Commentary on Numbers

Here followeth the second part of the chapt. touching the successor of Moses in the government of this great people: wherein observe the occasion & the calling of Joshua. The occasion is double, the death of Moses at hand, & his request to God to appoint a man to be set in his place. Touching his death, he is willed to go up to mount Abarim, and to behold the land that God had given to the Israelites: for God had foreshowed that he should see y ^e land with his eyes, though he did not tread on it with his feet: & when he had seen the land, he should dy as Aaron his brother before him chap. 20, 24, amplified by the cause, they had not sanctified the name of the Lord at the Waters of Meribah, of which we have spoken before.

Touching the prayer and request of Moses, he desireth of the Lord y ^t he would appoint a fit Ruler over his people to succeed him in this government, that might be able to bear this great burden. For hearing the vnchāgeable determination of God, & humbling himself under his correcting hand chastising his transgression, he is not afraid of the sentence of death being at hand, and seeing it before him, neither doth he crave to have the stroke thereof prolonged and delayed, neither is he troubled with excessive cares for himself and his children and posterity, as the manner is of worldly minded men, that mind nothing but the earth and earthly things when they must go out of the world, & shall have their mouth full thereof: but all his care was for the future benefit of the people to leave them in good estate after his departure. This should teach us after his example to be ready to leave the world whensoever God calleth us, not to stand in fear of death, but to be willing to go to God, knowing y ^e we shall go to an inheritance immortal, that fadeth not, 1 Pet. 1. and we must all likewise be careful to leave our houses & places in good state when we are gone, of w ^c we have spoken before, chap. 20. Moses was the deer servant of God, yet sinning he is punished. The Lord himself received his soul, and buried his body, Deut, 34, 6, 13. He was in high favor with God living and dying, an excellent Prophet to whom God spake face to face, yet he was not suffered to enter into the land of Promise. Whereby we see that many want the Sacraments, that are partakers of the truth and substance of the Sacraments. He entered into the heavenly Canaan that was not permitted to enter into the earthly. Some are admitted unto the outward sign, that never receive the thing signified, so was Judas to the Passover, as well as Peter and the rest of the Apostles, yet he was never partaker of the Lamb that taketh away the sins of the world, John 1, 29. On the other side, some take not the outward sign, that neuerhelesse partake the inward grace.

The uses hereof are to teach us, that y ^e outward [Use 1] and inward parts of the Sacraments, are not necessarily joined together, so that he which partaketh the one should also partake the other, and therefore the outward sign doth not simply confer grace.

Secondly, it condemneth the Church of Rome, that holdeth that children dying without baptism are not saved, whereas salvation is not always annexed to the sign: so that though infants want the outward washing, yet to them may belong the kingdom of heaven, Mark 10, 14.

Lastly, it serveth as a great comfort to such as desire to come to the Sacraments, & yet are hindered, sometimes by sickness, and sometimes by other inevitable occasions that procure their absence; forasmuch as we see in this example of Moses, that we may be partakers of the truth of the signs, and yet be barred or banished from the signs themselves. In such cases as these, God accepteth the will for the deed, 2 Cor. 8, 12.

Again, we learn by the examples of Moses and Aaron, that were not suffered to enter into Canaan, a figure of the heavenly Canaan, this truth, That many are temporally punished which are not eternally condemned. Many are chastised in this life, not only with diseases and sicknesses, but with death itself, who notwithstanding are saved in the day of the Lord. This appeareth in Lots wife, Gen. 19: she looked back contrary to the commandment of the Angel, and was turned into a pillar of salt. Her offense might seem little at the first, and the punishment to be ouergreat: howbeit we must not measure sin by the outward act, but by the commandment and will of God, which is the only rule of righteousness. This her disobedience seemeth to proceed from infidelity, unthankfulness, curiosity, and the immoderate love of the world, & of the substance which they had left behind; and therefore she is punished and made as a mirror and monument of God's justice, which Josephus testifieth to continue to his time: yet we doubt not but her soul was saved, and she received to mercy. The like we might say of Job's childred, they were all suddenly slain by the fall of the house wherein they were assembled, yet they gave good testimony of their godliness in their life; for as no evil is recorded of them in the Scripture, so it appeareth they were well taught and trained up in the fear of God by their careful father even in the days of their youth; God heard their father when he prayed for them, when be sent for them, they came dutifully and obediently unto him; & if they had despised that God whom their father worshipped, he would not have said, It may be my sons have blasphemed God, and it had been a vain thing for him to speak to them of sanctification. Moreover, if their bankettings & feastings had been like our Wakes and revels, which they commonly call Yeauals, or drunken feasts of such as call themselves good fellows, he ought to have forbidden their meetings, and not to have prayed to God to pardon their sins w ^c they might commit in their meetings, and thereby suffer them to live in the continual practice of sin, forasmuch as that were to mock and dally with God, not desiring pardon for sin past, but to crave free liberty to sin for the time to come. And if the father had doubted of their saluatiō, no doubt he would have bewailed their destruction. Lastly, it is to be noted that they feasted in their own houses; they did not run to Ordinaries, or haunt Ale-houses, or frequent Taverns, neither did they feast every day like the rich glutton, whose daily dinners were daily feasts, for he did nothing else but feast every day; neither did they keep company with ruffians, swearers, drunkards, swaggerers and such like, but they invited one another to witness their good will, and to continue mutual love among themselves. The like we might say of Uzzah that stayed up the Ark, and was stricken with sudden death, because he laid his hand upon the Ark, 2 Sam. 6, 7. So was it with Uriah the faithful servant of David, yet he was slain by the sword of the Ammonites; 2 Sam. 11, 17. Josiah that good king served the Lord from his youth, yet died he a violent death, and was slain by Pharaoh Nechoh at Megiddo, and all the people of the land mourned for him, 2 Kings 23, 29.

[Reason 1] Thus doth God deal with his own children oftentimes: they are chastised in this world, lest they should be condemned with the wicked in the world to come, 1 Cor. 11, 32. Secondly, those whom God loveth, he loveth unto the end, John. 13: inasmuch as all his gifts are without repentance, Rom. 11. & therefore temporal chastisements cannot alter his love, or make frustrate the gifts that once he hath bestowed upon his children. Thirdly, even his own people sin against him, for in many things we sin all, James 3, ver. 1. and therefore when they sin against him he chastiseth thē with death as with a rod, howbeit his mercy he never taketh from them. Thus did Josiah offend, he would not hear the word of the Lord which was brought unto him, & therefore he was smitten by the hand of God.

[Use 1] This teacheth, that it is a false rule and a deceitful measure, to judge of the salvation of men by temporal things, whereas commonly all things fall out alike to the godly & ungodly, Eccl. 9, 12. Many there are that will take upon them to judge and censure: men to be out of the favor of God, because sometimes they die suddenly, and sometimes strangely: and contrariwise if they die in their beds quietly and calmly, they conclude that they must necessarily be the children of God, for that cause only. But if we have no better testimony to discern a child of God then this note, we may soon be deceived: for this may often happen more by the nature of the disease, then through any grace in the soul of the diseased. The constant course of a man's life, is the best witness what is in man. A man may die raving, and haply blaspheming, and yet be the servant of God, by the violence and rage of some sickness disturbing the head and the brain. For as Paul saith, It was not he, but sin that dwelled in him, Rom. 7, 15: so I may say, it is not they that rave and blaspheme, it is the force of their sickness, to which they do not consent: and again, a man may go away like a Lamb, and yet die out of God's favor, and go to hell, as Job chap. 21. verses 13, 14.

[Use 2] Secondly, this reproveth the Popish sort, that commonly condemn Zwingli a sound defender of the true and Apostolic faith, because he died in the field, as a good Patriot against the enemies of his country. He did no more then every true Minister and faithful man ought to be ready to do. He was slain with the sword of wickedmen, but that death was an honorable death: He exhorted the people to constancy in the faith, as the Priest is commanded in the Law to do, Deut. 20, 23 It is no reproach to die in a good cause, and a just quarrel. If he had died as Sanders an arch enemy to the Queen and State, died in Ireland in the rebellion which himself had procured, who died distracted and in a frenzy, to behold the hand of God gone out against him and all his plots and projects crossed, O what outcries would these men then have made! he died as a Traitor against his lawful Prince in the Popes quarrel, and was in the field against his own Sovereign; whereas Zwingli died with his own Citizens in a good cause, and was lamented of all good men.

Lastly, we must take heed we do not judge [Use 3] rashly and rigorously of the Churches sorrows and afflictions, albeit they seem oftentimes both strong and strange, when God feedeth them with the bread of tears, & giveth them tears to drink in great measure, Psal. 80, 5. The dead bodies of his servants have the enemies given to be meat to the fowls of the heaven, and the flesh of his Saints to the beasts of the earth, their blood have they shed like water, and there was none to bury them, Psal, 79, 2, 3, 4, 5. Nevertheless, they shall not be able to separate them from God, Rom. 8, 35. If we be the children of God, nothing shall be able to hurt us: though death come upon us suddenly, as it hath done upon many, it shall bring us to God, not divide us from his presence. We do for the most part take upon us through a general corruption to judge those the most grievous sinners that suffer the greatest sorrows, as it appeareth by Job's friends, and Christ's followers, Luke 13. howbeit this is an opinion that must be rejected, as full of error, and empty of charity.

Here is offered unto us, the second occasion of the election and inauguration of Joshua, to wit, the prayer of Moses. We must not think that he used no more words then here are expressed: for this is only the substance and chief effect of his prayer. In it we are to note: first the preface or entrance into the same: for, no man ought rashly to enter upon this holy work, but well advised and thoroughly prepared. Secondly, the prayer it self.

The Preface containeth a description of God by his titles and effect, giving life and breath to all creatures, for thorough him we live and move, and have our being, Act 17.28. The prayer it self is, that he would appoint a mā over the congregation to succeed him in the administration and government of the Commonwealth, considered farther by the ends, y ^t being endued with the Spirit of God, he may be able to perform the duties of his calling, and go before them by his example, expressed by going in and out before them, and by leading thē out, and bringing them in, as Solomon prayeth for wisdom and understanding for the same purpose, 2 Chron. 1, 10. & 1 Chro. 27, 1. Secondly, that the people may not be as sheep without a shepherd, scattered upon the mountains but may keep together, live in order and society one with another, to perform such mutual duties as are required for this life, & the life to come.

