SECTION
I.
Of
the
Humiliation
of
the
Sonne
of
God
,
and
the
end
why
he
did
so
humble
himselfe
in
the
generall
.
CHAP.
I.
In
what
sense
the
Sonne
of
God
is
said
to
have
humbled
himselfe
.
1
ALbeit
,
the
humiliation
of
the
Son
of
God
our
Lord
be
not
expresly
mentioned
in
the
Apostles
Creed
,
yet
is
it
so
emphatically
exprest
in
Canonicall
Scriptures
(
whence
the
Articles
of
our
Creed
are
taken
,
by
whose
rules
they
are
to
be
interpreted
,
)
that
no
man
which
admits
the
Scripture
to
be
a
rule
of
Christian
faith
and
practice
,
can
deny
this
humiliation
of
the
Sonne
of
God
to
be
a
fundamentall
point
of
beleefe
,
and
rule
of
manners
,
and
practice
truely
Christian
.
As
to
omit
other
Texts
for
the
present
,
that
one
of
our
Apostle
S.
[
*
](A04168-e1390-b)
*
Phil.
●
.
ver.
2
,
3
,
4
,
5
,
6
,
7
,
8.
Paul
shall
suffice
,
Let
nothing
be
done
through
strife
or
vaine
glory
,
but
in
lowlinesse
of
minde
;
let
each
esteeme
others
better
than
themselves
.
Looke
not
every
man
on
his
owne
things
,
but
every
man
also
on
the
things
of
others
.
Let
this
minde
be
in
you
,
which
was
also
in
Christ
Jesus
:
who
being
in
the
forme
of
God
,
thought
it
not
robbery
to
be
equall
with
God
:
But
made
himselfe
of
no
reputation
,
and
took
upon
him
the
forme
of
a
servant
,
and
was
made
in
the
likenesse
of
men
.
And
being
found
in
fashion
as
a
man
,
he
humbled
himselfe
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
If
we
consider
this
humiliation
of
Christ
our
Saviour
in
its
generall
or
abstract
notion
,
not
as
restrained
unto
particular
circumstances
of
his
death
and
sufferings
,
it
is
in
some
sort
more
peculiar
to
him
as
hee
was
and
is
the
Son
of
God
,
than
the
matter
of
any
other
article
following
in
this
Creed
.
For
when
wee
say
(
as
we
must
beleeve
)
that
the
onely
Son
of
God
was
borne
,
was
circumcised
,
did
suffer
under
Pontius
Pilate
,
was
crucified
dead
and
buried
,
these
and
the
like
speeches
can
be
no
other
wayes
verified
of
him
,
as
he
is
God
,
than
per
communicationem
idiomatum
:
That
is
,
the
matters
signified
by
these
and
the
like
speeches
had
their
beginning
and
reall
existence
in
his
humane
nature
.
For
that
alone
was
really
capable
of
weaknesse
,
sorrow
,
infirmity
,
and
of
death
:
Yet
in
as
much
as
the
whole
humane
nature
it selfe
was
but
an
Appendix
of
his
divine
person
,
(
no
person
distinct
from
it
)
whatsoever
Christ
Jesus
did
doe
or
suffer
in
this
nature
,
was
done
,
and
suffered
by
the
eternall
Sonne
of
God
.
The
Sonne
of
God
was
truely
humbled
,
in
,
and
according
to
this
nature
in
all
his
naturall
,
and
more
than
naturall
sufferings
,
from
his
birth
to
his
death
.
Yet
may
we
not
say
,
that
this
Son
of
God
did
humble
himselfe
onely
in
these
or
the
like
undertakings
,
whereof
the
humane
nature
alone
was
really
capable
.
That
exinanition
,
or
nullifying
of
himselfe
,
mentioned
by
our
Apostle
(
Phil.
2.7
.
)
did
not
take
its
beginning
from
or
in
the
manhood
,
but
in
and
from
the
divine
person
of
the
Sonne
of
God
.
For
it
was
no
physicall
passion
or
naturall
affection
,
no
passion
at
all
,
either
naturall
or
supernaturall
,
yet
a
true
and
proper
humiliation
more
than
civill
,
though
better
resembled
by
humiliation
civill
,
than
by
naturall
.
His
obedience
did
not
meerely
consist
in
his
patient
suffering
,
but
in
the
submission
of
himselfe
to
his
Fathers
will
,
before
he
suffered
.
Most
willing
he
was
to
take
upon
him
the
forme
of
a
servant
,
before
hee
actually
tooke
our
nature
upon
him
for
our
redemption
;
before
the
Angell
Gabriell
was
sent
unto
the
blessed
Virgin
;
before
the
[
*
](A04168-e1490-b)
*
Psal.
40.
ver.
6
,
7
,
8.
Psalmist
had
said
on
his
behalfe
,
Sacrifice
and
offering
thou
wouldest
not
:
but
a
bodie
hast
thou
prepared
me
;
in
burnt
offerings
and
sacrifice
for
sinne
thou
hast
had
no
pleasure
:
then
said
I
,
loe
I
come
;
in
the
volume
of
the
book
it
is
written
of
me
:
I
delight
to
doe
thy
will
,
O
God
.
This
unconceiveable
manner
of
his
unexpressible
willingnesse
to
doe
his
Fathers
will
,
was
the
very
life
and
soule
of
that
most
admirable
obedience
of
his
humane
will
to
doe
and
suffer
whatsoever
hee
did
or
suffered
in
our
flesh
:
That
,
which
gave
the
infinite
value
,
and
everlasting
efficacy
to
his
everlasting
sacrifice
,
which
was
offred
once
for
all
.
2.
For
taking
a
true
,
though
an
imperfect
scale
(
for
such
is
the
best
that
man
can
take
)
of
his
humiliation
and
obedience
,
wee
are
to
scan
the
meaning
of
our
Apostle
in
the
forecited
place
more
particularly
.
Hee
was
,
saith
our
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
forme
of
God
;
the
originall
implyeth
the
very
essence
or
nature
of
God
.
As
much
as
wee
are
taught
to
beleeve
in
the
Nicene
or
Athanasius
Creed
,
where
it
is
said
,
Hee
was
of
one
substance
with
the
Father
,
&c.
He
was
so
in
the
forme
of
God
,
or
so
truely
God
,
that
he
thought
it
no
robbery
,
(
no
usurpation
of
any
dignity
which
was
not
his
owne
by
right
of
nature
)
to
account
himselfe
equall
with
God
.
It
was
no
robbery
so
to
account
himselfe
,
because
hee
knew
himselfe
so
to
be
.
Yet
saith
the
Apostle
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
did
(
as
it
were
)
empty
himselfe
,
or
sequester
this
his
greatnesse
,
and
became
lesse
,
or
lower
than
the
sons
of
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
taking
upon
him
the
essentiall
state
or
condition
of
a
servant
:
being
first
made
substantially
man
,
that
hee
might
be
for
a
time
essentially
and
formally
a
servant
.
For
though
every
man
be
not
a
servant
,
yet
every
servant
must
be
a
man
.
Now
the
Son
of
God
being
thus
found
in
the
forme
and
garbe
of
a
man
,
and
in
the
formall
condition
of
a
servant
,
He
humbled
himselfe
yet
lower
,
and
became
obedient
unto
death
,
even
the
death
of
the
Crosse
.
And
that
was
a
kind
of
death
unto
which
by
the
Roman
Laws
,
(
whereunto
he
yeelded
obedience
)
none
but
slaves
,
or
malefactors
of
servile
condition
were
lyable
.
And
how
ever
,
many
of
this
state
or
condition
,
were
put
unto
this
ignominious
death
;
yet
none
besides
the
man
Christ
Iesus
did
ever
suffer
it
out
of
obedience
or
willingly
,
but
for
want
of
power
to
resist
or
eschew
it
.
Had
it
beene
in
the
power
of
the
most
abject
slaves
that
ever
did
suffer
it
,
to
have
called
in
but
half
so
many
Roman
soldiers
to
their
rescue
,
as
Christ
Iesus
could
have
commanded
of
celestiall
Angels
,
they
would
have
sould
their
lives
at
a
dearer
rate
,
than
the
Emperors
did
,
which
were
slain
in
battaile
or
mutiny
.
3.
But
the
man
CHRIST
JESUS
,
who
was
also
the
true
Sonne
of
God
,
and
who
in
that
hee
was
the
wisedome
of
God
,
did
better
know
the
horror
or
paines
of
a
lingring
death
before
he
had
experience
of
it
as
man
,
than
any
creature
man
or
Angell
,
can
doe
:
when
HE
was
afflicted
and
tormented
,
yet
he
opened
not
his
mouth
;
but
was
brought
(
unto
his
Crosse
)
like
a
Lambe
unto
the
slaughter
,
and
as
a
sheepe
before
his
shearer
is
dumbe
,
so
opened
he
not
his
mouth
.
Isa.
53.7
.
This
far
exceeded
all
obedience
of
any
man
whether
free
borne
,
or
a
slave
.
His
patience
in
all
his
sufferings
did
farre
exceed
the
patience
of
dumb
creatures
,
of
Lambs
themselves
,
of
wormes
,
or
meaner
sensible
passives
.
For
none
of
them
doth
dye
a
violent
death
without
striving
or
reluctance
,
without
endeavour
to
annoy
such
as
afflict
or
torment
them
:
Whereas
this
Lamb
of
God
,
to
shew
himselfe
to
be
the
mirrour
of
patience
and
obedience
,
did
pray
for
his
persecutors
,
after
the
pangs
of
death
more
then
naturall
,
had
seized
upon
him
;
after
he
had
been
buffetted
,
spit
upon
,
scourged
,
and
every
way
most
disgracefully
abused
;
whilst
hee
endured
the
lingring
and
cruell
torments
of
the
Crosse
,
exasperated
with
bitter
scoffes
and
revilings
of
his
unrelenting
persecutors
,
(
uncessantly
pouring
vinegar
in
stead
of
oyle
into
his
wounds
,
)
gave
not
the
least
signification
of
discontent
,
either
by
word
or
gesture
towards
God
or
man
;
unlesse
some
haply
will
put
a
sinister
interpretation
upon
that
exclamation
when
he
was
ready
to
dye
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
But
of
the
purport
of
this
exclamation
,
by
Gods
assistance
,
in
its
due
time
and
place
.
In
the
interim
without
prejudice
to
any
mans
person
or
authority
,
I
rest
perswaded
that
this
speech
beareth
no
character
of
discontent
,
much
lesse
of
despaire
.
To
conclude
this
point
,
As
there
never
was
any
sorrow
like
to
his
sorrow
in
his
sufferings
,
so
was
there
no
obedience
,
nor
ever
shall
be
any
obedience
,
like
to
his
from
the
beginning
to
the
end
of
his
sufferings
.
This
did
farther
exceed
all
his
sorrows
,
than
his
sorrowes
did
the
paines
and
sorrowes
of
other
men
.
CHAP.
2.
That
the
dignity
from
which
the
Sonne
of
God
had
descended
,
and
unto
which
the
Sonne
of
man
was
to
be
exalted
,
were
testifyed
by
many
signs
and
documents
during
the
time
of
his
humiliation
.
1.
VNto
this
admirable
lowlinesse
of
obedience
,
God
awarded
a
correspondent
degree
of
exaltation
.
For
so
the
Apostle
inferreth
in
the
words
immediately
following
,
Philip.
2.9
.
&c.
Wherefore
(
or
for
this
cause
)
God
also
hath
highly
exalted
him
,
and
given
him
a
name
which
is
above
every
name
;
that
at
the
name
of
JESUS
every
knee
should
bow
,
of
things
in
Heaven
,
and
things
in
earth
,
and
things
under
the
earth
:
and
that
every
tongue
should
confesse
that
Jesus
Christ
is
Lord
,
to
the
glory
of
God
the
Father
.
The
same
Apostle
,
Rom.
14.9
.
tells
us
,
To
this
end
Christ
both
dyed
,
rose
and
revived
,
that
he
might
be
Lord
both
of
the
dead
and
living
.
As
man
he
was
made
Lord
from
his
resurrection
,
but
as
the
Sonne
of
God
,
and
a
distinct
person
from
his
Father
,
he
was
Lord
from
eternity
:
as
to
omit
other
places
before
cited
,
our
Apostles
inference
in
the
14.
of
the
Romanes
,
ver.
10.11
.
will
make
cleare
to
any
Christian
that
can
take
it
into
due
consideration
,
We
shall
all
stand
before
the
judgement
seat
of
Christ
.
How
is
this
proved
,
or
whence
had
our
Apostle
himself
this
revelation
?
From
the
Prophet
Isaiah
Chap.
45.
ver.
10.
For
there
it
is
written
,
As
I
live
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confesse
unto
God
.
Christ
then
not
as
man
,
but
as
God
,
was
that
Lord
in
whose
name
the
Prophet
speaketh
this
,
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
.
2.
Had
this
Lord
the
onely
Sonne
of
God
taken
our
nature
upon
him
,
though
adorned
even
from
the
first
moment
of
its
assumption
with
such
majestie
and
glory
,
as
now
it
is
;
yet
the
assumption
of
it
would
have
beene
an
humiliation
of
the
Sonne
of
God
,
not
physicall
,
but
rather
(
as
I
said
)
civill
,
or
ad
modum
civilis
humiliationis
,
an
incomparable
and
unparalleld
affabilitie
,
an
incomprehensible
loving
kindnesse
.
But
for
this
Lord
to
be
incarnate
for
us
of
a
Virgin
,
to
take
our
nature
upon
him
charged
with
mortality
and
infirmities
,
to
surcharge
our
ordinary
humane
conditions
with
the
extraordinary
estate
of
a
servant
;
to
burden
this
hard
servitude
with
paine
and
torture
,
with
disgrace
and
ignominies
,
more
than
servitude
humane
is
capable
of
;
This
was
that
unexpressible
humiliation
and
incomprehensible
loving
kindnesse
towards
us
miserable
men
,
which
our
Apostle
so
emphatically
setteth
forth
for
our
patterne
in
submitting
our
wills
to
his
most
holy
will
,
as
he
did
his
unto
his
Fathers
.
And
our
Lord
himself
requireth
that
we
should
be
humble
,
as
he
is
humble
:
not
according
to
the
measure
of
his
humiliation
,
for
that
is
as
impossible
for
us
,
as
to
be
as
perfect
as
our
heavenly
Father
is
perfect
,
or
as
holy
,
as
he
is
holy
;
Yet
must
we
be
truely
holy
,
as
our
heavenly
Father
is
holy
,
and
sincerely
humble
as
the
Sonne
of
God
our
Lord
and
Saviour
was
humble
.
Our
humiliation
or
obedience
to
his
will
,
though
it
must
be
true
,
not
hypocriticall
;
yet
in
this
life
at
the
best
,
and
in
the
best
of
men
is
imperfect
in
comparison
of
the
obedience
of
heavenly
Angels
,
though
theirs
be
but
finite
.
But
the
depth
of
the
humiliation
of
the
Sonne
of
God
is
,
as
he
is
,
immensurable
,
truely
infinite
.
Higher
than
God
he
could
not
be
,
but
so
high
he
was
in
glory
and
dignity
from
eternity
:
yet
lower
than
man
,
than
the
most
abject
of
the
Sons
of
men
,
he
vouchsafed
for
a
time
to
be
,
that
we
might
be
at
least
made
equall
to
the
Angels
;
even
Lords
and
Kings
unto
God
,
of
slaves
by
birth
and
condition
unto
infernall
Tyrans
.
3.
But
could
hee
not
have
thus
advanced
us
without
any
depression
or
humiliation
of
himself
?
could
not
we
sonnes
of
men
be
made
happy
without
the
misery
and
sorow
of
the
Son
of
God
?
The
answer
to
this
Quaere
will
finde
place
hereafter
.
That
which
for
the
present
deserveth
our
consideration
,
is
that
in
all
the
severall
degrees
of
his
humiliation
,
God
the
Father
was
still
pleased
to
exhibit
some
visible
documents
,
or
sensible
manifestations
of
that
glory
and
dignity
,
whereof
his
Sonne
for
a
time
had
devested
himselfe
,
and
of
that
glory
unto
which
as
man
for
his
faithfull
service
done
in
our
nature
he
was
to
be
exalted
.
His
birth
,
we
know
,
was
meane
in
the
eyes
of
men
,
his
entertainement
at
his
first
comming
into
the
world
,
(
for
lodging
especially
,
)
more
despicable
than
the
lodging
or
entertainement
of
poenitentiary
Pilgrimes
.
Yet
then
welcomed
into
the
world
by
an
hoast
of
Angels
sounding
out
gratulatory
Hymnes
unto
God
for
the
comfort
of
us
miserable
men
,
for
whose
sakes
he
who
was
their
supreme
Lord
,
did
vouchsafe
to
descend
thus
low
;
and
while
they
congratulate
us
,
they
doe
truely
adore
him
.
But
seeing
the
ditties
of
their
congratulatory
hymnes
were
heard
onely
by
some
few
,
and
those
men
of
meaner
rank
in
Jury
;
God
would
have
his
glory
proclaymed
by
those
wise
and
potent
men
,
which
had
seene
his
star
in
the
East
,
and
from
the
glorious
appearance
or
secret
significations
made
to
them
of
it
,
came
in
person
,
first
to
Ierusalem
,
then
to
Bethleem
,
to
tender
that
homage
and
service
to
this
Infant
,
which
they
scorned
to
performe
to
Herod
,
or
Augustus
Caesar
,
of
whose
greatnesse
no
doubt
they
had
heard
,
but
did
not
admire
or
esteeme
it
in
comparison
of
this
late
borne
King
of
the
Jews
.
These
and
other
glimpses
of
that
glory
which
was
due
unto
him
perpetually
as
man
,
though
publiquely
manifested
,
did
not
so
much
affect
the
stubborne
hearted
Jews
,
as
the
meanness
of
his
ordinary
condition
or
state
of
life
did
offend
them
.
No
question
but
that
voice
which
came
from
heaven
at
his
Baptisme
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
was
heard
by
more
than
by
Iohn
Baptist
,
and
both
testifyed
and
proclaimed
by
him
to
them
that
heard
it
not
;
and
yet
forgotten
by
most
within
three
yeares
space
:
so
deepely
forgotten
,
that
they
did
not
call
to
memory
,
at
least
not
lay
it
to
heart
,
upon
the
second
publication
of
his
glory
.
For
some
few
daies
before
his
sufferings
,
the
like
encomiasme
of
that
glory
which
was
due
unto
him
as
he
was
the
Son
of
God
,
was
proclaimed
from
heaven
,
upon
his
prayers
to
this
purpose
,
when
his
soule
was
heavy
and
troubled
with
expectation
of
approaching
sorrows
,
Iohn
12
26.
&c.
If
any
man
serve
me
,
let
him
follow
me
,
and
where
I
am
,
there
shall
also
my
servant
be
.
If
any
man
serve
me
,
him
also
will
my
Father
honour
.
Now
is
my
soule
troubled
,
and
what
shall
I
say
?
Father
,
save
me
from
this
houre
:
but
for
this
cause
came
I
unto
this
houre
.
Father
▪
glorifie
thy
name
.
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorifyed
it
,
and
will
glorify
it
againe
.
This
document
of
his
glory
was
more
publique
than
the
former
,
and
the
end
and
scope
of
it
more
solemnly
avouched
by
himself
,
ver.
29.30
.
The
people
therefore
that
stood
by
and
heard
it
,
said
,
that
it
thundred
:
Others
said
,
an
Angel
spake
to
him
.
JESUS
answered
,
and
said
,
This
voice
came
not
because
of
me
,
but
for
your
sakes
.
4.
Yet
even
this
gleame
of
his
glorious
brightnesse
,
wherewith
the
peoples
eyes
were
for
the
present
dazeled
,
was
shortly
after
so
overclouded
with
the
ignominies
and
indignities
done
unto
him
at
his
attachment
,
arrainment
and
execution
,
that
his
very
Disciples
had
almost
quite
forgotten
it
.
For
so
two
of
them
give
this
and
other
glorious
documents
of
his
dignities
for
lost
,
after
they
had
heard
the
news
of
his
resurrection
.
We
trusted
(
say
they
)
that
it
had
beene
he
,
which
should
have
redeemed
Israel
.
Luke
24.21
.
And
what
reason
or
pretence
had
they
not
to
trust
so
still
?
Onely
because
the
chiefe
Priests
and
Rulers
had
delivered
him
to
be
condemned
to
death
,
and
had
crucified
him
.
ver.
20.
A
strange
drowsinesse
had
fallen
upon
them
,
in
that
they
could
not
foresee
that
the
day
of
his
glorious
Raigne
over
Israel
thus
foretokened
by
these
and
the
like
scattered
rayes
or
dawnings
,
was
to
be
ushered
by
a
troublesome
night
of
sorrows
and
sufferings
;
and
with
this
stupidity
himselfe
upbraids
them
.
Then
he
said
unto
them
,
O
fooles
and
slow
of
heart
to
beleeve
all
that
the
Prophets
have
spoken
:
Ought
not
Christ
to
have
suffered
these
things
,
and
to
have
entred
into
his
glory
?
Luke
24.25
,
26.
Now
all
the
sufferings
,
and
other
Eclipses
of
this
Sunne
of
righteousnesse
,
were
as
clearely
foretold
as
his
future
glory
;
both
by
expresse
testimony
and
typicall
matter
of
fact
.
By
expresse
testimony
,
Isaiah
53.1
,
2
,
3.
Who
hath
beleeved
our
report
,
and
to
whom
is
the
arme
of
the
Lord
revealed
?
For
he
shall
grow
up
before
him
as
a
tender
plant
,
and
as
a
roote
out
of
a
dry
ground
:
He
hath
no
forme
nor
comelinesse
,
and
when
we
shal
see
him
,
there
is
no
beauty
that
we
should
desire
him
.
He
is
despised
,
and
rejected
,
a
man
of
sorrows
,
and
acquainted
with
griefe
:
and
we
hid
as
it
were
,
our
faces
from
him
.
He
was
despised
,
and
wee
esteemed
him
not
.
5.
But
were
those
other
interposed
flashes
of
this
day
starrs
brightnesse
exhibited
at
his
birth
or
first
arising
;
at
his
Baptisme
,
and
at
his
passion
as
clearely
foretold
as
the
Eclipse
of
it
in
his
sufferings
?
That
the
Angelicall
song
or
service
of
Angels
at
his
nativity
were
foretold
by
the
Psalmist
,
Psal.
97.7
,
I
ever
tooke
it
,
following
the
paths
of
the
ancient
,
as
a
plaine
case
void
of
scruple
,
untill
Ribera
stumbled
me
in
my
course
with
a
criticisme
upon
the
Apostles
allegation
of
this
passage
,
Heb.
1.6
.
And
againe
when
he
bringeth
in
the
first
begotten
into
the
world
,
he
saith
,
And
let
all
the
Angels
of
God
worship
him
.
So
our
English
,
so
Erasmus
,
and
some
of
the
most
accurate
Greek
Interpreters
according
to
the
sense
and
meaning
of
our
English
.
But
this
learned
Commentator
renders
it
thus
,
(
I
must
confesse
verbatim
according
to
the
originall
)
Et
cum
iterum
introducit
primogenitum
in
orbem
terrae
;
When
he
bringeth
his
first
begotten
againe
into
the
world
,
the
words
in
the
originall
are
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Upon
this
ground
this
good
Writer
takes
liberty
to
dissent
from
the
best
Commentators
that
had
gone
before
him
,
and
peremptorily
denyeth
this
place
to
be
meant
of
the
Son
of
Gods
first
comming
into
the
world
.
And
it
cannot
be
denyed
,
but
that
this
97.
Psalme
containes
a
remarkable
Prophecy
,
that
the
Sonne
of
God
,
or
God
of
Israel
should
be
made
Lord
and
King
,
and
Judge
of
the
world
by
peculiar
right
.
This
is
one
of
those
many
places
which
(
as
in
the
former
booke
hath
beene
observed
)
cannot
be
meant
of
any
,
save
onely
of
him
who
was
truely
God
,
and
yet
could
not
be
punctually
fulfilled
,
save
onely
of
God
incarnate
.
But
Ribera
should
have
considered
that
one
and
the
same
passage
in
any
Psalme
or
Prophecy
might
have
beene
fulfilled
in
God
incarnate
at
severall
times
,
and
alike
literally
refer
to
severall
manifestations
whether
of
his
glory
or
of
his
sufferings
.
Yea
sometimes
[
*
](A04168-e2240-b)
*
See
the
seventh
book
.
cap.
17.
§.
5.
one
and
the
same
place
or
proposition
may
literally
and
punctually
refer
both
to
his
humiliation
and
exaltation
,
as
that
of
the
8.
Psal.
ver.
5.
Thou
hast
made
him
little
lower
than
the
Angels
;
and
hast
crowned
him
with
glory
and
honour
.
Now
if
one
and
the
same
passage
or
prediction
may
be
punctually
fulfilled
of
God
incarnate
at
severall
times
,
or
at
his
nativity
,
his
baptisme
,
his
transfiguration
,
and
resurrection
,
&c.
much
more
may
severall
passages
in
one
and
the
same
Psalme
,
or
other
prophecies
be
respectively
fulfilled
,
some
of
his
Nativitie
or
resurrection
;
other
of
his
comming
to
judgement
.
It
is
then
no
concludent
proofe
,
which
Ribera
brings
in
prejudice
of
the
Ancient
to
strengthen
his
owne
opinion
,
that
the
testimony
alleaged
by
the
Apostle
,
Hebr.
