An exposition on the vvhole fifth chapter of S. Iohns Gospell also notes on other choice places of Scripture, taken by a reuerend diuine, now with God, and found in his study after his death, written with his owne hand ...

AN EXPOSITION VPON THE TWELFTH OF EXODVS. (Book Exodus 12)

Exod. 12.8.

And they shall eate th•• flesh in that night roste with fire, and vnleauened bread, and with bitter herbes they shall eate it.

RItes appertaining to the eating of the Passeouer.

• 1. With what it must be eaten.
• 2. After what manner; viz. in haste.
• 3. The time when it must be eaten.
• 4. The place where in.

1. It must be eaten with, First, vnleauened bread: Second-S••wre herbes.

Vnleauened bread verse 8. further vrged verse 15.16.17. the vse of it inioyned not only that night, but during the vse of that

Sacrament they must eate it seuen dayes; yet a strict penaltie laid on the non-obseruers of this ordinance verse 19.

Reason, of this ceremonie was because of their hast, impli∣ed verse 34. & 39. and it was a custome, in haste to make vn∣leauened cakes; Gen. 18.6.

To finde out the Ministery hereof, wee must consider that leauen is taken; First, in the good part, Matth. 13.33. for the Kingdome of Heauen; and so the opposition stands not here. Secondly, in a bad sence, for corruption in Doctrine and pra∣uitie in life and conuersation; and so in this place vnleauened bread must be taken, as signifying sincerity in conuersation and truth, in doctrine; 1. Cor. 5.8. Matth. 16.6.12.

Vse, of this is to teach vs, that all that will partake of Christ aright, must be soundly instructed in the Doctrine of faith and puritie and innocencie of life; 1. Tim. 1.19. which belongs not only to Ministers but to all others as Eph. 4.15. Truth in Loue, which is the fulfilling of the Law; Col. 1.10.

2. That those that are either depraued in their iudgement, or corrupted in life and conuersation are not fit to eate of Christ as Idolaters, Heretikes; Gal. 3.1. malicious persons, &c.

3. From the metaphor of leauen, whose nature is, that a little doth season the whole lumpe. 1. Cor. 5.6. learne that we haue a speciall care to withstand euery error, &c. euery sinne, not contenting our selues that wee are not open Idolaters or notorious sinners, seeing a drop of poyson will infect a whole cup of medicinable potion, an one error or sinne, will make a breach in conscience, big enough to giue the Diuell entrance into the possession of all; so Heb. 12.15. when any roote of bit∣ternesse doth but peepe vp, wee must nip it: and not only ought we to auoid the sinnes, but also infectious persons, as Here••ikes, Idolaters, prophane persons, not to be companions with them; 1. Cor. 5.13. Rom. 16.17.

Sowre herbes. Heb. it is bitternesse, which some expound bitternesse and anguish of heart: but considering that here is spoken of those outward things, where with it was to bee eaten: I take it to be rather meant of some sowre herbes, or sauce as the like.

Reason, of this was that they should haue a meanes to put them in minde of that anguish and vexation they suffered in E∣gypt.

Mysterie implied is two folde.

1. That the profession of Christ is ioyned with affliction; Luk. Act. 14.22. 2. Tim. 3.12.

2. That to the partaking of Christ wee must come with contrition of heart; Matth. 11.28. Luk. 7.38.

Of this a double vse may be made.

1. That if wee looke to haue part in Christ, wee must not expect that all things should be sweete and pleasant; but in our professing of Christ, and inioying of him, we must looke to haue sowre sauce, to this sweet meate; lest in regard of the corruption of nature, this sweetnesse grow full sowre, and we loath it: wherefore as this must stirre vs vp to patience, so must it teach vs how to esteeme of afflictions, as of sauce to make vs rellish our meate, and to haue the more appetite to it.

2. That when we approach to Christ to reape any benefit by him, we must come with a contrite heart. Psal. 51.17.

Exod. 12.11.

And thus shall ye eate it: with your loynes girded, your shooes on your feete, and your staffe in your hand: and yee shall eate it in haste: it is the Lords passeouer.

