A paraphrase and annotations upon all the books of the New Testament briefly explaining all the difficult places thereof / by H. Hammond.

CHAP. XXVI.

1. AND it came to passe when Jesus had finished all these sayings, he said unto his disciples,

2. Ye know that after two days is the [note a] Passover, [and the son of man is† 1.1 betray∣ed to be crucified.]

[Paraphrase] 2. Which being a time of executions among the Jewes, Christ shall at that time certainly be delivered up by the Jews to the Romans, to dye after their manner, that is, to be fastned on a crosse, &c.

3. Then assembled together [the chief Priests, and the Scribes, and the Elders of the people] unto the palace of the high priest, who was called Caiphas,

[Paraphrase] 3. the whole Sanhedrim.

4. And consulted that they might [take Jesus by subtilty, and kill him.]

[Paraphrase] 4. apprehend Jesus secret∣ly, without any great noyse, Lu. 22. 6. and cause him to be sentenced and put to death by the Romans.

5. But they said, Not on the feast day, lest there be an uproare among the people.]

[Paraphrase] 5. And although it were customary to put malefactors to death at solemne times, Acts 12. 4. that their punishment might be more exemplary, yet they had an exception to that, because of the great opinion the people had of him, which might cause a sedition among them, if 'twere done at any such time of resort, and therefore they deliberated, and had some thoughts of putting it off, till after the feast. (But it seems this counsel was laid aside upon Judas's proffer, v. 15. only a fit season was sought by Judas, v. 16. perhaps only that of apprehending him in the night.

6. Now when Jesus was in Bethany, in the house of [Simon the leper,]

[Paraphrase] 6. One Simon known, and distinguish'd from others by this, that he had once had a leprosie, and 'tis probable, had been cured of it by Christ, and so was a disciple of his, a Christian.

7. There came unto him [a woman] having an [note b] * 1.2 alabaster box of very precious ointment, and poured it on his head, as he† 1.3 sat [note c] at meat.

8. But when his disciples saw it, [they had indignation, saying, To what purpose is this wast?]

[Paraphrase] 8. one of them, by name Judas Iscariot, (see c. 27. Note h. and c. 21. 2.) murmured that so much ointment should be cast away upon Christ.

9. For this ointment might have been sold for much, and given to the poor.]

[Paraphrase] 9. when it might have been sold at a good rate, and that have relieved many poor people,

10. When Jesus understood it, he said unto them, [Why trouble ye the woman? for she hath wrought a good work upon me.]

[Paraphrase] 10. Why doe you mur∣mure or complain of this womans action, seeing that which she hath now done is an act of charity, or piety very seasonable at this time?

11. For ye have the poor alwayes with you, but me ye have not alwayes.]

[Paraphrase] 11. For you are sure to have continuall opportunities of giving almes to the poor, but ye are not likely to have so towards me.

12. For in that she hath powred this ointment on my body, she did it for my buriall.]

[Paraphrase] 12. And indeed this very act, which she now hath done, is more then an act of charity, 'tis a presage very significant, that I shall dye, and be buried very shortly, for which this ointment is proper, by way of embalming.

13. Verily I say unto you, wheresoever [this Gospel] shall be preached in the whole world, there shall also this that this woman hath done be told for a memorial of her.

[Paraphrase] 13. the story of Christs death and burial.

14. Then one of the twelve called Judas Iscariot,] went unto the chiefe priests,

[Paraphrase] 14. Then Judas he that had made that mutiny, and conse∣quently that had had this answer given him, in foul displeasure upon this occasion, (and knowing that they of the Sanhedrin were desirous to apprehend him privately)

15. And said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty* 1.4 [ [note d] pieces] of silver.

[Paraphrase] 15. Shekels

16. And from that time he sought [opportunity to† 1.5 betray him.]

[Paraphrase] 16. such an opportuni∣ty as they meant, v. 4. that is, an opportunity of taking him, when the people should not be aware, to deliver him up unto them.

17. Now the first day of the feast of unleavened bread the disciples came to Je∣sus saying, where wilt thou that we prepare for thee to eat the passover?]

[Paraphrase] 17. Now on the thursday evening, wherein the thir∣teenth day of the moneth Nisan was concluded, (see Note on Mar. 14. c.) and the fourteenth day began, the day of pre∣paration to the feast of unleavened bread, whereon they put all leaven out of their houses, that is, on the evening which began the Paschal day.

18. And he said, Goe into the city to such a man, and say unto him, The master saith, [My time is at hand, I will keep the passover at thy house] with my disciples.

[Paraphrase] 18. The season of my death is so neer at hand being likely to befall me before this Paschal day at even, (werein they were wont to eat the lambe) that I cannot solemnly observe the paschal sacrifice, I will there∣fore eat the unleavened bread and bitter hearbs, the memorial of the afflictions and deliverance in Egypt, at thy house this night, See Note on Mar. 14. c.

19. And the disciples did as Jesus had appointed them, and made ready the Passover.

20. Now [when the even was come] he sate down with the twelve.

[Paraphrase] 20. after sun-set some time, see Mar. 14. c.

21. And as they did eat, he said, Verily I say unto you, that one of you shall be∣tray me.

22. And they were exceeding sorrowful, and began every one of them to say un∣to him, Lord, is it I?

23. And he answered and said, [He that dippeth his hand with me in the dish the same shall betray me.]

[Paraphrase] 23. It is one of the twelve (see Mar. 14. 18, 20.) one of those very persons, that lye at meat, and eat in the same messe with me, Lu. 22. 21. according to that prophecy Psal. 41. 9. nay he gave John a particular token, Joh. 13. 26. to signifie that 'twas Judas.

24. The sonne of man goeth, as it is written of him; but woe unto that man by whom the sonne of man is betrayed; It had been good for that man, if he had not been born.]

[Paraphrase] 24. It is prophecied of the Messias, that he shall be put to death, and accordingly it shall be, but woe be unto that man that shall be the instrument of it, It were more for the advantage of that man, never to have been, then by this sin to incurre that woe.

25. Then Judas answered and said, Master, Is it I? He said unto him, [Thou hast said.]

[Paraphrase] 25. It is as thou hast said.

26. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples▪ and said, Take, eat, [note e] this is my body.]

