〈◊〉 The cup of two salvations III. The measure of these cups is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Chaia saith Four cups contain an Italian quart of Wine c c c c c c Jerus Shaâ—â— fol. 11. 1. And more exactly in the same place How much is the measure of a cup Two fingers square and one finger and an half and a third part of a finger deep The same words you have in the Babylonian * Pesach Talmud at the place before quoted only with this difference that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part of a finger there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of a finger IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded that he should perform this office with red Wine d d d d d d Hieros â—â— before So the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that it should taste and look like Wine The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should be red V. If he drinks Wine pure and not mingled with Water he hath performed his duty but commonly they mingled Water with it Hence when there is mention of Wine in the Rubrick of the Feasts they always use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him a cup. Concerning that mingling both Talmudists dispute in the forecited Chapter of the Passover which see e e e e e e Bab. Berac fol. 50. 2. The Rabbins have a Tradition over Wine which hath not Water mingled with it they do not say that blessing Blessed be he that created the fruit of the Vine but Blessed be he that created the fruit of the Tree The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Wine was very strong and not fit to be drunk without water c. The Gemarists a little after The Wise agree with R. Eleazar That one ought not to bless over the cup of blessing till water be mingled with it The mingling of water with every cup was requisite for health and the avoiding of drunkenness We have before taken notice of a story of Rabban Gamaliel who found and confessed some disorder of mind and unfitness for serious business by having drunk off an Italian quart of Wine These things being thus premised concerning the Paschal Wine we now return to observe this Cup of our Saviour After those things which used to be performed in the Paschal Supper as is before related these are moreover added by Maimonides Then he washeth his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blesseth the blessing of the meat that is gives thanks after meat over the third cup of Wine and drinks it up That cup was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing is when they give thanks after supper saith the Gloss on Bab. Berac f f f f f f Fol. 51. 1. Where also in the Text many things are mentioned of this cup. Ten things are spoken of the cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing and cleansing that is to wash the inside and outside namely that nothing should remain of the Wine of the former cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let pure Wine be poured into the cup and water mingled with it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The crowning that is as the Gemara by the Disciples While he is doing this let the Disciples stand about him in a crown or ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The veiling that is as Rabh Papa He veils himself and sits down as R. Issai he spreads a handkerchief on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the cup in both hands but puts it into his right hand he lifts it from the table â—ixeth his eyes upon it c. Some say he imparts it as a gift to his family Which of these rites our Saviour made use of we do not enquire The Cup certainly was the same with the cup of blessing Namely when according to the custom after having eaten the farewel morsel of the Lamb there was now an end of Supper and thanks were to be given over the third Cup after meat he takes that Cup and after having returned thanks as is probable for the meat both according to the custom and his office he instituted this for a cup of Eucharist or thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing which we bless 1 Cor. X. 16. Hence it is that Luke and Paul say that he took the Cup after supper that is that Cup which closed up the Supper It must not be past by that when he instituted the Eucharistical Cup he said This is my blood of the New Testament as Matthew and Mark nay as Luke and Paul This cup is the New Testament in my blood Not only the seal of the Covenant but the Sanction of the new Covenant The end of the Mosaical Oeconomy and the confirming of a new one The confirmation of the old Covenant was by the blood of Bulls and Goats Exod. XXIV Heb. IX because blood was still to be shed the Confirmation of the new was by a Cup of Wine because under the New Testament there is no further shedding of blood As it is here said of the Cup This cup is the New Testament in my blood so it might be said of the Cup of blood Exod. XXIV That cup was the Old Testament in the blood of Christ There all the Articles of that Covenant being read over Moses sprinkled all the people with blood and said This is the blood of the Covenant which God hath made with you And thus that old Covenant or Testimony was confirmed In like manner Christ having published all the Articles of the New Covenant he takes the Cup of Wine and gives them to drink and saith This is the New Testament in my blood and thus the New Covenant is established There was besides a fourth Cup of which our Author speaks also Then he mingles a fourth cup and over it he finisheth the Hallel and adds moreover the blessing of the Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Let all thy works praise thee O Lord c. and saith Blessed be he that created the fruit of the Vine and afterwards he tastes of nothing more that night c. Finisheth the Hallel that is he begins there where he left oft before to wit at the beginning of the CXV Psalm and goes on to the end of the CXVIII Psalm Whether Christ made use of this Cup also we do not dispute T is certain he used the Hymn as the Evangelist tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung a Hymn at the thirtieth verse we meet with the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Midras Till * * * * * * Fol. 4 2. 42. 1. And now looking back on this Paschal Supper let me ask those who suppose the
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
office there At the due time the Sacrifices appointed for the Chagigah were slain those parts of them that pertain'd to the Altar or to the Priest were given to them the rest of the beast was shar'd amongst the owners that had offer'd it and from thence proceeded their Feastings together and their great mirth and rejoycings according to the manner of that Festival This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. The preparation of the Passover and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passover to which the Elders of the Council reserving themselves would by no means enter into the Judgment-hall Chap. XVIII 28. II. That day drawing toward night those that were deputed by the Sanhedrin to reap the sheaf of the first-fruits went out f f f f f f Menacoth fol. 65. 1. Those that were deputed by the Sanhedrin to reap went forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening of the Feast-day the first day of the Feast and bound their corn in sheafs pretty near the ground that the reaping might be the easier All the neighbouring Towns about gather'd together that it might be done with the greater pomp When it grew duskish he that was about to reap said The Sun is set and they answer'd Well The Sun is set and they answer'd Well With this Sickle Well With this Sickle Well In this Basket Well In this Basket Well And if it happen'd to be on the Sabbath-day he said On this Sabbath and they answer'd Well On this Sabbath Well I will reap and they said reap I will reap reap And so as he said these things thrice over they answer'd thrice to every one of them Well well well And all this upon the account of the Baithusians who said the sheaf of the first-fruits ought not to be reaped on the close of the Feast-day About that hour of the day wherein our Saviour was buried they went forth to this reaping and when the Sabbath was now come they began the work for the Sabbath it self did not hinder this work g g g g g g Ibid. fol. 63. 2. R. Ananias the Sagan of the Priests saith on the Sabbath-day they reap'd the sheaf only to the measure of one Seah with one Sickle in one Basket but upon a common day they reapt three Seahs with three Sickles in three Baskets But the wise men say The Sabbath-days and other days as to this matter are alike III. This night they were to lodg in Jerusalem or in Booths about so near the City that they might not exceed the bounds of a Sabbath-days journey In the morning again they met very early in the Court as the day before the Sacrifices are brought for the peoples appearing before the Lord the sheaf of first-fruits is offer'd in its turn the rites and usages of which offering are described in the place above quoted So that upon this high day there happen'd to be three great Solemnities in one viz. the Sabbath the sheaf-offering and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing of the people in the Court before the Lord according to the command Exod. XXIII 17. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Spear pierced his side THE Arab. Vers. of the Erpenian Edition adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pierced his right side afraid as it should seem lest the miracle should not be great enough if the blood and water should have been suppos'd to have issued from his left-side because of the water that is said to be contain'd in the Pericardium which being pierced it is conceived blood and water could not but upon natural reasons flow out of it But this issue of blood and water had something of mystery in it beyond nature if nothing preternatural had been in it I hardly imagin the Evangelist would have used that threefold asseveration concerning the truth of the thing as we see he doth And he that saw it bare record c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came out blood and water It is commonly said that the two Sacraments of the New Testament Water and Blood flow'd out of this wound but I would rather say that the Antitype of the Old Testament might be here seen I. The Apostle teacheth us that the ratification of the old Covenant was by Blood and Water Heb. IX 19. Moses took the blood of calves and of goats with water c. I confess indeed that Moses makes no mention of water Exod. XXIV but the Apostle writing to the Hebrews does not write without such authority as they could not tell how to gainsay And if my memory do not fail me I think I have read some where among some of the Jewish Authors but the place its self is unhappily slipt from me that when there was some pause to be made betwixt the slaying of the Sacrifice and the sprinkling of the blood upon the Altar such a kind of pause as Moses made when he read to the people the articles of their Covenant they mingled water with the blood lest it should congeal and coagulate However the authority is sufficient that the Apostle tells us that the first Testament was dedicated by Blood and Water The Antitype of which is clearly exhibited in this ratification of the New Testament and hence is it that the Evangelist by so vehement asseverations confirms the truth of this passage because it so plainly answers the Type and gives such assurance of the fulfilling of it II. I must not by any means let pass that in Shemoth rabba h h h h h h Fol. 122. 1 He smote the rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the waters gushed out Psal. LXXVIII 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but blood as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman that hath an issue of blood upon her Levit. XV. 20. Moses therefore smote the rock twice and first it gusht out blood then water The rock was Christ 1 Cor. X. 4. Compare these two together Moses smote the rock and blood and water saith the Jew flow'd out thence The Souldier pierced our Saviour's side with a Spear and water and blood saith the Evangelist flow'd thence St. John concludes this asseveration of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye might believe It is not without moment what is commonly said viz. that by this flowing out of water and blood it is evident his Pericardium was pierced and so there was an undoubted assurance given of his death but I hardly believe the Evangelist in this clause had any direct eye toward it would he be so vehement in asserting he that saw bare record and he knoweth that he saith true that ye may believe that Jesus was indeed dead surely there was no need of such mighty asseverations for that questionless therefore he would intimate something else viz. that you may believe that this is the true blood of the New Covenant which so
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
kind of phrase The Prince of this world was in the common acception of the Jewish Nation expressive of the Devil ruling among the Gentiles it may very well be understood so in these words because the very moment of time was almost come about wherein Christ and the Devil were to enter the lists for the dominion and Government which of those two should have the rule over the Gentiles VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise let us go hence THESE words plainly set out the time and place wherein our Saviour had the discourse which is contain'd in this XIV Chap. The place was Bethany the time the very day of the Passover when they were now about to walk to Jerusalem Those things which Christ had discours'd in the XIII Chap. were said two nights before the Passover and that at Bethany where Christ supped at the house of Simon the Leper He abode there the day following and the night after and now when the Feast-day was come and it was time for them to be making toward Jerusalem to the Passover he saith Arise let us go hence What he did or said the day before the Passover whiles he staid at Bethany the Evangelist makes no mention He only relates what was said in his last farewell before the Paschal-Supper and upon his departure from Bethany All that we have recorded in the XV. XVI and XVII Chap. were discours'd to them after the Paschal-Supper and after that he had instituted the Holy Eucharist CHAP. XV. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the true Vine WE may take these words in opposition to what is spoken concerning Israel Israel is called a Vine Psal. LXXX 8. Isa. V. 7. Jer. II. 21 c. In Vajicra rabba a a a a a a Fol. 207. 2 3. the parallel is drawn between Israel and a Vine and the similitude is carry'd on to sixteen particulars for the most part improper and unsuitable enough But that which is principally to be regarded in this place is this that hitherto indeed Israel had been the Vine into which every one that would betake himself to the worship of the true God was to be set and grafted in But from hence forward they were to be planted no more into the Jewish Religion but into the profession of Christ. To which that in Act. XI 26. hath some reference where the Disciples were first call'd Christians that is no longer Jews or Israelites Our Saviour as we have said before discours'd these things immediately after that he had instituted the Holy Eucharist whiles he was ordaining that Holy Sacrament he had said This is the New Testament in my blood and from thence immediately adds I am the true Vine so that for the future the Church is to be under the administration of a New Testament no longer as the Jewish Church under that of the old and from hence forward I am the true Vine into which all the branches of the Church must be ingrafted and not into the Israelitish Vine any more VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now ye are clean CHRIST having discours'd of the Vine and of the branches these words seem to have an allusion to that Law concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the uncircumcision of the Tree when first planted Levit. XIX 23. For the first three years the fruit was to be accounted as uncircumcis'd unclean and not to be eaten but you my branches now are clean through my word that word which I have been preaching to you for these three years VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abide in me INdeed a true fixing and abiding in Christ is by a true faith But may we not suppose our Saviour here more peculiarly warning them against Apostacy or falling back from the Gospel into Judaism a plague likely to rage exceedingly in the Church VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a branch SEE Ezek. XV. 1. where D. Kimchi paraphrases in this manner O Son of man I do not ask thee concerning the Vine that beareth fruit for so it ought to be accounted but concerning the branch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is amongst the trees of the wood unfruitful even as the trees themselves are Where by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render branch for so it is commonly render'd we are to understand the wild vine So R. Solomon in loc I do not speak saith God of the Vine in the Vineyard that bears fruit but of the branch of the wild vine that grows in the woods So that the sense of the Prophet is O Son of man what is the Vine-tree more than any tree viz. a branch of the wild vine which grows amongst the trees of the forrest which is unfruitful even as they are And this is our Saviours meaning Every branch in me that bringeth not forth fruit is â—ast forth like the branch in the Vine that grows wild in the forrest which is good for nothing but to be burn'd And to this sense would I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same Prophet Chap. VIII 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Masoreths note upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this is one of those eighteen words that are corrected by the Scribes and they will have it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be too long to recite the various opinions of Expositors upon this place The Seventy of the Roman Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Alexandrian Edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They bring confusion to their own faces Several other ways the Rabbins and others but for my part I would render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Masoreth reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not by nose or nostrils but by anger and so this should be the sense They commit these abominations filling the land with violence and have turn'd to provoke me and behold they send the branch of the wild vine to my wrath or to their own wrath i. e. to what they have deserved q. d. In the same manner that any one puts wood to the fire the branch of the wild vine that it may the quicklier be burnt so do these put the branch to my wrath that it may burn the more fiercely hence it follows Therefore will I also deal in fury mine eye shall not spare c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye love one another Every b b b b b b Hieros Beracoth fol. 3. 3. Sabbath they added that blessing toward that course of Priests who having perform'd their service the last week were gone off let him who dwells in this house plant among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherhood love peace and friendship Our Saviour once and again repeats that Command Love one another he calls it a new Commandment Chap. XIII 34. for their Traditions had in a great measure put that Command of loving one another out of date and