Thus much of the occasions: now we come to the calling of Joshua, and separating him to bear office among the people, wherein we must observe the commandment of God, & the obedience of Moses. The commandments of God are many, Take him, &c: lay thine hands upon him, set him before Eleazar the Priest, &c. give him charge, &c. and Eleazar must ask counsel of the Lord for him after the judgment of Vrim and Thummim, Exod. 28, 30, What this Vrim and Thummim were, is diversely understood: it were endless and fruitless to rehearse the several opinions of all, neither is it easy to determine. Some of the Hebrew Doctors think they were not the work of any Artificer, but that they were a mystery delivered to Moses from the mouth of God, or they were the work of God himself, as the two Tables of the Law were, and that when the Priest asked counsel of God by Vrim, he made answer by lively voice, 1 Sam. 30, 8. The words are both plural, and the Septuagint do translate them, The manifestation and the truth, but properly they signify the lights and the perfections: and both of them were a figure of Christ, who communicateth unto us from his father the true light and perfection, being made our wisdom and righteousness, 1 Cor. 1.30: for in the heart of him being our great high Priest, the true Aaron, were the gifts of the holy Ghost without measure. John 3, 34. Col. 2.3. Again others think, that as those words, holiness to the Lord, were graven on a plate, and put on Aaron's forehead, so these words, Vrim and Thummim were likewise graven on a golden plate, and put in the breast lap which was double, for something to be put therein. Lastly, others think they were no other then the precious stones spoken of Exod. 28: and that they put the Priest in mind of his office, that he must instruct the people both by the light of his doctrine, and by the integrity of his life. But whatsoever they were, it is most certain, that the use of them was to inquire of GOD, and likewise to receive an answer of his will, as appeareth in this place and in sundry others, Judge. 1, 1, & 20, 18, 28. 1 Sam. 23, 9. & 10, 11, 12. These were lost at the captivity of Babylon, and wanted at the people's return, Ezr. 2, 63. Neh. 6, 65: neither do we read that ever God gave answer by them anymore: thus much of these. The obedience of Moses is set down generally & particularly, he did as the Lord commanded, he took Joshua and set him before Eleazar, and put his hands upon him, & gave him a straight charge to execute his office faithfully in the government of all the people committed unto him.

[Let the Lord, the God of the spirits of all flesh] This is the preface or preparative to the prayer. The faithful were always wont to make some entrance or introduction into this holy exercise, as it appeareth in the form of prayer left to the church by Christ our Savior. In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh, as before chap. 16, 22: whereby he meaneth, that he is the Creator of our souls, and hath given them unto us. The doctrine; God is the Creator and maker of the souls of men, and hath given unto them not only their bodies, but also their souls, Gen. 2, 7. Job 27, 3. Eccl. 12, 7, &c. And how can it be otherwise?

For first, he it is that hath formed all things, [Reason 1] he is the creator of things visible and invisible, Col. 1, 16, that are in heaven or in earth, and without him was nothing made that was made, John 1, 3. Secondly, he is the father of our spirits, so called of the Apostle, Heb, 12, 9: if then he be the Father of them, doubtless he is the former of them. It is confessed that God is the Creator of the soul, nevertheless it will not follow from hence necessarily, that it is created immediately, or given immediately by him, as it is certain it was at the first creation. And albeit many places be produced to prove an immediate creation, yet the opinion is rather weakened by those testimonies, from whence it is thought to be established, as for example, Eccl. 12, 7: The soul returneth to God that gave it. For the question still remaineth undecided, whether God give it immediately or not: that God gave it (which is all y ^e wise man saith:) every wisemā acknowledgeth: but how and in what manner, by means or without means, remaineth yet in doubt as before. The opposition made in that place between the soul and the body, rather proveth the contrary: for as the body was of the dust, so is the soul of God & his gift. But how is the body of the dust? not immediately, but of the Parents: so that it is apparent that Solomon hath relation to the first creation of Adam, of whō it is true, that God formed man of the dust, and breathed into his nostrils the breath of life, and man became a living soul, Gen. chap. 2, verse 7. I purpose not to enter into this controversy, much less take upon me to define, whether the soul come by traduction or by infusion, whether from the parents or from GOD, a question much debated both among ancient and moderne writers; wishing rather all men to be wise with sobriety, & to content themselves to know, that it is given of God, and to be his Title, to be the God of the spirits of all flesh, and to consider what uses we may make of it.

First, this serveth to overthrow diverse errors [Use 1] and heresies touching the soul, raised up in former times to trouble the Church, & to destroy the faith. Such were the Sadducees, who held that spirits were only certain qualities or accidents, but no substances at all, nor having any subsistence of themselves, Acts 23 8. We learn on the contrary side, to acknowledge that the soul is a creature of God, as the body is, and a thing essential (as also the heavenly Angels are) and liveth when the body dieth, as may be easily proved by infinite testimonies of holy Scriptures: for this is the more noble part of man, created, but yet immortal; invisible, but yet subsisting. Solomon saith, It returneth to God that gave it: Christ our Savior commendeth his spirit into his Fathers hands, Luke 23, 46. So Stephen prayeth, Lord Jesus receive my spirit, Acts 7, 59. Thus do they make GOD the keeper and preserver of the soul, when once it is delivered out of the prison of the body. They then that make the soul nothing but a blast or breath, or a certain power infused into men's bodies but such as hath no essence or substance, are grossly deceived and mistaken exceedingly.

[Use 2] Secondly, it is our duty to yield obedience to God both in body and soul, and to submit our selves to him in all things, especially under the Cross, even when the flesh is most prone to murmur and rebel, Hebr. 12, 9. If we must yield reverence to our fathers, of whom we have received our bodies, then should we be subject to God, of whom we have received our souls. The Apostle chargeth us to glorify God in our body and in our spirit, which are God's, 1 Cor. 6, 20. they are both his, and therefore both are to be given to him agine.

[Use 3] Thirdly, the soul being from God, it cometh nearest to his essence, whereby we bear his Image, and resemble him in knowledge & wisdom, and therefore it is a most precious substance, more worth thē all the bodily creatures of the world; for when the body returneth to the dust, the soul goeth to God that gave it. The Prophet saith, Psal. 49, 7, that no man can redeem his brothers soul, or pay a sufficient ransom to God for him, it goeth beyond his power and ability. All the gold & treasure in the world cannot equal one soul in value. The murthering of the soul is the highest and most horrible murder that can be, and it is the greatest sin to destroy a man's soul, Math. chapter 16, verse 26: on the other side, to save a soul, is one of the best works, and that which shall receive the best reward, Dan. 12, 3.

Lastly it belongeth to us to have the greatest [Use 4] care of the soul: for as it excelleth the body, so the care of it should exceed and surmount the care of the body. The Scripture oftentimes calleth men from the excessive and immoderate care of the body, to which we are too much inclined, Math. 6, 25. 1 Cor. 7, 32. Rom. 13, 14, that we may have care of the soul, and set our affections upon heavenly things. [Object.] But are we to cast off all care of the body, and to mind nothing but heaven & the provision for the soul? Nay, not so: [Answer.] GOD hath made the body as well as the soul, therefore the body is to be regarded as well as the soul. I say as well, though not as much. As then Christ saith, This must be done, but the other must not be left undone, Matth. 23, so the soul is especially to be regarded, but the body is not to be neglected. Besides, the body is as the Tabernacle and instrument of the soul: the tabernacle of it, to dwell in it: and the instrument of it, to work by it, and therefore the soul cannot do the duties proper unto it, except the body prosper and be provided for. Howbeit our chiefest care ought to be for the soul, that it may live to God in this life, and live with God in the life to come. If our greatest care be to adorn and decke the body, it is most certain we are careless of the soul.

[Verses 17, 18, 20. Which may go in and out before them, &c.] In these words we have the sum and substance of the prayer of Moses, and of the commandment of God unto him touching Joshua, which I will join together, that we may end this Chapter; for of laying on of hands, mentioned verse 18, and 23, and of asking counsel of God, we have spoken oftentimes before. Moreover, we have here many particular points offered unto us touching Magistrates and Subjects: as that God appointeth none to serve in any calling, but he furnisheth him with sufficient gifts for that calling; as it is said, Joshua is a man in whom is the Spirit, that is, the gifts of the Spirit fit for government. As when Saul was appointed & anointed to be king of Israel, he was after a sort changed into another man: and Moses is here willed to put some of his honor upon Joshua, verse 20. When it is said, he should go in and out before the people, we learn, that Magistrates and men that be in authority ought to be examples in all good things to their people, & not give themselves liberty to do what they list, verse 17. And when the reason is rendered, lest the people should be as sheep without a Sheepheard, we learn, that that people is in a most wretched estate, where they have no Magistrates to go in and out before thē, Judge. 17, like a flock of sheep without a Shepherd. By this similitude also our Savior expresseth in what fearful condition the people are that have no Ministers or teachers to instruct them, Matth. 9, 36: for as the one sort are in danger of the destruction of the body, so are the other of the loss of the soul: whereby subjects should learn to be obedient to their Magistrates, & to be thankful to God where he hath set them, and under them to profit in the ways of godliness, lest for our unthankfulness and other sins they be taken away from us. But the point which is chiefly here intended, is this, That Magistrates have their calling, and hold their places immediately from God for the good of the people, 2 Chro. 9, 8. Solomon was set in his throne by God himself, not by the high Priest or the people, Dan. 2, 21, 37. It is said of David, that God chose him to be King, he delighted in him to make him King, 1 Chron. 28, 4. He chose him from the sheepfold to feed his people Jacob, and Israel his inheritance, Psal. 78, 71. It is said of Saul, The Lord hath anointed thee to be Governor of his inheritance, 1 Sam. 10, 1. God said to the Prophet touching Hazael & Jehu, Annoint Hazael king of Syria, and Jehu shalt thou anoint king of Israel, 1 Kings 19, 15. So then, they hold of God in chief, and not of men.

[Reason 1] The grounds hereof follow. First of all, the Scriptures call kings the Lieutenants and ministers of God, Rom. 13, 4. There is no power but of God, the powers that be, are ordained of God, &c. For he is the minister of God to thee for good; and not only so, but they are called gods on earth, Psa. 82, 6. Exod. 22, 28, because they sit in his place, and are to execute his judgments.

[Reason 2] Secondly, they are bound to give an account only to God, and not to man: for as they are next and immediate to God, and inferior to none but to him, so for all their actions they shall reckon with him. The officers sent out by him, the Judges that execute justice, the Ministers and all that preach the Gospel, and all that rule in the Church, in Commonwealth or in the house, must give an account to him, but he to none, saving to him that hath called him. Tertullian saith well, He maketh him Emperor, who made him a man before he was Emperor: from him he holdeth his Scepter, of whom he hath his soul. [Object.] But it may be objected, that Peter calleth it an ordinance of man, 1 Pet. 2, 13: Submit yourselves to every ordinance of man for the Lord's sake. If then it be an human ordinance, how may it be divine? I answer, [Answer.] the magistrate is so called, not because men are the authors of it, or may dissolve it: but first, because men do execute it, not God or the Angels. Secondly, because it is ordained for the use, benefit, and profit of men, it is ordained for men, as Heb. 5, 1. So we may say of the King, he is taken from among men, and he is ordained for men.