[Paraphrase] 26. And whilst Judas was there, before any of them were risen from the table, Jesus in imitation of the Jewes custome after supper (of distributing bread and wine about the table as an argument of charity, and a meanes of preserving brotherly love among them) instituted the Sacrament of the Eu∣charist, as a contesseration of charity among all Christians, and to that end taking bread, and giving thankes, he brake, and gave it to the disciples to take and eat, telling them that this taking and eating was now instituted by him as an holy rite, and ceremony of annuntiating and commemorating his death, and a means of making all worthy receivers partakers of the benefits of his death.

27. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of this.

28. For this is my blood of the New Testament, which is shed for many, for the remission of sinnes.

[Paraphrase] 28. For this is a fede∣rall rite between me and you, a Sacrament of that blood of mine, which I shall shortly powre out upon the crosse; and by which I will seale to you a new covenant, a promise of pardoning the sinnes of all that shall return from their sinnes, and obey me. (See Note on the Title of these books.)

29. But I say unto you [I will [note f] not drink henceforth of this fruit of the vine, until that day, when I drink it new with you in my fathers kingdome.]

[Paraphrase] 29. It is not long, that I shall abide with you, nor shall I again thus celebrate this, or any the like feast among you, till we meet in heaven, and partake together of those joyes, which are wont to be exprest by new wine figuratively.

30. And when they had [note g] sung an hymne, they went out into the mount of Olives.

31. Then saith Jesus unto them, All yee shall be offended because of me this night, For it is written, I will smite the shepheard, and the sheep of the flock shall be scattered abroad.]

[Paraphrase] 31. Between supper and go∣ing abroad, Jesus spake these words to his disciples, Yee shall all fall off from me before morning, and fulfill the prediction Zac. 13. 7. which foretold that Christ should be apprehended, and thereupon the Apostles, the chief of his little flock of beleivers (for sheep he had others which were not of this flock) see Mar 14. 27, 28. should flye away and forsake him.

32. But after I am risen, I will goe before you into Galilee.]

[Paraphrase] 32. But though I am taken from you, and yee flye from and forsake me, yet I will not leave you so, I shall rise from the dead, and when I am risen, I will go into Galilee, where you may meet me.

33. Peter answered and said unto him, [Though all men shall be offended be∣cause of thee, yet I will never be offended.]

[Paraphrase] 33. Though all men fall off, and forsake thee, yet, what∣soever befalls me, I will not.

34. Jesus said unto him, Verily I say unto thee, that this night [before the cock crow, thou shalt deny me thrice.]

[Paraphrase] 34. before the space of time be 〈◊〉〈◊〉 which men especially call the cock-crowing, that is, before the morning watch come, thou shalt three times renounce being my disciple.

35. Peter said unto him, Though I should dye with thee, yet will •• not deny thee. Likewise also said all the disciples.

36. Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit yee here, while I goe, and pray yonder.

37. And he took with him [Peter and the two sonnes of Zebedee, and began to be sorrowfull and very heavy.]

[Paraphrase] 37. Peter and James and John, whom he most admitted to his secrets (see c. 17. 1.) and was in a very great agony of sorrow.

38. Then saith he unto them, My soul is exceeding sorrowfull, even unto death; tarry yee here, and watch with me.

39. And he went a little farther [and fell on his face and prayed, saying. O my Father, if it be possible, let this cup passe from me, neverthelesse not as I will, but as thou wilt.]

[Paraphrase] 39. And he lay prostrate (which in time of great anxi∣ety is the usuall posture, and a token of the greatest humiliation, and renouncing of himselfe) and said, My father, If all that I came about, may be atcheived without it, let this bitter potion, that is now approaching, this contumelious, and bloody death be removed from me. But if not, I more desire the doing what thou hast designed for me, then the escaping any kind of suffering.

40. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter,* 1.6 What could yee not watch with me one hour?

41. Watch and pray [that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak.]

[Paraphrase] 41. that ye be not encom∣past & overcome with temp∣tations, For however your mind and resolution be good, and at the time your professions zealous (see Mar. 14. 38.) yet it appears by this present sleeping of yours, that the flesh is weak, and if ye be not carefull, ye may fall from your stoutest resolutions.

42. He went away again the second time, and prayed, saying, O my father, [if this cup may not passe away from me, except I drink it, thy will be done.]

[Paraphrase] 42. Seeing I discern this to be thy purpose, and wise disposall, that I should suffer this bloody death, and that the effects thereof are so advantagious to the good of the world, I am perfectly content and willing to endure it.

43. And he came and found them asleep again, for their eyes were [heavy.]

[Paraphrase] 43. overcome with heavi∣nesse of sleep.

44. And he left them,] and went away again, and prayed the third time, say∣ing the same words.

[Paraphrase] 44. So he left them with∣out saying much to them, as before, their eyes being so opprest with sleep, that they were not in fit case to consider, or answer what was said to them.

45. Then cometh he to his disciples, and saith unto them, [Sleep on now and take your rest, behold the hour is at hand, and the son of man is betrayed into the hands of sinners.]

[Paraphrase] 45. You may now enjoy your drowsy humor, I shall make no farther use of your vigilance, the minute is now come upon you, that your Master shall be apprehended, and taken from you, and carried before the tribunall of the Gentiles, the Romans, (by whose judicature he shall be put to death, see Lu. 22. note f.)

46. Rise, let us be going, behold he is at hand that [doth betray me.]

[Paraphrase] 46. delivers me up into their hands.

47. And while he yet spake, Lo, Judas one of the twelve came, and with him [a great multitude with swords and staves from the chief priests and elders of the people.]

[Paraphrase] 47. a commander, and band of souldiers (See Lu. 22. f.) provided with armes for the apprehending him, sent upon this service by the Sanhedrim of the Jewes.

48. Now he that betrayed him gave them a signe, saying, Whomsoever I shall kisse, that same is he, hold him fast.]

[Paraphrase] 48. Apprehend him.

49. And forthwith he came to Jesus, and said, Haile Master, and kissed him.

50. And Jesus said unto him, Friend, wherefore art thou come? Then came they and layd hands on Jesus, and took him.

51. And behold, one of them which were with Jesus, stretched out his hand, and drew his sword, and stroke [a servant of the high priests] and smote off his eare.

[Paraphrase] 51. the chief Officer, the fore-man of them that had the warrant to apprehend him.

52. Then said Jesus unto him, [Put up again thy sword into his place; for all they that take the sword, shall perish with the sword.]

