The Figures or Types of Christ, Typological category 14
THE GOSPEL OF THE LEGAL PURIFICATIONS.
September 20. 1668.Hebr. 9.13, 14.
HAving ſpoken of the Ceremonial Uncleanneſſes, and the Moral Uncleanneſs figured thereby: It follows in the next place to ſpeak of the Ceremonial Purifications, and the Spiritual Cleanſing ſignified thereby, together with the means thereof. If the blood of Bulls and Goats ſanctified to the purifying of the fleſh— Theſe general expreſſions include all: But the Apoſtle ſpecifies one particular, viz. The aſhes of an Heyſer ſprinkling the unclean. The Law for it is in the 19. Chapter of Numbers.
There be two things chiefly to be conſidered in it, as in other Sacrifices.
1. The matter of it.
2. The Ceremonies, or actions about it for Purification.
1. The Matter; and under this there be four things obſervable.
1. That it was an Heyſer.
2. A Red Heyſer.
3. Without ſpot or blemiſh.
4. On which never came Yoak.
1. It muſt be an Heyſer: So in the Text, ſo in Numb. 19. verſ. 12. The Lord ſpake unto Moſes and unto Aaron, ſaying, this is the Ordinance of the Law which the Lord hath commanded, ſaying, ſpeak unto the Children of Iſrael, that they may bring thee a red Heiſer without ſpot, wherein is no blemiſh, and upon which never Yoke came.
Here is Gods Authority, ſo appointing that it ſhould be an Heifer, though ordinarily they were to offer Males; yet here the Law you ſee, is expreſly otherwiſe; it muſt not be a Bullock, but an Heifer: therefore this was a peculiar kind of Sacrifice. God by his ſovereign Authority did, and might appoint what he pleaſed to be offered in his Sacrifices.
2. It is particularly required, that it be a red Heifer: a colour often and fitly applied to Chriſt in a myſtical ſenſe.
My Beloved is white and ruddy. Cant. 5.10. ſo Iſai. 63.1. Who is this that cometh from Edom, with red Garments from Bozrah? Red with his own blood, and with the blood of his conquered Enemies. And Rev. 19.13. his Veſture dipt in blood.
The redneſs of the Heifer did alſo point at the humane nature of Chriſt, which he had from Adam, who was made out of red Earth. Gen. 2.7. from which alſo he took his name Adam.
Thus Chriſt is red, and that in regard of his ſufferings, and in regard of his victories, and of the blood of his conquered Enemies, and alſo in regard of his beauty; and laſtly, in regard that he took part of fleſh and blood, was really and truly man.
3. It is further required in this Sacrifice, that it muſt be without ſpot and blemiſh. Numb. 19.2.
This was required in all the Sacrifices, as Lev. 1.3, 10. without blemiſh. And it ſpeaks forth the purity and perfection of Jeſus Chriſt: therefore it is ſaid, 1 Pet. 1.19. We are redeemed by his blood, as of a Lamb without ſpot and blemiſh. And him that knew no ſin, hath God made ſin for us, that we might become the righteouſneſs of God by him. 2 Cor. 5.21. So he is both white and ruddy— Ruddy in regard of his bloody Sufferings: but white in regard of his pure and perfect Righteouſneſs.
4. It muſt be ſuch an Heifer, on which never came Yoke. Numb. 19.2. So Chriſt was free from the bondage of ſin, and did never come under the yoke of mens Inventions and Commands: nor did he ſuffer by compulſion, but freely and willingly when he died for us,
Sin, and the puniſhment of it, is compared in Scripture to a Yoke. Lament. 1.14. The Yoke of my Tranſgreſſions is bound by his hand: they are wreathed, and come up upon my neck. And ſo Joh. 8.33, 34, 35, 36.
He that lives in ſin, and commits and makes a Trade of it, he is the ſervant of ſin.
They boaſted that they were free, and never in bondage to any man; but he tells them of a ſpiritual ſervitude, which they underſtood not▪ This was Chriſt free from
And yet further, as there was not this Yoke of ſin upon him: ſo neither was there any Yoke of conſtraint or compulſion in his Sufferings, in any thing he underwent for us: all he did and ſuffered, was ſpontaneous and voluntary. Joh. 10.17, 18. I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of my ſelf: I have power to lay it down, and I have power to take it again. So here is a Heifer, a red Heifer, a Heifer without ſpot, and one upon which never came Yoke.
2. Conſider the Actions and Ceremonies about the Heifer, which were alſo very ſignificant, and full of ſpiritual myſtery. Not to inſiſt upon the bringing of her to the Prieſt, which was common to all the Sacrifices, there were four eſpecially remarkable.
1. That ſhe muſt be ſlain without the Camp.
2. The blood ſprinkled ſeven times towards the Tabernacle.
3. The body burnt with Cedar, Scarlet, and Hyſlop, call into to the fire.
4. The Aſhes reſerved to make an holy Water to ſprinkle the unclean.
1. This Heifer muſt be ſlain without the Camp This is required Numb 19.3. This Ceremony was required alſo in the Sin-Offering. Cap. 4 12.
This is expounded at large by the Apoſtle, Heb. 13.10, 11, 12, 13, 14. We have an Altar whereof they have no right to eat, which ſerve the Tabernacle. For the bodies of thoſe Beaſts, whoſe blood is brought into the Sanctuary by the High Prieſt for ſin, are burnt without the Camp. Wherefore Jeſus alſo that he might ſanctify the people with his own blood, ſuffered without the Gate. Let us go forth therefore unto him without the Camp, bearing his reproach. For here have we no continuing City, but we ſeek one to come.
