Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	cup_n	12,251	5	9.5859	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48434	The harmony, chronicle and order of the New Testament the text of the four evangelists methodized, story of the acts of the apostles analyzed, order of the epistles manifested, times of the revelation observed : all illustrated, with variety of observations upon the chiefest difficulties textuall & talmudicall, for clearing of their sense and language : with an additional discourse concerning the fall of Jerusalem and the condition of the Jews in that land afterward / John Lightfoot ...	Lightfoot, John, 1602-1675.	1655 (1655)	Wing L2057; ESTC R21604	312,236	218

he was to be eaten to get him roasted and to get bread and wine ready and what other provision was usuall and requisite for that meal At Even Iesus 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 Ioh. 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 Ioh. 13. Christ giveth only a private signification of the Traitour by a token given secretly to Iohn 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 Iudas at the Table and at the Table all the time both of the Paschall 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 Passeover 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 n●w 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 Passeover 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 Paschall Lamb after its rite and after it he ordaineth the Lords Supper Bread to be his Body henceforward in the same sense that the Paschall 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 tels 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 Chap. XXII from Ver. 24. to Ver. 39. A contest among the Disciples about priority LUKE himself is a clear warrant for 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 quarrell 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 businesse 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 Iesus 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 Passeover 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 this which was more needfull for the Disciples present condition were agreeable to the great occasion now at hand and most beneficiall for the Church in time to come SECTION LXXXVI MAT. Ch. XXVI from V. 30. to the end Ch. XXVII all MAR. Ch. XIV from Ver. 26. to the end Ch. XV. all LUKE Ch. XXII from V. 39. to the end Ch. XXIII all JOHN Ch. XVIII Ch. XIX all the Chapters CHRISTS Apprehension Arraignment Death and Buriall THere is no difficulty in the connexion of the beginning of this Section to the preceding but only this that the rest of the Evangelists make mention of Christs singing of an hymn as the last thing he did before his setting out for the mount of Olives but Iohn maketh his speech and prayer to be last and speaketh not of his singing of a hymn at all Which indeed is

Vision He sware by him that liveth for ever that there should be delay of time no longer but in the daies of the seventh Trumpet the mystery of God should be fulfilled The mystery of God is his gathering in of his Elect more especially of the Gentiles Rom. 16.25 26. Ephes. 3.5 6. and hitherto there had been great hinderance by Rome Heathen by Heresies Papacy Turcism but at last Christ swears that there should be no more delay the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be taken so here and not unconsonant to the signification of the word and very consonant to the context and to the place from whence this verse is taken That is Dan. 12.7 where the Angel is brought in swearing as here that the trouble of Antiochus and his persecution and hindrance should be so long and there should be no delay further but there should be a restoring That place laid to this and Antiochus looked upon as a figure of Antichrist the construction of this place is easie Only the great Angel would have the speech of the seven thunders which referre to these times to be concealed The Prophesie in generall intimates the restoring of the Gospel in these later times which is handled in the next Chapter but very generally and very briefly Iohns eating of the little Book as Ezek. 2.8 and the words to him Thou must Prophesie again before many Peoples and Nations and Tongues and Kings do not so much inferre Iohns going abroad after this to preach to many Nations himself as it doth the progresse of the truth that he preached through Nations and People which had been supprest so long aiming at these times when the Gospel last broke out from under Popery The passage is parallel to the last words in the Book of Daniel Go thy way till the end be for thou shalt rest and stand in the lot at the end of daies Not that Daniel should live till the end of those miseries by Antiochus but that his doctrine and the truth should stand up and be restored in those times The phrase is such another as when Christ telleth his Disciples that they should sit on twelve Thrones judging the twelve Tribes of Israel which is not meant of their personall sitting to judge but that their doctrine should judge and condemn that unbeleeving Nation REVEL CHAP. XI THe Vision of this Chapter is in order to the accomplishing of the