[Use 1] This reproveth the Church of Rome, together with the great bishop, & mighty aduancers of that See, that give temporal power to the Pope, and make him the sovereign Monarch of the earth, as if all the world were one body, and he the soul that quickeneth, moveth, nourisheth, and upholdeth that body; or as if Kings and Princes held their temporal possessions, dominions, and jurisdictions of him, as it were their land in Capite: and as if that proud bishop had power to cite these as his subjects or vassals, judicially to appear before his Consitory. Howbeit y ^e Pope himself hath no more then he can claim from Peter (if so much:) neither can Peter have anymore then he can derive from Christ. But Christ himself while he lived upon the earth took upon him no temporal jurisdiction, he refused to be made a king, John 6: he refused to be a Judge in civil causes, and in dividing inheritances, Luke 12, 13. He paid pol-money as others did, Matth. 17: he submitted himself to the judgment of Pilate, and commanded all to give unto Caesar the things that are Caesars; Mat. 22. This was the doctrine of Peter, & his example also. What then? shall the servant be above his master? or will he that calleth himself the servant of servants usurp that which neither Peter the supposed founder of that supremacy, nor yet Christ himself ever challenged or usurped? The answer of Bellarmine to this is to be marked, which is as the egg, whereof the treasons and rebellions were hatched that have abounded in these last days. For he and his fellows sound out the trumpet of sedition, and secretly instill damnable poison into the hearts and ears of their hearers and readers, that Christ refused to divide the inheritance, lest the office of the Prelacy should be stained with such base and abject Offices: and that Peter submitted himself to Caesar, because then he was weak and not able to recover his right: but if he had been strong enough he would never have yielded to him. I answer first, it is no base calling to be a judge of inheritances, it is an honorable place to sit in the courts of justice, and in the seat of judgment. Again, as Christ refused to be a Judge, so he refused to be a king also; & taught them that his kingdom is not of this world. Is it a base office to be a king? or dishonorable to rule a kingdom? Besides, as he refused civil honor, so he performed civil subjection, and thereby acknowledged his obedience and homage unto Caesar by his doctrine & practice. Wherefore, it is certain he refused to deal in these causes, because they wer not befitting his calling, who came to preach, not to rule: to divide the word aright, not the wealth of the world. Secondly, where they teach y ^t Peter putteth the church in mind of obedience, because it was not then able to resist, this is to despise government, to arm the subject against y ^e prince & to make way for treasons & insurrections; and is contrary to the doctrine of the Scriptures, and the practice of former times, as we have shown at large elsewhere.

Secondly, it reproveth such as teach, y ^t Princes [Use 2] excommunicate by the Popes sentence, are not to be obeyed, and that their subjects are discharged of their oth of allegiance toward them so long as they lie under that censure. But the Apostle willeth that obedience should be yielded even to wicked and idolatrous Princes, such as are enemies to the Gospel of Christ, and that for conscience sake, Rom. 13, 5. The Christians in the primitive Church wanted not number nor strength to have resisted and deposed Pagan Emperors, as Tertullian teacheth; for they had filled every town and city, every campe and corner, yet they never stirred or offered to make insurrection, but offered themselves to be killed: for Princes hold their Crowns and Scepters by the gift of God, and therefore none but he that gave them can take them away from them. They were accountable to him, but to no mortal man whatsoever: and therefore David said, To thee only I have sinned, Psal, 51, 4. And this teacheth them a good lesson, to remember that they must one day appear before the judgment seat of God, and plead before his bar guilty or not guilty, as now their subjects do before them. This then is the Regal tenor to hold immediately from God, to whom they must do homage and fealty for their Crowns and Kingdoms. It is not unknown what exorbitant courses the Bishop of Rome hath taken, exalting himself from a Christian Pastor to be an Antichristian Pope, and from a Pope to a temporal Prince, and from a temporal Prince to be a supreme Monarch over all, and to have omnipotent power as a vice-god on earth. Such Almain-leaps in good time (there is good hope) will break his back, nay his neck: and free the Christian world from his yoke and bondage, worse a thousand times then the slavery of the Israelites in Egypt, when God shall open the eyes of all Christian Princes to see his usurped ambition & dominion; which God grant for the glory of his Name, and the salvation of the poor people that are held in more thē Turkish captivity.

Lastly, we must acknowledge, that Magistrates [Use 3] are of great necessity, forasmuch as the end of their Office, is the good and benefit of the people, over whom they are placed, Lam. 4, 20. They serve as a comfortable shadow, to preserve us from the scorching fires of raging persecutors, like the gourd of Jonah, which came over his head, to deliver him from the hear of the Sun, Jonah 4, 6, 8: which serveth to condemn the Anabaptists, which cannot abide any government or governors; whereas we must learn to pray for them, and to be subject unto them, which are the Lord's Shepherds over his flock, without whom nothing is to be seen but miserable disorder & confusion of all things, Judge. 18. For a Commonwealth without a Governor, is as a body without an head, as a ship without a Pilot, as an army without a Leader, or as an house without a Ruler. The loss of a good and godly Prince, is a great loss, and greatly to be lamented, 2 Chron. 35, verse 24. Zach. 12, verse 11.

CHAP. XXVIII.

MOSES having set down the numbering of the people, proceedeth to handle the laws under which they ought to be, whereof some belong to Church-matters, and some to the Common-wealth, some sacred and some civil. Such as are holy have the first place, and that worthily, which order showeth, that the Commonwealth can never be well established, until the Church be rightly ordered. The first and chief care is to be had of the Church, and afterward of the civil state & Commonwealth. They begin at a wrong ende that begin with matters of policy, as if a man should be very careful to look to the body, but be careless of looking to the soul, or should have regard to the foot, and utterly neglect the head. It was evermore the manner of the godly & religious Kings of Judah, to begin first with Church-matters, and looking to religion, and ordering the preaching of the Word and administration of the Sacraments, as we see in David, Jehoshaphat, Hezekiah, and Josiah. So did Zerubbabel immediately after their return from captivity, as we see in the book of Ezra.

[Reason 1] And no marvel, for true religion is the soul and life of the Commonwealth, without this it cannot prosper and flourish, but is as a dead carcass without life, it may carry a goodly show, and seem to promise peace & perpetuity, but it is not well grounded, and will deceive in the end; witness the Monarchies of the world, which all received their decaying and declining in their times & seasons, of which before, chap. 3.

Secondly, true religion is that only which instructeth all sorts in true obedience, & teacheth them to perform their duties, which is the means to establish a Commonwealth, & to order it aright, when everyone knoweth his standing, and no man encroacheth upon the calling of another, and the contrary bringeth confusion.

Thirdly, everyone is charged to seek the glory of God above his own good, and to set up him before our selves. For as he will not give his glory to any other, so we ought to take heed we do not rob him of it. But when we have the first care to establish matters of religion, then we show that we are zealous of his glory.

First then they are deceived, that think it [Use 1] enough to make laws for preservation of public peace and tranquility, that every man may keep and enjoy his own, & that wrongs and injuries may be suppressed and banished. The chiefest care ought to be of God's service and worship, otherwise our Commonwealths shall differ little or nothing from the states and governments of the heathen. Here then is a lesson for all Law-givers, if they desire to have Christian Commonwealths, to begin with Christian religion, and look to the Church, and there lay a good foundation. He that would build an house to stand against storms and tempests that will beat against it and seek to bear it down, will be sure to begin with the foundation, & make sure work there: so such as desire to have a flourishing Commonwealth, and all estates as a goodly building to grow up and prosper in it, must make religion the foundation, and then it shall be sure to stand, because that is as a rock that shall never fail nor fall.

[Use 2] Secondly, hereby also we may try our selves whether we belong to God or not; if in the first place we regard duties of piety and godliness, and be more careful to fear God thē to fear man, then we are truly religious, and may assure our selves we are true members of the church. We must make him our fear, who is able to cast body and soul into hell, Matth, 10, rather then man, who can but kill the body, if kill the body, John 19. Let everyone of us therefore be more careful to settle our consciences in the true fear of his Name, then to settle our estates in earthly and transitory things, remembering that godliness is profitable to all things, and hath the promises of this life, and of the life to come, 1 Tim. 4, 8, and that if first of all we seek the kingdom of God, all other things shall be ministered unto us, Matth. 6, verse 33.

Lastly, it serveth to reprove mere civil [Use 3] men, that regard nothing but to live civilly among men, but never regard to know God, & to glorify his Name. So far do the Turks & Infidels go; but except our righteousness exceed theirs, we cannot enter into the Kingdom of Heaven. Our first and chiefest care ought to be of Religion, but these have no care of it at all. They regard the praise of men more then the praise of God.

[Ye shall offer unto the Lord two Lambs of a year old, one in the morning & the other at even.] Touching the Laws of an holy nature, some were appointed as necessary for them to observe, and some voluntary. Touching the necessary Laws, they are of four sorts, some were daily, some weekly, some monthly, & some yearly: or rather to speak more properly, Moses speaketh here of four sorts of oblations or sacrifices: First, of such as were offered every day. Secondly, of such as were offered every week. Thirdly, of such as were offered every month. Lastly, of such as were offered every year. Touching the voluntary, we shall speak afterward, chap. 30. The holy time that concerneth every day, is the morning and evening sacrifice offered daily: the weekly holy time is touching the Sabbath: the monthly is touching the Calends or first day of every month: the yearly is touching the feasts of the Passover, of Pentecost, of Trumpets, of Humiliation, and of the Tabernacles. All these laws were in a manner before handled, while y ^e people abode at Mount Sinai. If any ask the Question, why then they are again here repeated? I answer, first, [Answer.] because they were now come to enter into the Land, being in a manner upon the borders thereof, chap. 27, 12. God would therefore put them in mind of this, that when they should possess the Land, they must be mindful of his worship and their own duty. Secondly, because few at this time remained alive, which had heard, or if they had heard, could remember these laws that then were published & propounded, all being now dead (except Caleb and Joshua ) which were numbered before, as we saw in the end of the 26, chapter. Thirdly, the ceremonial worship had been intermitted in the wilderness for many years, as circumcision, Josh. 5, and many other like ordinances by reason of their continual journeys, or at least continual expectation of them. Lastly, God doth hereby comfort and confirm his people after their manifold provocations and murmurings, testifying thereby that as a merciful Father, he is reconciled unto them, & the remembrance of their sins buried, and that he hath determined to do them good all the days of their life. Now the first thing to be considered, is the daily sacrifice, in which was to be offered morning and evening, a Lamb, fine Flower, Wine, & Oil: these were to be offered continually as a burnt offering upon the Altar, which law was not to take place until they came into the Land, as we heard before in the like case, chap. 15, 2. because in the Desert they wanted many things necessary, Deut. 12, 8, which was a sufficient dispensation for the omitting of them: for when God doth require anything, he giveth means to perform it; and did never impute it as a sin unto them, when an inevitable necessity did hinder them, and the desire to obey is no less accepted then obedience it self. Of this daily sacrifice with the rites thereof to be performed every morning and evening, we read at large, Exod. 29, 38. they must do it day by day continually So 1 Kings 18, when Elijah convinced Baals Priests, there is mention made of their choosing, dressing, and offering a Bullock in the morning, verse 26, and of his doing the like at the time of the offering of the evening sacrifice, verse 36. Likewise Peter and John went up together into the temple at the hour of prayer, being the ninth hour, Acts 3, 1: this was the time, being three of the clock in the afternoon, when the evening sacrifice was wont to be offered, unto which, prayer also was wont to be joined: we see their practice what it was daily; now let us come to the uses toward our selves.

