Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that [is] thy neighbour's.
Ver. 17. Thou shalt not covet.] See Trapp on " Rom 7:7 " See Trapp on " Heb 13:5 " One observeth that the word Concupisco, here used, is inceptive; to show that the very first motion is sin, though no consent be yielded.
Thy neighbour's house.] House is here first set, as that which holds and harbours all the rest. Neither will a wise man take a wife before he hath a house. Birds will not couple till their nest be ready.
To these ten words, written by God himself in the day of the assembly, divines have reduced those other laws, moral, judicial, and ceremonial, written by Moses. Exodus 34:27,28 Deu 10:4 And herein Alstedius, that excellent methodist, hath, in his "Harmonia Mosaica," as in all those brief but pithy notes upon the Pentateuch, done the Church of Christ singular good service; whom therefore - for a preface to that which follows in the opening of this and the three next books, and for the use of my English reader - I have abridged, translated and the same here inserted.
SECTION I.
Of reducing all the Moral Laws to the Decalogue.
To the first commandment belong laws that concern faith, hope, and love to God.
First, Faith: as, that there is but one God, and three Persons, Jehovah Elohim; that he will send them a Prophet greater than Moses; Deu 18:15 that he is to be honoured with our confidence, patience, and inward worship,
Next, Hope: of favour, grace, and glory.
Thirdly, Love to God with the whole heart; filial fear, humble prayer, holy vows, constant care to avoid idolising the creature, seeking to the devil, tempting of God, listening to seducers, &c.
To the second commandment belong laws made against gross idolatry, will worship, &c., and for right worship.
To the third pertain laws for prayer, thanksgiving, oaths, lots, blasphemies, worthy walking, &c.
To the fourth, all laws of sanctifying the Sabbath.
To the fifth, of honouring and reverencing parents, princes, elders, &c., and of punishing rebellious children.
To the sixth may be reduced all laws concerning murder, revenge, rancour, smiting, fighting, cursing the deaf, laying a block before the blind, &c.
To the seventh, all that is said against fornication, adultery, sodomy, incest, wearing the apparel of the other sex.
To the eighth, laws against robbery, rapine, usury, sacrilege, detaining wages or pledges, removing landmarks, accepting of persons, taking of gifts, false weights, &c.
To the ninth belong laws against backbiting, tale bearing, false witnessing, judging, not admonishing, &c.
To the tenth no laws are referred: because it is wholly spiritual, and hath no visible violations.
SECTION II.
Of reducing Judicial Laws to the Decalogue.
To the first commandment: It was death, (1.) To deny obedience to the priest, who was a type of Christ; (2.) To persuade apostasy from the true God; (3.) To seek to witches and wizards.
It was likewise unlawful to make a covenant with the Canaanites, whom God had cursed: to make mixtures of divers kinds of creatures, &c.: whereby they are taught sincerity in religion and conversation.
To the second commandment: God commanded to abolish images, pictures, idolatrous temples, altars, groves, &c., and forbade them, upon pain of death, to bow to sun, moon, or any other strange gods; because Moses's polity could not consist of true worshippers and professed idolaters.
To the third commandment: There were two kinds of blasphemy or cursing of God; whether it were mediate or immediate, direct or indirect; one proceeding of infirmity and impatience, the other of malice and obstinacy. This latter was to be punished with stoning: that former with some corporeal punishment; as beating, boring the tongue, &c.
To the fourth commandment: The wilful profanation of the Sabbath was punished with death. Tithes, offerings, firstfruits, firstlings, and the like, were commanded by God, as part of the priests' maintenance, due to them by the very law of nature. And the same custom is at this day commendably kept up, there not being a more equal and easy way of maintaining the ministers of the Church, and so of upholding the Church's ministry.
To the fifth commandment: Wrong done to a parent, whether by striking or cursing, is parricide, and to be punished with death: so is wrong offered to the chief magistrate; this is treason. Parents had power to command and correct their children, yea, in some cases, to sell them to their brethren the Israelites, and to sue out a writ of execution against them, if uncounselable and incorrigible.
The privilege of primogeniture made for the honour of the family, and prefigured Christ.
The chief magistrate is both ordained and ordered by God. Deu 17:15 Inferior magistrates must neither be strangers, nor eunuchs, nor bastards, nor Ammonites, nor Moabites. Deu 23:1-3 But they must be men of courage, fearing God, &c.