IN this verse is set downe in what manner the passeouer, was to be eaten, expressed in foure branches. First, your loines girded; secondly, your shooes on your feete; Thirdly, your staues in your handes; Fourthly, ye shall eate it in haste.

In which in generall, we see that they imply a kindnesse to take a Iourney. The mysterie whereof is, first that there must be in vs a promptnesse and readinesse to that worke, where∣unto God shall call vs, a duty much commended vnto vs in Scripture; Psal. 57.7. & 27.8. Matthew 11.12. Luk. 16.16. Psal. 40.7. Heb. 10.7. For such a promptnesse and readinesse, is a signe of th•• willingnesse and cheerefulnesse of our hearts a

thing most acceptable to God; 2. Cor. 9.7. And it reprooues he backewardnesse and sluggishnesse of men, to come to the ordinance of God, to preaching on the Sabboth, to the Sacra∣ment, &c.

2. Hereb is signified that we bee ready, for our passge from the Aegypt of this world, vnro this Canaan of Heauen: for these were a type of the other; Matth. 24.42. 1. Thess. 5.6. Because we know not when our passage shall bee, as the Israelites knew not at what houre of the night they were then to depart.

This reprooues, the securitie of men, that thinke lest of their departure hence, as that common and wicked speech sheweth; I thought no more of it, then of my dying day. From which, want of due preparation, it commeth that when the time of departure is at hand, men become either dead in heart, and vn∣capable of all comfort, like Naball, or like Belshazer, are fil∣led with feare, horror, and amazement, winhin and without. Dan. 7.6. Let vs bee rather like the wise Virgins, and that faithfull Seruant; Luke 12.36. alwaies attending and looking for the comming of his Master.

Now come we to the particular branches.

1. Your loynes girded, which phrase is vsed in the Scripture, in a double respect.

1. For a close and fast girding of a mans apparell vnto his middle

2. For a trussing vp of his garments, vnto his girdle.

The former is taken from Souldiers, that buckle their Ar∣mour together with their girdle; as God bid Iob gird vp his loines, when he would haue him stand to his defence, and an∣swere for himselfe; Iob 38.3. & 40.2. in the like sence; E∣phes. 6.14. and this sence is not here meant, for God would not that they should prepare themselues to fight with Pha∣rao.

For the better vnderstanding of the latter sence, wee are to know, that in those Easterne countries, they went with long side gownes hanging downe to their legges, which were an impediment in trauelling, if they were not trussed vp. And

therefore they being now to take a long iourney, God bids them trusse vp their gownes to their girdles; in this sence are 1. King. 18.46. 2. King. 4.29. & 9.1.

The mysterie is, that wee suffer not any thing to hinder vs in our course and worke that we goe about; this is not meant of such things that are vnlawfull and wicked, but of those that be lawfull, good, and as needfull as our apparrell, that if we obserue any hinderance to proceede from them in our ho∣ly course, to be carefull to remooue it, which as it is meant; Ier. 1.17. Luk. 12 35. 1. Pet. 1.13. So without a metaphor it is plainely expressed; Heb. 12.1.

For it is a point of wisedome, when wee aime at any thing to remooue all impediments, or else we venture the losse of the thing we aime at.

Vse, That when lawfull things doe become hinderances, as they doe many times by our immoderate vse of them, our do∣ting vpon them, or preferring of them to other better things; Luke 14.18. &c. wee doe take them away, and abridge our selues of them; 1. Cor. 7.31.

2. For reproofe of those that care not what burden they lay vpon their backes, how many offices they get, how much lands and liuings they heape vp, what pleasures, what com∣pany they follow, though in the meane time they be by these things hindred from attending vnto better duties, to the wor∣ship and seruice of God.

2. Your shooes one your feete.

What! were they wont to weare no shooes on their feete.

Answ. It may be when they tooke their repast, they had no shooes on, it being the custome to lie on Carpets, on which also they went. Ioh. 13.23.

2. It may be that they had shooes which they did weare at meales, and others which were for iourneyes, but there can be but a coniecture at these things.

