A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 17
CHAP. XVII. The Hiſtory and Myſtery of Iſrael's Deliverance from Egypt.
NOW come we to the Concomitants (the ſecond part of the Premiſes propoſed) of Iſrael's Deliverance and Departure (as the word Exodus ſignifies) out of Egyp: They are three.
1. The beginning of the year is Altered.
2. The yearly Paſſcover is Appointed. And,
3. The Firſt born of Iſrael are Sanctified to God, Exod. Chap. 12. and 13.
The firſt of theſe hath this Remark, That Abib (which ſignifies opening) or part of our March and of our April (being the time of Flowers opening) muſt be the beginning of Months, Exod. 12.2. at which time (ſome ſay) moſt probably the World was Created and Noah's Flood began; theſe words therefore give not properly any new Inſtitution, (as ſome ſay) but rather a reviving of the old Cuſtom of beginning the year from that time, which uſe had been diſcontinued in Egypt for a long time by another uſe of that Countrey, which began their year in Autumn. At Spring all things begin to revive, the Days lengthening, and the Sun aſcending; and now the whole Creation ſeemed to rejoice at Iſrael's Releaſe out of Egypt; this was a Figure of the Churches Redemption by the Meſſias, who by his Death (in this Month, John 18.28, &c.) gave a new life and reviving to the faln, bewintered and withered World, 1 Cor. 5.7, 8. and 2 Cor. 5.17. Rev. 21.5. Thereby alſo is the Church taught not only to commemorate her glorious Deliverance from Slavery, but alſo to expect that acceptable year of the Lord which Chriſt Preached, Luke 4.19. This firſt Month in the Spring time was the time for Iſrael's eating the Paſſeover alſo, to teach us there ought to be a freſh Spring of Grace (as there is of Graſs then on the Earth) in our Hearts when we come to the Lords Supper, for then Chriſt calls us, [The Flowers appear, &c. Ariſe my Love, my Fair one, and come away] this is Chriſts double Call, Cant. 2.10. to ver. 13. God chuſeth the fitteſt Seaſon for his Churches Deliverance, for this Month (call'd Abib, Hebr. Exod. 13.4. and by the Caldees Niſan, Neh. 2.1. and Eſth. 3.7.) began the moſt temperate time of the year for Iſrael's Marching, neither too hot nor too cold; hence they began their account at it in Sacred, not in Secular Affairs. Jubil…e Releaſes be reckon'd from September, Exod. 23.16. and 34.22. Levit. 25.9, &c.
The Second Concomitant is the Inſtitution of the Paſſeover, the Command whereof God gave to Moſes before the Plague of Darkneſs came, which laſted three Days, and as ſoon as ever any Egyptian hath light to move out of his place, Pharaoh ſends for Moſes Exod. 10.24, who after ſome ſmart Repartees, telleth the King of the Slaughter of the Firſt-born to be the very next Night, Exod. 11.4, 8. ſo that the Darkneſs was upon the Egyptians all the Eleventh, Twelfth, and Thirteenth days of this Month (call'd Roſs chodaſhim, the head of Months, the March-Moon after the Spring-Aequinoctial) and the Paſſeover was upon the Fourteenth at Evening, and at Midnight all the Firſt-born of Egypt were Slain, &c. but during theſe Three days Darkneſs, as the Egyptians were frighted with Apparitions of Evil Spirits, ſo the Iſraelites were then Circumciſed (for no uncircumciſed Perſon was to partake of the Paſſeover, Exod. 12.48.) while their Adverſaries lay under the Arreſt of Darkneſs, &c. Thus 'tis apparent, as the Inſtitution of the Paſſeover was before the Plague of Darkneſs, ſo its Celebration was before the Slaughter of the Firſt-born, which happen'd at the very Midnight after that Paſchal Evening, and when God had now ſtruck thus home in this laſt Plague, Pharaoh and his People pack Iſrael out haſtily, looking upon themſelves no better than all dead men, ſhould they detain them Captives any longer, Exod. 12▪ 31.33. and were willing to be rid of them at any Rate, yea hired them with their Jewels, &c. to be gone that their own lives might be redeemed: How may we cry here with Ezekiel [Oh wheel!] Ezek. 10.13. The Caſe was well changed, the ſame God that had turned the Egyptians hearts to hate the Hebrews, as before to love them in Joſeph's days, ſo now again he gave them favour in the eyes of the Egyptians, Exod. 11.3. and 12.36. Pſal. 106.45, 46. Egypt was glad at their Departure, Pſal. 105. Ver. 38. Herein (1.) God's Promiſe of bringing them out with great Wealth was fulfilled, Gen. 15.14. (2.) They had ſpoil'd the Hebrews before, now made to refund, Ezek. 39.10. (3.) Iſrael is furniſh'd for a Wilderneſs: And (4.) This made them purſue Iſrael to their Ruin.
Before the Third Concomitant be mentioned, take ſome Remarks upon this great ſubject of the firſt Paſſeover, prescribed by God, proclaimed by Moſes and performed by this great People, the like whereof had not been done for above two Thouſand years, from the foundation of the World. Seven famous Paſſeovers are Recorded in Scripture. (1.) This in Egypt. (2.) That in the Wilderneſs, Num. 9. (3.) That of Joſhua, Joſh. 5.10. (4.) That of Hezekiah, 2 Chron. 30. (5.) That of Joſiah, 2 Chron. 35. (6.) That of Ezra after the return from Babylon, Ezr. 6.19. (7.) That of our Dear Jeſus, which he ſo earneſtly deſired to eat, &c. Luk. 22.15, &c. at which time that legal Paſſeover was put to its Period, and our Lord's Supper inſtituted in its ſtead, the Memorial of Chriſt our Paſſeover Sacrificed for us, 1 Cor. 5.7. In this firſt Extraordinary Sacramental Service, theſe Circumſtances admit of ſeveral Remarks, (1.) The Time when. (2.) The place where. (3.) The Matter what. (4.) The Manner how. (5.) The End why. (6.) The Perſons by whom this Sacrament was celebrated.
