{Conc^o. XI.^a

3. Sept^r. 1693

1. Cor. 11. 25.

Saying, This Cup is the New-Testament in my Blood: This Do ye, as oft as ye drink it, in Remembrance of me.

We are upon the second part of the Lords Supper: The first treats of the Eucharistical Bread: The second of the Eucharistical, or sacramental Wine. We have spoken to the former, & are come to the latter, upon which an entrance was made the last Time. Christ did somthing, & said somthing, when he instituted the bread, in like manner, Christ said somthing, & did somthing when he instituted the Wine. For Christ had the same end in his appointing of the Wine, that he had in his appointing of the bread. And as in his instituting of the Bread, Christs speech comprised of two words, viz: A word of command, concerning the manner of using the Bread: Take: Eat: And a word of promise, concerning the Sealing of the Heavenly benefits represented by the Bread: This is my Body, which was broken for you. So here Christs speech in his instituting of the Wine consists of two words, viz: a word of Com̄and, & a word of promise. Let us begin with the first.

1. Here is a command, concerning the external action, & it is described. 26. Matth. 27. Drink ye all of it. Namely, All ye who come to, & sit down at, this holy Banquet. All ye who eat of the Bread, do ye also Drink of the cup. For Christs precious Blood was shed for the same persons, for whose sake his sacred Flesh was crucifyed. And in our text. This do ye viz: As ye see me do, Take the Cup, & Drink the Cup. Drink the wine out of it, & together therewith by Faith drink my Blood, represented thereby. Be ye assured that my Blood was shed & poured forth for you, & let this consideration, warm, cherish, revive, & refresh your hearts; & hereupon in hope of eternal life lift up your hearts, be united to me, & abide in me: And in testimony that you do so: Take this Cup & Drink this Cup.
2. Here is a word of promise concerning the good, or fruit of it. This is my Body which was broken for you: And this Cup is the New Testament in my blood. These words carry a promise in them. By this Bread, as by a sure & certain pledge, I do assure you that my Body was given unto Death for you, to obtain the pardon of all your sins: And by this Wine, as by a certain Witness & Sacrament, I do assure you that my Blood was offered up to God my Father, that thereby I might stablish & ratify the Covenant of Grace, of which I am the appointed Mediator; that so this price being paid for you, ye might be Reconciled to God, justifyed of God, & saved by God. When Christ sais This Cup is the New Testament, he means the same thing, as if he has said, this is my Blood. For that Covenant, or Testament (in which we have a promise of the pardon of our sins) is not without the Blood of the Mediator: for without that there is no Remission of sin. 9. Heb. 22. Nor had this Blood of the most innocent sacrifice respect to any sins, but the sins of others, viz: of those men, who were comprehended in the Covenant of Grace. Not for his own sins, but for others. 53. Isa. 5. 1. Pet. 3. 18. This Blood was Shed for the expiation & abolition of the sins of those taken into a New-Covenant the Covenant of Grace. Christ did pour out his Blood for us, for the pardon of our sins, both before his crucifixion, but especially on the cross, when it streamed forth (as it were) from all his veins for to Redeem us, & so to confirm the covenant of Grace, i.e. to fulfill that condition under which God entered into a Covenant with us. Now the condition of this Covenant was this viz: that Christ the Son of God as our Mediator should come between the offended God, & our selves, the offending persons, & make satisfaction for us to the wrath of God, that so the Father might exert & put forth his Love to us in the decree without wrong, or injury to his justice.
This therefore is the full sense of the words: This blessed wine of the Lords supper, which is in the Cup, is a Sacrament, by which mystically is declared, & firmly Sealed, & confirmed to you the covenant of grace, which is made in my Blood: And so it is a means of comunion in my shed Blood, & the benefits purchased by it; & so of that union to, & com̄union with, me, which you have by true faith.

Now this New Covenant is that free obligation of God, in which he promiseth us in the Mediator, the pardon of all our sins, the writing of this holy Laws in our hearts, or the regeneration of our Nature: And on the other hand, we by his grace, do promise to beleive on him, & to yield obedience to him. 31. Jer. 31. 32. 33. 8. Heb. 9. 10. 11. 12. This covenant is in our text called a Testament, because Christs death coming between, it was confirmed by that death as the Testatour. 9. Heb. 16.