Mysterie is, that for the furtherance we may vse all lawfull helpes. And for this cause as their is a fight, so is their Armor appointed. Eph. 6. where verse 15. wee are likewise comman∣ded to haue our feete shod, with the preparation of the Gos∣pell

of peace, so that albeit the way which we must go through be rough and thorny, that is, full of afflictions, yet shod and furnished with the comforts of the Gospell, wee may goe on boldly without feare of pricking.

3. Staues in your hands.] Staues, we know, serues to helpe men in their iourney, and to rest themselues vpon when they are weary.

These staues are the promises of saluation, which must su∣staine and vphold vs, as, Thy Rod and thy Staffe, they comfort me: Psal. 23.4.

Doct. From hence it followeth, That we ought to bee con∣scionable in the vse of those meanes that God hath afforded vs for to helpe our infirmities, as in all things to consider the re∣ward, &c. Heb. 12.2.

And it reprooues those that are bold and presumptuous of their owne strength and abilitie, and refuse the meanes appoin∣ted, whereby many times they fall away.

4. And yee shall eate it in haste.] This is the last ceremony, and it is laid downe as a reason of the former. And the reason of this reason is expressed, vers. 33. For God intending to bring that great iudgement on the Egyptians; and foreseeing how the Egyptians would thereupon deale with the Israelites, by forcing them to bee gone vpon the sudden, hee doth thus pro∣uide, that they should be all in readinesse to depart.

Doct. God is carefull to prouide helpe for his people, when they are in any streights. When the World was on the sudden to be drowned, he caused Noah to make an Arke before hand to saue himself. When the Children of Israel trauailed through the Wildernesse, and were to depart from euery place on a sud∣den at the rising of the Cloud and Pillar of fire, God caused them to dwell in tents, and not to build houses. So that euery way he doth fit and prepare his people to those states that hee meanes to bring them. For he that fore-warned, is fore-armed; and troubles that come on a sudden, make men at their wits end, and cause many distractions.

Vse is, to be carefull in vsing the meanes that God hath pro∣uided for our good, as because the comming of the Sonne of

man is sudden, to watch; because as death leaues vs, so iudge∣ment will find vs, and the houre thereof vncertaine, it teacheth to be alwaies prepared for death. Thus though they come on a sudden, they shall not be sudden to vs, &c.

The mystery hereof is, that in this world we haue no place of abode, but must alwayes be, as still going out of it. A point manifest by the line of the Patriarkes, by the Children of Israel in the Wildernesse liuing in tents: See Heb. 11.9, 10. 2. Cor. 5. 2. Phil. 1.23. 1. Cor. 15.31. Wee must therefore make haste, and vse the things of this world in haste, because wee haue a long iourney to goe, and know not how much time wee haue thereunto. To this end let vs learne, as Psal. 90.12. and be as the Apostle, Phil. 3.13. where the metaphor is taken from runners, that looke not vnto that which they haue runne, but how farre they haue to runne yet vnto the marke.

This haste is to bee made, first, for feare of hurt that may come by abiding. Thus the Angels hastened Lot out of So∣dome, lest he did partake of their punishments. So must wee haste, because of temptations of that body of death wee carry about, of snares, allurement and disgraces, &c. whereby we are drawne to forsake the Lord.

Secondly, the expectation of a benefit causeth men to make haste; the benefit that commeth to vs, is freedome from sinne, eternall glory, and the enioying of all good, &c.

Some adde vnto these a third right, namely, that they did eate it standing. Where of albeit there be some probability, be∣cause of the former circumstances (which neuerthelesse might be all done sitting after their vsuall manner) yet it is not expres∣ly set downe, and so no inference can be drawne from it, that th••refore the best manner of gesture to eate the Lords Supper is standing.

Now in generall concerning all these forenamed Rites, we may obserue this property; that some of them were onely peculiar to this Passeouer, and to no other: as first, that the Lambe should be kept foure dayes, vers. 3.6. Secondly, the li∣berty they had to chuse a Lambe, or a Kid. Thirdly, the sprink∣ling of the blood vpon the doore-posts. Fourthly, all those

next before mentioned, of eating it with their loynes girded, &c. Fifthly, the not going out of the house vntill the morning. These Rites were then commanded and vsed, in regard of the present circumstances and occasions, but were neuer in vse after∣ward. And this may appeare in that, at the second institution of the Passeouer, when it was ordained to an anniuersary rite, they are not repeated, nor yet were performed by Christ, when he did abrogate the same.

