for looking to the profits and fruits which may arise from them how much better were it for them to have that cogitation that David had 1 Chro. 11. who when he had desired to drinke of the water of the well of Bethlem and three of his valiant men had broken through the Host of the Philistimes and had drawne of the water and brought it to him would not drinke if it but poured it out for an oblation unto the Lord and said let not my God suffer me to doe this should I drinke the bloud of these mens lives and is not this the blood of these mens lives which we drinke when we are cloathed and fedd with that which they allow us and yet leave them in that case that they pine away for want of feeding and as the Prophet saith they dye in this blindnesse and ignorance for want of teaching Therefore I beseech you in Jesus Christ though perhaps you have had a longing desire to drinke of this water yet thinke better on it and take Davids affection and resolution and say let not my God suffer me to do this and rather bate of that you spend of your raiment and faire then take such dead pay and keep backe other faithfull watchmen which else they might have The Lord for his mercy so sanctifie our harts that by the often hearing of his holy word we may consider and acknowledg our wants and imperfections and hereby be stirred up to redresse what we find amisse in our selves to the building of his Church to the comfort of our owne soules to the glory of his blessed Name through the grace of his holy Spirit in Christ Jesus our Lord and Saviour to whom with the Father and the same holy Spirit be all praise for evermore Amen Amen Sermon the Tenth 1599. Haggai 2. 5 6. For I am with you saith the Lord of Hosts according to the word that I covenanted with you when ye came forth of Egypt so my spirit shall remaine among you feare not HOw the Lord by the ministry of the Prophet Haggai did often and earnestly exhort and stirre forward the Jewes after their returne from the captivity of Babylon to the building up of the Temple hath beene hitherto declared unto you now of the promises or causes of encouragement whereby it pleased God to harten them least the conceit which they had that this house should not be so famous and so execellent as the former should discourage them and hinder them from that businesse this is the first which I have read unto you which containeth in it a most gracious promise of his aid and assistance by his spirit because that flesh and blood is ready to suggest into the minde of a man that which is in the Proverbs It is better to be idle than to be occupied in vaine and to make folke measure things by the event so that unlesse they see present meanes to effect that which they undertake they cast off all hope of accomplishing their purpose and so cease from medling any further whereon it was that Moses Exod. 4. 10. when he should be sent to Pharaoh excused himself that he was not eloquent that he had a stammering tongue but the Lord raised him up from that thought telling him that he should trust in the grace of the Almighty saying who hath given the mouth to man or who maketh the dumbe to speake c. do not I the Lord now therefore go and I will teach thee what to say to the like effect is the message sent to Haggai because that Zerubbabel and Jehoshua and the rest which should have been the chief in the worke having laid the foundation of the Temple despaired of finishing it and so despaired before he began it The Lord therefore stirred them up to go forward by these words which I have now read unto you a reason very forcible and motive very pregnant to move them forward I am with you saith the Lord of Hostes which words the Prophet often useth there by putting them in minde both of his power that sets them forward whose will all creatures as souldiers are ready to performe and meaning thereby also that by his favourable assistance he will blesse them and that by his spirit he will give them grace to accomplish that which they had undertaken In the second place the doubtfull understanding of the word word hath caused interpretors diversly to expound it for by word in scripture is sometimes signified the second person in the Trinity the Saviour of the world the Essentiall and eternall word of God of which John speaketh John 1. In the beginning was the word by whom all things were made and through whom all things are now preserved and so here should be three things which the Lord should novv promise 1 His owne presence 2 The presence of his Son 3 The presence of the holy Ghost which sense the Hebrewe would beare as may be translated and then it should be translated thus I am with you by my word that I covenanted with you c. whereto also the Argument agreeth because he was the Angell mentioned Exo. 23. 20. that spake unto Moses in Mount Sinai that gave the law unto the Israelites and promised them his favour if they kept his covenant as Stephen sheweth Act. 7. 38 sometimes it signifieth a promise made unto any insomuch that David Psal 105. ver 8 mentioning the covenant that the Lord made with Abraham saith thus he hath alwayes remembred his covenant and presently addeth this word of promise made to a thousand generations and thus othersome do thinke it to be taken in this place and this indeed the text will best beare and so much the more sith the Lord on the like occasion saith Deut. 31. ver 8. that he himselfe would goe before them and therefore encourageth them not to feare or be discouraged for himselfe would be with them and would not faile them nor forsake them and this the ordinary construction of the Hebrewes doth include as they know that are skilled that way especially I say if these words be compared with the 8 9. verses of the 105 Psal before mentioned besides there is a more pregnant motive to induce me hereunto even the authority of the Apostle himselfe who Heb. 12. 27. declareth that those words which are in the next place set downe by Hag. were spoken by Christ himselfe yet once more I will shake the heavens so by the word in this place cannot be meant Christ seeing Christ is said to have spoken this It followeth therefore that his word was not the Essentiall word of God but some externall word not the eternall word of God but some word that had a beginning namely when this promise and covenant was made when the Lord brought the Israelites out of Egypt and delivered them by his Angel God the Father by his son promised his favour assistance if we follow this interpretation the
Hebrew tongue to the Grecians but the people heard them speakeing in their owne tongues the wonderfull things of God What the true language and learning is which Preachers should labour for and so present unto Gods people we may understand and finde by the Prophet Isai speaking in the person of Christ the cheife Preacher of the Gospel The Lord God hath given me the tongue of the learned that I should know how to speake a word in season to him that is weary which also we may take from his owne blessed mouth in his owne person to the same purpose Matth. 11. 28. when that of the Prophet was accomplished Come unto me saith he all yee that are weary and laden and I will give you rest Take my yoke upon you and learne of me for I am meeke and lowly in heart and you shall finde rest unto your soules and yet more effectually when that Scripture Esai 61. 1 2 by his owne testimony was fulfilled in him and by him Luk. 4. 