[Paraphrase] 52. Doe nothing contrary to law, for all that draw and use the sword without authority from those which bear the sword, shall fall themselves by it, incurre the punishment of death.

53. Thinkest thou, that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels?]

[Paraphrase] 53. If I would forcibly be re••eived, I could have a full army, or host of Angels, consisting, as among the Romans, of twelve legions.

54. But how then shall the scriptures be fulfilled, that thus it must be?]

[Paraphrase] 54. But the Prophets have foretold I must suffer, and their predictions must be accomplished.

55. * 1.7 In that same houre Jesus said to the multitudes, Are yee come out [as against a theif with swords and staves for to take me?] I sat daily with you teach∣ing in the temple, and yee laid no hold on me.

[Paraphrase] 55. as against a malefactor•• with a band of Souldiers to apprehend me? see 47.

56. But all this was done that the scriptures of the prophets might be fulfilled. [Then all the disciples forsook him and fled.]

[Paraphrase] 56. The next thing done was, that upon Christs spea∣king to have the disciples let goe, they were permitted, Joh. 18. 8. and all of them having that liberty, departed from him, and that with so much terror, that one in the company, being a young person, ran away perfectly naked, Mar. 14. 5.

57. And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where [the scribes and the elders were] assembled.

[Paraphrase] 57. the Sanhedrim was.

58. But Peter followed him afarreoff unto the high priests palace, and went in, [and sat with the servants to see the end.]

[Paraphrase] 58. into the outer room, where the servants used to re∣main, to see what the issue of the matter would be.

59. Now the chief priests and elders and all the councell sought [note h] false witnesse against Jesus to put him to death,]

[Paraphrase] 59. Now the Sanhedrin used all diligence to get any false testimony against him, that were capital.

60. But found none; yea though many false witnesses came, yet found they none.] At the last came two false witnesses,

[Paraphrase] 60. But none that came, was of any force, because they were all but indeed single witnesses.

61. And said,] This fellow said, I am able to destroy the temple of God, and to build it in three daies.

[Paraphrase] 61. And misreported a speech of his related truly, Joh. 2. 19. saying,

62. And the high priest arose, and said unto him, [Answerest thou nothing? What is it, that these witnesse against thee?]

[Paraphrase] 62. Hast thou no answer to make to these accusations thus testified by two witnesses?

63. But Jesus held his peace. And the high priest [answered and said unto him, I [note i] adjure thee by the living God, that thou tell us, whether thou be the Christ, the son of God.]

[Paraphrase] 63. spake again unto him saying, I lay an oath upon thee, and by that which is most sacred require thee to speak, and say freely, whether thou art the Messias, whom we know to be the Son of God.

64. Jesus saith unto him, [Thou hast said: Neverthelesse I say unto you, here∣after shall you see the son of man sitting on the right hand of [note k] power, and coming in the clouds of heaven.]

[Paraphrase] 64. As low as I am, I am he. But I tell you, within a little while you shall discern this son of man, whom you are now ready to crucifie as man, assumed into his throne, installed in his heavenly kingdome. An effect of which shall be most visible in his acting vengeance upon you, and that as discernibly, as if he were coming with his Angels, who use to appear in bright clouds.

65. Then the high priest [note l] rent his cloathes, saying, He hath spoken blasphe∣my; What farther need have we of witnesses? Behold now yee have heard his blasphemy.

66. What think ye? They answered and said, he is guilty of death.]

[Paraphrase] 66. What is the vote, or sentence of the Councell concerning him? They answered, He is guilty of a fault, which is punishable with death.

67. Then did they spit in his face, and buffetted him, and others [note m] * 1.8 smote him with the palms of their hands.]

[Paraphrase] 67. Then did some of the Officers of their court spit in his face, and buffet him, and blindfold him, Lu. 22. 64. and then gave him blowes on the face,

68. Saying, Prophecy unto us, thou Christ, who is he that smote thee?]

[Paraphrase] 68. Saying, Thou who by thy title of Christ, pretendest to unction propheticall, make use of it for thy self, and by it tell us, who 'tis that smites thee.

69. Now Peter sat without in the palace, and a damosel came unto him saying; Thou also [wast with] Jesus of Galilee.

[Paraphrase] 69. wert a prime compa∣nion or disciple of (see Mar. 3. 14.)

70. But he denyed before them all, saying, [I know not what thou sayest.]

[Paraphrase] 70. I am not guilty of what thou layest to my charge.

71. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

72. And again he denied with an oath, [I doe not know the man.]

[Paraphrase] 72. saying, I have no re∣lation to him.

73. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them, for [thy speech bewrayeth thee.]

[Paraphrase] 73. Thy dialect or rone, peculiar to those of Galilee from the rest of the Jewes, betrayeth thee to be a Galilaean and Follower of his.

74. Then began he [to curse] and to swear, saying, I know not the man. And immediately the cock crew.

[Paraphrase] 74. to lay imprecations on himself.

75. And Peter remembred the words of Jesus, which said unto him, [Before the cock crow] thou shalt deny me thrice. And he went out and wept bitterly.

[Paraphrase] 75. before the second cock-crowing, which is in the mid∣dle watch, between midnight and morning, See note on Mar. 13. 35.

Annotations on Chap. XXVI.

[ a] * 1.9 V. 2. Passeover] The connexion of the parts of this verse depends on a tradition of the Jewes, that when any were condemned to death, they were kept from execution till the solemn feast, of which there were there in the year 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of uleavened bread, or the Passover, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the feast of weeks, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the feast of tabernacles, in which all the Jewes came up to Jerusalem to sacrifice, and then did they put the malefactors, especially rebels, and impostors, to death, in the presence and sight of all the people, that all Israel might see and fear, Deut. 17. 13. hence it is that this feast of Passover was waited for by the Jewes, and designed for this death of Christ; as of a rebel, and impostor both, one which they would fancy to be an enemy to Caesar, and a false prophet, and seducer of the people.