First, see from hence by consideration of [Use 1] this daily offering, a Lamb every morning and a Lamb every evening, a great difference between the Old and New Testament. For this law (as also the rest) is not observed nor is to be observed of the people of God in the days of the Gospel, since the coming of Christ, which was observed and ought to be observed before Christ came in the flesh, by the people of the Jews: but instead of these oblations and sacrifices we have the Supper of the Lord. They were laden & burdened with sundry ceremonies, and had an heavy yoke put upon their necks, Acts 15, 10. which neither they nor their fathers were able to bear, as Peter testifieth; and such as were joined with much cost and no less labor and trouble, every foot they were constrained to be unclean, and put from the Congregation, and with many sacrifices and solemnities were purified again. We have a few ceremonies (if we may call them ceremonies) only two, to wit, baptism, once only to be received, which came in place of circumcision & their often purifications, and the Supper of the Lord, which came in place of the Passover and the other Sacrifices, their meat-offerings and their drink-offerings. [Object.] If any ask, why God changed this form of his worship, or why he abrogated those sacrifices and the whole Levitical service. I answer, [Answ.] because they were instituted to be figures of Christ, and to shadow out his sacrifice, Heb. 10, 1, 2, &c. for the sacrifices were so many testimonies given of God, that Christ Jesus should come into the world, and offer up himself a sacrifice without spot or blemish, to cleanse the sins of the people, and to make satisfaction for them unto God. Wherefore he being come and his sacrifice being offered, those other sacrifices ought to cease, and if now they should continue, they should be no better then lying signs and false witnesses, and testify an untruth, to wit, that Christ should come hereafter and die for us, who is already come and hath died for us once and can die no more, Rom. 6, 9, and hath fulfilled all that was written of him. If any do ask farther, [Object] why God would over-lade the faithful in the Old Testament, with so many troublesome and cumbersome ceremonies, and not us in the time of the new. I answer, [Answ.] the Church was then as a child in his nonage, or as a servant in bondage: whereas the Church of Christ is as a man grown up and set free, Galat. 3, 24, and 4, 1, 2, &c. and needeth not any tutors or guardians.

Secondly, we must understand from hence, [Use 2] that as all sacrifices under the law, did as it were lead us by the hand to Christ, & point him out with the finger, who is the ende of the law for righteousness to everyone that believeth, Rom. 10, 4; so did this daily sacrifice of the two Lambes offered morning and evening, most plainly. He is both the Altar and the Sacrifice, Heb. 13, 10. He is the Lamb of God that taketh away the sins of the world, John 1, 29. He is our food, our meat and drink to be received by faith, represented by the bread and wine that was offered, for his flesh is meat indeed, and his blood is drink indeed, John. 6, 55. We are hungry and thirsty, and want nourishment to refresh and sustain us to eternal life, if any man eat of this bread, he shall live forever, verse 51. As then these Lambes were offered in the morning and at the evening, so was Christ from the beginning of the world unto the end thereof, the Savior of all them that believe and trust in him; he is the Lamb slain from the beginning of the world, Revel. 13, ver. 8. And as this daily offering was twice performed, so we have daily need of reconciliation, that his blood should continually be applied unto us by faith; and as we daily sin against him, so we must daily have recourse unto him for remission of sins. Now albeit there were two Lambs offered, we must not dream of two Christ's: as there were sundry Altars, all figuring one Christ, so there were two Lambes, howbeit they were but a repetition of one and the same thing, & represented one and the same Christ. And that this continual sacrifice was a figure of Christ, it is evident, because it is prophesied to cease at the coming of the Messiah, Dan. 9, 27, that then the shadow should give place to the body. So then the Levitical sacrifices were commanded only for a season, as Justin Martyr proveth out of this place, and Cyril, lib, 10. in Levite. For if God would have had them continue longer, and the Priesthood to abide forever, they could never have been abolished and destroyed; for no time, no violence, no enemy can take away that which God hath decreed to endure forever. Wherefore we must know, that the virtue and efficacy of the death of Christ extendeth it self from the very first fall of man, to the last fall of the world, that is, from the beginning of the world to the utter dissolution of the same. And withal this daily sacrifice signified the continual sanctification of the Church, through Christ the true Lamb of God, by whose mediation we and our actions are accepted of God, Acts 26 6, 7. Rom. 12, 3. 1 Pet. 1, 2, 19, 22. and 2, 5.

[Use 3] Thirdly, the Synagogue of Antichrist is here reproved, that would bear us in hand, that this daily sacrifice doth shadow out the daily sacrifice of the Mass, and they are not afraid or ashamed to build and set up that abhominable Idol upon this foundation. But how can that be shadowed out in holy Scripture, whereof God is not the author, the instituter, or approuer, and whereof no print or footsteps are to be found? True it is, the institution of the last Supper is of Christ, but this Supper is one thing, and the Mass is another: for the Mass hath quite abrogated and disanulled the Supper, and is celebrated to another end, to wit, to merit remission of sins, and consequently salvation and eternal life. But the Supper was never instituted to be a propitiatory sacrifice to reconcile man unto God, but to be a Sacrament, whereby God as by a most certain seal doth strengthen our faith and assure us of eternal life, purchased by the only Sacrifice and Oblation of Christ once offered upon the Cross. Besides, if this daily sacrifice did point out the continual sacrifice of the Mass, then it will follow that it hath an end, and ought to be no longer in use in the Church, forasmuch as this and all other legal sacrifices had their consummation and consumption, when Christ was exhibited, as we shown before out of the prophesy of Daniel: weeks. Wherefore if they love the Mass, that loveth them so well and maintaineth them so wealthily, and be enamored of this creature, let them not build it any longer upon this groundwork, which is now out of date, lest they break the neck of it forever. But Bellarmine (who must help at a dead lift) hath labored much to put life into this dead Idol, and to raise again this carcass out of the dust, alledgeth two other places out of the same Prophet, (Dan. 12, 11. and 11, 31, and 8, 11,) to prove that they are Antichrists which take away their daily sacrifice of the Mass, for which they fight, as for the life of their religion. But these prophetical predictions of the abolishing of the daily sacrifice, which he applieth to the heretics (forsooth) of this time, and maketh them forerunners of Antichrist, because they desire nothing more then the overthrow of this sacrifice of the Mass: I say these prophetical predictions are best expounded by the event of them, which were truly fulfilled in Antiochus Epiphanes, by whom the Temple was horribly profaned, the Sanctuary wretchedly defiled, & the daily sacrifice abolished, so that he set up the abomination of desolation upon the Altar, as is evidently declared in 1. Mach. 1, 12, 30 So then, by the daily worship or sacrifice here oftentimes mentioned, we are to understand, not any sacrifice of the Christians to be taken away by the fury of Antichrist, but the daily sacrifice of the Jews which was interrupted and taken away by this Antiochus. Again, if the doctrine of the Romish Church be true, then Antichrist shall reign but three years and six months; howbeit the Prophet speaketh of six years and three months wherein the daily sacrifice shall be trodden under foot, Dan. 8, 13, 14. Thus to establish one untruth, they bring in another. Lastly, if their Mass were to be abolished by Antichrist, wherein they teach the eternity of Christ's Priesthood consisteth, then should Christ's Priesthood also be at end, whereas of it shall be no end, & therefore the ceasing of this daily sacrifice is interpreted by Chrysostom, Josephus, and the author of the Maccabees, to be the Jewish Sacrifice, so that we may bid the popish daily sacrifice farewell, and send it packing unto Rome, the mother of whoredoms and abominations.

Lastly, this daily sacrifice importeth the daily sacrifice of prayer which we ought to offer [Use 4] to God, as our daily service due unto him, 1. Kings 18, 36. And thus do the Hebrew Doctors speak, The continual sacrifice of the morning made atonement for the iniquities that were done in the night: and the evening sacrifice made atonement for the iniquities that were by day. It is therefore required of us to pray unto God, not once in a month, or once a week, nor only upon the Sabbath day, or publicly in the assemblies of the faithful, but we must remember him daily that remembereth us every hour. The time of prayer is every day, and that in respect of our daily sins, our daily wants, dangers, temptations, and decays, so that we must observe the rule of the Apostle, Pray continually, 1 Thess. 5, 16. These are five strong motives to stir us up daily to perform this duty, so that we may say with the Prophet, I wait for the Lord, my soul doth wait: even in his word do I hope; my soul waiteth for the Lord, more then they that watch for the morning, &c. Psal. 130, 5, 6.

First, (to speak of them in order) we have daily sins. We provoke God every day, and therefore are taught daily to pray for forgiveness, & to say, If thou (Lord) should mark iniquities, O Lord, who shall stand? Ps. 130, 3. For as he lades us daily with his benefits, so we lade him daily with our sins, so that they are a burden unto him, he is weary to bear them; & therefore we should make even reckoning with the Lord every day, and renew our repentance evermore.

Secondly, we have daily wants, and who feeleth them not? and therefore it is our duty daily to bewail them, and daily to crave the supply of them. If there be any feeling of grace or spark of God's Spirit in us, we cannot be ignorant that we want both temporal & spiritual blessings, for body and soul. A blind man may see them, they are so great and so many.

Thirdly, we have daily dangers; every creature, if God give us over, is able to work our destruction. We go not from home, but our return is uncertain, no man can assure himself of safety. If we get up on horseback, in the slipping of one foot, we slip into danger, & sometimes into death. If we be in the house the misstepping of one foot bringeth trouble. If a man enclose himself in his garden, a serpent may byte him. If he walk in the streets, a tyle from an house may strike him down, nay dead. Where can a man secure himself, or how long, or from whom? When we have escaped one danger, may we afterward promise unto our selves safety? nay we are presently in danger of another danger; as we see in the Syrians, who, when they had escaped the sword of the Israelites, fled to Aphek into the Citty for refuge, But there a wall fell upon twenty and seven thousand of them that were left, and slew them, 1 Kings 20, 30, so that it is with us as the Prophet Amos speaketh, as if a man did fly from a Lyon, and a Bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him, Amos 5, 19. Therefore our only safety standeth in prayer, and in sanctifying the Name of God, and begging his assistance.

Fourthly, we have daily temptations bodily and ghostly, arising from the flesh, the world, and from the devil. Our adversary the devil never resteth, but walketh up and down like a roaring Lyon, seeking whom he may devour, Job 1, 7. 1 Pet. 5, 8. He is never idle nor weary, he is an importunate suitor, he will never give over, nor take any denial, and therefore Christ saith, Math. 26, 41. Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak: and he instructeth his Disciples, Luke 32, 21, that Satan desired to have them, that he might sift them as wheat; howbeit he telleth Peter, he prayed for him, that his faith should not fail. Among all these temptations, pleasure and prosperity are none of the least, when we enjoy health & wealth, peace and liberty, ease and abundance. If ever we forget God, it is most commonly when we are full, Psalm. 30, 6. Deuter. 6, 6, 7.8, &c. Luke 21, 34, 35.