18. The spirit of the Lord is upon me because the Lord hath anointed me to preach good tidings to the meeke he hath sent me to binde up the broken hearted to proclame liberty to the captives and the opening of the prison to them that are bound c. And began to say unto them this day is the scripture fullfilled in your eares and in the pening and applying of which words he did so wonderfully affect the minds and harts of his hearers that as the Evangelist saith they all bearim witnesse and wondered at the gracious words which proceeded out of his mouth Here then may we see indeed what true learning is and who hath the tongue of the learned who he is that is best able to preach the Gospel with most power and best fruit even he that hath the spirit of God upon him in some measure as Christ had above measure and so delivering the word of grace causeth those that heare it to wonder at the gratious words that proceeded out of his mouth That preaching then is most warrantable which is most profitable and that most profitable which is most powerfull and that most powerfull which best informeth the minde enlightneth the judgement affecteth the soule aright and warmeth the heart with the comforts and contentments of it As it fell out with the two disciples going to Emaus Did not our hearts say they burne within us while he talked with us by the way and while he opened to us the scriptures which no doubt he did not in any strange language to procure the credit of a learned tongue but in plaine evidence of speech and spirit for the helpe of their understandings and affections in their Vulgar language well knowne unto them Saint Paul exhorteth to prophecy in words of understanding and not to use a strange language Learning doubtlesse is fallen to a low ebb if men cannot understand us nor will acknowledge any learning in us except we construe greek or hebrew and stuffe our sermons with allegations of divers languages which may indeed please our selves and humor others but tendeth nothing to the profit and edification of them that heare us and albeit the scripture seemeth sometimes to use some words of a strange language yet must we wisely consider upon what just occasion such words were so uttered and then so recorded by the penmen of the Holy-Ghost it was not for any vaine ostentation nor purposely for our imitation but either for the explication of some mystery or exposition of some prophecy When Christ raised up the daughter of Jairus Ruler of the Synagogue from the death to life he said using these words of the Syrian language Tabitha-cumi to put them in minde of the Scripture that was now performed which Isai prophecyed Isai 16. 1. Send ye the Lambe to the Ruler of the land from the Rocke of the desert to the mount of the daughter of Sion when the eares of the deafe were opened Mat. 7. 34. he said Ephatha a word of the Syrian tongue which the Evangelist presently expounded be opened that so that might be knowne to be performed which was spoken by the Prophet Isay 35. 5. Then shall the eyes of the blinde be enlightned and the eares of the deafe be opened when he was crucified in his greivous agony upon the Crosse he cryed out with a loud voice in these words Eli Eli Lamma-sabaâ—thani the former of which words being Hebrew and the latter beings words of the Syrian language which Christ uttered and the Evangelist interpreted My God my God why hast thouforsaken me and this was done to shew both the accomplishing of the prophecy of David Psal 22 concerning his person and bitter passion whence these words were taken and also the bitter mocking of the Jewes who hearing him call Eli Eli said in a scoffing manner he calleth upon Elias and let him alone let us see whether Elias will come to take him downe and so we finde that both Christ and his Apostles did divers times in the New Testament use the Syrian word Abba Father when they called upon God or spake of the voice of the spirit of Adoption in our hearts whereby we cry unto God as unto our Father a probable argument as some do conceive that usually they did both preach and pray in a knowne language even in the vulgar tongue all which being duely weighed and considered we may easily perceive that it is much safer and better both for preachers and hearers that the word be delivered not in words and sentences of a strange language but to the best capacity of the hearers in a knowne tongue for as we must not so preach that we may seeme to be learned so neither may the hearers desire to hear otherwise our other things then such as whereby they may goe away better instructed and edefied in the Faith and feare of God And then if thus we speake and thus we heare and if thus we deliver and thus we receive the Lords message from the Lords messengers as the people of God did in this place we shall receive the patterne of wholsome words and be better acquainted with the forme of true godlinesse we shall speake as the words of God and receive the word that is brought us not as the word of man but as indeed it is the word and Oracles of the living God Such was the effect and fruit of Peters Sermon Act. 2. when he spake not onely so plainely to their eares and understanding but also powerfully and peirceingly to their very heartes and affections concerning Christ the son of God whom with their wicked hands they had crucified for they upon the hearing thereof they were pricked in their hearts perplexed in their spirits they repented of their sins beleeved the Apostles werâ— baptized and received the Holy Ghost and the same day there were added unto them about three hundred soules And albeit the word of God though powerfully and plainely preached
in them to obey so good a Father for when he might have justly punished them for their daily sinnes yet as a loving father he raised them out of the same which must needs incourage them and make them thankefull for it and the Lord stirred up the spirit of Zerubbabel The spirit of God teaceth us that what soever is written a fore time is written for our instruction so that in this place we may learne divers lessons for our learning First where the Lord is said to have stirred up the spirit of Zerubbabel with this connexion and the Lord c. The connexion sheweth that it dependeth on the words which went before whence we may observe that the orninary meanes which the Lord useth to stirre us up and to convert us unto himselfe is the ministry of the word so that it pleaseth him to send his messengers not only to the meaner sort of men but to Kings and Princes also for the same purpose A thing the more to be marked because there are some as tradsmen schollers and Divines which may happily thinke themselves not to be charged with these things or els not to have need thereof whereby they may seeme to be exempted from them but let such men consider that this is the meanes whereby they must be stirred up Lydia a seller of purple had her heart opened thereby even at the preaching of Saint Paul And as for others although they have never so much learning yet I hope they neither may nor will preferre themselves before David a man after Gods own heart and indued with a principall and singular spirit who did not arise out of the dead sleepe of sinne untill the prophet Nathan came unto him to stirre him up and them he cryed as it is Psalm 51 Have mercy upon me O God cast me not away from thy presence nor take thy holy spirit from me and this the same spirit of God doth manifest unto us that which our Saviour Christ said to Nicodemus that we must be borne anew except a man be borne againe be cannot see the Kingdome of God and borne againe we cannot be unlesse we be first begotten by the word and though it be true that God begetts us by the inward operation of his holy spirit yet he useth the outward meanes of the ministry to the perfecting an laccomplishing of the same and therefore Paul is said to beget the Corinthians and Onesimus by the word so unlesse we receive the messengers which bring this word unto us and apply the same unto our hearts we can have no regeneration of the spirit God the creator of all things might have begotten us without Fathers or Mothers or any other meanes as he did in Adam and Eve and he might of stones have raised up Children unto Abraham but he ordained and used the meanes of naturall generation and so must we in our new birth that so we may be-gotten not of mortall seed but of immortall by the word of God which liveth and endureth for ever Rachel said give me children or else I die unto whom Jacob answered am I in Gods steed who hath withholden from thee the fruit of thy wombe so that as in naturall generation the fruit of the body cometh by the blessing of God so is it in our spirituall regeneration also if Rachel had not asked of God God had not remembred her and if she had not used the meanes she had not beene the mother of Joseph and Benjamin which teacheth us that we must use the meanes of the ministery that we may be begotten and borne again as many as will be the children of God they must receive the word which is brought unto them by the Lords messengers that they may be begotten anew by the same and being thus begotten and borne anew we must not stay here but be nursed up further and brought up with the pure milke of the word that as new borne Babes we may grow thereby and when we be growne to be of riper age in Christ then this word will afford us strong meat also for this is not onely the sincere milke of the soule which as new borne babes we must desire that we may grow thereby as 1 Pet. 2. 