mystery of God which was spoken of Chap. 10.7 As Ezekiels measuring of a new Temple shewed the restoring of Religion and of the Lords people and foretold of the new Ierusalem and calling of the Gentiles To the same purpose is the measuring of the Temple here The Church was under the mysticall Babylon Chap. 9. as the Jews were under the Eastern when Ezekiel wrote those things now as that description of the measures of the Temple was a prediction and pledge of their coming forth so this speaketh to the same tenour Iohn is commanded to leave the Court which is without the Temple forth and not to measure it Because it was given to the Gentiles and they should tread the holy City fourty and two moneths Not in an hostile way but as the flock of the Lord tread his Courts there worshipping him as see the phrase Isa. 1.12 Psal. 122.2 and the meaning seemeth to be this Measure not the Court of the Gentiles for their multitudes that come to attend upon the Lord shall be boundlesse and numberlesse The two and fourty moneths and a thousand two hundred and sixty daies ver 3. and Chap. 12.6 and a time and times and half a time Chap. 12.14 are but borrowed phrases from Daniel who so expresseth the three years and an half of Antiochus his persecution and treading down Religion Dan. 7.25 12.7 11. and they mean times of trouble and are used to expresse that but not any fixed time The Jews themselves have learned to make the same construction of it when they say Advianus besieged Bitter three years and an half Jerus Taanith fol. 68. col 4. And this also that comfort might stand up against misery was the time of our Saviours Ministry when he restored decaied and ruined Religion in so happy a manner Dan. 9.27 And this the Jews also have observed in that saying we have mentioned before The divine glory shall stand upon mount Olivet three years and an half and shall preach c. So that according to this interpretation of the numbers the things they are applied unto are facil The Gentiles shall tread the Lords Courts fourty two moneths and the two Witnesses shall Prophesie a thousand two hundred and sixty daies clothed in sackcloth Meaning that the Gentiles shall worship God and attend upon him in a Gospel Ministry and for that allusion is made to the space of time that Christ administred the Gospel but this ministring and attending shall not be without persecution and trouble and for intimation of that allusion is made to the bitter times of Antiochus Two Witnesses is a phrase taken from the Law In the mouth of two or of three witnesses every word shall stand and it means all that should bear witnesse to the truth in the times spoken of But more especially the Ministry which is charactered by the picture of Moses and Elias the two great Reformers in their severall times the former the first Minister of the Jews the later of the Gentiles These are two Olive trees See Zech. 4.3 Rom. 11.17 24. and two Candlesticks See Chap. 1.20 gracious in themselves and having light and holding it out to others They must finish and accomplish their work that they had to do and then be overcome by Antichrist and slain Their case is clearly paralleled with Christ their Masters by comparing it with which it is best understood He preached three years and six moneths in trouble and sorrow so they in sackcloth He having finished his Ministry was slain so they He revived and ascended so they likewise Now this that especially states the case and the counting of the progresse of procedings intended here is this That as Christ laid the foundation of the Gospel and when he having finished his Ministry was slain risen and ascended the Gospel was not extinct with him but increased more and more by the Ministry that followed after So seems this that alludes thereunto to be understood As that the two Witnesses should mean the first Ministry and bearing witnesse to the truth at the first breaking of it out of Popery which was followed with horrid persecutions and multitudes of Martyrdoms but these first Witnesses having so done their Testimony and vast numbers of them having sealed it with their blood and being gone to heaven yet the Gospel increased and shook down a part of Rome even at these first beginnings Their dead bodies must be cast in the streets of the great City where our Lord was crucified The term The great City resolves that Rome is meant if there were no

neither contrariety nor diversity of story but only variety of relation for the holding out of the story more compleat The three former Evangelists have recorded how Christ did celebrate the Passeover and ordain the Sacrament at the end of it and therefore they properly speak of his singing an hymn for that was ever an unseparable piece of service at the Passeover Supper and constantly used at the conclusion of that meal But Iohn had made no mention of the Passeover Supper or Sacrament at all and therefore it was not only not needfull but also not proper that he should mention the singing of any hymn at all But he relateth the last speech and prayer of Christ which the other had omitted And whether this speech recorded by him or the hymn mentioned by them were last done by Christ is not much materiall to the order of the story I suppose the speech was later The hymn that they sung was Psal. 115. 