Some Sacrifices were to be eaten; but other Sacrifices, the Sin Offering, and this of the Heyfer for Purifications, they were not to eat them, but to kill them, and burn them out of the Camp. This ſhews that they which ſerve the Temple, which adhere to old legal carnal ways, they have no right to eat of the Altar, ſaith the Apoſtle; they that ſerve the Tabernacle, that adhere to Moſes, and to thoſe things that are of mens wiſdom and invention (as all Moſes his Ceremonies now are, being aboliſhed by God. And therefore now to adhere to them, and to ſerve the Tabernacle, is to follow our own wiſdom, and worſhip God according to our own pleaſure) ſuch have no right to eat of the Altar; they have no right to Jeſus Chriſt, in that they keep not to the purity of his own Inſtitutions.
Again, Jeſus Chriſt did ſuffer without the Gate, which was prefigured by this their carrying this Heyfer out, there to be ſlain.
So they carried Jeſus Chriſt out to Golgotha, there they Crucified him, ſo that it was fulfilled in Chriſt in a very manifeſt way. For that he ſuffered without the City, as this Heyfer was to be ſlain without the Camp.
Jeſus Chriſt therefore being a reputed Sinner and Malefactor, and under that reproach and ſhame did therefore ſuffer without the Gate. We muſt therefore be content to ſuffer with him in the ſame diſgrace and diſhonor. If ye cannot be content to bear the reproaches and diſgraces of the world, ye cannot bear his reproach.
The Apoſtles were accounted the very filth of the World, ſuch as by ſweeping is gathered together (as in the Margent) the ſwepings and refuſe of all things. Wo unto you when all men ſhall ſpeak well of you Luk. 6 26. We ſee the myſtery then of this Ceremony, that the Heyfer muſt be ſlain without the Camp.
2. The Blood muſt be ſprinkled ſeven times directly towards the Tabernacle. For the Prieſt is ſpoken of as ſtanding without the Camp where the Heyfer was ſlain, who was to ſprinkle the blood towards the Camp, and ſo towards the Tabernacle.
The Tabernacle was a Type of Heaven; therefore the ſprinkling the Blood towards Heaven, taught us, That our acceſs into Heaven is only by the perfect merit of the blood of Chriſt. Heb. 10.19, 20.
The ſprinkling ſeven times notes the perfect efficacy of the blood of Chriſt; for ſeven is a number of perfection; therefore often uſed in thoſe myſtical Diſpenſations of old. It ſhews the perfection of his blood, and that there muſt be frequent and renewed application of it from time to time; It muſt be ſprinkled again and again, and ſeven times over upon our Conſciences.
3. The body of the Heyfer muſt be burnt with Cedar, Hyſſop and Scarlet, caſt into the fire, and the Prieſts that do it are unclean until the Even verſ. 5, 6, 7, 8.
Of the Burning you have heard upon other Sacrifices.
The caſting in of Cedar, Hyſſop and Scarlet, is peculiar to this Sacrifice; and ſomething of Inſtruction we may pick out of it by looking into other Scriptures.
Cedar is noted for an excellent kind of Timber, the chief of Trees; and the Scripture doth ſometimes apply it unto Chriſt in a Metaphorical way. Cant. 5.15. It is ſaid of Chriſt, his countenance is as Lebanon, excellent as the Cedars. It is a ſtately and durable Tree, not ſubject to putrefaction. Therefore ſome interpret this Law as a ſhadow of the perpetual efficacy of the death of Chriſt, who by one offering perfected for ever them that are ſanctified. Heb. 10.14.
As for Hyſſop, it is ſaid verſ. 18. there muſt be a bunch of it to ſprinkle with. Hence David prays, Purge me with Hyſſop. Pſal. 51.7. Some apply it thus: That the Bunch of Hyſſop wherein they ſprinkled the blood, is the Word of Promiſe, by which Chriſt is applied to the Soul.
Or thus. The Bunch of Hyſſop ſignifies the Inſtrument of the application of Chriſts blood. And what is the Inſtrument by which we apply the blood of Chriſt, but Faith, and this Faith lays hold on the promiſe. It is the word of promiſe that brings Chriſt and his blood unto the Soul, and the Soul receives it by Faith. This muſt be caſt into the burning.
It is by the death and ſufferings of Jeſus Chriſt, that the promiſes are made effectual, and that they have the virtue of cleanſing us from our ſins. And they were alſo to caſt Scarlet into the burning.
Scarlet is of a red colour, and we read in Scripture of Scarlet ſins. Iſai. 1.18. Though your ſins be as Scarlet, they ſhall be made as Snow. The death and blood of Jeſus Chriſt ſaith the Apoſtle, cleanſeth us from all ſin. 1 Joh. 1.7.
And further, he that doth all this, muſt yet be unclean until the Evening: ſo before in the Sin-Offering, Lev. 4. with Lev. 16.27, 28. which plainly holds forth the imperfection of all Legal Sacrifices, and the Iniquity that cleaves to our holy Offerings, as was there ſhewed.
4. The fourth thing is, the aſhes muſt be gathered and reſerved to make an holy Water of, to ſprinkle the unclean. Numb. 19.9— 17, 18.
This Water which was made by means of this ſacred Relick, is called in another place of Scripture, Numb. 5.17. holy Water.
It is called holy, becauſe it was appointed by God for a holy uſe. He can ſet his Stamp upon, and hallow this Water, as he did on the Bread and Wine, appointing it for a holy uſe: and ſo this, it muſt be kept for an holy uſe, and every unclean perſon muſt be ſprinkled with it.
Now the meaning of this ſanctifying to the purifying of the fleſh, is this, it plainly ſignifies the ſprinkling of the blood and ſpirit of Jeſus Chriſt upon us, for Juſtification and Sanctification. 1 Joh. 5.8. There are three that bear witneſs in the Earth, the Spirit and the Water and the Blood, and theſe three agree in one.
There is the Spirit of Faith in Vocation.
The Water of Sanctification.
And the blood of Jeſus Chriſt for Juſtification.