2. but as it is also strong meat for strong men and belongeth also to them of riper age which through long custome have their witts exercised to discerne both good and evill As Heb. 5. 14. Let us not therefore neglect the means of our so great salvation for if he which despiseth Moses law died without mercy under two or three witnesses how much more sore punishment shall he be worthy of that neglecteth the worke of reconciliation whereby we grow up in Christ Jesus Remember the word of the Lord spoken by the Prophet Amos 8. Behold the dayes come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but for hearing of the word of the Lord and they shall wander from sea to sea and from the North even unto the East shall they runne and seeke the word of the Lord and shall not finde it And this plague shall not onely be upon the ancient and Elders of Israel but he addeth further that even the faire virgins and young men shall perish for thirst a most evident proofe that as our bodyes would quickly perish unlesse they should be strengthened with materiall food and nourishment even so our soules unlesse they be fedd and nourished with the heavenly food of the word brought unto us by the ministers and preachers thereof would quickly dye and perish whereby we are to acknowledge the singular goodnesse of God and his great mercy shewed unto us above the Jewes in sending us so great plenty of this food and therefore the more wretched and ungratefull are we if we contemne so great a grace and mercy when it is offered unto us It is said Jer. 29. that the Lord had sent them Prophets rising up early and instructing them yet they were not obedient to receive doctrine The word of rising early should put the ministers in minde of their industry and diligence in their vocation and delivering the message of the Lord and if this early rising do seem to be to early to some Let them remember the saying of the wise man in the Proverbs which may helpe to awake them How long wilt thou sleep O sluggard when wilt thou arise out of thy sleep yet a little sleep a little slumber a little foulding of the hands to sleep therefore thy poverty cometh as one that travaileth by the way and thy necessity as an armed man wherefore let every one awaken and strengthen the things that remaine least if we do not watch he come upon us as a theife in the night at unawares If we say with the Church of the Laodiceans that we are rich and increase with goods and have
they all that come thither shall be killed yes I do replied she and therefore I go the rather that I may be martered among the rest and why said he dost thou leade with thee that little child that he also answered shee may be partaker of the reward I am loth to say that which the example of this godly woman moveth me unto but I will onely speake in Latin out of the Poet Vos etenim juvenes animum geritis muliebrem illaque virgo virum But Secondly put case we were without exception in this behalfe yet let them know that are most diligent in the outward service of the Lord that this sanctifieth none in whom there is not a faithfull and an obedient heart the Prophet Isay 1. speaketh of much prayer which yet because it was done without faith The Lord accounted no better then abomination And Ezek. 33. 31. tells us of some that would come and stand before the Prophet as if they would learne the will of the Lord and yet are reproved we see that the Scribes and Pharises for frequenting Sermons and using long prayers Mat. 23. could not be reproved and yet our blessed Saviour telleth us that except our righteousnesse exceed the righteousnesse of them wee cannot enter into the Kingdome of Heaven Mat. 5. But one place Micah 6. May serve to seale up all that I have taught How doth the Lord expostulate with his people My people what have I done unto thee or wherein have I grieved thee testifie against me How we may apply all this unto our selves consider we what God hath done for us and how hath he greeved us hath hee not brought us out of Egypt yea from papistry 10000 times a viler slavery then that of Egypt hath hee not by a mighty hand redeemed us when in Queene Maries time many suffered banishment and others lost their lives and sent before us Moses even our gracious Queen Elizabeth whose memory is for ever blessed and for our preservation under her hath raised up unto us many Aarons and Miriams endewed with prophets spirits to instruct us can we be forgetfull what Balack of Spaine devised against us or what Balaam of Rome answered him from Shittim under Moses whither the Moabite sent their daughters to corrupt the people a lively representation of the sending forth of the Priests and Jesuits to seduce us unto Gilgall under Ioshua where by circumciâ—ion the shame of Egypt was taken away from them as of late one branch thereof hath bin from us by our Joshua His Majesties Proclamation against the profanation of the Sabboth and all this that wee may know the righteousnesse of the Lord with what then shall we come before the Lord shall we offer 10000 of prayers or 10000 of Sermons c no he hath shewed us what is good and what he delighteth in more then all these that wee do justly and love mercy and humble our selves to walke with our God that we behave our selves religiously as they that are indewed with an holy spirit and are heires of life remembring what is said Esay 66. 2. That God regards him that is of a contrite spirit and that trembleth at his Word needfull it is for us to know the Word of God and to use all meanes thereto but if we do no more we do but draw neare to God with our lips and not with our hearts Sermon the Fifteenth Haggai 2. 14 15. c. Then saith Haggai if a polluted person touch any of these shall it be unclean c then answered Haggai so is this people c. IF those two types brought to convince the Jowes of error who thought they were by their sacrifices sanctified howsoever they continued disobedient and did not build the Temple as they were commanded by the Lord the former hath already taught us that the outward service of God doth sanctifie none but onely him that hath a faithfull and obedient hart And by the latter now further wee are to learne that who so hath not a faithfull and obedient heart hee is not onely not sanctified by any outward service but on the contrary both himselfe and all his actions yea even his outward service of God is impure defiled and detestable in the sight of God For the word in the originall which wee translate a polluted person doth properly signifie such an one as is uncleane and polluted by touching of a dead corps the phrase being to bee supplied from Numb 9 6. compared with Levit. 22. 4. the Law concerning whom Numb 19. is that whatsoever such an one toucheth should be unclean as here the priests confesse Wherein after the manner of the mysteries of faith expressed as by shaddowes and portractures in a darke manner by legall rites and ceremones as heretofore hath beene shewed the touching of a dead man who came unto the state of mortality by sinne Genes 3. doth import the committing of sinne which is called by the Apostle a dead worke Hebr. 9. 14. and that ceremoniall uncleannesse which did exclude out of the campe Numb 5. 