[ b] * 1.10 V. 7. Alabaster-box] What the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here signifies may be observed, and judged by the sig∣nification of it among the Grammarians, and in other Authors. In Hesychius, and Phavorinus, 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

a vessel of oyle, but that not any kind of vessel, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, but, as 'tis added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. a vessel that hath no handles (which is the clear derivation of the word from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Privative, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a handle, saith Methodius) and made of stone ordinarily, yet not that it takes its name from the stone which we ordinarily call alabaster, but that that stone ordinarily call'd * 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.11 is from this surnamed (as it were) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the stone of which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are ordinarily made. Hence hath Suidas defined it in plain words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vessel of ointment that hath no handles, which is directly opposed to amphotis, so call'd because it hath two eares or han∣dles, which makes it clear not to be a box, as 'tis oft rendred, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 urceolus as Epiphanius calls it, and that either of stone or any other materialls. The par∣ticular form of it may be best discern'd by Pliny, Nat. Hist. l. 9. c. 35. where speaking de Elenchis, he saith, they are fastigiatâ longitudine, alabastrorum figurâ, in pleniorem orbem desinentes, long and slender toward the top, and more round, and full toward the bottome, which is the figure of the alabasters. In which respect it is, that the same Author resolves unguentum optimè servari in alabastris, that any ointment is best kept in vessels of this fashion. The Greek Translators of the Old Testament have rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Kin. 21. 13. which I suppose alludes to this figure of it (not as of a dish, but a narrow mouth'd vessel) by that which followes of turning it upside down, which is the only way of emptying or getting all the water or oyl out of such kind of vessels. The same word little altered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is 2 Kin. 2. 20, rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a water-pot or vessel for those like purposes. So much for the fashion of this Vessel. For the matter of it 'tis certain, that it was commonly made of Marble, and so by Nonnus 'tis paraphrased 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a marble vessel, and par∣ticularly of the onyx, which is acknowledged by Gor∣rhaeus and others to be marmoris species, a sort of Mar∣ble, (which by the way, will resist the opinion that we ordinarily have in this matter of the womans breaking the vessel, the marble being not so fit for that purpose, and the manner of pouring out ointment being intima∣ted by* 1.12 Pollux in his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 open them, take out the stopple or corke out of the mouth of them, and then use a little stick, or spathula or rudicula, putting it in, and tasting the oyle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, before it be poured out) but 'twas also made of Silver and Glasse, or other Metalls; so Theocritus makes mention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of golden alabasters, (and so the style in Athenaeus imports 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the boyes carry∣ing about unguents in alabasters and other golden ves∣sels) Epiphanius of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and the Etym••logist calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a vessel made of glasse, not (as a† 1.13 learned man hath been willing to guesse) after a lesse proper, but usuall manner, as when we say a boxe of gold (the name boxe or buxus referring properly to that peculiar kinde of Wood so called) but properly and naturally, the word alabaster referring only to the forme, not to the matter of it▪ Then for the use of these Vessels 'tis clear, 'twas for Oyle, M••rrh, Nard, or what else is usuall for anointing any. Thus* 1.14 Plutarch re∣citing the anointng vessels, names 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so Julius Pollux l. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So Athe∣naeus out of Alexis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was not anointed out of an alabaster, as the custome hath been for a long time. So in Herodotus, Cambyses sent to the King of Aethiopia an alabaster of ointment; So in Martial,

Quod Cosmi redolent alabastra;

so in the‖ 1.15 Digests we read Vasa unguentaria & siqua similia dici possunt ut labacioristus, where no question there is a failing in the Copy, which must be repaired not by changing it into lavatioriscus, or rica, as some would have it, but into alabastrum or alabastericus, which is not very farre from the word alabacoristus, which Lazarus Bayfius saith he hath met with in some Books.

[ c] * 1.16 Ib. At meat] The use of this myrrh or oyntment (at this time) which the woman poured upon him, was that which was usuall at feasts; That thus it was usu∣all in the entertainments of the Jewes, it is clear by ma∣ny places, Psal. 23. 5. where, after the proparing a table, followes, thou anointest my head with oyle &c. and so when wine is said to make glad the heart of man, and oyle to make him a cheerfull countenance, and bread to strengthen, there are the three parts of a festivall en∣tertainment, bread and wine taken in for the gladding, or refreshing, and strengthening the heart, and the oyl for the outside (exteriora oleo irrigentur, said Democritus) for the countenance, or the head rather, on which 'twas powred here, as a perfume, which was the complement of festivities. Hence it is, that amongst the stewards expenses Lu. 16. he reckons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hun∣dred measures of oyle, provided especially for such festivall uses. So 1 Chron. 12. 40. the oyle is mentio∣ned among the festivall provision, so Philo in Leg. ad Caium p. 797. D. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anointing, and food are a description 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a more de∣licate life; And so wine and oyle, Prov. 21. 17. as signes ••f one, that had lived luxuriously, and enjoyingly: The same, I conceive, to be the notion of the oyle of gladnesse, Psal. 45. 7. as referring to the oyle used in feasts (which are called gladnesse, or joy, as 1 Chron. 12. 20. there was joy in Israel) and so consequently it must be understood,* 1.17 Heb. 1. 9. that Christ was better dealt with by God, more royally treated, and more a∣bundance of grace powred on him, then any other. By which also may appear what is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.18 unction from the holy one, 1 Joh. 2. 20. a most liberall effusion or communication of grace from the Spirit which had descended upon the Apostles. So among the Heathens* 1.19 Jul. Pollux, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Athen. l. 11. out of the ancients,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

when they had satisfied their hunger, and thirst,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

A comely youth brings myrrh or ointment. So† 1.20 Plu∣tarch, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the young men, not the servants, but others that were free, brought vessels of oyle and myrrh. So the Scholiast on Aristophanes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they that invite to a meale bring them forth crownes and ointments. Thus in Hesy∣chius, on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It is, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (not as 'tis corruptly read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a silver vessel neer in forme to a vial (the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this verse) out of which men were in feasts anointed with ointment and myrrh. Whence is that lu∣sory or scoffing Epigram of Martial, l. 3.

Vnguentum fateor bonum dedisti Convivis, here, sed nihil scidisti, Res salsae est bene olere & esurire, Qui non coenat & ungitur, Fabulle, Hic verò mihi mortuus videtur.

And that this was poured particularly on the Head, and that for a perfume, 'tis discernible not only by Lu. 7. 46. but by the ancient Heathens also. So in Athenaeus out of Archestratus.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

in the description of a festivity: Meate, and Crownes on the head, and Ointment on the hair. So Statius

—pingui crinem deducere amomo,

and Propertius —Oronteâ crines perfundere myrrhâ, and again, Jamdudum Tyriâ madefactus tempora nardo, and Martial again, Quod madidis nardo sparsa corona comis.