The Firſt Remark is concerning the Time when, as to the Month thereof, this was done in the firſt Month, honoured above all other Months, as ſingled out for the moſt ſuitable Seaſon wherein the Lord works Iſrael's Deliverance out of ſome hundreds of years continued Bondage; this is diſcours'd upon before in the firſt Concomitant; but as to the day of this Month, this is variouſly expreſſed. As,
1. The day of the Paſchal Lambs Separation from the Flock was the tenth day, Exod. 12.3. which Typified, that Chriſt (the true Paſchal Lamb) was ſeparate from ſinners, Heb. 7.26. who alſo upon this tenth day Rode into Jeruſalem, where he was received with Hoſannahs in order to be Sacrificed, John 12.1, 12, 13, &c. And likewiſe on this very day, the Iſraelites after did paſs through Jordan, and made their entrance upon the Borders of Canaan, Joſh. 4.19.
2. The days of the Lambs Preparation, and they were four days, Exod. 12.6. not only that it might be duely prepared to become a ſit Sacrifice (throughly emptied of all its uncleanneſſes, &c.) but alſo that the people more eſpecially might be truly prepared to become fit partakers of that Sacrament; for this cauſe it was a received Tradition among the Jews, that during theſe four days this ſeparated Lamb was tyed to their Bed-poſts, that the continual ſight of the Lamb might the more effectually ſtir their Hearts up to ſanctifie themſelves for the Paſſeover. Thus we read, at Hezekiah's Paſſeover weak, but willing preparations were accepted, 2 Chron. 30.18, 20. and at good Joſiah's Paſſeover that they ſantify'd themſelves, and prepar'd themſelves and their Brethren, 2 Chron. 35.4, 6, 7. No doubt but this tyed-up Lamb did oft beat and batter the Families Ears with its frequent Bleatings: It was the Speech of Samuel to Saul, [What meaneth the Bleating of theſe Sheep? &c.] 1 Sam. 15.14. which diſcovered his lurking Hypocriſie, while he pretended his Univerſal Obedience: Thus our frailties Bleat in our Ears, and our Hearts art privy to them, as Solomon told Shimei, 1 King. 2.44. Oh that we may cleanſe our ſelves, &c. 2 Cor. 7.1. Can we prepare ſome days before, and trim our ſelves when Invited to a Feaſt? How much more when we are bidden Gueſts to a Goſpel-Paſſeover.
3. The day of Iſrael's participation of it; this Lamb was to be kill'd and eaten upon the fourteenth day, Exod. 12.6, 8, &c. All this was but the Type, our Lord Jeſus was the Antitype in whom all was fulfilled. As this Paſchal Lamb lived four days after its Conſecration, and then was Sacrificed, &c. ſo Chriſt after he was Conſecrated by his Baptiſm to his Office, continued therein about four years, and then was Crucified, and became Food to his Redeemed; ſee Dan. 9.27. And as this Paſchal Lamb was kill'd at the ninth Hour of the fourteenth Day, that is, at our three in the Afternoon (as Maimonides telleth us) they calling our ſix in the Morning the firſt Hour, our nine the third Hour, the time of their Morning Sacrifice, our twelve their ſixth Hour, and our three in the Afternoon their ninth Hour, the time of their Evening Sacrifice, to which Chriſts words allude, [Are there not twelve Hours in the Day?] John 11.9.) This Lamb was ſlain between the two Evenings, that is, betwixt the former Evening before Sun-ſet, and the latter Evening after Sun-ſet, at which time was the Paſchal Supper, and there muſt be time before it for the Lambs Roſting, fore-ſhewing hereby, that the Lamb of God ſuffered at the Evening of time, Heb. 1.2. 1 Pet. 1.19, 20. and at the ninth Hour of the Day alſo, Mat. 27.46, 50. and Mark 15.25, 33, 34, 37. Chriſt (the Myſtical Lamb of God) was in Crucifying from the third Hour of the Day to the ninth before he was Crucified, and thereby made Meat, even a Paſſeover Supper for his purified people, but profiteth not Sinners that do perſiſt in their uncleanneſs without Repentance.
The ſecond Circumſtance is the place where the Paſſeover was Celebrated; it was in the Houſe of an Iſraelite, Exod. 12.3, 4. and 46. Thus qualified:
1. It muſt be ſuch an Houſe whoſe Door-poſts were beſpripkled with the Blood of the Lamb, ver. 7. the two Side-poſts, and the upper Door-poſt, but not the Threſhold, the manner of doing it is expreſs'd, ver. 21.13. which ſignified how the Hearts of Believers ſhould be beſprinkl'd with the Blood of Chriſt, 1 Per. 1.2. Heb. 9.13, 14. See Deut. 6.9. with Heb. 8.10. and Ezek. 45.19. Yet ſuch a reverent Reſpect muſt ever be paid to Chriſts precious Blood as not to tread under foot the Son of God, nor to count the Blood of the Covenant as an unholy thing, Heb. 10.29 nor may we want the Bunch of Hyſſop (which Piſcator calls Roſemary, &c. but the Hebrew word is Eeſob, from whence the Greek, Latine and Engliſh Name is derived) an humble Plant, yet of a ſweet ſavour, l King. 4.33. repreſenting the Grace of Faith dipp'd in the Baſon of Chriſts Blood, for ſprinkling and purifying our Conſciences from dead works, &c. Heb. 9.14, 19. Acts 15.9, &c. that we may ſerve the living God from a principle of Life (whereas our best works are dead while we are dead in ſin) both by our goings out and our comings in at thoſe Door-poſts ſo beſprinkled, &c.
☞ Remark firſt, It is the work of Faith rightly to Celebrate a Sacrament, for by Faith Moſes both kept the Paſſeover, and this Blood of Sprinkling, Heb. 11.28. whereas Senſe and Reaſon might ſay, [a few drops of Blood ſprinkled on the Door poſts are but a ridiculous Remedy againſt the deſtroying Angel, &c. but they look'd at the Divine Inſtitution which gives Value and Vertue to accompliſh their appointed End, and ſo in our Sacraments.