To the sixth commandment: Four sorts of capital punishments were in use among God's people; viz., stoning, burning, beheading, and strangling. Execution was done either by the whole people, or else some deputed thereunto.
Man slaughter was committed either by man or beast. If by a man, either it was voluntary, and that was punished with death: or involuntary, and in that case they had their cities of refuge: these prefigured Christ, our sole sanctuary of safety. But if by a beast, the beast was stoned, as also the master of the beast, if done by his default.
Blows that caused loss of limbs were punished with the like loss; or if not, with a reasonable recompense.
Violence offered to a woman pregnant with child, so as she lost her fruit, was death: but if she were not pregnant, it was only a money fine.
God straitly charged them to abstain from the use of beasts' blood; that they might learn to abstain much more from shedding man's blood.
Lepers were to live apart, lest the sound should be infected: and to intimate the contagiousness of sin. Exodus 20:17
A Jewish servant, if he should not go free at the year of jubilee, was to be bored in the ear with an awl, and to live and die with his master.
Hereto also pertain their laws for war: as, that newly married men, timorous persons, and ploughmen should be excused; that a soldier should be twenty years of age at least; that the general should desire passage through his brother's country; that he should send forth spies; offer peace; lead on his soldiers; use stratagems; spare fruit trees; equally divide the spoil; reserve a part thereof for God; see that the camp be kept clean from sin, &c.
To the seventh commandment: Adultery was death: and, in the high priest's daughter, fornication was burning; because he was a special type of Christ, and therefore his family should be without blame or blemish.
Sodomy and bestiality were likewise death: so was the deflouring of an espoused virgin, and a rape. The priest might not marry any but a virgin. The price of a harlot might not be brought into the sanctuary. Polygamy and divorce were permitted only, and not commanded.
Marrying with the brother's widow was peculiar to the Old Testament.
They were to marry within their own tribes; because our Lord was to spring of the tribe of Judah.
He that defiled a virgin, was both to marry her, and to endow her, so that he had her parents' consent thereunto.
The prohibited degrees both of consanguinity and affinity are moral, and grounded upon very good reason. Lev 16:1-34 Lev 20:1-27
To the eighth commandment: Kidnapping, sacrilege, and compound theft were punished with death. Usury is condemned by the law of God.
The law for things borrowed, deposited, intrusted, lent, or found, is grounded upon this rule. He that marreth another man's goods robbeth him.
God would not have any poor - that is, sturdy beggars - amongst his people.
To the ninth commandment: Hereunto belong the laws for ecclesiastical and civil judgments.
SECTION III.
Of the Signification of the Ceremonial Laws; and first, for Holy Places.
These laws concern either holy places, times, things, or persons.
The general law for holy places was, that in that place only that God should choose, holy services should be performed. And this signified, (1.) That through Christ alone we must go to God in every divine duty; (2.) That the time shall come when we shall enjoy the immediate presence of God in heaven.
The special law was, as touching the tabernacle, a lively type of Christ, and of the Church, and of each Christian.
Now in the tabernacle are considerable, (l.) The causes, and (2.) The parts thereof. The causes that concurred to the making of it up, are,
1. The matter; which was various, voluntary, and sufficient. This figured that freewill offering wherewith every man ought to honour God, by trading with his talent, and by doing what he is able for the maintenance of the ministry, and relief of the needy.
2. The form: and so the tabernacle was to be made according to the pattern received in the mount. To teach us, that God will be served according to his own prescript only, and not after man's inventions.
3. The efficient, was every skilful workman, and by name Bezaleel and Aholiab. These latter figured out the Church's chieftains and master builders; as those former, all gifted ministers.
These were the causes of the tabernacle: the parts thereof, as well containing as contained, follow. These all were so framed as that they might easily be set up or taken down, and so transported from place to place: whereby was signified, that while we are in this tabernacle of the body - which shall be taken down by death, and set up again by the resurrection - we are absent from the Lord; and that the whole Church not only is a stranger upon earth, but also moveth from one place to another, as God disposeth it.
The covering of the tabernacle set forth that the Church and her members do ever sit safe under God's protection.
The court made up of various pillars, signified that the Church, in regard of the ministry therein, is the pillar of truth; and that the offices and abilities of the several members ought to be as props to the whole body.
The holy instruments and implements served to set forth all the precious gifts and ordinances of the Church; such as are the word, sacraments, faith, holiness, &c.