1.6
.
out
of
Psalme
97.
cannot
be
literally
meant
of
our
Lord
and
Saviours
Nativitie
;
because
the
chief
scope
of
that
place
,
is
to
foretell
his
comming
to
judge
the
world
,
when
he
shall
be
attended
with
an
hoast
of
Angels
.
For
if
this
attendance
and
obsequie
be
performed
unto
him
,
as
is
probable
,
by
the
whole
hoast
of
Heaven
;
the
celebration
of
his
Nativitie
,
or
first
comming
into
the
world
by
a
band
or
company
of
these
heavenly
soldiers
(
how
many
,
or
how
few
,
God
onely
knows
)
might
be
and
certainly
was
a
pledge
or
praeludium
.
Nor
doth
the
placing
of
the
words
in
the
originall
necessarily
argue
but
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
have
the
same
sense
that
it
had
in
former
places
,
that
is
,
onely
a
repetition
of
testimonies
without
expresse
reference
to
Christs
first
or
second
coming
.
In
that
40.
of
Isaiah
[
*
](A04168-e2330-b)
*
In
the
7.
Book
,
and
28.
Chap.
before
expounded
,
some
passages
(
if
not
one
and
the
same
)
literally
refer
to
the
incarnation
,
or
first
manifestation
of
the
Word
in
the
flesh
,
others
to
the
declaration
of
him
to
bee
the
Sonne
of
God
at
his
Baptisme
,
which
Iohn
Baptist
acknowledged
to
bee
the
end
and
tenor
of
his
Embassage
.
Where
and
in
what
manner
that
transcendent
glimpse
which
was
exhibited
in
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
his
humiliation
,
Ioh.
12.28
.
was
foretold
,
and
fore-signified
in
its
proper
place
.
But
the
former
quaere
here
opportunely
presents
it selfe
againe
;
seeing
such
glory
as
these
glimpses
did
portend
,
was
due
unto
him
perpetually
,
what
necessity
or
urgent
conveniency
was
there
that
hee
should
bee
made
so
low
,
and
so
strangely
humbled
.
CHAP.
III.
Whether
our
sinnes
could
have
beene
remitted
without
the
humiliation
of
the
Sonne
of
God
,
is
a
point
not
determinable
by
men
:
That
the
manner
of
the
remitting
our
sinnes
by
his
humiliation
,
was
the
most
admirable
way
,
which
Wisdome
,
Iustice
,
or
Mercy
could
require
.
1
PEremptorily
to
avouch
that
God
could
not
have
remitted
the
sinnes
of
our
first
Parents
without
full
satisfaction
,
nor
advanced
their
sinfull
seede
unto
glory
without
the
disgracefull
sufferings
of
his
onely
Sonne
,
would
by
some
,
and
well
might
bee
censured
for
a
saucy
doctrine
:
A
doctrine
,
more
derogatory
from
the
Omnipotent
Majesty
,
than
it
would
be
to
prerogatives
Royall
,
to
deny
Kings
or
free
Princes
invested
with
it
,
the
exercise
of
that
most
princely
vertue
,
Clemency
,
or
to
grant
a
prohibition
against
them
in
case
they
should
freely
forgive
offences
committed
against
themselves
,
or
afterwards
honour
the
parties
thus
freely
forgiven
upon
their
extraordinary
thankfulnesse
for
such
gracious
favours
.
This
benignity
no
loyall
Subject
will
grudge
or
repine
at
,
when
it
is
practised
by
his
liege
Lord
and
Soveraigne
;
and
shall
we
deny
the
like
freedome
to
infinite
Majestie
,
whereof
benignity
,
and
graciousnesse
infinite
,
is
(
to
speake
after
the
manner
of
men
)
a
speciall
branch
or
dimension
.
2.
Yet
on
the
other
side
resolutely
to
determine
that
the
sinnes
of
our
first
Parents
could
have
been
remitted
without
satisfaction
,
or
their
seed
advanced
to
glory
without
the
humiliation
of
the
Sonne
of
God
;
would
be
a
rash
,
if
not
an
unsound
resolution
.
For
albeit
wee
take
it
for
granted
,
that
earthly
Princes
of
the
best
temper
may
freely
pardon
any
offences
against
themselves
,
and
crowne
this
speciall
favour
with
the
advancement
of
the
persons
so
offending
,
to
higher
place
and
greater
honour
than
formerly
they
did
enjoy
:
yet
will
it
not
hence
follow
,
that
the
Omnipotent
and
most
just
Judge
might
have
done
the
like
.
For
,
he
is
not
of
Majesty
or
of
gracious
goodnesse
onely
,
but
of
justice
truely
infinite
;
the
immutable
and
indispensible
rule
of
justice
and
goodnesse
.
And
he
alone
who
is
wisdome
truely
infinite
,
can
determine
whether
the
remission
of
mens
sinnes
without
satisfaction
,
or
the
award
of
glory
without
some
interposition
of
merits
,
doe
not
imply
some
contradiction
to
the
rule
of
justice
infinite
,
which
they
doe
not
imply
to
infinite
Majesty
or
benignity
.
The
greatest
Majesty
on
earth
may
more
justly
pardon
offences
done
against
themselves
,
than
they
can
doe
the
like
offences
against
the
publique
Law
it selfe
,
or
the
community
of
men
under
their
government
.
For
earthly
Princes
how
great
or
good
soever
they
be
,
are
no
living
lawes
of
goodnesse
,
no
living
rules
of
justice
.
This
is
the
praerogative
of
the
Almighty
Lord
to
be
both
a
most
righteous
Judge
,
and
the
very
Law
or
Idaeall
rule
of
righteousnesse
.
3.
Not
Princes
onely
,
but
every
private
person
,
or
publique
Magistrate
(
so
they
sit
not
in
the
seat
of
Justice
)
may
pardon
a
crime
for
its
nature
capitall
,
if
it
be
onely
committed
against
themselves
;
as
if
a
servant
should
take
his
masters
purse
,
not
by
violence
,
but
unwarily
laid
aside
,
and
deny
the
finding
,
taking
,
or
restoring
of
it
;
the
master
may
without
wounding
his
conscience
dismisse
the
party
delinquent
of
his
service
,
without
calling
his
life
in
question
,
although
the
crime
bee
by
humane
law
capitall
.
Nor
should
the
master
,
I
take
it
,
by
this
clemency
incurre
the
danger
of
the
humane
Law
,
if
he
be
as
well
content
to
lose
the
money
,
as
the
delinquents
service
.
In
this
case
hee
may
doe
to
the
worst
of
his
servants
as
hee
desires
it
may
be
done
to
him
,
if
his
case
or
condition
were
the
same
.
But
if
of
a
private
master
,
he
should
become
a
publike
Judge
,
and
shew
the
same
favour
to
him
that
had
been
his
servant
,
being
arraigned
for
the
like
offence
committed
against
another
;
hee
should
hereby
grievously
transgresse
both
the
Law
of
God
and
man
.
The
true
reason
whereof
is
not
because
the
former
rule
[
Of
doing
as
hee
would
bee
done
unto
]
doth
hold
,
as
one
of
late
(
out
of
the
spirit
of
contradiction
rather
than
judgement
)
hath
taught
;
not
universally
or
alwayes
,
but
ad
plurimum
,
for
the
most
part
,
or
now
and
then
,
or
more
certainly
in
private
men
than
publike
Magistrates
.
For
they
especially
are
most
strictly
tied
to
that
fundamentall
rule
of
justice
and
equity
of
doing
as
they
would
bee
done
unto
.
But
seeing
,
as
the
great
Casuist
Gerson
somewhere
observes
,
Every
Judge
sustaines
a
double
person
;
one
of
his
owne
,
as
he
is
subject
to
the
like
infirmities
with
other
men
;
another
of
the
Publike
Weale
,
or
Community
wherein
hee
liveth
.
Hence
it
is
,
or
should
bee
,
that
how
mercifull
or
gracious
soever
he
be
by
naturall
disposition
,
or
grace
;
yet
when
he
ascends
the
seat
of
Justice
,
hee
must
lay
aside
his
private
person
,
all
private
considerations
,
and
arme
himselfe
with
the
publike
.
Now
the
object
of
the
observance
of
the
former
rule
,
of
doing
as
hee
would
bee
done
unto
,
is
not
the
person
or
party
accused
or
arraigned
,
but
the
persons
whom
hee
wronged
,
or
may
hereafter
wrong
.
The
greatest
Judge
in
this
case
must
do
to
the
Common
Weale
,
whereof
he
himselfe
is
a
member
,
as
he
desires
is
should
be
done
to
himselfe
in
like
case
,
that
is
,
to
right
them
when
they
are
wronged
,
and
to
protect
them
from
further
danger
,
by
putting
wholesome
lawes
in
execution
,
for
cutting
off
noisome
members
of
publike
Society
.
4.
But
what
of
all
this
?
God
is
no
member
of
any
Community
,
being
in
himselfe
farre
greater
,
and
better
than
the
whole
Universe
of
things
visible
and
invisible
;
and
for
this
reason
not
bound
to
conforme
himselfe
to
any
of
the
former
rules
;
which
greatest
Princes
are
by
his
Law
bound
to
observe
.
However
,
hee
is
immutable
goodnesse
it selfe
,
more
than
the
rule
of
all
those
rules
of
mercy
,
justice
,
and
goodnesse
which
hee
enjoines
us
to
follow
.
It
is
most
true
,
he
can
doe
whatsoever
he
will
,
yet
cannot
any
thing
be
willed
by
him
that
is
contrary
to
goodnesse
,
justice
,
or
mercy
.
Though
his
mercies
exceed
the
mercies
of
the
best
of
men
;
yet
some
sinnes
there
are
which
exempt
men
from
participation
of
his
mercies
,
sinnes
unpardonable
to
mercy
it selfe
:
So
saith
our
Saviour
,
Mar.
3.28
,
29.
Verily
I
say
unto
you
,
all
sinnes
shall
be
forgiven
unto
the
sonnes
of
men
,
and
blasphemies
,
wherewith
soever
they
shall
blaspheme
.
But
hee
that
shall
blaspheme
against
the
holy
Ghost
,
hath
never
forgivenesse
,
but
is
in
danger
of
eternall
damnation
.
And
S.
Matthew
more
fully
,
Chap.
12.
ver.
31
.
Wherefore
I
say
unto
you
,
All
manner
of
sinne
and
blasphemy
shall
be
forgiven
unto
men
▪
but
the
blasphemy
against
the
holy
Ghost
shall
not
be
forgiven
unto
men
.
And
whosoever
speaketh
a
word
against
the
Sonne
of
man
,
it
shall
bee
forgiven
him
:
but
whosoever
speaketh
against
the
holy
Ghost
,
it
shall
not
bee
forgiven
him
,
neither
in
this
world
,
neither
in
the
world
to
come
.
It
is
not
the
sole
infinitie
of
that
Majestie
against
which
wee
sinne
,
that
makes
the
sinne
so
unpardonable
.
For
the
Father
is
of
infinite
Majesty
,
the
Sonne
is
of
infinite
Majesty
,
and
the
holy
Ghost
can
bee
no
more
:
their
Majesty
and
glory
is
coeternall
,
and
coequall
.
The
sinne
here
meant
then
cannot
bee
any
speciall
sinne
more
offensive
against
the
person
of
the
holy
Ghost
,
then
against
the
person
of
the
Father
,
or
the
Sonne
.
Nor
is
it
(
whatsoever
else
it
be
)
any
one
sinne
specifically
distinct
from
other
sinnes
,
as
murther
is
from
lust
,
or
lust
from
pride
and
envie
,
but
rather
a
confluence
of
many
grievous
sinnes
:
It
alwayes
presupposeth
a
great
measure
of
long
continued
contempt
of
Gods
speciall
favour
,
gifts
,
or
goodnesse
.
Those
whom
our
Saviour
in
the
forecited
places
forewarnes
,
as
being
at
the
pit
brink
of
this
infernall
bottomlesse
sinne
,
were
as
S.
Marke
tells
us
,
Scribes
that
came
downe
from
Ierusalem
,
Mark
.
3.22
.
and
as
S.
Matthew
addes
,
Pharisees
too
,
Matth.
12.24
.
Both
of
them
had
seene
or
heard
our
Saviours
miracles
which
were
so
pregnant
that
they
could
not
deny
the
truth
of
them
.
The
particular
miracle
which
occasioned
this
discourse
,
was
the
healing
of
one
possessed
of
a
Devill
,
insomuch
that
being
blind
and
dumbe
before
,
he
both
spake
and
saw
;
and
all
the
people
were
amazed
,
and
said
,
Is
this
the
sonne
of
David
?
And
when
the
Pharisees
heard
it
,
(
or
as
S.
Marke
addes
,
the
Scribes
which
came
downe
from
Jerusalem
)
they
said
,
this
fellow
doth
not
cast
out
Devils
,
but
by
Beelzebub
,
the
Prince
of
Devils
,
Matt.
12.22
.
Mark
.
3.24
.
And
S.
Marke
giving
the
reason
why
our
Saviour
,
after
hee
had
called
the
Scribes
and
Pharisees
to
him
,
and
debated
this
controversie
with
them
,
did
forewarne
them
in
speciall
of
this
dangerous
sinne
,
addeth
,
Because
they
said
,
he
hath
an
uncleane
spirit
,
Mark
.
3.30
.
5.
Into
this
fearefull
sinne
,
or
rather
high
measure
of
sinne
,
of
whose
danger
our
Saviour
so
graciously
forewarnes
these
Scribes
and
Pharisees
;
those
convert
Hebrews
to
whom
S.
Paul
wrote
that
excellent
Epistle
,
were
ready
without
his
like
admonitions
to
fall
.
It
is
impossible
(
saith
he
)
for
those
men
who
were
once
enlightned
,
and
have
tasted
of
the
heavenly
gift
,
and
were
made
partakers
of
the
holy
Ghost
,
and
have
tasted
the
good
word
of
God
,
and
the
power
of
the
world
to
come
:
If
they
shall
fall
away
,
to
renew
them
againe
unto
repentance
:
seeing
they
crucifie
unto
themselves
the
Sonne
of
God
afresh
,
and
put
him
to
an
open
shame
.
For
the
earth
,
which
drinketh
in
the
raine
that
commeth
oft
upon
it
,
and
bringeth
forth
herbes
meet
for
them
by
whom
it
is
dressed
,
receiveth
blessing
from
God
.
But
that
which
bringeth
forth
thornes
and
briers
,
is
rejected
,
and
is
nigh
unto
cursing
,
whose
end
is
to
bee
burned
,
Heb.
6.4
,
5
,
&c.
Others
perhaps
in
those
times
had
either
incurred
this
sentence
here
denounced
,
or
stood
in
greater
danger
than
these
Hebrews
did
,
of
whom
our
Apostle
at
this
time
had
good
hope
;
But
beloved
,
wee
are
perswaded
better
things
of
you
,
and
things
that
accompany
salvation
,
though
we
thus
speake
.
For
God
is
not
unrighteous
to
forget
your
worke
and
labour
of
love
,
which
yee
have
shewed
towards
his
Name
,
in
that
ye
have
ministred
towards
his
Saints
,
and
doe
minister
,
Heb.
6.9.10
.
Of
our
Apostles
punctuall
meaning
,
or
sense
in
these
two
verses
last
cited
,
as
of
all
the
rest
unto
the
end
of
the
Chapter
,
I
shall
have
occasion
hereafter
to
treat
.
Of
the
former
verses
,
I
have
no
more
for
this
present
,
or
hereafter
(
for
ought
I
know
)
to
say
,
then
this
;
That
their
meaning
,
if
any
be
disposed
to
scan
them
more
exactly
,
may
(
I
take
it
)
bee
best
illustrated
by
the
type
or
parallel
exhibited
in
the
dayes
of
Moses
,
in
those
men
which
were
excluded
by
oath
from
the
land
of
Canaan
,
Num.
14.20
,
21
,
22
,
23.
And
the
Lord
said
,
I
have
pardoned
according
to
thy
word
.
But
as
truely
as
I
live
,
all
the
earth
shall
bee
filled
with
the
glory
of
the
Lord
.
Because
all
those
men
,
which
have
seene
my
glory
and
my
miracles
which
I
did
in
Egypt
,
and
in
the
wildernesse
,
and
have
tempted
mee
now
these
ten
times
,
and
have
not
hearkened
to
my
voice
;
Surely
they
shall
not
see
the
land
which
I
sware
unto
their
fathers
,
neither
shall
any
of
them
that
provoked
me
,
see
it
.
All
these
,
which
were
all
the
Males
of
Israel
above
twenty
yeares
of
age
,
save
Caleb
,
Ioshua
,
and
Moses
,
(
who
was
in
part
involved
in
this
sentence
)
did
beare
a
true
type
,
or
shadow
of
those
who
offending
in
like
manner
against
Christ
and
his
Gospel
,
we
call
Reprobates
,
yet
not
so
true
types
of
such
a
sinne
against
the
holy
Ghost
,
as
those
which
went
to
search
the
land
of
Canaan
.
And
the
men
which
Moses
sent
to
search
the
land
,
who
returned
and
made
all
the
Congregation
to
murmure
against
him
,
by
bringing
up
a
slander
upon
she
land
.
Even
those
men
that
did
bring
up
the
evill
report
upon
the
land
(
after
they
had
seene
the
goodlinesse
,
and
tasted
the
pleasant
fruits
of
it
)
died
of
the
plague
before
the
Lord
.
But
Joshua
the
sonne
of
Nun
,
and
Caleb
the
sonne
of
Jephunneh
,
which
were
of
the
men
that
went
to
search
the
land
,
lived
still
:
and
many
happy
dayes
after
that
time
,
Numb.
14.36
,
37
,
38.
6.
Very
probable
it
is
,
though
I
will
not
determine
pro
or
con
,
that
the
irremissible
sinne
whereof
our
Saviour
and
S.
Paul
speake
,
for
which
there
remaineth
no
satisfaction
,
was
if
dot
peculiar
,
yet
Epidemicall
unto
those
primitive
times
,
wherein
the
kingdom
of
heaven
was
first
planted
here
on
earth
by
our
Saviour
:
and
the
holy
Catholike
Church
was
in
erection
by
the
ministery
of
the
Apostles
,
or
in
times
wherein
the
extraordinary
gifts
of
the
holy
Spirit
were
most
plentifull
,
and
most
conspicuous
.
Even
in
those
times
,
into
this
wofull
estate
none
could
fall
,
which
had
not
tasted
of
the
heavenly
gift
,
of
the
good
word
of
God
,
and
of
the
powers
of
the
world
to
come
,
and
had
not
beene
partakers
of
the
holy
Ghost
.
Nor
did
such
men
fall
away
by
ordinary
sinnes
,
but
by
relaps
into
Iewish
blasphemy
,
or
heathenish
Idolatry
,
and
malicious
slander
of
the
kingdom
of
heaven
,
of
whose
power
they
had
tasted
.
God
was
good
to
all
his
creatures
in
their
creation
,
and
better
to
men
in
their
redemption
by
Christ
:
of
this
later
goodnesse
all
men
werein
some
degree
partakers
.
The
contempt
,
or
neglect
of
this
goodnesse
was
not
irremissible
:
the
parties
thus
farre
offending
,
and
no
further
,
were
not
excluded
from
the
benefit
of
Christs
satisfaction
,
or
from
renewing
by
repentance
:
but
of
the
gifts
of
the
Spirit
which
was
plentifully
poured
out
after
our
Saviours
ascension
,
all
were
not
partakers
.
This
was
a
speciall
favour
,
or
peculiar
goodnesse
,
whose
continued
contempt
,
or
solemne
abrenuntiation
by
relapse
either
into
heathenisme
,
or
Jewish
blasphemy
was
unpardonable
;
not
in
that
it
was
a
sinne
peculiarly
committed
against
the
person
of
the
holy
Ghost
,
but
because
it
did
include
an
extraordinary
opposition
unto
the
indispensable
law
of
justice
,
or
goodnesse
,
which
God
the
Father
,
Sonne
,
and
holy
Ghost
,
are
.
7.
Some
sinnes
then
there
be
,
or
some
measure
of
them
,
which
being
made
up
,
no
satisfaction
will
be
accepted
for
them
.
It
is
impossible
according
to
the
sacred
phrase
,
that
the
parties
thus
delinquent
should
bee
renewed
by
repentance
.
But
whether
according
to
this
dialect
of
the
holy
Ghost
,
that
grand
sinne
,
whereof
our
Saviour
,
and
the
Apostle
speakes
be
absolutely
irremissible
untill
death
hath
determined
their
impenitency
which
committed
it
;
or
onely
exceeding
dangerous
in
comparison
of
other
sinnes
,
I
will
not
here
dispute
:
much
lesse
dare
I
take
upon
me
to
determine
either
branch
of
the
maine
question
proposed
:
As
[
whether
satisfaction
were
absolutely
necessary
for
remitting
the
sinnes
of
our
first
Parents
,
or
their
seed
?
]
Or
,
[
whether
the
Son
of
God
could
have
brought
us
sinners
unto
glory
by
any
other
way
,
or
meanes
than
that
which
is
revealed
unto
us
in
his
Gospel
?
]
It
shall
suffice
me
(
and
so
I
request
the
Reader
it
may
doe
him
)
to
shew
that
this
revealed
way
is
the
most
admirable
for
the
sweet
concurrence
of
Wisdome
,
Justice
,
Mercy
,
and
whatsoever
other
branches
of
goodnesse
else
bee
,
which
the
heart
of
man
can
conceive
;
more
admirable
by
much
than
wisdome
finite
could
have
contrived
,
or
our
miserable
condition
desired
,
unlesse
it
had
been
revealed
unto
us
by
God
himselfe
.
8.
For
demonstration
of
this
conclusion
,
and
for
deterring
all
which
pretend
unto
the
priviledge
or
dignity
of
being
the
Sonnes
of
God
,
from
continuance
in
sinne
,
no
principle
of
faith
,
or
passage
in
the
sacred
Canon
can
bee
of
better
use
then
that
1.
Ioh.
3.8
.
He
that
committeth
sinne
is
of
the
Devill
:
for
the
Devill
sinneth
from
the
beginning
.
For
this
purpose
the
Sonne
of
God
was
manifested
,
that
hee
might
destroy
the
works
of
the
Devill
.
However
,
the
words
which
severall
translations
doe
render
,
one
and
the
same
word
in
the
Originall
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
bee
of
different
signification
in
point
of
Grammar
;
yet
is
there
no
contradiction
betwixt
them
upon
the
matter
.
Our
later
English
which
I
alledged
readeth
[
that
he
might
destroy
]
the
former
,
that
hee
might
dissolve
the
works
of
the
Devill
.
Neither
of
them
much
amisse
,
and
both
of
them
put
together
,
or
mutually
helping
one
another
,
exceeding
well
.
Some
works
of
the
Devill
,
the
Sonne
of
God
is
said
more
properly
to
dissolve
,
others
more
properly
to
destroy
.
Sinne
it selfe
,
as
the
Apostle
tells
us
,
is
the
proper
worke
of
the
Devill
,
his
perpetuall
worke
;
for
he
sinneth
from
the
beginning
.
And
for
this
cause
the
man
that
committeth
sinne
is
of
the
Devill
,
the
Devills
workman
,
or
day
labourer
,
so
long
as
hee
continues
in
knowne
sinnes
.
Sinne
,
the
best
of
men
dayly
doe
.
But
it
is
one
thing
to
sinne
and
doe
a
sinfull
Act
,
another
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
the
phrase
used
by
our
Apostle
)
a
worker
,
or
doer
of
evill
,
operarius
iniquitatis
:
Such
workmen
the
sonnes
of
God
,
or
servants
of
Christ
cannot
be
,
at
lest
so
long
as
they
continue
sonnes
or
servants
.
The
points
most
questionable
in
those
forecited
words
of
S.
Iohn
,
now
to
bee
discussed
in
this
preamble
to
the
manner
how
the
Son
of
God
did
dissolve
,
or
destroy
the
works
of
the
Devill
,
are
two
.
The
first
,
from
what
beginning
the
Devill
is
said
to
sinne
,
or
to
continue
in
sinne
.
The
second
,
what
speciall
workes
of
the
Devill
they
were
,
which
the
Sonne
of
God
did
or
doth
undoe
,
or
for
whose
dissolution
,
or
destruction
hee
was
manifested
in
our
flesh
.
CHAP.
IV.
From
what
beginning
the
Divell
is
said
by
S.
John
to
sinne
.
Whether
sinne
consist
in
meere
privation
,
or
have
a
positive
entity
,
or
a
cause
truely
efficient
,
not
deficient
onely
.
1
THe
word
Beginning
,
is
some
times
taken
universally
and
absolutely
,
as
it
reacheth
to
the
first
moment
of
time
,
or
to
the
first
beginning
of
heaven
and
earth
,
of
all
things
visible
and
invisible
,
which
have
beginning
of
being
.
[
*
](A04168-e3060-b)
*
See
the
7
book
cap.
26.
§
34.
From
this
utmost
extent
of
the
word
beginning
,
S.
Iohn
in
the
beginning
or
entrance
into
his
Gospel
strongly
inferrs
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Word
by
whom
all
things
were
made
,
was
truely
God
,
without
beginning
or
end
of
dayes
,
because
he
was
in
the
beginning
,
that
is
,
had
a
true
and
reall
existence
,
when
all
things
whether
visible
or
invisible
,
which
were
created
by
him
,
did
but
begin
to
be
.
But
the
beginning
mentioned
by
the
same
Apostle
in
the
forecited
place
,
1.
Iohn
3.8
.
may
not
be
stretched
so
farre
as
to
make
it
pitch
upon
the
first
beginning
of
time
,
or
of
all
things
made
or
created
.