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
natural generation and that God would circumcise So was the Primitive institution of Baptism As it was used originally to admit Proselites so it is used in the Gospel to admit all Nations it was used then to denote washing from moral and legal pollution now under the Gospel to denote washing from natural and is of this everlasting use As washing in the Temple was a needful introduction into it so Christ ordained this that at our entrance into his Religion we might read our natural defilements and our cleansing from them Baptism is the Epitome of what comes to us from both Adams pollution from the first and purifying from the second These great doctrines are read in these primis elementis first elements the sum whereof is that if we intend to come into the Kingdom of Christ we must be purified 2. As it reads doctrines to us so it seals the truth of the promises It is a seal of the Covenant it is as a seal to a Deed. We put our seal two ways by believing and obeying God puts his three viz. by his oath Heb. VI. 17. by the blood of his Son and by the Sacraments These Sacraments are everlasting visible seals and hence appears the reason of their continuance Circumcision is a seal Rom. IV. 11. And he received the sign of circumcision a seal of the righteousness of the Faith How was it a seal of the righteousness of the Faith Not to seal Abrahams righteousness but Gods truth and therefore it is called his Covenant It seald that righteousness that is by Faith So baptism is a seal likewise in the nature of circumcision Observe how Circumcision and the Passover answer to Baptism and the Lords Supper Circumcision Passover Seals of the Righteousness by Faith Baptism Lords Supper Of the life by Faith Now this seal being imprinted upon all in their admission to the Church 't is as much as if God should have said you coming into the administration of the Covenant here is my mark that I will perform all I promise 3. There is an obligatory end of it to engage them that are baptized on their part As a Covenant is of mutual obligation and so are seals As by circumcision a Jew was made debtor to the Law Gal. V. 3. I testifie to every man that is circumcised that he is a debtor to the whole Law So Baptism makes him that receives it debtor to the Gospel See the Text for this and vers 20. Teaching them to observe all things that I have commanded you It brings into the bond of the Covenant a man now becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A son of the Covenant Now the equity of this obligation lies in two things First in Christs institution It is equal that he lay obligation on all that come to serve him And secondly in the equity of the things themselves that are required 4. There is a privilegial end of Baptism It brings into the number of the owned people It badged out some to escape the wrath to come Matth. III. 7. When he saw many of the Pharisees and Sadduces come to his baptism he said unto them O generation of Vipers who hath warned you to flee from the wrath to come God makes a plain difference betwixt the Church and Pagans There are promises providences to this which belong not to them Now this rite gives admission into that Society It makes Disciples so the Text speaks by this they are admitted into the atrium of the Temple into the Court of the Church and stand no longer without among the strangers As the Sichemites by circumcision came into Jacobs family and came under his Promises and Providences Baptism brings the baptised person into the condition of Ruth puts us under the wings of the Almighty II. Ruth 12. Having spoken something to the Apostles Commission and Work and particularly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple all Nations baptizing them observed how Baptism introduces into the School of Christ and upon this considered the nature of Baptism viz. that it is Doctrinal Sigillative Obligatory Privilegial I shall now make some Application on that and then proceed to the Form prescribed to be used in Baptism In the Name of the Father and of the Son c. Look back then in your thoughts upon the ends named and Observe hence I. The durableness of the Sacraments because these ends are durable Things of Divine Institution are as durable as their ends Both Sacraments now a days are at indifference nay some assert them needless As God complained of old that men made his Law a common thing so he may now take up the same complaint of his Sacraments And the reason is because men know not the nature of them But they rose with the Gospel and they must live with it because of such affinity betwixt them They hold forth the same doctrines with the Gospel and they are seals of the same promises As Circumcision and the Passover dured that Oeconomy so these Sacraments Baptism and the Lords Supper must indure as long as the Oeconomy of the Gospel and unless there be no Gospel or a new Gospel they must continue 1 Cor. XI 25. This Cup is the New Testament in my blood The New Testament in Christs blood must last with the New Testament And observe God would not lay by Circumcision and the Passover without other rites were brought in in their stead and one in the place of the other Baptism in the place of Circumcision the Lords Supper in the place of the Passover Let Anabaptists cavil and contend against this assertion as much as they will it is yet most true Christ laid down those and took up these and so one takes beginning at the end of the other as the two Testaments do and both like Cherubs wings reach from one side of the House of God to the other and meet in the middle Joshua's pillars in the water of Jordan and at Gilgal where the children of Israel ate the Passover must indure because the ends wherefore they were set up were to indure IV V Chapters of Joshua And so must the two Sacraments these monuments indure also because their ends indure viz. To seal Gods truth and our homage Learn O ye Candidates for the Ministry the perpetuity of Sacraments they are not for a moment they are not arbitrary It is sad to see what authority men take over the Sacraments Some Congregations have had none these fourteen years and what think these men of the Sacraments What light businesses indeed are they if men may thus dispose of them I wish God avenge not the quarrel of the seals of the Covenant And as he punished the Jews for suffering his Temple to lie waste I Hag. 9. so we may fear his punishments may light upon us for suffering his Sacraments to lie waste II. Hence we infer the lawfulness of admitting Infants to Baptism Look back to the three things last spoken of concerning the Sacraments that they