2. Unleſs we be beſprinkled with the Blood of thePaſchal Lamb (our Lord, who was Sacrificed for us, 1 Cor. 5.7.) there is no other ſecurity from deſtruction, though one were an Iſraelite, and prepared for his departure next Morning, (which was an high Profeſſion of their Faith) yet if the Lintel and Door-poſts were not ſprinkl'd, &c. they had no Sacramental Sign to act Faith upon, &c. ver. 13.
3. This Blood of Sprinkling (which ſpeaks better things than that of Abel, Heb. 12.24.) holds forth our Baptiſm for Remiſſion of Sins, as the Paſſeover doth the Lords Supper, as ſome do apply them, &c.
The ſecond Qualification of the Houſe (wherein the Paſſeover was Celebrated) was, no old Leaven muſt be found in it, Exod. 12.15. This was another principal part of the Paſchal Solemnity; they were enjoined to eat it with unleavened Bread, &c. ver. 17, 18, 19, 20. 'Tis call'd the Bread of Affliction, Dent. 16.3. the reaſon of this (ſaith Mr. Calvin) was to put them in mind of their unpleaſant Servitude in Egypt, for unleaven'd Bread is not ſo pleaſant to the Taſte, as that which is a little leavened, which was their uſual and daily Diet before, ver. 39. and this Feaſt of unleavened Bread they muſt keep ſeven days, for ſo long it was after this fourteenth day before that fatal overthrow or Pharaoh and his Army in the Red Sea, which compleated Iſrael's Deliverance from the Egyptians, Exod. 14.13. Grotius tells us, that all Phyſicians do concur in thinking unleavened Bread to be leſs wholeſom and conducing to Health, yet God muſt be obeyed, though our Health may be impaired, &c. but the Scripture is the beſt Expounder of it ſelf. Moſes here, ver. 19. uſes two Hebrew words for Leaven, [Seor and Camets] the former ſignifies old Leaven, as Paul expreſſeth it, 1 Cor. 5.7. which hath the Name of being left or remaining; but the latter ſignifies ſourneſs of Taſte; theſe two ſignifie two ſorts of Myſtical Leaven, which are like Gog and Magog, the one ſecret and covered, this our Lord calls Hypocriſie, Luke 12.1. the other is open and diſcovered, and that is Twofold: The firſt in reſpect of evil Doctrine or corrupt Communication, Mat. 16.6, 12. and the ſecond in reſpect of evil Manners or corrupt Converſation, as Malice, Wickedneſs, &c. 1 Cor. 5.8. which Paul oppoſeth to Saints thoſe unleavened Cakes, ver. 6, 7, 13. and David calls malicious Men (who corrupt the Word of God, and infect others with Error) leavened and leavening Perſons, Pſal. 71.4, &c. hereupon all Leaven was forbid at this Paſchal Feaſt to lead Men unto a ſoundneſs of Faith, and a Sincerity of their whole Lives: In obedience to this Law of God, the godly Father of the Family (upon the preparation of the Paſſeover, John 19.14.) ſearched with a lighted Candle every corner, and would not leave one Crum any where.
The Third Qualification is, If the houſe were too little to eat up a whole Lamb, then might they call in ſome Neighbour-Family to joyn with them, that their Number might be ſufficient to eat up the whole, Exod. 12.3, 4, 10, 46. The Rabbins and Joſephus ſay, that at the feweſt ten men muſt be counted for Communicants (whom they called Sons of the Society) we read that Chriſt ſat down with the Twelve Diſciples to eat the Paſſeover, Matth. 26.18, 20. Some Families might conſiſt moſtly of Women, ſome larger and leſſer than others. Abraham had 318 Trained Servants, where a Lamb might be too little, in which caſe more Lambs were allowed, but where the Family had too few Perſons, then other Families were added to make the Number ſufficient for eating up the whole Lamb, yet every one to have enough. Some learned Men ſay, that ſuch as were large and numerous Families might well enough be ſufficed with one ſingle Lamb, becauſe they were to feed upon it after a Sacramental manner, more than to fill their Bellies only. However, All this was to teach them Unity, which indeed is not to be found any where but in the Church: My Dove is but one, Cant. 6.9. that Amity found in the World is rather Conſpiracy than Unity, as that of Herod and Pilate againſt our Lord. And it teaches alſo how leſſer and almoſt ſcattered Churches may lawfully joyn themſelves to other Churches that ſtand their ground in enjoying the Lords Supper, &c.
The Fourth Qualification is, This Houſe muſt hold the Partakers of the Paſchal Lamb all the Night long until the Morning. [No man muſt go forth] Exod. 12.22. to mingle among the Egyptians any more: The like Command God gives us, [to ſhut our ſelves in our Chambers until the Indignation be over-paſt] Iſa. 26.20, 21. Noah was ſaved by keeping in the Ark, and Ra…a… by ſtaying in her Houſe: Let ſuch as forſake the holy Aſſemblies beware, that they wi…hdraw not to perdition, &c. Heb. 10.25, 39. when as Chriſt and his Blood preſerveth thoſe that continue in the Ap…ſtles Doctrine and fellowſhip, Act. 2.47. 1 Joh. 2.19.
The T…rd Circumſtance in the Matter of this Paſchal Feaſt.