'Twere infinite to multiply testimonies of this nature, as that in Ecclesiastes, Let thy garments be white, and thy head want no ointment: Yet more particulars of this action will be considerable, when we come to view this story, as 'tis set down with a little variation in the other Gospels.

[ d] * 1.21 V. 15. Peices of silver] That by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here are meant shekels may be concluded not only by the rea∣ding the Gr. and Lat. M. S. which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in stead of it, (Staters and shekels being all one, see note on c. 17 e.) but also because 2 Sam. 18. 12. the ten pieces of silver there are by the Targum rendred ten shekels of silver, or five of the double shekels, that is twenty five shillings. In proportion to which the thirty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here will be three pounds and fifteen shil∣lings, and so 'tis Maimonides's observation (More Nev. par. 3. c. 40.) from Ex. 21. 32. that thirty she∣kels, or peices, of silver was the price of servants (A free-man being, saith he, generally valued at sixty she∣kels) And so when in Aristeas the price of the redemp∣tion of every captive Jew in Ptolemys time is said to be 20 drachmae, It appears by Josephus that that is a mistake for 120 which make thirty Shekels, every Shekel or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 four drachmes, see c. 16. 27. and Note on c. 17. e. So true is that of S. Paul that Christ took on him the form of a servant, to which also the death of the Crosse peculiarly belong'd among the Romans.

[ e] * 1.22 V. 26. This is my body] What is the full impor∣tance of this phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is my body, is a difficulty, which may perhaps be cleared by de∣grees, by premising these few observations. First, from the Jewish phrases, and customes, that the Lamb drest in the Paschal-supper, and set upon the table, as a sacrificall feast, or festivall sacrifice, was wont to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the body of the Passover, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the body of the Pascal Lamb. So in the Talmud, De Pasch. c. ult. R. M. Maim: in Hi••∣chos Camets umatzah, c. 8. §. 1, and §. 7. So in Mekilta fol. 4. col. 1. To which phrase or form of speech among them Christ may probably allude, when he saith, this is my body, making himself, that was now to be slain for them, answerable to that Paschal Lamb (as by Paul he is called our Passover, that is sacrificed for us) and so mentioning this crucifixion of his, in that form, by which the presentation of the Lamb on the table in the Jewish feast, whereof they were to eat by Gods appointment, was wont to be express'd. This for the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 my body.* 1.23 Secondly, for the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is, or the whole phrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is my body, This seems to be by Christ substituted in stead of the Paschal form 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 This is the bread of affliction, which our fa∣thers eat in Aegypt, or, This is the unleavened bread, &c. or, This is the Passeover, Where it is evident that that is not the identicall bread, which their fathers in Aegypt eat, but only the transcript of it, the com∣memoration of that Aegyptian state of slavery, from which they had been delivered, and the celebration of that annual feast, which in Aegypt was first institu∣ted. As when in ordinary speech, on Christmas, or Easter day, we say, This day Christ was borne, or a∣rose, which example S. Augustine accommodates to this matter in his Epistles. Thirdly it must here be observed, that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this is my body) is not the relative to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread, but of the Neuter (whereas that is of the Masculine) gen∣der, and consequently it is not here said that this bread is my body (the body of Christ) but either indefinitely this,* 1.24 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, take, eat, this is my body, this taking and eating is, or denotes my body, which is more fully experss'd Lu. 22. 19. This is my body which is given for you, doe this in remembrance, or commemora∣tion, of me, and so 1 Cor. 11. 23. Take, eat, this (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this bread, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 this taking and eating) is my body, which is broken for you, doe this in remem∣brance of me. This is a little farther improved by S. Paul. 1 Cor. 10. 15, 16. The cup of blessing, which we blesse, that is, our blessing the cup in the Sacrament, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the bread which we break, that is, the breaking of the bread which is delivered to us to eat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.25 is it not the communication of the body of Christ? where what was before said in Christs words to be his body, is more ma∣nifestly said to be the communication of his body, that is, the bestowing it upon us, (as the communication of the Altar among the Jewes or Gentiles, is their eating of the sacrifice, their Gods entertaining them at that sa∣crificall feast) which, I suppose, concludes this Sacra∣ment to be, according to the nature of Sacraments, an holy rite, a solemne act or instrument, instituted by God to communicate to, or conferre on us the body of Christ, that is, the efficacy and benefits of Christs death. Hence it is that this whole action is by Dama∣scen called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 participation (which is all one with communication, only as one referreth to the giver, so the other to the receiver) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith he, for thereby we partake of the divinity of Jesus, the divine graces that flow from him, and S. Chrysostome, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the body of Christ is received, that is, as verily as God there treates us at, and feeds us from his table, so verily doth he communicate to, and bestow on the worthy receiver the body of the crucified Saviour. And if it shall be said that this is no strange thing, for that God doth so on every act of sincere Repentance, of Faith, of Faith, of Prayer, or other part of his divine worship worthily performed, and not only in this Sacrament; I answer, that the lesse strange it is, the more ought it to be be∣leived, on the affirmation of the Apostle, and the more certain it is, that he that being a true penitent sinner had the benefits of the death of Christ bestowed on him by God upon his first repentance, hath them now annunciated by God, and so solemnly and sa∣cramentally conferred and sealed to him, on this pre∣pared, and worthy approach to Gods table, and this act of worship duely performed, which Christ at his parting from the world, thought fit so solemnly to in∣stitute to be for ever observed in the Church. But if it be conceived that in this Sacrament these benefits are alwaies first conferred, or so as they were not really conferred before, this is a mistake, for he that had been baptized, is acknowledg'd (if he have not interposed the obstacle) to have received them before, and he that hath frequently been a worthy receiver of this sa∣crament of the Lords supper, and not fallen off by any willfull sinne, cannot every time first or newly receive them, nay he that is a true penitent, and hath perform∣ed frequent acts of other parts of Gods worship, as also of mortification of lusts and passions, and of all manner of Good works, though not of this, hath, no doubt, that acceptance of those other acts, and these benefits of Justification &c. bestowed on him by God, and not all Gods favour (and these benefits) suspended, till the first receiving of this Sacrament. Only in case of precedent lapses, which have for some time cast a man out of Gods favour, when upon sincere repentance and reformation he is restored to Gods favour again, then God in this Sacrament doth seale anew, that is, so∣lemnly exhibit these benefits to him. And otherwise, when no such lapses have intervened, and so there is no need of this new sealing or exhibiting, God doth yet