This Cup is the New Testament, it is a Sacramental phrase. For the Cup. i.e. the Wine in the Cup, is not the Covenant or Testament it self. For the Covenant is Gods friendship; & the Testament is the will of Christ (the Testatour dying) concerning the pardon of our sins, & the salvation of our Souls, by his Satisfaction. Thus in the Lords Supper, this holy Sacrament, we have both the Covenant, & the Confirmatory pledge of it. This Cup is the New Testament, or New Covenant, i.e. it is a Symbol, or Signe of the New Covenant, or it is an Authentick instrument, or as it were a Roll, or Deed in which the New Covenant, & my last Will is written, & registred, & by which I bequeath unto all you that beleive, the good things, the blessed things, of a better life, of an eternal life. This Cup is not only a Signe of the Blood of Christ, nor only a Seal of it, as a Sacrament; but it is also the the very sanction, & confirmation of the New Covenant i.e. of the whole Gosple administration. By way of Use.
1. Use. This may give us some insight into the nature of the Sacraments, in that the Seals are called by the name of a Testament: because they are testimonies to us of the divine will, & serve to confirm it in our Souls. God deals with us, as we are wont to deal among our selves, viz: in weighty affairs, after a Solemn manner to enter into covenant one with the other. So here in the weighty affairs, of Eternal Salvation by a Redeemer, God is pleased for the confirming of us, to deal with us in a way of Covenant: Yea & to give us a deed of this Covenant written in the Blood of the Redeemer: Hince the Cup is called the New Testament, or New Covenant: because it is the very Sanction, Confirmation, & establishment of the New Covenant. It is as it were the Covenant it self, containing all the free, full, & blessed promises made to beleivers in Christ. After the breach of the first Covenant, God graciously enters into a New-Covenant with Adam, promiseth a Seed of the Woman i.e. Christ, who should bruise Satans head, crush that power, which had conquered the first Adam: Loe, here in this Ordinance we see this promise ratifyed: Here is the New Covenant set before us in large characters, written in the Blood of y^e Redeemer. This is not only a Signe, & Seal, of the Covenant, but as it were the Covenant it self.
2. Use. Hince learn we that great veneration is to be paid to this holy Ordinance. The Reason is, because this is the New Testament, or this is the New Covenant. Oh Covenants among men are to be duly respected: but how much more the Covenant between God & man: Between the Creator, & the Creatures. Therefore
1. This holy Ordinance is not to be neglected. O this holy Ordinance is not such an indifferent thing, as many by their practises, in standing off from it Seem to imagine. Many dare not neglect praying, reading, & hearing; & yet too many dare neglect receiving. Why remember that in other duties, you do some things which the New Covenant requires: but in a right attendance upon this Ordinance, you do all. And dare you not omitt the lesser parts, & dare you without grief, sorrow, & mourning neglect the greater. If a Prince should enter into a gracious Covenant with Rebells, & requires many things, but enjoyn one thing mainly & especially by which that Covenant should be ratifyed & confirmed. Would men willing to have their Princes favour do the lesser things, the smaller things, & neglect the main & principall. Oh Remember, I beseech you, this is the Main, this is the very Covenant it self: And as you hope to be benefited by the New Covenant, see that you live not in the neglect of this great Ordinance, which being so full for the matter of it, our Redeemer calls it the very Covenant. This Cup is the New Testament.
2. Hince we may learn farther, that as this great Ordinance is not to be neglected, so it is not to be attended after any manner. It is a great Ordinance, & therefore not to be Slighted, & neglected: And because it is a great Ordinance, therefore it is accordingly to be attended. It is a sin to neglect & omitt attendance on it; & it is a Sin not rightly to attend upon it. It is a great Ordinance (the whole New Covenant, the Covenant of grace, is contained in it) And therefore the neglect of it is a great Sin: It is a great Ordinance, & therefore the not orderly attending on it is a great sin. The greater the duty, the greater the sin in omitting of it, & the greater the sin in the not duly attending upon it. So that I say this Ordinance calls for great Veneration, & Reverence: It is not to be neglected, nor is it after any manner to be attended, & celebrated.
3. Last: Hince we may see the difference between this Covenant, & humane Covenants.
1. This Covenant is confirmed by Death, but other covenants Death puts an end to them. Men may, & do frequently Covenant with one another, to do thus, & thus whilst they live, but they engage no farther: But now this Covenant is confirmed by Death & Blood of Christ. This Cup is the New Testament, or New Covenant in my Blood, viz: ratifyed, stablished, & confirmed by my Blood, 9. Heb. 7. 12. 13. 18. 19. 20. 21. 26. Matth. 28. 10. Heb. 29. 9. Zech. 11. 13. Heb. 20.
2. This Covenant gives the best good things at & after Death. Humane Covenants may profit men whilst they live, but when they are dead they have lost their efficacy. But now this Covenant profits both living & dying, but especially after Death. By this Covenant, whilst we live we have Grace, which is better than all worlds, but after this life we have Glory, which is grace in its perfection &c.
This do ye, as oft as ye drink it in Remembrance of me. These are the same words, we had before in Christs instituting of the Bread, & therefore may refer to the explication there given. The Summ is this. For this end do ye drink this holy Wine, viz: to revive your Faith, & to refresh your gratefull remembrance of my Blood poured out to purchase the pardon of your sins, & to procure the Sanctification of your Natures: So that henceforward ye