Theſe three concur in their Evidence and Teſtimony, that there is virtue and life in Chriſt for them that believe: ſo you ſee the myſtery of it. When perſons were ſprinkled with this Water, they became clean; others might converſe with them, they might come into the Tabernacle, and have Communion with God in his Ordinances.
This holds forth Souls being ſprinkled with the blood of Chriſt, and with the Spirit, which is often compared to Water, as when it is ſaid, I will pour water on the dry ground, and my Spirit on your Off ſpring. Iſai. 44.3. ſee alſo Ezek. 36.25. and Joh 7.38, 39.
So they that have this ſprinkling by the blood of Chriſt, they have acceſs to, and fellowſhip with God by the blood of Chriſt. And ſo much for the meaning of the Ceremonial actions relating to this Heyfer.
Now for Uſe and Application a little, and ſo we ſhall conclude.
Ʋſe. Learn this Inſtruction: See the Sovereign vertue & tranſcendent excellency of the blood of Chriſt; and it gives direction and incouragement to unclean ſouls to have recourſe to Jeſus Chriſt for cleanſing. If theſe things did ſo avail to the purifying of the fleſh, how much more ſhall the blood of Chriſt cleanſe your Conſciences from dead works to ſerve the living God?
The vertue and excellency of his blood appears, as to the purging of our Souls and Conſciences in a fourfold reſpect.
1. If compared with Ceremonial blood, of which the Text ſpeaks. The Sacrifices were but ſhadowy cleanſings, but a ſhadowy purification: But the blood of Chriſt cleanſing the Conſcience is the thing aimed at. Theſe were the means to ſhadow out this ſpiritual cleanſing. This is the end, the ſubſtance aimed at.
They gave an outward holineſs, no inward holineſs. When they were made Ceremonially clean, they did not change the mind, they removed but the ſhadow of Moral uncleanneſs, for Ceremonial uncleanneſs was no ſin, but only a ſhadow of it: But the blood of Chriſt removes the ſin it ſelf; the guilt of ſin in Juſtification, and the power of ſin in Sanctification. So the blood of Chriſt hath a ſurpaſſing excellency, being compared with the blood of Bulls and Goats, &c.
2. Compare it to the blood of Souls and Sinners.
The blood of Jeſus Chriſt brings more glory to God, than if all the Elect themſelves had ſuffered to all eternity, more glory to God: And it is more efficacious for the good of Souls.
If the Elect had ſuffered, and their blood had been ſhed for their own ſins, God had wanted much of that glory, which he hath by the blood of Jeſus Chriſt. And more efficacious for good to them: For they could never have been ſaved by their own ſufferings.
The worth of the blood of Chriſt appears
1. In regard of the worth of the Perſon.
2. In regard of the ſpeedy ſatisfaction.
3. In regard of the full ſatisfaction.
1. The worth of the Perſon: This is often taken notice of in Scripture, as belonging to the efficacy of the blood of Jeſus Chriſt, that it is the blood of God: As Acts 20.28. and Zach. 13.7. He is the Man that is the fellow of the Lord of Hoſts: Therefore the Apoſtle having ſpoken in Coll. 1. how that we have redemption through his blood, even the forgiveneſs of ſin. In verſ. 14. he falls into a deſcription of the glory of the perſon of Chriſt. Who is the Image of the inviſible God, by him were all things made. The dignity of his Perſon puts an infinite value on his blood and ſufferings, mounting the blood of Chriſt to a higher ſatisfaction of Divine Juſtice, than the blood of all the Elect.
The Righteouſneſs of Jeſus Chriſt, is a more glorious Righteouſneſs than if all the Elect had ſuffered for themſelves; that had been but the blood of Sinners, this the blood of God.
2. The ſpeedy ſatisfaction that is made to Divine Juſtice. Chriſt paid all the Debt at once, which Sinners muſt have been paying for ever: And this is more ſatisfactory to the Creditor, than to have the Debt long a paying.
If a man owe an hundred pounds, and muſt lie in Priſon till the Debt be paid, paying ten pounds every year; this Debt will be long in paying, and it will not be ſo ſatisfactory to the Creditor, as if a Rich Man ſhould come and ſet the Priſoner free by paying the Debt preſently.
3. He ſatisfied fully, and paid the whole Debt. Joh. 19.30. Our Saviour ſaith, Now it is finiſhed. He hath made full and perfect ſatisfaction to Divine Juſtice. So that the Law of God hath more honor, and the Juſtice of God more glory, by the ſufferings of Chriſt, than if all the Elect had ſuffered.
3. Compare the blood of Chriſt with the Righteouſneſs of Saints and Angels, his Righteouſneſs, and their Righteouſneſs. There is a greater Glory of Jeſus Chriſt, his obedience Active and Paſſive; then in the Righteouſneſs of all the Angels in Heaven, though they had never ſinned. For theirs is but the Righteouſneſs of Creatures, in whom is a negative imperfection. Job. 4.18. He chargeth the Angels with folly, and the Heavens are impure in his ſight. Chriſts Righteouſneſs is more worth, then all the Righteouſneſs of all the Creatures.
4. If compared with the power of ſin in its kind, to defile and damn ſouls; there is a far greater power in the blood of Chriſt to cleanſe and ſave, then in ſin to defile and deſtroy. Rom. 8.3. The Law became weak to do good, but it hath power to condemn. The ſtrength of ſin is the Law. 1 Cor. 15.56.
The Law gives a ſtrength to ſin, becauſe by virtue of the curſe of the Law, ſin reigns and defiles the ſouls of men through that righteous Curſe. The Soul that ſins ſhall dye.