First
,
it
is
neither
certaine
nor
probable
that
any
of
the
Angelicall
substances
were
created
,
or
begun
to
bee
before
all
other
creatures
.
Secondly
,
it
cannot
be
certainely
knowne
whether
the
blessed
Angels
which
keepe
their
station
,
and
the
collapsed
Angels
,
were
all
created
in
the
same
instant
:
or
if
it
were
certaine
or
granted
that
some
of
them
were
created
before
others
,
though
all
of
the
same
day
;
yet
could
there
be
no
certainty
or
probability
that
the
collapsed
Angel
which
is
become
a
Devill
(
or
prince
of
Devils
,
who
S.
Iohn
saith
,
sinned
from
the
beginning
)
was
created
before
all
other
Angels
,
or
with
the
first
that
were
created
.
Most
probable
it
is
(
in
my
opinion
)
that
the
Angels
were
all
created
in
the
fourth
evening
and
morning
,
together
with
the
Sunne
and
Moone
,
and
the
Starres
of
the
Firmament
,
two
dayes
before
man
was
created
.
Thus
much
those
words
of
God
unto
Iob
,
(
Chap.
38.
ver.
4.
)
seeme
to
import
.
Where
wast
thou
when
I
laid
the
foundations
of
the
world
,
&c.
or
when
the
morning
starres
sang
together
,
and
all
the
sonnes
of
God
shouted
for
joy
?
If
by
the
sonnes
of
God
in
this
place
the
Angels
be
meant
,
then
Lucifer
,
by
which
name
we
commonly
describe
the
Devill
,
was
then
the
sonne
of
God
,
an
Angel
of
light
,
and
did
with
the
whole
hoast
of
heaven
praise
,
laud
,
and
magnifie
his
Creatour
:
whensoever
hee
was
created
,
God
created
him
righteous
and
just
.
2.
Now
albeit
he
was
the
first
of
all
Gods
visible
creatures
that
became
evill
:
though
sinne
it selfe
did
take
its
beginning
from
him
,
yet
undoubtedly
he
had
a
perfect
being
before
sinne
did
begin
to
be
in
him
:
hee
did
not
,
he
could
not
sin
in
the
same
point
of
duration
in
which
hee
was
created
.
Some
therefore
for
this
reason
referre
the
beginning
mentioned
in
S.
Iohn
to
the
beginning
of
sinne
,
as
if
his
meaning
in
their
construction
were
thus
:
Satan
sinneth
perpetually
from
the
beginning
of
sinne
,
which
had
its
first
beginning
in
him
.
But
though
this
be
true
,
yet
if
wee
stretch
the
beginning
of
our
Apostle
thus
farre
,
it
will
not
close
so
well
with
his
collection
or
inferences
:
For
the
Devill
in
the
same
place
is
instiled
,
a
sinner
from
the
beginning
especially
,
if
not
onely
,
with
reference
to
those
works
which
the
Sonne
of
God
was
to
dissolve
or
destroy
.
But
the
Sonne
of
God
did
not
manifest
himselfe
on
purpose
to
dissolve
the
works
which
the
Devill
had
wrought
in
himselfe
,
or
in
the
collapsed
Angels
his
associats
;
but
the
works
onely
which
they
had
wrought
in
man
.
For
this
cause
saith
the
Apostle
,
He
tooke
not
on
him
the
nature
of
Angels
,
but
hee
tooke
on
him
the
seed
of
Abraham
,
Heb.
2.16
.
As
the
Devill
is
a
liar
,
and
father
of
lies
since
the
beginning
,
so
he
was
a
sinner
not
onely
in
himselfe
,
but
the
beginner
or
begetter
of
sinne
in
man
.
And
since
he
first
begot
sinne
in
him
,
he
sinneth
still
as
a
worker
,
or
foster-father
of
sinnes
in
mans
posterity
.
3.
Whether
our
first
Parents
did
sinne
upon
the
same
day
whereon
they
were
created
,
is
to
me
uncertaine
:
and
for
this
reason
I
will
not
dispute
either
upon
the
improbabilities
or
probabilities
of
the
affirmative
opinion
which
is
maintained
by
many
,
of
whose
opinion
I
had
rather
make
some
good
use
,
than
move
any
controversie
about
it
.
Most
certaine
it
is
,
that
the
old
Serpent
and
his
associats
were
sinners
themselves
,
before
they
seduced
our
first
Parents
to
that
first
and
hainous
sinne
of
mankind
.
Whether
one
or
more
of
them
had
possessed
the
visible
Serpent
,
which
Moses
saith
was
subtiler
then
all
the
beasts
of
the
field
,
(
as
the
fittest
instrument
or
organ
)
for
accomplishing
their
designe
against
poore
innocent
man
;
his
ruine
was
projected
before
hee
or
they
could
accomplish
it
.
Most
probable
againe
it
is
that
they
had
grievously
sinned
against
their
God
and
Creator
,
if
not
before
,
yet
at
least
from
the
Creation
,
or
first
beginning
of
man
,
whose
estate
they
envied
:
yet
whether
they
were
irreversibly
cast
out
of
Gods
gratious
presence
before
the
accomplishment
of
this
their
project
against
man
,
is
not
so
certaine
.
More
probable
to
me
it
is
,
that
the
accomplishment
of
this
wicked
project
,
which
they
could
not
hope
to
effect
but
by
slandering
their
Creator
,
did
make
up
the
measure
of
their
former
sinnes
unto
an
unpardonable
height
;
unto
an
height
more
unpardonable
then
the
sinne
against
the
holy
Ghost
is
in
men
during
this
life
.
For
wee
reade
not
of
any
curse
or
wofull
Sentence
pronounced
,
much
lesse
peremptorily
denounced
against
the
old
Serpent
and
his
associats
,
untill
God
had
convented
this
visible
Serpent
,
and
the
woman
whom
he
had
beguiled
.
But
the
curse
denounced
against
that
visible
Serpent
did
fall
upon
the
whole
Legion
of
uncleane
spirits
,
which
had
possessed
it
,
or
used
it
as
their
instrument
,
though
perhaps
possessed
but
by
one
.
4.
In
this
seduction
of
our
first
Parents
(
if
not
before
)
the
Devill
committed
sinne
,
no
lesse
then
rebellion
or
high
treason
against
his
maker
.
In
this
alone
,
if
not
otherwise
,
he
proudly
sought
to
be
like
God
,
in
that
he
made
man
of
a
servant
or
sonne
of
God
,
to
become
his
slave
,
or
vassall
.
He
was
of
Iulius
Caesars
minde
,
or
rather
Iulius
Caesar
of
his
;
and
more
affected
ro
be
Lord
Paramount
over
earth
and
the
visible
creatures
in
it
,
then
inferiour
,
or
Compeere
to
any
Celestiall
creature
.
And
no
marvell
or
matter
of
wonderment
it
is
,
if
this
combination
of
rebellion
against
God
,
and
of
envie
against
man
,
by
God
appointed
the
supreme
Lord
of
all
visible
creatures
,
did
make
the
breach
,
of
Satans
allegiance
to
his
Creator
so
irreconcileable
,
that
the
true
and
onely
Sonne
of
God
would
not
vouchsafe
to
become
his
Lord
Redeemer
,
as
hee
is
of
men
,
whom
hee
seduced
.
But
whether
S.
Iohns
meaning
in
the
forecited
place
be
,
that
the
Devill
sinneth
from
the
beginning
of
sinne
in
man
,
or
from
the
beginning
of
sinne
in
himselfe
:
From
the
one
,
or
from
the
other
beginning
,
hee
still
continueth
to
sin
against
God
and
man
without
end
or
intermission
.
5.
But
is
sinne
in
man
in
deed
and
truth
the
work
of
Satan
?
If
truely
and
properly
it
bee
a
work
,
it
is
something
or
more
then
something
,
as
being
the
work
of
him
who
doth
not
busie
himselfe
about
small
matters
.
It
must
be
a
thing
either
visible
or
invisible
,
and
if
it
bee
comprehended
under
either
part
of
this
division
,
why
are
wee
taught
to
beleeve
that
God
the
Father
Almighty
is
the
Maker
not
onely
of
heaven
and
earth
,
but
of
all
things
visible
and
invisible
in
them
?
If
all
things
were
made
by
him
,
what
could
be
left
for
Satan
to
work
or
make
?
The
apparance
of
this
difficulty
moved
that
acute
and
learned
Father
S.
Austin
sometime
to
say
,
that
sinne
was
nothing
,
and
oftentimes
to
allot
it
a
cause
deficient
onely
,
denying
it
any
true
positive
efficient
.
And
many
good
Writers
since
his
time
,
in
our
dayes
especially
,
overswaid
with
this
Fathers
bare
authority
,
will
have
sinnes
of
what
kinde
soever
,
to
be
privations
onely
,
no
positive
entities
.
But
they
consider
not
that
the
selfe
same
difficulties
,
besides
other
greater
more
inevitable
inconveniences
,
will
presse
them
no
lesse
,
who
make
sinne
to
bee
a
meere
privation
,
or
to
have
a
cause
deficient
onely
;
than
they
doe
others
who
acknowledge
it
to
have
a
positive
efficient
cause
,
and
a
being
more
then
meerly
privation
.
6.
What
then
bee
the
speciall
inconveniencies
,
wherewith
their
opinions
are
charged
which
make
sinne
either
nothing
,
or
but
a
meere
privation
?
First
wee
account
it
a
folly
in
man
,
a
folly
incident
to
no
man
,
but
an
Heautontimorymenon
to
bee
angry
or
chasing
hot
for
nothing
.
Hence
seeing
the
Almighty
Judge
doth
never
punish
either
man
or
Devill
,
but
for
sinne
;
we
shall
cast
a
foule
aspersion
on
his
wisdome
and
Justice
,
by
maintaining
sinne
to
bee
nothing
.
But
fewer
in
our
times
there
be
,
(
though
some
I
have
heard
out
of
the
Pulpit
,
which
under
pretence
of
St.
Augustins
authority
)
make
sinne
to
bee
meere
nothing
.
But
many
there
bee
who
hold
it
to
be
a
meere
privation
,
which
is
a
meane
betweene
meere
nothing
,
and
a
positive
entitie
.
Yet
admitting
,
(
not
granting
)
the
nature
of
sinne
to
consist
formally
in
privation
:
meere
privations
for
the
most
part
have
causes
truely
efficient
,
fewer
,
causes
merely
deficient
,
if
there
can
bee
any
causality
in
deficiencie
.
Blindnesse
,
deafenesse
,
dumbnesse
,
are
privations
;
and
yet
more
men
lose
the
sense
of
hearing
,
sight
,
or
feeling
,
(
in
some
particular
members
)
by
violent
blowes
,
or
by
oppression
of
raging
humours
,
than
by
meere
defect
,
or
decaying
of
spirits
.
And
where
one
man
drops
into
his
grave
for
meere
age
(
as
ripe
apples
doe
from
the
trees
they
grow
on
to
the
ground
without
blasts
of
winde
or
shaking
)
a
thousand
die
a
violent
,
or
untimely
death
by
true
and
positive
efficient
causes
,
either
externall
,
or
internall
.
7.
That
which
either
hath
deceived
,
or
emboldned
many
Divines
to
allot
sinne
a
being
onely
privative
,
is
a
Philosophicall
or
metaphysicall
Maxime
most
true
in
it selfe
,
or
in
its
proper
sphere
,
but
most
impertinently
applied
to
the
point
now
in
question
.
The
Maxime
is
,
Omne
ens
,
quà
ens
,
est
bonum
:
Every
entity
in
that
it
hath
a
being
,
is
good
.
Most
true
,
if
wee
speake
of
transcendentall
goodnesse
,
or
bonum
entis
:
for
every
thing
which
hath
a
true
being
,
is
accompanied
with
a
goodnesse
entitative
.
But
the
question
amongst
Divines
is
,
or
should
be
about
moral
goodnesse
,
or
that
goodnesse
which
is
opposed
to
[
malum
culpae
]
that
evill
which
wee
call
sinne
.
Now
if
every
positive
entitie
,
or
nature
were
necessarily
good
,
according
to
this
notion
of
goodnesse
:
every
intelligent
rationall
creature
should
be
as
impeccable
as
his
Creator
,
and
wee
should
truely
sinne
,
(
if
to
speake
untruly
bee
a
sinne
)
when
wee
say
the
Devill
is
a
knave
,
or
any
man
dishonest
.
For
if
every
nature
,
or
entity
(
as
such
)
were
morally
good
,
it
were
impossible
any
nature
or
positive
entity
should
bee
evill
qualified
,
should
be
laden
with
sinne
,
that
is
,
with
that
evill
which
is
opposed
to
goodnesse
moral
,
or
to
holinesse
;
whether
this
evill
be
a
meere
privation
,
or
positive
entitie
.
For
in
as
much
as
the
sight
,
or
visive
facultie
is
the
property
of
the
eye
,
or
in
as
much
as
this
proposition
is
true
:
Oculus
,
quà
oculus
videt
;
this
conclusion
is
most
necessary
,
[
when
the
eye
hath
lost
the
sight
,
or
visive
facultie
,
it
is
no
more
an
eye
,
unlesse
in
such
an
equivocall
sense
,
as
wee
say
a
picture
hath
eyes
,
though
not
so
properly
.
]
If
a
man
cannot
see
(
as
we
say
)
stime
,
but
with
one
eye
,
we
account
it
no
solecisme
to
say
hee
hath
lost
the
other
.
The
case
in
the
former
instances
is
more
cleare
:
If
Satan
or
man
were
morally
good
because
they
have
a
positive
entity
or
nature
;
neither
of
them
could
possibly
be
morally
evill
,
neither
of
them
sinfull
creatures
,
albeit
wee
should
grant
sinne
to
bee
as
meere
a
privation
,
as
blindnesse
is
.
8.
It
is
a
maxime
in
true
Logick
(
that
is
,
in
the
faculty
or
science
of
reasoning
absolutely
true
)
and
therefore
true
in
Divinity
also
(
for
truth
is
but
one
,
and
it
is
her
property
not
to
contradict
her selfe
,
though
examined
in
severall
subjects
;
)
Quicquid
convenit
subjecto
quà
tale
,
non
potest
abesse
sine
subjecti
interitu
.
No
naturall
property
can
cease
to
bee
,
or
perish
,
but
together
with
the
subject
which
supports
it
.
Whence
if
that
Angel
which
is
now
the
Devill
had
been
truely
good
,
quà
Angelus
,
or
if
goodnesse
(
moral
)
had
belonged
unto
him
,
as
he
was
a
positive
entitie
,
or
rationall
creature
,
hee
had
ceased
to
be
either
a
rationall
creature
,
or
any
thing
else
,
when
hee
lost
his
goodnesse
.
9.
Of
sinnes
of
omission
,
it
is
most
true
,
that
they
finde
place
in
our
nature
,
rather
by
deficiency
than
efficiency
;
and
yet
even
this
deficiencie
for
the
most
part
,
is
occasioned
by
some
formall
positive
act
or
habit
.
For
this
cause
it
is
questioned
among
Schoolemen
,
Whether
there
is
or
can
bee
any
sinne
of
meere
omission
,
that
is
,
not
occasioned
by
the
commission
of
some
other
sinfull
acts
precedent
,
or
linked
with
some
such
act
present
.
To
deny
all
sinnes
of
meere
emission
in
nature
already
corrupted
,
would
bee
more
probable
than
in
the
first
sinne
whether
of
man
or
Angel
.
Neither
of
them
could
possibly
have
committed
sinne
,
or
done
that
which
they
ought
not
to
have
done
,
without
some
precedent
omission
of
that
which
they
ought
to
have
done
.
But
of
this
elswhere
more
at
large
;
and
somewhat
of
it
briefly
in
the
next
Chapter
.
10.
Sure
I
am
,
that
the
work
which
Satan
wrought
in
our
first
Parents
and
in
our
nature
,
had
a
cause
truely
efficient
,
hath
a
being
more
than
meerely
privative
.
For
it
was
a
work
so
really
great
and
so
cunningly
contrived
,
that
the
strength
and
wisdome
of
the
Sonne
of
God
was
required
(
as
being
onely
all-sufficient
)
to
dissolve
or
destroy
it
;
and
is
it
possible
that
any
so
great
a
work
could
be
wrought
by
deficiencie
,
or
a
defective
worker
?
Not
Satan
onely
,
but
his
instruments
are
as
positive
,
as
industrious
efficients
,
as
effectuall
workers
of
iniquity
,
as
the
best
man
which
ever
lived
(
the
man
CHRIST
JESUS
onely
excepted
)
was
,
or
is
of
righteousnesse
.
But
it
is
true
againe
,
that
neither
Satan
nor
his
instruments
can
produce
or
make
any
substances
or
subjects
:
these
are
all
the
works
of
God
whether
they
be
visible
,
or
invisible
.
What
shall
wee
say
then
,
that
God
did
create
any
naked
substances
,
and
leave
it
free
for
Angel
or
other
his
creatures
to
invest
them
with
what
accidents
or
qualities
they
pleased
?
No
;
if
God
had
created
any
substances
without
accidents
,
they
should
have
been
morally
neither
good
,
nor
bad
:
For
all
other
natures
besides
the
incomprehensible
Essence
,
who
onely
essentially
is
,
and
whose
essence
is
goodnesse
it selfe
,
though
they
were
made
actually
good
,
yet
their
goodnesse
was
mutable
:
it
was
but
an
accident
or
quality
,
no
essentiall
property
.
What
shall
we
say
then
to
the
proposed
objection
,
that
sinne
if
it
bee
any
thing
,
either
visible
or
invisible
,
must
be
of
Gods
making
,
not
the
work
of
Satan
,
seeing
we
acknowledge
God
to
be
the
Maker
of
all
things
visible
and
invisible
?
11.
The
punctuall
answer
is
,
That
this
universall
,
[
God
made
all
things
visible
,
and
invisible
]
must
bee
extended
onely
to
those
things
which
are
properly
said
to
bee
made
or
created
.
Now
substances
onely
whether
visible
or
invisible
,
are
the
immediate
and
direct
effects
and
proper
object
of
creation
.
Accidents
had
their
beginning
as
appurtenances
to
their
subjects
,
by
resultance
onely
.
That
goodnesse
which
God
approved
in
man
,
did
result
from
his
nature
,
not
quà
talis
,
but
as
it
was
the
immediate
work
of
God
:
it
had
no
making
or
creation
distinct
from
the
creation
of
man
.
He
that
moulds
a
bullet
,
or
makes
a
materiall
sphere
,
maketh
both
round
;
and
yet
we
cannot
say
that
he
makes
rotundity
or
roundnesse
,
by
any
work
or
action
distinct
from
the
making
of
the
bullet
or
sphere
.
Factâ
sphaerâ
simul
sit
rotunditas
:
That
which
the
Artificer
intends
,
is
a
sphere
;
yet
cannot
he
possibly
make
a
sphere
,
but
rotunditie
will
by
resultance
arise
with
it
,
or
from
it
.
In
like
manner
,
when
God
made
man
,
he
made
him
after
his
owne
Image
and
similitude
:
this
was
the
mould
in
which
he
was
cast
;
and
being
cast
into
this
mould
,
he
could
not
but
be
good
.
12.
The
humane
nature
,
as
framed
by
God
,
was
like
a
musicall
instrument
exactly
made
and
exactly
tuned
,
both
at
once
;
not
first
made
,
and
then
tuned
.
That
body
of
earth
into
which
the
Almighty
Creator
first
inspired
the
breath
of
life
,
was
not
first
a
man
in
puris
naturalibus
,
and
afterwards
adorned
or
beautified
with
originall
justice
.
That
spirit
of
life
,
which
God
inspired
into
him
,
did
so
tune
and
season
the
whole
masse
or
substance
,
that
his
reasonable
soule
or
spirit
did
forthwith
hold
exact
harmony
with
the
Creators
will
.
His
inferiour
faculties
or
affections
,
held
exact
consort
with
his
reason
.
All
this
was
the
work
of
God
,
and
with
this
harmony
was
God
delighted
;
yet
this
harmony
,
though
most
exact
,
was
mutably
exact
.
The
goodnesse
or
excellency
of
this
sweet
harmony
in
the
humane
nature
became
the
object
of
Satans
envy
,
and
the
mutability
of
this
excellencie
became
the
subject
of
his
temptations
:
a
subject
capable
of
inticements
unto
evill
.
The
onely
mark
which
Satan
aimed
at
,
was
to
deface
or
dissolve
this
work
of
God
,
and
in
stead
of
this
sweet
harmony
to
plant
a
perpetuall
discord
in
the
humane
nature
;
a
discord
,
an
enmity
betwixt
the
soule
and
spirit
of
man
and
his
God
;
a
discord
,
an
enmity
,
or
civill
warre
betwixt
mans
conscience
and
his
affections
.
Satan
then
did
deface
,
or
dissolve
the
work
of
God
,
and
the
Sonne
of
God
was
manifested
to
dissolve
his
works
in
man
,
and
to
destroy
his
power
.
CHAP.
V.
Of
the
first
sinne
of
Angels
and
man
,
and
wherein
it
did
especially
consist
.
1
WIth
the
nature
of
sinne
in
generall
,
or
according
to
that
extent
proposed
in
the
beginning
of
the
former
book
,
I
meddle
not
in
these
present
Commentaries
,
but
have
reserved
them
to
another
work
already
begun
in
a
Dialect
more
capable
of
such
schoole
nicities
or
disquisitions
,
than
our
English
is
.
About
the
nature
or
specificall
quality
of
the
sinne
of
Lucifer
(
so
it
hath
pleased
the
Ancients
to
stile
that
prince
of
the
collapsed
Angels
)
some
question
there
is
amongst
Divines
,
and
the
like
about
the
quality
or
nature
of
our
first
Parents
sinne
:
as
whether
one
or
both
of
them
were
pride
or
infidelity
.
But
infidelity
in
its
proper
use
and
signification
,
is
rather
a
symptome
,
or
concomitant
of
many
sinnes
precedent
,
than
any
one
sinne
;
a
distrust
of
Gods
mercy
for
pardoning
sinnes
committed
.
It
is
to
my
capacity
unconceivable
how
the
first
sinne
of
what
creature
soever
should
be
infidelitie
;
or
how
the
first
degree
of
infidelity
could
find
entrance
into
man
or
Angel
,
without
some
positive
forerunning
sin
.
But
if
by
infidelity
those
Divines
,
whose
expressions
in
this
point
I
cannot
approve
,
meane
no
more
than
incogitancie
or
want
of
consideration
,
wee
shall
accord
upon
the
matter
.
For
without
the
omission
of
somewhat
which
they
ought
to
have
done
,
neither
man
nor
Angel
could
have
sinned
so
positively
and
grosly
,
as
both
of
them
did
.
Both
were
bound
to
have
made
the
goodnesse
of
their
Creator
in
making
them
such
glorious
creatures
as
they
were
,
the
choise
and
most
constant
object
of
their
first
thoughts
and
contemplations
.
But
through
want
of
stirring
up
that
grace
of
God
,
which
they
received
in
their
creation
,
or
by
not
exercising
their
abilities
to
reflect
upon
the
goodnesse
and
greatnesse
of
their
Creator
,
they
were
surprized
with
a
desire
of
proper
excellency
,
or
of
greater
dignity
than
they
were
capable
of
.
By
this
meanes
that
sinne
which
was
begun
by
incogitancy
,
or
want
of
reflection
upon
the
true
object
of
their
blisse
,
was
accomplished
in
pride
.
For
pride
naturally
results
in
men
from
too
much
reflection
upon
their
owne
good
parts
.
And
whilest
they
compare
themselves
with
themselves
,
(
as
our
Apostle
speaketh
)
they
become
unwise
,
or
which
is
worse
,
whilest
they
compare
their
owne
good
parts
with
others
meane
parts
(
whether
such
indeed
,
or
to
their
apprehension
)
they
slide
without
recovery
into
that
soule
sinne
of
hypocrisie
.
All
men
by
nature
,
(
that
is
from
the
unweeded
relikes
of
our
first
Parents
pride
)
are
prone
to
overvalue
themselves
,
and
to
thirst
after
greater
dignities
than
they
deserve
,
or
are
qualified
for
.
This
pride
or
ambition
in
the
Angels
was
presently
seconded
with
envy
(
as
soule
a
vice
,
as
pride
it selfe
,
and
its
usuall
compeere
and
companion
)
against
the
new
and
last-made
visible
creature
man
,
and
envy
did
as
speedily
bring
forth
that
malitious
practice
against
our
first
Parents
,
which
(
as
was
said
before
)
in
probability
did
make
their
sinne
more
unpardonable
than
the
sinne
of
our
first
Parents
was
.
2.
But
admitting
both
their
first
positive
sins
,
to
have
been
for
nature
or
specificall
qualitie
,
desire
of
proper
excellencie
,
whose
branches
are
pride
and
ambition
:
this
position
admitted
,
will
beget
a
new
question
or
disquisition
,
to
wit
,
What
manner
of
proper
excellency
,
or
what
degree
of
pride
it
was
,
for
which
their
just
Creator
did
punish
them
?
Some
are
of
opinion
,
that
the
height
of
that
proper
excellency
,
at
which
the
Angels
(
at
least
one
Angel
)
did
aime
,
was
personall
union
with
the
Sonne
of
God
or
God
himselfe
.