1. may live unto him, whom you see has died for you (1) Doe this. Do’nt leave it undone. You see I have taken the Cup, & drunk the Cup: This do ye: Do as you have seen me do
2. (2) Do it often. Not once or twice in a year, much less never in your whole lives but do it often. Be frequent in
3. attending this holy appointment, & ordinance (3) Last: Alwayes Remember me, when you do it. Remember my Love to you: See it in my Blood for you.
1. Use. Information in a Word or two.
1. Hince learn that both Bread & Wine is to be used at this Ordinance. Christ has instituted a double Signe in the Lords Supper, viz: Bread, & Wine, & it is altogether unlawfull for man to seperate them. 19. Matth. 6. Therefore to distribute the Bread, without the Cup, is to maim, & mangle Christs institution. For we hear the words of Christ, even as he commands us to eat the Bread, so he com̄ands us to drink the Cup. Now to follow one half, & to omitt the other half: what is it else but to make a Scorn & reproach of Christs præcept? To drive away the People from the Cup, which Christ commendeth to all his disciples, as is done under Popish Tyranny, who can defend it from Diabolical boldness? Who dare change, or abrogate this institution, & yet pretend they are acted by the Spirit? The good Lord rebuke them quickly for all their Blasphemies, & for this also among many others.
2. Hince learn, that it is matter of great thankfulness, that we live not only where this great Ordinance is to be had, but also where the first institution of Christ is so much held to, & contended for. We might have lived where there is no such ordinance attended; & so our souls perishing for thirst as David. 63 Ps. 1. Or we might have lived, where nothing is more abused than this great Ordinance; & so we daily exposed to some wofull breach for our disorder, as 1. Chr. 15. 13. O, I say thankfulness is do unto God on this account.
2. Use. Instruction, & Exhortation.
1. To All Christs Disciples to attend this great Ordinance. Drink ye all of it, sais Christ. 26. Matth. 27. This Do ye, sais our text. Take the Cup: Drink the Cup: This do ye. Do’nt leave it undone: Do’nt neglect it. If you live where you cannot do this: Where no such ordinances are attended: why then as David mourn for such wants, & thirst after the divine Ordinances. 63. Ps. 1. 1. Pet. 2. 2. But if you may have them, O do’nt live without them. Do’nt go out of the Lords house, & leave the Lords Supper behind you. Stay sais Christ, stay my Disciple, stop my friend: Is the Sermon over, O but there is somthing else behind calls for your attendance. Have you heard duty in the Sermon? O do’nt go away, & leave it undone. Did the Minister call upon you, & say to you, Do this? did he woo, beseech, & court you to do this? O friend the Ministers intreaties are my com̄ands. He pray’d you, he intreated you, Do this: O but I charge you, I com̄and you do this. May not the Master, command the Scholler? May not the Lord com̄and his Servant? Well then if you are my Schollers, if you are my Servants, give me leave to com̄and you; yea, & give me leave to expect your Obedience. I say do this: You say what you will: Flesh & blood say what it will: Satan & his Servants say what they will. I say do this: And this I say to every disciple of mine. And as you are my Sheep, I expect you hear my voice, 10. Joh. 27. And as you are my Disciples, I expect you keep my Commandments. 14. Joh. 15. If a King sais, Do this; Wo’nt you do it? If a justice of Peace sais Do this, Wo’nt you do it? Nay if a Constable, sais Do this, Wo’nt you Do it? And shall an earthly King, a Justice of peace, nay a Constable, an inferiour Officer’s, command have more force upon you than the Com̄and of your Saviour? O, I pray think of these things. It may be you’l goe out of the Meetinghouse by & by, & leave this great duty, this great Com̄and, of Do this undone. Well pray think with your selves then where you are, & what you are doing: And say, I am where I should not be: I am not where I should be. I should now have been in my Lords house, & at my Lords Table, & among my Lords Servants. He often said this day, Do this: & I was almost perswaded: Well, the good Lord pardon my hitherto neglects. I will stand out no longer; I will try whither the church doors are open to me: & if so, I will do this, for there I am com̄anded. 10. Lev. 12 13.
2. Exhort: To all communicants.
1. To Drink largely. 5. Cant. 1. Drink abundantly. I do not mean, that you should drink excessively of the wine, but that by Faith, you drink largely of that which is represented by it. Now you are at a Rich feast as 25. Isa. 6. I Eat & Drink, & be merry. By Faith Eat, & Drink largely of the Love of Christ. Now Faith should be much in Exercise: & by Faith we should Eat much of Christs flesh, & drink much of his Blood.
2. To add no more. We should do this often, & as oft as we do it in Rem̄brance of Christ
1. We are to do it often. Meals which are for nourishment must be often used. We often eat & drink for the nourishment of Nature; & so we had need for the nourishment of the new Nature. We often sin, & therefore we have often need of y^e Blood of Sprinkling. We often contract guilt, & therefore we have often need of the Sealing of our pardon. We are often dull, & cold, & therefore have often need of being quickened & warmed & the like.
2. As oft as we do it, we are to Remember Christ: Remember not only his bloody Sweat in the garden, but also his bloody Sweat on the Cross, when all his veines gushed forth blood, that so a fountain might be opened for our sin & uncleanness. 13. Zech. 1. And all this with an affectionate, sorrowfull, thankfull, fiducial, sin-loathing, & adversary-silencing Remembrance; as has been touched before. So much at present.