Lastly, we have daily decays in good things. It is with us in the matters of the soul, as it is in the state of our bodies. Our natural heat and moisture (wherein the life consisteth) is daily impaired and would quickly consume, were not nature daily supplied by meat and drink, whereby the decays of these, as it were the breaches made in nature, are made up: so would faith and repentance, and other graces of God be weakened and diminished daily in us, if they were not increased by the continual use of the Word, of the Sacraments, and of Prayer: and therefore we must not cease to stir up these gifts in us, lest they be as a spark of fire in green wood, which will soon go out if it be not kindled. So then this morning & evening sacrifice, should direct us how and when to worship God; we must remember him in the morning & in the evening, he must be in our thoughts first and last, we must begin the day and ende the day with him. Let him be in our first meditations, when we awake out of sleep. If the heart and thoughts be well settled in the morning, they are like to be better ordered and disposed all the day after. This made the Prophet say, Psalm. 5, 3. My voice shalt thou hear in the morning, O Lord, in the morning will I direct my prayer unto thee, and will look up; and Psalm. 22, 2, and 53, 17, and 119, 55, 62, 164. Dan. 6, 10 Then are the faculties of the soul most fresh and cheerful, then are the senses comforted and refreshed, because of the nights rest, and therefore best able to perform any duty to God or man. Again, the morning is a time wherein the world and the business of this life, have not yet forestalled and possessed our hearts and affections, and therefore we are then y ^e most fit to perform any special or spiritual duty required of us. Lastly, it is y ^e first part of the day, and therefore the most worthy to be consecrated to God, after we have newly tasted his great mercy in the night past, which he might have made everlasting darkness unto us, & never raised us up again. Moreover, as the greatest part neglect this time, so do they also at evening; they forget what blessings they have received, what dangers they have escaped, what temptations they have resisted, what wants they have obtained, what decays they have supplied and repaired, for which they should give him thanks; and lastly, what sins they have committed in the day, for which God might justly destroy thē. They remember not to cast themselves upon his protection: they consider not, that he may make their bed their grave, and never bring them to see the light and the Sun again. They never yet truly learned, that in him we live, and move, and have our being, Acts 17, 28. Howbeit we that should continually remember the kindness of the Lord, and pray to him, and praise him at all times, do for the most part forget him from morning to evening, & from evening to morning, and one day, and week, and month after another; and therefore it often falleth out, that God giveth us little rest and quiet, Deut. 28, 67. But in the morning thou shalt say, would God it were even! and at even thou shalt say, would God it were morning! for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see.

Here is the law set down touching the solemnity of the Sabbath: before we had the daily burnt offering, in these words we have the weekly offering, wherein all things are doubled. Every day we should set aside a part of it to God, and cut off somewhat from our own business to lift up our hearts to him: but the seventh day should wholly be spent to his glory. Before they offered one Lamb, now two Lambes: before one tenth deal of flower, now two tenth deals, &c. So then, we are to speak of the Jewish Sabbath, and the uses thereof to our selves. This was first prescribed and appointed to Adam in the time of his innocence, Gen. 2, 2; this was the seventh day from creation. It is repeated in sundry other places of the word of God, Exod. 16, 26, they might not gather Manna upon this day, Exod. 35, 2, 3. and 34.21. and 31, 13.

[Reason 1] Many reasons are rendered, Exod. 31, why they must observe this Sabbath; First, it is a sign between God and them, that it is he that doth sanctify them. Secondly, it is ordained for their benefit and commodity, and therefore should be holy to them, as Christ farther teacheth, Mark. 2, 27. The Sabbath was made for man, & not man for the Sabbath. Thirdly, the necessity of keeping it appeareth, because they that did not keep it, should surely die. Fourthly, it is consecrated to God, it is a Sabbath of rest unto him, verse 15. Fifthly, the Lord propounded his own example, for he created the world in six days, & then rested the seventh. See more to this purpose in the uses afterward.

First, this rest prescribed in the law, that [Use 1] they must do no manner of work, was mystical, pointing out our spiritual and internal rest and cessation from the works of sin, Isaiah 58, 14, and 66, 27. We must not do our own ways, nor seek our own will: we must cease from our own works to follow after the works of God. Thus we begin a spiritual Sabbath in this life, or else we shall never enjoy the eternal Sabbath in heaven. We must begin our Sabbath here, we shall finish it hereafter. Therefore the Apostle saith, Hebr. 4, 10, 11. He that entered into his rest, he hath also ceased from his own works, as God did from his: let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. All sins are truly and properly our own works, because we naturally do them, and can do nothing else, and we are Satan's house wherein he inhabiteth, Math. 12, 44, we cannot please God, but bring upon our selves by them all miseries and calamities, yea death it self. So then we keep a true Sabbath, when we abstain from our evil ways, when we mortify the deeds of the flesh, when we are quickened by the Spirit to lead a new life, & when we do those things that are well-pleasing in his sight. For what shall it avail or advantage a man to abstain from the works of his hands, and the labor of his calling, and in the mean season to nourish sin and all evil in his heart? What comfort on the Sabbath can the day-laborer find in resting from his worldly labors, if he labor nothing at all to deny ungodliness and all worldly and sinful lusts? What fruit shall the tradesman find to cease from the works of his calling, when he maketh a trade and occupation of sin upon that day? to cease from making garments for others, and not himself to learn to put on Christ? What benefit hath the Physician to cease his prescriptions, and to abstain from giving his receipts for bodily health, if himself seek not after the health of his own soul? may it not be truly said to him, Physician heal thyself? Luke 4, 23. What shall it avail the traueiler to cease his travel, and yet never require & seek after the kingdom of Heaven? What good shall the Inn-keeper or Tauerner receive by ceasing from their ordinary victualling, if they provide not for themselves the meat that never perisheth, and the bread that came down from heaven, but famish and pine away their own souls? Or what profit shall arise to such as will neither buy nor sell upon the Sabbath day, when in the mean season they never go about to buy the truth of God's word? Pro. 23, 23: not to sell away of their own corruptions that hinder them from the best things? To what end and purpose do we abstain from mustering & training of soldiers, if we do not learn on y ^e lords day to fight the lords battles against y ^e world, y ^e flesh, and the devil? which are the most capital and deadly enemies that we have, not to our bodies only, but to our souls. And why do we cease to put on our bodily armor, our shield, our head-piece, our sword: if we do not put on the whole armor of Go, the helmet of salvation, the shield of faith, the breastplate of righteousness, and the sword of the spirit; that we may stand fast in the day of trial? Eph. 6, 16, 17. Thus then we see who they be that keep a good Sabbath, even they that learn to rest from sin, and cease from all their evil ways.

Secondly, the Sabbath also is Symbolical, [Use 2] in that it is a pledge unto us of our everlasting rest in the kingdom of almighty God, as the Apostle showeth in the Epistle to the Colossians, chapter 2, verse 17. The Sabbath days are a shadow of things to come; and Heb. chap. 4, verse 9. There remaineth a rest for the people of God: and farther he proveth it out of the Prophet, in Psalm 95, where God promiseth not an outward, such as was the ceremonial rest of the Sabbath and of the Land of Canaan, but the eternal rest with Jesus Christ in heaven. This do none attain but only the faithful, and now we are in the way that leadeth unto it, we are not yet in possession of that rest, 2 Corinth. chapter 5. verse 7. As then the passenger doth not sit still, but always is going forward and further, until he come to his journeys end: so ought we to make continual steppes in the faith, until we come to receive the ende of our faith, which is the salvation of our souls, 1 Pet. chapter 1, verse 9.

Now we must understand that eternal life is called a rest for two causes; First, because thē and there we shall rest from all our works, that is, from our sins: for then we shall sin no more, but shall know God even as we are known; no evil shall dwell there. When the Angels had sinned, they were immediately cast out, and are reserved in chains to everlasting perdition, Jude, verse 6. Secondly, we shall rest from all troubles and miseries of this life, Revelation. chapter 14, verse 13: and hence it is, that this place of rest is called by the name of Abraham's bosom, Luke 16, 22, 23, because Abraham and all believers that are the sons of God, do there quietly rest and repose themselves, as the child in the bosom of his mother.

[Use 3] Thirdly, it teacheth us to avoid all profaneness upon this day of the Lord; the works of our callings, and the pleasures of our own hearts are mere profanations of this holy day. Everyone will be ready to confess that it is a great sin either for the husbandman to go to plough, or for the tradesman to follow his business, or for the day-laborer to work, or for the handy-craftesman to apply his vocation: howbeit for a man to give himself to his sports, pleasures, and delights, they think there is some greater liberty. Howbeit it seemeth a most ridiculous thing to me, that God forbiddeth to the poor man his labor, and alloweth to the rich man his pleasure: to permit that which is less necessary, and to restrain that which is more necessary. But let us see what we are to hold, as well of the one as of the other out of the Law of God.

First, Adam himself was commanded to sanctify this day which God had blessed, Genesis, chap. 2, 2; and the people in the wilderness are forbidden to gather Manna, Exod. chap. 16, verse 6. For this day is a market day for the soul, and a time to provide spiritual food far more excellent and precious then Manna, John, chap. 6, verse 58. 1 Pet. chapter 2, verse 3.

Secondly, our ordinary buying and selling, keeping of fairs or markets on this day, to whom we may join those that bring their wares and commodities into Church-yards, that after morning prayer they may vent them among the people. This is another abuse among us, which toucheth the buyers as well as the sellers. And if such commodities be brought unto us, we ought not to buy them, Nehem. 13, 15. For what maketh sellers among us, but because they easily find those that will take their commodities at their hands? It is certain, if there were no buyers, there would be no sellers,

Thirdly, there ought to be no carrying & carting upon this day, lest God lay some heavy burden upon us, too heavy for us to bear, Ierem. 17, 21, 22. Many carriers offend this way, and as they break the Sabbath themselves, so they are the cause of the breach of it to many others,

Fourthly, we must not follow our labors, no not in harvest time, when we might claim the greatest privilege, and the season seemeth to offer unto us liberty, and to give us a dispensation, yet even then we must rest; provided that our corn and provision for the year be not in danger to be lost, for then God will have mercy and not sacrifice, Math. 12, 7. If we may save the goods of others, much more our own: And if save the life of our beast, much more our corn whereby our lives are preserved.

Fifthly, they are reproved, that wander from their places, that run about after every pleasure, or profit, or feast; a common abuse & profanation of the day, almost in all places, Exod. 16, 29: these are like profane Esau, who sold his birthright for a mess of pottage, Hebr. chapter 12, verse 16, so do they sell the word and sacraments for small trifles. These are lovers of pleasures more then lovers of God, having a form of godliness, but denying the power thereof, 2 Tim. chapter 3, verses 4, 5. and many of them make their belly their god, Philppians, chapter 3, ver. 19. And touching their profits, they take great gain to be godliness, not godliness, to be great gain; the first Epistle to Timothy, chapter 6, verses 5, 6.

Sixthly, the Jews were forbidden to build the Tabernacle upon this day, which was a place consecrated to God for his service and worship, Exodus, chapter 31. verse. 15. It is not therefore lawful to build God's house with material stones upon that day, but we must labor to be living stones, built up a spiritual house, and an holy Priesthood to offer up spiritual sacrifice, acceptable to God by Jesus Christ; the first Epistle of Peter, chapter the second, verse 5.

Seventhly, they are reproved that keep a carnal Sabbath unto the devil, not an holy Sabbath to God, who spend the time in carding, dicing, drinking, surfeiting, revelling, and such like. This is the devils Sabbath, and no better then to serve him. They are evil upon any day, but worse upon this day. Saul was offended when he saw David's place empty at his Table: but how often may our places be seen empty at the Lord's Table, and in his house? Lastly, not to regard the hearing of the word, whereby we may increase in good things, and learn our duties to God & man. The neglect of these duties bringeth many judgments and curses of God upon our heads, Amos 8, 4. Nehem. 13, 17, 18. Ier. 17. verse 27.