Firſt, It muſt be a Lamb, or (in ſome Caſes) a Kid, Exod. 12.3, 5. Qui ovem habet, Agnum Immolet; qui verò ove caret, Haedum; the Hebrew word [Sheh] ſignifies either of them. Such as had not Means to bring a Lamb, a Kid was allowed uſing the ſame Rites, 2 Chron. 35.7. Oh the Tenderneſs of Divine Goodneſs towards us in accepting ſuch as we can get according to cur Ability! Levit. 5.7, 11. and 14.22. and Deut. 16, 17. where there in a willing Mind, 2 Cor. 8.12. God looks more at the willingneſs of the Offerer, than at the worthineſs of the Offering. The Godly Jews did (notwihſtanding this Divine Condeſcenſion in allowing a Kid) more frequently and more freely offer up a Lamb: both the Lamb and the Kid were types of Chriſt, who as a Lamb in Innocency, Meekneſs, Patience, Profitableneſs, &c. yet was he as a Kid taken from the Goats, ver. 5. to ſhew that he ſuffered as a Sinner (though in himſelf he was without Sin, 2 Cor. 5.21. Heb. 4.15. and was ſeparate from Sinners, Heb. 7.26.) both by way of Imputation, as God made …ur Sins to meet upon him, and by way of Reputation, as he was numbred among Tranſgreſſors, and made his Grave with the wicked, Iſa. 53.6, 9, 12. Though the Law leave it ſeemingly indifferent to the choice of either Lamb or Kid (only when they were now in a confuſed ſtate, ſay ſome) yet Uſe and Cuſtom made it more common to furniſh the Paſchal Supper with a Lamb, and accordingly did our Saviour celebrate his laſt Paſſeover; for the Lamb did more livelily repreſent Chriſt, who is the true Lamb of God, ſo called, Joh. 1.29, &c. and is by figurative ſpeech call'd alſo our Paſſeover, 1 Cor. 5.7.
Secondly, This Lamb muſt be [Thamim Zakor] an unblemiſh'd Male, not exceeding a year old, ver. 5. (though it might be offered within the year, even at eight days old Exod. 23.19. but being a year old, it was come to its full vigour; which typified Chriſt (1.) to be the ſpotleſs Lamb of God, as he is ſtyled, 1 Pet. 1.19. and all other Sacrifices (that were Types of him) were to be without blemiſh, Levit. 1.3, 10. &c. that is, to have neither deficiency nor ſuperfluity; not Blind, Broken, Maimed, Scurvy, Scabbed, &c. Levit. 22.22. Mal. 1.8, &c. And (2.) This Immaculate Lamb being a Male of about a year old, then come to its vigour ſignified, that though Chriſt was of a Lamb-like Meekneſs, yet had he a Maſculine vigour, eſpecially when he alone whipt ſuch a number of ſturdy Money-Merchants out of the Temple, &c. Thus likewiſe a Lamb at his full vigour ſacrificed, did more fully expreſs the vigour and efficacious vertue of the Sacrifice of Chriſt. Some ſay, God chuſed a Lamb for this Paſchal-Sacrifice in deteſtation of the Egyptians Idolatry, who worſhipped their Pagan God Jupiter in the ſhape of a Ram or Lamb.
The Fourth Circumſtance is the manner how, namely this Paſchal-Lamb muſt be Kill'd, roaſted whole, in the night eaten up all, and nothing remaining, with unleavened Bread, and ſour Herbs, &c. the Poſture of the Perſons in eating it, is referred to the Seventh Rite, Verſ. 8, 9, 10. The manner how conſiſts of Seven ſeveral Rites.
The firſt is, The Lamb was kill'd that his Blood might be ſhed, and ſprinkled as before: So Chriſt the Lamb, Rev. 5.6. was Crucified, that his Blood might be ſhed (for without blood-ſhedding there is no Remiſſion, Heb. 9.22.) 1 Pet. 1.2. and ſprinkled alſo upon the door-poſts of our hearts (as above, Heb. 9.14. to wit, by the Hyſſop-bunch of our Faith.
Secondly, As the Lamb muſt be roaſted with fire (this is twice commanded, ver. 8, 9.) which was not to be done, becauſe now Iſrael was in haſte to be gone only, and therefore the moſt expeditious manner was moſt requiſite (for it would be ſooner roaſted than boiled) but more eſpecially that the Type might carry a more congruous Conformity and Correſpondency with the Antitype in our Saviour's Sufferings; as the fire (the moſt Active of all the four Elements) was a figure of God's Spirit, which is compared to fire, Matth. 3.11. and call'd the Spirit of burning, Iſa. 4.4. wherewith Chriſt was inflamed in his moſt ardent Affections towards us, inſomuch that he cryed [Oh how am I ſtraitned till my Sacrifice for you be accompliſhed! Luk. 12.50.] and through this eternal Spirit, he offered up himſelf to God for us, Heb. 9.14. So it ſignified how the Lamb of God was roaſted in the fire of his Father's wrath upon the ſpit of his Croſs, while he was made a Curſe for us by his Death, Gal. 3.13. Jer. 4.4. Lam. 1.13. and 2.4. Wrath is call'd fire, &c.
The Third Rite, It muſt not be ſodden or boiled at all, nor ſo much as perboiled, and then roaſted; for in ſeething, the water mixeth it ſelf with the matter ſeethed; therefore this Prohibition ſeemeth to ſignifie that Holy Simplicity which was found in Chriſt, and which ſhould be found in us; that we know nothing, but Chriſt and him crucified, 2 Cor. 11.3. and 1 Cor. 2.2, &c.
The Fourth Rite, Much leſs may it be eaten Raw] which ſeems to be a ſuperfluous Prohibition (as likewiſe was that reiterated Command [it ſhall be roaſted with fire, ver. 9.] were there not ſome more myſtical meaning implied therein, which ſeemeth to be this: Seeing the Paſchal-Lamb was a type of Chriſt, Joh. 19.36. As that Lamb muſt not be boiled, becauſe much of the Moiſture and Subſtance of the Meat boiled goes out into the Water (as well as much of the Water goeth into the Meat, as before) which prohibited implicitly all mixtures in Religion and Religious Worſhip (as Levit. 19.19.) the Inventions of Men ought not to be mingled with the Inſtitutions of God: our own Good works muſt not be jumbled in our Juſtification with our Faith in Chriſt. This is forbidden, Gal. 2.16. and 3.9, 10, 11, 12. So on the other Hand this Lamb muſt not be eaten Raw (ſaith God here) as foreſeeing the Popiſh Doctrine of eating Chriſt's Fleſh Raw in the Sacrament in a carnal ſenſe, that groſs abſurdity he here pre-condemneth as a contradiction of the Type to the Antitype, and as contrary,