But the blood of Jeſus Chriſt hath greater power to ſave, then ſin (together with the Law) hath to condemn: for the blood of Chriſt takes away and aboliſhes it utterly. Where this blood is applied and brought home, ſin it ſelf cannot ruine that Soul. The Soul is poyſoned and corrupted by ſin; but the blood of Chriſt takes away that poyſon, and makes the Soul pure and holy, as if it never had ſinned: therefore as to thoſe diſcouragements, I ſhall never get power againſt theſe ſins, againſt theſe Corruptions, they will be my ruine. Theſe are deep reflectings on Jeſus Chriſt, as if ſin were ſtronger then he, as if thy ſin were more powerful to damn thee, then Chriſt is to ſave thee.
Therefore be encouraged, how unclean ſoever thy heart and life have been, make uſe of this Atonement which hath been made to God by the blood of Jeſus Chriſt.
What is the preaching of the Goſpel, but the ſprinkling of this blood? It holds forth Chriſt, and if men will refuſe this blood, their deſtruction is of themſelves; they periſh not under the Goſpel, becauſe there is no means of Salvation, no means to help, no means to cleanſe and purifie them; but becauſe they will not make uſe of it.
And what a woful thing is this, when light is come into the world, and help brought by Jeſus Chriſt, for ſinners to refuſe it. For ſinners to ſtand on their own Objections, this is to bid defiance to the Goſpel, and to ſay, that Jeſus Chriſt is no ſufficient Saviour. But apply it, and make uſe of it, and it will cleanſe thy Soul for ever.
Hebr. 9.13, 14.September 27. 1668.
THe Apoſtle in theſe expreſſions, [the blood of Bulls and Goats] includes, by a parity of reaſon, all the other Ceremonial Cleanſings which are not particularly mentioned.
As they had three ſorts of Ceremonial Uncleanneſs; ſo they had three ways of Purification.
1. For the uncleanneſs by touching any unclean Meat or thing.
The purification for this was by the Red Heyfer, which the Holy Ghoſt mentions in the Text particularly, whereof we ſpake the laſt time.
2. For unclean Iſſues: Two Turtle Doves or two young Pigeons, the one for a Sin Offering, the other for a Burnt Offering. Lev. 15.14, 15. and Lev. 12.8. Or a Lamb and a young Pigeon, ver. 6. The rites whereof being the ſame with the Burnt-Offering and the Sin-Offering, were there handled, and ſo need not be ſpoken to here again.
3. The third ſort of Ceremonial uncleanneſs, was that unclean diſeaſe of Leproſie, which is treated of at large in Lev. 13. and the Cleanſing of it in Chap. 14.
Of the Diſeaſe we have formerly ſpoken in the expoſition of the 13. Chapter, and ſhall therefore now proceed to the cleanſing of it; which was done by ſeveral Sacrifices and Ceremonies appointed and directed in that 14. Chapter of Leviticus, wherein the method the Holy Ghoſt is pleaſed to uſe is this. He gives direction firſt concerning the cleanſing of a Leprous perſon to ver. 33. and then of a Leprous houſe, from ver. 33. to the end of the Chapter.
The Rules and Directions about the cleanſing of a leprous perſon are of two ſorts: Preparative and Executive.
The preparatory directions are theſe three.
1. He muſt be brought unto the Prieſt. Lev. 14. ver. 2.
This was an Ordinance of God, and therefore Chriſt himſelf requires the obſervation of it; of that Leper whom he himſelf had cured miraculouſly. Matth. 8.4. Go ſhew thy ſelf unto the Prieſt, and offer the Gift that Moſes commanded.
The Leper was to dwell alone without the Camp, and without the City; but he was to be brought to the outmoſt part of the Camp, or to the Gates of the City, to the Prieſt.
Now the true Prieſt is Jeſus Chriſt: Therefore the meaning of this Ordinance was plainly and clearly this.
That Leprous ſouls muſt come to Jeſus Chriſt by Faith for ſpiritual healing. He is ſaid to ariſe with healing in his wings. Mal. 4.2.
You know how many Lepers he did heal in the days of his fleſh. And all the Miracles of Chriſt had a ſymbolical uſe to inſtruct us in what he does for Souls in a ſpiritual way, by what he did for mens bodies in a miraculous way.
2. The Prieſt muſt go forth out of the Camp to the Leper. ver. 3.
This plainly ſpeaks thus much: That Jeſus Chriſt goes forth unto poor ſinners when in their diſtance, in their back ſlidings and ſeparations from the Lord: he ſeeks them and finds them out, whoſe bleſſed Office it is, to ſeek and to ſave loſt ſinners. Luk. 19.10.
We are by nature far from God, ſhut out and caſt forth aliens from the Common-wealth of Iſrael. Epheſ. 1.12. When thou waſt in thy blood, I paſſed by and pittied thee. Ezek. 16.6. He goes to meet the returning Prodigal. Luk. 15.20. As the Prieſt here to meet the Leper, when ſhut out of the Camp of Iſrael.
3. The Prieſt ſhall ſee and behold if the plague of Leproſie be healed in the Leper. ver. 3. The Judgment of it is committed to the Prieſt, and he muſt judge as the thing is.
It is Chriſt himſelf that is the Judge of Souls, and he will judge true and righteous Judgment, Iſai. 11.3. he ſhall not judge according to the ſeeing of his eyes.
Though men judge thou art a Leper, a Schiſmatick, a Fanatick, be not troubled, if the Prieſt pronounce thee clean, if the Lord hath ſaid it to thee by the witneſs of his Spirit in his Word.
It is the Prieſt muſt judge, and it is this Word which cannot err nor lye, that ſhall judge of thee at that day.
It belongs alſo to Miniſters in an inferior way to judge of men, to diſcern between the Clean and the Unclean, and to retain or remit ſins Miniſterially. Joh. 20.23. Theſe are the preparatory directions for the purification of the Leper.
Now, 2. The Executive part follows from verſ. 3. &c. and it conſiſts mainly in two things.
