers 19.21 Joh. 10.16 Matth 7.75 one New Man one City one Temple one Sheepfold under one Shepherd II. There is Lapis fundamenti a stone for a Foundation as a Rock upon which the House being built stands impregnable against all oposition of waves winds Isa 28.16 Matth. 16.18 and rain And so Christ is by the Prophet called a sure Foundation and so Christ saies of himself Vpon this Rock I will build my Church and the gates of Hell shall not prevail against it where our Saviour speakes of himself the subject of Saint Peters confession 1 Cor. 3.11 And Saint Paul acknowledges Christ the onely Foundation and justly for as the Foundation upholds the building so Christ upholds the Church And this is one of the reasons given by the Author of that imperfect work
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