a second time which inferreth that there was a first time when they were circumcised with a general Circumcision as they were that second time But in Egypt must this first Circumcision be for the Text in that very place telleth that in the Wilderness there was no Circumcision at all Whilst then Israel sat sore of their Circumcision God closeth up Egypt in three days darkness and in horror that they might not take the opportunity against his people SECTION XVII The beginning of the year changed Exod. 12. 1. THE world from her creation hitherto had begun her years in Tisri or September which was the time of the year when she was created This will easily be shewed against those that maintain the world did begin in March by these reasons 1. From Exod. 23. 16. The feast of in-gathering in the end of the year 2. From Joel 2. 23. The latter rain in the first month 3. Had Adam been created in March he had had no fruits ripe for his food but in Autumn they were ready for him 4. Should the months before the Passover be reckoned to begin from March it will follow that the general deluge increased in the heat of Summer and abated and dried up in the deep and moist of Winter 5. Had the year begun from March from the beginning it had been unnecessary to have commanded them to begin it thence who never knew where to begin it else From the creation then the years began from September but here upon a work greater in figure as which represented the Redemption by Christ the beginning is translated to March And this is the first Commandment given to Israel by Moses As that old account began from an Equinox so must this but not alike That began exactly from the Equinox day this from the first new Moon after and not from that day unless that day was the new Moon The fourth day of the worlds creation was both Equinox and new Moon and though the years after began from that day of the Sun yet were they counted by the months of the Moon Their year then beginning thus from a new Moon it plainly speaketh for it self that it was reckoned by Lunary months which falling short eleven days of the year of the Sun every third year was leap year or intercalary of a month added of 33 days which was called Veadar So that howsoever it is said that Solomon had twelve special officers for the twelve months of the year it meaneth the ordinary year and not the Embolimaean or leap year for that year those twelve in their several months served so much the longer as that the added months might be made up by them and not a new officer chosen for that month who should have no imployment when that month was over till three years after The equity or life of this Law that their years should begin from March or Ahib was because the preaching of the Gospel should begin and the redemption be consummate from that time For it was just at that time of the year when John began to baptise which was the beginning of the Gospel Mark 1. 1. Acts 1. 22. And it was at that time of the year when our Saviour suffered and fulfilled that which this prefigured our Redemption SECTION XVIII Particulars concerning the Passover Exod. 12. 1. THE Paschal Lamb was Christs body in a figure Compare Exod. 12. 46. with John 19. 36. and to this it is that the word hoc in the words of our Saviour Hoc est corpus meum had reference and respect They had but newly eaten the Passover Lamb and that had been the body of Christ Sacramentally to the Jews hitherto but now Jesus took bread and blessed and brake it and told them that this hence forward must be his body under the Gospel in that same manner that the Paschal Lamb had been his body under the Law Secondly The Lamb must not be eaten raw vers 9. which would never have been forbidden if the very raw flesh and blood of Christ as it was upon the Cross were eaten in the Sacrament as Transubstantiation dreameth for then had the raw Passover represented it the better And especially among those People who sometimes used to eat raw flesh in their hasty meals as the Jews did Necessity sometimes transfers the Passover to another month but never further than the next So the first Passover but one was kept by some on the fourteenth day of the second month because uncleanness by a dead corps necessitated them to forego it at the right time Numb 9. 11. And so the last Passover but one that we read of before the Captivity was kept in the second month 2 Chron. 30. 2. because Hezekiah coming to his Crown but just in the beginning of the year or very little before could not procure the Temple and the Priests to be sanctified and purged sufficiently and the People to be assembled against the right Passover day See 2 Chron. 29. 3. This translation of the Feast a month out of its place did the more enforce its significancy of things future than of things past as rather recording the death of Christ to come than their delivery from Egypt for the force of the commemoration of that was infeebled much when it hit not upon the very night Again this moveableness of this Feast which so nearly represented the death of our Saviour received its equity when our Saviour died not upon the very Passover day but deferred the Sacrificing of himself to a day after Object But it seemeth that Christ did not eat his Passover on the fourteenth day for Joh. 18. 28. The Jews went not into the Judgment Hall lest they should be defiled but that they might eat the Passover Now it is most apparent that our Saviour had eaten the Passover over night which as soon as he had done he was apprehended and arraigned all night and the next morning early he is brought to Pilate into whose house the Jews durst not come for fear of defiling but that they might eat the Passover so that it appears that either Christ or the Jews hit not upon the right Passover day injoyned by the Law either he a day too soon or they a day too late Answ. Neither the one nor the other For the Text expresly saith that Jesus eat his Passover and the Jews theirs upon the same night which was on the fourteenth day at even Matth. 26. 17. Now the first day of the Feast of unleavened bread the Disciples came to Jesus saying unto him Where wilt thou that we prepare for thee to eat the Passover Mark 14. 12. The first day of unleavened bread when they killed the Passover So Luke 22. 7. So that the Passover which the Jews reserved themselves to the eating of when they durst not enter into Pilates Judgment Hall for fear of defiling is not to be understood of the Paschal Lamb which they had eaten the evening past but of the Passover
and his blood sprinkled under the name of a Paschal for thirteen persons For no Lamb could be eaten for a Paschal whose blood was not sprinkled at the Altar and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of a Paschal and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by count for such a number of persons as had agreed to be at the eating of him Talm. in Pesachin per. 5. as Christ died but for a certain number Which shews had not the Evangelists done it otherwise that Christ ate his Passover on the same day that the Jews did theirs which some upon misunderstanding of Joh. 18. 28. have denied nay that it was not possible otherwise for how impossible was it to get the Priests to kill a Paschal for any upon a wrong day Having got the Lamb thus slain at the Temple they were to bring him home to the house where he was to be eaten to get him roasted and to get bread and wine ready and what other provision was usual and requisite for that meal At Even Jesus cometh and sitteth down with the twelve and as he ate he gave intimation of the Traitour who was now at the table and eating with him Which might seem to make this story the same with that in John 13. 21 22. and so might argue that this and that were but one and the same Supper But herein is an apparent difference in the stories 1. At the Supper in John 13. Christ giveth only a private signification of the Traitour by a token given secretly to John but here he points him out openly 2. There he gives him a sop here he only speaks of dipping with him in the dish Only there is some diversity in the Evangelists in relating this story Matthew and Mark have laid this taxation and discovery of the Traytour before the administration of the Lords Supper but Luke after And there is the like variety in their relating the time of these words of Christ I will no more drink of the fruit of the vine c. for Luke hath brought them in as spoken before the Sacrament but the other two after In both which first the main intent of the relation is to be looked after and then may we better state the time The intent in the former is to shew Judas at the Table and at the Table all the time both of the Paschal and the Lords Supper those symboles of love and communion yet he such a wretch as to communicate in both and yet a Traitour The two Matthew and Mark would shew that he was at the Table and so the mention of that they bring in upon Christs first sitting down and beginning to eat and Luke makes the story full and shews that he was at the Table all the time both at Passover and Sacrament and the words of Christ upon the delivering of the Cup But behold the hand of him that betrays me c. cannot possibly be mitigated from such a construction As to the later the meaning of Christ in the words I will no more drink of the fruit of the vine c. is that the Kingdom of God was now so near that this was the last meat and drink or the last meal that he was to have before that came By the Kingdom of God meaning his resurrection and forward when God by him had conquered death Satan and Hell And whereas he saith Till I drink it new with you in the Kingdom of God he did so eating and drinking with them after his resurrection This therefore being the aim of his speech it was seasonable to say so any time of the meal This is the last meal I must eat with you till I be risen again from the dead and hereupon the Evangelists have left the time of his uttering of it at that indifferency that they have done And indeed these two passages had such reference one to another that the one might bring on the other and both of them might very well be spoken by Christ twice The observing of the direct order of Christs actions at this meal which the Evangelists have related will help to clear this matter When he was set down with them he first saith I have desired to eat this Passover with you before I suffer for this is the last I must eat with you before the Kingdom of God be come And thereupon he taketh the first cup of wine that was to be drunk at that meal and drinks of it and gives it them and bids Divide it among your selves for I shall not drink of the fruit of the vine c. meaning this is the last time I shall eat and drink with you c. And this speech properly brought in the other One of you shall betray me as paraphrased speaking thus I shall no more eat with you for there is one now at the Table with me hath compassed my death Hereupon they question who it should be c. After this passage they eat the Paschal Lamb after its rite and after it he ordaineth the Lords Supper bread to be his Body henceforward in the same sense that the Paschal Lamb had been his Body hitherto and the Cup to be the New Testament in his Blood now under the Gospel as the blood of Bullocks had been the Old Testament in his Blood Exod. 24. And after the administring of the Cup he tells them again that that was the last that he must drink for the hand of him that betrayed him was at the Table SECTION LXXXIV LUKE Ch. XXII from Ver. 24. to Ver. 39. A contest among the Disciples about priority LUKE himself is a clear warrant of the order And withall the joynt consideration of the story before will help to confirm it The question among themselves about the Traitour helpeth to draw on this other question about priority an unseasonable and a very unreasonable quarrel To which their Master giveth closely this twofold answer besides proposing his own example of humility 1. That let not them stand upon priority for he would equally honour them in his Kingdom c. 2. That this was not a time to stand upon such business as seeking to be preferred one before another for this was a time of sifting and a time when all the care they could take for their safety should be little enough therefore they had now something else to do then to look after precedency SECTION LXXXV JOHN Chap. XV XVI XVII CHRISTS last words to his Disciples and a Prayer for them JOHN in Chap. 18. 1. informs us that when Jesus had spoken the words contained in these Chapters he went over the brook Kidron by which it appeareth that they were spoken at his last Supper instantly before he rose and went to the garden where he was apprehended At their Passover Suppers they used large discourses seasonable and agreeable to the occasion and especially in commemorating what God had done for that people Whatsoever Christ had spoken upon that subject is not recorded but