[Use 4] Thirdly, we must labor to perform obedience to God upon this day without weariness or distraction, both publicly and privately. It is our duty to hear the word preached in it, 2 Kings 4, 23. Luke 4, 16, Acts 13, 14, 15, & 15, 22. We must exercise our selves in the Word and Sacraments, pray with the Congregation, lay up in our hearts what we have heard, meditate upon it, confer about it, and seek to increase in knowledge, faith, and obedience: otherwise the Sabbath shall pass from us without profit. We must try our hearts and lives whether we go forward or backward, or stand at a stay. If we do these things, then shall we be wise observers of this day, and have the blessings of GOD come down upon us, Exod. 31, 13, 17. Ezek. 20, 12, 20. Isaiah 56, 2, 3, 4, &c. and 58, 13, 14. Ier. 17, 24, 25, 26.

[Use 5] Lastly, it is the duty of all Governors to look to their families, and therefore GOD beginneth with them, and directeth the commandment unto them, and that for these causes. First, because they must give an account of their government to God, of whō they have received it, who is the high Commander and general Master in Heaven and Earth, and of all their souls that are under their charge: forasmuch as he will search and inquire not only how civil and just among men, and toward men our government hath been, but how godly and religious.

Secondly, GOD setteth them in the first place, to teach them that God requireth at their hands to teach their families, to command their sons and households to fear God, & to bring them up in his faith & fear, and in true religion, Eph. 6, 4. Gen. 18, 19.

Thirdly, because they must go before them by good example and practice of all holy duties, as Paul would have Timothy to do, 1 Tim. 4, 12; as we look for any comfort at the Lord's hand in that great day of his dreadful judgment, when he will bring every work to light, with every secret thing, whether good or evil, Eccl. 12, 12. If we have been examples in good things, we shall receive everlasting life: if examples in evil, everlasting death.

Fourthly, the Lord singleth out the father and master in the first place, because if they go before and lead the way, the rest of the house will quickly follow after, John, chap. 4, verse 53. Acts, chapter sixteen, verse 32: contrariwise if they yield not obedience for conscience sake to the duties of the Sabbath, they may by the abuse of their authority hinder & frustrate the holy endeavors of his children & servants. Hence it is, that many fathers urge their children, many masters command their servants to go about their own business, and send them from place to place at that time when they should attend to the holy commandment of the Lord, whereas both of thē might well and lawfully reply to their fathers and masters, and say with Christ our Savior, Luke 2, 49, Wist ye not that I must be about my fathers business? Lastly, the Lord layeth this weighty charge upon them, that such as are under their government, may yield willingly and cheerfully to God's will, considering how straight a charge God hath given to all governors. If they should do it of their own head, or lay an heavy burden upon thē, which themselves would not touch with their little finger, the charge could carry no authority. It is not therefore their fathers or masters that restrain them of their liberty, & tie up their wicked and wandering affections, but GOD himself, to whom all obedience is due. The father doth show love to his children whē he restrayneth them from wickedness, the master doth no wrong to his servants that brideleth them from following their own willes and pleasures. So then the point to be learned and practiced, is, that we must first keep the Sabbath in our own persons, and begin reformation within the doors or closets of our own hearts, or else we will be very remiss & negligent in reforming of others; or if we be forward we shall be charged and challenged to be hypocrites, while we teach others, but do not teach our selves, Rom. 2, 21. Secondly, we must cast our eyes upon others, and look to them that belong unto us, that they may sanctify the Sabbath as well as our selves. It is not enough for us to come to the house of of God alone, but we must come with the trayne of our families, as a Captain with his army, Psal. 110, 3, and 42.4. The father oftentimes is praying in the Church, when his children are playing in the streets. The master many times sitteth in the house of God, when his servant lieth at the alehouse. The wife sometimes goeth with her husband to the sermon, when the daughters and maid-servants either are sent or suffered to run to lascivious dancing and wanton company, whereby their minds and oftentimes their bodies also are defiled, as it fell out to Dinah, Gen. chapter 34, verses 1, 2; and so the saying of Solomon is verified, Proverbs, chap. 29, verse 15. A child left to himself, bringeth his mother to shame.

But haply some Masters will allege for themselves that their servants are unruly, [Object] as the untamed heyffer, and will not be ordered by them, that they are much grieved they can prevail no more with them, and that they break out and will not be holden in by them. I answer, [Answer.] this is not a good plea, but a vain excuse, and no better. For if thy authority serve to bridle them and keep them under in the six days, how cometh it to pass that thou wantest power to prevail over them on the seventh day? Can we rule them in our own cause, and can we not rule them in the cause of God? Have we means to enforce them to look to our business, and want we means to compel them to do God's business? It seemeth therefore to me, to be rather want of will in us, [Object.] then of power. If we pretend farther, that they be incorrigible, and will have their own swinge, and be at their own liberty that day; [Answ.] we have no warrant to burden our houses with such persons, that will neither serve the Lord nor obey us, but rather infect others that live with them. The Prophet David professeth, that they should not serve him that were ungodly, his eyes should be upon the faithful to dwell with him, but the wicked should not tarry in his house, Psal. 101, 6, 7. Why then should we keep them in our house, that love not the house of God? We will quickly discharge that servant which hath no care of our business, why then will we trouble our selves & our house with him that is unfaithful toward God? Thus then we see the care that all ought to have of the Sabbath, both master and servant, father and son, husband and wife. But (alas) the profaneness of our times is so great, that the Sabbath is in a manner utterly contemned, & we give him least service on that day wherein we are bound to give him most duty. For we see here under the Law, how the Lord commandeth that the daily sacrifice which every morning and evening was offered, should be doubled upon the Sabbath. But our people for the most part perform single service, and double impiety upon that day. The greatest service is done to our selves, or that which is worse, to the devil. But of the Sabbath we have spoken before, chap. 15.

In these words we have the monthly solemnity commanded to the Jews, to wit, the Calends of the months, called the New Moons, or beginning of every month. The worship performed therein; was two young Bullocks, one Ram, seven Lambs of the first year, three tenth deals of flower for every Bullock, and two tenth deals of flower for every Ram for a meat offering, &c. it must also have a drink offering containing half an Hin of wine, &c. Here we have mention made (as also before) of the Hin and of the Epha. Touching the Epha & Omer, we have spoken already, chap. 5, 15, 16. Now we must speak somewhat of the Hin. Some are of opinion, that it cannot be certainly known, how much the Hebrew measures contained, as appeareth in Lyra and Cajetan, and so they leave it uncertain to determine. Others to enwrap the Hin in greater obscurity, make two kinds of measures of this one kind, the greater and the lesser: but this is a bare conjecture without warrant. Mention is made hereof before, chap. 15, 4, 5, 7, 9. This we are to hold for a certain truth, that the Hin is of liquid things, and it is commonly accounted to contain six pintes, which we receive as most probable & least suspected, because it agreeth with the computation of the Hebrews, who generally hold, that it holdeth twelve of the measures called Log, and the Log contained six eggs, and there goeth to a pinte of our english measure as much as 14 eggeshels contain. But of this see before, chap. 15.

Now to return to the matter which is here handled, we see that the Calends or beginnings of the months were consecrated & hallowed unto God, as before, chap. 10, 10, and in many other places, 1 Sam. chap. 20, 5. 1 Chron. chapter 25, verse 31. 2 Chron. chap. 8, verse 13, and chapter 31, verse 5. Nehem. chapt. 10, verse 33. Ezr. chap. 3, verse 5. Ezek. chapter 45, verse 17, and 46, verse 1. Amos, 8, verse 5.

This was the solemn feast of the Jews: [Use 1] let us see what it belongeth unto us. First, see hereby that God did set apart diverse times besides the Sabbath, to his people that serve him, to hear his word, and to resort to the Prophets to be taught and instructed in the ways of godliness, 2 Kings 4, 25. Ezek. 36, 1; at such times the people went to the Prophets, when the Priests were oftentimes negligent in their places. Christ our Savior complaineth in the Gospel, that they were as sheep without a Sheepheard, Math. 9, verse 36, when there were store of Priests and Levites in the Land, howbeit they were dumb dogs, and opened not their mouths to interpret the Law.

The Sabbath day is the chief time to seek after knowledge, and ever was from the beginning: nevertheless, God appointed other times also to his people. There are not many places in the land where the word is preached on other days thē the Sabbath, I would there were more of them; it is a good help to many other places where they want teaching, & if the people resort to them as they were wont to the Prophets, they are to be commended & encouraged. If there were a dearth of Corn among us, how far would we go to fetch Corn, rather then we would starve? I believe as far as the sons of Jacob, who went out of the Land of Canaan into Egypt: so ought it to be with us in regard of the soul, we should be ready to go from place to place yea from Land to Land, rather thē pine away and perish for want of instruction, Amos 8, 12. But if many that live among us had lived in those days, that cannot abide that preaching should be upon any other day, they would have enueyed against this as a great disorder, and upbraided the people that they gad after Sermons, and leave their business, and beggar themselves. In the days of Christ the people followed him out of their houses and Cities, and sought him out to be taught of him; yet he never reproved them or forbad them, but fed them both in soul and body. Doth the Lord command us so often to delight in the Law of the Lord, to meditate therein day and night, to seek first of all the kingdom of God, and ought a few miles to stop us or hinder us? How far will men ride, and run, and sail for a little earthly substance? It is accounted by worldly minded men that savor nothing but of the earth, no disorder at all, to run on heaps from town to town to drunken feasts, may games, dancings, plays, bear-baitings, and other like fooleries and vanities; they allow this running from place to place; but if any go half so far to seek after the word, and to edify themselves in their most holy faith, they cry out against it with open mouths, and think them worthy to be punished. Thus they would also have done to God's own people the Jews, if they had seen them run & resort to the Prophets, in the ruinous times of the Church with so great zeal and forwardness as they did.

Secondly, we learn that all months and [Use 2] times are consecrated to us through Christ, so that worshipping God truly, they shall turn to our good and benefit, according to the saying of the Apostle, Whether life, or death or things present, or things to come, all are ours, 1 Cor. 3, 22, 23. The heathen and they that are heathenishly minded, are afraid of the influence of the stars, and of the constellation of the heavens, yea the Star-gazers would bear us in hand, that sometimes are dismal and fatal to some purposes. The Gentiles made it unlucky to enterprize some business in some of the months. Hence it is that the Poet saith,

That is,

In like manner he teacheth before, that sometimes are unfit for the marriage of widows or of maids, forasmuch as such as marry in them are not long lived, but have died quickly,

Thirdly, the consideration of the feast of [Use 3] the New Moons did put them and doth put us in mind, that we should be new creatures, and walk in newness of life by the holy Ghost regenerating us, as the Apostle saith, 2. Cor. 5, 17. If any man be in Christ, he is a new creature: old things are past away, behold, all things are made new. Hence it is, that we are so oftentimes warned in the Scripture, that we must be renewed in the spirit of our minds, Rom. 12, 2. Eph. 4, 23. that we must put on the new man, which after God is created in righteousness and true holiness, Eph. 4, 24, and must put off concerning the former conversation, the old man which is corrupt according to the deceiveable lusts, verse 22.