1 Samuel Parris, Sermon Notebook, Connecticut Historical Society, Hartford, Connecticut. See below pp. 196, 202. Henceforth, references to the Notebook will be made parenthetically in the text.

2 Paul Boyer and Paul Nissenbaum, ed., Salem-Village Witchcraft: A Documentary Record of Local Conflict in Colonial New England (Belmont, Cal., Wadsworth Pub., 1972), p. 266.

3 Charles W. Upham, Salem Witchcraft (2 vols., New York, Ungar Pub., 1867), i, 312; George Bancroft, The History of the United States of America (1887; rep. Boston, 1962), pp. 394–95; Arther Miller, The Crucible (1954); Paul Boyer and Stephen Nissenbaum, Salem Possessed: The Social Origins of Witchcraft (Cambridge, Harvard Univ. Press, 1974); Larry Gragg, The Quest for Security: The Life of Samuel Parris, 1653–1720 (New York, Greenwood Press, 1990). Readers of SP’s sermons should consult Gragg’s biography for detailed accounts of the circumstances surrounding the individual texts.

4 Gragg, Quest for Security, p. 116.

5 Important studies include Harry S. Stout, The New England Soul: Preaching and Religious Culture in Colonial New England (New York, Oxford Univ. Press, 1986); Donald Weber, Rhetoric and History in Revolutionary New England (New York, Oxford Univ. Press, 1988); and Teresa Toulouse, The Art of Prophesying: New England Sermons and the Shaping of Belief (Athens, Univ. of Georgia Press, 1987).

6 The book presented here is inscribed “Lib. 3.” At one point SP refers to “Lib. 21.”

7 Gragg, Quest for Security, p. xviii.

8 See Boyer and Nissenbaum, Salem Possessed, pp. 60–65.

9 Willey, The Seventeenth-Century Background: Studies in the Thought of the Age in Relation to Poetry and Religion (New York, Columbia Univ. Press, 1934), p. 195.

10 The information in the next two paragraphs is taken largely from Michael Winship, “Satan, Cotton Mather, and Transatlantic Puritan Evangelism in the 1690s,” paper read at the Salem Conference on Witchcraft, Salem, Massachusetts, June 1992. The editors would like to thank Dr. Winship for sharing the results of his research with them.

11 See Keith Thomas, Religion and the Decline of Magic: Studies in Popular Beliefs in Sixteenth- and Seventeenth-Century England (Harmondsworth, England, Penguin Books, 1978), pp. 576–83; Paul H. Kocher, Science and Religion in Elizabethan England (San Marino, Huntingdon Library, 1953), pp. 127–45.

12 Observing the similarities between the symptoms of the Goodwin children and the afflicted young women of Salem, Kenneth Silverman notes that Mather’s works were widely available and read. The Life and Times of Cotton Mather (New York, Columbia Univ. Press, 1085), p. 87.

13 Larry Gragg (Quest for Security, p. 125) makes the important point that SP did not use isolation therapy, as Cotton Mather had on Martha Goodwin.