The taches, whereby the curtains were knit together, signified that the various members of the Church militant and triumphant are but one tabernacle.
The covering of the tabernacle was twofold, inward and outward; whereby was signified the internal and external estate of the Church.
The glorious gate signified the hearts of God's people made glorious by faith, whereby we entertain Christ.
The tabernacle fitly knit together by its joints, and rightly erected, signified the Church of Christ fitly compacted by that which every joint supplieth, and making increase with the increase of God. Eph 4:16 Col 2:19
The veil signified the flesh of Christ, whereby his deity was covered, and a way paved for us to heaven.
The veil was filled with cherubims: to show how serviceable the angels are to Christ and his people.
The Holy of Holies shadowed out the third heaven, into the which Christ only entered and we by him.
The ark of the covenant covered with gold, figured Christ, in whom the Godhead dwelleth bodily; and in whom are hid all the treasures of wisdom, &c.
The testimony laid up in the ark signified Christ, the end of the law; which also hath its testimony from him.
The golden censer signified that all our services must be perfumed, and perfected by Christ, before they can be accepted.
The golden pot of manna in the side of the ark was a sacrament of that eternal life that is laid up for us in Christ. Col 3:3
Aaron's rod blossoming was a sign of God's fatherly affection, whereby it comes to pass that we bloom and flourish under the cross.
The sanctuary, or tabernacle of the congregation, was the way into the Holy of Holies; and signified the Church militant, through which we enter into heaven.
The brazen altar for burnt offerings shadowed out the humanity of Christ, which is sanctified by his deity, and supported under all his sufferings for us.
The altar of incense signified that Christ appeareth for us before his Father, and maketh all our services accepted by the sacrifice of himself, once offered for sin.
The table furnished with so many loaves as there were tribes in Israel, signified that God keeps a constant table in his Church for all believers.
The golden candlestick with its seven lamps, figured the glorious light of the gospel, whereby "God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." 2Co 4:6
The laver wherein the priests washed themselves before they ministered in the tabernacle, signified that we cannot draw nigh to God in his services without due preparation.
The outer court signified the visible Church, wherein hypocrites also partake of external privileges.
Lo, these are the things typed out by the tabernacle: and they cannot be better understood than by God's own interpretation of them, when he saith, "Let them make me a sanctuary, that may dwell in the midst of them." Exo 25:8 For in those words, as learned Junius observeth, is contained an explication of all the above said ceremonies.
SECTION IV.
Treating of Holy Times.
Concerning holy times, the law is either general or special.
The general law is, partly concerning the most strict rest from all servile works; and partly concerning the sacrifices which were on those holy days to be offered. The former figured that rest where unto God in his due time will bring us.
The latter served not only to exercise the Jews, prone to excess, with the hard yoke of great expense; but also, by the great charge they were at, to shadow out the great worth of Christ, far beyond all worldly treasures.
The special law concerned, (1.) Holy days; (2.) Holy years. Holy days were either daily portion, or solemn. And these latter were partly the new moons, partly the Sabbaths, and partly the feasts; which feasts were either more solemn, as the passover, pentecost, and feast of tabernacles; or less solemn, as the feast of trumpets, and the feast of atonement.
Holy years were, (1.) The Sabbatical or seventh year; or, (2.) The jubilee or fiftieth year. The explication of all these is as followeth: - 1. The continual sacrifice was offered twice every day, that the people might, every morning and evening, be admonished of their sin guiltiness: and, with it, might be exercised in the remembrance and belief of the continual sacrifice of Christ for their sin. It signified also our daily service, or continual sacrifice of praise and holiness, offered up to God in the name of Christ.
2. The new moon sacrifice served to set forth that all our time, and actions done therein, are sanctified unto us by Christ.
3. The Sabbath was a memorial of the creation: it was also a type partly of Christ's resting in the grave, and partly of our rest in Christ; the beginning whereof we have here, the perfection of it in heaven. And whereas special order was taken that no fire should be kindled on that day; it was to signify that Christ's rest, and ours in him, was, and should be, free from the fire of affliction.
4. The holy feasts were, in general, appointed for these ends and uses, (1.) To distinguish the people of God from other nations; (2.) To keep afoot the remembrance of benefits already received; (3.) To be a type and figure of benefits yet further to be conferred upon them by Christ; (4.) To unite God's people in holy worships; (5.) To preserve purity in holy worships prescribed by God.