1. doth imply that morall uncleannesse which doth indeed defile the man Mat. 15. and that none so uncleane shall enter into the Kingdome of Heaven Reve. 21. ult and lastly in that all by the Law was defiled which was touched by hand arme or legge of any such polluted person being all instruments of action Romans 6. imployeth that all whatsoever is done by the unfaithfull and disobedient is infected through the corruption of their unbelieving heart Titus 1. hence therefore it followed that the Jewes committing dead workes of impenitency security unbelief and disobedience by not building the temple according to the Lords command and so being defiled all their workes togetheor with themselves were uncleene as verse 15 the Prophet concludeth hereupon So is this people and so is this Nation before mee saith the Lord where the tearme before me is significantly added to note that although in the sight of men they were accounted holy by reason of their sacrifices yea and themselves thought so of themselves as their predecessors did for another kinde of service of fasting Isay 58. 1. yet in the sight of God who beholds all their hearts and works a farre of and not onely those that were of greatest lustre but others also whatsoever their holinesse was but hypocrisy and themselves and all they did abhominable no otherwise then the Pharises after them who did weare brasse Phylacteries and used long prayers c. and yet because they were hypocrits covetous and ambitious they had the like judgement denounced by our Saviour Luke 16. 15. â—ee are they that justifie your selves before Men but God knowes your hearts for that which is highly esteemed among men is abomination in the sight of God and to the same effect the Lord concluding this sentence by adding and that which they offer here is uncleane doth seem to refute as by name that wherein the Iewes hoped to be
that you would also receive the message with such equity as it was delivered I should come to the Exhortation but that somwhat is to be first said of the repetition namely why so often this is added Thus saith the Lord no doubt to give this lesson to Teachers not to be grieved to teach the self-same things oftentimes if they be necessary to the hearers not to think it loathsome to be taught the same matter if it be profitable and expedient for them If Paul said that it grieved safe there caused them to cast off the word of the Lord as it had been a lye devised against them by the malice of man and that which increased the mischiefe they said it was done to the end that the Caldeans might destroy them whereas it was indeed only for their good we are therefore diligently to beware of these enchanting Sirens flesh and bloud not to hearken unto them and howbeit the message delivered us by Gods Ministers serve not our humour of pleasure and ease yet to receive the same not as the words of man but as they are indeed the words of God for although we speake not by revelation as the Prophet did yet we speak by knowledge and the very same which they saw by extraordinary doe we know by ordinary The godly Ministers are called to the same office that were the Priests of the Law as Malachy saith to be the messengers of the Lord of Hosts and Paul speaketh not onely of himselfe but of others also such as Apollos and Sosthenes were Let a man so thinke of us as the Ministers of Christ c. Whatsoever therefore the man be so long as he preacheth the truth let us account thereof as of the doctrine of God himselfe and so oft as the word of God is alledged so oft let us thinke that this soundeth in our eares The Lord of Hosts Upon this riseth another point to be likewise observed that the preachers and dispensers of Gods word in all their office behave themselves faithfully according to the function wherewith they are put in charge and so Paul having taught rhe Corinthians their duties towards Gods Messengers straitly addeth the duty of the Ministers now saith he It is required of the stewards that they be found faithfull which faithfulnesse concerneth not onelâ— the matter which they are to handle but the manner also 〈…〉 they deliver the truth of God with all reverence discreâ—◠〈…〉 sobernesse which Peter teacheth also when he saith 〈…〉 let him speaks as the words of God wherefore he 〈…〉 but what he may warrant by this which the 〈…〉 Thus saith the Lord. But if hereunto the 〈…〉 Christ and his Apostles move nothing le◠〈…〉 against the breakers of this Commander 〈…〉 Prophecy of Ezekiel mention is made 〈…〉 breake this commandment prophesy 〈…〉 following their owne spirit when 〈…〉 one of such men as saw lyes 〈…〉 Lord hath not sent them one saith the Prophet built up a wall and the others daubed it up with untempered morter and because thereof the Lord saith his hand shall be upon them they shall not he in the assemblies of his people c. the other sort were of the Prophets that sowed pillowes under all arme-holes c soothing up the wicked with promises of all happinesse telling them of peace peace as if all things were well when as the Lord had threatned heavy plagues against them for which cause there is a woe threatned them which judgement is therefore said to be pronounced against them because they spake and prophesied when the Lord commanded them not whereby we are put in minde to be carefull in behaving our selves faithfully as Moses did in all his house not to sooth up men in their sins nor to flatter the breakers of his commandements In which point I was desirous to satisfie them who have a care how the Church may be builded which causeth me to call to minde a point mistaken by some wherein I have been thought to have sowen Cushions under the elbowes and pillowes under the arm-holes of some non-Residents when by occasion heretofore I spake against that sinne whereas I indeed if my words had been generally of them who multiply living upon living and have no care to discharge any of them that I had justified the incomparison of the meer non-residents who stay here having no charge at all or calling in this place I might have been justly condemned of this fault but speaking in respect of some that were present who have a good care to build the Church of God though they do it not in every place with that diligence and assiduity they ought comparing them with others that having no charge in this place â—llow only their pleasure not doing so much on any of their 〈…〉 as these do on all I trust I shall be cleared from this sus 〈…〉 â—herefore I would you did consider that when I put a di 〈…〉 â—he degrees of this sin I meant not to deny that all of 〈…〉 to be condemned that you would also receive 〈…〉 such equity as it was delivered I should come to 〈…〉 that somewhat is to be first said of the repe 〈…〉 often this is added thus saith the Lord no 〈…〉 to teachers not to be grieved to teach 〈…〉 times if they be necessary to the hea 〈…〉 to be caught the same matter if it 〈…〉 if Paul said that it grieved not not him to write the same things and that it was for them to whom he wrote a safe thing how much lesse ought it to grieve us how much more safe is it for you being a warrant by the example of the Prophet in this place who repeateth the same words in his exhortation in the 5 and 7 verses and the reason of his exhortation to the same effect and in the 6 and 9 verses which considering the Prophets set down their sermons in fewer words than they preached confirmeth more that which hath been said for if the Holy Ghost thought it necessary in so breif a rehearsall to set so oft in the same words the exhortation and reason of it we may well know that it is also needful for us often to keep the selfe same things how oft is this one speech repeated in the Prophets shew the house of Israel their sinnes how often doth S. Iohn iterate that commandment Love one another this is that old Commandement c. this is that new Commandement c. How often doth our Saviour by divers similitudes teach one and the very same thing the seven Epistles in the Apocalips are all shut up with one Court answer Let him that hath eares heare what the spirit saith c Which point I would they did consider who are greived that we speake so much of that sinne of the negligence of carelesse pastors For if skilfull Chirurgeons after they have lanced imposthumes put in new tents day by day should not we also whom God hath