When the Priests eat of the Sacrifice and attonement is made for him that brings it There were other eatings viz. of the Festival Sacrifices of the Tenths Thanksgiving Offerings c. which were to be eaten by those that brought them but these all now have their period and now Do ye this and do it in remembrance of me IV. This cup which is shed for you This seems to have reference to that cup of Wine that was every day powered out in the Drink-Offerings with the daily Sacrifice for that also was poured out for the remission of Sins So that the bread may have reference to the body of the daily Sacrifice and the cup to the Wine of the Drink-Offering V. My blood of the New Testament So St. Matthew and St. Mark with reference to the blood of Bulls and of Goats with which the Old Testament was confirmed Exod. XXIV Heb. IX 10. VI. The New Testament in my blood So our Evangelist and so the Apostle 1 Cor. XI with reference to the whole ministry of the Altar where blood was poured out Nay with respect to the whole Jewish Religion for here was the beginning or entry of the New Covenant And indeed it seems that the design of that frequent Communion of the Lords Supper in the first Ages of the Church among other things was that those who were converted from Judaism might be sealed and confirmed against Judaism the Sacrament it self being the mark of the cessation the Old Testament and the beginning of the New VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But behold the hand of him that betrayeth me c. WHAT can be desired more as a demonstration that Judas was present at the Eucharist And whereas the contrary is endeavoured to be proved out of Joh. XIII nothing is made out of nothing for there is not one syllable throughout that whole Chapter of the Paschal Supper but of a Supper before the Feast of the Passover VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the younger THE Vulgar and Interlinear sicut junior We as the younger very well For as Beza hath it upon the place propriè dicitur de aetate it is properly to be understood of age I ask therefore I. Whether Peter was not the oldest of the whole company What reason can any have to deny this It was necessary that some one of them should be the first both in number and order and it was as sit and equal that the oldest amongst them should be reckoned the first And who will you say was older than Peter Hence was it that he had the first place in the Catalogue of the Apostles because he was the oldest For this reason he sate at Table in the uppermost place next our Lord for this reason did our Saviour so often direct his discourse so immediately to him and for this reason were his answers to Christ taken in the name of all the rest viz. because the oldest Which brings to mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Interpreter of the Doctor in the School of the Rabbins who was the Interlocutor between the Master and the Disciples and for that reason the chief â—â— the School but without any primacy Whereas therefore St. Peter after our Saviour's Ascension into heaven was to speak vulgarly the Prolocutor in that Sacred College what more probable reason can be offered why he was so than his seniority Were not others as capable of speaking as he had they not equal Authority Zeal Faith Knowledge with him c but he indeed was the eldest man II. I cannot therefore but suspect from the proper signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 younger to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the greater respecting age does answer that some one amongst them had been challenging some priviledge and primacy to himself upon the account of seniority and unless any can make it out that there was some body older than Peter pardon me if I think that he was the chief in this Contention and that it was chiefly moved betwixt himself and the two Sons of Zebedee For it seems unlikely that the other nine would have contended for the primacy with Peter James and John whom Christ had so peculiarly distinguished in their presence with marks of his favour So that the struggle seems to be especially between these three and Peter the beginner of the strife which appears partly in that our Saviour rebukes him by name and partly in that he could not forget without some grudge that request of the two Brothers Lord let us sit one on thy right hand the other on thy left VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simon Simon LET us change the Name and person Thomas Thomas or Philip Philip Satan hath desired c. but I have prayed c. And who would from hence have pickâ— out an Argument for the Primacy of Thomas or Philip over the rest of the Apostles and the universal Church And yet this do the Romanists in the behalf of Peter Who would not have taken it rather as a severe chiding As if he should have said Thou Thomas or Philip art thou so hot in contending for the Primacy whiles Satan is so hot against all of you and whilst you are at strife amongst your selves he is at strife against you all under such a notion as this I doubt not our Saviour did speak to Peter and that in these words he found a severe reprimand rather than any promotion to the Primacy VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thy Faith fail not THERE seems an emphasis in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith As to the other Apostles indeed that Christian courage and magnanimity which they ought to have exerted in that difficult time did fail them but their Faith was nothing so near shipwreck as Peter's Faith was They indeed deserted their Master and fled Mark XIV 50. which they seem to have not done without some connivence from himself Joh. XVIII 8. But when Peter renounced and abjured his Lord how near was he becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostate and his Faith from suffering a total shipwreck Certainly it was Peter's advantage that Christ pray'd for him but it was not so much for his honour that he should stand in need of such a Prayer beyond all others VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him sell his Garment and buy a Sword DOTH our Saviour give them this counsel in good earnest I. He uses the common Dialect For so also the Rabbins in other things g g g g g g Maimon Chanuchah cap. 4. He that hath not wherewithal to eat but upon mere Alms let him beg or sell his Garments to buy Oyl and Candles for the Feast of Dedication c. II. He warns them of a danger that is very near and in a common way of speech lets them know that they had more need of providing Swords for their defence against the common enemy than be any way quarrelling
〈◊〉 Of the Destroyer THE Jews call evil Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroyers and good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring But I enquire whether the Apostle speaks to this sense in this place For where can we find the people destroyed and slain by an evil Angel They perished indeed by the Pestilence and by the plague for Baal-Peor concerning which the Apostle spake before but here he distinguisheth the destroying of them by the Destroyer from that kind of death Therefore the Apostle seems to me to allude to the notion very usual among the Jews concerning the Angel of death the great destroyer called by them Samael concerning whom among very many things which are related let us produce this only f f f f f f Bava Mezia fol. 36. 1. A Question is propounded of a Cow delivered to a Keeper hired with a price carefully and faithfully to keep her She strayes in a Fen and there dyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common manner that is by no violent death it is demanded how far the Keeper is guilty And it is determined that if she had perished being devoured by Wolves or drove away by thieves and slain then the Keeper were guilty by reason of negligence But this they say was the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death For they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Angel of death had suffered her she had lived in a Thiefs house And the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of death â—ight kill her even in the house of him who hired the Keeper You see how they ascribe it to the Angel of death when any violent known and ordinary cause and evident kind of death doth not appear So the Apostle in this place mentioneth the known and evident ways of death serpents pestilence ver 8 9. and now he speaks of the common kind of death and not of some evident plague whereby the whole multitude of those that murmured perished Num. XIV within forty years He saith they perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that great Destroyer the Angel of Death VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On whom the ends of the World c. HE saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the Ages not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age in the Scripture very ordinarily is the Jewish age In which sense Circumcision the Passover and other Mosaic rites are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an age So the Disciples Mat. XXIV 3. enquire of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the end of the age and he answereth concerning the destruction of Jerusalem In the same sense should I render the words of the Apostle Tit. I. 2. To the hope of eternal life which God hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the times of the Jewish ages that is God promised eternal life before the Mosaic Oeconomy that life therfore is not to be expected by the works of the Law of Moses Thus therefore the Apostle speaks in this place These things which were translated in the beginning of the Jewish ages are written for an example to you upon whom the ends of those ages are come And the beginning is like to the end and the end to the beginning Both was forty years both consisted of temptation and unbelief and both ending in the destruction of unbelievers that in the destruction of those that perished in the wilderness this is the destruction of those that believed not in the destruction of the City and Nation VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing So was that Cup in the Passover called over which thanks were given after meat and in which our Saviour instituted the Cup of the Eucharist of which we have spoken largely at Mat. XXVI 27. When therefore the Apostle marks out the Cup of the Lords Supper with the same name as the Jews did their Cup he hath recourse to the first institution of it and implies that giving of thanks was continued over it by Christians although new under another notion Thus his reasoning proceeds as we in the eating of bread and drinking of the Eucharistical Cup communicate of the body and blood of Christ so in eating things offered to Idols men communicate of and with an Idol You communicate of the blood of Christ therefore fly from Idolatry I speak to wise men do you judge of the argument For the very participation of the Eucharist seals you up against Idolatry and things offered to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all partake of one bread The manner of reasoning We all are one body because we partake of one bread recals that to mind which among the Jews