confirme and farther ratifie, what hath been before suf∣ficiently done. By this explication of the meaning of the words may also be concluded what are the parts of this Sacrament, viz. (the same that of every foede∣rall rite) two literally, and two spiritually, in each, one on Gods part, the other on ours. On Gods part literally, his entertaining and feeding us at his table, 1. Cor. 10. 21. (but that, as in sacrifices of old, first fur∣nished by the piety of the guests) and on our part li∣terally, our partaking of that table, that Christian feast, 1 Cor. 10. 17. Then spiritually (or veiled under this literall, visible outside of a feast) 1. Gods solemn reaching out to us, as by a deed or instrument, what was by promise due to every penitent sinner, every wor∣thy receiver, the broken body of Christ, that is, the be∣nefits of his Death, which is the summe of that fervent forme of prayer used by the Priest and every receiver singly, at the minute of receiving the elements in that Sacrament, and that prayer part of the solemnity of the forme of the court, by which it is bestowed. Se∣condly, On our part, annunciating 1. Cor. 11. 26. that sacrifice of Christs death, which (was then immedi∣ately to come, but) is now long since performed upon the Crosse. Thus the bitter herbs are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a memori∣all, or commemoration, of the bitter Aegyptian servi∣tude, Exod. 12. 14. the red wine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a memori∣all that Pharaoh wash'd himself in the blood of the children of Israel. So that precept Exod. 13. 8. is given by Moses, that in the Passover, they should an∣nunciate, or tell of their deliverance,* 1.26 and thence they call the Paschal lesson 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, annunciati∣on. See Elias Levita in Thisbi. And this annunciati∣on, or shewing forth, is not only in respect of our selves in beleeving, and toward men in prosessing our faith in the crucified Saviour, and that with a kind of glory∣ing, or rejoycing, but also toward God, pleading be∣fore him that sacrifice of his owne sonne, and through that humbly, and with affiance requiring the benefits thereof, grace and pardon to be bestowed on us, and at the time making use of that, which is one speciall bene∣fit of his passion, that free accesse to the Father through him, interceding for all men, over all the world, especially for Kings, &c. 1 Tim. 2. 2. which from that constitution of S. Paul to Timothy, Metropolitan of all Asia, was received into the most ancient Liturgies, and made a solemn part of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as intercessions and Eucharisticall devotions of the Church. Both these parts of the Sacrament are inti∣mated by those two phrases mention'd in the two first observations. For the presentation of the Lamb on the table, and so of the Christian sacrifice, the crucified Saviour in the Christian feast, to be eaten of by us, notes Gods annunciating and attesting to us the benefits of Christs death, and so the commemorative Paschal forme notes our commemorating and annunciating that death of his to our selves, and others. And both these are contained in those different phrases of S. Paul, both used in this matter in severall places, the former, that the broken bread is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 communication of his body, and so the latter 1 Cor. 11. 26. As oft as you eat this bread, and drink this cup, ye annunciate the death of the Lord, what God there bestowes on you, you annunciate to him, to your selves, and to others. From both which arises the aggravation of guilt of the unworthy receiver,* 1.27 that he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 guilty of the body and blood of Christ, v. 27. that is, that Christ that died for him, and is there communicated to him sacra∣mentally, that is, visibly exhibited in that Sacrament, and by him supposed to be annunciated to God &c. is by his being unqualified, uprepared for the receiving the benefits of his death, utterly lost, frustrated in re∣spect of him (as the impenitent is said to tread under foot the blood of Christ, the blood is as uneffectuall to him, as what is by him thrown on the earth, and tram∣pled on,* 1.28 is like to be to him) and yet farther he is said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to eat and drink damnation to himself, v. 29. that is, where the worthy receiver hath the benefits of Christs death communicated to him in this feast, and so eats and drinks salvation to himself, this unworthy intruder doth on the contrary bring, by that means, punishments, and, if he repent not by the admonition of those punishments, damnation on him∣self. As for the elements in this Sacrament, Bread, and Wine, though by the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 offering them to God, then by the Priests consecration, benediction, cal∣ling upon God over them,* 1.29 they become Gods, and so are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lords supper in opposi∣tion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every man's own supper, 1 Cor. 11. 21. and so are changed from common. Bread and Wine, yet not so as to depart from their own nature, or to be really converted into the Body and Blood of Christ, save only in a spirituall sense, and sacramental∣ly, acording to that of Theodoret, Dial. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The symbols of our Lords body and blood, after the pray∣er of consecration, are changed and become other, but depart not from their own nature, for they remain in their former essence, and figure, and shape, and are visible, and sensible, such as before they were. And accordingly these so many words are found used by diverse of the Ancients, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, each deno∣ting change, but never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transubstantiation, or the like.

[ f] * 1.30 V. 29. Not drink] That Christ did after his resur¦rection, before his ascension, eat and drink with his Disciples seems to be affirmed by many places of Scrip∣ture, and those such as are to that sense interpreted by the Ancients. Thus Act. 10. 41. S. Peter saith, the Disciples eate and drinke with him after his resurre∣ction, and that is used by him, as a proof of the reality and certainty of his resurrection, which it would not have been if they only had eate and dranke, and he had not.* 1.31 Thus when Act. 1. 4. it is said that Christ was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. though perhaps that may be thought to signifie no more then his having conversed with them, and not necessarily to inferre his eating or drinking, yet both the Origination of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 salt, and the Syriack and Arabick interpretation, make it signifie all one, as if it had been 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and* 1.32 S. Chrysostome gives his judgement of it, that by it is meant that which the Apostles Act. 10. 41. use as an argument of Christs resurrection, their eating and drinking with him. And so Theophylact, and Oecume∣nius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies partaking of the table with them, and on Acts 10. 41. the Scholion is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he confirmes the resurrection of Christ by their eating with him after it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for after he was risen he did not work any miracle, for the resurrection it self was a great mi∣racle, and of that none so great an evidence as to eat and drink. So Leontius de Sect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1. p. 530. C. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he is said to eat after his resurrection, this he did by way of oeconomy, not as being really hungry, but that he might shew his disciples, that he was risen from the dead, after the same manner, as he is said to have shewed the disciples the prints of the nailes. And so* 1.33 Titus Bostrensis, a∣mong the arguments Christ used to assure his disci∣ples