116. 117. 118. which was the later part of the great Hallel as they called it which was constantly sung at the Passeover and their other great Solemnities and with this later part was this Solemnity concluded His Prayer in the Garden CHRIST rising from Supper goeth forth of the City over the brook Kidron to the mount of Olives Compare Davids case and journey 2 Sam. 15.23 Iudas when they rose from the table slips away into the City and there hath his cut-throats laid ready by the chief Priests for the cursed design that they had compacted about As Christ goeth along he telleth the eleven that were with him of their trouble that night by his apprehension and their scattering from him but he would be in Galilee before them and there they should meet again And so he directeth them which way to betake themselves after the Feast and what to do when their Master should be taken from them by death He foretelleth Peter again of his deniall of him that night which Peter now armed with a sword cannot hear of but promiseth great matters He cometh to Gethsemany A place of Oyl presses at the foot of Olivet into a Garden The Talmudists speak of the Gardens here and tell how the Gardiners used to fatten their grounds with the scouring of the sink that carried the blood and filth of the Temple Court into that valley Leaving eight Disciples behinde he taketh Peter and Iames and Iohn with him and imparteth to them the fears and sorrows that now seized upon him and leaving them also about a stones cast behinde charging them to watch and pray He prayes thrice for the removall of this Cup if possible c. and in an Agony he sweats drops like blood Remember Adams fall in a Garden and the first doom In the sweat of thy brows c. Now was the power of darknesse Luke 22.23 all the power of hell being let loose against Christ as it never was against person upon earth before or since and that from the pitching of this field of old Gen. 3.15 Thou shalt bruise his heel So that it was not so much for any p●●gs of hell that Christ felt within him as for the assaults of hell that he saw inlarged against him that he was so full of sorrow and anguish His desiring the removall of the Cup was purae humanitatis but his submitting to the will of God purae sanctitatis As when a gangrened member is to be cut off pura natura relucts against it but right reason yields to it He prayed thrice and after every time came to his three Disciples and still found them sleeping His Apprehension He had scarce awakened them at the third time when the Traytour and his Assasines are upon him to apprehend him At their first approach Iudas according to the sign given that his fellow-villains might know Iesus from the rest steppeth to him and kisseth him And thereupon the rest draw up near him Iesus steppeth forward to meet them and asketh Whom seek ye They say Iesus of Nazareth he saith I am he and thereupon they went backward and fell to the ground And his thus confounding them with a word shewed that none could take his life from him unless he laid it down of himself While they lie on the ground and he hath them thus under him he indents for the dismission of his Disciples and having agreed for their safety and discharge he yields himself So up they got and lay hold upon him and Peter to shew some of his promised stoutness cuts off Malchus ear but Christ heals the wound With this wretched crue that apprehended him there were some of their Masters that set them on Luke 22.52 To all together he telleth that it was plain it was now their hour and the power of darknesse for that they had him so oft among them in the Temple that they were never able to lay hands on him till now Upon these words the Disciples think it time to shift for themselves And one flees away naked His appearance before Annas Besides the ill account that these men could give of this nights Passeover no sooner eaten but their hands in blood and besides the horrid offence they committed against the Lord and against his Christ in this fact that they were upon they doubly transgressed against their own Canons namely in arraigning and condemning a person upon a holiday for such a day was now come in and arraigning and judging a person by night both which are directly forbidden by their Law Tal. in Iom tobh per. 5. halac 2. They first bring Christ to Annas And why For he was neither chief Magistrate but Gamaliel nor he Highpriest but Caiaphas He was indeed Sagan and father in Law to Caiaphas but by neither of these relations had he Judiciall power as a single man But as the chief Priests had a speciall hand in this businesse and Annas was chief among them by his place and relation to Caiaphas and so had had no doubt a singular stroke in contriving this businesse that was now transacting so upon his apprehension he is first brought thither to shew that they had the man sure whom he so much desired to be secured and to take his grave advice what further to do with him He was brought bound to him and so bound he sends him to Caiaphas His Arraignment before the Sanhedrin At Caiaphas his house was the Sanhedrin now assembled Whether we take this for his lodgings in the Temple or his house in the City it is not much materiall Peter follows thither and by another Disciple that was acquainted there he is helped into the Hall and sits with the servants by the fire The chief Priests and Elders were busie to finde out witnesses that might accuse him and though many false witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmudich language come in yet all will not do for it was not possible to touch him of any offence He all this while standing silent Isa. 53.7 Caiaphas