III. An Instance or two of the practise of all the Church And all this will serve for illustrating the second thing I propounded for the clearing this Duty viz. Secondly The Evidence of the use of it in the first times I. Our Saviour the very next thing he did after signing sealing and sanctionating the New Testament was to sing a Psalm And who then can doubt of the institution of this as a New Testament-duty Matth. XXVI 28. 29 30. For this is my blood of the New Testament which is shed for many for the remission of sins But I say unto you I will not drink henceforth of the fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom And when they had sung an Hymn they went out into the Mount of Olives Let us stick here a little and from this singing of an hymne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may observe three things 1. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number Beza approves of Erasmus here for departing from the Vulgar That hath it Hymno dicto He cum cecinissent Beza hereupon Ut intelligatur Apostolos una cum Christo cecinisse That men might understand that the Apostles joyned with Christ in singing And very true for it was the custom among the Jews in all companies that celebrated the Passover so to do for though one chiefly rehearsed yet all had some share in the Quire And so in the case in the Text though the Psalm were of their own composing yet the Congregation bare some part in it as Miriam with Moses XV. Exod. 21. Apostolos cecinisse the Apostles sung Was Judas there or no I wonder it is not confessed by all the World it is so plain that he eat the Passover received the Sacrament and stayed the Psalm and was present till all rose from the Table And Christ knew him and yet gave the Psalm and sung with the whole Table And Peter and John knew him and yet it were peevishness to think that they joined not in the Quire when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung What can they say to this that refuse to joyn with us in this exercise Will they can they say that Judas was not there But if that be granted that he was gone yet at the eating the Passover it is well known every company sung together without bogling 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung What The very same that every company did viz. The great Hallel as it was called which began at the CXIII Psalm and ended at the end of the CXVIII No expositor but grants this and no reason to the conrary for Christ complied with all the rites of the Passover and started not from them in this Here the Lord of David sings the Psalms of David What Christ saith by way of posing If David in Spirit call him Lord how is he his Son We may say the like by way of admiration If David in spirit call him Lord how did he descend to make use of his Poetry What says our Caviller now Set forms are too strait for the Spirit He that had the Spirit above measure thinks not so but useth such He that gave the Spirit to David to compose sings what he composed That All-blessed Copy of peace and order could have indited himself could have inspired every Disciple to have been a David but submits to order which God had appointed sings the Psalms of David and tenders the Peace of the Church and takes the same course the whole Church did 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sung a Hymn In what Language Here is a question indeed and that might provoke a Scholastical dispute both in Divinity and Antiquity In Divinity Did they sing in the original Hebrew That was not now understood In Antiquity Had they a translation of the Psalms and Hagiographa now Yea they had the LXX But all that sung understood not the LXX But had they a Vulgar Translation in their own Tongue This draws into another question viz. What was their Tongue I should answer Not the Syriack we now read but the old Syriack or Chaldee which they call Turgumica And I should answer to the former question That they had the Hagiographa now in the Tongue as well as the Prophets of Jonathans translation and I find in both Talmuds that each speaks to it to confirm it However who thinks they sung in a Tongue they understood not or in any other but the Vulgar And here is our warrant for our framing the Psalms into our Tongue and Metre Thus have we seen the Example nay institution of our great Master II. Now let us hear our great Apostle the Apostle of the Gentiles In two places he speaks to this subject besides what he says in this Chapter Ephes. V. 18 19. Be filled with the Spirit speaking to your selves in Psalms and Hymns and Spiritual Songs singing and making melody in your hearts to the Lord. And Col. III. 16. Let the word of Christ dwell in you richly in all Wisdom Teaching and Admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. Where let us take up three things as we did in the former 1. Observe how spiritual a pitch he set this at and what elevation of Heart he ascribes to it Be filled with the spirit speaking to your selves in Psalms and Hymus c. It is the very vent and issue whereby a spiritual frame breaks out in its chiefest demonstration The more we are filled with the Spirit the more we break out this way and a most fit vent it is to the Spirit when both Tongue and Heart speak and put forth themselves in their best vigor by singing to the praise of God when the heart is full of spiritual fervor this excellent way So in that place to the Colossians Let the word of Christ dwell richly in you When it does it will break out in all wisdom and in Teaching and Admonishing one another in Psalms and Hymns c. 2. Observe the three Titles he useth Psalms Hymns Spiritual Songs They are variously indeed taken but very generally for the Psalms of David Psalms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms upon any subject Hymns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Psalms of Praise Spiritual Songs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Cantica magis artificiosa Psalms about which is employed greater art and curiosity Others differ upon particulars but agree upon this that by these three are meant the Psalms of David and other Songs in Scripture What If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Psalms of David upon any subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hymns be such Psalms as are picked out and used for special occasions as Hallel those of Degrees and for every day So that word seems to imply from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is used to express the Psalms that Christ and his Apostles
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
what 358 Council of the Jews of what Authority in the time of Christ of its place of residence and what sort and number of Men it was compounded of p. 248 to 251. The Council of the Jews transgressed many of their own Canons in Judging Jesus Christ. p. 263. Council used for Sanhedrin 355 Courses of the Priests in the second Temple did something differ from those in the first p. 377. Course of Abiah what p. 377. How many Courses were there and what were their turns in which they did Circulate p. 377 378 379 380. Stationary Men among the Courses what 378 Court of the Gentiles among the Jewish Writers is ordinarlly called the Mountain of the House those that were unclean might enter into this p. 28 29. The Gates of it 29 Court of the Women its dimensions situation Gates and parts 29 30 Court of the Temple its parts its length and breadth 32 33 Courts of Judicature there were three in the Temple 395 Coins some of the Jews Coins of the smaller value mentioned 142 Creation God created all things in six days and why not in a moment p. 1322. The World was created in September p. 1322 c. A new Creation or Redemption was performed on the day Adam was created p. 1315. Creation and Resurrection of Christ whether the greater work 1330 Creature all Creatures or every Creature a speech common among the Jews by which is understood all Men or all Nations but especially the Gentiles 359 360 1149 Criminals capital Criminals if Israelites were not Judged by the Sanhedrin with the Reasons why p. 611 to 614. The Sanhedrin gave to Jewish criminals a full hearing even after sentence if they themselves or any other had any thing to say for them p. 675. They were buried in differing places from other Men and had the Stone Wood Sword or Rope wherewith they were executed buried with them 676 Cruelty of the Jews great most barbarously destroying two hundred and twenty thousand Greeks and Romans at one time feeding on their flesh eating their bowels besmearing themselves with their blood and covering themselves with their skins c. p. 686 c. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most barbarous manner p. 686 687. Cruelty or slaughter prodigious in the East Indies 1295 Cup that Cup which Christ used was mixed with water 777 Cup in the Sacrament is not only the sign of the Blood of Christ and a Seal as a Sacrament but the very Sanction of the New Testament 778 Curses in the Old Testament the Jews applied to the Gentiles not to themselves 535 Cursing and Blessing how practised among the Jews 136 Custom of the Jews in praying what p. 1139. They said not Amen in the Temple but in Houses and in Synagogues p. 1139. What they said by way of response in the Temple 1139 Cutheans were Israelites and very exact in the Jewish worship c. 52 53 Cuthites and their Kingdom what p. 496. Cuthites for the Samaritans and whence p. 503. How far their Victuals were lawful to the Jews p. 538. What dealings the Jews might have or not have with them these Cuthites here spoken of were Samaritans 539 Cutting off in Scripture doth not intend Excommunication but the Divine Vengeance 142 Cymbal and tinkling Cymbal were two Balls of brass struck one against another 782 D. DAlmanutha what and whence the Name Page 307 309 310 Damascus spoke to as the scene of Paul's conversion 682 Damned it is impossible Christ should suffer the torments of Hell or be in the case of the damned p. 1350. The Damned not tormented under Ground 1342 Dan why not named among the sealed of the twelve Tribes Rev. 7. 