was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion The manner and sense of which learn out of Maimonides g g g g g g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. By the words of the Scribes saith he it is forbid neighbours to go on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place appropriated to one where there is a division into divers habitations unless all the neighbours one the Sabbath Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into communion Therefore Solomon for they make him the author of this Tradition and Custom appoynted that each place be appropriated to one man there where there is a division into divers Habitations and each of the Inhabitans receive there a place proper to himself and some place also is left there common to all so that all have an equal right in it as a Court belonging to many houses which is reckoned a place by right common to all And every place which each hath proper to himself is reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper place And it is forbid that a man carry any thing from a place proper to himself into the place common to all that is on the Sabbath but let every one use the place appropriate to himself alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until all enter into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is that Communion made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They associate together in one food which they prepare on the Eve of the Sabbath as though they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all associate together and we have all one food nor does any of us separate a propriety from our neighbour but as we all have an equal right in this place which is left common to us so we have all an equal right in the place which every one takes to himself for his own And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consorting together which those that dwel among themselves in the same Court make is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Communions of Courts And that consorting together which they make
themselves rather than against the abuse of them For if the excess of those Suppers had been that which is especially accused he had bent the force of his reproof more directly against it but of that there is not one Syllable besides this word We therefore believe these two contrary expressions One is hungry and another is drunken are thus to be understood The Jewish part of the Church would by no means come to the Eucharist without a Paschal Ante-supper and banquet where they were treated ate and drank deliciously and plentifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drank freely and were filled and raised to a pitch of chearfulness when the Gentile party on the contrary abhorring this Judaizing and avoyding such Ante-suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet were hungry and approached to the Sacrament fasting that is not having supped And this we suppose to be the true cause of that enormity which the Apostle corrects ver 33. namely that they would not tarry one for another the Gentile party would not tarry till the Jewish party had dispatched their own time how much so ever it were in eating their Suppers VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have received of the Lord. WHAT need had the Apostle to recur to this Did the Corinthians doubt of the institution of the Eucharist Or of the authority of the Apostle who delivered unto them that institution It was neither one nor the other for they came to the Eucharist and that because it was delivered them by the Apostle But he calls them back hither for this reason that from the words of Christ who had instituted his own Supper and from his words wherein he had delivered to them that institution they might observe that the scope and end of that institution was the commemoration of the death of Christ not any Paschal commemoration I. Namely that Christ had said This is my body This is my blood to teach that the bread and wine now looked another way than they had looked when they were used in the Passover In that the unleavened bread shewed their hasty deliverance out of Egypt and the wine their joy for that deliverance But in the Eucharist the bread points out the body of our Lord broken and the wine his blood poured out II. That he said also of the wine that it is the New Testament in his blood and what had it therefore to do with the Passover of the Old Testament III. That he said lastly upon both Do this in commemoration of me In commemoration of me not in commemoration of the Passover or any thing else VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Cup. THAT our Saviour speaks here figuratively hath been sufficiently proved formerly by very many But let us observe this moreover That cup which Christ used was mixed with water if so be he retained the ordinary custom of the Nation in this matter which is not in the least to be doubted Of the custom of the Nation we have spoke at Mat. XXVI 27. Now repeating this only thence o o o o o o Bab. Beracoth fol. 50. 2. The Wise men gave their votes for R. Eleazar that none must bless over the cup of blessing until water be mingled with it This we note that the harmony between the Sacramental Blood as we may so call it of the Old Testament and this Sacramental Blood of the New may be demonstrated and in like manner between this Sacramental Blood of the New Testament and the very Blood of Christ. I. In the striking of the old Covenant Exod. XXIV there was blood mixed with water Heb. IX 19. and in this Sanction of the new there was wine also mixed with water II. Out of Christs side with blood flowed water Joh. XIX 34. Unusual beside the course of Nature and that it might answer the Type Matthew and Mark exhibit the words of Christ thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my blood of the New Testament Paul and Pauls companion Luke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the New Covenant in my blood to the same sense with the former but more explained And here again let us compare the Sanction of the old Covenant Exod. XXIV I. A figurative expression is used in that History when it is said that Moses sprinkled the blood upon all the people that is upon the twelve pillars erected by him to represent the twelve tribes vers 4. So also in this place This is my blood that is The representation of my blood II. Of the blood then sprinkled it might be said This is the blood of Christ of the old or first Testament The very blood then and from thence represented the blood of Christ because under the Old Testament there was from time to time to be shedding of blood But now wine is a representation of the blood of Christ because thence forward the shedding of such kind of blood was to cease III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt but in the blood of Bulls and Goats in the wilderness And the reason was because when the Passover was instituted the Laws and Articles concerning which the Covenant was entred into had not been promulgated but when they were published and written then the Covenant was established In like manner Christ in the institution of Baptism established not the New Covenant Baptism was the beginning of the Gospel Mark I. 1. But when he had delivered the doctrin and articles of the Gospel then he established the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Hieros Peah fol. 17. 2. What is giving Behold all my goods are given to N. from this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let mine be my own and remain so but when I dy let N. have them So the Apostle Heb. IX 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where a Testament is there must of necessity be the death of the Testator c. I. This Cup is not only a sign of the blood of Christ nor only a Seal as a Sacrament but the very Sanction of the New Testament that is of the whole Evangelic administration not only the Sanction of a Covenant but the Sanction of the Covenant under the Evangelic administration From thenceforth was the cessation of Judaism So that blood Exod. XXIV was not only the Sanction of the Covenant of grace and the Sanction of the Covenant of the peculiarity of the people of Israel but the Sanction of these things under such an Oeconomy II. While therefore we receive this Sacrament we profess and protest against all other dispensations and religions besides that of the Gospel Hence in the times immediately following the ascention of Christ the communication of the Eucharist was so frequent viz. that they who had been now newly converted from Judaism by the
distinction is taught by phrases that speak both parties viz. them that profess and them that do not and sometimes by a single word that speaks them that profess only I will mention these few 1. 1 Cor. VII 12 13. But to the rest speak I not the Lord. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman which hath an husband which believeth not and if he be pleased to dwell with her let her not leave him Brother in opposition to unbeliever The Apostle here starts the point of Christians married with infidels whether they should divorse because of Religion and what rank their Children were in To the rest speak I not the Lord. He spake not without the Lord but he means that there was not a Text for this case in the Law See vers 10. And unto the married I command yet not I but the Lord. Let not the wife depart from her husband And see Chap. IX 8. Say I these things as a man or saith not the Law the same also If any brother i. e. Christian. See 1 Cor. V. 11. If any man that is called a brother be a Fornicator or Covetous c. whereby Brother is plainly meant a Christian. A wife that believeth not viz. a Pagan And so along The same case is handled 2 Cor. VI. 15. What concord hath Christ with Belial and what part hath he that believeth with an Infidel There Believer and Infidel are opposed Believer here is as large as professor in opposition to Jew or Pagan 2. Those Phrases Within and Without 1 Cor. V. 12. What have I to do to judge them that are without do not ye judge them that are within It is a Jewish phrase and they straiten the sence that take those that are without to be meant of Christians In one word sometime Believer alone the opposite not named Act. II. 44. And all that believed were together and had all things common And here whole families children and all are understood Sometime Disciples and Christians Act. XI 26. The Disciples were called Christians first at Antioch In this sence Church most commonly is taken viz. for the Professors of Christ in opposition to Jews and Pagans that professed him not XVI Matth. 18. Thou art Peter and upon this Rock I will build my Church Which is meant of the Church of the Gentiles in general So III. Ephes. 