A commentary upon the three first chapters of the first Epistle general of St.…A commentary upon the three first chapters of the first Epistle generall of St.…

6. The Heifer was without spot, and blemish, to signify, that Christ should be without sin: He was indeed in the similitude of sinful flesh, but had no sin in his flesh: It is somewhat, that the Heifer must be such, as had in her self no blemish: Note, in her self; for it is true, Christ had no fault in himself, but his members were not without fault. For no flesh in this life is without sin, but the flesh of Christ.

6. The Heifer was without spot, and blemish, to signifie, that Christ should be without sinne: He was indeed in the similitude of sinfull flesh, but had no sin in his flesh: It is somewhat, that the Heifer must be such, as had in her selfe no blemish: Note, in her selfe; for it is true, Christ had no fault in himselfe, but his members were not without fault. For no flesh in this life is without sin, but the flesh of Christ.

7. The Heifer must be such, as upon which never came yoke, and that fitly and significantly required. For such was Christ: for he never bare the yoke, in that he never sinned; he came to deliver those, that were under the yoke, and servants of sin, but knew no sin himself. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay down his life, and to take it up again. Some say, that a Heifer was to be offered to expi••e the idolatry in the Calf, and it was to be brought to Moses ▪ because Aaron had sinned: and must be without yoke, to note, that the Israelites had cast off the yoke of Gods law, but the former sense is the right.

7. The Heifer must be such, as upon which never came yoke, and that fitly and significantly required. For such was Christ: for he never bare the yoke, in that he never sinned; he came to deliver those, that were under the yoke, and servants of sin, but knew no sin himselfe. Besides, the yoke was not put upon his flesh, because he had power uncompelled to lay downe his life, and to take it up againe. Some say, that a Heifer was to be offred to expi••e the idolatry in the Calfe, and it was to be brought to Moses ▪ because Aaron had sinned: and must be without yoke, to note, that the Israelites had cast off the yoke of Gods law, but the former sense is the right.

8. This Heifer was to be brought to Moses, and why that? not only to signify, that Christ should be condemned under pretence of the breach of Moses law; not only because he should dye by the appointment of the Magistrate; but to import, that Christ must be offered up to God the Father, the Law-giver, who was the party offended.

8. This Heifer was to be brought to Moses, and why that? not onely to signifie, that Christ should be condemned under pretence of the breach of Moses law; not onely because he should dye by the appointment of the Magistrate; but to import, that Christ must be offred up to God the Father, the Law-giver, who was the party offended.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who delivered up Christ to be slain? In the letter, the Jews; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternal spirit offering up himself to God, Heb. 9.14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calf: But other say, to note, that the passion of Christ should not only serve for that time, or the time under the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be delivered down by all Ministers one after another.

10. Ver. 3. It is said, He shall give her to Eleazar the Priest. Who delivered up Christ to be slaine? In the letter, the Iewes; in the mystery, the Elect. But why delivered to the Priest? to note (as in all other sacrifices) the priesthood of Christ by his eternall spirit offering up himselfe to God, Heb. 9.14. perhaps to foretell, that the Priests should kill Christ. But why to Eleazar, rather then to Aaron? Some say, because Aaron had offended in the Calfe: But other say, to note, that the passion of Christ should not only serve for that time, or the time under the law; but for their successors, and all successions to come; and to note, that this was a doctrine to be delivered downe by all Ministers one after another.

11. It must he without the camp, to prefigure, that he should suffer without Jerusalem, and thereby leave us a warning to withdraw our selves from conversation with this world, and bear our reproach, Joh. 19. Heb. 13.

11. It must he without the campe, to prefigure, that he should suffer without Hierusalem, and thereby leave us a warning to withdraw our selves from conversation with this world, and beare our reproach, Ioh. 19. Heb. 13.

12. She must be slain before Eleazar's face: The flesh of Christ was slain before the face of the Priests of the Lord in the new Testament; or rather Christ was offered up before the face of God the Father: that which in the sight of the world was a punishment, in the sight of God was a sacrifice.

12. Shee must be slaine before Eleazars face: The flesh of Christ was slaine before the face of the Priests of the Lord in the new Testament; or rather Christ was offred up before the face of God the Father: that which in the sight of the world was a punishment, in the sight of God was a sacrifice.

13. Ver. 4. Eleazar must take of this blood with his finger, to note, that men may not rudely with blind hopes thrust in their hands into this sacred blood: it must be touched, or applied with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouths, or hearts only: To note, that our practise should be dyed in the blood of Christ, and savour of the virtue of his death, and our applications of it, that so we may imitate his passion as well as know it: 1 Pet. 2.21.

13. Ver. 4. Eleazar must take of this blood with his finger, to note, that men may not rudely with blinde hopes thrust in their hands into this sacred blood: it must be touched, or applyed with great discretion, and reverence; and the blood of Christ is to be touched with our fingers, or hands, not with our mouthes, or hearts onely: To note, that our practise should bee dyed in the blood of Christ, and savour of the vertue of his death, and our applications of it, that so wee may imitate his passion as well as know it: 1 Pet. 2.21.

14. The blood must be sprinkled directly before the tabernacle of the Congregation 7. times. Some understand the Jewish synagogue, upon which the curse for the effusion of Christs blood came most exquisitely, according to their own desire, when they said, His blood be upon us, and our children: But rather hereby is signified, that the Church of God only hath the benefit of Christs blood applied; and then 7. times notes both the perfection of Justification, and the often need we have of the renewing of the application of it, and also the continuance of it to all ages.