1067 Dancing one way of expressing joy 196 Daniel how he came to scape when Nebucadnezzer's Image was set up as say the Jews 657 Daphne and Riblah the same Josephus mentions another Daphne 62 to 64 David put for the Messias 691 Day of the Lord Christ's coming in Glory and in the Clouds signifie only Christ's taking vengeance on the Jewish Nation p. 244 624. The Son cometh was exprest to be the same 245 Day of Judgment and Day of Vengeance put for Christ's coming with Vengeance to judge the Jewish Nation there are six differing ways of expressing it 346 Days of the week how reckoned by the Jews by the name of first and second c. of the Sabbath p. 274. The third Day much taken notice of by the Rabbins 481 Days of the Messias and the World to come sometimes distinguished sometimes confounded 743 Daemons Angels and Spirits distinguished among the Jews 483 Deacons there were three Deacons or Almoners in the Jews Synagogues 132 134 662 Dead what mourning was used for the Dead also what feasting and company p. 173. The Dead live in another World p. 230 231. The Jews had an opinion that the Dead did discourse one among another and also with those that were alive p. 457. Mourning for the Dead the way and method of it The Jews used to comfort the Mourners both in the way and at home p. 581 582. The washing used after touching a dead Body what p. 790. Praying for the dead founded by the Rhemists on that Text 1 John 5. 16. refuted 1094 Deaf and Dumb unfit to sacrifice c. 210 384 Death looks awakening and terrible upon the most Moral and Learned Men p. 16. Four kinds of Death were delivered into the Hands of the Sanhedrin p. 683. They are continued say the Jewish Writers by a Divine Hand now the Sanhedrin is ceased p. 705. Death what it is p. 1353. Why do Men dye i. e. why are they not removed Soul and Body into the other World without any more ado p. 1354. The difficulty of the Soul and Bodies parting at death 1354 Death of sin God stints the time of Mens rising from it which slipped is not to be retrieved 1238 1239 Decapolis the Region of it not well placed 314 Deciarii were one sort of Publicans 466 Dedication the Feast of it why called by the name of Lights 576 577. The Feast of Dedication is mentioned but once in all the Scripture and that only by bare naming of it in John 10. 22. p. 1033. The Original institution of this Feast of Dedication collected out of the Talmud Maimonides Josephus and the first Book of Maccabes p. 1035. It was kept on the twenty fifth day of the Month Cisâ—en or November p. 1035. Dedication the strange custom of lighting up of Candles therein used 1039 Defendant and Plaintif chose their Judges c. among the Jews 755 Degree and Pomp of the World countervail nothing with God 1210 1211 1212 Demoniacks why so many in Christs time more than at other times Page 175 Denarius and Luz were of the same value amongst the Rabbins 343 c. Dens and Caves vastly large and very numerous in the Land of Israel many of these were digged out of Mountains and Rocks by the
the Synagogue were done p. 185. Sabbath from the second first what p. 184. Sabbath to the Jews was a day of junkets and delicious Feasting p. 184. What worldly things were not to be done on it p. 184 187 547. And what worldly things might be done on it p. 186 187 547 The care of the Sabbath lay upon Adam under a double Law p. 186 187. Sabbath days journy what p. 304. The Preparion of the Sabbath what p. 358. Second Sabbath after the first what p. 409. The Jews used to get much and excellent Victuals on that Day for the honour of the Day p. 445 446. The Jews allowed all necessary things to be done on that day as to heal the sick c. p. 446. To save Beasts in danger p. 446. The night before the Sabbath candles were lighted up in honour of it and the Evening of the Sabbath was called Light p. 479. The length of the Sabbath days journey at first was twelve Miles with the reason afterward it was confined to two thousand cubits or one mile p. 485 486 636 637. Circumcision as given by Moses gives a right understanding of the nature of the Sabbath p. 557. The institution of the Sabbath and how God rested on it p. 1325. Resting on it hath four ends Moral to rest from Labours Commemorative to remember God's creating the World Evangelical referring to Christ and Typical to signifie eternal Rest. p. 1327. It was given to the Jews at Sinai to distinguish them from all other people p. 1327 1328. It s antiquity c. Page 1328 Sabbath Christian the Jews say that the Christian Sabbath was the first day of the week why Christ changed it from the seventh to the first p. 271 272 1329 1330. It was not controverted but every where celebrated in the Primitive Times only some Jews converted to the Gospel kept also the Jewish Sabbath 792 793 Sabbatick River said to rest on the Sabbath day suspected 313 Sacrament of the Supper receiving unworthily two dreadful things against it 779 Sacramental Blood as it may be called of the Old and New Testament and the very Blood of Christ harmonized 777 778 Sacraments are visible marks of distinction proved p. 1125. They have several Ends. p. 1125. They are perpetual p. 1126. They are Seals of the life of Faith p. 1126. How they answer Circumcision and the Passover 1126 Sacrifices Spiritual every Christian hath three Spiritual Sacrifices to offer to God p. 1260. The Altar on which these Sacrifices are to be offered 1260 Sadducees their Original whence they came to deny the Râ—â—urrection p. 124 to 126. They did not utterly deny all the Old Testament except the Five Books of Moses but the Five Books were only what they would stand by for the confirmation of matters of Faith p. 542 1101. They denyed the Resurrection what therefore was their Religion and to what end p. 699. They take their Heterodoxy and Denomination say some from Sadoc p. 699 700. At first they denyed the Immortality of the Soul and so by consequence the Resurrection p. 701. The Religion of the Sadducees was not the National Religion of the Jews but a Sect and Excrescence from it p. 1036. They held nothing for a Fundamental Article of Faith but what might be grounded on the Five Books of Moses p. 1102. The Resurrection of the last day demonstrated against the Sadducees and Atheists p. 1235. The difference between the Sadducees and Pharisees in matters of Religion was very great p. 1278. Though the Sadducees and Pharisees greatly differed betwixt themselves yet they easily harmonized to oppose Christianity p. 1278 1279. The Sadducees held several Heretical Opinions about some main Articles of Faith p. 1279 1280. The Sadducees considered in their Persons or Original and Opinions 1280 to 1284 Sadduceism the Foundation of it laid in the days of Ezra 124 Sadoc said to be the first Founder of Sadduceism whether he denied the Resurrection or all the Scripture except Moses 699 700 Sagan was not so much the Vice-High-Priest as one set over the Priest therefore called the Sagan of the Priests he was the same with the Ruler of the Temple p. 397. Because his dignity was higher and independent therefore he was sometimes called High-Priest p. 397. Sagan was the same with the Prefect or Ruler he was to be a Learned Man Page 608 Saints judging the World expounded against the Fifth Monarchists p. 753. Not referred to the Last Judgment but to Christian Magistrates and Judges in the World p. 753 754. Saints in Glory have not the Spirit p. 1150. Saints in Heaven what they do referring to Saints or Sinuers on Earth 1268 Salamean or Salmean or Kenite the same and what 499 Salem the first Name for Jerusalem which was compounded of Jireh and Salem and why under what latitude how holy above other Cities 20 to 22 Salim what and where situate 498 499 Salting with fire and with salt the custom and the meaning of the phrase 346 347 Salvation and Pardon what the sure ground of hope of them is 1277 Salutares some Companies and Wings of the Roman Army being so called in likelihood gave the Title of Healthful to some Countries 294 Salutations were not performed by the Jews at some times 420 Saluting of Women was rarely used among the Jews 385 Samaria under the first Temple was a City under the second a Country called Sebaste the Religion thereof was Heathenism and Samaritanism p. 52 53. Samaria was planted with Colonies two several times 503 504 Samaritanism what 53 Samaritans rejected the Temple at Jerusalem and why p. 540 541. How they rejected all the Old Testament but the Five Books of Moses whether they were not acquainted with the rest and owned them in some cases 541 542 Samaritan Text follows the Greek Version 701 Samaritan Version or Pentateuch three things in it containing matter of notice and a fourth of suspition 504 505 Samochonitis the Lake of Samochonitis is in Scripture called the Waters of Merom c 64 Sampson what were his failings 1215 Sanctification Adam had not the Spirit of Sanctification nor of Prophesie p. 1150. Why we are justified by perfect Justification and yet not sanctified by perfect Sanctification and holiness answered 1153 Sandals and Shoos not the same against Beza and Erasmus 178 Sanhedrim the Jewish Sanhedrim consisted of Priests Levites and Israelites p. 109. Sanhedrim the Lesser and Greater their time of sitting the number that made a Council p. 355. It was against the Sanhedrims own Rule to seek for Witnesses against Christ. p. 355. The whole Sanhedrim was sometimes comprehended under the Name of Pharisees p. 571. The Sanhedrim lost the power of judging in capital Causes by their own neglect being so remiss to the Israelites with the Reasons of it p. 611 to 614. The Sanhedrim removed from the Room Gazith to the Tabernae and from the Tabernae into Jerusalem forty years before the destruction of that City with the Reason of it p.
