Exposition on John 5, Exodus 12
AN EXPOSITION VPONUPON THE TWELFTH OF EXODVS.
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, implied verſe 34. & 39. and it was a cuſtome, in haſte to make vnleauened 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 prauitie 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 vsus, 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 LoueLove, 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 hauehave a ſpeciall care to withſtand eueryevery error, &c. eueryevery 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 giuegive the Diuell entrance into the poſſeſſion of all; ſo Heb. 12.15. when any roote of bitterneſſe 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 hauehave a meanes to put them in minde of that anguiſh and vexation they ſuffered in Egypt.
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 hauehave 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 hauehave 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 vsus vp to patience, ſo muſt it teach vsus how to eſteeme of afflictions, as of ſauce to make vsus relliſh our meate, and to hauehave 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 vsus a promptneſſe and readineſſe to that worke, whereunto God ſhall call vsus, a duty much commended vntounto vsus 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 Sacrament, &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 vncapable of all comfort, like Naball, or like Belſhazer, are filled with feare, horror, and amazement, winhin and without. Dan. 7.6. Let vsus 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 vntounto his middle
2. For a truſſing vp of his garments, vntounto his girdle.
The former is taken from Souldiers, that buckle their Armour together with their girdle; as God bid Iob gird vp his loines, when he would hauehave him ſtand to his defence, and anſwere for himſelfe; Iob 38.3. & 40.2. in the like ſence; Epheſ. 6.14. and this ſence is not here meant, for God would not that they ſhould prepare themſelues to fight with Pharao.
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 vsus 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 holy 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 doting vponupon 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 vponupon their backes, how many offices they get, how much lands and liuings they heape vp, what pleaſures, what company they follow, though in the meane time they be by theſe things hindred from attending vntounto better duties, to the worſhip 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 commanded to hauehave our feete ſhod, with the preparation of the Goſpell 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 vponupon when they are weary.
Theſe ſtaues are the promiſes of ſaluation, which muſt ſuſtaine and vphold vsus, as, Thy Rod and thy Staffe, they comfort me: Pſal. 23.4.
Doct. From hence it followeth, That we ought to bee conſcionable in the vſe of thoſe meanes that God hath afforded vsus for to helpe our infirmities, as in all things to conſider the reward, &c. Heb. 12.2.
And it reprooues thoſe that are bold and preſumptuous of their owne ſtrength and abilitie, and refuſe the meanes appointed, 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 vponupon the ſudden, hee doth thus prouide, 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 eueryevery place on a ſudden at the riſing of the Cloud and Pillar of fire, God cauſed them to dwell in tents, and not to build houſes. So that eueryevery 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 prouided for our good, as becauſe the comming of the Sonne of man is ſudden, to watch; becauſe as death leaues vsus, ſo iudgement will find vsus, 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 vsus, &c.
The myſtery hereof is, that in this world we hauehave 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 hauehave a long iourney to goe, and know not how much time wee hauehave thereunto. To this end let vsus learne, as Pſal. 90.12. and be as the Apoſtle, Phil. 3.13. where the metaphor is taken from runners, that looke not vntounto that which they hauehave runne, but how farre they hauehave to runne yet vntounto 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 Sodome, 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 vsus, is freedome from ſinne, eternall glory, and the enioying of all good, &c.
Some adde vntounto theſe a third right, namely, that they did eate it ſtanding. Where of albeit there be ſome probability, becauſe of the former circumſtances (which neuertheleſſe might be all done ſitting after their vſuall manner) yet it is not expreſly 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 onelyonly peculiar to this Paſſeouer, and to no other: as firſt, that the Lambe ſhould be kept foure dayes, verſ. 3.6. Secondly, the liberty they had to chuſe a Lambe, or a Kid. Thirdly, the ſprinkling of the blood vponupon 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 afterward. 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 onelyonly at this time, becauſe at this time onelyonly the deſtroyer was to paſſe by: and likewiſe to eate it in ſuch haſte, becauſe now onelyonly 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 Euangeliſts, nor Saint Paul, repeating the inſtitution, expreſſely ſet downe, wee are herein to ſubmit our ſelues to the orders appointed by the Church.
Verſ. 14.
And this day ſhall be vntounto you for a memoriall: and you ſhall keepe it a Feaſt to the Lord, throughout your generations: 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 eateth 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 eueryevery man muſt eate, that onelyonly may be done of you.
COncerning the time of the celebration of the Paſſeouer, we are to note, firſt, the beginning; ſecondly, the continuance.
1. In the beginning obſerue; firſt, vponupon what occaſion it was ordained: ſecondly, on what time of the yeere celebrated.
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 eueryevery 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 hauehave 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 monethmonth; that is, in the Spring time, anſwering in part to our March. The fourteenth day of the monethmonth; at the full of the Moone, after the Spring Equinoctiall. God making choice of this time, that euen the time might ſtirre vp their hearts, and encourage them to hope for a deliuerance. 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 vntounto this time, as that vponupon 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 neceſſity, as here in caſe of legall vncleaneneſſe, by burying a dead man, God gaue them liberty to alter the time vntounto another monethmonth. 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 hauehave 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 Paſſeouer, 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 Paſſeouer, much more ought wee that are indeed defiled with ſinne, abſtaine for a time, leſt being vnprepard, we make the Sacrament vnfruitfull vntounto vsus, and an occaſion of bringing iudgement vponupon vsus, 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 vsus, and not eueryevery pretext that wee make vntounto our ſelues. So likewiſe 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 ordinance.
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 memoriall of a great benefit, and a type of a greater, it might hauehave a ſolemne celebration. Now it was kept ſeuen dayes, becauſe it was iuſt ſeuen dayes before their full deliuerance accompliſhed: 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 vntounto their children, when they ſhould aske them the reaſon of them, all the circumſtances of that deliuerance.
But in the 2. Chron. 30.23. we reade that it was kept fourteene 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 vncleane amongſt ſo many people, who could not goe home and come again the next monethmonth, and ſo they thought that it might be continued other ſeuen dayes, ſo that it was extraordinary: vponupon 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 extraordinary ſacrifices to be offered, proper to thoſe dayes, beſides the continuall morning and euening ſacrifice, Leuit. 23.8. Numb. 28.23.
Thirdly, becauſe the people were to come together morning 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 hauehave 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 Sacrament 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 vponupon thoſe that ſhould wilfully neglect, or contemne it, verſ. 15. for although onelyonly this particular Rite of vnleauened bread be here expreſſed, yet by a Synecdoche wee muſt vnderſtand it of the whole Ordinance, ſo that the contempt or neglect is not onelyonly 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 conſiſts, 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 conſequence, for the better effecting, and more eaſie performance of a thing.
The Sacraments are neceſſary; not as cauſes, for then ſhould they giuegive 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 abſolutely 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 ſeparated from the communion and fellowſhip of the people of God, and ſo be accounted as Heathen men, 1. Cor. 5. laſt, alludeth 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 communion 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 Paſſeouer, 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 neceſſity of our Sacraments, as of theſe of the Iewes, as great a penalty denounced againſt the wilfull contemuers and neglecters of ours, as of theirs, we hauehave as great need of theſe helpes as they, and as great benefit redounds to vsus as to them, it followes that we are as ſtrictly bound vntounto 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 conſcience to come, when God by his Miniſter doth inuite vsus.
2. Againe, as here is condemned all wilfull profanation, and contempt of the Sacraments, ſo likewiſe is reproued that ſuperſtitious conceit that many hauehave of the neceſſity of it, who if they be ſicke, will hauehave the Sacrament brought to them, &c.