And this we may obserue, that there may be rites in the first institution of ordinances, which are not of perpetuall vse. So in this Passeouer they were to keepe their houses, and to sprinkle the blood onely at this time, because at this time onely the de∣stroyer was to passe by: and likewise to eate it in such haste, because now onely they were to bee gone out of Egypt on a sudden. So in the Lords Supper, Christ vsed vnleauened bread, because at that time there was no leauened bread to be eaten: also he celebrated it at euening, because it was immediately to succeede the Passeouer, which was eaten at Euen. So hee sate at the Lords Supper, hauing sate before after the fashion of the Countrey at the Passeouer.

A rule to know when such rites are occasionall, as if they be not expressed in the words of the institution of the ordinances. Seeing therefore the gesture of sitting, is neither by the Euan∣gelists, nor Saint Paul, repeating the institution, expressely set downe, wee are herein to submit our selues to the orders ap∣pointed by the Church.

Vers. 14.

And this day shall be vnto you for a memoriall: and you shall keepe it a Feast to the Lord, throughout your genera∣tions: you shall keepe it a Feast by an ordinance for euer.

14. Seuen dayes shall yee eate vnleauened bread, eu••n the first day yee shall put leauen out of your houses: for whosoeuer ea∣teth leauened bread, from the first day to the seuenth day, that soule shall be cut off from Israel.

16. And in the first day there shall be an holy Conuocation, and in the seuenth day there shall be an holy Conuocation to you▪

no manner of worke shall be done in them, saue that which eue∣ry man must eate, that onely may be done of you.

COncerning the time of the celebration of the Passeouer, we are to note, first, the beginning; secondly, the continu∣ance.

1. In the beginning obserue; first, vpon what occasion it was ordained: secondly, on what time of the yeere celebra∣ted.

First, the occasion was that great deliuerance from Pharaoh, and that bondage wherein the Egyptians held them; the same night that this deliuerance was to bee sent, this Passeouer was instituted. God so disposing of it, first, in regard of himselfe, to shew that this deliuerance came from him, in that euery thing came to passe according as he had before signified. Secondly, in regard of the people, to strengthen their faith and hope, that seeing all things accomplished according to this signe, they might beleeue in God, and haue their hearts enlarged to praise and trust in him.

Secondly, the time of the yeere on which it was celebrated, is set downe, vers. 18. In the first moneth; that is, in the Spring time, answering in part to our March. The fourteenth day of the moneth; at the full of the Moone, after the Spring Equinocti∣all. God making choice of this time, that euen the time might stirre vp their hearts, and encourage them to hope for a deliue∣rance. Also it was a type of Christ, whose comming brought with it the Spring of grace, of knowledge and illumination, &c.

Quest. Here a question may be moued, whether they were strictly bound to obserue alwaies this time, and no other.

Answ. To this we answer in generall, that they were not so strictly tied vnto this time, as that vpon no occasion it might be altered. This appeares by that story which is recorded, Numb. 9. vers. 6. to 14.

Out of which we may note these points;

First, that God requires not impossibilities of his children, but doth dispense euen with his owne ordinances in case of ne∣cessity,

as here in case of legall vncleanenesse, by burying a dead man, God gaue them liberty to alter the time vnto another moneth. So in the wildernesse was Circumcision, because of the vncertainty of their iourneyes; and so there may be many necessary occasions to hinder a man from the Sacrament, and so I doubt not, but if a man that hath long lyen bed••ed, should haue a feruent desire to receiue the Communion, the place might be altered, and it might be celebrated in a priuate house there being company sufficient to make a Congregation, the like may be said of Baptisme.