captive saith in his seventh year they were three thousand and twenty three Jews and in his eighteenth three thousand and thirty two from Jerusalem in which if the Reader ruminate well upon the matter he will find a great deal of difficulty For 1. He never mentioneth in this reckoning either the Captivity in the fourth of Jehoiakim which was the first Captivity not the Captivity of Jechoniah in which the most people were carried away And. 2. There is no mention else-where of Nebuchad-nezzars carrying away into captivity from Jerusalem either in his seventh year or in his eighteenth but of his doing so in his eighth there is mention 2 King 24. 12. and in his nineteenth Jer. 25. 12. Now for answer 1. To the First The Prophet doth not here speak simply of the persons that were captived but of persons that were captived and put to death for that was the very tenour of his speech in the verse immediately before And for the confirming of this it is observable that in these two verses he mentioneth only the Captives that were caused by an open Rebellion Jehoiakims and Zedekiahs and upon those followed slaughter upon cold blood but in the fourth of Jehoiakim when Daniel and his fellows were captived and when Jechoniah was captived with 18000 more there was no such slaughter because there was no such rebellion And by this very consideration we may learn what was the end of Jehoiakim against whom Jeremy threatned the burial of an Ass although the Scripture hath not clearly expressed it else-where To the second we have given some piece of an answer before more fully now Nebuchad-nezzars first year was properly in Jehoiakims third for then is the first news you hear of him Dan. 1. 1. but withal his first year is counted with Jehoiakims fourth in which the seventy years Captivity began for then he had captived Jerusalem and according to these two reckonings the Scripture reckons sometime by the first as Nebuchad-nezzars first year properly some-time by the second as being his first year over Israel and of the seventy of Captivity after which matter the Scripture looketh with special notice Now Jehoiakims Captivity was in Nebuchad-nezzars eighth according to the first date but it is said to be in his seventh according to the second and the rather because Jechoniah was captived the same year and so the one is distinguished from the other And so Zedeliahs captivity was in Nebuchadnezzars nineteenth according to the first date and propriety but said here to be in the eighteenth according to the second and the rather to include in the number of the captived and slain those whom Nebuchad-nezzar caught of the Jews when he marched away from the siege of Jerusalem the year before when the King of Egypt raised it for then it is not imaginable but he caught some and how he would deal with them they being in open rebellion we may well suppose JEREMY XL. from vers 7. to the end And XLI all 2 KING XXV vers 22 23 24 25. THE dispersed Captains and Companies that had fled for their safety up and down for fear of the Chaldean Army do ralley and come together to Gedaliah the Governour for protection Jeremy amongst these reckoneth Jonathan and the Sons of Ephai the Netophathite which the Book of Kings omitteth either for that these were slain with Gedaliah by Ismael as Jer. 41. 3. and never came to Egypt whither the Book of Kings and Jeremy bringeth those rallied Captives and People after Gedaliahs death Or that Jonathan came as an inferiour to Johanan his brother and that these sons of Ephai the Netophathite came under the colours of Seraiah the Netophathite and so the Book of Kings reckons only the Colonels or chief Commanders In the seventh Month Ismael some younger brother of the Royal blood and ten Nobles of the Court envying Gedaliahs promotion do traiterously murder him This was a very solemn month in it self for the Feast of Trumpets expiation and Tabernacles that should have been in it and in this month of old had Salomon kept the dedication of the Temple and sent the people home with joyful hearts afterwards but how is the matter altered now Ismael also killeth seventy Samaritan Proselites such as were coming to the Feast of Tabernacles and casteth them into a trench that Asa had made to be a stop betwixt the Samaritans and himself then made to keep off Samaritans enemies to their Religion now filled with Samaritans friends to it The little dealing that the Jews had with the Samaritans and the flying about of the Chaldean Troopers had made such interception of intelligence that these poor men knew not of the firing of the Temple though it were in the fifth month till they be upon the way towards it and then understanding of it they rent their clothes c. JEREMY XLII XLIII And 2 KING XXV vers 26. THE Captains and people upon the death of Gedaliah go into Egypt though they had promised to be ruled by the voice of the Lord and though the Lord had flatly forbidden them to go thither and so had done of old that they should never return to Egypt Poor Jeremy is carried along with them and when he comes there he prophesieth both against Egypt and them World 3421 Captivity 20 The Jews are now setled in Egypt and in time they fall to a common and open Idolatry for which Jeremy reproveth them and threatneth them very sore In vers 9. he seemeth to give a close touch upon the Idolatry of Salomons wives the first original of Idolatry to the Kings of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wickednesses of the Kings of Judah and the wickednesses of his wives which indeed may be well construed of every one of their wives But the quaintness of the phrase seemeth to hint some such a particular thing and it may the rather be so understood because he is here taxing the present Idolatry of the Jews wives in Egypt and ripping up the sore to the very head which indeed was first those wives of Solomon Observe in vers 25. how the Hebrew Syntax seemeth to twit these mens base uxoriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Verb in the feminine Gender though he speak to the men Now in the 45 Chap. of this Book of Jeremy vers 1. It is said that Baruch had written these words in a Book at the mouth of Jeremy in the fourth year of Jehoiakim what these very last words mentioned before But this is very unlikely for these last speeches appear to be uttered upon emergency the meaning of it therefore is that Jeremy in the fourth of Jehoiakim had uttered Prophesies to this purpose that Jerusalem should be destroyed and the Land left desolate and the people captived and mischief and misery following them which is cleered to be accomplished in the story of these Chapters and therefore this 45 Chapter is laid here though the story
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
is so little The Chaldee writes the name of God with two Jods above and a Vowel under thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From hence some have picked an expression of the Trinity In the two letters the Father and the Son and in the vowel the Holy Ghost proceeding from both And from the aequidistance of the Letters and Vowel they gather the distinction of the Persons and by the nearests of all the unity of Essence Such another conceit hath Bonfinius in his Hungarian History When the Heresie of Arrius saith he had got head almost over all the world and was dilated as well by persecution as by disputation a Town in Gaul was besieged because it held the Orthodox Faith of the Sons coequality with the Father God to confirm this their faith shewed this Miracle As the Priest was at high Mass at the Altar behold three drops of bloud fell from Heaven upon the Altar lying a while in an equal distance one from another to shew the distinction of the three Persons at last in sight of all the People they met together to shew the Unity of Essence so the story But we have a more sure word of Prophecy That there are three that bear record in Heaven the Father the Word and the holy Spirit and these three are one The Chaldee sometimes useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehhila and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dahhalah fear or terrour for God because of the fear that is due to him So Jacob coming from Syria and being to swear to a Syrian swears according to the Syrian or Chaldee Phrase By the fear of his father Isaac Gen. 31. 