edisie the Church of Christ which that you may the better do consider with me the points noted in the things whereunto they are exhorted and the reasons although the time will not suffer me indeed to stand on th reasons howbeit I must request that in the meane while you have an eye unto the reasons that are drawne from the rewards proposed to them that performe the commandment that so you may be stirred up with a fervent zeale to performe that to which so glorious a reward is promised And first let us consider who they are that be exhorted It is before said Zerubbabel and Ioshua the Prince and the Priest as they whose helpe and endeavour is most necessary to the building of the Church because they were as guides to direct others yet as it is manifest in the 13 and 14 verses the Prophet was sent to the remnant of the people and the Promise as well made unto them and their hearts likewise stirred up that they came and did the worke of the house of the Lord. They therefore who are to build by Gods Commandment are Zerubbabel and Ioshua with all the remnant of the people principally Zerubbabel and Joshua who are best able for speciall graces and gifts bestowed on them or because of the ministery of the word and authority committed unto them but next all the people likewise not the Prince and high Priest only now for the Princes how the Temple is to be built by them I shewed you when I spake of the former verse at which time I shewed for the generall building that the foundation hereof is as the Apostle to the Hebrewes declareth the doctrine of the beginning of Christ taught and contained in the catachisme the building of the wall the laying of the roof is the perfection of doctrine and encrease of Godlines till it be built in all respectts perfect even such aone pleaseth God himselfe to pourtray out in Scripture Therefore touching the generall building I then spake which must be done by them that are in principall place the Queenes highnesse and the states in Parliament and declared how it was to be done for the increase of true godlinesse by preaching of whol some doctrine and establishing godly discipline through all Churches in the Realme according to the prescription of the Lord revealed in his word A thing though hardly hoped for in these dayes in which so small care is had in Universities to make sufficient persons to furnish the ministery and of Patrons abroad to call them that are sufficient finally so small will in the people to submit themselves to the yoake of Christ yet it is to be prayed for of Gods people according to the example of Daniel who when the temple of God lay waste more then ours did make earnest prayer to God to cause his face toshine on his sanctuary that did lye waste for the Lords sake but leaving this to them that have amongst us the place of Zerubbabel and Ioshua and of whom we are to hope in due time they will have a care that the Church of God in all places be perfectly built up in the wisdome and spirit of Joshua let us remember the next branch namely that this commandment reacheth also to all the rest of the people for that this charge concerneth also all us likewise Saint Jude the Apostle and brother of Iames expresly teacheth when he saith but ye beloved edefie your selves in your most holy faith praying in the Holy Ghost and keeping your selves in the love of God looking for the mercy of the Lord Jesus Christ unto eternall life and have compassion of some in putting difference and others save some with feare pulling them out of the fiâ—e and hate even the garment spotted with the flesh For whom are they that Jude giveth this charge even they who are called and sanctified of God the Father and saved by Iesus Christ even as the title of the Epistle sheweth in which respect it is also called Generall as written to all faithfull Christians now the foundation that we are to build upon is as the Apostle here saith the most holy Faith For that Iude signifieth when he saith edefie or build up your selves on your most holy Faith the walls and roofe of the house are the exercise of the workes of faith namely the love of God and man breeking out into fruits of righteousnesse so that we hate even the garment spotted by flesh In which speech there is an allusion to the law of Moses wherein the clothes and garments that had touched any unclean things were likewise accounted uncleane as if he would thereby teach them that they were to grow on continually from faith to faith in practise of Godlinesse with such a fervent zeale that they detest all contagion of sin and shew themselves perfect according as the weakenes of men will suffer as their heavenly Father is perfect but alas may I make this exhortation to all that are assembled in this place I may make it to all but would to God there were not in some even a want of the foundation For what is the foundation it is as Iude saith a most holy faith Now S. Paul to the Thessalontans writeth that all have not faith doubtlesse these words were true not onely in his dayes but in ours wherein sure all men have not faith and though all had faith yet have they not this faith which Jude nameth a most holy faith for many have faith which yet have not a most holy faith which is the Essentiall difference whereby the faith of hypocrites and wicked men is distinguished from the faith of Gods true servants For there is a beliefe which is without holinesse whereof Saint James speaketh when he saith The Devils beleeve and tremble But as for you my brethren who by the testimony of your consciences know that Iude speaketh to you who are called and sanctified Remember you that this exhortation is in speciall sort made to you namely that you build up your selves upon your most holy faith keeping your selves in the love of God and man c the exhortation is made to all God grant that all may imbrace it but it shall be imbraced of all to whom S. Iude writeth let us all then that make a profession of this faith Joyne vertue with your faith with vertue knowledg with knowledg temperance with temperance patience with patience godlines with godlines brotherly kindnes and with brotherly kindnes love In which words as it were Saint Peter doth interpret the other making faith the foundation as it were of all other vertues willing the rest to be built upon it not as though these were distinct but mentioning so oft the same by divers names as if he would shew he could not satisfie himselfe with any words when he was earnest to exhort such as called upon the name of the Lord to depart from iniquity and to lay the walls of a holy and
Godly conversation upon the foundation of an holy and sound faith The Apostle Paul likewise to Titus delivereth the same thing though in fewer words The grace of God saith he that bringeth salvation unto all men hath appeared and teacheth us that we should deny ungodlinesse and worldly lusts and that we should live soberly righteously and godly in this present evil world which words would God they were so well marked of us as they are continually rehearsed in our Assemblies soberly righteously godly containing the substance of all religion Soberly in respect of our owne vessels righteously in respect of other men godly in respect of God himselfe In the duties touching the which three the whole law and the Prophets consist neither must we only take care to build up our selves in this sort but others also For so Saint Iude also commandeth and have compassion of some and others save with feare pulling them out of the fire Though if Saint Iude taught it not yet we may learne it out of Saint Paul when he willeth us to exhort one another for every one of us is the temple of Gods holy spirit and every one of us is exhorted to build up this temple according to the grace which is given him Not all indeed as the ministers who are specially given for the gathering of the Saints together for the worke of the ministery and for edification of the body of Christ but in some sort by example and word at due times and seasons according to the measure of grace given to them and this do the godly in the prophecy of Esau where they are brought in one exhorting encouraging and calling upon another Come let us go up to the