10. To the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God So by Saints are meant nothing else but Professors of Christian Religion 1 Cor. VI. 1 2. Dare any of you having a matter against another go to Law befare the unjust and not before the Saints Do ye not know that the Saints shall Judge the World And VII Chap. 14. For the unbelieving husband is sanctified by the wife and the unbelieving wife is sanctified by the husband else were their children unclean but now are they holy Now are they Saints answering to the usual Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Sanctitate Here is a study for a young Divine to be setled in the sense of these words There are great divisions and great misconstruction of one another from mistake of these things II. That God hath appointed Sacraments as external and visible marks whereby to sign out this distinction Badges of Homage as in the Text Disciple all Nations baptizing them So under the Law Circumcision served for that end to be a mark of a Jew and therefore the Heathen are called uncircumcised And when some of the circumcised seed degenerated that they wanted that mark to distinguish them then God ordained the Passover So under the Gospel Baptism is the Mark as in the Text. Children are baptized that there may be none in our families that bear not the badge of Homage Christ ordained it for this end to badge out the owning of his Power and to introduce into the Profession of him III. Gal. 27. For as many of you as have been baptized into Christ have put on Christ. See Joh. III. 5. Jesus answered Verily verily I say unto thee Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God Speech is there had of Christs Kingdom of Heaven upon Earth or the state under Christ. See vers 2 3. Nicodemus came to Jesus by night and said unto him Rabbi we know thou art a teacher come from God for no man can do these miracles that thou dost except God be with him Jesus answered and said unto him Verily verily I say unto thee Except a man be born again he cannot see the Kingdom of God Where mark how Christs answer suits He observed in Nicodemus words signifying that he thought he saw the dawning of the Kingdom of Heaven and now it was that the Jews thought it would come upon them and this further confirmed him that Christ was the Messias To this therefore Christ answers and intimates to Nicodemus to be baptized Why would Christ himself be baptized Because he would own the proper way of introduction into the Gospel which he was now to preach So the Lords Supper is a badge of this distinction See 1 Cor. X. 14 16. Wherefore my dearly beloved flee from Idolatry The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ As much as if he should have said because we have the Sacrament of the Communion of the body and blood of Christ therefore avoid Idolatry It is the badge of those that profess Christ in opposition to Heathenism I might speak how the word Sacrament speaks such distinction but that is well enough known III. As Baptism hath several coordinate ends so all or most of them are suitable to that that we are speaking of viz. introducing into the Profession of Christ. Both Sacraments have several ends therefore it is proper in the dispute now about them to consider whether it is fit to apply them to one only end 1. Baptism hath a doctrinal end It is a visible word Loquitur Deus ut videas As it is a visible sign so a visible doctrine As God speaks in Jer. II. 31. O generation see ye the Word of the Lord. The Lord to come home to our capacity brings divine things to our eyes 1 Joh. I. 1. That which was from the beginning which we have heard which we have seen with our eyes which we have looked upon Thus Baptism when we see it administred reads the doctrine of our natural defilement and purging from it Ezek. XXXVI 25. is so understood Then will I sprinkle clean water upon you and ye shall be clean from all your filthiness and from all your Idols will I cleanse you So circumcision in the member of generation shewed a check to our
he Noah and his sons at their going forth of the Ark but with this difference in the last That whereas Adam in innocency had rule over the creatures with amity and love sin did now put such a difference that Noah must have it with fear and dread And whereas he had restrained Adam from eating of flesh and consined his diet to the fruit of the ground he inlargeth Noah to feed upon beasts and alloweth them for the sustentation of his life for he had been the preserver of theirs This was that that his father Lamech had foretold by the spirit of prophecy when he was born namely That he should comfort them concerning their labour and toil which they had when they might eat nothing but the fruits of the ground which cost them hard labour in the tillage and culture to get them but Noah should be a comfort in reference to this because to him and in him to all the world God would give liberty to eat flesh But with the flesh God permitteth him not to eat the blood partly for avoiding of cruelty and partly because blood was to be atonement for sin And this prohibition of eating blood to Noah now and afterward renewed to Israel was because of that custom which God foresaw would grow and which in the time of Israel was grown common of eating flesh raw as appeareth 1 Sam. 14. 32. And by the prohibition of eating the Paschal Lamb so Exod. 12. 9. This very law of not eating the flesh with the blood confuteth the Doctrine of Transubstantiation or the eating of the very flesh and blood of Christ to all the world The Rain-bow which naturally is a sign of rain is sacramentally made a sign of no more destruction by it The drunkenness of Noah was at some good space after the flood but the very time uncertain for Canaan who was not born of some years after they came out of the Ark is then active and of capacity and is doomed to slavery and subjection his land bequeathed to Sem and the calling of the Gentiles prophecied of The death of Noah is mentioned in the end of this Chapter because Moses would totally conclude his story but as it may be seen in the insuing Table he died not till within two years of Abrahams birth CHAP. X. SEventy heads of Nations grown from the three sons of Noah by the time of confusion of Tongues These became not seventy several languages then though they were so many Nations for it is undoubted that divers Nations joyned in one language as Ashur Arphaxad and Aram in the Chaldee and the most if not all the sons of Canaan in one Tongue When the most High divided the Nations their inheritance when he separated the sons of Adam he set the bounds of the people according to the number of the children of Israel Deut. 32. 8. With this 10 of Genesis read 1 Chron. 1. from Vers. 5. to Vers. 24. CHAP. XI HEathenism beginneth at Babel when the Hebrew Tongue is lost to all the world but only to one family in that Tongue alone was God preached and the doctrine of salvation published and when that is lost Religion is lost with it and all the earth become strangers to God and closed up in blindness and superstition and in this estate did it continue for the space of 2203. years till the gift of Tongues at Sion began to recure the confusion of Tongues at Babel and the Heathens thereby were so far brought into the true Religion that even Babel it self was among those that knew the Lord Psal. 87. 4. and a Church there elect as well as the Jews 1 Pet. 5. 13. The second Age of the World From the Flood to the Promise given to Abraham The ten Fathers after the Flood Flood World Noah Sem 2 1658 602 100 Arphaxad born 37 1693 637 135 35 Shelah born 67 1723 667 165 65 30 Eber born 101 1757 701 199 99 64 34 Peleg born Languages confounded about the time of his birth 131 1787 731 229 129 94 64 30 Reu born 163 1819 763 261 161 126 96 62 32 Serug born 193 1849 793 291 191 156 126 92 62 30 Nahor born 222 1878 822 320 220 185 155 121 91 59 29 Terah born 292 1948 892 390 290 255 225 191 161 129 99 70 Haran born 340 1996 940 438 338 303 273 239 209 177 147 118 48 Peleg dieth 341 1997 941 439 339 304 274 Â 210 178 148 119 49 1 Nahor dieth 350 2006 950 448 348 313 283 Â 219 187 Â 138 58 10 9 Noah dieth 352 2008 Â 450 350 315 285 Â 221 189 Â 130 60 12 11 2 Abraham born 370 2026 Â 468 368 333 303 Â 239 207 Â 148 Â 30 29 20 18 Reu dieth 393 2049 Â 491 391 356 326 Â Â 230 Â 171 Â Â 52 43 41 23 Serug dieth 427 2083 Â 525 425 390 360 Â Â Â Â 205 Â Â 86 77 75 57 34 Tera dieth Gen. 11. 32. The Promise given to Abraham Gen. 12. 1. With this latter part of the eleventh of Genesis read 1 Chron. 1. Vers. 24 25 26 27. Sem in the very front of the generations of the new world standeth without mention of father or mother beginning of days or end of life as Heb. 7. 3. The age of man was shortned at the confusion of Babel for Peleg and those born after him live not above half the time of those born before He dieth the first of all this line to shew Gods dislike of that rebellion which befell in the year of his birth Nahor dieth the next year after him having lived a shorter life then he to shew the like displeasure against the Idolatry which was begun in that line also Terah at seventy years old hath his son Haran and Abraham is born to him when he is an hundred and thirty this appeareth by casting Abrams age when he departs out of Haran to go for Canaan after his fathers death Men frame intricacies and doubts to themselves here where the Text is plain if it be not wrested God in Ur of the Caldees calleth Abram out of his Idolatry and out of that Idolatrous Country where he had caught it to leave his Country and kindred and to go for a Land that he would shew him Acts 7. 2. Abram leaveth his Idolatry and imbraceth this call and so also doth his father Terah and therefore the conduct of the journy is ascribed to him for honours sake Gen. 11. 31. and they depart from Ur and go to Haran and there they dwell and there at last Terah dieth After his death God giveth Abram another call to leave his Countrey kindred and fathers house too now and to follow him whither he calls him and so he did and he was seventy and five years old when he departs from Haran Now taking seventy and five out of two hundred and five years of Terah at which age he died it is
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
the State desire that it might be deferred for a certain space which accordingly was done in regard of the greatness of the men The King in the mean time goeth up to Ctesiphon the Imperial City attending the coming of these two Nobles who when they put it off from day to day Surena in the presence and by the approval of very many Crowneth him on their Country manner These two Nobles and many others that were absent from this solemnity some for fear of the Kings displeasure some for hatred of Abdageses his favorite and some no doubt upon a plot premeditated betake themselves to Artabanus their old King again Him they find in Hyrcania hunting in the woods with his bow for his food rusty and dirty in habit and attire and overgrown with filth and neglect of himself At his first sight of them it is no wonder if he were stricken with amazement but their errand being related it converted that passion into equal joy For they complain of Tridates his youth and effeminacy of the Diadems translation out of the blood of the potency of Abdageses and the loss of their old King whom they now are come to desire again Artabanus believeth them and consenteth and raising speedily what Scythians he could marcheth away towards his Kingdom again But his Royal apparel he wore not with him but the poor and rugged garb of his misery and exile thereby to move the more to pity and used all his wits and policy to make himself a party strong on his side all the way as he went But he needed not all this cautelousness and preparation for Tiridates but hearing of his approaching towards Seleucia under colour of going to raise up forces departed into Syria and parted with his new Kingdom with as much facility as he had obtained it §. 2. Artabanus giveth hostages to Rome When the power and policy of Tiberius and his agent Vitellius that had served to get Artabanus out of his Kingdom would not serve the turn to keep him thence they send to treat of friendship with him suspecting what trouble such a spirit might procure should it bend it self against the Roman Empire The King wearied with the â—oils of War and knowing without a prompter what it was to defie the Romans condescendeth readily to the motion and Vitellius and he meeting upon a bridge made over Euphrates for that purpose each with a guard about him conclude upon Articles of agreement and Herod the Tetrarch entertaineth them both in a pavillion curiously seated in the midst of the stream Not long after this Artabanus sendeth Darius his son for an hostage to Tiberius and withal he sendeth Eleazar a Jew of seven cubits high for a present and many other gifts §. 