Secondly, that it is better to forbeare for a time, then being vnprepared, to come to the Sacrament. Against this may bee obiected the example of those that came vnpared to the Passe∣ouer, 2. Chron. 30.17, 18. But wee answer, that God shewed his displeasure at this, in that he plagued them, ver. 20. although at the prayer of Hezekiah, and their own repentance, no doubt he healed them. Also they had honest hearts, and did this in ignorance, wherefore hee passed by their infirmity. Now if there might bee Legall vncleannesse without sinne: and yet those that were thus vncleane, might not come to the Passeo∣uer, much more ought wee that are indeed defiled with sinne, abstaine for a time, lest being vnprepard, we make the Sacra∣ment vnfruitfull vnto vs, and an occasion of bringing iudge∣ment vpon vs, 1. Cor. 11.28.

Thirdly, that we doe not wittingly and willingly hinder our selues from the Table of the Lord. For these men were grieued, that they could not come, as appeares by their complaint to Moses, which shewes they were necessarily hindred. And vers. 13. wee see a great iudgement threatned against such as might come, and did neglect it.

Wherefore it must be a matter of necessity that hinders vs, and not euery pretext that wee make vnto our selues. So like∣wise many will make themselues vnfit, by continuing in malice and anger against others, by which meanes they continue still in impenitency, and also shew their light esteeme of Gods or∣dinance.

Fourthly, that if we be necessarily hindred at one time, wee

labour to make it vp at another, hereby shewing our true desire and religious care.

2. Concerning the continuance of the Passeouer, we are to note, first, how long it lasted at once for the celebration of it. Secondly, how long it lasted in the continuall succession of it from yeere to yeere.

Concerning the former, it was celebrated seuen whole daies, vers. 15. to the end that it being a great ordinance, a memori∣all of a great benefit, and a type of a greater, it might haue a so∣lemne celebration. Now it was kept seuen dayes, because it was iust seuen dayes before their full deliuerance accomplish∣ed: for the first day they came out of Egypt, and the seuenth, they passed ouer the Red Sea.

Here two questions may be asked:

First, whether they might increase, or diminish the number of these dayes?

Answ. No: they might not alter the dayes, to the end that the mystery might be alwayes had in remembrance, and be an occasion to declare vnto their children, when they should aske them the reason of them, all the circumstances of that deliue∣rance.

But in the 2. Chron. 30.23. we reade that it was kept four∣teene dayes.

Answ. First, they kept indeed a Festiuall seuen dayes ouer, but it was not the Passeouer. Secondly, if they did celebrate the Passeouer seuen daies longer, it was because many were vn∣cleane amongst so many people, who could not goe home and come again the next moneth, and so they thought that it might be continued other seuen dayes, so that it was extraordinary: vpon that Law, Num. 9.

Quest. 2. How these seuen dayes were celebrated.

Answ. 1. In generall all these seuen dayes were holy, Leu. 23.4.

2. But yet we must distinguish betweene the first and the last day, and the fiue middlemost. The fiue middle were holy in these respects:

First, because that rite of eating vnleauened bread was to be continued.

Secondly, because on all those seuen dayes there were ex∣traordinary sacrifices to be offered, proper to those dayes, be∣sides the continuall morning and euening sacrifice, Leuit. 23.8. Numb. 28.23.

Thirdly, because the people were to come together mor∣ning and euening to worship God, and to feast together in a holy reioycing in the Lord, 2. Chron. 30.22. Luk. 2.43.

But the first and seuenth were in a peculiar manner, and more strictly holy. First, because on these dayes there was an holy Assembly, vers. 16. Leuit. 23.7, 8, Nvmb. 28.18, 25. What this holy Assembly was, see Nehem. 8.2, 3, 5, &c.

Secondly, in regard that they were not to doe any seruile worke on these dayes, vers. 16. to the end they might haue the more liberty to worship God, and not to be tyred and wearied with labour on the fiue dayes.

Vers. 15.

For whosoeuer eateth leauened bread, from the first day vntill the seuenth, that soule shall be cut off from Israel.