house of the Lord and he will teach us his wayes and we will walke in his paths And David rejoyced when he heard them say Come let us go up to the house of the Lord our feet shall stand in thy Gates O Jerusalem but with us there is so little care had hereof that men take scorne to be advertised of their duty especially by their inferiours yea that they who should advertise others and be advertised themselves too are most carelesse of all men and some there are so wretchlesse and carelesse in this respect of going up and bringing timber and building the house of the Lord that they no whit regard it as though it no whit appertained to them to build others but let us learne that it was the voice of Cain am I my brothers keeper Reuben though none of the best sonnes of Jacob yet when he saw that Ioseph was not in the pit he rent his clothes and returning to his brethren said the childe is not yonder and I alas whither shall I goe This then is the first point that we are to mark that they who are willed to go up and build are not Zerubbabel and Ioshua onely but all the remnant of the people and all faithfull Christians are bound to build up themselves and others For both we are the body of Christ others also both which are noted by the name of the Temple both in the 1 Cor. 6. 19. and 2 Cor. 6. 16. In the former place he speaking to every one saith that their bodyes are the temples of the Holy Ghost and in the latter he speaking to the Congregation saith they are the temple of God The second point to be noted is that we are not onely commanded to build but that with industry also and paines for the Prophet saith go up to the mountaine bring wood and timber and build this house wherin by proposing the particularities of the paines difficulty and labours he telleth them that though indeed it be painefull and hard yet it is the duty which God requireth of them To goe up a hill is not very pleasant but to go up having carriage burthen must needs be troublesome now the Prophet telleth them that they were not onely to go up a hill but to carry up timber thither also and it seemeth the Prophet would mention the hardest thing for what was it to bring timber In the third of Ezra 7. it is declared how they gave mony to the Carpenters and fellers of wood and meat and drinke and oyle unto them of Tyrus and Sidon to bring them Caedar-wood from Libanon to the Sea to Ioppa so that if we consider the difficulties First in felling of the trees at Libanon then of bringing them to the Sea to Ioppa then the carriage of them to Jerusalem and the bringing of them up to the mountaine we shall finde that it was a matter of no smal weight nor importance and yet all this was but little in comparison of that which they are lastly commanded namely to build the house especially considering that Salomon having so many workmen all things ready prepared for the building was yet as we read some seven yeares in building it when therefore he saith Go up bring timber and build the house he teacheth us that if we meane to build this temple of the Lord we must not do as they who take their ease and stretch themselves on their beds and drink wine in bowles killing Oxen and sheep and eating the fattest of the heard anoynting themselves with oyle and singing of songs to the instruments of musick but we are to take paines to fetch timber and to build he that will not do this is no workeman for the house of the Lord a hard speach for us my brethren who are like them that are troubled with the greene sicknesse that we cannot well travell on plaine ground much lesse climbe up mountains with burthens on our backs or like the Roman gentleman who when others were busied in military exercises laid him downe and tumbled in the grasse saying Vâ—inam hoc esset laborare O would that this were to take paines imagining so many difficulties and adversaries to come against us if we should set our selves about it as though we were the persons described by Salomon The slothfull man saith a Lyon is in the way a Lyon in the streets as the door turneth upon his hinges so doth the sluggard on his bed the slothfull man hideth his hand in his bosome and it grieveth him to put it againe to his mouth The sluggard is wiser in his owne conceit then seven men that can render a reason But these are slothfull men Saint Paul is of another mind of another spirit who fought with beasts at Ephesus and was not afraid to meet a Lyon in the streets of Rome from whose mouth he also saith that the Lord delivered him yea who was contented that he might do this worke to suffer imprisonment stripes hunger nakednesse even death as it were often as he sheweth in the 2 to the Corinthians 11. furnished indeed with a greater measure of grace then all or any of us are to looke for but according to the measure which we have
have not alwayes the same or the like gracious effect and fruit ye shall it alwayes more or lesse accomplish the worke and will of him that sends it It shall not only shake and move the weake and slender reed but cause also the stoutest and strongest Caedar to quake and tremble so did it prevaile with Faelix when he heard Paul preaching and disputing of righteousnesse and temperance and of the judgement to come for the text saith he trembled and answered go thy way for this time when I have a convenient season I will call for thee It hath been ever and is yet still the use and custome of froward and profane people when either their ministers or their friends did rebuke and reprove them not so much to be grieved that they had offended as to be angry and moved that their faults were tould them It was an affection of an naughty Tyrant to cast Iohn Baptist into prison for reproving his incest in retaining and maintaining his brother Phillips wife When Alippins a young man of great hope and of Austines acquaintance was too much transported with an inordinate desire and delight in and after the games and spectacles at Carthage especially those which they called the Circences ludi Austine much desired and endeavoured out of the love he bare unto him by the best meanes he could to reclame him but could not for the thife prevaile with him Not long after the same Alppins hearing Austin in his Rhethoricke lector at Carthage drawing a similitude from the same playes to make the matter he had in hand more plaine and pleasing with a kinde of biting derision of those who were captivated too much with the madnesse of those sports Alippins tooke the whole matter unto himselfe and was perswaded saith Austin that I had not spoken so much but even for his sake and that which another would have taken as an occasion to be angry with me the honest young man made an occasion to be angry with himself and to love me more fervently For thou hast said it O Lord and set downe in thy writings Rebuke the wise man and he will love thee Thus was Alipins both healed of his error and reclaimed from his vaine sports by the good providence and power of God in the hand of Austine never thinking of Alippins nor intending his curing or healing as he himselfe saith at that time For after those words the filthinesse of all those sports and delights did so recoyle and vanish from his mind and heart that he never after came amongst them any more Now let us well consider my brethren that if Alippins profited so well in hearing a rhethorick lecture both for the informing of his judgement and reformation of his life and all by the blessing of God as Austine himselfe doth acknowledge in that place why may not why ought not we to looke for the like good fruit and effect of our desires and labours in hearing of divine lectures and godly sermons such as may be more able having a better promise to convince the judgement convert a sinner save a soule and cover a multitude of finnes And this we shall yet the more effectually finde and feele if we reverently and obediently as it now followeth in this scripture hearken to the messenger of the Lord in the Lords message Then spake Haggai the Lords messenger in the Lords message unto the people saying I am with you saith the Lord. These words comprehend another sermon of the Prophet