3. A Commotion in Cappadocia Whilst matters went thus unquietly in Parthia the Calitae a Nation of Cappadocia grew discontented about paying tribute to the Romans and so departed into the mountain Taurus and there fortifie resolving as they never had used to pay such taxations so never to learn nor to use to do so Archelaus was now King but not now King of them for the strength of the mountains and the desperateness of their resolution do animate them to withstand him and to rebel against the Romans When tydings of this was brought to Vitellius into Syria he dispatcheth away M. Trebellius with four thousand legionary Souldiers and some other Forces raised otherways to bring the Rebels to obedience or to ruine Trebellius invironeth with Works and Men two hills Cadra and Davara where they were the most strongly trenched and those that were so hardy as to come forth he subdueth with the sword and the rest with famishing §. 4. Bloodshed at Rome These diseases of the Roman body were far from the heart and yet was the heart the City it self but little the better for though some veins were opened in these wars which one would have thought should have turned the blood another way yet did the City through the cruelty of the Emperor bleed inwardly still For L. Aurelius and some others died by the hand of the Executioner and C. Galba two of the Blesii and the Lady Aemylia Lepida by their own hands But the example of the greatest terror was Vibulenus Agrippa a Knight who being at the bar when he had heard what his accusers could say against him and despairing to escape he took poyson out of his bosom in the face of the Court Dion saith he sucked it out of his Ring and swallowed it and sank down and was ready to die yet was he haled away to prison and there strangled §. 5. Mishaps Besides this deluge of blood which overflowed the City continually there was also this year a deluge of water For Tiber rose so high and violently into the Town that many Streets became navigable and where men had walked lately on their feet they might have passed now up and down in ships And a greater misfortune happened this year likewise by the contrary element for a terrible fire consumed the buildings of the mount Aventine and that part of the Circus that lay betwixt that and the Palace For the repair of all which again Tiberius out of his own Treasure gave a great sum of money Tacitus saith Millies Sestertium which according to the value and reckoning of our English coin amounted to eight hundred thousand pounds within nineteen thousand A sum not strange in an Emperors coffer at Rome where the vastness of the Empire brought in vast revenues but somewhat strange out of the purse of Tiberius for so good a purpose whose covetousness was larger than those whole revenues And therefore as I cannot but observe the difference of Dion about this liberality of the Emperor from Tacitus and the difference of his translator from his Text so can I not but conceive his computation and account to be the more probable in regard of the niggardise of the Emperor For whereas the sum of Tacitus is eight hundred thousand within nineteen he hath so far come short of such a reckoning that he maketh nineteen thousand pounds to be the whole account For Tiberius saith he gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two thousand and five hundred thousand meaning 2500 sestertia and each sestertium containing a thousand Sestertios this accreweth to about the sum last named of 19000 l. and yet hath his translator forsaken his Greek and followed Tacitus Latine to so vast a difference PART III. The JEWISH Story §. 1. A commotion in Samaria Pilate out of office A Great space of time is past since we heard any news of Pontius Pilate and news it is indeed that his malicious and stirring spirit hath not entertained us with some bloody Tragedy or other of all this while His Government draweth now near its expiration for he is going upon the tenth year of it and it is a kind of miracle if so mischievous an agent should part without acting some mischief before his exit and this
the Reader comparing the action of our Saviour at his last Passover he will easily perceive that the mention of the first thing he did is coincident with the third cup or the cup of blessing which he biddeth them to divide among themselves And then he taketh some of the unleavened bread again and blesseth and breaketh and giveth to be eaten for his body from henceforth in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto And that which was commonly called the cup of the Hallel he taketh and ordaineth for the Cup of the New Testament in his Bloud and after it they sung the Hymn or the Hallel out and so he went out into the Mount of Olives CHAP. XIV SECT I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah and Peace Offering of rejoycing THE next day after the Passover was eaten was holy and no servile work to be done in it but it was accounted and kept as a Sabbath and so it is called Lev. 23. 6 7 15. a a a Talm. in Hagigah per. 1. Maym. in Hagig per. 1. On this day all the Males were to appear in the Court of the Temple and to bring with them a burnt offering for their appearance and a double peace offering one for the solemnity and another for the joy of the times The offering for their appearance was called Corban Raajah and they conclude it due from these words None of you shall appear before me empty Exod. 23. 15. Yet if any one failed of bringing such a gift his shame and his conscience go with it but there was no penalty upon him because though he had broken a Negative Precept yet there was no work nor action done by him in it The peace offerings for the solemnity of the time were called the Hagigah and they were to be of some Beast Bullock or Sheep Hereupon in 2 Chron. 30. 24. 35. 7. 8. there is mention of Bullocks and Oxen for the Passover and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even for that was punctually and determinately appointed to be of Lambs or Kids Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time And this is that which the Evangelist John calleth the Passover when he saith The Jews went not into Pilates judgment Hall lest they should be defiled but that they might eat the Passover Joh. 18. 28. For they had eaten the Paschal Lamb the night before They held themselves obliged by the Law as to appear at the three solemn festivals and to pay their offerings and their services then due so to make merry and to rejoyce and cheer up one another because it is said Thou shalt rejoyce before the Lord Deut. 16. 11 14 c. And hereupon they took up the use of Wine at the Passover Supper as was observed before and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace offerings of rejoycing And by the offering of these two sorts of peace offerings it is like they thought themselves the better discharged though they brought not the offering of their appearance for if they brought these they might the better think they appeared not empty And so Levi Gershom construeth that passage concerning Elkanah that he went up yearly from his City to Shiloh to sacrifice to the Lord in application to these sorts of peace offerings rather than any other offering for it meaneth saith he that b b b R. Lev. Gersom in 1 Sam. 1. he sacrificed his peace offerings of rejoycing and his peace offerings for the Hagigah The time for the offering of these they accounted the first day of the Festival to be most proper and they strove to dispatch upon it that they might return home the sooner but if these Sacrifices were offered in any day of the Festival it served the turn On this first day of the Feast when these great matters were to be in hand namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoycing at the last Passover of our Saviour they shewed themselves otherwise employed for on this day they crucified the Lord of Life In reference to whose judging condemning and executing though it be somewhat beside the bent of the present discourse let the Reader scan two or three of their Traditions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Maym. in Sanhedr per. 6. They might begin no judgments in the night nor received they any witness in the night but the judgments were to be in the day only yet were they in the examination and judgment of our Saviour all night long 2. d d d Talm. in Sanhedr per. 1. The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one Under this notion they blasphemously accused and arraigned our Saviour Joh. 18. 19. Luke 23. 2. and unto this those words of his refer Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem 3. e e e Ib. per. 1. They put not an Elder that transgresseth against the determination of the great Sanhedrin to death neither at the Sanhedrin that was in his own City nor at the Sanhedrin that was at Jabneh but they bring him up to the great Sanhedrin at Jerusalem and keep him till a solemn festival and execute him at the Feast according to what is said That all the People may hear and fear c. SECT II. The second day in the Passover Week The gathering and offering of the first fruits Omer THE first and last days of the solemn festival Weeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy days or good days and the observation of them differed little in strictness from the observation of the Sabbath See Lev. 23. 7 8 c. Now the days between them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moed Katon or the lesser solemnity a a a Talm. in Moed Katon per. 1 c. in which although there were not the like strictness of observance that there was of the Holy days yet was there a distinction made betwixt them and other ordinary times and divers things were prohibited especially by their Traditions to be done in them which were permitted to be done on other days And as for the service and imployment in the Temple there was commonly more work and sacrificing on these days than on other ordinary days because the peace offerings due or reserved to that time could not all be dispatched on the other days but did take up much of these days and did find the Priests more than ordinary attendance and imployment about the Altar On this day that we have
Vid. Gloss. in Ioma in Talm. Babyl per. 1. Job Ezra Daniel and Chronicles places that might most affect and prepare him for the service The day being come which was so strict a Fasting day e e e Kerithuth per. 1. as that to eat any thing or to do any work on it fell under the penalty of being cut off the High-Priest is now to prepare himself for the business And first he puts off his ordinary wearing Cloathes bathes himself in water f f f Mid. per. 5. his bathing this day was on the roof of the room of Happarbah a fine Sheet hanging betwixt him and the sight of the People wipes himself dry with a Towel and puts on the rich Garments of the High-Priesthood washeth his Hands and Feet killeth the daily Sacrifice burns the pieces offers the Incense dresseth the Lamps and doth all the service belonging to the ordinary daily service And so he doth by the Bullock and seven Lambs of the extraordinary Sacrifice And when he had done with these he washed his hands and his feet again g g g Maym. ubi supra per. 4. Then put he off his rich Robes again and bathed himself and put on the white Linnen Garments appointed Levit. 16. 4. and performed the peculiar services of that day as first he goeth to his own Bullock Levit. 16. 6. which stood between the Temple and the Altar laid his two hands upon his head and made this confession Ah Lord I have sinned done perversly and transgressed before thee I and mine house I beseech thee O Lord expiate the sins perversities and transgressions whereby I have sinned done perversly and transgressed I and mine house as it is written in the Law of Moses thy servant saying for on this day he will expiate for you to purge you from all your sins before the Lord that ye may be clean h h h Id. ibid. per. 3. Then went he to cast the Lots upon the two Goats on the North-East part of the Court below the Altar The two lots were ordinarily of Gold pieces just of one and the same bigness on the one of them was written for the Lord and on the other for Azazel these were put into a Box into which the Priest could put both his hands this Box was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two Goats were set before him one before the right hand and the other at the left and on his right hand stood the Sagan and on his left hand stood chief of his Fathers house He put his hand in the box and took out the lots and opening his hands if the lot for the Scape-goat came in his right hand the Sagan said to him Sir lift up your right hand and so the right hand Goat was the Scape-goat And if that lot came in his left hand the chief of his Fathers house said to him Sir lift up your hand and then that was the Scape-Goat that was on the left hand And he tied a Scarlet list upon that Goats head and set him there from whence he was to be sent away and the other Goat he sent where he must be killed This Scarlet list is called commonly by the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lingula coccinea the Scarlet tongue because it was broad and fashioned like a tongue And they expected that when it was tied upon the Scape-Goats head i i i Ioma per. 4. in Gemara it should turn white And so they say it did k k k Iuchasin fol. 15. col 1. in the time of Simeon the just and that the lot for the Scape-Goat came still up in his right hand and this they ground upon Esay 1. 