53. or by the God that Isaac feared as Onkelos and Jonathan render it CHAP. III. Of the Phrase The Sons of God Gen. 6. and Iob 1. ALL take this Phrase in Job to mean the Angels and truly in which sense while they have taken it in the sixth of Genesis they spoil all For hence they think that Angels lay with Women and begat Children So can Jarchi almost find in his heart to think and so Tertullian Lactantius and others Some tell what evil Arts. these Angels taught Women and how they begat mighty Children of them How far this conceit is from true Philosophy let Aristotle censure Merlin in Geffry Monmouth is recorded to be such another hatch believe it who list His vein of Prophecying can make Alanus de Insulis think it is so but I must needs confess it comes not into my Creed As some conceit that the fallen Angels or Devils here begat Children of Women so the Jews most wickedly fable that Adam begat Children of Devils Those hundred and thirty years say they that Adam was separated from Eve Devils came to him and he engendered with them and begat Devils and Spirits and Friends And again Four women are the mothers of Shedhim or Devils Lilith Naamah Ogereth and Mahlath I believe both these alike for I believe that neither is likely Both the Chaldees Onkelos and Jonathan render the sons of Elohim the sons of the Potentates or Judges taking the word Elohim in the same sense that it is taken in the middlemost verse of the book of Exodus cap. 22. 28. Thou shalt not curse Elohim or the Judges This opinion is far better than the former but Christians have a better than this That the House and Progeny of holy Seth are the Sons of God or the Church and the brood of Cains females were the Daughters of Men. Cypriano di valera in his Spanish Translation of Gen. 4. and the last verse translates it thus Entonces commenciaron llamarse Then begun men to be called by the name of God or by the name of the Lord And in the Margin he explains himself thus that then the Men of Seths House began to be a Publick Church and to be distinguished from Cains Family and to be called the sons of God Gen. 6. 2. CHAP. IV. Of the Phrase Sons of Man THis Phrase is frequent in Scripture and Rabbin Hebrew but most frequent in Chaldee and Syrian Bene Anasha Bar nosho In the latter of which the Syrian usually writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but leaveth out the first letter as that tongue doth frequently in other words use the like ecclipsis writing not as they read as it is said of the French Ezekiel in his Prophecy in Scripture Hebrew is frequently called son of man Why so often he and no other Prophet should be so stiled reasons are given by divers To me though far inferiour to all them the ground work seemeth to be because his Prophecy was written in Chaldean Captivity he useth the Chaldean Phrase Son of man that is O man The same Phrase Daniel useth in Chaldea Dan. 10. 16. CHAP. V. Of Japhets Plantation by his son Javan JAvan is generally held to be Greece And the Greek Tongue is by all Hebrews called the speech of Javan The Arabians do so stile the same language The Syrian in Romans the first Chapter verse 16. calls the Graecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon what reason I cannot imagine Javan the son of Japhet is held to have planted or peopled this Country in memory of whose name the Jones are famous Monuments Moses saith he had four sons Elisha Tarshish Cittim and Dodonim which it is likely planted all the Country of Greece as far as into Italy Elisha and Dodonim dwelt at first near together and so did Tarshish and Cittim but their Posterity scattered far and near The Jerusalem and Babilon Targums do almost resolve us of these four Mens Plantations For Jonathan reads the fourth verse of the tenth of Genesis thus And the sons of Javan Elisha Elis Tarsus Acacia and Dardania Jeruselamy thus And the sons of Javan Elisha and the names of their Provinces Alastarasom and Dodonia Which last word Alastarasom I take to be mistaken by joyning two words together and missing the last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samech which is easily done they be so like The word Alastarasom should without doubt be Alas or Elis Tarsus Elis frequent in all Authors Eilision in Homer in Baeot. Elensine in Plutarch in Theseo are places in Greece bearing the name of their old Planter Elisha Dodonim is registred in the name of old Dodona Tarshish left a memorial of himself in Cilicia in the City of Tarsus Which was as Pliny saith urbs libera a free City nat hist. lib. 5. and Saint Paul is free of that City Act. 22. Tarshish in Gen. 10. is the name of a man in Jonah 1. 3. in Chald. Paraphrase it is used for the Sea In Exod. 28. for a * * * The Pearl Tarshish in Ex. 28. 20. is rendred in English a Beryl in the Chalde Translations it is kâ—rmum iamma a Pearl of the Sâ—a Pliny speaks of kâ—ramides a Pearl near that name Terus Targum thinks Tarshish was Ashers stone but Jonathan that it was Zebulons And more likely
examples of this nature Let a third Decad also be added that nothing may be left unsaid in this matter giving examples of the parts of the phrase distinctly and by themselves 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Maimon Mamrim cap. 2. The things which they bound not that they might make a hedg to the Law 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. in Hameâ—s Matsah cap. 1. The Scribes bound the leaven 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Id. ibid. cap. 5. They neither punished nor bound unless concerning the leaven it self 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Id. ib. cap. 9. The wise men bound the eating of leaven from the beginning of the sixth hour of the day of the Passover 5. n n n n n n Hieros Avod Zarah fol. 39. 2 R. Abhu saith R. Gamaliel ben Rabbi asked me What if I should go into the Market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I bound it him 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Maimon Mamrim cap. 2. The Sanhedrin which looseth two things let it not hasten to loose three 2. p p p p p p Tanchum fol. 1. 3. R. Iochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They necessarily loose saluting on the Sabbath 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Id. fol. 74. 3. The wise men loose all oyls or all fat things 4. r r r r r r Schabb. cap. 1. Hal. 5. The School of Shammai saith They do not steep ink colours and vetches on the Eve of the Sabbath unless they be steeped before the day be ended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the School of Hillel looseth it Many more such like instances occur there 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Hieros Schab fol. 3. 1. R. Meir loosed the mixing of wine and oyl to anoint a sick man on the Sabbath To these may be added if need were the frequent shall I say or infinite use of the phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bound and Loosed which we meet with thousands of times over But from these allegations the Reader sees abundantly enough both the frequency and the common use of this phrase and the sense of it also namely first that it is used in Doctrine and in Judgments concerning things allowed or not allowed in the Law Secondly that to bind is the same with to forbid or to declare forbidden To think that Christ when he used the common phrase was not understood by his hearers in the common and vulgar sense shall I call it a matter of laughter or of madness To this therefore do these words amount When the time was come wherein the Mosaic Law as to some part of it was to be abolished and left off and as to another part of it was to be continued and to last for ever he granted Peter here and to the rest of the Apostles Chap. XVIII v. 18. a power to abolish or confirm what they thought good and as they thought good being taught this and led by the Holy Spirit as if he should say Whatsoever ye shall bind in the law of Moses that is forbid it shall be forbidden the Divine Authority confirming it and whatsoever ye shall loose that is permit or shall teach that it is permitted and lawful shall be lawful and permitted Hence they Bound that is forbad Circumcision to the Believers eating of things offered to Idols of things strangled and of blood for a time to the Gentiles and that which they bound on earth was confirmed in Heaven They loosed that is allowed Purification to Paul and to four other Brethren for the shunning of scandal Act. XXI 24. and in a word by these words of Christ it was committed to them the Holy Spirit directing that they should make Decrees concerning Religion as to the use or rejection of Mosaic Rites and Judgments and that either for a time or for ever Let the words be applied by way of Paraphrase to the matter that was transacted at present with Peter I am about to build a Gentile Church saith Christ and to thee O Peter do I give the Keys of the Kingdom of Heaven that thou maist first open the door of faith to them but if thou askest by what Rule that Church is to be governed when the Mosaic Rule may seem so improper for it thou shalt be so guided