Haggai and do signify thus much in effect unto us that after the people were moved a little at the first sermon to reverence and obey the word of the Lord sent unto them yet notwitstanding they stayed a little and then the Prophet came againe unto them both to take some feare out of their hearts which was upon them and also to make them a promise of Gods gratious presence and assistance in this great businesse feare not I am with you saith the Lord of hosts By the words of the Prophet it doth evidently appeare that in this worke of the building of the Temple they much feared the Persian King lest he should molest or hinder them in the same therfore the Lord sendeth them this word that they should not feare for he would be with them to incourage and strenthen them and cause the worke to prosper in their hands and least they should think he spake this of himself and not from the Lord the Prophet addeth thus Then spake Haggai the Lords messenger in the Lords message unto the people saying I am with you saith the Lord shewing therby that he came unto them not only as the messenger of the Lord but that the thing which he brought was the Lords message also When David being troubled in his minde that he should dwel in a house of Caedar trees the Ark of God remain under curtaines he purposed in his thoughts to build a house unto the Lord Nathan the Prophet spake unto him saying Go do all that is in thy heart for the Lord is with thee Nathan that spake this was the messenger of the Lord because he was a holy Prophet of the Lord but that which he spake was his own and not any message from the Lord for the fame night the word of the Lord came unto Nathan to let David understand that not he but his son that should proceed out of his loynes should build a house unto the Lord. A good lesson for such as preach or prophecy unto Gods people to hold nothing backe from them which the Lord by them hath sent unto them but to open unto them the whole councell of God as Saint Paul did that they may say with more comfort even as he sayed that which we have received deliver we unto you as the Message of the Lord and the Lords messenger Which also justly condemneth such of our Prophets and Preachers as refusing to stand in the councell of the Lord and to deliver his word unto his people do utter the dreames and deceipt of their owne hearts and put upon them the fancies and visions of their owne heads of whom the Lord may justly say now as he said of some such Prophets in Jeremiahs time I have not sent these Prophets yet they ran I have not spoken unto them yet they prophesied and this may well serve also for a christian admonition unto all such as are hearers of the Lords Prophets to looke as carefully to the Message as to the messenger to the matter as to the man and to try the spirits and proving all things take hold of that which is good like the men of Berea who are said to be more noble than they of Thessalonica in that they received the word with all readinesse of minde and searched the scriptures dayly whether those things which Paul had taught them were so We may heare also well and worthily observe how necessary often preaching is to Gods people if ever we will
sense will well agree with the former namely this word this promise was made by Christ considering that in him all promises are yea and Amen 2 Cor. 1. 20 and considering that Christ saith Joh. 14 15 16. that if we love him and keep his commandements he will pray the Father and he will give us another comforter that he may abide with us for ever whence the latter place in the Text of the Holy Ghost receiveth also light our Saviour there calling him the comforter and promising his abiding with us not for a season but for ever And this for the meaning of the words whereby the Lord encouraged Zerubbabel and the rest to go about the building of the Temple assuring them that he will be with them and that he will be mercifull unto them and prosper them in their endeavours that he will send them his spirit to guide and direct them and to releive them in all wants and doth not the Lord here likewise stirre up and exhort us to go forward with the building of the spirituall house not only such as have the place of Zerubbabel or the office of Jehosua but all the faithfull also that every one in his vocation should doe what in him liâ—th to the building up of the body of Christ no doubt as we have the like command so to us likewise is given the like encouragement according to the rule of the Apostles Ro. 15. ver 4. Whatsoever is written is written for our learning For why have not we Temples to build as well as they are not our bodyes called temples of the Holy Ghost Ephe. 1. 1 Cor. 3. 1 Cor 6. 19. and therefore not onely the Church that is the Church universall assemâ—ly of the faithfull is to do this but also every man and woman in particular and albeit the Ministers of the Word and Sacraments Pastors and Teachers are to be principal labourers herein because they were cheifely given to this end Eph. 4. 12. yet all the faithfull are appointed as under-workemen for as much as the Lord exhorteth them that they exhort and edifie one another 1 Thes 5. 11. and Iude commandeth them to have care to edifie one another in their most holy faith verse 10. the commandement therefore that was given to them is given to us which is so much the more to be regarded of us how much more neere to God and more precious the spirituall house that is built on Christ and is to last for ever is above the materiall temple built on earth which was not to continue but to be laid waste insomuch that one stone should not be left one upon another so that thus you see that in respect of the like commandment we also are to build up our spiritual tabernacle and temple to the Lord which also we must do in respect of the like promises that they had which the Lord most graciously hath made unto us as he did unto them to the end that we should cast away all feare and distrustfulnes nay rather we have greater promises made unto us than ever they had to them at lest in measure greater howsoever in substance they be the same for what saith Christ Mat. 28. 16. the last ver Behold I am with you to the end of the world what promise can be more gracious what more comfortable which cannot be understood of the Disciples and Apostles only because of that circumstance till the end of the world and though they did belong chiefly to the ministers who were to observe and teach all that the Lord had commanded them yet in command they also respect all other as many as beleeve in the Lord by their ministery as Christ well sheweth in his praise Iob. 17. 20. where he addeth the enâ— also that they might be all one they in him and he in them as the Father is in him yea the promise is more graciously given to us then to them insomuch that Heb. 8. 8. the words of Jeremy that the Lord spake unto the Jewes are cited I will be their God and they shall be my people saith c. are appointed unto us promising us that he will prosper us he will not leave nor forsake us that he will blesse us not onely with heavenly blessings but also with temporall and with earthly treasures according to the meaning of the very same promise made to Abraham Gen. 15. 1. I will be thy God and renewed to us Jer. 31. and yet with more kinde words 2 Cor. 6. 18. I will be a father unto you and you shall be my sons and daughters 2ly In respect of like or greater promises we must build up our spirituall Temple 3. We must do it respect of the like continuance of the spirit which we have amongst us as they had for Christ promiseth us Iohn 14. 