5. The passover of those that were clean, celebrated in the beginning of the year, figured out the time, manner, and fruit of Christ's passion. The passover kept by those that had been unclean, signified that Christ profiteth not sinners as long as they persist in their uncleanness; and so it figured out the time of repentance.
6. At the feast of pentecost there was a day of waving and of offering the firstfruits. The former signified that the handful of our fruits - that is, our faith and good works - are not accepted of God, unless they be waved by Christ our High Priest. The latter, that God's blessings are to be joyfully and thankfully received and remembered.
7. The feast of tabernacles, besides that it brought to mind the Israelites' wandering in the wilderness, did notably set forth the Church's pilgrimage in this present world; which yet is so to be thought on, as that, with greatest spiritual joy, we remember and celebrate our redemption by Christ's death.
8. The feast of trumpets signified that continual cause of cheerfulness and thankfulness that the saints should have by Christ's death.
9. The feast of atonement signified that the sins of God's people in their holy meetings and daily services should be expiated by Christ. Moreover, atonement was also made for the most holy place and for the sanctuary. That signified that the visible heaven also was defiled by our sin, and need he purged by Christ's blood. This, that the Catholic Church is, by the same blood of Christ, made alone acceptable to God. By the application that was made for several persons was set forth the applicatory force of faith. Furthermore, that application and expiation was made by a live and a slain goat. Upon the live goat, called the scapegoat, were put the offences of the children of Israel, and the goat thus ceremonially laden, was let go into the wilderness: the other goat was set apart for a whole burnt offering. The former ceremony signified that the Son of God came down from heaven into the wilderness of this world, that he might take away the sins of the world. The latter shadowed out the blood of Christ, which alone cleanseth us from all sin.
10. The seventh year Sabbath had both an ecclesiastical and a civil use. For, (1.) It did set forth and commend to the people the spiritual Sabbath, which beginneth in the expiation wrought by Christ; (2.) It distinguished this nation from others; (3.) It exercised the people in confidence of God's providence; (4.) It much conduced to the fruitfulness of the fields, which, if exhausted with continual tillage, would have grown barren, and so an evil report would have passed of the Holy Land.
11. The years of jubilee had their ecclesiastical, political, and chronological use. For, (1.) They signified the jubilee of grace and glory; both which Christ doth both proclaim and confer upon his people; (2.) They were a great help to the poor; (3.) They preserved the distinction of tribes; (4.) They served to distinguish the times thenceforth, from the division of the land, in the year of the world 2559 (1445 BC), to the destruction of Jerusalem; (5.) They figured the rest that the land should have by the just judgments of God for the sins of the people.
SECTION V.
Treating of Holy Things.
Holy things were either common, as oil; or proper: and these again were either principal, or less principal. The principal things were sacrifices; the requisites whereof were three - viz., fire, salt, and fat. The kinds of sacrifices were six - viz., (1.) A whole burnt offering; (2.) An oblation or meatoffering; (3.) A peace offering; (4.) A sacrifice for sin of ignorance or error; (5.) A sacrifice for wilful I wickedness; (6.) A sacrifice of consecration. The less principal things pertained either to all in general, as firstfruits, tenths, vows, &c.; or to the priest peculiarly, as incense, holy water, trumpets. The application of these is thus: -
1. Oil is said to be a most holy thing, because use was made of it in the consecration of the tabernacles, priests, and people. It figured out the oil of gladness - that is, the gifts of the Holy Ghost which Christ received without measure, and after that, by him, all the parts of the Church, both pastors and all Christians; for all and only such are anointed with the oil of gladness. Now this oil was so made up of most precious things, and the confection thereof by none to be imitated, as might best set forth that reprobates are not consecrated with the anointing of God's children.
2. The fire that came down from heaven, and was to be continually kept alive, signified four things: - (1.) The fire of God's wrath kindled and kept in by our sins; (2.) The fire of God's favour, whereby our sins are consumed in Christ; (3) The fire of the Holy Spirit's operation upon all believers, but especially upon the apostles and their successors; (4.) Lastly, the fire of tribulation, which causeth us to aspire towards heaven.
3. The salt of the covenant was a symbol of incorruption - that is, of perpetual continuance in the covenant of God. And so it signified that every faithful Christian is so confirmed in the covenant of God by faith, that, by the salt of affliction, he is preserved against temptations and assaults of all sorts.