But
this
opinion
,
without
prejudice
to
the
Authors
or
abettors
of
it
,
is
very
improbable
,
because
the
mystery
that
the
Son
of
God
should
become
a
creature
,
or
take
any
created
substance
into
the
unity
of
his
person
,
was
not
for
ought
I
have
read
,
or
can
gather
from
any
passage
in
Scripture
,
revealed
either
explicitly
or
implicitly
before
the
fall
of
man
,
or
before
his
convention
for
his
Apostacy
from
God
;
which
was
not
untill
the
first
day
of
the
second
weeke
at
soonest
,
when
the
world
was
(
as
we
say
)
in
facto
,
not
in
fieri
onely
,
as
it
respectively
was
in
the
first
weeke
,
or
seven
dayes
.
When
this
opinion
,
that
the
assumption
of
any
creature
into
unity
of
person
with
the
Sonne
of
God
,
or
with
any
person
in
the
blessed
Trinity
,
was
either
knowen
or
probably
conceived
by
man
or
Angel
before
the
fall
of
man
,
shall
be
sufficiently
proved
,
I
shall
yeeld
assent
to
their
opinion
as
probable
,
who
think
the
first
sinne
of
Lucifer
was
a
desire
or
longing
after
personall
union
with
the
Sonne
of
God
or
God
himselfe
.
No
question
but
the
old
Serpent
had
sinned
more
grievously
in
the
same
kind
than
our
first
Parents
did
,
when
the
woman
by
his
cunning
and
malice
,
and
the
man
by
her
prevarication
did
taste
the
forbidden
fruit
,
in
hope
or
expectation
to
bee
made
thereby
like
to
Elohim
,
or
God
himselfe
.
3.
But
was
it
possible
that
either
the
collapsed
Angels
,
or
man
by
their
suggestion
,
should
attempt
or
desire
to
bee
equall
with
God
,
or
to
bee
Gods
Almighty
?
To
bee
in
all
points
coequall
with
God
,
was
perhaps
more
than
Lucifer
himselfe
did
desire
:
yet
that
even
our
first
Parents
desired
to
bee
in
some
sort
or
other
equall
with
God
,
is
probable
from
the
Apostles
character
of
the
Sonne
of
God
[
Hee
being
,
saith
hee
,
in
the
forme
of
God
,
thought
it
no
robbery
to
bee
equall
with
God
.
]
This
to
my
understanding
implies
,
that
the
robbery
or
sacriledge
committed
by
our
first
Parents
for
which
the
Sonne
of
God
did
humble
and
ingage
himselfe
to
make
satisfaction
,
was
their
proud
or
haughty
attempt
to
be
equal
with
God
,
at
lest
in
knowledge
of
good
and
evill
.
And
yet
,
as
was
said
before
,
the
collapsed
Angels
had
doubtlesse
sinned
more
presumptuously
,
before
they
tempted
our
first
Parents
to
the
like
sinne
.
Neither
man
nor
Angel
could
have
affected
equality
in
any
one
attribute
with
their
Creator
,
much
lesse
in
all
or
most
,
so
they
had
made
his
glory
,
power
,
or
majesty
,
the
chiefe
or
principall
object
of
their
first
contemplations
.
But
how
farre
the
previal
sinne
of
omitting
this
duty
,
might
let
loose
their
strong
and
swift
imaginations
unballanced
with
experience
,
or
what
entrance
it
might
work
for
that
desperate
and
positive
sinne
of
Ambition
,
or
seeking
to
bee
equall
or
like
to
God
for
power
and
wisdome
;
God
,
and
they
onely
know
,
if
haply
they
now
know
,
or
perfectly
remember
the
maner
of
their
first
transgressions
.
Many
things
,
many
learned
and
wise
men
doe
,
and
attempt
more
,
through
incogitancy
,
want
of
consideration
(
or
ad
pauca
respicientes
)
which
by
men
of
meaner
parts
would
bee
suspected
for
a
spice
of
madnesse
,
if
they
had
taken
them
into
serious
consideration
before
.
4.
There
is
no
Christian
man
,
I
am
perswaded
,
this
day
living
(
unlesse
he
be
stark
mad
)
who
if
this
interrogatory
were
propounded
unto
him
in
expresse
termes
;
[
whether
doe
you
think
your selfe
altogether
as
wise
,
as
God
the
Father
,
Sonne
,
and
holy
Ghost
,
]
but
would
answere
negatively
,
I
am
not
.
And
yet
how
many
writers
in
our
time
,
through
forgetfulnesse
to
put
this
or
the
like
interrogatory
to
themselves
,
when
they
set
pen
to
paper
,
have
continued
for
many
yeares
together
grievously
sicke
of
our
first
Parents
first
disease
,
whatsoever
that
were
;
yet
not
sick
of
it
in
explicit
desires
or
attempts
to
bee
every
way
equall
with
God
,
but
in
implicit
presumptions
that
they
are
altogether
equall
with
him
in
wisdome
and
knowledge
,
at
lest
for
the
governing
of
this
universe
from
the
beginning
of
it
to
the
end
,
and
for
the
dispensing
of
mercy
and
justice
towards
men
and
Angels
,
before
they
had
any
beginning
of
being
,
and
for
ever
,
even
world
without
end
after
this
visible
world
shall
be
dissolved
.
To
give
a
true
and
punctuall
answere
to
all
their
presumptuous
contrivances
,
or
to
accept
their
challenges
in
this
kinde
,
would
require
more
skill
in
Arts
then
most
men
are
endowed
with
,
and
a
great
deale
more
time
than
any
wise
man
or
skilfull
Artist
can
bee
perswaded
to
mispend
.
It
would
be
a
very
hard
task
for
the
cunningest
needle
woman
or
other
Professor
of
manuall
or
finger-mysteries
,
to
unweave
or
dissolve
a
spiders
webb
,
threed
by
threed
,
after
the
same
manner
which
shee
did
weave
it
:
And
yet
a
meane
houswife
or
childe
may
with
a
wing
or
besome
in
a
moment
undoe
all
that
the
spider
hath
wrought
in
a
whole
yeare
.
And
so
may
every
Novice
in
Arts
unbuble
all
,
that
some
great
Clerks
or
Schoolemen
have
been
twenty
or
thirty
yeares
in
contriving
or
working
,
(
as
in
setting
forth
maps
or
systems
of
the
manner
of
Gods
decrees
before
all
times
,
or
disputes
about
election
or
reprobation
,
as
they
are
immanent
acts
in
him
)
with
that
common
but
usefull
exception
,
aut
nihil
,
aut
nimium
.
Their
conclusions
might
(
for
ought
I
know
)
bee
unanswerable
and
sound
,
upon
supposition
that
they
are
every
whit
as
wise
as
God
.
But
this
being
not
granted
them
,
or
the
contradictory
being
granted
,
[
that
the
omnipotent
Creator
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wiser
then
they
are
:
]
the
most
elaborate
and
longest
studied
Treatises
,
which
it
hath
been
my
hap
upon
these
Arguments
to
see
,
afford
no
document
of
greater
strength
or
cunning
than
is
exhibited
in
the
spiders
web
.
The
Authors
of
them
tell
us
onely
(
and
herein
we
beleeve
them
)
what
they
themselves
would
have
done
,
if
they
had
been
delegated
to
make
Decrees
or
Acts
for
the
government
of
men
and
Angels
,
or
what
God
should
have
done
if
they
had
been
of
his
privy
counsell
,
when
hee
made
all
things
visible
,
and
invisible
.
But
what
God
doth
,
hath
done
,
or
will
doe
according
to
the
sole
counsell
of
his
most
holy
will
,
that
,
they
shew
us
not
,
nor
goe
about
to
shew
,
whilest
they
runne
the
cleane
contrary
way
to
that
which
God
our
Father
,
and
the
Church
our
mother
hath
prescribed
us
to
follow
.
Now
the
way
which
the
English
Church
from
the
warrant
of
Gods
word
,
to
this
purpose
prescribes
,
is
to
admire
,
not
to
determine
the
equity
of
Gods
Decrees
before
all
times
from
contemplation
of
the
manner
of
their
execution
or
sweet
disposition
of
his
providence
in
time
.
It
is
a
preposterous
presumption
to
determine
the
manner
how
they
have
been
,
or
shall
bee
executed
,
by
prying
into
the
projection
or
contrivance
of
the
Almighty
Judge
,
before
man
or
Angel
or
any
thing
besides
God
himselfe
had
any
being
.
5.
He
sinned
grievously
that
said
in
his
heart
,
or
secret
unexamined
thought
,
similis
ero
altissimo
(
whether
this
bee
meant
of
Nebuchadnezzar
or
some
other
earthly
Tyrant
onely
,
or
literally
of
one
or
more
of
them
,
and
mystically
of
Lucifer
.
)
But
they
sinne
no
lesse
for
the
act
,
which
say
in
their
hearts
,
or
presuppose
in
their
implicit
thoughts
altissimus
est
similimus
mihi
:
the
most
high
God
hath
determined
nothing
concerning
men
or
Angel
,
otherwise
than
wee
would
have
done
,
if
we
had
been
in
his
place
.
They
preposterously
usurpe
the
same
power
which
God
in
his
first
Creation
did
justly
exercise
who
though
not
expresly
,
yet
by
inevitable
consequence
,
and
by
implicit
thoughts
make
a
God
after
their
own
image
and
similitude
.
A
God
not
according
to
the
relikes
of
that
image
wherein
hee
made
our
first
Parents
,
but
after
the
corruptions
or
defacements
of
it
,
through
partiality
,
envy
,
pride
and
hatred
towards
their
fellow
creatures
.
But
of
the
originall
of
transforming
the
Divine
nature
into
the
similitude
of
mans
corrupted
nature
,
I
have
[
*
](A04168-e4020-b)
*
In
the
5th
.
book
of
Commentaries
upon
the
Apostles
Creed
,
or
a
Treatise
containing
the
originall
of
unbeliefe
,
&c.
See
the
former
Treatise
,
chap.
44.45
.
&c.
elswhere
long
agoe
delivered
my
minde
at
large
.
And
I
would
to
God
some
(
as
I
conjecture
)
offended
with
what
I
there
observed
(
without
any
reference
or
respect
either
to
their
persons
or
their
studies
)
had
not
verified
the
truth
of
my
observations
in
a
larger
measure
,
than
I
then
did
conceived
they
could
have
been
really
ratified
,
or
exemplified
by
the
meditation
or
practice
of
any
rationall
man
.
This
transformation
of
the
Divine
nature
,
which
is
in
some
sort
or
degree
common
to
most
men
,
is
(
in
the
least
degree
of
it
)
one
of
those
works
of
the
Devill
,
which
the
Sonne
of
God
came
into
the
world
to
dissolve
by
doctrine
,
by
example
,
and
exercise
of
his
power
.
But
what
bee
the
rest
of
those
works
besides
this
?
All
(
I
take
it
)
may
be
reduced
to
these
generall
heads
.
First
,
the
actuall
sinnes
of
our
first
Parents
.
Secondly
,
the
remainder
or
effects
of
this
sinne
whether
in
our
first
Parents
,
or
in
their
posteritie
,
to
wit
,
that
more
than
habituall
,
or
hereditary
corruption
which
we
call
,
sinne
originall
.
Thirdly
,
sins
adventitious
or
acquired
,
that
is
,
such
vitious
acts
,
or
habits
,
as
doe
not
necessarily
issue
from
that
sinne
which
descends
unto
us
from
our
first
Parents
,
but
are
voluntarily
produced
in
particular
men
,
by
their
abuse
of
that
portion
of
freewill
which
was
left
in
our
first
Parents
,
and
in
their
posterity
,
and
that
was
a
true
freedome
of
will
,
though
not
to
doe
well
,
or
ill
,
yet
at
lest
inter
mala
:
to
doe
lesse
,
or
greater
evill
,
or
to
doe
this
or
that
particular
,
ill
,
or
worse
.
Originall
sinne
is
rather
in
us
ad
modum
habitus
,
than
an
habit
properly
so
called
.
All
other
habituall
sinnes
or
vices
are
not
acquired
but
by
many
unnecessitated
vicious
acts
:
But
to
distinguish
betweene
vice
and
sinne
,
or
betweene
vicious
habits
and
sinfull
habits
,
is
(
to
my
capacity
)
a
work
(
or
attempt
rather
)
of
the
same
nature
,
as
if
one
should
goe
about
to
divide
a
point
into
two
portions
;
or
a
mathematicall
line
into
two
parallels
.
6.
Nor
are
these
sinnes
enumerated
,
nor
sinne
it self
formally
taken
the
onely
works
of
the
Devill
which
the
Sonne
of
God
came
to
destroy
,
but
these
sinnes
with
their
symptomes
,
and
resultances
.
For
the
Devill
sinneth
from
the
beginning
in
continuall
tempting
men
to
sinne
,
although
his
temptations
doe
not
alwayes
take
effect
.
He
sinneth
likewise
in
accusing
men
before
their
Creator
,
or
solliciting
greater
vengeance
than
their
sinnes
in
favourable
construction
,
deserve
.
Now
that
neither
his
temptations
,
nor
accusations
do
alwayes
finde
that
successe
,
which
hee
intends
,
this
is
meerely
from
the
mercy
and
loving
kindnesse
of
our
Creator
in
sending
his
Sonne
to
dissolve
the
works
of
Satan
.
The
generall
symptome
or
resultance
of
all
sinne
originall
,
or
actuall
,
is
servitude
or
slavery
unto
Satan
,
and
the
wages
of
this
servitude
is
death
:
not
this
hereditary
servitude
onely
,
but
death
which
is
the
wages
of
it
,
is
the
work
of
Satan
.
Yet
a
work
which
the
Sonne
of
God
doth
not
utterly
destroy
untill
the
generall
resurrection
of
the
dead
.
Nor
shall
it
then
bee
destroyed
in
any
,
in
whom
the
bonds
of
the
servitude
and
slavery
unto
sinne
have
not
been
by
the
same
Sonne
of
God
dissolved
,
whilest
they
lived
on
earth
.
Hee
was
first
manifested
in
the
flesh
and
forme
of
a
servant
to
pay
the
ransome
of
our
sinnes
,
and
to
untie
the
bonds
and
fetters
of
sinne
in
generall
.
Hee
was
manifested
in
his
resurrection
to
dissolve
or
breake
the
raigne
of
sinne
within
every
one
of
us
.
For
as
the
Apostle
speaks
,
He
died
for
our
sinnes
,
and
rose
againe
for
our
justification
.
And
he
shall
lastly
bee
manifested
,
or
appeare
in
glory
utterly
to
destroy
sinne
,
and
death
.
CHRIST
(
saith
the
Apostle
)
was
once
offered
to
beare
the
sinnes
of
many
,
and
unto
them
that
look
for
him
shall
he
appeare
the
second
time
without
sin
unto
salvation
,
Heb.
9.28
.
SECTION
2.
Of
the
more
speciall
qualifications
,
and
undertakings
of
the
Sonne
of
God
for
dissolving
the
works
which
the
Devill
had
wrought
in
our
first
Parents
,
and
in
our
nature
,
and
for
cancelling
the
bond
of
mankindes
servitude
unto
Satan
.
CHAP.
VI.
Of
the
peculiar
qualifications
of
the
Sonne
of
God
for
dissolving
the
first
actuall
sinne
of
our
first
Parents
,
and
the
reliques
of
it
,
whether
in
them
,
or
in
us
their
sinfull
posterity
.
1.
THe
qualifications
or
undertakings
of
the
Sonne
of
God
for
dissolving
or
remitting
such
actuall
sinnes
,
as
doe
not
necessarily
issue
from
our
first
Parents
,
and
for
bringing
them
and
us
unto
greater
glory
than
they
affected
,
doe
challenge
their
place
or
proper
seat
in
the
Treatise
designed
to
his
exaltation
after
death
,
and
his
consecration
to
his
everlasting
Priesthood
.
Wee
are
now
to
prosecute
the
points
proposed
in
the
title
of
this
Section
,
and
in
the
first
place
such
points
as
were
proposed
in
the
title
of
this
Chapter
.
2.
The
rule
is
universally
true
in
works
naturall
,
civill
,
and
supernaturall
,
but
true
with
some
speciall
allowances
,
Vnum
quodque
eodem
modo
dissolvitur
,
quo
constituitur
.
Though
the
constitution
and
dissolution
of
the
same
work
include
two
contrary
motions
,
yet
the
manner
or
method
by
which
both
are
wrought
is
usually
the
same
;
onely
the
order
is
inverted
.
And
wee
should
the
better
know
how
mans
first
transgression
was
dissolved
by
Sonne
of
God
,
if
wee
first
knew
how
it
was
wrought
by
Satan
,
or
wherein
the
sinne
it selfe
did
properly
consist
.
Infidelity
or
disobedience
it
could
not
bee
,
for
these
are
symptomes
of
sinnes
already
hatched
.
Whatsoever
else
it
was
,
the
first
transgression
was
pride
,
or
ambitious
desire
of
independent
immortality
.
Now
the
Sonne
of
God
begun
his
work
where
Satan
ended
his
;
dissoluing
this
sinne
of
pride
,
by
his
unspeakable
humility
.
And
to
take
away
the
guilt
of
mans
disobedience
or
infidelity
,
which
were
the
symptomes
or
resultances
of
his
intemperate
desires
;
the
Sonne
of
God
did
humble
himselfe
to
death
,
even
to
the
death
of
the
Crosse
,
reposing
himselfe
in
all
his
sufferings
upon
God
.
The
first
man
was
the
onely
Favourite
which
the
King
of
kings
had
here
on
earth
,
the
onely
creature
whom
hee
had
placed
as
a
Prince
in
Paradise
,
a
seat
more
than
royall
or
monarchicall
,
with
hopes
of
advancement
unto
heaven
it selfe
.
It
was
a
plot
as
malicious
,
as
cunning
,
in
Satan
to
dispossesse
man
of
his
present
dignity
,
and
to
throw
him
downe
from
this
height
of
hope
to
hellish
slavery
;
to
make
him
a
creature
more
miserable
than
the
earth
,
water
,
or
other
inferiour
element
,
harboured
any
.
Yet
was
his
misery
if
wee
found
the
very
depth
of
it
,
not
commensurable
to
the
excessive
measure
of
his
pride
.
The
ground
or
bottome
of
his
pride
was
lower
than
the
lowest
part
of
the
earth
,
as
low
as
nothing
:
the
height
of
it
reached
above
the
highest
heavens
.
Man
,
who
as
St.
Augustine
saith
,
was
but
terrae
filius
,
&
nihili
nepos
,
the
sonne
of
the
earth
,
and
nephew
of
nothing
.
Man
,
who
if
he
had
looked
back
to
his
late
beginning
,
might
have
said
to
the
silly
earth-worme
,
Thou
art
my
sister
,
and
to
every
creeping
thing
,
Thou
art
my
brother
;
became
so
forgetfull
of
his
originall
,
that
hee
sought
(
by
the
suggestion
of
Satan
)
to
become
like
his
Almighty
Creator
,
who
out
of
the
same
earth
had
made
him
so
much
more
excellent
than
all
earthly
or
sublunary
creatures
,
as
they
were
than
nothing
.
But
let
the
first
mans
pride
,
or
Satans
malice
in
hatching
it
,
and
the
rest
of
that
sinfull
brood
,
receive
all
the
degrees
of
aggravation
which
the
invention
of
man
can
put
upon
them
:
yet
the
medicine
prepared
by
the
Sonne
of
God
,
will
appeare
more
ample
,
than
the
wound
is
wide
;
and
more
soveraigne
than
it
is
dangerous
.
Satans
cunning
in
working
mans
fall
doth
no
way
equalize
the
wisdome
of
the
Sonne
of
God
in
dissolving
this
work
.
It
is
not
probable
,
as
was
observed
before
,
that
Satan
could
so
farre
infatuate
the
first
man
as
to
make
him
affect
to
bee
every
way
equall
with
his
God
,
but
onely
to
be
like
or
equall
unto
him
in
some
prerogative
,
as
in
the
knowledge
of
good
and
evill
;
and
probable
it
is
hee
did
desire
,
that
his
immortality
and
soveraignty
over
other
creatures
might
be
the
one
independent
,
and
the
other
supreme
.
Now
these
and
all
other
branches
of
pride
,
whereof
wee
can
imagine
the
humane
nature
by
the
Serpents
suggestion
to
be
capable
,
are
more
than
countervailed
,
every
way
over-reached
by
the
first
degree
of
the
humiliation
of
the
Sonne
of
God
.
Hee
was
not
onely
like
but
equall
to
the
Father
,
not
in
some
one
or
few
,
but
in
all
the
prerogatives
of
the
Divine
nature
.
Hee
was
(
saith
the
Apostle
)
in
the
forme
of
God
,
and
(
therefore
)
thought
it
no
robbery
to
be
equall
with
God
.
Yet
hee
vouchsafed
to
become
,
not
like
to
man
onely
,
but
truely
man
,
more
then
equall
to
other
men
in
sorrows
and
sufferings
.
3.
Whatsoever
equality
or
similitude
with
God
it
was
,
at
which
the
first
mans
pride
through
incogitancy
did
aime
,
it
was
not
effected
,
but
affected
onely
,
by
way
of
triall
.
He
could
not
out
of
a
deliberate
choise
or
setled
resolution
assure
himselfe
that
hee
should
become
such
as
hee
desired
to
be
.
But
the
Sonne
of
God
,
who
was
truely
God
,
out
of
unerrable
,
unchangeable
,
infinite
wisdome
,
determined
with
himselfe
to
become
truely
man
.
How
man
,
whilest
man
,
should
become
more
than
man
,
truely
God
:
neither
the
wit
of
man
,
nor
the
subtilty
of
the
Serpent
could
have
devised
;
although
(
by
divine
permission
or
grant
)
they
had
been
enabled
to
accomplish
,
whatsoever
to
this
purpose
they
could
devise
or
imagine
.
But
the
Wisdome
and
Sonne
of
God
found
out
a
way
,
by
which
hee
might
still
continue
God
,
and
yet
become
as
truely
man
as
he
was
God
:
a
way
by
which
the
diversity
of
these
two
natures
might
still
remaine
unconfused
without
diversity
of
persons
or
parties
.
Though
mans
ambition
had
reached
so
high
,
as
to
aspire
from
that
condition
of
being
wherein
God
had
estated
him
,
to
bee
absolutely
equall
with
God
:
yet
his
ambition
had
not
been
equall
to
that
humiliation
which
the
Son
of
God
did
not
onely
affect
,
but
attaine
unto
.
For
although
he
became
a
man
of
the
same
nature
that
Adam
was
of
,
or
any
man
since
hath
been
,
yet
was
he
a
man
of
a
lower
condition
;
of
as
low
condition
as
any
earthly
creature
could
be
:
for
as
the
Psalmist
in
his
person
complaines
(
Psal.
22.6
.
)
Hee
became
a
worme
and
no
man
,
the
reproach
of
men
;
one
whom
the
very
abjects
amongst
men
did
think
they
might
safely
tread
upon
with
scorne
.
4.
For
the
Sonne
of
God
to
bee
made
man
,
to
be
made
a
man
of
this
low
estate
or
condition
(
whencesoever
hee
had
taken
his
humane
substance
)
was
a
satisfaction
all-sufficient
to
the
justice
of
God
for
mans
pride
;
a
dissolution
most
compleat
of
the
first
work
,
that
our
first
Parents
suffered
the
Devill
to
work
in
our
nature
;
if
we
respect
onely
the
substance
of
it
.
But
that
no
part
of
Satans
work
,
no
bond
or
tie
of
circumstance
wherewith
hee
had
intangled
our
nature
,
might
remaine
undissolved
:
the
Sonne
of
God
was
made
of
a
woman
;
and
this
was
to
secure
the
woman
,
or
weaker
sex
,
that
hee
came
to
dissolve
the
works
which
Satan
had
wrought
in
them
.
For
as
the
Apostle
saith
;
The
first
woman
was
in
the
transgression
,
not
the
man
;
the
man
at
lest
not
so
deepe
in
the
same
transgression
as
the
woman
.
Shee
alone
(
for
ought
we
reade
)
committed
the
robbery
,
in
taking
the
forbidden
fruit
from
off
the
tree
,
her
husband
was
the
receipter
onely
:
And
by
swallowing
it
by
the
Serpents
suggestions
shee
first
conceived
and
brought
forth
death
,
without
her
husbands
consent
or
knowledge
.
Her
transgression
was
twofold
:
Trust
,
or
confidence
in
the
Serpents
promise
:
want
of
credence
(
through
pride
)
to
Gods
threatnings
.
To
dissolve
this
work
of
the
Devill
,
so
farre
as
it
was
peculiar
to
the
woman
;
the
Sonne
of
God
was
conceived
of
a
woman
,
without
the
knowledge
or
consent
of
man
.
Satan
used
the
Serpent
for
his
proxie
to
betroth
himselfe
unto
our
nature
:
the
holy
Ghost
by
the
ministery
of
an
Angel
winnes
the
blessed
Virgins
assent
or
accord
to
become
the
mother
of
the
Sonne
of
God
.
Seeing
the
first
woman
became
the
mother
of
sinne
whilest
shee
remained
a
virgin
,
though
then
a
wife
;
the
Sonne
of
God
would
have
a
virgin
for
his
mother
,
yet
a
virgin
wife
;
a
virgin
affianced
to
a
man
.
And
thus
as
the
first
woman
,
being
not
begotten
but
made
of
man
,
did
accomplish
Satans
plot
in
working
his
fall
,
and
corrupting
our
nature
:
so
the
Sonne
of
God
being
made
man
of
a
woman
,
doth
dissolve
this
work
by
purifying
what
she
had
corrupted
,
and
by
repayring
what
the
first
man
,
and
woman
had
undone
.
5.