1. To Religion, in deſtroying the Nature of a Sacrament, as that Doctrine confounds the ſign with the thing ſignified.
2. 'Tis repugnant alſo to Reaſon, requiring carnal Nouriſhment to a ſpiritual Subſtance (the Soul) to which the fleſh profiteth nothing, Joh. 6.63. Yea,
3. 'Tis againſt ſenſe it ſelf, and ſo is plain Non-ſenſe: for the Romaniſts would make the Receivers believe, that they eat the very Fleſh and Blood of Chriſt, when they ſee, touch, and taſte nothing but a Wafer, and all their ſenſes tell them it is no more than Bread, yet they moſt ſenſeleſly contradict them all.
Moreover, This prohibitive Precept [Eat not of it Raw] may prefigure alſo, that as we may not rudely conceive in our Minds concerning Chriſt in his two Natures and three Offices, &c. ſo we ought not rawly to receive him in the Lord's Supper without a due Preparation and Examination of our ſelves, leſt we come unworthily, and eat Judgment to our ſelves, 1 Cor. 11.26, 28, 29. Thus Chriſt will be Roaſt-meat to us, which is much ſweeter and wholeſomer than is that Meat which is either raw or ſodden, &c.
Fifthly, The next Rite of the Paſchal Lamb was, to eat it with unleavened Bread, and ſour Herbs.
Firſt, As that Bread was the ſooneſt made (ſuch as Abraham, Gen. 18.5, 6. and Lot Gen. 19.3. haſtily prepared to entertain the Angels) for they were to eat it in haſte, Exod. 12.11, 34. and Deut. 16.3. in which place Unleavened Bread is call'd the Bread of Affliction, (as Iſa. 30.20.) becauſe it was to mind them of their afflicted conition in Egypt, from which they fled in ſuch haſte, that they could not ſtay till their Bread was leavened, Exod. 12.39. Thus the vulgar Saying is, That [Poor-folks Bread is ill-prepared, ill-leavened] therefore this Bread was call'd the Bread of Poverty; So [Lechem Gnoni] may be read, Poor People almoſt famiſhed, bake a bit of Dough (haſtily made up) upon hot Embers, not being able to tarry till the lump (if they have it) be leavened, and long lingringly baked in the Oven: But the Apoſtle Paul interprets it here to ſignifie Sincerity and Truth, 1 Cor. 5.8. becauſe leaven hath an operation of ſouring and ſwelling up the Dough; therefore that is uſed uſually to ſignifie Sin (as before) of Hypocriſie, Malice, &c.
Secondly, The bitter Herbs ſignified, that their bitter Affliction in Egypt muſt be kept in Remembrance, and to mind them what an evil and bitter thing Sin is, Jer. 2.19. the procuring cauſe of all that bitterneſs, Exod. 1.14. from which God was now delivering them, Deut. 16.3. to which the Church alludeth, lamenting, [God had filled her to the full with bitter Herbs, &c.] Lam. 3.15. teaching us, how we may not expect ſuch ſweet meat as the Lamb of God is, but we muſt have with it ſome ſour ſauce, thoſe Sufferings were bitter that Chriſt endured for us, and we muſt fill up his Meaſure, Col. 1.24. and be in bitterneſs, Zech. 12.10. weeping bitterly, Luk. 22.62. being in heavineſs to mortifie Sin, 1 Pet. 1.6. Gal. 5.24, &c.
The Sixth Rite was, [They muſt that Night eat up the whole Lamb, and let nothing Remain till the Morning.]
The Firſt Type is their eating it by Candle-light in the Night ſeaſon; which ſignifies that our Natural light cannot teach us to feed aright upon our Goſpel-Paſchal-Lamb, this muſt be done by a light ſuper-natural, Act. 26.18. this lively light of Faith in Chriſt juſtifies many, Iſa, 53.11. Joh. 17.3.
The Second Clauſe ſignifies our great need of a whole Chriſt; He muſt not be divided into pieces and parcels, 1 Cor. 1.13.30. Gal. 2.20. where Paul apprehends by Faith a whole Chriſt to himſelf, as if Chriſt had died for him only; as his Coat was ſeamleſs, Joh. 19.23. ſo is himſelf, and not to be rent in pieces as the Arrians do in denying his Deity. The Manichees in impugning his Humanity, and the Apollinariſts in ſaying Chriſt had no Soul, &c. Chriſt ought to be apprehended by Faith in his whole Perſon, Natures, Offices without any Diviſion.
The Third Clauſe ſignifies that there muſt be no dallying and delaying in our apprehending Chriſt by Faith, for we know not what another Morning may bring forth, every night we may ſleep our laſt ſleep, which is an Image of Death, Iſa. 17.14. and 2 Kin. 19.35. Beſide, They were to eat up all (if they could;) what remain'd muſt be burnt, and not kept till the Morning, ver. 10. which is a plain Reproof to the Popiſh Practice in ſuperſtitiouſly reſerving their Conſecrated Wafer, &c. for the Sacramental ſign (when out of its uſe for which God ordain'd it, during the Religious Worſhip) hath afterward no ſacred Vertue or Property in it, nor ought Men to pay any Veneration to it, much loſs ſuch Divine Adoration, as is practiſed in the Romiſh Church.