As then the Moon (which ruleth the month) changeth and reneweth y ^e light, so should we be changed, not in substance of the body, but in quality, and that in every part, even in the whole man, forasmuch as we are altogether corrupt. Now this that must be changed, is called the old man; first, because it is in time before regeneration, first, we are carnal, then spiritual; first, the first Adam, then the second Adam hath place in us: first we are borne, then we are borne again, John 3. Secondly, because as age maketh loathsome and deformed, so this maketh us full of spots and wrinkles, before such time as we taste of the renewing power of God. Thirdly, because it draweth near to death, for as old age bringeth down to the grave, so doth the old man draw us to destruction of soul and body, which is the second death. This old man therefore must be clean cast off, or else it shall not profit us: for we must deny our selves, and crucify our sinful lusts, we must kill and mortify our vain desires, as Abraham would have killed his son; but we must go farther, for we must after a sort kill our selves, & cast off the things that are most dear unto us, though they should be as our right hand, or as our right eye, Math. 5. And we must so cast off the old man, that no remnant of him cleave or stick unto us, & we should put it off, not as if we were loath or unwilling to leave it, but cast it away with a purpose never to take it up, or to put it on again; no nor once touch the same, but to account it as a menstruous cloth, lest we be like to the dog that returneth to his vomit, or to the sow that was washed and by and by walloweth in the mire, or to the Crocodile that layeth aside her poison but taketh it up again. On the other side, we must put on the new man, called new, because nothing availeth without this, Gal. 5, 6. Again, it is wrought in us in the second place, for we are first old before we are new, for this is the latter birth. Lastly, because it is strong to do the will of GOD, as young men are lusty and able to do the business of this life with great alacrity and activity.

Lastly, we must remember that it is not enough [Use 4] to serve God outwardly, and to keep the bare ceremony, except we join thereunto the service of the heart. And if the Jews had resorted diligently every first day of the month to the service of God in the Tabernacle or the Temple, yet what could it avail them, if their hearts were unclean, & their hands stained with cruelty? Therefore the Prophet saith, The new Moons and Sabbaths, the calling of assemblies, I cannot away with, it is iniquity: your new Moons and your appointed feasts my soul hateth, they are a trouble unto me, I am weary to bear them, Isaiah 1, 13, 14. The Jews regarded no more then to keep the days, they thought it enough to leave the works of their calling, though they did never forsake the works of the flesh, and therefore he chargeth them that their hands were full of blood, verse 15. So is it with us, we rest for the most part in the outward ceremony, in honoring God with our lips and bodily presence in his house, we bring no more but our outward ears to hear, and neglect the preparation of the heart, and yet flatter our selves as if we had done all that he requireth. Howbeit God rejecteth and refuseth such duty at our hands, he cannot abide the service and sacrifice that is offered in this manner. Hence it is that he saith, I hate, I despise your feast days, and I will not smell in your solemn assemblies: though ye offer me burnt offerings, and your meat offerings, I will not accept them, neither will I regard the peace offerings of your fat beasts, Amos, chapter the fifth. the 21, and 22, verses. Not that almighty GOD hated or abhorred the things themselves; he did not reject their works, but the evil of their works, Isaiah, chapter 1, verse 16: so he cannot abide that we come before him in that corrupt manner; but we assemble for the worse, and not for the better, and by our corruption turn his saving ordinances into sin.

We come now to the yearly feasts and sacrifices, whereof the Passover hath the first place, wherein beside the daily sacrifice, they were to offer two young Bullocks, and one Ram, and seven Lambs of the first year without blemish, for a burnt offering, and their meat offering must be of flower mingled with oil; and they must eat unleavened bread seven days, the first day & the seventh must be an holy convocation, wherein they must do no servile work. Of this feast we read at large, Exod. 12, 18. Levite. 23, 5, 7. Deut. 16, 1. Of this feast we have also spoken before at large, chap. 9, 2, 3. And it was of great importance, even the foundation of all the benefits which the Jews received at God's hands, without which they had been no people separated and dedicated unto almighty God,

This Paschal Lamb was not a bare ceremony [Use 1] without doctrine and instruction. The Jews departed in great haste out of Egypt. And how? not armed or with bannners displayed, as if their enemies had stood in fear of them, but they went out like a company of poor fugitiues or banished persons. The women carried their children upon their shoulders, the men took up their stuff upon their necks, and fled out of the Land, as Lot did out of Sodom, for their lives. They were a people that had no skill to handle the sword, or weapon of war defensive or offensive, they had been used like Oxen for labor, and like Asses for burden. And when they must depart, it was said, Get you hence, Exod. 12, 29, they must truss up the Corn they had ground, and bake cakes by the way to eat. This solemnity they observed yearly, wherein they did eat cakes without leaven, which served to put them in mind, that when their fathers departed out of Egypt, they were a poor distressed people, and ran away like silly Lambes pursued by devouring wolves. This should teach all of us, that God would have us remember such deliverances out of danger, as he hath sent us. We are apt to forget what he hath done for us, as the Jews were, and therefore we must consider to what end God commanded his people to celebrate this feast every year, & that not for one day, but for seven days together, and doth so often urge it upon them, as we see in the Scriptures. And albeit this feast have no place in the New Testament, but is justly abrogated & abolished, because y ^e shadow must give place to the body, and the ceremony to the truth: yet we must not think the commending of it everywhere to the Church to be in vain. For it serves to put us in mind both of God's mercy and goodness unto his Church, who though he bring them into sundry perils that are ready to oppress them, yet he is ready to deliver them out of all, yea when things seem to be most desperate: and also of our duty toward him to give him thanks for our deliverances, and to praise his Name.

Secondly, from hence it followeth, that it [Use 2] was a vain and frivolous controversy which troubled sundry Churches, and rent in sunder one of them from another touching the keeping of the Passover. Some would have it kept on the 14. day of the month, after the manner of the Jews, and others on the Lord's day after, lest the Church should follow the Synagogue. Victor Bishop of Rome did threaten all the East Churches with the censure of excommunication, because they celebrated the Passover another day then on the Lord's day. But Irenaeus and other holy Bishops reproved him of obstinacy, of pride and arrogancy, & wrote unto him that he did not well in that he cut from the unity of the body of the Church so many and so great Churches of Christ, which observed the order delivered unto them from ancient times, as appeareth in Eusebius For the Churches of the East pretended that they followed John and Philip; and the Churches of the West alleged the examples of Paul and Peter for their warrant and one claim was fully as good and haply as true as the other. This strife doth the Bishop of Rome at this day nourish and renew again, that had been long buried in the grave and covered with ashes, by his new Calendar, and thrusteth upon the Church his own ordinance concerning the obseruatiō of Easter as a divine precept, and consequently necessary to be kept and observed of the Church, usurping jurisdiction and authority over all Churches to rule over them and their faith at his pleasure. Cardinal Bellarmine going about to establish traditions against the all-sufficient doctrine of the Scriptures, avoucheth that we must necessarily believe that the Passover is to be kept in the New Testament on the Lord's day only, because they have been accounted heretics, who kept it otherwise; and yet this cannot be proved by the Scripture.

I answer, the former controversy was at the last thus defined and determined by Polycarp and Victor, that everyone should follow their own custom and judgment, and that it is a very foolish and absurd thing for such rites to separate one from another as enemies. Euethes ethôn heneken allêlôn charizesthai, Sozom histor. lib. 7. cap. 19. Now that which is left free & at liberty for either side to follow, cannot be holden necessary: but to keep the Passover on this day or that day is left free and at liberty for either side, therefore it is not necessary unto salvation. So then, nothing is more uncertain then Tradition: for both parts pretended the Apostles and Apostolic Traditions, but both of them could not be true: nay Socrates taxeth them both of errors, affirming that this sprang not of Tradition, but of Custom. And if either the one opinion or the other had any good foundation from the Apostles, it might be that in the beginning and first planting of the Gospel (to bear with the infirmity of others) they observed certain days and times, which afterward was observed and urged as a precept, liberty being abolished, and that which was retained of charity, was turned into a law of necessity. Again there is no cause or reason at all, why any churches or persons should contend to have the Passover received, much less so bitingly & bitterly. For Socrates speaketh well and truly, that the Apostles ordained nothing of holy or festival days, and showeth at large the vanity of those that strive to no purpose about it: 〈 in non-Latin alphabet 〉 , Socrat. lib. 5. cap. 22. Forasmuch as the Passover was a type and ceremony, but types and ceremonies were abolished. So then it was superstitiously done of such as bear the names of Christian Churches, to bring in a feast of Passover, under pretence that the Jews had the same; for that were to compel the Gentiles to live as do the Jews, which Paul reproved in Peter, Gal. 2, 14, But these Traditions got authority in the church by little and little. I have spoken this, not that it is unlawful to have one day in the year, wherein to celebrate the remembrance of the resurrection of our Lord Jesus Christ, for that were to run into extremities: whereas our infirmity is allowed to have some helps to quicken our faith, that we might the better bethink us all our life what benefit the resurrection of our Lord hath brought unto us: nevertheless this is established only for order sake. But to urge this strictly of necessity, or to make a service of God thereof, or to think that we ought to fashion our selves after the example of the Jews, to wit, that as they had their Passover, so ought we to have ours in these days, were to turn all things upside down, and to put a veil before the face of Christ, that we might not see the light of the Gospel shining upon us.

[Use 3] Lastly, this Passover was celebrated with many circumstances, whereof some were observed only at the first Passover while they were in Egypt, as the preparing of the paschal Lamb, and keeping it apart from the rest of the flock, from the 10 day to y ^e 14. the sprinkling of the blood upon the door posts, the eating of it in haste, and the killing of it within their own houses: but afterwards it was done in the public place of God's worship, Deut. 16, 5, 6, 7: for which purpose Jerusalem was afterward chosen, where it was killed by the Priests, and flayed in the Court of the Temple, and the blood sprinkled on the Altar, 2 Chron. 35, 1, 2, 6, 10, 11: then the owner of the Lamb took it at the Priests hands, & brought it to his own house, and roasted it. All these things aimed at the shedding of Christ's blood, and the sprinkling, that is, the applying of it to the hearts of all true believers, Ezek. 45, 19. 1 Pet. 1.2. Heb. 9, 13, 14. As when the Law was commanded to be written upon their door posts, it pointed out the writing of it into their hearts, as it is expounded by the Prophet, Ier. 31, 31. Hebr. 8, 10. And whereas they were to sprinkle the upper door posts, not the threshold or the floor under their feet, it did put them and us in mind what recouerent account and estimation we ought to have of the blood of Christ, that we should not tread under our feet the Son of God, neither account the blood of the covenant wherewith we have been sanctified, as an unholy thing, Heb, 10, 29. Some points were to be observed at all times, whensoever and wheresoever they killed and kept the Passover, and consumed it with fire: they must eat it with unleavened cakes, for all leaven must be cast out of their houses; & to this they joined bitter herbs. The roasting of it with fire was a figure both of God's Spirit, Math. 3, 11. Through which Christ offered himself to God, Heb. 9, 14: & also of God's fiery wrath which he was to suffer, whilst he was made a curse for us by his death upon the cross, Gal. 3, 15, Ier. 4, 4. The unleavened loaves signify that none can be partakers of any benefit by Christ, but such as cast out the leaven of maliciousness and wickedness out of their hearts, 1 Cor. 5, 8. This belongeth to everyone to eat the unleavened cakes or loaves of sincerity & truth: of which before chap. 9. The sour or bitter herbs, w ^c are thought by the Hebrew Rabbin's to be wild Lettuce, Cichory, Hore-hound, and such like, and were eaten with the Lamb, brought to their remembrance the affliction in Egypt, where their lives had been bitter, Exod. 1, 14: yea, more bitter then gall or wormwood, where the Egyptians made their lives bitter with hard bondage in mortar and in brick, and in all manner of service in the field; and hereunto the Church seemeth to allude, Lament. 3, 15: and all these were as types of the bitter sorrows of Christ, to whom they offered gall to drink: as also of our mortification and afflictions with him, For we must be made like unto him, 1 Cor. 5, 7. & 11.26. Phil. 3, 10.