14 See, for example, Willey, Seventeenth-Century Background, pp. 194–99, 160–68; Thomas Goddard Wright, Literary Culture in Early New England, 1620–1730 (New Haven, Yale Univ. Press, 1920), pp. 107, 142–43, 160–61; and Norman Fiering, Moral Philosophy at Seventeenth-Century Harvard (Chapel Hill, Univ. of North Carolina Press, 1981), pp. 219–20. Among the authors of the five major texts consulted by the Salem judges in their deliberations were Joseph Glanvill, Richard Baxter, and Cotton Mather. Samuel G. Drake, ed., The Witchcraft Delusion in New England (3 vols., New York, Burt Franklin, 1866), 3, 361.

15 Gragg, Quest for Security, p. 134.

16 On the long history of witchcraft proceedings in the colonial period, see John Putnam Demos, Entertaining Satan: Witchcraft and the Culture of Early New England (New York, Oxford Univ. Press, 1982), esp. ch. 12; for SP’s language, see, for example, below pp. 149–52, and Gragg, Quest for Security, pp. 123–25.

17 Another book that SP made some use of was Richard Bernard’s The Bibles Abstract and Epitomie. The Capital Heads, Examples, Sentences and Precepts of all the Principall Matters in Theologie (London, 1642), bound with Thesaurus Biblicus seu Promptuarium (London, 1644). The Abstract and Epitomie was an alphabetical listing of important theological and pastoral topics, with their major proofs and doctrines, biblical examples, and even uses, in effect providing ready-made sermon outlines for the parish minister.

18 Stout, New England Soul, p. 33.

19 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 280.

20 See E. Brooks Holifield, The Covenant Sealed: The development of Puritan Sacramental Theology in Old and New England, 1570–1720 (New Haven, Yale Univ. Press, 1974).

21 Upham, Salem Witchcraft, 3, 316.

22 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, pp. 278, 280.

23 Of the 38 males cited for delinquent payments in Dec. 1689, none was listed as a member in full covenant as of May 1690, indicating that SP’s supporters were joining the church while his opponents were not. Ibid., pp. 350, 269–72.

24 Boyer and Nissenbaum, Salem Possessed, pp. 169–70.

25 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 271. The Salem Village church joined a minority of churches in eastern Massachusetts in refusing to adopt the Half-Way Covenant.

26 Gragg, Quest for Security, pp. 98–100.

27 Boyer and Nissenbaum, ed., Salem-Village Witchcraft, p. 307.

28 Gragg, Quest for Security, p. 135. The confessions came mostly from Andover inhabitants.

29 Boyer and Nissenbaum, Salem Possessed, pp. 176–77.

30 Gragg, Quest for Security, pp. 158–60.

31 See below p. 276. SP may refer, at least in part, to testimonies from the trials that speak of witches’s sabbaths and the observance of a “Bloody Sacrament.” Several witnesses stated that they had heard of or partaken in the sinister parody of the Lord’s Supper. For example, Mary Lacy noted that “The bread was brownish & the wine Red. They had also a table and Erthen Cups & there was so many that there was not bread Enough for them all. Some of them Stole bread and some brought bread with them and some of the bred look’t of a Reddish Color.” Other witnesses confirmed that the “Bloody Sacrament” had been administered on several occasions in SP’s own pasture. Paul Boyer and Stephen Nissenbaum, ed., The Salem Witchcraft Papers (3 vols., New York, Da Capo Press, 1977), p. 523; see also pp. 66, 363, 504, 624, 647. On the perpetuation of occult beliefs in early American popular piety, see David D. Hall, Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England (New York, Knopf, 1989); Jon Butler, Awash in a Sea of Faith: Christianizing the American People (Cambridge, Harvard Univ. Press, 1990); and Richard Godbeer, The Devil’s Dominion: Magic and Religion in Early New England (New York, Cambridge Univ. Press, 1992).

32 Boyer and Nissenbaum, Salem-Village Witchcraft, p. 297.

33 Ibid., p. 296.

34 See, for example, Perry Miller, The New England Mind: From Colony to Province (Cambridge, Harvard Univ. Press, 1953); Robert G. Pope, The Half-Way Covenant: Church Membership in Puritan New England (Princeton, Princeton Univ. Press, 1969); and Stephen Foster, Their Solitary Way: The Puritan Social Ethic in the First Century of Settlement (New Haven, Yale Univ. Press, 1971).

35 Holifield, The Covenant Sealed; Charles Hambrick-Stowe, The Practice of Piety: Puritan Devotional Practices in Seventeenth-Century New England (Chapel Hill, Univ. of North Carolina Press, 1982); and Leigh Eric Schmidt, Holy Fairs: Scottish Communions and American Revivals in the Early Modern Period (Princeton, Princeton Univ. Press, 1989).