1. The Sacrifice of two Birds and their Ceremonies, to verſ. 10.
2. A Sacrifice of three Lambs with their Appurtenances and Ceremonies, from verſ. 10, to 21.
1. The firſt part of the Purification of the Leper, is by two Birds and the Ceremonies belonging to them, from verſ. 3, to verſ. 10. The Materials here required are two living clean Birds, together with Cedar Scarlet and Hyſſop, verſ. 4.
The Birds are thought to be Sparrows.
The Hebrew word Ziphor ſignifies a Bird in general, any winged Fowl. Deut. 4.17. They are forbidden to make the likeneſs of any winged Fowl that flyeth in the Air. Pſal. 8.8. The Fowls of the Air.
And is ſometimes uſed particularly concerning a Sparrow, Pſal. 84.3. and 102.7.
We may underſtand it here in the largeſt ſenſe for any clean Birds. Theſe two Birds and the Herbs, are the Ingredients that muſt all concur to make up the matter of this cleanſing Sacrifice.
The two Birds were not two Sacrifices: for one of them was not ſlain, but diſmiſſed: but they did both make up one Sacrifice, ſome of the Myſteries whereof, could not be repreſented by one Bird: and therefore two were appointed, the one to dye, and the other to live.
They had another Ordinance of the like nature, and of the ſame importance with this, viz. the two Goats on the yearly Feaſt of Expiation, Lev. 16. whereof the one was ſlain, the other did eſcape, being ſent away into the Wilderneſs: therefore called the Seape-Goat.
But why were there two Birds, and what was the Myſtery of this?
Anſ. It ſhadowed forth both the natures and eſtates of our Lord Jeſus Chriſt.
1. Both his natures; his eternal Deity and his mortal Humanity, are here prefigured and repreſented.
The ſlain Bird, repreſents his humane nature capable of death and ſuffering.
The other Bird his divine nature, which was and is immortal and impaſſible.
As both theſe Birds were neceſſary, and muſt be uſed in this Sacrifice: ſo Chriſt our Sacrifice muſt be both God and man. We are not cleanſed and ſaved either by his Deity or Humanity alone: but both his natures do concur in his mediatorial Actions for our Salvation.
2. Here is a ſhadow of the twofold ſtate that Jeſus Chriſt paſſed thorough: firſt a ſtate of death and humiliation, and then a ſtate of life and glory. 1 Pet. 3.18. For Chriſt alſo hath once ſuffered for ſins, the juſt for the unjuſt, that he might bring us to God, being put to death in the fleſh, but quickened by the Spirit.
Put to death in the fleſh, that is, in his humane nature; but quickened by the Spirit, that is, by his Deity raiſing him up again from death to life; he muſt both dye and live again for us.
As to the Cedar Hyſſop and Scarlet, they were uſed in the Purification by the Red Heifer, of which we ſpoke before, and ſhall now add thereunto only thus much further.
That of theſe three, it is conceived, that there was a ſprinkling Bruſh made, namely the Bruſh of Hyſſop, the Handle of Cedar Wood, and the binding of a thred of Scarlet dy.
The Apoſtle calls it Scarlet Wooll in Heb. 9.19. And as there ſeems to be a general reſpect had to the properties of theſe Plants, as was formerly ſhewed: ſo ſome do obſerve a particular ſutableneſs between the Leprous Contagion, and theſe means of Purification, thus.
That as the Leproſie did corrupt and putrifie the body; oppoſite to this was the Cedar-Wood, which is commended for firmneſs and ſoundneſs againſt putrefaction.
And as the Leproſie was of a foul colour: contrary to this was the freſh and fair colour of Scarlet.
And as the Leproſie had a very ill and unſavoury ſcent: the ſweetneſs of Hyſſop was a Remedy againſt that. So our Annotators on Lev. 14.6.
Thus for the Materials of this purifying Sacrifice.
Now the purifying Ceremonies and Actions were of three ſorts, and all full of myſtery: ſome relating to the ſlain Bird, ſome to the living Bird, and ſome to the Leper himſelf.
Let me briefly open them unto you.
1. The Ceremonies of the ſlain Bird, were chiefly theſe three.
1. It muſt be killed, verſ. 5. You know the myſtery of this in all the Sacrifices; it was a prefiguration of the death of Jeſus Chriſt the true Sacrifice. Almoſt all things in the Law were purged by blood, and without ſhedding of blood there is no remiſſion. Heb. 9.22.
2. It muſt be killed over running Water, or living Water. That is, Spring Water called Living, becauſe of the continual motion reſembling life thereby; that is, it muſt be taken out of a Spring or a River, not out of a Pond, or Rain Water.
What this means, our Saviour himſelf interprets Joh. 4.10, 14. where he ſpeaks of ſpiritual Living Water.
And the blood thus falling into, and being mingled with the Water; points us clearly to him, who came to cleanſe us and ſave us by water and blood. 1 Joh. 5.6. For as water and blood here meet: ſo there were Streams of both iſſuing out of his Side, when he was ſlain for us. Joh. 19.
But this water and blood, is the blood of Juſtification, and the water of Sanctification, both plentifully flowing from Chriſt our Purification.
There is an ever flowing Fountain of theſe Waters of life in and from the Lord Jeſus Chriſt, for the cleanſing of ſinful and leprous Souls.
3. This muſt be in an earthen Veſſel. The like, Numb. 5.17. The ſenſe of this part of the Allegory, may be eaſily gathered from the former. That Soul-cleanſing blood and water iſſued out of his bleſſed body: therefore his body was this earthen Veſſel, which was frail and brittle, and accordingly broken by death at laſt; and mean and contemptible amongſt men, as earthen Veſſels uſe to be.
The Miniſters of the Goſpel alſo are compared to earthen Veſſels, 2 Cor. 4.7. God uſeth contemptible Inſtruments many times, for the effecting of great things.
Theſe are the Ceremonies relating to the ſlain Bird; it muſt be killed, and it muſt be killed over Living Water, and this is in an earthen Veſſel.