18. Having thus set the two Goats ready against their time comes he returned again to his own Bullock where he left him standing and lays his hand upon his head a second time and makes a second confession in the very same words that he had done the former save that when he had said wherein I have sinned done perversly and transgressed before thee I and my fathers house he added and the sons of Aaron thy holy people as it is written in the Law of Moses c. Then killed he the Bullock took the blood and gave it one to stir that it should not congeal He himself took a Censer full of Coals from the Altar and set them down upon a Bench in the Court and from a Vessel brought him he took his hands full of Incense and put it into a Dish The Censer of Coals he took in his right hand because it was hot and heavy otherwise he should have carried it in his left and the Dish of Incense in his left hand and so he went into the Holy of Holies and came up to the Ark and there he sets his Coals down empties the Incense into his hands again and so lay it on the coals and stays till all the room be full of smoak and then comes backward out from within the vail having his face still toward the Ark Being come out he made this short Prayer O Lord God let it be thy good pleasure that this year may have seasonable rains if it have been droughty And let not thy Scepter depart from Judah and let not thy people Israel want sustenance and let not the prayer of wicked transgressors come before thee and so he came out Then took he the blood of the Bullock which had been stirred about all this while for congealing and brought it within the most holy place and sprinkled of it eight times once upward and seven times downward between the bars of the Ark and having so done he came out thence set the rest of the blood in the bason in the Holy place and came forth Then slew he the Goat took the blood of it into the most holy place and sprinkled it there eight times as the other came forth and set it down in the holy place took up the Bullocks blood and sprinkled it eight times before the vail and so he did by the Goats blood then mingled he them together and sprinkled therewith the golden Altar going round about it He began first with the North-east corner so to the North-west and to the South-west and ended at the South-east then sprinkled he the body of the Altar it self seven times and so came out and poured the remainder of the blood at the foot of the burnt offering Altar on the West-side And now he goes about to send the Scape-goat away he first laid his hands upon his head and made this confession Ah Lord thy people the house of Israel have sinned and done perversly and transgressed before thee I beseech thee now O Lord expiate the sins perversities and transgressions which the house of Israel thy people have sinned done perversly and transgressed before thee as it is written in the Law of Moses thy servant For this day he will expiate for you to purge you from all your sins that
a man first take upon himself the yoke of the Kingdom of Heaven and then the yoke of the Precept u u u u u u Gemâ—ra Bab. ibid. fol. 13. 2. Rabh said to Rabbi Chaijah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We never saw Rabbi Judah taking upon himself the Kingdom of Heaven Bar Pahti answered At that time when he put his hands to his face he took upon himself the Kingdom of Heaven Where the Gloss speaks thus We saw not that he took upon himself the Kingdom of Heaven for until the time came of reciting the Phylacteries he instructed his Scholars and when that time was come I saw him not interposing any space x x x x x x Ibid. fol. 15. 1 Doth any ease nature Let him wash his hands put on his Phylacteries repeat them and pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this is the Kingdom of Heaven fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Ibid. col 2. in the Gloss. If thou shalt have explained Shaddai and divided the letters of the Kingdom of Heaven thou shalt make the shadow of death to be cool to thee that is if in the repeating of that passage of the Phylacteries Deut. VI. 4. Hear O Israel the Lord our God is one Lord c. you shall pronounce the letters distinctly and deliberately so that you shall have sounded out the names of God rightly thou shalt make cool the shades of death For the same Gloss had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The repeating of that passage Hear O Israel c. is the taking of the Kingdom of Heaven upon thee But the repeating of that place And it shall be if thou shalt harken c. Deut. XI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the taking of the yoke of the Precept upon thee z z z z z z In eodem cap. 2. tract Berac hal 5. Rabban Gamaliel recited his Phylacterical prayers on the very night of his nuptials And when his Scholars said unto him Hast thou not taught us O our Master that a bridegroom is freed from the reciting of his Phylacteries the first night He answered I will not harken to you nor will I lay aside the Kingdom of Heaven from me no not for an hour a a a a a a Zohar in Levit. fol. 53. What is the yoke of the Kingdom of Heaven In like manner as they lay the yoke upon an Ox that he may be serviceable and if he bear not the yoke he becomes unprofitable so it becomes a man first to take the yoke upon himself and to serve in all things with it but if he casts it off he is unprofitable as it is said Serve the Lord in fear What means In fear The same that is written The fear of the Lord is the beginning of wisdom And this is the Kingdom of Heaven a a a a a a Hieros Kid 〈◊〉 â—â—â— 59 4 The Scholars of Jonathan ben Zaccai asked why a servant was to be bored through the ear rather than through some other part of the body He answered When he heard with the ear those words from Mount Sinai Thou shalt have no other Lord before my face he broke the yoke of the Kingdom of Heaven from him and took upon himself the yoke of flesh and blood If by the Kingdom of Heaven in these and other such like places which it would be too much to heap together they mean the inward love and fear of God which indeed they seem to do so far they agree with our Gospel sense which asserts the inward and spiritual Kingdom of Christ especially And if the words of our Saviour Behold the Kingdom of God is within you Luke XVII 21. be suited to this sense of the Nation concerning the Kingdom of Heaven there is nothing sounds hard or rough in them for it is as much as if he had said Do you think the Kingdom of Heaven shall come with some remarkable observation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much shew Your very Schools teach that the Kingdom of God is within a man But however they most ordinarily applied this manner of speech hither yet they used it also for the exhibition and revelation of the Messiah in the like manner as the Evangelical History doth Hence are these expressions and the like to them in Sacred Writers The Pharisees asked Jesus when the Kingdom of God should come Luke XVII 20. They thought that the Kingdom of God should presently be manifested Luke XIX 11. Joseph of Arimathea waited for the Kingdom of God Luke XXIII 52. c. And these words in the Chaldee Paraphrast Say ye to the Cities of Judah the Kingdom of your God is revealed Esa. XL. 9. They shall see the Kingdom of their Messiah Esa. LIII 11. The Baptist therefore by his preaching stirs up the minds of his hearers to meet the coming of the Messiah now presently to be manifested with that repentance and preparation as is meet VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The food was locusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Hieros Nedarim fol. 40. 2. He that by vow tyeth himself from flesh is forbidden the flesh of fish and of locusts See the Babylonian Talmud c c c c c c Câ—olin fol. 65 1. concerning Locusts sit for food VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The region round about Iordan THE word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the region round about is used by the Jerusalem Gemara d d d d d d Sheâ—iâ—th fol. 38. 4. From Beth Horn to the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 round about or one circumjacent region 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perhaps both in the Talmudists and in the Evangelist is one and the same thing with a Coast or a Country along a coast in Pliny e e e e e e Lib. 5. cap. 13 The country saith he along the coast is Samariâ— that is the Sea coast and the country further lying along by that coast which may be said also concerning the region round about Jordan Strabo concerning the Plain bordering on Jordan hath these words It is a place of an hundred furlongs all well watered and full of dwellings VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And were baptized §. A few things concerning Baptism IT is no unfit or unprofitable question whence it came to pass that there was so great a conflux of men to the Baptist and so ready a reception of his Baptism I. The first reason is Because the manifestation of the Messias was then expected the weeks of Daniel being now spent to the last four years Let us consult a little his Text. Dan. IX 24. Seventy years of years are decreed concerning thy people c. That is four hundred and ninety years from the first of Cyrus to the death of Christ. These years are divided into three parts and they very unequal 1. Into seven weeks