4. The fat of the sacrifices was holy to God alone: and hereby was signified that we ought to consecrate our choicest things to God; that so we may obtain the fatness and sweetness both of grace and gloW laid up for us in Christ.
5. A right common to all sacrifices offered up of living creatures, was the sprinkling of the blood by the priest upon the altar. Hereby was signified the blood of Christ, who is at once our priest, altar, and sacrifice. Those great drops of his blood, I say, are hereby signified, wherewith believers' hearts, which also are so many altars, are sprinkled.
6. The whole burnt sacrifice was an offering whereby the sacrificer testified that he gave himself up wholly to Christ; and that he believed that Christ was his with all his benefits; as also that he was all lit with the flame of the fire of charity.
7. In the meat offering it was not lawful to offer leaven, or anything that leaveneth, as honey: whereby was signified that corruption, at once in doctrine, life, and discipline, is to be put far away, if we would offer up ourselves to God.
8. In peace offerings, leavened bread also was made use of: that, together with our cheerful praising of God, we may remember our afflictions, the property whereof is to leaven the heart. Psa 73:21
9. The waving of some part of the sacrifice in meat offerings and peace offerings, signified the continual motion of our lips m prayers and praises.
10. The sacrifice for errors and infirmities, signified that all our sins are mortal, and cannot be pardoned but through Christ alone.
11. The sacrifice of consecration showed the difference between the Levitical priests and Christ - viz., that they had need to offer for their own sins; but he for the sins of his people only.
And these are the ceremonial sacrifices: all which signified the sacrifice of Christ, and the sacrifices of Christians; such as are all their moral works proceeding from faith - viz., a contrite spirit, alms, prayer, &c. And lastly, that offering up of the Gentiles mentioned by the apostle in Romans 15:16 .
Furthermore, in all sacrifices, clean things only were to be offered: whereby was signified the purity of Christ and of all his members. Like as the offering of doves signified that dove-like simplicity of Christ and his people: which simplicity procecdeth from the Holy Ghost, who is also represented by the dove.
12. Firstfruits were holy to God: and thereby all a man's substance also was made holy. This signified, (1.) That the holiness of Christ was the holiness of the whole Church; (2.) That the children of believing parents are holy.
13. Tithes, by divine ceremonial right, belonged to the priests for their maintenance: but by moral right they were holy to God; who by this means required to be acknowledged the Owner and Giver of all good things. In the New Testament, tithes, though they be not of necessity, yet are they of perpetual equity, as to the maintenance of the ministry.
14. The tenth of the tithes, which the Levites out of their tithes offered to the high priest, signified the prerogative of Christi in whom we are all tithed.
15. The ceremonial vow, and the redemption thereof, was part of the worship of God: yet without opinion of satisfaction and merit: this then makes nothing at all for those that nowadays impose upon the people laws of vows, and redemption of vows, with an opinion of necessity, satisfaction, and merit. Vows are a service pleasing to God, so they be made and used freely; as exercises of piety, and as helps thereunto. The same may be said of things devoted.
16. Novals were the fruits of trees, which for the three first years being accounted as uncircumcised, were in the fourth year offered up to the Lord; to teach us that all our food is uncircumcised unto us by reason of sin, but is circumcised by faith in Christ; being received with praying and thanksgiving.
17. The holy perfume figured the grace of the Holy Ghost, wherewith the services of the saints are sanctified.
18. The holy water of atonement was a figure of that blessed fountain of Christ's blood, ever running for the washing away of the filth of sin.
19. The burning of the sacrifices signified Christ burnt in the fire of his Father's wrath for our sins: but the burning of the garbage and excrements shadowed out the crucifying of the old man. Lastly, those things that were not to be burnt noted the victory of Christ and of our faith.
20. The two trumpets of silver were used by the priest for causes ecclesiastical and civil. As to the former, they blew to call an assembly, and to rejoice spiritually; and this they did without an alarm. As to the latter, they sounded to go forward, or to go forth to battle; and this was done with an alarm. By all which was signified the glorious instancy and efficacy of God's faithful ministers in reproving sin, in preaching the glad tidings of salvation, and in stirring up men to the spiritual warfare.
SECTION VI.
Of Holy Persons.
Holy persons are considered either in general or more particularly.