Now, 2. The Ceremonies belonging to the living Bird, they are alſo three.
1. The living Bird muſt be dipt in the blood of the ſlain Bird, verſ. 6. A moſt evident and excellent repreſentation of the union of the divine and humane nature of Jeſus Chriſt, and the influence of that union into the concernments of our peace. Had not the Deity ſupported and influenced the humane nature in its ſufferings, they could not have been available with God for us.
Upon the account of this divine union and dipping of the living Bird in the blood of the ſlain, the Apoſtle calls the ſufferings of the humane nature, the blood of God. Act. 20.28.
2. The Cedar Scarlet and Hyſſop, muſt be dipped alſo with it. verſ. 6. That is, all the concernments of our Salvation, they do all receive a tincture, an influence from the blood of Chriſt.
Whether we refer the myſtery of theſe Plants to the Graces and Excellencies that are in him as our Saviour, or to the Graces we receive from him: all muſt be conſidered with relation to his blood. Take it in the latter, all the Graces, Virtues, Excellencies we receive from him, muſt be dipped in his blood to cleanſe them, and make them and us accepted of God.
3. The living Bird muſt be let looſe into the open field, verſ. 7. This clearly repreſents, not only Jeſus Chriſt his eſcaping and deliverance from death to life: after he had ſuffered and humbled himſelf unto death, he did eſcape and live again, and lives for ever. But alſo the open publication and preaching hereof, as it were in the open Firmament, in the view of all men: ſo that Phraſe imports, Rev. 14.6. flying in the midſt of Heaven, preaching the everlaſting Goſpel.
This reſpects alſo the ſetting of the Leper free from his reſtraint that was upon him before, by reaſon of his uncleanneſs, as appears by the Connexion. He ſhall pronounce him clean, and let the Bird looſe into the open field.
Theſe are the Ceremonial Actions relating to the living Bird.
3. The Ceremonial Actions in reference to the Leper himſelf, theſe alſo are three.
1. The Prieſt ſhall ſprinkle upon him ſeven times, and pronounce him clean. Verſ. 7.
This ſprinkling of that typical blood and water upon him, is nothing elſe but the application of the blood of Jeſus Chriſt.
There muſt be a particular application of it to the Soul: it muſt be ſprinkled upon the Leper, and then he is pronounced clean. All the other Ceremonies would not make him clean without this: though the Bird were killed, and other Ordinances obſerved; yet it muſt be alſo ſprinkled.
The death and blood of Chriſt is not enough to the cleanſing of our Souls, unleſs the blood be ſprinkled, the death of Chriſt applied to us. There muſt be a work of Application, as well as of Redemption.
All the precious blood that Chriſt hath ſhed, will not ſave a ſinner; unleſs this blood be effectually applied and ſprinkled on the Soul.
Application is a great and neceſſary part of our Recovery and Salvation, as well as the blood of Chriſt it ſelf.
And it muſt be applied ſeven times, both frequently and perfectly, over and over again; once is not enough, ſuppoſe thou haſt believed and laid hold upon Chriſt already, and applied him by Faith to thy ſelf in particular, (the blood muſt be ſprinkled ſeven times over) thou muſt apply Chriſt, and lay hold upon Chriſt again.
And laſtly, the number ſeven is a number of perfection: ſo it holds forth perfect cleanſing, as well as frequent application of the blood of Chriſt for that end.
2. The Leper muſt waſh his Cloaths and himſelf, and ſhave his Hair, and then come into the Camp; but not yet into his Tent. verſ. 8. The like Ceremony is required in other Cleanſings.
As at the Conſecration of the Levites. Numb. 8.7. they were to cauſe a Raſor to paſs over all their fleſh. And Deut. 21.12. Of the Captive Woman it is ſaid, ſhe ſhall ſhave her head, and pare her nails. Some allegorize this in a plain and a good way, thus: That it was a figure of caſting away all remainders of malice and filthineſs, James 1.21. Thoſe excreſcencies and ſuperfluities of ſinful Corruption, it ſhadows out and teacheth the work of Mortification, or paring away of ſinful ſuperfluities of Luſts and Corruptions, as faſt as they grow, which we cannot be quite rid of, but muſt be paring and cutting them off continually.
This Expreſſion is uſed Iſai. 7.20. in a metaphorical way, to ſignifie the Lords conſuming and weakning their ſtrength: for much hair argueth ſtrength of nature. Hence in age when there is a decay of ſtrength, the hair falls off, and baldneſs comes in ſtead of hair. Therefore in a leprous perſon, it ſeems to argue ſtrength of the Diſeaſe: therefore the ſhaving it off, is thought to ſignifie the cutting off and taking away the ſtrength of the Diſeaſe, and plague of the heart.
And as to waſhing, this was often required: therefore the Apoſtle ſpeaks of divers waſhings, Heb. 9.10. And the Holy Ghoſt refers them to the blood of Chriſt. Rev. 1.5. And they reſpect alſo the Spirit of Chriſt, often compared to water, Iſai. 44.3. This is that Fountain ſet open Zach. 13.1. for the houſe of Judah, and the Inhabitants of Jeruſalem to waſh in, for ſin and for uncleanneſs.
A ſinner muſt waſh and bath himſelf in this Fountain, if ever he will be made clean.
We read of the waſhing of Regeneration, Titus 3.5. which is an alluſion to theſe Ceremonial waſhings, rather than to Baptiſm. And the Leper was to waſh his whole body, not ſome part only, becauſe Sanctification is a cleanſing of the whole man. 1 Theſ. 5.23. And he muſt waſh his clothes as well as himſelf.