of his resurrection, laying special weight on the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his asking for meat, and eating before them, adding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he eat after his re∣surrection, but not that his flesh wanted nourishment. So John 21. 13. 'tis said of Christ, he took bread, and in like manner a fish, and Lu. 24. 30. he lay down at meat with them, and took bread, and not only gave to others, but v. 43. taking a fish, and hony combe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he eat before them all, and though there be not expresse mention there made of his drinking also, yet that affirmation of the Disciples, Acts 10. 41. referring clearly to that part of the story, and extending it self to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we drank with him, also, as well as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we eat with him, will be a proof and testi∣mony of the one as well as the other. To this may be added the testimony of S. Ignatius in his Epistle to the Church of Smyrna, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, After his resurrection he eat and drank with them, as being in the flesh, although spiritually he were united to the father. This being then on these grounds supposed, there is another possible way of in∣terpreting this place of Christ, that he would drink no more of the fruit of the vine, till he drank it new in the kingdome of his father, viz. that the state of Christ after his resurrection is called the kingdome of his fa∣ther, and that upon this ground, because at his resurre∣ction Christ the son of God was instated in his Kingly office, and all power (as he saith after that time, Mat. 28. 18.) was given unto him both in heaven and in earth, in which respect it is, that the Gospel is ordinarily called the kingdome of God, and so among the Jewes, saculum Messiae, the age of the Messias, and the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 age to come, which certainly commenced at the re∣surrection of Christ, as at his death the former age of the Law and Prophets was consummate or ended (and that perhaps the meaning of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh.* 1.34 19. 30. It is finish'd.) To this may those words of S. Chry∣sostome be applyed,* 1.35 when he saith of Christ, making mention of the kingdome, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he proposes a discourse of the resurrection, and calls his own resurrection thus. Yet because 'tis possible, and proba∣ble enough, that S. Chrysostome by the phrase 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 means the state and time of the general resurrecti∣on, not only of Christs, but of the Disciples also to whom he speakes, and with them of all others (and then ac∣cordingly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall not only signifie the act of his rising out of the grave, but also the future state of Christ with them together after the final judgement) and because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here added may seem to referre to that sense, and again because drinking it new with them may best be taken in a figurative sense, to expresse those heavenly festivals there vouchsafed to the Saints, received into communion of those joyes with Christ, and because the space between Christs Resurrection and Ascension, is in no other place of the New Testament express'd by this phrase of the kingdome of Christs fa∣ther, and lastly because 'tis not here the kingdome of Christ (to which it was pretended that his Resurrecti∣on instated him, and yet would not be perfectly true, as that excludes, or is taken abstracted from his Ascension) but the kingdome of his father, which belongs particu∣larly to the time after the general resurrection, 1 Cor. 15, 24, and 28. (for then and not till then is the king∣dome again delivered up to the father.) For these rea∣sons, I say, that interpretation being laid aside, there is a second that offers it self, by observing the words or word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.36 and rendring that within a while, as seems to be most agreeable to the use of it, v. 64. of this chapter, and c. 23. 39. and Joh 1. 52. and Rev. 14. 13. as is shewed both by* 1.37 Euthymius's Scholion, and by the Vulgar Latines amodo in all the places, and so also by the Context in those places; (see Note on c. 23. m.) If this be accepted, then the meaning will be, that after a while, or within a short time he means to part with them, and then, that is, after that short time, he will drink no more of the fruit of the vine, till he meet them again in Heaven, and drink of that new wine, that is, turn this bodily into a spiritual festival, express'd by lying, as at meat, with Abraham, Isaac and Jacob in the kingdome of heaven, Luke 14. 15. As for this fruit of the vine, the corporal food, that he will then drink that with them in heaven, can no more be concluded from the, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 until that day, then that Mary ceased to be a Virgin, or had children after the birth of Christ, from the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 until that, Mat. 1. 25. But the truth is, there is yet a third way of interpreting this verse, which by com∣paring it with the words in S. Luke seems much the most probable of all,* 1.38 that his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fruit of the vine signifies the cup in the Passover peculiarly, or the cup of Charity in the postcoenium of the Passover, wherein the Sacrament of Christs blood was founded. For that Christ was now to dye, and neither before, nor after his death and resurrection, to eat any more Passo∣vers with them, or any more to drink this cup of Chari∣ty now designed to a Christian use, is sufficiently evident. To this therefore is agreeable what he saith Luke 22. 15. with desire have I desired to eat this passover with you, before I suffer, meaning now to transmute this cup there into that Sacrament of Charity to be observed in the Christian Church for ever after. And therefore it is observable in S. Luke, that the words are directly ap∣plyed c. 22. 16. to the Passover, I have desired to eate this passover, for I will no more eate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thereof, or, of that, that is, of the Passover, &c. and by repeating of the words again, of the cup, v. 18. it is all reason that that be rendred of the cup in the passover, or the Sacramental cup of Charity, as the former of the bread in that post∣coenium. This appears to me an unquestionable ren∣dring and clearing of all difficulties, viz. that Christ will no more use these typical adumbrations, being him∣self now really to perform what was adumbrated by them, to passe suddainly from earth to heaven, through a Red sea of blood, and there to complete also the myste∣ry of the Sacrament, by uniting his Disciples one to another, and making them all partakers of his riches there. And that this is fit to be preferred before the se∣cond interpretation by the rendring of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 amodo within a while, will be judged by the parallel phrases both in Mark and Luke, where 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will from henceforth by no meanes drink, &c. Mar. 14 25. and so once in Luke also, c. 22. 16. and the second time, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will not drink.

[ g] * 1.39 V. 30. Sung an Hymne] It was the custome of the Jewes after supper to say Grace, and then to say or sing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verses or songs, especially over the Paschall lambe, saith Paulus Burgensis, at which time, saith he, they were wont to sing from the 112 to the 119 Psalm, the matter of those Psalmes agreeing perfectly with the Paschal lambe. This may have been the Hymne, or ra∣ther Hymnes, or Psalmes, which Christ sang here with his disciples; see P. Fagius in Annot. upon the Chal∣dee paraphrase, Deut. 8. But 'tis also not improbable, that it was some other Hymne accommodated to this particular institution of Christs, and this sung by them all, in the same manner, as we read of the Christians Hymne, Acts 4. 24.