by the Holy Spirit that whatsoever of the Law of Moses thou shalt forbid them shall be forbidden whatsoever thou grantest them shall be granted and that under a sanction made in Heaven Hence in that instant when he should use his Keys that is when he was now ready to open the Gate of the Gospel to the Gentiles Act. X. he was taught from Heaven that the consorting of the Jew with the Gentile which before had been bound was now loosed and the eating of any Creature convenient for food was now loosed which before had been bound and he in like manner looses both these Those words of our Saviour Joh. XX. 23. Whose sins ye remit they are remitted to them for the most part are forced to the same sense with these before us when they carry quite another sense Here the business is of Doctrine only not of Persons there of Persons not of Doctrine Here of things lawful or unlawful in Religion to be determined by the Apostles there of persons obstinate or not obstinate to be punished by them or not to be punished As to Doctrine the Apostles were doubly instructed 1. So long sitting at the feet of their Master they had imbided the Evangelical Doctrine 2. The Holy Spirit directing them they were to determine concerning the Legal Doctrine and practice being compleatly instructed and enabled in both by the Holy Spirit descending upon them As to the Persons they were endowed with a peculiar gift so that the same spirit directing them if they would retain and punish the sins of any a power was delivered into their hands of delivering to Satan of punishing with diseases plagues yea death it self which Peter did to Anâ—â—ias and Saphira Paul to Elymas Hymeneus and Philâ—tus c. CHAP. XVII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And was Transfigured WHEN Christ was Baptized being now ready to enter upon his Evangelical Priesthood he is sealed by a heavenly voice for the High Priest and is anointed with the Holy Spirit as the High Priests were wont to be with holy oyl In his Transfiguration he is sealed for the High Priest for mark 1. How two of the greatest Prophets Moses and Elias resort to him 2. How to those words This is my beloved Son in whom I am well pleased which also were heard from Heaven at his Baptism is added that Clause Hear ye him which compare with the words of Moses concerning a Prophet to be raised up by God Deut. XVIII 19. Whosoever shall
True indeed the Adults that were baptized confessed their sins but this restrains not baptism to them alone because there are several ends of it applicable to those that know not especially that in the next particular As to the second That Baptism belongs to none but such as are in the Covenant and that it is a seal of our righteousness This phrase is fetched from IV. Rom. 11. And he received the sign of circumcision a seal of the righteousness of the Faith Which place is expounded to mean a seal of the persons righteousness that receives it But to examine this place 1. It is said to be a sign now a sign is to help unbelief and to confirm doctrine Exod. IV. Moses miracles there mentioned were to be signs to make the Israelites believe his message 1 Cor. XIV 22. Tongues are for a sign not to them that believe but to them that believe not And to that purpose is that of our Saviour Except ye see signs and wonders ye will not believe 2. The Doctrines there delivered are well worth such a Confirmation namely first That a sinner upon his believing in Christ becomes righteous this is the greatest truth Secondly That he becomes righteous by another this was a wonder to the Jews Thirdly That it is by a better righteousness than Adams Fourthly That it is by a righteousness infinite viz. A righteousness that outvies condemning righteousness and that very same righteousness that God gives to Christ. So that the meaning of those words the sign of circumcision a seal of the righteousness of the Faith is that it was a Seal to confirm that great Doctrine So Sacraments are to Seal the truth of God He hath put to his Seal in the Sacrament as a Seal to a Dead confirms the truth of it So that Circumcision is a Seal of the same truth to Esau Judas c. else it loses its nature which is to confirm Gods truth And so the Sacraments are Seals of Gods truth Baptism seals that truth that washing by the blood of Christ cleanseth us from our sins So that though children know not what baptism means yet it hath this nature III. They were all baptized unto Moses i. e. unto his discipline They were circumcised unto God viz. unto true religion Now they are baptized into Moses that is into his Way Baptism is to enter us into the true profession Matth. XXVIII 19. Baptizing them in the Name of the Father Son and Holy Ghost that is into the profession of the true God So in the Name of Jesus that is into his belief and religion Hence also Infants are capable of Baptism as it is a distinctive body that marks us out for Christians And therefore we are said to be all baptized into one body 1 Cor. XII 13. So the children of Israel were circumoised though they were born Israelites that they might be marked for Gods people As to the fourth observable in the Text baptized in the Cloud and in the Sea I cannot now insist on that The Conclusion is that we retain this Sacrament without doubting It carries its warrant in its institution and in its own nature I will leave two directions with you I. Rest not in a negative Religion only II. Let the practise of the Church have authority with you A SERMON PREACHED AT S. MARIES Cambridge Febr. 24. 1655 6. LUKE XI 2. When ye pray say Our Father which art in Heaven THE words are our Saviours And they are a sweet condescention to a pious request in the verse before where Christ praying publickly as it seems among his Disciples one affected with it prays Lord teach us to pray Where was this Disciple at the Sermon in the Mount Matth. VI. 9. where Christ had taught them to pray Was he absent or had he forgot Or did he not rightly understand However it was Christ yields to his request and gives the same directions again here as he had done there There it is After this manner pray ye Here When ye pray say In the Text are two things contained The one is Christs giving a Platform of prayer When ye pray say The other is The form given Our Father which art in Heaven c. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When leaves us not at liberty but commands us and is of the same import with another saying of our Saviour when he instituted his holy Supper As oft as ye do this do it in remembrance of me Out of the former I Observe two things I. That we had need to pray II. That we had need to be taught to pray Two truths confirmed by three witnesses John this Disciple and Christ. Ask John why he taught his Disciples to pray he will answer these two things viz. because they had need to pray and because they had need to be taught to pray Ask the Disciple why he asked Christ to teach him to pray he will answer so Ask Christ why he taught his Disciples to pray he will answer so also As there are many Comments on these subjects so there is as copious handling them So that I shall not handle them at large but speak to them in a few illustrations and so pass to insist rather on the second viz. The Form it self I. That we had need to pray And that first because of our Duty Secondly Because of our Wants In regard of what we owe to God and in regard of what we expect from him These both draw and drive us Accordingly the Lords Prayer consists of two general parts first we pray in adoration to his Name Kingdom Will in the three first petitions and then for our wants in the last I shall not now speak how Prayer is Adoration of God nor how it is commanded by Scripture on that account I shall only at present shew First That it is a duty and that we had need pray because of our Duty And for ◠that purpose observe 1. It is a Duty written in nature That in Gen. IV. ult Then began men to call upon the Name of the Lord however understood shews it from the beginning Hence the Heathen prayed though they mistook in the manner of praying Matth. VI. 7. 2. It is a Duty for every man and woman in the World to perform All flesh come to thee LXV Psal. 2. And Psal. CL. ult Let every thing that hath breath praise the Lord. T is a Duty due upon our creature-ship It is the Duty of the holiest men Psal. XXXII 6. For this shall every one that is godly pray unto thee And of the wickedest also even Magus was to pray to God Act. VIII 22. It is so a Duty for the holiest that it lay upon Adam in innocency It lay upon Christ in the Flesh he prayed both because of his Duty and because of his wants V. Heb. 7. Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears unto him that was able to save