To teach us that we muſt purge our ſelves from all manner of filthineſs, and every thing that defileth, hating the very garment that is ſpotted with the fleſh Any thing of uncleanneſs, the leaſt degree of it, Jude ver 23. hating even the garments ſpotted by the fleſh: An amplification, ſaith the Margin, taken from the forbidden things in the Old Law, that did defile, that is, all appearances, occaſions, any thing that hath the leaſt touch of ſin. It is a worſe ſign of a leprous graceleſs heart, for a man to dally with his luſt, and to allow himſelf therein, than one particular fall into a groſſer act of uncleanneſs if it be abhorred and repented of.
Thus the Leper muſt be waſhed: He and his Clothes, and his Hair ſhorn; and yet after all this, he is not to return to his Tent. The reaſon is, Leſt there ſhould be any thing of infection in his Tent. For the very Houſes and Garments ſometimes were infected with Leproſie.
3. The third Ceremony, or his after-duty is this. After ſeven days he muſt uſe the ſame Ceremony of ſhaving and waſhing over again. ver. 9. This plainly teacheth us, that cleanſing work muſt be renewed from time to time. The mortifying and purging out of Corruption, it is a gradual work, and a frequent work. For the Leper is not made clean at once, in the firſt moment, nay after all his former obſervations, he is not perfectly clean, though he be begun to be made clean, but here are ſeven days muſt intervene, and then he muſt waſh and ſhave again. So that it is a gradual work. We ſhould do ſo in Spiritual Cleanſing, eſpecially upon the Sabbath day, which is the ſeventh in this ſenſe; that is, it is one of ſeven; and it is, and ſhould be a day of Spiritual waſhing and cleanſing.
Thus you have ſeen the firſt part of this purifying Sacrifice for the Leper, viz The two Birds with the ſeveral Ceremonies and Ceremonial actions and performances appertaining to them, both to the ſlain Bird, and to the living Bird, and to the Leper himſelf.
2. The ſecond part of the purifying Sacrifice appointed for him is that of three Lambs, with the Ceremonies thereunto belonging: and this is declared at large from ver. 10. to 32. of that 14. Chapter of Leviticus.
The Materials of this are two He Lambs, the one for a Burnt-Offering, the other for a Treſpaſs Offering; and an Ew-Lamb for a Sin Offering; and fine Flower for a Meat Offering; and a log of Oyl. Theſe are the Materials. Now what muſt be done with them?
The Ceremonies about them are chiefly theſe three.
1. The Sacrifices muſt be ſlain and offered according to the manner and inſtitution, ver. 12, 13. But this having been opened formerly, we ſhall not inſiſt upon it.
2. The Prieſt muſt put ſome of the blood of them upon the tip of the right ear of him that is to be cleanſed, ver. 14. and ſome part on the thumb of his right hand, and on the great toe of his right foot.
You have the like Ceremony, Exod. 29.20. injoined in the Conſecration of Aaron and his Sons.
The ſprinkling theſe parts did repreſent, and was inſtead of ſprinkling the whole body. The ſprinkling of a part of the body was appointed by God, as ſignificative of univerſal cleanſing of the whole man.
Engl. Annot. on Exod. 29.20.Our Annotators have this Note upon it. The Ear was to be ſanctified for holy hearing, and againſt the hearing of any corrupt communication▪ And the Hand for working; and the Foot for walking, that his Converſation might be holy, and his Perſon ſanctified from head to foot. So in Baptiſm, there is no neceſſity of plunging the whole body in water; but the ſprinkling of it on the Forehead may ſuffice to ſignifie the myſtical meaning intended by it, where by a Sacramental Synechdoche, though but a part be ſprinkled, the whole is waſhed and cleanſed.
This is the ſecond Ceremony ſome of the blood in theſe Sacrifices of the three Lambs muſt be put upon the Leper.
The 3d. is, That the Prieſt is to take the Oyl▪ and ſprinkle part of it before the Lord, and with part to anoint the Leper; his Ear, Thumb and Foot, in the place where he had put the blood before, and pour the reſt upon his head. ver. 15, 16, 17, 18.
This myſtical Oyl whereof they had ſuch continual uſe under the Law, we have often heard, that it typifies the Holy Ghoſt: and therefore the Son of God is ſaid to be anointed with the Spirit. Iſai. 61.1. And Act. 10.38. God anointed Jeſus of Nazareth with the Holy Ghoſt, and with power.
Therefore the putting of the Oyl upon theſe parts, ſignifies the ſaving Graces of the Spirit of Chriſt, whereby they are cleanſed and ſanctified and comforted, who have been juſtified and reconciled by his blood.
As to the putting it upon theſe parts for the whole, this teacheth us the ſame that was noted before out of the ſame Ceremony concerning the blood.
And whereas he muſt put the Oyl upon the blood, that is, upon the ſame place where he had put the blood before, as it is explained more fully verſ 28. This teacheth us, that our Sanctification flows from our Juſtification: the blood muſt be applied firſt, and then the Oyl upon it: the Spirit of Chriſt is the purchaſe of the death of Chriſt: and therefore the Spirit of Sanctification, is the fruit of the blood of Juſtification. Look not to have thy Soul cleanſed from the power of ſin by Sanctification, unleſs it be cleanſed from the guilt of ſin by the blood of Chriſt applied for Juſtification. We are firſt juſtified and reconciled by his blood, and then ſanctified and anointed by his Spirit. He forgiveth all thine Iniquities, and healeth all thy Diſeaſes. Pſal. 103. Juſtification is in order before Sanctification: firſt the blood, and then the Oyl upon the blood.
Theſe are the Laws and Ordinances for the purifying of the Leper.
But now a Caſe of Conſcience may ariſe: what if the Leper be not able to get all theſe Sacrifices and Requiſites for his cleanſing, what ſhall be done in ſuch a Caſe?