The Seventh R…e was their Threefold poſture [Loins girt, Shoes on their feet, and a Staff in their hands] to which a Fourth is added, as neceſſarily implied, though not expreſſed; to wit, They ate the Paſſeover alſo [in a ſtanding poſture] as Philo affirmeth, for it was improbable they ſhould ſit with Shoes on their feet, and Staves in their hands, &c. 'Tis moſt probable and generally received, that they ate it ſtanding, which was a geſture of readineſs for preſent paſſage (becauſe they ate it in haſte, Exod. 12.11. juſt ready for a matching) and is the poſture of waiting Servants, and ſuch they were while in Egypt's Slavery: The Apoſtle ſeems to allude to this poſture, Eph. 6.11, 13, 14. beginning his Chriſtian Armory with it [Stand therefore, &c. and when ye have done all to ſtand] then follows he with this that is expreſſed here [having our Loins girt] as the (1ſt) of them for enabling us to ſtand our ground, and to keep our ſtation. It was the Cuſtom of thoſe Oriental Countries to wear long, looſe Garments, which (when not truſſed up) made them very unfit for travelling, 2 King. 4.29. Jer. 1.17. This therefore Chriſt commandeth that we may be girt for our Journey to the Heavenly Canaan, as they here for the Earthly, Luk. 12.35, 36. and his Apoſtle Peter bids us [Gird up the Loins of our Minds] 1 Pet. 1.13. becauſe a looſe, diſcinct, and diffluent Mind is unready, unnimble, unhandy, and unhandſome for God's Service; 'tis like Thraſhing in a Cloak, according to the vulgar Saying: Chriſt did not ſerve his Diſciples ſo, Luk. 17.8. nor ſhould we ſerve Chriſt ſo; To the ſame purpoſe ſaith Paul [having your Loins girt about with that golden girdle of Truth] Eph. 6.14. Nothing maketh a man more unſteady in his Profeſſion than his want of Sincerity, and a looſe life, and here, if ever, doth that Proverb [Ungirt, Unbleſt,] hold true, we muſt be preſt and intent for the Journey, eſpecially when we are ready to depart out of the Egypt of this life, and to take Heaven by Storm, Matth. 11.12, &c.
The ſecond Poſture expreſſed is, [Having Shoes on your Feet,] which hath alſo an Anagogical Senſe, as ſignifying,
1. A readineſs for their Departure, Acts 12.8.
2. The reality of their Deliverance, for Captives were made to go bare-foot, Iſa. 20.4.
3. Their gladneſs for their Deliverance, for in Mourning Men put off their Shoes, 2 Sam. 15.30. But,
4. And more eſpecially, It was a Figure of our being ſhod with the preparation of the Goſpel of Peace, Eph. 6.15. that we may be able to Travel over Aetham (which ſignifies hard ground, and which Iſrael paſſed over in their way to Canaan, Exod. 13.20.) namely, Tribulation, Perſecution, &c. that unavoidably way-lays us in our paſſage to Heaven, Acts 14.22. and 2 Tim. 3.12. ſuch as are fortified with Goſpel-comforts, (whereby God creates peace in the Soul) can walk unharmed amidſt the Briars and Brambles of a wicked World; as ſuch Goſpel-ſhoes made the Spouſes Feet marvellouſly Beautiful, Cant. 7.1. ſo to all Believers, their being thus well Booted and Buskin'd (foreign) confers Safety as well as Beauty, both Muniment and Ornament.
The third Poſture expreſſed is, [With Staves in their Hands,] for expedition to their Journey, and in this ſenſe 'tis uſed, Zech. 8.4. and Mark 6.8. ſo Jacob ſpeaketh, [With my Staff I paſſed over this Jordan,] Gen. 32.10. he had then nothing more but a Staff to lean upon: This ſignifies to us, that we ſhould be furniſhed with the Word of God in our Hearts as well as in our Hands, whereby we may be both directed and ſtrengthened: As it is ſaid of Jacob in his old Age, [He worſhipped God, leaning upon his Staff,] Heb. 11.21. ſo are we commanded [to lean upon the Lord, and ſtay upon our God] Iſa. 50.10. With this Staff in our Hands and Hearts, we ſhall (as Jacob did) lift up our Feet, and go luſtily to Heaven, &c. Gen. 29.1.
The fifth Circumſtance of Celebrating this firſt Paſſeover (whereunto ſome Rites aforementioned are ſuppoſed to be peculiar) was the End why, which was Twofold.
1. Temporary. And,
2. Anniverſary.
1. The Temporary End was that the Blood of the Paſchal Lamb (ſo beſprinkl'd as above) might be a Token and Teſtimony unto the Iſraelites, that they ſhould be ſaved from the Deſtroyer, Exod. 12.12, 13. It was the Word of God (which inſtituteth all Sacramental Signs, and without which they are vain and unprofitable) that Inſtituted this as an outward and viſible Sign in this Old Teſtament Sacrament for corroborating the Faith of the Hebrews, not only that they ſhould be ſaved Temporally at this time, but alſo Eternally by the Blood of the Lamb of God, whereof this was but a Type. The Inſtituting word (annexed to this Sacramental Action) is, [It is the Lords Paſſeover,] ver. 11. which is a Figurative Speech, and a Sacramental Expreſſion (like that of our Saviour, [This is my Body,] Mat. 26.26) for the Lamb was not the Paſſeover it ſelf, but only the material part of it; and the Myſtical meaning of this Paſchal Lamb they were commanded to make known unto their Children, ver. 26. which condemns that Maſs of Myſtical Ceremonies in the Romiſh blind Devotion, whereof no Reaſon (unleſs ſuch as is ridiculous) can be rendred. At this Divine Inſtitution the then Church of God [bowed their Heads] in token of their owning it, and thankfulneſs for it, ver. 27. whoſe practice in obedience to Gods Precept did teſtifie their Faith in Gods Promiſe for their preſervation, and who were accordingly preſerved in that univerſal Deſtruction of the Firſt-born of Egypt, and of her very Gods that could not protect their Worſhippers, Exod. 12.12. no nor themſelves, but (Rabbins ſay) their Wooden Idols were putrified into Rottenneſs, thoſe made of Stone were broken into Duſt, and thoſe made of Metal were melted down to the Earth; the like is Recorded in Hiſtory to be done when the Holy Child Jeſus fled into Egypt: No ſooner did he enter there, but all their Idols fell flat to the ground, &c.