Egypt Then he lifts up the bitter herbs in his hand and saith we therefore eat these bitter herbs because the Egyptians made the lives of our Fathers bitter in Egypt He takes up the unleavened bread in his hand and saith We eat this unleavened bread because our Fathers had not time to sprinkle their meal to be leavened before God revealed himself and redeemed them We ought therefore to praise celebrate honour magnifie c. him who wrought all these wonderful things for our Fathers and for us and brought us out of bondage into liberty out of sorrow into joy out of darkness into great light let us therefore say Hallelujah Praise the Lord. Praise him O ye servants of the Lord c. to And the flint stone into fountains of waters that is from the beginning of the CXIII to the end of the CXIV Psalm And he concludes Blessed be thou O Lord God our King Eternal redeeming us and redeeming our Fathers out of Egypt and bringing us to this night that we may eat unleavened bread and bitter herbs and then he drinks off the second cup. VII Then washing his hands and taking two loaves he breaks one and lays the broken upon the whole one and blesseth it Blessed be he who causeth bread to grow out of the earth and putting some bread and bitter herbs together he dips them in the sauce Charoseth and blessing Blessed be thou O Lord God our Eternal King he who hath sanctified us by his precepts and hath commanded us to eat he eats the unleavened bread and bitter herbs together but if he eats the unleavened bread and bitter herbs by themselves he gives thanks severally for each And afterwards giving thanks after the same manner over the flesh of the Chagiga of the fourteenth day he eats also of it and in like manner giving thanks over the Lamb he eats of it VIII From thence forward he lengthens out the Supper eating this or that as he hath a mind and last of all he eats of the flesh of the Passover at least as much as an olive but after this he tasts not at all of any food Thus far Maimonides in the place quoted as also the Talmudists in several places in the last Chapter of the Tract Pasachin And now was the time when Christ taking bread instituted the Eucharist but whether was it after the eating of those farewell morsels as I may call them of the Lamb or instead of them It seems to be in their stead because it is said by our Evangelist and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As they were eating Jesus took Bread Now without doubt they speak according to the known and common custom of that Supper that they might be understood by their own people But all Jews know well enough that after the eating of those morsels of the Lamb it cannot be said As they were eating for the eating was ended with those morsels It seems therefore more likely that Christ when they were now ready to take those morsels changed the custom and gave about morsels of bread in their stead and instituted the Sacrament Some are of opinion that it was the custom to tast the unleavened bread last of all and to close up the Supper with it of which opinion I confess I also sometimes was And it is so much the more easie to fall into this opinion because there is such a thing mentioned in some of the Rubricks about the Passover and with good reason because they took up this custom after the destruction of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed and brake it First he blessed then he brake it Thus it always used to be done except in the Paschal bread One of the two loaves was first divided into two parts or perhaps into more before it was blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of them is divided They are the words of Maimonides who also adds But why doth he not bless both the loaves after the same manner as in other feasts Because this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of poverty Now poor people deal in morsels and here likewise are morsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 47. 1. Let not him that is to break the bread break it before Amen be pronounced from the mouths of the Answerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Body These words being applied to the Passover now newly eaten will be more clear This now is my body in that sense in which the Paschal Lamb hath been my body hitherto And in the twenty eighth verse This is my blood of the New Testament in the same sense as the blood of Bulls and Goats hath been my Blood under the Old Exod. XXIV Heb. IX VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup. BREAD was to be here at this Supper by Divine Institution but how came the Wine to be here And how much And of what sort I. A Tradition b b b b b b Jerus Pesachin fol 37. 2. It is necessary that a man should chear up his wife and his children for the feast But how doth he chear them up With Wine The same things are cited in the Babylonian Talmud * * * * * * Pesach fol. 109. 1. The Rabbins deliver say they That a man is obliged to chear up his Wife and his Domesticks in the feast as it is said And thou shalt rejoyce in thy feast Deut. XVI 14. But how are they cheared up With wine R. Judah saith Men are cheared up with something agreeable to them Women with that which is agreeable to them That which is agreeable to Men to rejoyce them is Wine But what is that which is agreeable to Women to chear them Rabh Joseph saith Died garments in Babylon and linnin garments in the land of Israel II. Four cups of Wine were to be drunk up by every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All are obliged to four cups men women and children R. Judah saith But what have children to do with Wine But they give them wheat and nuts c. The Jerusalem Talmudists give the reason of the number in the place before quoted at full Some according to the number of the four words made use of in the history of the Redemption of Israel out of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will bring forth and I will deliver and I will redeem and I will take Some according to the number of the repetition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cup in Gen. XL. 11. 13. which is four times Some according to the number of the four Monarchies Some according to the number of the four cups of vengeance which God shall give to the Nations to drink Jer. XXV 15. LI. 7. Psal. XI 6. LXXV 8. And according to the number of the four cups which God shall give Israel to drink Psal. XXIII 5. XVI 5. CXVI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
use of this Sacrament might shew that they renounced their Judaism and professed the Faith and Oeconomy of the Gospel III. Our Communion therefore in this Sacrament is not so much Spiritual as External and declarative of our common and joynt profession of the Christian Faith We are far from denying that the Saints have a Spiritual Communion with God and among themselves in the use of the Eucharist yea we assert there is a most close Communion between true believers and God But what is that Spiritual Communion of Saints among themselves Mutual love one heart prayers for one another c. But they may exercise the same Communion and do exercise it when they meet together to any other part of Divine Worship They may and do act the same thing when they are distant from one another Therefore their Communion in this Sacrament which is distinctly called the Communion of the Eucharist is that they meet together and by this outward sign openly and with joynt minds profess that they are united in one sacred knot and bond of Christian Religion renouncing all other Religions IV. When therefore we approach to the Eucharist in any Church we do not only communicate with that congregation with which we associate at that time but with the whole Catholic Church in the profession of the true Evangelic Religion VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye do shew the Lords death IT is known what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passover Supper was namely a Declaration of the great works of God in the deliverance of the people out of Egypt The same as it seems would these Judaizing Corinthians retain in the Lords Supper as if the Eucharist were instituted and superadded only for that commemoration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very well answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Declaration and while the Apostle admonisheth them that the death of Christ is that which is to be declared it may be gathered that they erred in this very thing and looked some other way VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unworthily THE Apostle explains himself vers 29. Where we also will speak of this verse VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let a man examine himself c. HE had said before verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they which are approved may be made manifest And in the same sense he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man approve himself in this place not so much Let him try or examine himself as Let him approve himself that is Let him shew himself approved by the Christian Faith and Doctrine So Chap. XVI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whomsoever ye shall approve We meet with the word in the same sense very often VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lords body THIS is to be meant of the proper act of the understanding viz. Of the true judgment concerning the nature and signification of the Sacrament If it were said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lord it might be rendred in the same sense as He knew not the Lord that is he loves him not he fears him not he worships him not But when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the body it plainly speaks of the act of the understanding He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians who would see nothing of the body of Christ in the Eucharist or of his death their eyes being too intent upon the commemoration of the Passover They retained the old Leaven of Judaism in this new Passover of the Eucharist And this was their partaking of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily as assigning it a scope and end much too unworthy much too mean Ther are alas among Christians some who come to this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily but whether this unworthily of the Corinthians be fitly applied to them I much doubt How mean soever I am let me speak this freely with the leave of good and pious men that I fear that this discourse of the Apostle which especially chastized Judaizers be too severely applyed to Christians that Judaize not at all at least that it be not by very many Interpreters applied to the proper and intended scope of it Of these Corinthians receiving the Eucharist unworthily in the sense of which we spake the Apostle speaks two dreadful things I. That they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of the body and blood of the Lord vers 27. With this I compare that of the Apostle Heb. X. 29. He hath trampled under foot the Son of God and hath counted the blood of the Covenant by which he the Son of God was sanctified a common thing And Heb. VI. 6. They crucify again to themselves the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put him to an open shame Of whom is the discourse Not of all Christians that walked not exactly according to the Gospel rule although they indeed esteem and treat Christ too ignominously but of those that relapse and Apostatize from the Gospel to Judaism whether these Corinthians too much inclined and are admonished seasonably to take care of the same guilt for when any professing the Gospel so declined to Judaism that he put the blood of Christ in subordination to the Passover and acknowledged nothing more in it than was acknowledged in the blood of a Lamb and other Sacrifices namely that they were a mere commemoration and nothing else oh how did he vilify that blood of the eternal Covenant He is guilty of the blood of the Lord who assents to the shedding of his blood and gives his vote to his death as inflicted for a mere shaddow and nothing else which they did II. That they ate and drank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment to themselves But what that judgment is is declared vers 30. Many are sick c. It is too sharp when some turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Damnation when the Apostle saith most evidently vers 32. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are judged we are chastened that we should not be condemned Thus as in the beginning of the Mosaical Dispensation God vindicated the honour of the Sabbath by the death of him that gathered sticks and the honour of the worship in the Tabernacle by the death of Nadab and Abihu and the honour of his Name by the stoning of the Blasphemer so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation in the dreadful destruction of Ananias and Sapphira for the wrong and reproach offered to the Holy Ghost in the delivery of some into the hands of Satan for contempt of and enmity against the Gospel in this judgment for the abuse of the Eucharist in the destruction of some by the Plague for Nicolaitism Revel II. 23 c. VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