There
is
a
tradition
concerning
the
Messias
conception
,
and
his
mothers
,
father'd
upon
an
ancient
Jewish
Rabbin
by
Petrus
Galatinus
,
but
as
I
conjecture
,
rather
a
Commentary
upon
his
owne
fancie
,
or
some
Monkish
Legendary
whom
hee
was
pleased
to
grace
.
The
abstract
of
this
Legend
,
with
his
Comment
upon
it
,
is
thus
.
There
was
one
special
part
of
Adams
bodily
substance
priviledged
from
the
contagion
of
the
first
sin
,
and
this
propagated
by
one
speciall
line
unto
posterity
,
untill
it
came
to
the
mother
of
the
Messias
,
who
from
the
vertue
of
this
preserved
portion
of
Adams
nature
,
was
conceived
without
originall
sinne
,
as
being
made
out
of
this
substance
after
such
a
maner
as
the
Messias
or
Sonne
of
God
was
made
of
a
virgin
.
Sit
fides
penes
Authorem
.
We
know
the
blessed
Virgin
was
the
daughter
of
Abraham
,
and
the
daughter
of
David
,
but
not
by
any
portion
of
Abrahams
or
Davids
body
altogether
exempted
from
such
alterations
,
as
the
Elementary
vertues
of
which
all
mens
bodies
are
made
,
are
subject
unto
.
Nor
was
the
body
of
the
Messias
to
be
made
of
any
such
portion
of
Adam
perpetually
exempted
from
the
contagion
of
sin
original
,
unto
the
time
wherein
the
blessed
Virgin
was
affianced
to
Ioseph
.
The
first
exemption
of
any
portion
of
the
humane
nature
,
or
substance
of
Adam
after
his
fall
,
was
granted
and
wrought
by
the
immediate
hand
of
God
in
the
conception
of
his
Sonne
by
the
holy
Ghost
,
which
was
immediatly
upon
that
sweet
assent
of
the
blessed
Virgin
unto
the
Angel
Gabriel
,
Ecce
ancilla
,
&c.
Capnio
.
Vellem
expressius
audire
,
an
veteres
He●
braeorum
senserint
matrem
Messiae
in
peccat-originali
concipiendam
non
fuisse
.
Galatin
.
Quamvis
ex
his
quae
diximus
,
satis
(
utarbi
tror
)
apertè
colligatur
,
hanc
priscorum
Iudaeorum
fuisse
fidem
,
nedum
opinionem
:
hoc
tamen
manifestius
ex
verbis
praedicti
Rabbenu
haccados
habetur
:
qui
eodem
in
libro
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gale
razeia
,
cum
ad
septimam
Antonini
Consulis
urbis
Romae
petitionem
inter
caetera
dixisset
,
propter
matrem
verò
ejus
scil:
Messiae
ait
David
,
Psal.
80.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoc
est
,
&
a●acum
quam
plantavit
dextratua
.
Dixissetque
ei
Antoninus
,
Cur
mater
Dei
comparatur
abaco
,
curve
dicit
,
eam
a
dextra
Dei
plantatam
?
Respondit
sic
Ille
,
Similis
facta
est
abaco
mater
Dei
.
Quandoquidem
sicut
a●acus
est
armarium
,
quod
Principes
conficiunt
ad
coll●canda
vascula
auri
&
argenti
,
ut
gloriam
suam
,
atque
opes
omnibus
ostendant
;
Ita
mater
Regis
Messiae
erat
armarium
,
quod
Deus
construxit
,
ut
in
eo
sedeat
ipse
Messias
ad
ostendendam
gloriam
Maiestatis
suae
cunctis
mortalibus
.
Per
id
autem
quod
ait
plant●tam
esse
a
dextra
Dei
,
ostendit
eam
primam
esse
creaturam
Dei
in
genere
humano
:
sicut
dictum
est
,
Micheae
.
Cap.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
id
est
,
Et
egressus
eius
ab
aeternitate
,
&
a
diebus
seculi
.
Dicit
enim
egressus
numero
multitudinis
.
Qui●
sunt
duo
Messiae
egressus
.
Vnus
Divinitatis
,
quae
est
aeterna
ideoque
dicit
ab
aeternitate
.
Alter
humanitatis
,
quae
in
sue
matris
extat
substantia
,
quae
creata
est
ab
hora
creationis
mundi
.
Haec
ille
,
quem
Iudaei
Magistrum
nostrum
sanctum
nuncupant
.
Ad
quorum
declarationem
notandum
est
.
Quod
opinio
quorundam
veterum
Judaeorum
fuit
,
matrem
Messiae
non
solum
in
mente
Dei
ab
initio
,
&
ante
secula
creatam
fuisse
,
ut
paulò
superiùs
dictum
est
:
verùm
etiam
materiam
eius
in
materia
Adae
fuisse
productam
,
ipsamque
gloriosam
Messiae
matrem
principalem
extitisse
,
cum
eius
amore
(
ut
dictum
est
)
mundus
creatus
sit
.
Nam
cum
Deus
Adam
plasmaret
,
fecit
quasi
massam
ex
cuius
parte
nobiliori
accepit
intemeratae
matris
Messiae
materiam
,
ex
residuo
vero
eius
&
superfluitate
Adam
formavit
.
Ex
materia
autem
immaculatae
matris
Messiae
facta
est
virtus
,
quae
in
nobiliori
loco
&
membro
corporis
Adae
conservata
fuit
.
Quae
postea
emanavit
ad
Seth
,
deinde
ad
Enos
,
deinde
succidaneo
ordine
ad
reliquos
usque
ad
sanctum
Iehoiakim
.
Ex
hac
demum
virtute
beatissima
mater
Messiae
formata
fuit
.
Et
idcirco
eam
Zach.
cap.
4.
suae
prophetiae
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hoc
est
petram
primariam
,
recte
appellavit
.
Ex
qua
ut
antiqui
Judaeorum
exposuerunt
,
excidendus
erat
Messias
.
Neque
quidem
abs
re
,
cum
tempore
,
gradu
,
&
excellentia
primaria
futura
esset
.
Ex
qua
quidem
opinione
apertè
concluditur
,
carnem
gloriosae
matris
Messiae
non
fuisse
peccato
originali
infectam
,
sed
purissimam
a
divina
prouidentia
praeservatam
.
Quocirca
nec
anima
eius
hujusmodi
peccatum
in
conceptione
▪
contractura
erat
.
Petrus
Galatinus
.
lib.
7.
per
totum
caput
tertium
.
6
If
it
were
lawfull
to
moralize
such
fables
(
as
I
take
this
of
Galatinus
to
bee
no
better
)
the
best
moral
I
can
make
of
it
,
would
be
this
.
However
there
had
been
many
intermediat
generations
(
as
many
as
S.
Luke
relateth
if
not
more
)
between
our
father
Adam
and
the
conception
of
the
Sonne
of
God
:
yet
was
our
Saviour
in
some
respects
the
immediat
Successour
of
Adam
,
the
onely
second
Adam
:
His
immediat
Successor
not
in
sinne
,
but
of
that
purity
of
nature
wherein
the
first
Adam
was
created
;
and
yet
withall
immediat
successor
unto
that
curse
which
Adam
by
transgression
had
incurred
,
but
was
not
able
to
expiate
nor
to
beare
,
save
onely
by
the
everlasting
death
of
himselfe
and
his
posterity
.
And
for
this
reason
(
if
I
mistake
not
)
the
Sonne
of
God
doth
call
himselfe
,
as
no
sonne
of
Adam
before
him
did
,
The
Sonne
of
man
,
by
peculiar
title
.
Yet
was
this
a
title
,
as
[
a
](A04168-e4970-b)
a
Mihi
verò
ratio
cur
ita
sese
vocaverit
,
duabus
ex
rebus
p●tenda
esse
videtur
:
altera
quòd
solus
ipse
&
Ezechiel
,
(
imo
Daniel
etiam
aliquando
)
ita
vocetur
,
ut
Irenaeus
,
lib.
3.
cap.
18
notavit
:
altera
quòd
solus
ipse
se
ita
vocet
.
Nam
alij
in
novo
Testamento
nunquam
cum
filium
hominis
appellant
.
Ex
priore
re
intelligimus
posse
eâdem
,
aut
simili
de
causâ
,
quà
Ezechielem
filium
hominis
appellari
.
Cur
autem
Ezechiel
ita
vocatus
sit
,
cum
multas
illic
opiniones
reconsuerimus
,
illam
R.
Abraham
maximè
probavimus
,
vocari
●um
filium
hominis
,
quia
semper
cum
Angelis
l●quebatur
;
qui
eum
,
ut
a
se
,
qui
homines
non
erant
,
sed
videbantur
,
distinguerent
,
fi●um
hominis
appellabant
.
Nec
enim
ipse
,
sed
cum
Angeli
ita
vocant
.
Simili
fortasse
ratione
Christus
,
quia
Deus
erat
,
&
filius
Dei
,
quasi
a●it●esi
quadam
cum
de
se
,
ut
homine
,
loquitur
,
fi●ium
hominis
vocat
.
Non
quod
al●u●
,
sed
quod
aliter
filius
Dei
,
quia
Deus
,
&
fili●s
hominis
,
quia
homo
esset
,
quemadmodum
Augustinus
indicavit
.
Exposteri
reprobabilem
conjecturam
ducimus
●um
se
non
honoris
,
sed
abjectionis
ca●á●
ita
vocare
,
sicut
apud
Prophetam
vermem
&
opprobrium
hominum
appellat
,
Psal.
21.
ver.
7.
Nisi
enim
nomen
abjectionis
esset
,
alij
etiam
eum
aliquando
eodem
modo
vocavissent
.
Sed
observamus
Ezechielem
nunquam
a
se
,
sed
abalus
:
Christum
nunquam
ab
aliis
,
sed
a
se
fil●um
hominis
appellari
.
Ideo
ergo
se
filium
hominis
appellat
,
ut
significet
se
,
cum
in
forma
Dei
esset
,
nec
rapinam
arbitraretur
se
esse
aequalem
Deo
,
exina●●sse
tamen
semetipsum
,
formamque
servi
accepisse
,
&
habitu
inventum
,
ut
hominem
,
Phil.
2.6
,
7.
Maldonat
in
cap.
8
Matthaei
ver.
20.
Maldonat
well
observes
,
not
of
honour
,
but
of
abjection
;
of
greater
abjection
than
the
like
title
given
to
Ezekiel
not
by
himselfe
,
but
by
the
Angels
:
And
yet
Ezekiel
is
called
by
the
Angel
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Of
the
difference
betwixt
these
two
titles
which
are
both
exorest
in
our
English
by
Sonne
of
man
,
I
referre
the
Reader
to
the
49.
Psalme
ver.
2.
and
the
Commentators
upon
it
.
As
the
Sonne
of
God
was
immediate
Successour
unto
Adam
,
so
he
was
the
immediate
heire
unto
the
blessing
promised
to
Abraham
,
more
than
heire
,
the
Author
and
foundation
of
it
:
He
was
likewise
immediate
Successor
unto
David
,
and
his
kingdome
:
the
onely
body
in
whom
the
shadow
of
Gods
mercies
unto
David
for
the
good
of
Israel
,
and
Judah
was
to
be
fulfilled
.
If
hee
had
been
immediate
Successor
unto
David
onely
,
this
might
have
occasioned
some
suspition
or
distrust
,
that
hee
had
been
the
Redeemer
of
the
Jewish
nation
onely
,
or
of
the
sonnes
of
Iacob
.
Had
hee
been
immediate
Successor
unto
Abraham
onely
,
this
might
have
occasioned
the
like
surmise
or
fancy
,
that
hee
had
been
manifested
onely
to
dissolve
the
works
which
Satan
had
wrought
in
Abrahams
seed
according
to
the
flesh
,
which
was
much
more
ample
than
the
seed
of
Iacob
.
But
in
as
much
as
the
Sonne
of
God
did
in
time
become
the
sonne
of
man
,
the
immediate
Successor
unto
Adam
,
the
onely
second
Adam
(
though
not
the
first
,
or
second
man
from
Adam
,
)
This
giveth
us
to
understand
that
he
was
the
next
of
kindred
to
all
men
,
as
they
were
men
,
whether
Jewes
or
Gentiles
.
He
to
whom
the
redemption
of
all
mankinde
did
by
right
of
kinred
,
without
partiality
,
or
respect
of
persons
,
equally
belong
.
And
for
this
reason
hee
did
not
take
any
created
party
or
person
into
the
unity
of
his
divine
person
,
but
the
meere
nature
of
man
,
or
seed
of
Abraham
,
as
sequestred
from
all
personall
respects
or
references
.
7.
Thus
was
the
Sonne
of
God
to
be
qualified
that
his
undertakings
for
mankinde
might
bee
universally
beneficiall
.
But
the
Basis
of
his
humiliation
and
undertakings
in
our
flesh
,
That
,
from
which
(
being
annexed
to
the
dignity
of
his
person
)
the
intensive
infinity
of
the
satisfaction
for
the
sinnes
of
the
world
,
and
our
redemption
from
the
servitude
of
Satan
did
result
,
was
the
forme
of
a
servant
,
which
hee
voluntarily
tooke
upon
him
.
A
mystery
not
much
looked
after
,
much
lesse
into
,
by
any
Divines
,
whom
it
hath
been
my
hap
to
reade
.
The
most
doe
scarce
make
it
so
much
as
a
comely
metaphor
,
or
significant
expression
of
somewhat
more
than
the
state
or
condition
of
a
man
.
But
that
the
forme
of
a
servant
was
a
qualification
of
the
Sonne
of
God
distinct
from
his
manhood
may
thus
bee
concludently
proved
.
The
nature
and
essentiall
forme
of
man
did
arise
,
and
doth
remaine
in
him
since
his
resurrection
from
death
:
so
did
not
the
forme
or
condition
of
a
servant
;
that
,
lies
dead
and
buried
for
ever
.
By
his
resurrection
from
death
,
he
did
not
onely
of
a
mortall
man
,
become
immortall
;
but
from
the
estate
or
condition
of
a
servant
,
(
without
the
interposition
of
ought
besides
his
death
)
was
made
both
Lord
and
King
of
all
things
created
by
him
.
It
will
therefore
bee
no
digression
to
treat
of
the
forme
of
a
servant
more
at
large
in
this
method
and
order
.
First
,
wherein
the
essentiall
state
or
condition
of
a
legall
servant
,
doth
consist
.
Secondly
,
of
the
exact
correspondencie
or
identitie
of
forme
betweene
legall
servitude
,
and
servitude
to
sinne
and
Satan
.
Thirdly
,
of
the
formall
identitie
betwixt
the
state
and
condition
of
the
Sonne
of
God
,
whilest
hee
was
in
the
forme
of
a
servant
,
and
the
two
other
formes
and
conditions
of
servants
,
to
wit
,
legall
servants
,
and
slaves
to
sinne
.
The
onely
difference
betwixt
these
three
sorts
of
servants
,
is
in
the
matter
of
their
servitude
:
the
forme
or
essentiall
condition
is
one
,
and
the
same
in
all
three
.
Of
the
state
of
legall
servants
,
and
of
our
servitude
unto
sinne
,
I
have
after
a
popular
or
vulgar
way
more
copiously
discoursed
upon
severall
occasions
.
The
briefe
or
extract
of
so
much
of
these
discussions
,
as
to
my
present
memory
is
pertinent
to
this
instant
Treatise
,
must
be
the
subject
of
the
next
discourse
.
CHAP.
VII
.
Of
Legall
servants
,
and
of
the
analogie
betwixt
their
Civill
estate
,
and
the
estate
of
wicked
men
.
1
OF
legal
servants
there
were
two
sorts
,
one
whom
we
call
hired
seruants
or
apprentices
,
whom
a
Latinist
would
rather
call
Famuli
then
Servi
.
Others
were
Servi
,
servants
properly
so
called
,
such
as
we
would
properly
terme
slaves
or
bondmen
.
Of
slaves
and
bondmen
,
their
Lords
and
Masters
had
a
fuller
power
or
dominion
than
any
Master
hath
over
his
hired
servants
.
Not
the
actions
onely
or
bodily
imployment
,
but
the
persons
of
slaves
or
bondmen
are
at
their
Masters
disposall
;
they
had
the
same
right
of
dominion
over
them
,
which
men
have
over
lands
which
they
hold
in
see
simple
,
a
power
to
alienate
,
to
sell
or
set
them
to
any
other
.
And
for
this
reason
a
slave
or
bondman
is
in
Scripture
called
the
Inheritance
of
his
Master
.
Of
hired
servants
the
actions
or
imployments
onely
are
at
their
Masters
disposall
,
their
persons
are
free
:
nor
are
their
actions
or
imployments
perpetually
at
their
Masters
disposall
,
but
onely
so
long
as
the
Covenant
lasteth
,
and
so
farre
onely
as
is
covenanted
betweene
them
.
The
greatest
interest
that
their
Masters
can
have
in
them
is
onely
such
as
a
man
hath
in
lands
and
grounds
which
hee
renteth
of
others
:
the
fruits
are
entirely
his
which
renteth
the
grounds
:
the
soile
or
inheritance
is
the
Lords
or
owner
of
it
.
The
labours
or
imployments
of
an
hired
servant
are
his
Masters
onely
,
his
person
is
in
nullîus
bonis
,
it
is
not
the
goods
or
chattell
of
another
:
What
he
can
earne
or
get
is
his
owne
,
so
that
hee
is
as
much
a
free
man
,
as
a
servant
.
The
true
and
originall
difference
betweene
both
these
kindes
of
servants
,
and
a
free
man
,
is
this
:
A
free
man
hath
power
to
dispose
of
his
actions
or
imployments
for
his
best
advantage
:
A
servant
(
whether
by
Covenant
,
or
a
bondman
)
albeit
he
hath
a
reasonable
will
to
desire
his
own
good
or
preferment
,
yet
hath
hee
no
power
or
right
to
dispose
of
his
owne
actions
,
or
employments
,
for
compassing
that
good
,
which
as
he
is
endued
with
reason
,
he
could
project
and
forcast
.
For
of
his
employments
or
expense
of
time
,
hee
must
give
an
account
unto
his
Master
.
In
respect
of
legall
or
civill
freedome
,
that
usuall
definition
is
warrantable
;
Liber
est
qui
vivit
,
ut
vult
:
He
is
legally
or
civilly
free
which
may
imploy
his
labours
or
expend
his
time
,
as
he
pleaseth
,
for
his
owne
good
,
without
the
controll
or
check
of
others
.
And
he
is
a
legall
servant
qui
non
vivit
,
ut
vult
,
which
cannot
bestow
himselfe
or
time
according
to
his
owne
desire
or
will
,
but
as
his
Lord
or
Master
shall
appoint
.
His
Master
by
legall
right
may
impose
a
necessity
upon
him
,
either
of
not
doing
that
which
hee
desireth
to
doe
,
or
of
doing
that
which
he
desireth
not
to
doe
.
A
servant
may
desire
to
pleasure
himselfe
or
his
friend
by
his
day
labour
,
or
other
expense
of
time
,
but
if
this
hee
doe
without
his
Masters
consent
or
approbation
,
hee
wrongs
his
Master
,
who
if
hee
please
,
may
constraine
him
to
doe
his
businesse
,
and
neglect
his
owne
,
or
his
friends
.
Againe
,
a
servant
may
have
a
desire
or
resolution
,
not
to
gratifie
or
pleasure
another
(
suppose
his
owne
,
or
his
friends
enemie
)
by
his
service
or
employments
,
and
yet
if
he
be
his
Masters
friend
,
hee
may
compell
him
to
doe
that
partie
whom
hee
mislikes
,
that
good
office
,
or
service
,
which
hee
would
not
.
Briefly
,
every
servant
hath
a
freedome
of
will
in
matters
civill
,
but
no
arbitrium
,
no
freedome
of
power
,
or
right
to
dispose
of
himselfe
,
or
of
his
actions
for
accomplishing
that
which
he
may
freely
will
:
hee
must
frame
his
course
of
politick
or
civill
life
ex
arbitrio
Domini
.
2.
From
this
difference
of
estate
,
or
condition
of
a
free
man
,
and
a
servant
,
the
Heathens
did
by
light
of
nature
rightly
inferre
;
that
every
vitious
man
(
though
a
Lord
,
though
a
Prince
,
or
Monarch
)
was
a
true
slave
to
his
owne
lust
,
or
leud
desires
:
that
every
wise
,
and
temperate
man
,
though
a
bondman
for
his
legall
state
and
condition
,
was
a
true
free
man
.
The
Roman
Orator
in
his
Paradoxes
(
as
he
entitles
them
)
to
this
purpose
,
was
an
Orthodox
.
And
the
Arguments
which
the
Slave
in
the
Satyricall
Poet
brings
to
prove
his
Master
to
bee
a
greater
slave
than
himselfe
,
are
unanswerable
,
Tune
mihi
Dominus
,
rerum
imperiis
hominumque
Tot
tantisque
minor
;
Are
you
a
Lord
,
and
I
a
slave
,
when
as
you
may
bee
commanded
by
more
men
,
and
by
more
desires
,
than
I
am
subject
unto
?
The
slave
acknowledged
no
more
Masters
than
this
one
,
whom
if
it
would
please
but
to
say
the
word
,
his
freedome
might
without
difficulty
be
obtained
,
if
the
Praetor
of
the
City
would
but
vouchsafe
(
by
his
Masters
leave
)
to
lay
his
white
rod
upon
him
,
and
cause
him
to
be
turned
once
or
twice
about
with
some
few
other
Ceremonies
,
he
could
be
turned
out
of
a
slave
into
a
free
Citizen
,
in
the
space
of
an
houre
:
whereas
,
if
his
Master
had
been
turned
round
,
(
till
his
senses
had
failed
him
)
in
case
the
Praetor
would
have
laid
his
rod
an
hundred
times
upon
his
head
,
hee
could
not
have
wound
himselfe
out
of
those
bonds
of
servitude
wherein
his
lusts
had
insnared
him
.
This
slave
had
observed
,
that
his
Master
would
often
commend
the
frugality
and
temperance
of
the
ancient
Romans
,
and
often
desire
that
hee
,
and
other
moderne
Romans
,
might
live
as
they
did
:
yet
if
any
great
man
,
or
good
neighbour
would
invite
him
to
a
luxurious
feast
,
or
if
any
foolish
pleasures
,
with
whose
excesse
he
had
been
formerly
stung
,
should
proffer
themselves
,
he
had
not
so
much
power
to
resist
or
restraine
them
,
as
this
slave
had
to
neglect
his
designes
or
commands
,
when
they
did
displease
him
.
And
for
his
Master
to
be
drawne
thus
every
day
to
doe
that
which
in
his
retired
and
sober
thoughts
he
did
most
dislike
and
condemne
,
was
in
his
judgement
a
greater
slavery
than
any
bodily
servitude
.
If
the
reasons
which
these
and
other
Heathens
often
used
to
prove
vitious
men
to
bee
the
onely
true
slaves
,
had
not
been
the
dictates
of
the
law
of
nature
written
in
our
hearts
,
or
reasons
unanswerable
;
the
Apostles
of
Christ
,
yea
Christ
himselfe
would
not
have
used
the
like
.
Know
yee
not
(
saith
S.
Paul
,
Rom.
6.16
.
as
if
it
were
a
shame
in
this
point
to
be
ignorant
)
that
to
whom
yee
yeeld
your selves
servants
to
obey
,
his
servants
yee
are
to
whom
yee
obey
:
whether
of
sinne
unto
death
,
or
of
obedience
unto
righteousnesse
.
And
S.
Peter
tells
us
of
some
,
who
whilest
they
promise
liberty
unto
others
,
they
themselves
were
servants
unto
corruption
,
:
for
of
whom
a
man
is
overcome
,
of
the
same
is
hee
brought
into
bondage
,
2.
Pet.
2.19
.
So
our
Saviour
saith
,
Ioh.
8.34
.
Whosoever
committeth
sinne
,
is
the
servant
of
sinne
.
And
of
him
no
doubt
our
Apostle
S.
Iohn
learned
that
doctrine
;
Hee
that
committeth
sinne
,
is
of
the
Devill
:
a
servant
of
his
.
3.
But
albeit
the
wiser
sort
of
Heathens
did
by
light
of
nature
know
,
that
every
vicious
man
was
a
slave
or
servant
to
his
owne
lusts
or
desires
:
yet
the
greatest
danger
which
they
apprehended
from
the
servitude
,
was
but
feare
of
satyricall
censure
for
preposterous
basenesse
in
subjecting
reason
,
to
sensuality
.
That
their
owne
desires
,
lusts
,
or
affections
,
were
maintained
and
cherished
by
a
forreigne
enemie
,
as
so
many
rebells
to
wage
warre
against
their
immortall
soules
,
or
that
their
consciences
being
subdued
by
lust
,
should
bee
everlastingly
subject
to
so
cruell
a
Tyran
as
the
Devill
is
,
were
points
wherein
the
Prince
of
darknesse
had
blinded
the
eyes
of
the
wisest
Heathen
.
And
would
to
God
wee
Christians
,
to
whom
the
Lord
hath
revealed
thus
much
,
could
see
or
heare
so
much
concerning
this
doctrine
,
as
would
make
us
perfectly
understand
,
or
lay
to
heart
the
inestimable
danger
wherein
wee
stand
,
whether
in
respect
of
the
fast
hold
which
this
Tyran
by
our
corrupted
nature
and
custome
hath
got
of
us
,
or
of
the
miserable
usage
which
will
follow
,
if
he
and
sinne
finally
prevaile
against
us
.
But
this
is
a
common
place
,
for
which
every
man
may
finde
a
fitter
Text
in
his
owne
heart
,
then
any
other
man
can
chuse
for
him
,
and
matter
of
more
ample
and
pertinent
discourse
upon
it
,
than
reading
of
many
books
can
suggest
unto
him
.