The Anſwer is, That the Lord hath made a gracious proviſion for the neceſſities of his people: therefore leſſer Sacrifices are provided and appointed in ſuch a Caſe, from verſ. 21, to verſ. 33. where this Caſe is fully ſpoken to, viz. in ſtead of three Lambs, he requires here but one Lamb, and two Turtle Doves, or elſe two young Pigeons, whichſoever he could beſt get. And in ſtead of three Omers of fine flower for a Meat Offering, he requires in this Caſe but one Omer, that is, about a Pottle of our meaſure; and a Log of Oyl, that is, about half a Pint. This is the ſame that was before; and theſe leſſer Sacrifices are as effectual for the cleanſing of a poor Leper, as the greater Sacrifices were for richer perſons. God accepting a man according to that he hath, and not according to that he hath not. 2 Cor. 8.12. The Rites and Ceremonies of theſe, are the ſame with the former: ſo I ſhall paſs from this, obſerving only the gracious Condeſcenſion of God to the ſeveral capacities and neceſſities of his people.
The latter part of the Chapter, is concerning the cleanſing of a leprous houſe, from verſ. 33, to the end. Some ſay it was a peculiar thing in that Land, a ſtrange infection that ſeized the Land in ſome Caſes, the whole Land being a typical Land, as we have heard.
I ſhall only note two or three general Obſervations from it, and from the whole Chapter, and ſo conclude.
Obſ. 1. The marvellous infectious and defiling nature of ſin, in that it infects and defiles other things, the very houſe and the Garments. To the unclean all things are unclean, as to the pure all things are pure Tit. 1.15. It poyſons and corrupts all the concernments and enjoyments of a ſinner. The Apoſtle ſpeaks how the whole Creation groaneth and travelleth in pain together until now. Rom. 8.22. For the Creature was made ſubject to vanity, &c. The Stones out of the Walls, and the Timber out of the houſes, are troubled with a wicked man, and cry out againſt him, as Habakkuk hath it, Chap. 2.11. That's the firſt Obſervation. Learn the wonderful defilement, and infectious nature of ſin, that it corrupts all the concernments that a ſinner is concerned in.
Obſ. 2. Whereas the leprous houſe, if it were incurably infected, muſt be pulled down, and all the Materials of it caſt away. verſ. 40, 45.
This teacheth us, that all the Monuments and remainders of leprous and corrupted things, muſt be deſtroyed.
Idolatry and Superſtition, is a Leproſie that hath overſpread the whole Chriſtian World, during Popery. And as the Prophet ſaith concerning Babylon, Jer. 51.26. They ſhall not take of Babylon a ſtone for a Corner, nor a ſtone for Foundations; but thou ſhalt be deſolate for ever, ſaith the Lord. It holds true of myſtical Babylon that leprous Church, whoſe Idolatry and Superſtition is a ſpiritual Leproſie, which did overſpread the whole Church of God in the time of Popery: therefore away with all the Monuments and Remainders of it.
Dwalphintramis applies this not impertinently to the Popes Maſs-Book. The Popes Maſs Book was a leprous houſe, the ſtones and timber whereof ſhould have been caſt aſide as polluted and an abomination: therefore it was an unhappy and a fatal error in the firſt Reformation, to take Materials out of that to reform with; to take the ſtones and timber of that leprous houſe to uſe in the Worſhip of God, which muſt be therefore framed to comport with thoſe leprous polluted things. It hath been the occaſion of a new Conflict to the people of God in this Age, and of manifold ſufferings to the ſervants of Chriſt, becauſe they contended, that theſe leprous polluted things ſhould be caſt aſide. This might have been prevented, if there had been a thorough Reformation at firſt, and the ſtones and timber of thoſe leprous houſes, the Popes Maſs-Book, Ritual, Pontifical, and Breviary, had been at our firſt Reformation caſt forth as pollutted and abominable.
Obſ. 3. How difficult, and yet withal how neceſſary a work, the purifying and cleanſing of the Leproſie is.
The Leproſie was a Type of ſin and ſinful Corruption, eſpecially that original and univerſal pollution and defilement of our natures: the Purification of the Leproſie therefore, is nothing elſe but the work of Mortification, or purging out of ſinful Corruption.
This is a difficult work: ſee how many Ingredients muſt concur to it in the Type: there muſt be two Birds, with Cedar, Scarlet and Hyſſop, and a great many Ceremonies about theſe Materials. There muſt be Spring Water, and an earthen Veſſel, and killing, dipping, ſprinkling, waſhing, ſhaving, &c. And when all this is done, there is but half the work done: for there muſt be alſo three Lambs for a Burnt-Offering, a Treſpaſs Offering, a Sin Offering. And three Omers of fine Flower with Oyl for a Meat Offering, and a Log of Oyl: and a multitude of ſacred Rites and Ceremonies about theſe materials. O how much ado there is to get a Leprous perſon purified and made clean! And all theſe things inſtruct and ſhew you all along the method of the Lords proceeding in purifying the hearts of ſinners.
There muſt be a great deal of pains taken with thy own heart, in the uſe of all the means and Ordinances that God hath appointed. And though there be all this pains and difficulty in the work, yet it muſt be done, there is a neceſſity of it.
This Diſeaſe is very troubleſom and loathſom, and it may be mortal at laſt, if a Cure be not provided in time. Therefore the Leper muſt uſe means, and take pains: And ſo ſhould ſinful Leprous ſouls.
Obſ. 4. That as there is a Leproſie of the heart, as we are defiled and unclean by nature; ſo there is a remedy and purification by Jeſus Chriſt. And as there is an Ordinance of Ejection of ſcandalous Sinners and Lepers out of the houſe of Iſrael: So there is for re-admiſſion of healed Lepers into the Church again. This confutes the Novatians.
The 13. Chapter of Leviticus reproves promiſcuous Communions.
This 14. reproves that Novatian Error of them who would not re-admit and receive repenting Sinners into the Church again?
The Scripture is clear for both Binding and Looſing. Binding Impenitent ſinners, and looſing and reſtoring the Penitent.