[ h] * 1.40 V. 59. False-witnesse] the profess'd coming in and entertaining of false witnesses against Christ will not seem strange, if it be remembred that among the Jewes in actions against seducers of the people, or false prophets, it was lawful to say any thing whether true or false, no man being permitted to say any thing in de∣fence of them. In the condemning of other men they expected a day and a night, to see if any thing could be produced, which might profit the Prisoner, but not in

these cases of false prophets, and seducers of the peo∣ple to Idolatry; See P. Fagius in his Notes on the Chald. Paraph. on Deut. 13. 8. and Maimonides in Hilcoth Sanhedr.* 1.41 c. 11. So it is said in the story of Steven, they did 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suborne men, and again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 v. 13. they substituted false witnesses, &c. Besides, the Sanhedrim were so re∣solved to take away his life, that they did professedly seek false witnesse that should come and swear any thing against him, v. 59. And what was here done in their processe against him, is just the Antitype, or farther impletion of that which was first performed on Jere∣my, c. 26. v. 8, 9.

[ i] * 1.42 V. 63. Adjure thee] 'Twas a custome among the Jews to Adjure, which was by some form of execration layd upon the person, if he did not speak and answer truly; This among them obliged the person Adjured, as much as if he had taken an oath; and therefore Christ, though before he had held his peace, now being adjured, thinks himself bound to answer him. Many examples we have of this in the Old Testament, Judg. 17. 2. the silver which thou hast lost, and about which thou didst use execration, that is, didst adjure; So Prov. 29. 24. of the partaker with the thief, that is so secret, he heareth cursing, and betrayeth it not, that is, will not reveal, though he be adjured, 1 Kings 8. 31 If any man sin against his brother 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and he impose on him an imprecation to adjure him, for so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies, Psal. 10. 7. and is rendred by the Chaldee paraphrase, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maledictions, and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hiphil is literally and critically to make swear, to adjure, and is express'd by S. Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Thess. 5. 27. I bind you under the curse of God. The law con∣cerning this we have Levit. 5. 1. If a soul shall of∣fend, and shall hear the voice of adjuration or exe∣cration, and so Numb. 5. 21. where we have not sim∣ply 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 execration, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an oath of execration.

[ k] * 1.43 V. 64. Power] The right hand of power is the right hand of God the Father, who is call'd power by the He∣brewes; So Jarchi on Numb. 7. 10. Moses received it not from their hands, till he was commanded from the mouth of power,* 1.44 and so the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the right hand of greatnesse, Heb. 8. 1. So 1 Pet. 4. 14. the spirit of glory, is the spirit of God.

[ l] * 1.45 V. 65. Rent his clothes] That rending of clothes was an expression of indignation, holy zeal, and piety among the Jews, express'd on several occasions, especial∣ly of grief in humiliation, and of anger on the hearing of, any blasphemous speech, is ordinarily known by all. Only the difficulty here is, how this could be fit or pro∣per for the high Priest to doe, which is made unlawfull for the Priests, Levit. 10. 6. 21. 10. Thus hath Ba∣ronius objected An••al. t. 1. An. Ch. 34. but the an∣swer is easie, that that prohibition in Levit. extends on∣ly to the not tearing of the Sacerdotal garments, that is, of those which are used only in the Priests office, Exod. 28. 32. and 39. 23. and agreeably the Jewes have a rule, Qui dilaceraverit vestes Sacerdotales, vapulabit, He that shall teare any of the Priests garments shall be beaten. Besides this, 'twas indeed also unlawful to enter into the court of the Israelites in the Temple with rent clothes, but that was unlawful to any other, as well as to a Priest, who differ'd not from others in this mat∣ter, save only in this one circumstance, that the high Priest tore his garment from the bottome to the top, the rest of the Priests and all others from the top to the bottome.

[ m] * 1.46 V. 67. Smote him, &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by Hesychius ren∣dred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a rod or wand, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to strike with a rod or to thresh, to use such a stick as was ordinary in threshing out corn, a staffe or cudgel, & again 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to strike, and to mock. But then the old Greek and La∣tine Lexicon hath it otherwise, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 expalmo, alapo, to box, or strike, with the hand. And so* 1.47 S. Augu∣stine reads it, Si cùm expalmaretur voluit se vindi∣care? Would he revenge himself, when he was box'd? So Nonnus on John,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

The rude man struck his divine cheek with his audaci∣ous hand; and Sedulius,

—Non denique passim Vel colaphis pulsare caput, vel caedere palmis, Aut spuere in faciem plebs execranda quievit.

The accursed multitude ceased not to cuff him, or to strike him with the palmes of their hands, or to spit on him. And so Suidas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it signifies to strike the cheek with the bare hand; and so Juvencus of the passion of Christ.

Et palmae in malis, colaphíque in vertice crebri, Insultant,—and —prophetabis cujus te palma cecidit,

Their hands insulted on his cheeks; and Prophesie whose hand struck thee; and Nonnus again,

—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

One after another by turnes gave him bl••wes on the cheek.

Notes

• † 1.1

  delivered up 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.2

  cruise.
• † 1.3

  lay,
• * 1.4

  or staters, for the Gr. & Lat. MS. read•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• † 1.5

  deliver him up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.6

  Were you so unable to watch with mee one small while? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• * 1.7

  At that time, or in∣stant, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.8

  cudgell'd him.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.11

  Dioscor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. whence that of Martial l. 2. Profertur Cosmi nunc mihi siecus onyx.
• * 1.12

  Onom. l. 10. c. 26.
• † 1.13

  Casaub. in Bar.
• * 1.14

  In Alexan.
• ‖ 1.15

  l 34. tit. 2. lege Argu∣ment•• sunt.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.19

  Onomast. l 6. c 16.
• † 1.20

  in Ari••••id.
• * 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.26

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.30

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.32

  t. 4. Savil. ed. p 611.
• * 1.33

  In Lue. p. 836. C.
• * 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.35

  c. 1. p. 511.
• * 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.37

  on the Apoc.
• * 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.42

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.43

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.45

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.47

  To. 7 in Ep. Johan. 1. 9. col. 6•• 6▪