All
that
I
have
here
to
say
concerning
this
point
is
,
to
request
the
Reader
to
examine
his
owne
heart
,
and
calculate
his
non-performances
of
what
(
I
presume
)
hee
often
seriously
intended
,
and
perhaps
hath
vowed
.
His
duty
it
is
to
open
the
wounds
of
his
conscience
,
either
to
God
alone
in
secret
,
or
to
such
as
God
hath
appointed
for
the
Physicians
of
his
soule
and
conscience
.
My
purpose
is
to
prepare
the
plaister
or
medicine
,
and
to
informe
him
how
to
apply
it
.
CHAP.
VIII
.
The
Sonne
of
God
was
properly
a
servant
to
his
Father
,
yet
not
by
birth
as
hee
was
the
sonne
of
his
handmaid
,
but
by
voluntary
undergoing
this
hard
condition
for
the
redemption
of
man
.
1
TO
free
us
from
this
miserable
servitude
unto
sinne
,
(
which
alone
doth
wound
our
conscience
)
the
Sonne
of
God
did
freely
and
voluntarily
take
upon
him
the
forme
of
a
servant
.
The
parts
of
his
peculiar
service
were
in
generall
two
:
The
one
,
to
conquer
Satan
,
who
was
by
right
of
conquest
our
Lord
:
The
other
,
to
reconcile
us
to
grace
and
favour
with
God
;
to
make
us
first
servants
,
then
sonnes
,
and
lastly
kings
and
priests
to
his
,
and
our
heavenly
Father
.
These
two
parts
of
his
peculiar
service
unto
his
Father
,
(
for
unto
him
alone
hee
was
a
servant
)
exhibit
the
most
admirable
paterne
of
justice
,
mercie
,
and
loving
kindnesse
,
as
well
in
God
the
Father
,
as
God
the
Sonne
,
that
the
wit
of
man
or
Angels
can
contemplate
.
First
it
was
a
paterne
of
justice
,
never
after
to
bee
parallel'd
for
God
the
Father
to
exact
satisfaction
for
our
sinnes
,
at
the
hands
of
his
deare
and
onely
Sonne
.
Unto
this
unmeasurable
act
,
or
exercise
of
justice
upon
the
Sonne
of
righteousnesse
,
his
mercy
towards
us
miserable
sinners
was
fully
commensurable
.
For
whatsoever
hee
suffered
for
our
sakes
,
was
from
his
Fathers
and
his
owne
mercy
and
loving
kindnesse
towards
us
.
Againe
,
so
infinite
was
the
justice
of
our
gracious
God
,
that
even
whilest
hee
shewed
his
mercy
,
and
loving
kindnesse
towards
us
,
he
did
vouchsafe
to
give
(
as
we
say
)
the
Devill
himselfe
his
due
,
and
to
observe
the
law
of
Armes
or
Duell
with
this
Prince
of
Rebels
,
his
subject
by
right
of
Creation
,
but
professed
enemie
by
resolution
.
Albeit
this
grand
Rebell
after
his
revolt
from
God
,
had
conquered
man
,
and
made
him
(
by
treachery
)
of
Gods
servant
and
sonne
,
a
meere
slave
unto
himselfe
;
the
righteous
Lord
would
not
deprive
this
mighty
Lion
,
and
greedy
Wolfe
of
his
prey
,
by
any
other
meanes
,
than
by
right
of
conquest
gotten
over
him
by
man
.
Hee
did
not
arme
a
legion
of
Angels
,
nor
summon
the
whole
host
of
visible
creatures
against
him
,
nor
use
his
omnipotent
and
absolute
power
to
destroy
or
annihilate
him
,
or
as
then
to
shut
him
up
in
the
everlasting
prison
.
The
exercises
of
such
power
whether
immediatly
by
the
omnipotent
Creator
himselfe
,
or
by
his
creatures
,
had
been
more
than
Satans
matches
,
upon
equall
termes
,
or
weapons
.
Exercise
of
strength
was
not
the
first
way
in
the
wisedome
of
God
to
conquer
pride
,
ambition
,
or
vaine
glory
,
though
these
must
bee
quelled
with
the
power
and
strength
of
the
Sonne
of
God
,
whom
it
pleased
the
Father
at
the
first
onset
to
weaken
,
by
laying
our
first
Parents
infirmities
,
and
their
posterities
upon
him
.
These
were
the
weapons
by
which
he
foiled
the
old
Serpent
,
and
obtained
the
victory
by
managing
our
weaknesse
and
infirmities
,
better
then
our
first
Parents
did
those
great
abilities
,
wherewith
their
Creator
had
endowed
them
to
resist
temptations
.
The
weapons
which
the
old
Serpent
used
in
the
conquest
of
our
first
Parents
,
and
by
which
hee
retained
their
posterity
in
continuall
slavery
,
were
their
owne
desires
and
affections
;
these
hee
improved
so
farre
that
they
became
unweeldy
.
And
he
having
gotten
(
as
wee
say
)
the
better
end
of
the
staffe
,
did
wrest
our
wills
at
his
pleasure
,
to
doe
those
things
which
God
forbids
us
to
do
,
and
make
us
furious
executioners
of
his
cunning
contrivances
against
our
own
soules
.
The
particularities
of
his
sleights
or
cunning
for
bringing
us
into
thraldome
inextricable
,
(
unlesse
the
Sonne
of
God
set
us
free
)
are
elswhere
deciphered
.
These
two
are
the
maine
generals
:
First
,
the
extension
of
our
naturall
desire
of
things
within
their
bounds
good
and
pleasant
.
Secondly
,
the
improvement
of
our
feare
of
things
distastfull
to
nature
,
as
of
death
,
disgrace
or
torture
.
Now
that
the
Sonne
of
God
might
thus
beate
him
at
his
owne
weapons
,
it
was
necessary
that
he
should
first
take
upon
him
the
forme
or
essentiall
condition
of
a
servant
:
for
without
this
,
first
voluntarily
undertaken
by
him
,
the
rule
of
justice
could
not
possibly
have
suffered
him
,
to
have
suffered
so
much
as
he
did
,
for
our
redemption
.
Wherein
then
did
the
state
,
or
condition
of
a
servant
,
which
he
tooke
upon
him
formally
consist
?
Or
when
did
he
first
become
a
servant
?
from
the
first
moment
of
his
birth
or
conception
?
2.
I
cannot
brooke
their
opinion
,
who
think
our
Saviour
was
by
birth
a
legall
servant
,
as
being
filius
ancillae
,
the
sonne
of
an
handmaid
or
bond-woman
.
This
grosse
heresie
hath
been
well
refuted
by
some
late
Schoolemen
,
whose
names
I
now
remember
not
,
nor
the
names
of
the
Authors
or
abettors
of
this
opinion
.
The
mother
of
the
Sonne
of
God
was
indeed
ancilla
,
an
handmaid
,
but
to
him
onely
whose
service
is
perfect
freedome
.
So
the
Psalmist
in
the
person
of
the
Sonne
of
God
(
to
be
manifested
in
our
flesh
)
or
as
his
type
,
directs
his
prayer
,
Psal.
116.16
.
O
Lord
truely
I
am
thy
servant
,
and
the
sonne
of
thy
handmaid
.
CHRIST
(
as
all
Christians
grant
)
was
the
Sonne
of
Gods
Handmaid
,
after
such
a
manner
,
and
in
such
a
sense
,
as
never
any
man
besides
him
was
.
For
hee
was
the
promised
womans
seed
,
and
the
sonne
of
a
woman
in
such
a
sort
,
as
hee
was
not
the
sonne
of
any
man
.
Againe
,
hee
was
the
servant
of
God
,
after
such
a
peculiar
manner
,
as
neither
man
or
woman
had
been
,
or
ever
shall
be
.
But
how
doth
this
peculiar
service
of
his
fit
our
servitude
unto
sinne
?
Even
as
the
medicine
doth
the
disease
,
or
as
the
plaister
doth
the
wound
for
which
it
is
prepared
.
In
the
Sonne
of
God
made
man
there
were
two
distinct
wills
;
the
one
truely
Divine
,
the
other
truely
humane
.
To
deny
this
distinction
of
wills
in
Christ
,
were
to
revive
the
heresie
of
the
Monothelites
so
called
,
because
they
held
but
one
will
in
Christ
;
to
wit
,
the
Divine
.
An
errour
into
which
they
haply
fell
(
as
many
since
their
time
have
done
into
a
worse
)
by
not
distinguishing
betweene
voluntas
,
and
arbitrium
.
Our
Saviour
CHRIST
whilest
hee
lived
here
on
earth
,
had
a
reasonable
will
of
the
same
nature
,
or
quality
our
will
is
of
(
sinne
excepted
.
)
And
by
this
will
he
could
not
but
desire
his
owne
particular
good
;
as
health
,
welfare
,
and
other
lawfull
contentments
of
the
humane
nature
,
which
are
requisite
to
true
joy
or
happinesse
.
But
in
as
much
as
the
Sonne
of
God
from
the
beginning
of
mans
servitude
unto
Satan
became
our
Surety
,
&
to
make
satisfaction
for
our
sins
did
in
the
fulnesse
of
time
take
our
nature
upon
him
:
hee
did
wholly
submit
his
reasonable
will
,
all
his
affections
and
desires
unto
the
will
of
his
heavenly
Father
.
And
in
this
renouncing
of
the
arbitrament
of
his
will
,
and
in
the
entire
submission
of
it
unto
the
will
of
his
Father
,
did
that
forme
of
a
servant
,
whereof
our
Apostle
speakes
,
formally
consist
.
For
unto
the
essentiall
definition
,
or
constitution
of
a
servant
,
these
two
onely
concurre
.
First
,
the
use
of
reason
.
(
for
fooles
,
infants
,
or
reasonlesse
creatures
cannot
bee
servants
)
Secondly
,
Carentia
arbitrii
proprii
,
want
of
right
or
arbitrary
power
to
dispose
of
their
bodily
actions
or
employments
,
according
to
the
desire
or
lawfull
choise
of
their
reasonable
will
.
So
then
the
generall
definition
,
or
abstract
forme
of
a
servant
is
univocally
the
same
,
1
in
legall
servants
,
2
in
servants
to
sin
,
and
3
in
the
Sonne
of
God
,
during
the
time
of
his
humiliation
here
on
earth
,
or
whilest
hee
became
hostage
for
our
Redemption
,
But
the
service
of
these
three
sorts
of
servants
is
in
the
concrete
most
different
.
And
the
difference
ariseth
from
the
matter
or
subject
in
which
they
are
respectively
deprived
of
proper
right
,
or
arbitrary
power
to
dispose
of
themselves
,
or
of
their
actions
.
A
legall
servant
wants
power
to
dispose
of
his
employments
or
bodily
actions
in
matters
temporary
concerning
this
life
.
Servants
to
sin
(
such
all
the
sonnes
of
Adam
are
by
nature
)
want
power
to
dispose
of
their
actions
,
or
course
of
life
in
matters
morall
,
spirituall
,
or
such
as
concerne
their
consciences
.
All
,
and
every
one
of
us
have
a
desire
to
be
happy
,
and
yet
all
of
us
until
we
be
freed
by
the
Son
of
God
from
this
naturall
servitude
,
are
by
the
prince
of
darknesse
usually
diverted
from
this
strait
way
which
leads
to
happinesse
,
unto
the
crooked
by-paths
which
tend
to
death
,
and
inextricable
misery
.
The
Sonne
of
God
although
according
to
his
humane
nature
,
hee
had
a
reasonable
will
and
desire
of
happinesse
,
which
could
never
in
any
particular
become
exorbitant
,
or
diverted
from
that
which
is
most
holy
and
just
:
yet
even
hee
in
the
dayes
of
his
humiliation
wanted
power
to
reape
the
wages
of
righteousnesse
,
or
fruits
of
holinesse
.
Though
joy
and
comfort
was
as
pleasant
to
him
,
as
to
any
man
besides
,
though
compleat
happinesse
was
due
unto
him
,
as
hee
was
a
most
just
and
righteous
man
personally
united
to
the
Son
of
God
:
yet
having
taken
upon
him
the
forme
of
a
servant
hee
did
with
unspeakeable
patience
,
and
obedience
,
beare
all
the
griefes
and
sorrows
which
Satan
and
his
instruments
,
by
divine
permission
,
could
invent
against
him
,
and
cheerefully
undergoe
the
heaviest
burden
which
his
heavenly
Father
was
pleased
to
lay
upon
him
for
our
redemption
.
3.
From
this
peculiar
condition
of
a
servant
which
the
Sonne
of
God
did
voluntarily
take
upon
him
,
that
maine
objection
which
some
moderne
Arrians
or
Photinians
make
against
the
absolute
satisfaction
of
our
Lord
Redeemer
,
for
our
sinnes
,
may
easily
bee
answered
,
or
rather
will
dissolve
it selfe
.
God
(
say
these
men
)
could
not
without
tyrannicall
injustice
require
full
satisfaction
for
the
misdemeanors
of
all
wicked
and
naughty
men
from
one
most
just
,
and
holy
man
.
To
slay
the
righteous
with
the
wicked
,
that
bee
farre
from
thee
,
O
Lord
,
was
the
saying
of
Abraham
to
God
,
Gen.
18.25
.
But
farther
surely
it
is
,
and
alwayes
hath
been
,
from
the
Judge
of
all
the
world
,
(
who
is
the
eternall
living
rule
of
justice
it selfe
)
to
put
the
innocent
and
righteous
,
to
the
lingring
and
cruell
tortures
of
an
ignominious
death
,
for
redeeming
wicked
and
cruell
men
from
deserved
death
;
or
to
purchase
not
the
impunity
onely
,
but
the
advancement
of
willfull
rebelle
,
by
the
severe
punishment
of
his
deare
,
and
onely
obedient
Sonne
.
4.
Now
he
that
will
make
satisfaction
to
another
must
have
somewhat
to
give
of
his
owne
,
so
his
owne
,
as
it
is
not
the
others
to
whom
it
is
given
.
What
then
had
the
Sonne
of
God
to
give
by
way
of
satisfaction
unto
God
the
Father
,
or
to
the
holy
Ghost
,
which
was
so
his
owne
,
as
it
was
not
theirs
?
Onely
that
part
of
our
nature
which
hee
tooke
from
the
substance
of
his
mother
into
the
unitie
of
his
Divine
person
.
In
all
other
parts
of
our
nature
,
over
all
other
parts
of
this
universe
,
God
the
Father
,
and
God
the
Holy
Ghost
had
the
same
interest
,
or
right
of
dominion
with
the
Sonne
.
Now
this
part
or
our
nature
being
thus
assumed
into
the
unitie
of
the
Second
Person
:
The
Sonne
of
God
,
and
the
Sonne
of
the
blessed
Virgin
doe
not
differ
,
as
party
and
party
.
There
is
unum
&
aliud
,
one
nature
of
the
Godhead
,
another
of
the
manhood
,
non
unus
,
&
alius
,
not
one
person
of
the
Godhead
,
another
of
the
manhood
.
The
Divine
nature
in
the
person
of
the
Sonne
,
is
the
onely
party
which
undertooke
our
redemption
:
the
humane
nature
assumed
into
the
unity
of
his
Person
,
was
but
his
qualification
,
an
appendance
,
or
appurtenance
,
no
true
part
of
his
Person
.
And
(
as
heretofore
hath
been
observed
)
albeit
the
flesh
of
the
man
Christ
Jesus
was
Caro
humana
,
non
divina
,
CHAP.
IX
.
Gods
servant
Job
the
most
illustrious
Type
of
the
Sonne
of
God
,
as
hee
was
invested
with
the
forme
of
a
servant
.
1
THe
forme
of
a
servant
which
the
Sonne
of
God
did
take
upon
him
,
was
foreshadowed
by
all
those
holy
men
(
Prophets
or
other
)
which
are
by
sacred
Writers
instiled
the
Servants
of
God
.
A
title
not
usually
given
to
many
Kings
or
Priests
,
not
once
(
I
take
it
)
by
God
himselfe
unto
Abraham
;
though
he
were
the
greatest
of
holy
men
,
which
were
but
men
;
the
father
of
the
faithfull
,
whether
Kings
,
Priests
,
or
Prophets
:
the
onely
Prophet
,
Priest
,
or
other
,
which
(
to
my
remembrance
)
was
instiled
the
friend
of
God
.
Moses
,
Aaron
,
and
David
,
are
sometimes
instiled
the
servants
of
God
,
by
God
himselfe
.
Yet
were
these
three
(
respectively
)
more
illustrious
types
of
the
Sonne
of
God
,
as
he
was
to
bee
made
King
,
Priest
,
and
Prophet
,
than
of
him
as
hee
tooke
the
forme
of
a
servant
upon
him
.
Of
CHRIST
JESUS
as
hee
was
in
a
peculiar
sort
the
servant
of
God
,
Iob
the
most
remarkable
paterne
of
patience
(
before
this
Son
of
God
was
manifested
in
the
flesh
)
is
the
most
exact
type
or
shadow
;
not
for
his
qualifications
onely
,
but
in
his
undertakings
.
Iobs
conflicts
with
Satan
,
and
wrestlings
with
temptations
are
more
expresly
recorded
,
and
more
emphatically
exprest
,
than
any
mans
besides
,
before
the
onely
Sonne
of
God
became
the
Sonne
of
man
,
and
servant
to
his
heavenly
Father
.
Satan
by
speciall
leave
obtained
from
God
(
but
so
obtained
by
God
as
challenger
)
did
combat
or
play
his
prizes
with
this
servant
of
God
,
at
two
the
most
prevalent
weapons
,
which
his
cunning
and
long
experience
upon
all
aduantages
,
which
the
weaknesse
of
men
(
from
the
fall
of
Adam
)
did
afford
him
,
could
make
choise
of
.
And
these
two
weapons
were
;
[
hope
of
good
things
,
and
feare
of
evills
temporall
]
which
this
great
usurper
did
presume
were
at
his
disposall
,
either
by
right
of
that
conquest
which
hee
had
gotten
over
the
first
man
,
or
could
obtaine
by
Gods
permission
to
ensnare
the
first
mans
posterity
.
The
direct
and
full
scope
of
all
our
hopes
is
felicitie
;
and
so
is
misery
the
period
of
all
our
feares
.
Unto
felicity
three
sorts
of
good
things
are
required
,
Bona
animae
,
bona
fortunae
,
bona
corporis
.
The
endowments
and
contentments
of
the
reasonable
soule
;
health
with
ability
,
and
lawfull
contentments
of
the
body
;
competency
of
meanes
or
worldly
substance
,
which
are
subservient
to
both
the
former
endowments
and
contentments
of
soule
and
body
.
No
misery
can
befall
man
,
but
either
from
the
want
of
some
one
or
more
of
these
three
good
things
which
are
required
to
happinesse
(
as
the
Philosophers
conceived
it
)
or
from
their
contraries
.
All
the
evills
which
men
naturally
feare
,
are
either
evills
incident
to
the
body
;
as
sicknesse
,
paine
,
torments
,
death
,
want
or
losse
of
goods
,
or
worldly
substance
,
losse
of
good
name
,
disgrace
or
ignominy
,
imputation
of
folly
,
which
are
no
lesse
grievous
to
the
rationall
part
of
man
,
than
paine
or
griefe
are
to
the
part
sensitive
;
more
grievous
by
much
to
ingenuous
men
,
than
losse
of
goods
,
than
want
or
penury
.
For
as
an
heathen
Satyrist
well
observed
;
Nil
habet
infoelix
paupertas
durius
in
se
,
Quam
quòd
ridiculos
homines
facit
.
The
shrewdest
turne
that
poverty
can
doe
to
any
mortall
creature
,
is
to
expose
him
unto
contempt
or
scorne
.
By
feare
of
all
these
three
evills
Satan
driveth
most
men
into
his
snare
of
servitude
;
as
many
,
if
not
more
,
as
hee
drawes
into
the
same
snare
by
hope
of
good
things
.
By
every
one
of
these
three
evills
,
by
the
very
least
of
them
,
if
we
take
them
single
,
hee
had
caught
so
many
as
hee
thought
sufficient
to
make
up
this
generall
induction
:
[
That
none
could
escape
his
snares
or
springes
,
so
hee
might
be
permitted
by
God
to
take
his
opportunities
for
setting
them
.
]
2.
Iob
was
a
man
as
happy
as
any
man
before
him
had
been
,
according
to
that
scale
of
happinesse
which
Philosophers
could
hope
for
in
this
life
,
or
could
make
any
probable
ground
of
better
hopes
for
the
life
to
come
.
There
was
a
man
(
saith
the
Text
)
in
the
land
of
Vz
,
whose
name
was
Iob
,
and
that
man
was
perfect
and
upright
,
and
one
that
feared
God
,
and
eschewed
evill
.
This
is
a
fuller
expression
than
any
Philosopher
could
make
of
the
principall
part
of
happinesse
,
that
is
of
a
minde
richly
endowed
with
all
kinde
of
vertues
moral
;
and
more
than
so
,
with
spirituall
graces
.
And
there
were
borne
unto
him
seven
sons
,
and
three
daughters
;
these
were
more
than
bona
corporis
,
more
than
parts
of
his
personall
constitution
,
which
besides
these
was
exceeding
good
.
His
substance
also
was
seven
thousand
sheepe
,
and
three
thousand
Camels
,
and
five
hundred
yoke
of
Oxen
,
and
five
hundred
shee
Asses
,
and
a
very
great
houshold
(
or
husbandry
,
great
store
no
doubt
of
servants
which
were
part
of
his
worldly
substance
)
so
that
this
man
was
the
greatest
of
all
the
men
of
the
East
.
Here
was
a
great
measure
of
those
things
which
Philosophers
call
bona
fortunae
,
goods
of
fortune
,
or
(
as
we
now
say
)
goodly
meanes
,
faire
revenues
.
Iob
was
a
richer
man
for
those
times
in
respect
of
others
,
than
any
man
this
day
living
is
in
respect
of
our
times
.
Yet
this
goodly
Cedar
in
his
full
height
was
sound
within
,
and
straight
without
,
unshaken
by
any
blasts
of
former
temptations
,
untill
the
Lord
himself
appointed
him
to
bee
a
Dueller
with
Satan
.
The
challenge
made
by
Satan
is
very
remarkable
.
There
was
a
day
when
the
sonnes
of
God
came
to
present
themselves
before
the
Lord
,
and
Satan
came
also
among
them
.
And
the
Lord
said
unto
Satan
,
whence
commest
thou
?
Then
Satan
answered
the
Lord
and
said
,
From
going
to
and
fro
in
the
earth
,
and
from
walking
up
and
downe
in
it
.
And
the
Lord
said
unto
Satan
.
Hast
thou
considered
my
servant
Iob
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
and
upright
man
,
one
that
feareth
God
,
and
escheweth
evill
?
ver.
6
,
7
,
8.
Satan
would
not
beleeve
the
Lords
commendations
of
this
righteous
man
:
for
hee
answered
the
Lord
,
and
said
,
Deth
Iob
feare
God
for
naught
?
Hast
not
thou
made
an
hedge
about
him
,
and
about
his
house
,
and
about
all
that
hee
hath
on
everie
side
?
Thou
hast
blessed
the
work
of
his
hands
,
and
his
substance
is
increased
in
the
land
.
But
put
forth
thine
hand
now
,
and
touch
all
that
hee
hath
,
and
hee
will
curse
thee
to
thy
face
.
After
the
Lord
had
permitted
Satan
to
try
the
utmost
of
his
skill
at
this
first
weapon
[
losse
of
goods
,
and
losse
of
children
.
]
Iob
by
his
Antagonists
confession
came
off
with
honour
:
hee
still
continued
Gods
faithfull
servant
.
He
arose
(
saith
the
text
)
upon
the
heavy
newes
of
his
universall
losse
of
goods
and
children
)
and
rent
his
mantle
,
and
shaved
his
head
,
and
fell
downe
upon
the
ground
,
and
worshipped
and
said
,
Naked
came
I
out
of
my
mothers
wombe
,
and
naked
shall
I
returne
thither
:
the
Lord
gave
,
and
the
Lord
hath
taken
away
:
blessed
bee
the
Name
of
the
Lord
.
In
all
this
Iob
did
not
sinne
,
ver.
20
,
21
,
22.
Yet
is
not
Satan
his
Antagonist
daunted
with
this
baughle
,
but
craves
leave
to
try
his
skil
at
another
weapon
;
for
so
it
followes
:
Againe
,
there
was
a
day
when
the
sonnes
of
God
came
to
present
themselves
before
the
Lord
,
and
Satan
came
also
among
them
to
present
himselfe
before
the
Lord
,
&c.
And
the
Lord
said
unto
Satan
,
Hast
thou
considered
my
servant
Iob
,
that
there
is
none
like
him
in
the
earth
,
a
perfect
and
an
upright
man
,
one
that
feareth
God
,
and
escheweth
evill
?
and
still
hee
holdeth
fast
his
integrity
,
although
thou
movedst
me
against
him
,
to
destroy
him
without
a
cause
.
And
Satan
answered
the
Lord
and
said
,
Skin
for
skinne
,
yea
all
that
a
man
hath
,
will
hee
give
for
his
life
.
But
put
forth
thine
hand
now
,
and
touch
his
bone
and
his
flesh
,
and
hee
will
curse
thee
to
thy
face
.
And
the
Lord
said
unto
Satan
,
Behold
hee
is
in
thine
hand
,
onely
save
his
life
,
Chap.
2.
ver.
1
,
3
,
4
,
5
,
6.