2. The Anniverſary End was, that this Sacrament of the Paſſeover muſt be obſerved yearly with a great deal of Feſtival Joy as a perpetual Ordinance all their Lives for a ſtanding Memorial of this great Deliverance; this is call'd a Statute for ever, Exod. 12.14, 29, 42. Deut. 16.1, 3. becauſe it was to be kept once a year until Chriſt came and became our Paſſeover Sacrificed for us, in whom all Ceremonies ceaſed, and in whoſe Goſpel Supper, the Remembrance of our Deliverance by his Death until he come is kept Eternally, 1 Cor. 5, 7, 8. and 11.25, 26. The Chriſtian Paſſeover ſucceeding this Jewiſh legal one: Moreover, How many remarkable Memorials of Perſonal preventing Mercies have we, wherein God doth paſs over us, and over-skip us, when many others do fall upon our Right Hand, and upon our Left, &c. in the time of our Lives? Oh how ought we to keep conſtantly a Paſſeover of praiſe for our preſervation, and preſerve this loving-kindneſs of God in Everlaſting Remembrance.
The ſixth and laſt Circumſtance was the Perſons who muſt partake of the Paſſeover.
1. Negatively, No Stranger, Gentile, (no, nor any Apoſtate Jew, ſay the Rabbins) muſt eat thereof, Exod. 12.43, 48. no uncircumciſed Perſon. But,
2. Poſitively, The partaker of the Paſſeover muſt be a Circumciſed Perſon, either an Homeborn Jew, or a Proſelyte Gentile. This is expreſs;
Firſt, For the quality of the Communicants; they muſt be Circumciſed, for Circumciſion was the Seal of the Covenant, and of their Profeſſion of it, Gen. 17.7, &c. the Seal of the Righteouſneſs of Faith, Rom. 4.11. whereof ſuch as were Strangers to the Commonwealth of Iſrael (unleſs Proſelyted) had no part nor intereſt in the Myſteries; and the Paſſeover being a Commemoration of that glorious Redemption of this Circumciſed people, they who profeſs'd not the ſame Religion, nor were Incorporated with that Church by Circumciſion, had nothing to do with that Commemoration, as wanting the Character entitling to Seals and Sacraments. All which teacheth us, that the Faithful only have Fellowſhip with Chriſt in his Ordinances, and that Infidels, Unbelievers, ought not to be admitted to our Goſpel-Paſſeover; this is to caſt holy things to Dogs, &c. Mat. 7.2. None muſt eat of the Lords Supper that are not Members or the Church by Baptiſm: A Man muſt live, before he can be nouriſhed; he muſt be bred, before he can be fed; and all unclean Perſons are debarr'd, as by the Law, Numb. 5.2, 3. and 9.6, 13. and 19.13. ſo much more by the Goſpel, 1 Cor. 5.7, 8, 11, 12. &c. Then,
Secondly, For the quantity of them, a competent number there muſt be for a Communion (as is aboveſaid,) Exod. 12.3, 46. a ſmall Family may join with another. If the Family be poor, and have not a Lamb of their own, they are allowed to Feaſt with their Neighbours. Thus one little ſcattered Church may rally and fall in by Coalition with another that ſtand their ground. And this muſt be done in haſte, for in apprehending Chriſts Blood, Merit and Spirit, as it becometh us not to be ſlack and remiſs therein (it ſo highly concerning our eternal Weal or Woe) ſo nor may we be of looſe and diſſolute lives (but girt in, as above, nor envious at our Neighbours Priviledge, &c. And we muſt obſerve to keep this Paſſeover duely and truly, Exod. 12.47. or periſh for the neglect of it; aut faciendum, aut patiendum; we muſt either do it now, or we muſt die for it.
Now come we to the third and laſt Concomitant of Iſrael's Redemption out of Egypt, namely, The Conſecration of the Firſt-born of Iſrael unto God, Exod. 13.1, 2. and 11. to 16.
The reaſon of it is laid down by the Lord himſelf, ſaying, [All the Firſt-born of Man and Beaſt are mine, ver. 2. As if God had ſaid thus, [They are all due Debt to me, as ſacred things which I ſaved in the ſlaughter of all the Firſt-born of Egypt, and thereby alſo I procured my People their liberty out of the Iron Furnace, Deut. 4.20. And this alſo they were commanded to Teach their Children, as well as the Myſtery of the Paſſeover, Exod. 13.8, 9, 14, 15. God might ſay all Created things are his by right of Creation and Preſervation, (as indeed they are) but the Firſt-born of Iſrael are his in a more peculiar manner by the right of Redemption from the ſlaughter of the Firſt-born of Egypt, and therefore gave he this Law.
Concerning this Conſecration of the Firſt-born, its preſcription (together with that of the Paſſeover) is but briefly propounded, ver. 2, 3. but more largely deſcribed, ver. 11, 12, 13, 14, 15, 16. wherein the Divine Command is extended,
1. To the time and place when and where it muſt be obſerved, to wit, at their coming into Canaan, ver. 11.
2. The matter to be Conſecrated is to be the Firſt-born both of Man and of Beaſt, ver. 12.
3. The manner or form of Redeeming ſuch Firſt-born us were unfit for Sacrifices, namely the Firſt-born of the Aſs among unclean Beaſts, which muſt be Redeemed or Deſtroyed, and the Firſt-born of Man which muſt be ſimply Redeemed, ver. 13.
4. The final cauſe, In memorial of their Deliverance, ver. 14. which by words they muſt teach their Children, ver. 15. and by Symbols they muſt be reminded of it themſelves, v. 16. as alway at Hand, &c.
The firſt Remark hereupon is this, That we are not our own, but the Lords, 1 Cor. 6.20. Chriſt may ſay of us, (and Oh that he may ſay ſo as here) ye are mine, I have bought you with a price, and I have ſaved you from the common Deſtruction: He that is ſaved, is not his own, but rather his who ſaved him, ſervati ſumus, ut ſerviamus, [being delivered, therefore ſerve him in holineſs all our days, Luke 1.74. Rom. 12.1.