That which is to be taken notice of in the general is, that God would not approve of any work but what was done by a sacred person. To teach us that good works please not God, unless the man that doeth them be first justified.
More particularly, holy persons were either those that served at the altar, or other holy ones. Those that served at the altar were the high priest, the rest of the priests, and the Levites. Those other holy ones were the Nazarites, and clean persons. Let us view them severally.
1. The office of the priest was to offer sacrifice, and to pray for the people: hereby was signified the merit and intercession of Jesus Christ.
2. The consecration of the priests, and their freedom from all bodily blemish, signified the holiness of Christ, both habitual and actual.
3. The holy garments, and their stately bravery, signified the beauty and bravery of Christ and his Church. Psa 45:1-17
4. The anointing of the high priest signified the anointing and appointing of Christ to his office of Mediator.
5. The holy abstinence of the priests signified the actual holiness of Christ.
6. The high priest was a lively type of Jesus Christ, as the apostle excellently sets forth in his Epistle to the Hebrews. The other priests represented our dignity in Christ, and our duty toward him. 1Pe 2:5 Rev 1:5-6 The high priest shadowed out both the person and the office of Christ. His person, as he was a man like unto other men, and yet superior to them in office and ornaments: which ornaments did thus represent the threefold office of Christ. The bells and pomegranates hanging at the hem of his garment, signified the prophetical office of Christ. The plate of gold, whereupon was engraven HOLINESS TO THE LORD, signified his priestly office. The bonnet, mitre, upon the high priest's head, typified his kingly office. Other ornaments, common to the high priest with the rest of the priests, signified partly the gifts of grace, and partly the Christian armour, which the apostle describeth Eph 6:11-17 as consisting in the girdle of truth, the breastplate of righteousness, &c.
7. Those twelve precious stones in the breastplate were a type of the old and new Church; that consisting of twelve tribes, and this collected by twelve apostles. Those two precious stones in the shoulderpiece, figured likewise those two Churches, as they have the two Testaments. Those two precious stones in the breastplate of judgment, the Urim and Thummim, were a type of Christ, who is our only light and perfection.
8. There was but one high priest: there is but "One Mediator between God and men, the man Christ Jesus." 1Ti 2:5
9. The priests only did partake of the sacrifices; so Christians only have communion with Christ.
10. Aaron bore the names of the children of Israel before the Lord. So doth Christ his Church, and all the members thereof; for whom he continually appears in heaven.
11. The binding of woven work strengthened the robe that it might not be rent. This signified the righteousness and strength of Christ for the salvation of his people, and subversion of his enemies.
12. When Aaron entered into the holy places, his bells gave a sound. Hereby was signified Christ's intercession for us, the Spirit's making request in us, and the duty and property of all faithful pastors.
13. The high priest might not marry any but a virgin from among his own people. This figured that the Church was to be presented unto Christ as a pure virgin.
14. The high priest was forbidden to lament or to rend his garments: so Christ after his resurrection obtained glory and joy, without any mixture of grief or ignominy.
15. The priests and Levites that served at the tabernacle figured the ecclesiastical hierarchy, as it admits of divers orders and degrees.
16. The Nazarite's vow was to separate himself unto the Lord by a special holiness. Hereby was signified the purity of Christ, and withal his country of Nazareth, by an illusion of name.
17. Those that were legally unclean, either by meats, or carcasses of men, or leprosy, were first separated, and then cleansed. In like sort, all our sins, of what size soever, do separate us from God, and some of them from his Church also; being all expiated in and by Christ alone.
18. The uncleanness of childbearing women set forth the filth of natural corruption.
19. The casting of lepers out of the camp was a figure of excommunication.
20. The house and all the goods of lepers were unclean, and therefore either burnt or destroyed: to teach us to abolish all instruments of idolatry.
21. Lepers, after they were cleansed, showed themselves to the priest, who was to pronounce them clean. This was a type of church absolution.
22. The leper being cleansed, was to offer two little birds; whereof the one was killed, the other was let go free. Hereby was figured the death of Christ, and the power of his Godhead in his resurrection and ascension.
23. Unclean meats were a part of the Jewish pedagogy, and signified that there is a mixture of clean and unclean persons in the Church. It further figured that distinction of Jews from Gentiles - which distinction is now taken away by Christ. Act 10:1-48 Hitherto Alstedius. Now let us proceed, and go on where we left, in explaining the text.