36 Hall, Worlds of Wonder, pp. 154–61. The fact that the Salem Village brethren voted to limit baptism amidst the first flurry of opposition to SP in Feb. 1689/90 suggests that sacramental privileges became a political weapon in the intra-village struggle, effectively closing out SP’s opponents. The number of baptisms dropped as precipitously after Aug. 1691 as did the number of admissions to full communion. Gragg, Quest for Security, p. 89.

37 However, most of the 62 members admitted during that period were SP’s supporters and remained sympathetic to him. For admissions, see the Salem Church Records in Boyer and Nissenbaum, eds., Salem-Village Witchcraft, pp. 269–76.

38 Ibid., pp. 275–76.

39 See Edmund S. Morgan, “New England Puritanism: Another Approach,” William and Mary Quarterly XVIII (1966), 241; James Hoopes, “Art as History: Perry Miller’s New England Mind,” American Quarterly (1982), 21–22; and Theodore Dwight Bozeman, To Live Ancient Lives: The Primitivist Dimension in Puritanism (Chapel Hill, Univ. of North Carolina Press, 1988), appendix.

40 Edward Taylor, A Treatise Concerning the Lord’s Supper, ed. Norman S. Grabo (East Lansing, Univ. of Michigan Press, 1966).

41 Years later, seven members voted against removing the sentence of excommunication from Martha Kory, demonstrating continuing support for SP’s interpretation of the events.

42 “As to the AUTHOR of this Book, it is better to suspend our judgment than to make random assertions. Those who think that it was JOSHUA, because his name stands on the title page, rest on weak and insufficient grounds.” John Calvin, Commentaries on the Book of Joshua, trans. Henry Beveridge (Grand Rapids, Michigan, Eerdmans, 1949), p. xvii.

43 At this point SP wrote “1. Prop: Vide pag. 8. latter part*” to cue him to the statement of the first proposition that he neglected to include here and wrote on the next page. The proposition has been shifted in accordance with his directions.

44 SP writes “Vide pag. 7. the last words” to instruct him where to place the misplaced proposition.

45 “It was a memorative, introduttive, demonstrative, prefigurative, and distinctive sign.”

46 SP seems to be referring to Calvin (possibly directly or more likely through a commentary) on the issue of the wicked partaking of the sacraments. In the Institutes of the Christian Religion (1536), bk. IV, ch. xiv, §7 (ed. John T. McNeill [Philadelphia, Westminster Press, 1977], pp. 1281–82), Calvin argues, “They are not reasoning closely enough when they argue that the sacraments are not testimonies of God’s grace because they are offered to the wicked, who, however, do not find God more favorable but rather incur a heavier condemnation. For by the same argument, because the gospel is heard but rejected by many, and because Christ was seen and recognized by many but very few of them accepted him, nether gospel nor Christ would be a testimony of God’s grace.”

47 A reference to Richard Bernard (c. 1567–1641), an English divine who briefly espoused Separatism and then returned to the Church of England. On SP’s use of Bernard’s works, see above p. 8, n. 17 and below p. 150, n. 31 and p. 321, n. 52; see also Gragg, Quest for Security, p. 58.

48 John Trapp, A Commentary or Exposition Upon All of the Books of the New Testament (London, 1656; rep. 1865), pp. 715–16. “Not for filthy lucre] As your church-choppers and money changers, that take up the ministry only as a trade to pick a living out of it. We preach the gospel amongst us, saith a Popish writer, tantum ut nos pascat et vestiat, merely for food and raiment.” As seen throughout the notebook, SP relied heavily on the works of John Trapp (1601–1669), a minister in the Church of England. Trapp’s commentaries, studded with references to the church fathers and Reformation writers, as well as arcane quotes from a variety of sources, provided the parish minister with manifold anecdotes and appropriate citations. This acquisition of knowledge at second- and third-hand is an illustration of the Puritan penchant for anthologization.

49 SP writes: “Se the. 2^d sermon on this subject in page the. 30.” See below, p. 66.

50 John Trapp, A Commentary or exposition upon all the Epistles and the Revelation of John the Divine (London, 1647), p. 35. The Latin phrase, which translates as, “Touch the mountains and they will smoke,” is from the Vulgate, Ps. 103:32: “Qui respicit terram, et faciteam fremere; qui tanget montes, et fumigant.”

51 By “it is noted,” SP is referring to the marginal commentaries that appeared in the KJV of the times. For the significance of such commentary, see Harry S. Stout, “The Word and Order in Colonial New England,” in Nathan O. Hatch and Mark A. Noll, ed., The Bible in America: Essays in Cultural History (New York, Oxford, 1982), pp. 19–38.

52 “Before or preferably during the meal.”

53 “After the meal.”