Having
this
licence
granted
him
,
hee
foreslowes
no
time
for
putting
it
in
speedy
execution
.
So
went
Satan
forth
from
the
presence
of
the
Lord
and
smote
Iob
with
sore
boiles
,
from
the
sole
of
his
foote
unto
his
crowne
:
and
he
tooke
him
a
potsheard
to
scrape
himselfe
withall
,
and
hee
sate
downe
among
the
ashes
,
ver.
7
,
8.
3.
In
the
first
temptation
(
which
was
losse
of
goods
)
Iob
did
not
sinne
so
much
as
in
word
.
So
farre
hee
was
from
sinning
in
word
,
so
farre
from
murmuring
at
this
sudden
change
,
that
he
setteth
a
copy
not
of
patience
onely
,
but
of
thanksgiving
for
temporall
crosses
or
calamities
.
In
the
second
temptation
,
which
was
more
terrible
,
hee
so
far
a
while
resisted
,
as
if
hee
had
purposed
to
make
an
atonement
for
Adams
sinne
,
in
rashly
yeelding
to
his
wives
suggestion
.
For
when
Iobs
wife
did
seeke
to
misperswade
him
,
Dost
thou
still
retaine
thy
integrity
?
Curse
God
and
die
;
hee
thus
replied
:
Thou
speakest
as
one
of
the
foolish
women
speaketh
.
What
?
Shall
we
receive
good
at
the
hand
of
God
,
and
shall
we
not
receive
evill
?
ver.
9
,
10.
Yet
that
Iob
in
the
continuance
of
this
second
temptation
did
not
sinne
,
is
more
than
the
word
of
God
will
warrant
us
to
avouch
.
Certainely
he
was
a
sinner
,
and
did
actually
sinne
in
this
temptation
,
though
not
in
so
high
a
degree
,
as
his
miserable
comforters
supposed
him
to
have
sinned
,
long
before
this
misery
did
befall
him
.
They
thought
the
excesse
of
his
afflictions
in
respect
of
the
ordinary
afflictions
which
other
men
did
suffer
,
did
presuppose
an
excesse
of
sinne
in
him
,
and
that
his
present
sufferings
did
convince
him
of
former
hypocrisie
,
which
is
the
worst
of
sins
.
Yet
some
ground
they
had
of
this
perswasion
or
suspition
:
for
few
or
none
within
their
memory
,
or
before
their
times
had
fallen
into
such
a
depth
of
misery
,
as
Iob
now
had
done
,
without
some
excessive
height
of
sinne
in
some
one
kind
,
or
other
.
Yet
Iobs
friends
in
the
extent
of
their
collections
did
if
not
grosly
sinne
,
yet
fowly
erre
in
their
particular
application
.
For
Iobs
case
was
extraordinary
:
his
temptations
were
without
all
former
example
.
In
respect
or
order
of
time
,
hee
was
the
first
and
most
remarkable
paterne
of
patience
,
which
the
Scripture
hath
proposed
unto
us
.
No
righteous
man
,
or
true
servant
of
God
before
him
had
been
so
afflicted
either
in
body
,
in
losse
of
goods
,
or
esteeme
with
men
,
with
friends
especially
,
as
this
most
upright
and
faithfull
servant
of
God
was
.
The
titles
given
him
by
God
himselfe
of
perfectnesse
and
uprightnesse
extraordinary
,
if
wee
compare
them
with
his
extraordinary
temptations
and
grievances
,
doe
argue
,
that
hee
was
the
servant
of
God
after
a
more
peculiar
maner
than
others
had
been
;
a
remarkable
servant
not
onely
in
respect
of
his
sanctity
and
integrity
,
but
as
a
speciall
type
and
figure
of
the
Sonne
of
God
,
who
was
in
succeeding
ages
to
take
the
forme
of
a
servant
upon
him
,
and
in
this
forme
to
be
exposed
to
more
terrible
combats
with
Satan
,
than
Iob
had
been
,
although
as
man
he
were
more
upright
and
righteous
than
Iob.
And
besides
such
Saints
of
God
,
as
were
peculiar
types
of
the
Sonne
of
God
,
or
of
the
man
CHRIST
JESUS
in
the
dayes
of
his
affliction
;
That
induction
made
by
Eliphas
,
Iob
4.
ver.
7
,
8
,
9.
was
universally
true
in
respect
of
those
times
,
and
these
ensuing
.
Remember
I
pray
thee
,
who
ever
perished
being
innocent
?
or
where
were
the
righteous
cut
off
?
Even
as
I
have
seene
,
they
that
plough
iniquity
,
and
sow
wickednesse
,
reape
the
same
.
By
the
blast
of
God
they
perish
,
and
by
the
breath
of
his
nose-thrills
are
they
consumed
.
That
of
the
Psalmist
(
whether
David
or
some
other
)
was
universally
true
,
not
of
his
times
onely
,
but
of
after-times
also
,
though
true
of
later
times
with
the
former
allowance
or
exception
,
of
such
as
were
speciall
types
of
Christ
in
his
affliction
.
I
have
been
young
,
and
now
am
old
,
yet
have
I
not
seene
the
righteous
forsaken
,
nor
his
seed
begging
their
bread
,
Psal.
37.25
.
CHAP.
X.
How
the
Sonne
of
God
did
conquer
Satan
at
those
weapons
,
wherewith
hee
had
conquered
our
first
Parents
.
1.
THat
the
Sonne
of
God
was
manifested
to
dissolve
the
works
of
the
Devill
,
our
Evangelist
S.
Iohn
hath
taught
us
:
and
S.
Iohn
Baptist
had
told
him
,
and
others
as
much
before
.
I
knew
him
not
(
saith
this
his
forerunner
)
but
that
he
should
be
manifested
unto
Israel
,
therefore
I
come
baptizing
with
water
,
And
Iohn
bare
record
,
saying
,
I
saw
the
Spirit
descending
from
heaven
like
a
Dove
and
it
rested
upon
him
,
Ioh.
1.31
,
32.
But
did
this
manifestation
declare
,
or
manifest
his
purpose
to
dissolve
or
destroy
the
works
of
the
Devill
?
Yes
.
Immediatly
upon
his
baptisme
,
hee
gave
Israel
and
the
world
just
proofe
,
that
the
end
of
his
manifestation
,
was
to
take
away
the
sinnes
of
mankinde
,
and
for
this
reason
hee
began
to
untwist
that
triple
cord
,
wherewith
our
first
Parents
,
and
in
them
their
whole
posterity
were
bound
by
Satan
.
For
albeit
the
first
sinne
found
entrance
into
our
nature
by
incogitancy
,
and
had
its
period
or
accomplishment
in
pride
;
yet
were
not
pride
or
incogitancy
the
only
strings
of
that
snare
,
wherein
Satan
had
taken
us
.
The
bonds
and
ties
by
which
hee
tooke
,
and
holds
us
captive
,
are
mentioned
by
S.
Iohn
in
his
first
Epistle
,
2.
Chap.
ver.
15
,
16.
Love
not
the
world
,
nor
the
things
that
are
in
the
world
.
If
any
man
love
the
world
,
the
love
of
the
Father
is
not
in
him
.
For
all
that
is
in
the
world
,
the
lust
of
the
flesh
,
the
lust
of
the
eye
,
and
the
pride
of
life
,
is
not
of
the
Father
,
but
is
of
the
world
.
From
these
three
heads
or
sources
,
all
the
overflowing
of
ungodlinesse
may
be
derived
;
and
these
found
entrance
into
this
visible
world
through
our
first
Parents
folly
,
and
Satans
subtilty
.
For
albeit
the
lust
of
the
flesh
,
the
lust
of
the
eyes
,
and
the
pride
of
life
,
tooke
their
distinct
specificall
being
,
or
live-shape
from
the
first
sinne
,
yet
were
the
seeds
of
all
these
sinnes
sowen
by
Satan
in
our
first
Parents
soules
and
senses
,
before
the
body
of
sinne
with
its
members
were
framed
,
or
animated
.
There
was
an
extravagant
desire
of
the
eye
,
an
irregular
appetite
of
the
flesh
,
by
which
the
Serpent
tolled
on
the
first
woman
to
eat
the
forbidden
fruit
;
and
the
eating
of
it
did
hatch
this
three-fold
brood
in
kinde
.
The
woman
(
saith
Moses
Gen.
3.6
.
)
saw
(
through
false
spectacles
of
Satans
making
)
that
the
tree
was
good
for
food
:
(
here
was
the
embryon
or
seed
of
the
lust
of
the
flesh
)
and
that
it
was
pleasant
to
the
eye
;
(
here
were
the
first
lineaments
of
the
lust
of
the
eye
)
and
a
tree
to
bee
desired
to
make
one
wise
:
(
this
was
the
inchoation
of
the
pride
of
life
)
And
shee
tooke
of
the
fruit
thereof
and
did
eate
,
and
gave
also
to
her
husband
,
and
hee
did
eate
:
and
by
their
eating
,
the
former
desire
of
forbidden
food
was
turned
into
the
lust
of
the
flesh
:
The
curiosity
of
the
eye
was
turned
into
the
lust
of
the
eye
;
and
the
desire
of
knowledge
or
proper
excellency
,
was
changed
into
the
pride
of
life
.
So
that
the
truth
of
S.
Iames
his
observation
,
Chap.
1.
ver.
13
,
14.
was
remarkably
experienced
,
in
the
manner
of
our
first
Parents
fall
.
Let
no
man
say
when
hee
is
tempted
,
I
am
tempted
of
God
.
For
God
cannot
bee
tempted
with
evill
,
neither
tempteth
be
any
man
.
But
every
man
is
tempted
when
hee
is
drawen
away
of
his
owne
lust
,
and
entised
.
Then
when
lust
hath
conceived
,
it
bringeth
forth
sinne
;
and
sinne
,
when
it
is
finished
,
bringeth
forth
death
.
Now
to
dissolve
these
three
temptations
or
cords
of
vanity
,
wherewith
our
first
Parents
were
taken
captives
:
the
Sonne
of
God
,
immediatly
upon
his
Baptisme
,
was
led
by
the
Spirit
into
the
wildernesse
to
be
tempted
.
2.
Our
first
Parents
being
placed
in
Paradise
(
a
place
furnished
with
variety
and
plenty
of
food
)
by
too
much
indulgence
unto
their
appetite
,
or
by
incogitancie
to
bridle
it
by
reason
,
could
not
abstaine
from
that
fruit
which
onely
was
forbidden
them
.
Power
they
had
to
have
abstained
:
but
they
did
not
use
it
,
when
they
had
no
necessity
,
no
urgent
provocation
to
eate
at
all
,
much
lesse
to
eate
of
that
fruit
.
The
Sonne
of
God
made
a
man
more
subject
to
bodily
harmes
by
long
forbearance
of
meat
,
than
our
first
Parents
were
:
after
forty
dayes
continuance
in
a
vast
and
barren
wildernesse
,
wherein
no
food
or
fruit
did
grow
,
could
not
in
his
hunger
bee
tempted
to
eate
any
food
which
the
ordinary
providence
of
God
did
not
reach
unto
him
.
Ingeus
iedam
necessitas
,
Necessity
(
as
we
say
)
hath
no
law
:
there
is
no
fence
against
it
:
Cogit
ad
turpia
,
it
makes
men
,
otherwise
honest
,
to
doe
many
things
which
are
not
comely
.
And
,
for
this
reason
the
great
tempter
at
the
first
bout
,
assaults
our
Saviour
with
this
fiery
dart
of
necessity
.
If
thou
be
the
Sonne
of
God
,
command
that
these
stones
be
made
bread
.
As
if
he
had
said
,
Long
fasting
hath
made
it
apparant
that
thou
art
a
man
subject
to
weaknesse
and
infirmity
;
and
(
if
thou
be
withall
the
Sonne
of
God
)
thou
canst
,
and
a
necessity
is
laid
upon
thee
,
as
man
,
to
provide
thy selfe
of
food
,
for
without
food
man
cannot
live
.
Yet
this
fiery
dart
(
though
steeled
and
pointed
with
the
tempting
delight
of
manifesting
his
owne
worth
or
excellencie
)
is
wholly
diverted
by
that
shield
of
Faith
:
It
is
written
,
Man
shall
not
live
by
bread
onely
,
but
by
every
word
which
proceedeth
out
of
the
mouth
of
God
:
So
Moses
had
said
unto
Israel
,
I
fed
thee
with
Manna
,
to
teach
thee
,
that
man
liveth
not
by
bread
,
but
by
every
word
which
proceedeth
out
of
the
mouth
of
God
,
doth
man
live
.
[
*
](A04168-e7130-b)
*
Deut.
8.3
.
Israel
then
did
live
for
a
long
time
both
by
Manna
,
and
by
the
word
of
God
;
on
which
,
without
Manna
,
they
would
not
have
relied
.
Manna
was
as
the
body
,
and
the
word
of
God
spoken
by
Moses
,
as
the
soule
,
or
spirit
of
that
food
,
by
which
they
lived
:
both
Manna
,
and
that
word
of
God
,
make
but
an
Emblem
or
type
of
the
eternall
Word
of
God
,
who
is
the
food
of
life
;
Life
it selfe
;
and
yet
at
this
time
(
as
man
)
was
an
hungred
.
So
then
,
as
hee
was
the
Sonne
of
God
,
hee
was
able
of
stones
to
make
bread
,
and
as
he
was
a
man
subject
to
infirmities
,
hee
had
just
occasion
at
this
time
to
use
his
power
.
Yet
as
man
invested
with
the
forme
of
a
servant
,
he
could
not
be
induced
to
use
this
power
.
For
as
hee
often
professeth
,
he
came
not
to
doe
his
owne
will
;
no
not
in
things
lawfull
and
most
agreeable
to
nature
:
but
the
will
of
him
that
sent
him
,
though
that
did
enjoyne
him
to
doe
or
suffer
things
most
displeasant
to
nature
.
This
was
the
time
,
wherein
he
was
by
his
Father
appointed
to
conquer
the
irregular
appetite
of
the
sense
of
taste
,
and
the
lust
of
the
flesh
.
3.
Our
first
Parents
being
Gods
Vicegerents
here
on
earth
,
Lords
of
all
his
visible
creatures
,
not
therewith
content
,
by
Satans
inticements
aspired
to
be
like
unto
God
,
higher
than
Angels
,
than
other
powers
or
principalities
.
The
Sonne
of
God
,
albeit
hee
were
by
nature
Lord
of
men
,
and
Lord
of
Angels
;
cannot
be
allured
to
exercise
his
command
over
them
,
albeit
they
were
commanded
to
attend
him
.
Satans
pretence
in
his
second
assault
was
very
faire
,
and
seemed
to
be
countenanced
by
Scripture
.
If
thou
bee
the
Sonne
of
God
,
cast
thy selfe
downe
,
for
it
is
written
;
Hee
shall
give
his
Angels
charge
concerning
thee
,
and
in
their
hands
they
shall
beare
thee
up
,
lest
at
any
time
thou
dash
thy
foot
against
a
stone
.
[
*
](A04168-e7220-b)
*
Psal.
91.11
,
12.
Fitter
occasion
to
any
mans
seeming
could
not
be
offered
for
the
exquisite
verification
or
exact
fulfilling
of
this
Prophecy
,
than
by
this
adventure
to
throw
himselfe
downe
from
the
pinacle
of
the
Temple
.
But
the
Sonne
of
God
,
who
gave
the
Law
,
being
now
made
under
the
Law
,
submits
himselfe
unto
that
legall
precept
;
Thou
stalt
not
tempt
the
Lord
thy
God
;
and
with
this
Scripture
retorts
Satans
attempted
blow
upon
himselfe
.
But
what
temptation
of
God
had
it
been
in
the
Sonne
of
God
to
have
throwen
himselfe
downe
from
the
pinacle
of
the
Temple
,
to
have
given
proofe
that
hee
had
been
that
just
man
,
over
whom
God
had
given
his
Angels
charge
?
Some
there
bee
,
who
reply
,
that
Satan
did
alledge
this
Scripture
impertinently
,
imperfectly
.
For
the
Psalmist
saith
,
He
shall
give
his
Angels
charge
over
thee
,
to
keepe
thee
in
all
thy
wayes
.
Now
the
wayes
of
men
are
not
in
the
aire
,
but
upon
the
earth
.
This
interpretation
I
neither
much
dislike
,
nor
altogether
approve
;
because
our
Saviour
doth
not
taxe
Satan
for
his
impertinent
,
or
imperfect
allegation
of
the
former
Scripture
.
Nor
doe
I
see
any
reason
why
flying
in
the
aire
might
not
be
one
of
the
wayes
of
the
Sonne
of
God
made
man
,
as
well
as
walking
upon
the
Sea
in
a
tempest
;
if
so
it
had
pleased
him
,
or
his
heavenly
Father
,
by
whose
appointment
or
disposing
hee
did
doe
or
suffer
all
things
.
Now
it
was
his
Fathers
will
,
that
by
his
walking
on
the
water
he
should
manifest
himselfe
to
be
the
Sonne
of
God
,
able
to
command
either
winde
or
water
.
It
was
likewise
his
Fathers
will
,
that
at
this
time
as
man
hee
should
conquer
the
pride
of
life
,
or
that
deepely
implanted
desire
in
all
men
of
proper
excellency
,
or
advancing
themselves
before
due
time
.
By
this
free
resignation
of
his
authority
over
the
Angels
,
hee
makes
satisfaction
for
our
first
Parents
pride
in
seeking
to
advance
themselves
above
the
Angels
.
4.
Againe
,
Paradise
did
affoord
our
first
Parents
as
full
satisfaction
for
the
delight
of
the
eye
,
as
it
did
for
food
:
and
yet
desire
of
that
food
which
they
needed
not
,
found
entrance
into
their
hearts
or
fancies
by
their
eyes
.
But
the
Sonne
of
God
being
made
the
Sonne
of
man
,
having
neither
place
to
lay
his
head
,
nor
any
prospect
for
the
present
to
please
his
eye
;
had
all
the
kingdomes
of
the
earth
,
and
their
glory
represented
unto
him
,
with
proffer
of
their
sale
or
donation
rather
,
onely
upon
condition
that
hee
would
doe
that
homage
unto
this
great
Prince
of
the
world
,
which
many
Princes
doe
to
Kings
or
Emperours
:
or
Emperours
themselves
had
done
to
Popes
or
Prelates
.
The
pretence
was
faire
,
and
the
temptation
the
strongest
of
all
the
three
.
For
what
man
,
who
is
but
meere
man
,
would
not
adventure
upon
any
practice
for
the
gaining
the
Kingdome
or
Monarchy
which
their
Ancestors
had
foolishly
lost
.
Now
Adam
was
Lord
and
Monarch
of
this
visible
world
,
untill
hee
suffered
himselfe
to
bee
conquered
by
Satan
,
who
did
remaine
de
facto
,
if
not
by
right
of
conquest
,
the
Prince
of
it
,
and
Lord
of
men
;
untill
the
Sonne
of
God
made
man
did
throw
him
out
of
possession
.
But
that
houre
of
his
was
nor
yet
come
:
so
farre
was
hee
from
affecting
the
kingdomes
of
this
world
,
that
hee
was
yet
acting
the
part
of
a
servant
in
it
;
but
a
servant
to
his
father
onely
,
not
to
men
or
Princes
in
this
world
.
Of
how
meane
a
condition
soever
he
were
as
man
,
yet
he
disdained
to
worship
men
or
Angels
though
but
with
civill
worship
,
for
any
preferment
:
and
therefore
dismisses
this
great
Usurper
thus
with
indignation
,
Avoid
Satan
.
Satan
,
it
seemes
had
a
prenotion
or
suspition
that
Christ
was
that
Just
and
holy
man
,
whom
the
Psalmist
describes
,
Psal.
91.
Or
such
a
Sonne
of
God
,
as
they
were
which
appeared
before
the
Lord
,
when
he
was
permitted
to
tempt
Iob.
That
hee
was
the
onely
Sonne
of
God
,
or
equall
with
God
,
was
more
than
hee
then
knew
.
5.
These
three
temptations
wherein
our
Saviour
foiled
Satan
,
are
parallel'd
to
the
first
temptation
of
Iob
,
which
was
losse
of
worldly
substance
;
more
generally
all
the
evills
which
the
Sonne
of
God
did
suffer
in
our
flesh
,
or
whilest
he
was
conversant
with
men
in
the
forme
of
a
servant
,
did
beare
Analogie
to
the
Evills
which
Iob
did
suffer
,
but
for
particulars
more
in
number
,
and
more
grievous
:
there
was
no
evill
that
comes
ab
extra
which
hee
suffered
not
in
greater
measure
,
than
Iob
did
any
.
As
for
losse
of
goods
or
worldly
substance
,
Iob
made
no
reckoning
:
the
Sonne
of
God
,
though
heire
of
all
things
,
did
not
vouchsafe
so
much
as
to
grace
these
by
being
owner
,
or
possessor
of
them
:
He
renounced
the
world
,
and
all
things
in
the
world
before
he
came
into
it
:
he
would
not
be
intangled
or
medle
with
them
,
that
he
might
please
him
,
who
had
chosen
him
to
be
his
souldier
,
his
onely
champion
in
this
great
conflict
with
the
Prince
of
darknesse
.
But
to
parallel
Iobs
other
temptations
with
our
Saviours
.
CHAP.
XI
.
A
parallel
between
Jobs
second
temptation
,
and
the
Sonne
of
Gods
sufferings
in
our
flesh
before
the
houre
of
his
Agony
or
his
Crosse
.
1
IOb
was
smitten
with
sores
,
from
the
crowne
of
his
head
,
to
the
soles
of
his
feet
;
his
disease
was
more
than
naturall
,
at
least
incurable
:
for
he
was
thus
smitten
by
Satan
.
But
was
the
Sonne
of
God
thus
smitten
?
durum
est
affirmare
.
Satan
had
no
power
thus
immediatly
to
smite
him
.
For
bodily
diseases
,
wee
doe
not
reade
of
any
that
did
take
possession
of
his
sacred
body
:
wee
reade
that
he
cured
all
maner
of
diseases
,
but
never
stood
in
need
of
the
Physicians
helpe
for
himselfe
.
No
disease
did
breed
in
his
body
being
free
from
sinne
;
and
being
anointed
to
cure
all
,
he
did
not
,
hee
could
not
take
any
by
contagion
.
But
though
hee
cured
all
manner
of
diseases
,
or
all
the
diseased
which
were
brought
unto
him
;
yet
we
doe
not
reade
that
he
cured
all
in
Judea
which
were
diseased
.
For
so
none
should
have
died
in
that
land
during
the
time
of
his
three
yeares
pilgrimage
through
it
,
from
his
baptisme
to
his
death
.
Albeit
hee
cured
many
of
diseases
naturall
,
yet
not
all
that
were
naturally
diseased
,
though
weake
,
or
sicke
unto
death
.
For
he
was
not
manifested
to
dissolve
or
destroy
the
works
of
nature
,
albeit
he
gave
profe
by
many
experiments
that
he
was
able
to
destroy
or
divert
the
whole
course
of
nature
.
But
wee
reade
,
That
JESUS
of
NAZARETH
being
anointed
by
the
Holy
Ghost
,
went
about
from
his
baptisme
to
his
death
,
doing
good
and
healing
all
that
were
oppressed
of
the
Deuill
,
Acts
10.38
.
And
many
were
so
oppressed
which
were
not
possessed
.
Many
diseases
,
which
to
us
would
have
seemed
naturall
or
casually
bred
,
were
as
immediatly
procured
by
Satan
,
as
Iobs
plagues
were
;
and
in
these
bonds
of
bodily
affliction
Satan
had
held
them
longer
than
he
held
Iob.
Such
was
that
womans
disease
,
whose
cure
being
wrought
by
the
Physician
of
our
soules
upon
the
Sabbath
day
,
the
Ruler
of
the
Synagogue
did
maligne
as
an
ungodly
work
:
but
the
Sonne
of
Gods
reply
doth
justifie
as
well
the
truth
of
our
assertion
,
as
the
lawfulnesse
of
his
practice
.
Hypocrite
,
doth
not
each
one
of
you
on
the
Sabbath
day
loose
his
Oxe
or
his
Asse
from
the
stall
,
and
leade
him
away
to
the
water
?
and
ought
not
this
daughter
of
Abraham
,
whom
Satan
hath
bound
,
loe
,
eighteene
yeares
,
be
loosed
from
this
bond
on
the
Sabbath
day
?
Luk.
13.14
,
15.
This
bodily
disease
was
a
work
of
Satan
,
which
the
Sonne
of
God
came
to
dissolve
.
Satan
had
thus
bound
her
to
the
end
that
hee
might
by
these
bonds
draw
her
to
some
unlawfull
practise
for
her
ease
;
as
to
ask
counsell
of
some
cunning
woman
,
or
to
adventure
upon
the
pretended
mysteries
of
some
unhallowed
Art
.
Of
diseases
meerely
naturall
,
the
cunning
Tempter
makes
use
or
way
by
them
for
his
temptations
,
though
he
have
no
finger
in
the
inflicting
of
them
;
yet
hee
moveth
such
as
are
grievously
afflicted
with
them
,
to
repine
or
murmure
against
God
:
and
all
such
repining
,
or
impatiency
in
sicknesse
,
though
occasioned
by
sicknesse
meerely
naturall
,
is
a
work
of
Satan
which
the
Sonne
of
God
came
to
dissolve
or
prevent
.
But
how
did
hee
dissolve
or
prevent
them
,
by
taking
them
upon
him
?