16. That he will pray the Father and he will give us a comfortor and he shall abide with us for ever which least any should thinke to be spoken in respect of the disciples onely the Apostle 1 Cor. 16. telleth us that the spirit of God dwelleth in us also thereby the Metaphor of abiding in us as it may be explained by that which Cato in Tully saith of the soule namely that nature hath given it an abiding place in the body not a dwelling place therefore it must go out of the body as out of an Inne and not out of a dwelling house yea this is so to be understood of all Christians that the Apostle saith Rom. 8. after he had used the same phrase of the soule dwelling in us that he that hath not the spirit of God dwelling in him is none of Gods avouching that there is no Christian to whom this promise is not made good or verified it is true indeed that the spirit being God filleth full all places taking in it that generality but when we shall talke of this dwelling amoung the faithfull we take it after a more particular manner that he dwelleth in them by his gifts and graces as the Apostle signifyeth Ephes 3. 17 when he saith that he would pray that Christ might dwell in their hearts by faith for so Christ dwelleth in us by communicating his spirit The Spirit I say shedding in our hearts faith and love and then Christ cometh and dwelleth in them which Augustine implyeth when he applyed those words to the widdow that wept for her husband why saith he dost thou weepe for thy husband thou hast by faith a better husband in thy heart for thou hast Christ himselfe for thy husband A sentence beloved most comfortable to the faithfull and which may serve well to assure them of their salvation by Christ and therefore the Papists desiring to impair it where Cyril useth the same words they willed them to be put out least any of their Schollers reading them in Cyrill not so corrected should conceive that Christ dwelleth in our hearts by faith but blessed be God that our students may
had now made Emperour standing by him he after his wonted manner saluted the Emperour himselfe but of purpose did not obeysance unto his son which the Emperour observing and thinking it to be done by Amphitochius only of forgetfulnesse he commanded him to come unto his sonne and in token of honour to salute him with a kisse Amphitochius answered that it was sufficient that he had done his duty unto him Whereat the Emperourwas much moved with great indignation interpreting the neglect of his sonne to be the contempt of himselfe Then immediately the most wise Amphitochius as Theodoret stiles him declaring the whole purpose and drift of that he said and cryed aloud O Emperour dost thou so take to heart the neglect of thy sonne and art thou so vehemently angry with them that are contumelious against him why 〈◊〉 〈◊〉 〈◊〉 that the Almighty God doth hate the blasphemeâ—â— of 〈◊〉 only begotten Sonne and is angry with them as being unthankefull towards him their Saviour and benefactor the Emperor being convincest by these his words and deeds did forthwith make a law for the restraint of the Arrians Hereticks according to the Petition of Amphitochius Sermon the Fourteenth Haggai 2. 13. c. If one beare holy flesh in the skirt of his garment and with the skirt do touch bread or partage shall it be holy and the Priests answered and said No c. and Haggai said So is this people c. TO passe over all coherence of those words that follow with these noted heretofore and to remember you only of the drift and meaning of the same The Jewes being now returned from their Babylonish captivity to Jerusalem although they went not forward with the building of the Temple as the Lord commanded them yet because they offered sacrifice on the alter of the Lord built long before they supposed that they were thereby sanctified so that their disobedience in not building the Temple did not defile them The contrary thereto here they are taught out of the law by two resemblances 1 Levit. 6 2 Num. 19. for that 1 avouching every thing that touched the flesh of the sinne offering to be cleane did not yet imply that the bread and wine that touched the skirt which touched the sinne offering should be likewise cleane and the 2 affirming them that touched a dead body to be uncleane and whatsoever they touched also to be uncleane did shew plainely that all that such a party did touch whether bread or oyle was thereby defiled and uncleane after which points out of the law avouched by the confession of the Priest for God bad the Prophet aske them the latter part of the second similitude followeth so is this people and so is this whole nation before me c. the force of the illation or argument why the Jewes were not sanctified by their sacrifices but count their sacrifices defiled by their disobedience doth consist in the mysteries represented by those ceremonies For First Christ Jesus our Saviour was signified by the sinne-offering whose flesh was most holy here called holy flesh the touching of which here signifies the spirituall touching of Christ by faith as the woman Luke 8. is by our Saviour said only to have touched him when as others did more then so wherefore since they that truly doe beleeve in God do love him and keep his Commandements and the Jewes did not build the Temple as he commanded them it followeth that although the Jewes did touch that which in some sort might be said to touch Christ viz. the sacrifices and shaddowes of the law wherein he was covered as in the skirt of a garment yet they did not touch Christ himselfe by a lively faith working by love therefore they were not by these sacrifices sanctified and made Holy nay contrarily all their sacrifices were by them defiled and made uncleane since the touching of a dead body did signifie the committing of sinfull disobedience which was deadly and whatsoever such a person did touch did signify whatsoever he did which thereby he defiled so that the Jewes being themselves defiled by their disobedience in not building of the Temple defiled all their works even their very offerings seemed they never so holy before men yet before God they were but polluted and defiled Now to passe by the ground of this reproofe the testimony namely of the Priests out of the law of which before ver 12. and to proceed to other notes of instruction 1 from the two similitudes in generall from the ptne of their meaning applyed we may observe that the sacrifices and ceremonies of the old law were ordained by God not to signify only those things which the words barely did import unto the Jewes but other myster ies also for the comfort of the godly unto the end of the world this the Apostle Col. 2. 17. sheweth us that these were but shadowes 1 as it were the just draughts of the lineaments as painters whence the phrase seemeth to be taken use first in a darker sort as with a coal or the like to shadow forth their portraiture as Apelles did Ptolomie his servant Plin. lib. 35. c. 10. which after they make more perfect and yet more plainely Heb. 8. 5. where it is said that Moses made the tabernacle and all things therein according to the heavenly patterne which God shewed him in the Mount which patterne what was it but the mysteries of our redemption by our Saviour Christ which were shadowed out by the Tabernacle To shew this by examples Exo. 12. there was a paschall lambe appointed to be killed and the bloud to be sprinkled on the doore posts 1 Cor. 5. the Apostle applyeth this to Christ saying For Christ our saviour is offered Exo. 29. 38. There was appointed in the daily sacrifice two lambes to be offered one in the morning and the other in the evening John the Baptist seeing our Saviour Christ Ioh. 1. saith behold the Lambe of God that takes away the sinnes of the world whereof indeed the other were but shadowes Numb 21. Moses is appointed to erect a brazen Serpent that the people who were stong with the fiery serpents might looke thereon and be healed in John 3. our Saviour Christ doth shew that himself was shadowed by that serpent for as Moses lifted up the serpent c. I need not to open other mysteryes hid in these touching the faithfull as that 1 Cor. 5 that when the Pascal was eaten they eat unleavened bread the Apostle there seemes to signify that we being by our saviour redeemed are to put away all leaven of malitiousnesse and to keepe a continuall feast all our life with the unleavened bread of sincerity truth and so in this place the touching of the flesh of the sinne-offering which did make holy that which did immediately touch it though not that which did onely touch that as did touch it did signifie as by the Prophets application we learne the touching of our