ways of glorifying himself and is not tyed to this or that way by any necessity But the reason of the difference lyeth First In his own Will as the Apostle resolves it He will have mercy on whom he will have mercy and whom he will he hardneth But Secondly As in reference to the persons raised he raiseth what souls he raiseth by virtue of his Covenant of grace but he raiseth not all the bodies he raiseth by the same virtue It is said concerning Christ himself that God brought him from the dead by the bloud of the everlasting Covenant Heb. XIII 20. So doth he by the blood and virtue of the same Covenant bring from the dead every soul that he brings from the dead but he doth not so every body that he brings from the dead Now the tenor of the Covenant is Hearken to my voice and live Es. LV. 3. Incline your ear and come unto me hear and your soul shall live And to the very same tenor are those word of our Saviour mentioned before Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the son of God and they that hear shall live What kind of language is this The Dead shall hear All the Dead shall hear and yet only they that hear shall live What needed more to have been said than that the Dead shall hear his voice and live But his meaning is all the dead Heathen shall have the Gospel and hear the word of it brought among them and they that hear it that is obey it and follow it shall live Let me repeat that which I alledged from Esay LV. 3. and add what follows there Hear and your soul shall live and I will make an everlasting Covenant with you even the sure mercies of David Now that by sure mercies of David is meant the resurrection of Christ the Apostle teacheth us in Act. XIII 34. And as concerning that he raised him from the dead now no more to return to corruption he said on this wise I will give you the sure mercies of David The resurrection of Christ therefore are the sure mercies of Christ. For that by David is meant Christ it were easy to shew and it is so confessed by the Jews themselves in their expositions of that place It was the sure mercy that God gave to Christ himself of which he so rejoyceth Psal. XVI 9. My heart is glad my glory rejoyceth and my flesh also shall rest in hope Because thou wilt not leave my Soul in Hell c. And it is the sure mercy of Christ that God gave to the members of Christ that he raised him from the dead and imparts to them the benefit of his Resurrection And this is called there an Everlasting Covenant that he makes with them That as he gave Christ a resurrection so he will give them a resurrection The first and the latter rain the first and the latter resurrection First to raise their Souls by the virtue of his Covenant from the death of sin in his good time and to raise their bodies by virtue of the same Covenant at the last day Of which last our Saviour speaks three times over Joh. VI. ver 39. This is my Fathers will which hath sent me that of all that he hath given I should lose none but raise him up at the last day ver 40. And this is the Will of him that sent me that every one that seeth the Son and believeth on him should have eternal life and I will raise him up the last day And ver 44. None can come to me except the Father which sent me draw him and I will raise him up at the last day Will Christ raise up all persons in the world at the last day upon these terms Ye see No but only those that comply with his Covenant to come to him see him believe in him His power and justice will raise all others the virtue of his Covenant will raise these Now I suppose you easily see how to distinguish twixt the Tenor of his Covenant and the Virtue of his Covenant The Tenor of his Covenant is Hear and obey my voice and live The Virtue of his Covenant is his unfailing truth power goodness that will give life to them that hear his voice and obey him Thus you see one reason of the difference why he raiseth but some souls here from the death of sin but will raise all bodies from the death of the grave Thirdly Another reason of difference may be given for that at the last day he will raise all the persons in the world from their graves that he may glorifie himself but he raiseth only some few from their sins that they may glorify him And there is a great deal of difference twixt Gods glorifying himself upon men as he did upon Pharaoh and the Egyptians and bringing men heartily and laboriously to glorifie him and to live to his glory But Secondly a main difference in these two resurrections the soul from sin and the body from the grave is that the first resurrection is with the desire of him that is raised the latter will be in despite of thousands that will have no mind of it God will bring thee to jugement Eccles. XI 9. is a cutting saying but all the World shall never be able to take the edge of it off But let wicked men struggle and strive and tug never so hard against the resurrection God will bring them to it and no resisting But the first resurrection or the raising a soul from the death of sin how sweet how welcome how comfortable is it to every one to whom it comes Thy people will be willing in the day of thy power and help forward their own rising as much as they can and the Spirit and Bride say come and the soul and heart say Come Lord Jesus come quickly and let me see this resurrection And thus have we seen some circumstances in which the first and second resurrection differ and are at distance let us now consider wherein they agree and shake hands one with another Observe that the Scripture speaks in some places of the Resurrection as if it were to be no Resurrection but of just and holy ones only as you may take notice in 1 Cor. XV. and 1 Thes. IV. That there shall be a Resurrection of the unjust as well as of the just the Scripture assures us over and over again but it more especially calls that a Resurrection that is a Resurrection indeed and and not a raising to be cast down again Christ being raised from the dead dieth no more as the Apostle tells us Death hath no more dominion over him And the Scripture doth more especially call that a Resurrection that is written after his Copy for a man to rise from the dead to die no more That man is but little helped which we read of in the Prophet that in the way met a Lyon and flying
the virtue of his blood i. e. of his obedience and righteousness so see what the same Apostle saith of his Exaltation Phil. II. 8 c. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of JESUS every knee should bow c. And think here Christian what a stock of obedience and righteousness here is for thee to answer and satisfie for thy disobedience and unrighteousness if thou become a child of the Covenant as this blood was the blood of the Covenant It is said in Dan. IX 26. That Messiah should be cut off but not for himself This blood of the New Testament was not shed for himself but for many And here is enough for every soul that comes to him be they never so many Like the Widdows oyl in the Book of the Kings there is enough and enough again as long as any Vessel is brought to receive it And this may direct us toward the forming of the reliance of our Faith upon the blood of Christ the great work that a Christian hath to do for his Justification and Salvation Which will be the more cleared to us by considering how his blood is the blood of the Covenant Which is the next thing we should speak to had we time to do it A SERMON PREACHED UPON HEBREWS XIII 10. We have an Altar whereof they have no right to eat which serve the Tabernacle THERE is one that asks our Saviour Good Master what good thing shall I do that I may have eternal life Mat. XIX 16. And another that asks his great Apostle What must I do to be saved Act. XVI 30. The questions mean one and the same thing but only proposed in different expressions And the answers tend to one and the same purpose though proposed in terms very different Our Saviour answers If thou wilt enter into life keep the Commandments The Apostle answers If thou wilt be saved believe on the Lord Jesus Christ. The one proposeth Faith the other proposeth Good works not in such contrariety as the Apostle James speaks of Faith and Works Chap. III. but in such consonancy as that the one is subservient unto the other keeping of the Commandments towards the bringing on of Faith and Faith to the breeding and forwarding the keeping of the Commandments and both to obtain eternal life I will speak at present of the absolute necessity of Faith for the obtaining eternal life and therefore have I chosen these words which I have read to you which seem at first sight to be meer strangers to such a subject but when explained and rightly understood are very pertinent to such a matter I say rightly understood for there are many the Popish Expositors especially that understand them exceedingly wrong and as far from the Apostles meaning as likely can be By we have a Altar they understand the Altar in their Churches viz. the Table where they administer the Sacrament and thence they call the Sacrament The Sacrament of the Altar A title that hath been too common in England and which hath cost many a good man very dear The Lord grant the title be never known here any more But the title of the Altar is commonly known among us still and ask many why they call it an Altar they will be ready to produce this place of the Apostle We have an Altar As if the Apostle who had been crying down the service and sacrifices of the Altar all along this Epistle and shewed that they were but shadows and to vanish when the substance appeared should set them up again and build up anew what he had so earnestly set himself to destroy As if Gedeon that destroyed the Altar of Baal in the night should fall awork in the morning and build it up again But the Altar in the Apostles meaning here is Christ himself And as he had called him an High Priest and a Sacrifice along in the Epistle before so he calls him also the Altar here shewing that all those things did but represent him and that he was the substance and reality of those shadows He shews how he was the Great High Priest in the later end of the fourth and along the fifth Chapter He shews how he was the great Sacrifice in the ninth and tenth Chapters and how he was the great Altar he shews at this place We have an Altar And that he means Christ by the Altar is apparent by two things that follow to omit more that might be collected by the context The first is in the words immediately following For those beasts whose blood was brought by the High Priest into the holy place for sin their bodies were burnt without the Camp Therefore Jesus also that he might sanctifie the people with his own blood suffered without the gate His argumentation is this The great solemn Sacrifice for sin on the day of attonement was not burnt upon the Altar in the Temple but was burnt without the City so Christ was sacrificed without the gate so that whosoever will partake of that true Sacrifice for sin must go to the Altar there and not to the Altar within the Temple And in the next verse but one he shews yet more plainly that he means Christ by our Altar ver 13. Therefore by him let us offer the sacrifice of praise continually to God As on the Altar in the Temple they offered their Sacrifices and Thank-offerings so by him as on our Altar Let us offer our sacrifice of praise to God So that in the words you have an Affirmative assertion and a Negative The Affirmative That we have Christ for our Altar The Negative That they that serve the Tabernacle have no right to eat of this Altar The Affirmative comfortable to every true Christian the later seems comfortless for every true Jew The reason of the Negative assertion we may inquire more particularly into afterwards To the former to speak at present we take up this Observation from it That he that will offer any sacrifice acceptable to God must go to Christ as the true Altar on which to offer it No sacrifice among the Israelites could be accepted if it were not offered on the Temple-altar And it was Gods special command Thou shalt not offer thy sacrifice in any of thy Cities but shalt go to the Altar of the Lord thy God in the place which he shall chuse Nor can any sacrifice be acceptable to God of any Christian but what is offered to him upon the Altar of his appointment the Lord Christ where alone is attonement for sinners As Priesthood and Sacrifice were typical and signified to this purpose so also was the Altar of the same signification And whereas there were two Altars at the Temple one for Sacrifice the other for Incense they did both but represent Christ and his acting