Here is handled the feast of Pentecost, or of Weekes, which was kept yearly amongst the Jews, to give God thanks after the gathering of their harvest. This was a mean to put them in mind to honor God for sending his benefits to the sustenance of man, Leu. 23, 17. Deut. 16, 9, 10. It is called the feast of harvest, Exo. 23, 16. & 22, 29. Their fruits when they were full ripe, and gathered, were brought & offered to God. The Hebrew Canons teach, y ^t they were to bring first fruits of seven things only, of Wheat, of Barly, of Grapes, of Figs, of Pomegranates, of Olives, and of Dates; and that if a man brought any other besides these seven kinds, they were not sanctified. Moreover, that they bring no first fruits of liquors, save of oliues and of Grapes, and if they bring other, they are not received. There is no measure of first fruits set, in what measure or quātity they ought to bring them, nevertheless they teach, that the least quantity which men might bring was one of sixty, as the greatest was the fortith part, so that they might bring what they would between forty and sixty for their first fruits. This feast is also called Pentecost, that is, fifty days, because there were seven weeks between Easter and this: so as there were 49. days between these two feasts, whereunto one being added for the festival day it self, it made fifty. This ceremony is now no longer in use, but instruction from it and by it remaineth. The Jews were as young children, and God ruled them according to their infirmities, Gal. 4, 1. Now let us see the Uses.

[Use 1] First, it teacheth us, not only that GOD hath set us in this world, but fostereth & feedeth us in it, he maketh the earth to yield fruit, so that we live by his bounty and liberality. Therefore the will of God was, that the Jews should keep a yearly feast to him to give him thanks, that thereby they might be provoked to acknowledge all the year after, that they were sustained by his hand, and that they were as it were God's tenants in the land, Deut. 26, 9, 10, Levite. 25, 23. So then, they were to think thus with themselves, we have offered sacrifice to God after harvest: whereby we are put in mind that it is he that hath sent us our sustenance by giving us the early and the latter rain; sending us fruitful, seasons, and filling our hearts with joy and gladness. So then this yearly solemnity of one day, was not as a pasport or discharge of farther duty, as if they might forget God all the rest of the year, but rather to be a means to school them all the year after, y ^t if we have anything wherewith to succor our selves and sustain our lives, it is God's blessing, who hath pity and compassion upon us. By this we are taught to the worlds end, and are put in mind not to swallow God's benefits as swine without thinking upon him, but rather so often as we eat or drink, we should be ready to give him thanks: and as he openeth our mouths to receive his creatures, so should we open our mouths to pour out his praises. It is he that heareth the heavens, that the heavens may hear the earth, and the earth the corn, and the corn his people, Hos. 2.

Secondly, the first fruits figured out God's [Use 2] Church, which is a people separated and sanctified unto him from the rest of the world. This is a true description of the true Church, and by this we must try whether we be parts and members thereof, or not. It is not enough for us to be in the Church, to make us to be of the Church, For many be among us, that are not of us, saith the Apostle John in his first Epistle, and the second chapter. If we be of y ^e Church, we must be a company called and culled out of the world, John 15, 19: for these two are opposed the one to the other, the world and the Church: The whole world lieth in wickedness, but we know that we are of God, 1 John 5, 19. The Apostle John speaking of them both, & comparing one with another saith, Ye are of God, little children; they are of the world, 1 John 4, 4, 5. As then the first fruits were separated from the rest of the heap, and sanctified unto God, so is the estate of the true Church, and of all the members of it, Ier. 2, 3. James 1, 18. Revel. 14, 1: they are sanctified to GOD and to his service, in whom he greatly delighteth. This is the privilege of the regenerate above the unregenerate, that they are created a new in Christ Jesus. They are his spouse, Hos. 2, 19, 23. Eph. 5, 25, his children, John. 1, 12, his servants, Rom. 6, 16, trees of righteousness planted by his right hand, Psal. 1, 3. Isaiah 61, 3, an holy Temple, Eph. 2, 20, 21, an holy Priesthood, and a royal generation, 1 Pet. 2, 5, 9, Revel. 1, 6, and 5, 9. It behooveth us therefore to walk worthy of our calling, Eph. 4, 1, toward God and men: toward God, giving him all glory, Revel. 1, 6: and doing whatsoever he commandeth, John. 15, 14, toward men, having our conversation honest, 1, Pet. 2, 12, and nothing at all regarding the hatred of the world, John 15, 18, 19, &c. Of this see more afterward.

Thirdly, hereby the Lord taught the Jews to deal liberally toward other their brethren, as he had dealt liberally toward them, according as he had blessed them. Where he bestoweth much, there he requires the more: and whatsoever they did, they must do it willingly and cheerfully, Deu. 16, 10, 11. A man may give all his goods, and yet do to God no good service, yea and give his body to be burned, 1 Cor. 13, 3. True it is, he did after a sort lay the bridle in their own necks, and left it to their own choice to offer what they thoght best in their own eyes, yet he adds, as the Lord thy God hath blessed thee, Deut. 16: & therefore they must come to an account for it. When he had given them a good and plentiful harvest, that the cart was pressed with the sheaves, & their cup did overflow, from whence came it? or to whom were they beholding for it? Was it not to him? to him only? It is he that openeth his hand wide unto us also, y ^t our hearts should be opened in like manner toward him. God dealeth not alike toward all, and he requireth not alike of all. As every man hath received abundantly at his hands, so ought he to impart unto his brother; for that is the end that God aimeth at, and the service that he looketh for. They that devour God's blessings without pity, are no better thē thieves and as caterpillars that eat up the fruits of the earth, Heb, 13, 16, Hos. 6, 7. Our goods can no way profit him, Job 35, 6. True it is, he requireth sacrifices & oblations, howbeit such as think to discharge themselves by coming to the church & by offering their gifts there, do beguile themselves, but cannot beguile the Lord that seeth the heart, forasmuch as all their doings are no better then hypocrisy, if they be not merciful to their brethren that stand in need. There is none of us but would be glad of relief if we were in misery & necessity, and therefore we should show pity toward others. When the Lord would move the Israelites to compassion, he putteth them in mind that they had been strangers & bond slaves in the land of Egypt. Such as have felt the want of worldly things, would be glad that everyone should be willing to stretch out his hand to help them, and therefore we should do the like. Yea, though we never felt any want, let us remember that want may befall us hereafter. For what are we but frail creatures? and what are earthly things but mutable & flitting? No man may exempt him self from the stroke of God, we may fall from plenty to poverty, yea from superfluity to necessity, and be driven to beg our bread, as infinite examples testify. Let us therefore consider that we are mortal men, and that nothing hath befallen to others that may not happen to our selves, that thereby we may be moved not to turn away our eyes from our own flesh, Isaiah 58, 7.

[Use 4] Lastly, we must observe another point in this feast, that it was instituted in the remembrance of the deliverance of the Law, which was given at the same time. For it is said, that the people came to Sinai the third month after their departure out of Egypt, the same day that they departed from Rephidim, Exod. 19, 1, 2: now that was the first day of the month, and the fourteenth day was the day of the Passover. And as the months were then observed which went by the course of the Moon, there was one whole month added; so that in effect there were fifty days from the Passover to God's setting forth of his Law upon Mount Sinai: so as the feast of Pentecost or Whitsuntide was referred to that time. Of this we find mention in the New Testament, Acts 2, 1. & 20.16: at this time the holy Ghost came down in cloven tongues, and sat upon the disciples, Acts 2, 3. We know the law of it self could do men no good through their infirmity. It is a dead letter and killeth, 2 Cor. 3, 6, 7. It is a glass to show that we are all sinners & transgressors of it, Rom. 7, 10: and therefore serveth to condemn & accurse us, Gal. 3, 13. Rom. 8, 15. Howbeit at the coming of our Lord Jesus Christ and after his ascension, God brought in another manner of Whitsuntide then had been observed in time of the shadows and ceremonies, when he vouchsafed to pour down as a shower of rain, the plentiful graces of his Spirit upon his Church: so that the things that were figured under the Law, were fulfilled in Christ our Savior. Wherefore, besides the admonition that the Jews had, to wit, to do homage to God for their harvest, and to fill their mouths with his praise for the fruits of the earth and the bodily sustenance which they received; likewise to impart of part of these blessings to their poor brethren, that there might be a common rejoicing and gladness among them, & so God be glorified with one accord: they had also a resemblance of the things that were fulfilled at the coming of Christ. And albeit it be not evil or unlawful to have one certain day wherein the history of the coming down of the holy Ghost should be declared and published, yet the figure is ceased and accomplished. We must not run trotting or traveling to Jerusalem to worship there, but lift up pure hands everywhere unto him that hath poured out the infinite riches of his holy Spirit, and sent us the living waters, Ezek. 47, 9: that we should have joy and gladness therein, Rom. 14. Let us therefore rejoice, seeing God hath shown himself so bountiful to us, to rejoice even according to the joy in harvest. Isaiah 9, 3. For as the Jews rejoiced in the harvest of corruptible fruits that nourished the body: so we having received the incorruptible graces of the holy Ghost shed abroad in our hearts, should be joyful and glad, by withdrawing our selves from the vanities of this world, and by holding our selves contented with the favor of God, Phil. 4, 7: and when this gladness is wrought in us, we must labor to make others partakers of the same. For, if the Jews were commanded to call the poor, the Widdowes, and the fatherless, to make merry with thē in the use of those outward blessings that God had given them: much more ought we to labor to make others partakers of the spiritual graces which we have received, that belong to the building of y ^e church, Rom. chap. 12, 6. 1 Cor. chapt. 12, verse 7. Eph. 2, 14. Zach. 2, 4: as the woman of Samaria being taught by Christ, called out the rest of the City to hear the gracious words that came out of his mouth which she had heard, John 4: so that we ought to say with the Leapers, We do not well: this is a day of good tidings, and we hold our peace: and as they said, Come, that we may go and tell the Kings household, 2 Kin. 7, 9: so should we say, Come, let us go and tell our brethren what God hath done for our souls.

CHAP. XXIX.