54 SP writes: “Se the first sermon in page. 16.” See above, p. 52.

55 SP writes: “Se the 1^st sermon on Page. 21.” See above, p. 57.

56 Commenting on the portion of the verse that reads, “To be tempted of the devil,” Trapp writes, “No sooner was Christ out of the water of Baptisme, then in the fire of Temptation.” John Trapp, A Commentary or Exposition upon The four Evangelists, And The Acts of the Apostles (London, 1647), p. 56.

57 MS: “Annas.”

58 “He who does not know how to dissimulate, does not know how to live.”

59 “During the meal.”

60 “The faithfulness of a friend is tested in a disputed matter.”

61 “Do not boast of anything that is your own, unless you keep your own eyes on the crucified one.” This seems to be a paraphrase of Gal. 6:14.

62 John Trapp, A Commentary or Exposition upon the four Evangelists, And The Acts of the Apostles, p. 55: “Luther observed of himself, that when God was about to set him upon any speciall service, he either laid some fit of sicknesse upon him before-hand, or turned Satan loose upon him . . . Hence also it was that in his Sermons, God have him such a grace . . . that when he preached, they that heard him thought, every one, his own temptations to be severally touched and noted. Whereof when signification was given unto him by his friends, and he demanded how that could be? Mine own manifold temptations (saith he) and experiences are the cause thereof. For from his tender years he was much beaten and exercised with spirituall conflicts.”

63 “See sermons following for more sustained treatment.”

64 Trapp, Commentary or Exposition Upon All of the Epistles and the Revelation of John the Divine, p. 245. “Became obedient unto death] That is, to his dying day, saith Beza. He went thorow many a little death all his life long, and at length underwent that cursed and painful death of the Crosse, his soul also being heavy to the death, Mat. 26.” The revised ed. (Commentary or Exposition Upon All of the Books of the Old Testament, p. 606) adds, “He suffered the insufferable wrath of God for a season. Ne perderet obedientiam, perdidit vitam, saith Bernard.”

65 Here again SP draws on Trapp, Commentary on the four Evangelists, And The Acts of the Apostles, p. 136: “Possumus etiam hinc asseverare ex latere Christi Fluxisse nostra Sacramenta, saith Calvin, We may safely say that our Sacraments issued out of Christ’s side.” In Commentary on the Gospel According to John (trans. William Pringle [Grand Rapids, Eerdmans, 1949], p. 133), Calvin discusses how the blood and water symbolize the sacrifice for and the washing away of sin. The sacraments, he argues, have the same design of purification and sanctification. “For this reason, I do not object to what Augustine says, that our sacraments flowed from Christ’s side.”

66 I.e. Job 1:21.

67 SP does not specify whether he omitted merely the preceding sentence or the whole use. He probably decided to leave out part or all of this point because of its confrontational tone. At this time, a portion of the congregation was behind in paying its ministerial rate, and SP was involved in a struggle to obtain parsonage lands. See Gragg, Quest for Security, pp. 87–88, 91–92.

68 “May we follow you, Lord, through you, to you, because you are truth: through you, you are the way; to you, because you are the life.” SP once more uses Trapp, Commentary Upon the four Evangelists, And The Acts of the Apostles, p. 88. Expounding on John 14:6, where Christ says “I am the way, the truth, and the life,” Trapp states, “As if he should say, Thou hast no whither to go but to me, nor which way to go but by me, that thou mayest attain eternall life. Which made Bernard say, Sequemur, Domine, te, per te, ad te: Te, quia veritas, per te, quia via, ad te, quia vita. And this was one ofthose sweet sayings, that old Beza had much in his mouth, a little afore his death.”

69 Trapp, Commentary or Exposition Upon All of the Books of the New Testament, p. 680, on Heb. 10:20: “By a new] Fresh, and as effectual at all times, as if Christ were but newly sacrificed for us. Tarns recens mihi nunc Christus est, ac si hac hora fudisset sanguinem, saith Luther. Christ is even now as fresh to me as if this very hour he had shed his precious blood.”

70 MS: “arisise.”

71 “The Master’s victory is the slave’s triumph.” Hieronymus is better known as St. Jerome (d. 420), a biblical translator and commentator and monastic theologian most known for his condemnation of Pelagianism, an early heretical movement that posited that with the resurrection of Christ, humankind was capable of attaining perfect righteousness while yet on earth.

72 SP apparently drew the structure for the remainder of this sermon from Bernard, The Bibles Abstract and Epitomie, p. 13, where the author lists and considers “Christs apparitions after his Resurrection.”