THe last thing to be considered, is the necessity of this Sa∣crament of the Passeouer, and so consequently of the Lords Supper, instituted in the roome thereof. That there was a necessary obseruation of it, appeares in two respects: First, because it was expressely and simply commanded of the Lord, vers. 14. Secondly, because of the penalty laid vpon those that should wilfully neglect, or contemne it, vers. 15. for although onely this particular Rite of vnleauened bread be here expres∣sed, yet by a Synecdoche wee must vnderstand it of the whole Ordinance, so that the contempt or neglect is not onely of this rite, but of the whole Ordinance, as appeares by comparing this with Numb. 9.13.

That we may more distinctly see wherein this necessity con∣sists, we are to consider in generall; that a thing is then said to be necessary, without which another thing cannot bee. Now this is vsed in two respects; first, for a thing that is absolutely necessary, without which a thing cannot possibly be, so as are

the causes of things said to be necessary. Thus Christs death is absolutely necessary for our saluation.

Secondly, it is taken for that which is necessary by conse∣quence, for the better effecting, and more easie performance of a thing.

The Sacraments are necessary; not as causes, for then should they giue grace and saluation. But they are necessary as a meanes of saluation, and that also not simply: for so is Faith the meanes, and this commeth by hearing of the Word, but in these two respects: first, because God hath commanded them, they are his ordinances to trie our obedience; and so although we should reape no benefit by them, yet were we to obserue them. Secondly, in regard of our need, because we are carnall, and are most moued with things obiected to our senses, not so much apprehending spirituall mysteries, and therefore for the helpe of our vnderstanding, and strengthening of our Faith, God ordained the Sacraments, that so more particularly wee might apply Christ to our selues.

Therefore wee must distinguish betweene the outward signes, and the thing signified.

Christ is that which the Sacrament represents, now to feed on Christ, to celebrate this Passeouer (for so is he called) is ab∣solutely necessary, without which no saluation, Ioh. 6.53. But as for the Elements and other Rites, they are necessary but in part, not as causes, nor as meanes simply, without which there were no partaking of Christ, but in regard of Gods command, and our better helpe.

In the Penalty obserue, first, the Extent thereof; secondly, the Persons against whom it is denounced.

1. The Extent is in these words, [that person shall be cut off from Israel.] To take this in the largest extent, it setteth forth three things:

First, that those that offend against this charge, shall bee se∣parated from the communion and fellowship of the people of God, and so be accounted as Heathen men, 1. Cor. 5. last, allu∣deth hereunto.

Secondly, the taking of them cleane from the face of the

earth, either ordinarily by the sword of the Magistrate: for so this cutting off is taken, Exod. 31.14, 15. or extraordinarily by the hand of God.

Thirdly, a depriuation of saluation and debarring from life eternall, a cutting off from hauing fellowship with the body of Christ hereafter, because here they so little regarded the com∣munion of his members; as Psal. 69.28.

2. The persons against whom this iudgement is threatned, are plainely set downe, Numb. 9.10, 13. Where we see, that if vrgent causes did hinder any one, God in that case did dispense with him, but if when he might conueniently keepe the Passe∣ouer, and was not hindered by the prouidence of God, he did then neglect it, then was he liable to this punishment.

We see therefore that the Iewes were bound in conscience to the obseruation of the Passeouer, as they also did, vers. 28. and in times succeeding, when they were growne carelesse, or had forgotten the ordinances of God, we see that godly Kings considering the great necessity of it, had great care to restore it to its former obseruation; as Iosiah and Hezekiah, 2. Chro. 30.

To apply this to our selues, seeing that there is as great ne∣cessity of our Sacraments, as of these of the Iewes, as great a penalty denounced against the wilfull contemuers and negle∣cters of ours, as of theirs, we haue as great need of these helpes as they, and as great benefit redounds to vs as to them, it fol∣lowes that we are as strictly bound vnto the obseruation of the Sacraments as they were; and therefore we are not to think•• it a matter arbitrary, and left at our choise, but to make con∣science to come, when God by his Minister doth inuite vs.

2. Againe, as here is condemned all wilfull profanation, and contempt of the Sacraments, so likewise is reproued that super∣stitious conceit that many haue of the necessity of it, who if they be sicke, will haue the Sacrament brought to them, &c.