The ſecond Remark is, The Firſt born here in one reſpect may Typifie Chriſt the Redeemer.
1. Becauſe he is the Begotten Son of God from all Eternity, called therefore the Firſt-born of every Creature, Col. 1.15.
2. As he took upon him our Nature, and was Born of the Virgin Mary, ſo he was alſo her Firſt-born, Mat. 1.25. then preſented to God as the Firſt-born, Luke 2.23, 24.
3. Becauſe he was the firſt that roſe out of the Grave, and made a way unto Everlaſting Life, therefore is he called, The Firſt-born of the dead, Col. 1.17. Accordingly as the Firſt-born was firſt ſet apart, and then Sacrificed to God; ſo Chriſt (as the unſpotted Lamb, holy and acceptable) was firſt ſeparate from ſinners, Heb. 7.26. and then made himſelf a perfect Sacrifice for the ſins of his People, ver. 27. And,
4. He is called the Firſt-born among many Brethren, Rom. 8.29. as our Captain going before us in ſuffering work, to whoſe Image we ought to be conformed; and therefore muſt we give him the Honour of the Firſt-born, whoſe firſt Birth-right requireth that all our Sheaves ſhould veil Bonnet, ſtrike Top-ſail, and fall down to his Sheaf, as theirs, did to Joſeph's Gen. 37.7, 8.
The third Remark is, As in another Reſpect thoſe Firſt-born (ſecondly) are Types of Chriſtians the Redeemed (as well as of Chriſt the Redeemer) called the Church of the Firſt-born, whoſe Names are written in Heaven, Heb. 12.23. Alas we are all of us by Nature the Children of wrath, Eph. 2.2. till we be Redeemed by the Blood of Chriſt from the ſecond death, (for in reſpect of the firſt Death, no Man can give any Ranſom to God, Pſal. 49.8, 9. Heb. 9.27.) Thus thoſe Firſt born that were to be Redeemed, do Figure out the Redeemed of the Lord out of the World, (ſo called, Pſal. 107.2. Iſa. 51.11. and 62.12.) who are as dear to God as his Firſt-born, Exod. 4.22. and in that reſpect are higher than the Kings of the Earth, Pſal. 89.27. for they are Kings and Prieſts, Rev. 1.6. to ſerve him day and night in his Temple, Rev. 7.15.
The fourth Remark is, The Mercy of our Deliverance requires the Duty of our Obedience. Thus here ſaith God, [Sanctifie unto me all the Firſt-born, &c.] ver. 2. Iſrael was equally expoſed to the Deſtroying Angel as was Egypt, had not the Lord in Mercy ſpared them: therefore he requireth of them their Firſt born. We may not be all for receiving Mercy, and nought at returning Duty: We muſt not only look at what hath been done by God to us, but what alſo ought to be done by us to God; namely; obſerving all things that he commands us, Matth. 28.20. This Law ſignifies, that as we are Redeemed from Death by our Dear Redeemer, ſo we ſhould Conſecrate both our ſelves and all ours to the Service of the Lord, Rom. 6.13, 19, 22. and 12.1. even as he is our God, and Sanctifies us to himſelf from the Womb, Pſal. 22.11. Iſa. 46.3. Jer. 1.5. Luke 1.15. and Gal. 1.15. and then do we Myſtically ſanctifie our Firſt-born to God, even when we Offer up to him our firſt and beſt Services, the Lord will have the priority thereof: We muſt ſeek firſt the Kingdom of God, Mat. 6.33. our firſt Times, Thoughts, Words and Deeds ſhould be Conſecrated to God in our Morning Devotion, ſerve God firſt, &c.
The fifth Remark is, God will be ſerved like himſelf, both in and with the beſt of all our Services: [The Males muſt be the Lords,] Exod. 13.12. the more Honourable Sex which bears up the Name amongſt Men, and therefore the Lord curſeth that Deceiver, who hath a Male in his Flock, yet would cozen the great King with ſome Carrion or corrupt thing, Mal. 1.6, 8, 14. In this Law of the Firſt-born of Beaſts, as the Male was required, (ſignifying that perfect Man our Lord Jeſus, Eph. 4.13.) ſo even of clean Beaſts God will not be defrauded of the Right Firſt-born; to prevent the fraud, it was ordained to tarry ſeven days with the Dam, and to be dedicated to God on the eighth day, Exod. 22.30. correſponding with the Law of Circumciſion limited to that day, Gen. 17.12. Nor muſt they work any Firſt-born Bullock, nor Shear any Firſt-born Sheep, Deut. 15.19. They, being appropriated to God, muſt not be for the Service of Man, but without any Diminution or Detriment, be wholly Offer'd up to him. This was Adam's plundering Elohim, Hebr. Mal 3.8. and will a Man dare to Rob God? 'Tis a Scripture-wonder. Nor may they cheat God with any Firſt-born in voluntary Oblations, being his already, Lev. 27.26.
The Sixth Remark; Nor would the Lord accept the firſt-born of any unclean Beaſt, much leſs that of …n Aſs, Exod. 13.13. that ſtupid, dull, and ſluggiſh Animal (ſaith Lavater) was unworthy to be an Oblation to the living God, therefore muſt it not be paid in kind, but either redeemed with a Lamb, or (where the owner of it was of ſuch a ſordid Soul as would rather ſee his own Beaſt, ſo uſeful for bearing burdens, killed, than redeem it) its Neck muſt be broken; whereas if Redeemed, the owner might uſe it for his own Service, otherwiſe not, Deut. 15.19. Nor would God be ſerved with the Sacrifices of Mans Fleſh, as the Heathen did in Sacrificing their Sons to Moloch, Levit. 20 2. Therefore the firſt-born of Sons were to be redeemed alſo; in ſtead of which afterward the Lord took the Levites into his ſpecial Service, Levit. 8.15, 16, &c. We read how Abraham's firſt-born (Iſaac) was redeemed by a Ram, Gen. 22.9, 10, 11, 12.