14. The blood must be sprinkled directly before the tabernacle of the Congregation 7. times. Some understand the Jewish synagogue, upon which the curse for the effusion of Christs blood came most exquisitely, according to their owne desire, when they said, His blood be upon us, and our children: But rather hereby is signified, that the Church of God onely hath the benefit of Christs blood applyed; and then 7. times notes both the perfection of Iustification, and the often need we have of the renewing of the application of it, and also the continuance of it to all ages.

15. The skin, flesh, blood, and dung of the heifer must be burnt, Ver. 5. By the skin, flesh, and blood may be meant the substance of the flesh of Christ: and by the dung, the base indignities and contumelies, which were cast upon him, and these were all offered up, and sacrificed in the fire of his passion.

16. Ver. 6. Cedar-wood, hyssop, and scarlet are not without their signification: The Papists reach high here, that can find in these three to be meant three persons suffering with Christ: By Hyssop should be meant the Virgin Mary, and by the Cedar, John the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the thief, that suffered with him per compassionem carnis.

16. Ver. 6. Cedar-wood, hysop, and scarlet are not without their signification: The Papists reach high here, that can finde in these three to bee meant three persons suffering with Christ: By Hysop should be meant the Virgin Mary, and by the Cedar, Iohn the Evangelist, and these two should suffer with him per compassionem mentis, and by the scarlet should be meant the theefe, that suffered with him per compassionem carnis.

Some think that the Cedar-wood is hope, that dwells on high, and will not be putrefied: Hyssop is faith, a low growing herb, that fastens her root upon the rock: scarlet is charity: Others understand by the Cedar contemplation: by the hyssop humility, and by scarlet twice dyed, charity which is twice dyed,¹ viz. on the one side with the love of God, on the other with the love of our neighbour: All these must burn in the Lords passion: but I think, that hereby may be noted, that three things arise out of the passion of Christ: 1. th• […] of immortality. 2. the hyssop of mortification: For so ⟨p. 25⟩the word purge applied to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twice dyed, in that it is twice applied: once for expiation, 600. years ago: and then again for justification of every particular believer.

Some thinke that the Cedar-wood is hope, that dwels on high, and will not be putrified: Hysop is faith, a low growing herb, that fastens her roote upon the rocke: scarlet is charity: Others understand by the Cedar contemplation: by the hysop humility, and by scarlet twise dyed, charity which is twise dyed,¹ viz. on the one side with the love of God, on the other with the love of our neighbour: All these must burne in the Lords passion: but I thinke, that hereby may be noted, that three things arise out of the passion of Christ: 1. th• 〈…〉 of immortality. 2. the hysop of mortification: For so ⟨p. 25⟩the word purge applyed to hyssop Psal. 51. doth import. 3. the scarlet is the blood of Christ, which is twise dyed, in that it is twise applyed: once for expiation, 600. yeares agoe: and then againe for justification of every particular beleever.

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17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sin in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legal Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.

17. The impurity of the Priests mentioned verses 7, 8. might prefigure the impurity of the Jewish Priests, till they were washed by conversion from their sinne in killing Christ, of whose conversion is mentioned Act. 6. But rather hereby may be gathered, as the Apostle doth gather it, the great excellency of Christs Priesthood above all those legall Priests. For they in their solemnest sacrifices were impure themselves, and needed cleansing but Christ was not so, Heb. 10.

Quest. How could the Priests be made unclean by that, which did purify the people? Answ. Uncleanness was two ways contracted. 1. First by the foulness of the things touched, and so he that touched a dead corps was unclean. 2. Secondly by the unworthiness of the man touching, and so it was here: He must profess himself unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our souls, and bewail our unworthiness of the blood of Christ.

Quest. How could the Priests be made uncleane by that, which did purifie the people? Answ. Uncleanenesse was two wayes contracted. 1. First by the foulenesse of the things touched, and so he that touched a dead corps was uncleane. 2. Secondly by the unworthinesse of the man touching, and so it was here: He must professe himselfe unworthy to touch so sacred an expiation; we had need to take time even till the evening to humble our soules, and bewaile our unworthinesse of the blood of Christ.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is clean, must gather up the ashes of the Heifer, and lay them up without the Camp in a clean place. This man, that is clean, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his kingdom. The laying up of the ashes imports the Christians accounts of Christs merits, as his chief treasure: The clean place is the clean heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keep the mystery of faith in a pure conscience. Without the Camp notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of promise, without sacrifices, and out of the Synagogue of the Jews.

18. Now after the death of the Heifer, it is said Verse 9. that a man that is cleane, must gather up the ashes of the Heifer, and lay them up without the Campe in a cleane place. This man, that is cleane, is the Gentile purified by faith (For this is after the death of Christ) The gathering of the ashes is the applying of the merits of Christ, and laying hold of the mysteries of his kingdome. The laying up of the ashes imports the Christians accounts of Christs merits, as his chiefe treasure: The cleane place is the cleane heart, for the merits of Christ belong not to all Gentiles, but to such as have a clean heart, and will keepe the mystery of faith in a pure conscience. Without the Campe notes the native condition of the Gentiles, who were without the law: strangers from the common-wealth of Israel, and from the covenant of promise, without sacrifices, and out of the Synagogue of the Jewes.

19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetual way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.

19. These ashes are kept for the congregation; to note, that there shall never be want of merit to any Christian, to any member of the congregation of Christ: when he saith, it is to make a water of separation, it notes, what our sins bring upon us by nature, we are separate and cast out of Gods sight, and need the blood of Christ to recover us from our separation. This water was made of the ashes of the Heifer, and running water, to note, that after separation, to cleanse us again we must be sprinkled with a water made of the ashes of Christs merits, and the water of the grace of the holy Spirit of God: This is the perpetuall way of purification for sin, and in that it must be sprinkled upon us with Hyssop, it notes, that we can have no comfort either of the merits of Christ, or the grace of the Spirit, without the hyssop of true mortification.