73 MS: “Exhortation.”

74 “Place your faith in heaven and you shall have touched.” SP in all likelihood found this reference to Augustine, Bishop of Hippo (d. 604), in a commentary.

75 Thianthropos: “God-man.”

76 The passage to which SP is here referring is in William Ames’ Medulla Theologica (London, 1623), bk. I, ch. xxiii: “The place from which he ascended was the Mount of Olives, Acts 1:12. It was here also that he suffered his deepest humiliation, Luke 22:39. This occurred so that he might teach that his suffering and ascension pertained to the same thing.” SP, as with virtually all Puritan clergymen, would have had a strong grounding in the works of Ames (1576–1633), whose works were part of the curriculum of Harvard when SP attended. Indeed, he seems to have taken Ames’ structure in the Medulla for his series of sacrament sermons on Christ’s suffering, resurrection, ascension, and exaltation. Sections 21–24 of that book deal with the life of the humiliated Christ, his death, exaltation, and the application of his death and resurrection. In dealing with Christ’s life, for example, Ames divides his discussion of Christ’s humiliation into two parts: his conception and birth, and the period after his birth. SP uses the same organizing concepts, but where Ames treats the passive and active nature of Christ’s obedience, SP deals in great detail with Christ’s physical sufferings.

77 Theos: “God.”

78 Augustine asserted the co-eternality of the Father and Son in criticism of the teachings of Arius (250–336), a Greek-speaking African cleric who held that Christ was not divine, but rather was a super-angelic creature who shared neither the same essence nor nature with God the Father. The ultimate source of this reference may be Augustine’s essay on The Trinity, where, distinguishing between “Father” and “God,” he states, “The Arians, of course, understand these words as though the Son were not the true God. But setting them aside, let us see if, when he [the Lord] says to the Father: ‘that they may know thee, the one true God,’ we are to understand them in this sense, that the Father alone is also the true God, lest we should not understand any to be God except the three together, the Father, the Son, and the Holy Spirit. Are we, therefore, from the Lord’s testimony to call the Father the one true God, the Son the one true God, and the Holy Spirit the one true God, and at the same time call the Father, the Son, and the Holy Spirit, that is, the Trinity itself together, not three gods, but one true God?” The Writings of St. Augustine, in Fathers of the Church (New York, Fathers of the Church, 1959), 45, 211.

79 Here follows the equivalent of about eleven deleted, illegible lines.

80 “The corruption of the very best is the worst wickedness.”

81 Louis XIV ruled France from 1643–1715. In 1685, he revoked the Edict of Nantes, which had allowed free exercise of religion for French Protestants.

82 “Verse 44. Ye are of your father the devil.] . . . Satan is called the God of this world; because as God at first did but speake the word, and it was done: so if the divel do but hold up his finger, give the least hint, they obey him.” Trapp, A Commentary or Exposition upon The four Evangelists, And The Acts of the Apostles, p. 46.

83 These are quotes from Richard Baxter’s The Certainty of the Worlds of Spirits. Fully Evinced by unquestionable Histories of Apparitions and Witchcrafts, Operations, Voices, &c. (London, 1691). The first reference is to Joseph Hall, the Bishop of Norwich (1574–1656); SP then quotes practically verbatim from Baxter (pp. 122–23). The case Baxter cites about the “woman who pretended to have the holy Ghost” is, he tells us, taken from “the Epistle of Finnilianus to Cyprian, Ep. 75, Pag. 238.” It is interesting to note that in the next paragraph (pp. 123–24), Baxter goes on to describe the “case of Mrs. Hutchinson, and Mrs. Dyer in New England.” He concludes, “Though I find no proof of Witch-craft in their Case, there is much of Satanical Delusion, joined with Humane Self-conceit and Pride.”

84 Johann Heinrich Alsted (1588–1638) was a philosopher and theologian who taught at the universities of Herborn and Weissenburg, Germany. SP here refers to Alsted “on this topic,” which could possibly be in Triumphus Bibliorum Sacrorum; seu Encyclopedia Biblica (Frankfurt, 1625), one of Alsted’s many compendiums of philosophical, scientific, theological, and biblical knowledge.

85 MS: “keen”

86 MS: “inudued.”

87 SP deletes: “See farther on this subject Lib. 4. pag. 19.”

88 MS: “thro.”

89 In the margin appears the word “Dagger,” in a different, later hand.

90 SP deletes: “30.”

91 SP deletes: “For this cause many are weak & Sickly among you, & many sleep.”

92 This second notation is to a later repreaching.

93 Here SP draws from Bernard, The Bibles Abstract and Epitomie, p. 54, under the topic “Man what he is.”

{Conco. XI.a

{Conc^o. XI.^a