out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls to years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Peneecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion Paul at Ephesus Goeth to Macedonia Creet Greece to Macedonia again and wintereth in Nicopolis Paul at Macedonia till Easter then goeth up to Ierusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner Paul a prisoner all this year under Felix Felix removed Festus cometh in Paul shipped towards Rome but wintereth by the way Poppaea in Nero's eye and becomes his Minion Festus Governour of Iudea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his mother Agrippina Festus Governour of Iudea Pauls second year imprisonment at Rome Festus Governour of Iudea Festus Governour of Iudea Nero marrieth Poppaea Festus Governour It may be Albinus came in sometime this year and then was Iames the lesse slain this year Albinus Governour of Iudea Florus Governour of Iudea Florus Governour of Iudea The Warres begin Nero dieth having reigned 13 years and 8 moneths ACTS CHAP. XXI from Ver. 17. to the end of the Chapter PAul cometh to Ierusalem at the feast of Pentecost when the City was now full of conflux to that festivall He resorteth instantly to Iames the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by Iames and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down of the rites of Moses especially Circumcision That thou teachest all the Iews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their children ver 21. Now because thousands of the Jews which beleeved were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can Iames except against the doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtour to the whole Law Gal. 5.2 A converted Jew would have his sonne circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16.6 This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision notion as an admission into the Covenant and thereupon the father of the child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the child into the Covenant of our father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bride-chamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews circumcising their children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we heard Paul and one of these parents disputing upon this point Circumcise not thy child saith Paul for if thou doest thou laiest an obligation upon him to observe the whole Law and this may note to us that the Sacrament carried an obligation with it and obliged an Infant though he knew not what Law or obligation meant Baptism is for obligation as well as this and a childe capable of the obligation though he understand not what it means I but saies the Parent I will not look upon it as in way to Justification I will only use it for the childes admission into the Covenant of grace If Infants Baptism were not now in use for such a purpose let one that denies it tell me what Paul had to answer Iames urgeth not Paul at all to any publick recantation of his Doctrine but adviseth him by purifying himself and Judaizing a little in the Temple to give some publick testimony for their satisfaction ●●at he was not such an enemy to Moses as he was reported which he agreeth to For the Temple rites might have better plea while the Temple stood then Circumcision which was none of them On the second or third day of his Purification some Asian Jews raise a tumult against him It is not so properly rendred And when the seven daies were almost ended ver 27. as rather And as the seven daies were to have been accomplished the computing of these twelve daies mentioned chap. 24.11 inforce that they should be so interpreted They found him in the second Court of the Temple the Court of the women whither no Heathen came though they might come into the outer Court called the mountain of the House and thither they supposed and pretended that he had brought a Gentile Trophimus an Ephesian For which he is fallen upon with that they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The rebels beaten stripes without number the people falling pell mell upon him Which was the way as the Jews records inform us that the Priests were dealt withall that came into the next court above this when any of them was deprehended there in their uncleannesse they never stood upon it to bring him to judiciall triall but his fellows fell upon him with the fagot sticks of the Altar or what came to hand and mawled him with blows without measure even unto death And so had Paul been served now had not the Roman Commander come and been his rescue Yet did he suppose him an offender and questions him whether he