Though
Satan
could
lay
these
and
the
like
bonds
of
bodily
afflictions
upon
this
woman
,
and
upon
many
others
both
men
and
women
in
Judea
in
these
times
;
could
he
therefore
lay
the
like
upon
the
body
of
the
Sonne
of
God
?
It
is
certaine
he
could
not
.
How
then
did
the
Sonne
of
God
in
bodily
maladies
or
grievances
either
parallel
Iob
,
whom
Satan
had
smitten
,
or
those
miserable
creatures
,
whom
he
loosed
from
Satans
bonds
?
Hee
did
not
parallel
them
at
all
in
the
matter
of
the
disease
,
or
bodily
grievance
;
that
could
not
breed
in
his
body
,
it
could
not
be
produced
in
it
by
Satan
:
yet
did
hee
parallel
Iob
,
and
all
the
parties
whom
he
cured
though
smitten
or
bound
by
Satan
,
in
the
griefe
or
paine
of
the
disease
,
whose
matter
could
not
fasten
upon
him
.
Hee
which
commands
us
by
his
Apostle
,
to
weepe
with
them
that
weepe
,
did
out
of
all
question
exhibite
a
more
reall
paterne
of
this
precept
,
than
the
Apostle
could
practice
.
Yet
saith
the
Apostle
of
himselfe
,
and
he
said
it
without
hypocrisie
,
without
boasting
,
Who
is
weak
,
and
I
am
not
weak
?
who
is
offended
,
and
I
burne
not
?
Such
was
his
care
of
all
the
Churches
,
that
every
mans
griefe
was
in
some
measure
the
Apostles
griefe
;
every
mans
infirmity
did
in
some
portion
weaken
him
:
yet
was
it
not
foretold
of
this
Apostle
by
any
Prophet
,
that
he
should
beare
our
griefes
,
or
take
our
infirmities
upon
him
.
This
was
the
peculiar
Character
of
the
Sonne
of
God
manifested
in
the
flesh
,
expresly
foretold
by
the
Prophet
Isaiah
,
Chap.
53.
ver.
4.
and
the
accomplishment
of
it
related
by
S.
Matthew
,
Chap.
8.
ver.
16
,
17.
The
maner
of
his
curing
others
of
their
sicknesses
and
infirmities
,
was
by
taking
them
upon
himselfe
,
not
in
kinde
,
but
by
sympathy
.
As
the
eye
takes
the
forme
or
shapes
of
objects
visible
without
participation
of
the
substance
whence
they
flow
:
so
our
Saviour
tooke
the
griefe
or
paine
of
every
disease
which
he
cured
,
without
the
matter
or
corruption
which
did
breed
griefe
in
the
diseased
patient
.
In
all
mens
griefes
he
was
grieved
;
in
all
their
paines
he
was
tormented
.
Hee
wept
with
those
that
wept
,
and
mourned
with
such
as
mourned
.
Who
did
grone
,
and
he
was
not
troubled
in
spirit
;
who
did
sigh
,
and
hee
was
not
sad
in
heart
?
Hee
tooke
their
sighes
and
sorrowes
at
a
lower
key
,
than
they
themselves
did
,
which
had
matter
of
affliction
or
sorrow
in
them
.
Yet
doe
wee
not
reade
that
hee
sighed
,
groned
,
or
often
wept
when
hee
cured
others
:
but
the
reason
was
because
such
as
besought
his
helpe
,
did
not
beseech
him
with
sighes
,
with
teares
or
grones
.
At
the
raising
of
Lazarus
from
the
dead
he
wept
and
groaned
:
what
was
the
reason
?
Not
to
prejudice
the
allegories
and
mysteries
,
which
some
ancient
Fathers
have
hence
observerd
;
the
principall
reason
according
to
the
literall
sense
why
at
this
time
he
wept
,
was
because
Mary
and
her
comforters
came
to
him
with
weeping
eyes
.
So
saith
the
Text
,
Ioh.
11.13
.
When
Iesus
saw
her
weepe
,
and
the
Iewes
also
weepe
which
came
with
her
;
hee
groaned
in
the
spirit
,
and
was
troubled
in
himselfe
and
said
,
Where
have
yee
laid
him
?
They
said
unto
him
,
Lord
come
and
see
:
and
Iesus
wept
.
Lazarus
no
doubt
had
sighed
and
groaned
in
his
absence
,
had
wished
his
presence
with
these
,
and
other
like
expressions
of
sorrow
:
and
now
that
he
finds
Lazarus
dead
,
and
Maries
cheeks
for
his
decease
bedewed
with
teares
,
hee
sympathizeth
with
her
in
her
present
griefe
,
and
by
tuning
his
heart
to
Lazarus
his
dying
pangs
or
throbs
,
he
looseth
him
from
the
bonds
of
death
,
and
freeth
Mary
and
her
good
friends
from
matter
of
griefe
and
sorrow
by
taking
her
sorrow
upon
him
.
2.
And
as
the
care
of
all
the
Churches
which
he
had
planted
,
was
not
the
least
part
of
S.
Pauls
griefe
and
vexation
:
so
the
sorrow
which
the
Sonne
of
God
did
conceive
for
such
as
would
not
seeke
unto
him
for
helpe
,
for
such
as
did
not
sorrow
for
their
sinnes
,
was
a
great
part
of
his
sufferings
.
Thus
hee
wept
for
Jerusalem
,
whilest
Jerusalem
went
mad
with
mirth
,
and
resolved
to
banquet
al
her
guests
at
that
great
Passeover
with
his
blood
.
When
he
was
come
neere
,
he
beheld
the
Citie
,
and
wept
over
it
saying
,
If
thou
hadst
knowne
,
even
thou
,
in
this
thy
day
the
things
which
belong
unto
thy
peace
,
but
now
are
they
hid
from
thine
eyes
,
Luk.
19.42
.
These
teares
were
shed
in
publique
for
the
City
and
Nation
,
but
how
many
more
hee
shed
in
private
,
or
with
what
sighes
hee
deplored
their
estate
,
that
would
not
implore
his
helpe
,
that
would
not
feele
their
misery
,
being
bound
by
Satan
as
well
in
body
,
as
soule
;
this
I
leave
to
the
Readers
consideration
and
conjecture
.
Even
when
the
full
weight
of
bodily
misery
did
seize
upon
him
,
when
he
was
bearing
the
Crosse
unto
the
place
wherein
hee
was
crucified
,
hee
pitied
Jerusalem
more
than
hee
would
suffer
others
to
pitie
him
.
Weepe
not
for
mee
yee
daughters
of
Ierusalem
,
but
weepe
for
your selves
.
Thus
hee
did
more
than
beare
our
griefs
:
for
he
was
grieved
at
their
miseries
,
which
did
not
grieve
for
themselves
:
Nihil
miserius
misero
non
miserante
seipsum
.
But
in
all
these
sufferings
by
sympathy
,
there
was
no
violence
,
they
were
not
mingled
with
disgrace
or
scorne
.
Albeit
his
cures
were
often
slandered
by
the
Scribes
and
Pharisees
,
yet
were
they
still
magnified
by
the
parties
cured
,
or
by
the
people
.
But
when
his
houre
was
come
,
the
houre
wherein
hee
was
to
enter
combate
with
the
enemy
of
mankinde
,
hee
was
not
one
minute
free
from
violence
or
indignity
.
The
greatest
evills
which
can
befall
men
in
this
mortall
life
,
are
tortures
of
body
,
indignities
,
or
disgrace
:
and
it
is
disputable
whether
a
wise
man
would
not
rather
chuse
death
it selfe
,
than
either
lingring
torture
,
perpetuall
disgrace
,
or
a
foule
indignity
.
But
wee
need
not
dispute
this
question
in
the
case
of
the
Sonne
of
God
:
disgrace
and
paine
,
indignities
and
torture
,
did
not
come
single
upon
him
:
one
of
them
was
anothers
second
,
whilst
the
conflict
betwixt
the
Serpent
and
the
womans
seed
continued
.
As
it
is
the
property
of
some
biting
Serpents
to
make
way
or
entrance
by
their
venemous
teeth
for
the
infusion
of
more
deadly
poison
from
some
other
parts
of
their
body
:
so
this
generation
of
Vipers
,
which
persecuted
the
Sonne
of
God
,
used
the
civill
power
of
Pilat
,
and
the
Roman
souldiers
to
open
his
veines
,
and
lance
his
flesh
,
that
their
tongues
might
instill
the
poison
of
Aspes
into
his
glorious
stripes
,
and
bleeding
wounds
.
But
with
the
bitter
taunts
and
indignities
offered
unto
him
,
even
whilest
he
was
upon
the
Crosse
,
I
am
not
to
meddle
in
particular
:
they
have
proper
seasons
allotted
for
their
memoriall
.
It
sufficeth
therefore
to
observe
,
that
the
obedience
and
patience
of
the
Sonne
of
God
in
these
most
grievous
sufferings
were
so
absolute
,
that
wee
must
borrow
the
patience
of
Iob
,
not
in
the
second
temptation
by
bodily
grievance
,
but
in
his
first
temptation
by
losse
of
goods
,
or
worldly
substance
,
for
a
scale
to
set
it
forth
.
In
all
his
sufferings
,
in
all
that
his
enemies
tongues
or
hands
could
doe
,
or
say
unto
him
,
this
servant
of
God
did
not
sinne
so
much
as
in
word
,
but
offered
the
sacrifice
of
prayers
and
supplications
with
the
sacrifice
of
his
soule
,
and
spirit
for
his
persecutors
.
3.
Yet
admit
Iobs
patience
in
his
bodily
afflictions
had
been
more
perfect
than
in
the
first
temptation
it
was
,
for
losse
of
bodily
goods
;
and
his
obedience
most
compleat
both
without
mixture
of
impatiencie
,
without
staine
of
disobedience
:
the
full
measure
of
both
had
not
been
equivalent
to
the
least
scantling
of
the
obedience
,
or
patience
of
the
Sonne
of
God
made
man
;
for
those
acts
though
otherwise
equall
,
are
alwayes
best
which
are
done
ex
officio
.
Prayers
or
solemn
services
officiated
by
a
Priest
,
and
justice
awarded
by
a
Magistrate
,
are
more
acceptable
unto
God
,
and
more
beneficiall
unto
men
;
than
if
the
same
Act
or
Offices
were
more
accurately
performed
by
private
men
without
a
calling
.
Now
Iob
,
and
other
holy
men
became
pro
modulo
,
in
some
sort
the
servants
of
God
by
obedience
.
It
was
the
greater
measure
of
their
obedience
,
which
made
their
service
more
acceptable
.
But
the
obedience
of
the
Sonne
of
God
made
man
,
did
result
or
issue
from
the
forme
of
a
servant
which
hee
voluntarily
and
on
purpose
tooke
upon
him
,
that
hee
might
in
it
,
and
by
it
,
performe
obedience
more
than
sufficient
for
dissolving
the
force
and
strength
of
that
disobedience
and
rebellion
,
which
the
Devill
had
wrought
in
the
Father
of
mankinde
,
which
with
its
curse
became
hereditary
to
his
sinfull
posterity
.
The
first
Adam
was
created
in
the
image
of
God
,
not
in
respect
of
holinesse
onely
,
but
in
respect
of
soveraignty
and
dominion
.
The
second
Adam
though
he
were
the
Son
of
God
,
was
molded
in
the
forme
of
a
servant
,
even
from
his
first
conception
.
For
as
the
Apostle
saith
;
he
who
was
in
the
forme
of
God
,
did
empty
or
annull
himselfe
,
taking
upon
him
the
forme
of
a
servant
.
This
was
the
terminus
ad
quem
,
the
intrinsecall
terme
of
the
Sonne
of
Gods
first
humiliation
;
for
as
was
said
before
,
the
Sonne
of
God
did
not
humble
or
empty
himselfe
onely
in
his
manhood
,
or
according
to
his
manhood
,
after
it
was
assumed
;
but
in
the
very
assumption
of
the
manhood
thus
moulded
in
the
forme
of
a
servant
.
His
humility
as
man
was
the
humility
of
a
servant
,
it
was
not
affected
but
a
native
branch
of
his
present
calling
.
His
obedience
was
not
forced
by
constraint
or
feare
,
it
was
more
than
a
branch
,
the
very
essence
of
his
calling
.
For
he
tooke
upon
him
the
forme
of
a
servant
,
it
was
not
put
upon
him
against
his
will
,
as
it
was
upon
Iob.
Nor
was
his
obedience
as
man
more
excellent
than
any
other
mans
had
been
in
respect
of
its
root
or
originall
onely
,
as
being
the
formall
effect
of
his
calling
,
that
is
of
the
forme
of
a
servant
which
he
tooke
upon
him
,
but
most
compleat
in
respect
of
the
end
or
finall
effect
.
For
having
annulled
himself
by
taking
upon
him
the
forme
of
a
servant
,
hee
further
humbled
himselfe
and
became
obedient
unto
death
,
even
to
the
death
of
the
Crosse
.
Other
servants
may
with
their
earthly
Masters
consent
▪
be
set
free
;
and
supreme
authority
may
in
some
cases
command
their
Masters
to
set
them
free
.
But
the
forme
of
a
servant
was
so
closely
united
,
or
wedded
unto
the
Sonne
of
God
manifested
in
the
flesh
,
that
it
could
not
bee
cut
off
or
divorced
from
him
,
save
onely
by
death
,
and
by
the
death
of
the
Crosse
which
was
a
servile
death
,
and
the
accomplishment
of
his
service
.
But
in
what
peculiar
acts
was
the
obedience
or
exercise
of
the
forme
of
a
servant
,
which
the
Sonne
of
God
tooke
upon
him
,
most
conspicuous
or
more
remarkable
,
than
they
have
been
in
other
men
?
4.
It
is
a
great
deale
more
usuall
to
our
Saviour
than
to
any
Prophet
,
to
any
sacred
Writer
,
or
other
Messenger
of
Gods
will
,
to
tell
his
hearers
that
hee
came
not
of
himselfe
,
but
was
sent
,
that
being
sent
he
came
not
to
doe
his
owne
will
,
but
the
will
of
him
that
sent
him
;
that
hee
spake
nothing
of
himselfe
,
but
as
his
Father
had
appointed
him
,
so
he
spake
,
and
so
he
did
.
What
was
the
reason
,
that
hee
that
spake
as
never
man
spake
,
and
did
those
works
which
none
besides
could
doe
,
should
so
often
use
these
or
like
speeches
to
his
Auditors
.
Sure
,
his
speeches
unto
this
purpose
are
neither
apologeticall
,
nor
preventive
:
as
if
his
authority
had
been
more
questionable
,
or
his
practices
more
suspitious
,
than
the
authority
and
practices
of
the
Prophets
,
and
other
holy
men
had
been
.
And
what
was
it
then
that
gave
occasion
to
this
peculiar
forme
of
speech
,
or
made
the
use
of
it
so
familiar
and
frequent
?
All
his
speeches
to
this
purpose
are
but
the
characters
or
expressions
of
the
forme
of
a
servant
,
which
hee
tooke
upon
him
.
His
whole
course
of
life
,
his
undertakings
and
encounters
with
this
stubborne
people
,
or
with
Satan
and
his
instruments
,
might
have
testified
to
any
considerate
,
unpartiall
man
,
that
no
man
being
left
free
to
himselfe
would
have
adventured
upon
them
out
of
the
deliberate
choise
of
an
humane
or
reasonable
will
.
Specially
his
last
sufferings
were
such
as
no
wise
man
,
how
godly
soever
,
would
have
undergone
,
unlesse
they
had
been
put
upon
him
by
authority
supreme
and
irresistable
.
We
may
further
observe
,
how
the
forme
of
a
man
,
and
the
forme
of
a
servant
,
which
had
layed
quiet
for
three
and
thirty
yeares
without
any
Crisis
of
their
difference
,
did
upon
the
approach
of
his
death
and
passion
begin
to
struggle
,
but
without
all
strife
or
hostile
dissention
,
as
Esau
and
Iacob
towards
the
time
of
their
birth
had
done
in
their
mothers
wombe
:
Even
in
the
height
of
that
triumphant
and
more
than
royall
entertainment
,
which
the
multitude
made
him
at
his
entrance
into
Jerusalem
,
as
if
hee
had
then
come
to
take
possession
of
the
Crowne
of
his
father
David
,
even
whilest
his
eares
were
filled
with
these
and
the
like
acclamations
,
Hosanna
to
the
Sonne
of
David
:
He
began
to
be
troubled
in
spirit
,
whilest
the
forme
or
nature
of
man
did
suggest
one
thing
,
and
the
forme
of
a
servant
correct
what
the
forme
of
man
did
suggest
,
and
sway
him
another
way
.
What
shall
I
say
?
Father
save
me
from
this
houre
:
[
*
](A04168-e8000-b)
*
Ioh.
12.27
.
So
the
reasonable
soule
of
man
could
not
but
wish
,
it
could
not
but
apprehend
this
houre
as
an
houre
of
evill
:
and
evill
,
as
evill
,
cannot
bee
desired
by
the
will
of
man
.
Reason
cannot
but
desire
or
wish
the
prevention
or
removall
of
it
.
But
though
he
were
the
Sonne
of
God
,
yet
as
the
Apostle
speakes
,
Hee
learned
obedience
by
the
things
which
he
suffered
.
[
*
](A04168-e8020-b)
*
Heb.
5.8
.
Hee
resolves
not
to
doe
according
to
his
owne
liking
,
but
as
his
Father
should
appoint
him
.
And
hence
hee
instantly
overballanced
the
former
naturall
desire
or
inclination
of
the
forme
of
man
with
the
serious
consideration
of
his
office
or
present
calling
,
as
he
had
taken
upon
him
the
forme
of
a
servant
.
For
as
it
were
recalling
himselfe
,
he
addeth
;
but
therefore
came
I
unto
this
houre
,
to
wit
,
that
hee
might
suffer
all
the
evills
incident
to
man
in
this
world
.
5.
Afterwards
,
when
his
agony
came
upon
him
,
his
wonted
naturall
inclination
of
the
forme
of
man
,
or
sway
of
the
reasonable
soule
became
more
strong
:
and
hence
he
puts
his
former
wish
or
intimation
,
[
Father
,
what
shall
I
say
?
save
me
from
this
houre
]
into
the
forme
of
a
prayer
;
Father
,
if
it
be
possible
let
this
cup
passe
from
mee
:
and
yet
overswaies
this
naturall
inclination
or
desire
as
hee
was
man
,
with
a
stronger
desire
or
delight
to
doe
the
office
of
a
servant
,
and
counterchecks
that
prayer
which
hee
had
conceived
as
man
,
with
a
prayer
which
hee
had
conceived
ex
officio
,
with
a
prayer
of
consecration
,
neverthelesse
not
as
I
will
,
but
as
thou
willest
:
as
if
hee
had
said
,
Though
it
bee
just
and
reasonable
which
I
desire
;
so
just
,
as
thou
wouldest
not
deny
the
like
to
any
other
man
in
my
case
;
yet
seeing
I
am
thy
servant
,
and
the
Sonne
of
thy
handmaid
in
such
a
manner
as
no
other
man
hath
beene
,
I
wholly
submit
my selfe
unto
thy
will
,
and
consecrate
my selfe
unto
thy
service
,
how
hard
soever
it
shall
prove
.
Abraham
,
wee
know
,
waxed
bold
with
God
by
often
reiterating
and
renewing
the
forme
of
his
petition
for
Sodom
.
First
hee
prayed
that
God
would
spare
the
Citie
for
fifty
righteous
men
,
then
for
forty
,
then
for
thirty
,
and
lastly
descends
to
ten
:
His
boldnesse
was
grounded
upon
a
dictate
of
nature
or
common
principle
of
faith
,
that
it
was
farre
from
him
who
was
to
doe
justice
to
all
the
world
,
to
slay
the
righteous
with
the
wicked
.
Suppose
,
God
had
said
to
Abraham
at
his
first
petition
thus
,
Abraham
at
thy
request
I
will
for
this
time
spare
the
men
of
Sodom
,
upon
condition
that
thou
,
and
such
as
supplicate
for
them
will
become
their
baile
,
and
stand
between
them
and
that
storme
of
fire
and
brimstone
which
must
shortly
goe
out
against
them
from
my
fiery
presence
;
would
this
hard
condition
have
been
accepted
by
Abraham
,
or
accepted
with
patience
?
Would
hee
not
have
opposed
this
former
principle
with
greater
vehemencie
and
passion
,
[
To
slay
the
righteous
for
the
wicked
,
that
be
farre
from
thee
,
O
Lord
:
shall
the
Judge
of
all
the
world
thus
farre
transgresse
the
rule
of
justice
?
]
Yet
may
we
not
think
,
that
righteous
Abraham
,
though
instiled
the
friend
of
God
,
was
so
much
lesse
sinfull
than
the
most
sinfull
man
in
Sodom
,
as
the
man
CHRIST
JESUS
was
more
righteous
than
Abraham
.
And
what
then
could
restraine
this
just
and
holy
One
for
making
the
same
plea
for
himselfe
,
which
Abraham
for
himselfe
might
have
made
,
which
without
offence
unto
his
Lord
,
hee
did
often
make
on
the
behalfe
of
so
many
righteous
men
,
not
as
were
,
but
as
he
supposed
possibly
might
be
in
Sodom
?
Onely
this
;
the
Sonne
of
God
who
is
equall
with
God
,
to
the
end
and
purpose
that
hee
might
dissolve
the
works
which
the
Devill
had
wrought
in
our
nature
,
had
taken
our
nature
upon
him
,
had
made
his
humane
flesh
,
and
humane
blood
,
the
flesh
and
blood
of
God
himselfe
,
though
not
as
parts
of
the
Divine
nature
,
yet
as
appurtenances
of
the
Divine
person
,
and
was
not
onely
found
in
the
fashion
of
man
,
but
was
invested
with
the
essentiall
forme
of
a
servant
.
And
it
is
the
perfection
of
a
servant
,
not
to
doe
his
owne
will
,
but
the
will
of
his
Lord
.
Now
the
body
or
humane
nature
of
the
Sonne
of
God
was
not
a
servant
to
his
Divine
person
,
but
to
the
person
of
his
Father
,
whose
will
hee
was
in
the
humane
nature
to
performe
,
whatsoever
the
performance
of
it
should
cost
him
.
For
unto
this
purpose
onely
,
and
no
other
,
did
hee
take
both
the
nature
of
man
and
forme
of
a
servant
upon
him
,
that
hee
might
in
them
and
by
them
accomplish
the
will
of
his
Father
.
As
for
his
body
,
that
,
during
the
time
of
his
humiliation
,
was
in
bonis
patris
;
the
goods
and
possession
of
the
Father
;
as
every
servant
(
properly
so
called
)
is
the
goods
and
inheritance
of
his
Master
.
His
sufferings
in
this
nature
were
to
be
extended
untill
the
full
price
of
our
redemption
was
paid
.
The
just
measure
of
these
his
sufferings
,
and
full
price
of
our
redemption
,
he
did
(
as
he
was
man
)
learne
by
experience
.
CHAP.
XII
.
Of
Christs
full
satisfaction
for
the
sinnes
of
men
,
and
whether
to
this
satisfaction
the
suffering
of
Hell
paines
were
necessarily
required
:
And
of
the
Circumstances
of
his
Agony
.
1
THe
undertakings
of
the
Sonne
of
God
for
mans
Redemption
did
for
the
most
part
consist
in
his
sufferings
.
Though
he
were
a
Sonne
(
saith
the
Apostle
,
Heb.
5.8
.
)
yet
learned
he
obedience
by
the
things
which
hee
suffered
.
Though
he
were
alwayes
a
Sonne
,
the
onely
Son
of
God
;
yet
suffer
hee
did
not
any
longer
than
whilest
he
was
in
the
forme
of
a
servant
.
Of
all
true
service
or
Apprentiship
,
obedience
is
the
speciall
property
:
the
greatest
perfection
whereunto
the
condition
of
a
servant
,
or
one
under
legall
command
can
pretend
.
Now
the
perfection
of
obedience
cannot
by
any
meanes
either
bee
better
exemplified
or
approved
,
than
by
patience
in
suffering
.
Servants
(
saith
S.
Peter
,
1.
Pet.
2.18
,
19
,
&c.
)
be
subject
unto
your
Masters
with
all
feare
;
not
onely
to
the
good
and
gentle
,
but
also
to
the
froward
:
For
this
is
thanke
worthy
,
if
a
man
for
conscience
toward
God
endure
griefe
,
suffering
wrongfully
.
For
what
glory
is
it
,
if
when
yee
bee
buffeted
for
your
faults
,
yee
shall
take
it
patiently
?
but
if
when
you
doe
well
and
suffer
for
it
,
yee
take
it
patiently
,
this
is
acceptable
with
God
.
For
even
hereunto
were
yee
called
,
because
Christ
also
suffered
for
us
,
leaving
us
an
example
that
yee
should
follow
his
steps
:
who
did
no
sinne
,
neither
was
guile
found
in
his
mouth
;
who
when
hee
was
reviled
,
reviled
not
againe
;
when
he
suffered
,
he
threatned
not
,
but
committed
himselfe
to
him
that
judgeth
righteously
:
who
his
owne
selfe
bare
our
sinnes
in
his
owne
body
on
the
tree
.
2.
By
this
unspeakeable
obedience
of
the
Son
of
God
in
vouchsafing
to
suffer
for
us
,
with
unimitable
patience
what
hee
had
in
no
degree
deserved
:
wee
who
were
by
naturall
condition
slaves
to
Satan
,
were
fully
redeemed
unto
the
liberty
of
the
sonnes
of
God
.
Of
what
kinde
soever
his
sufferings
were
,
such
and
so
many
they
were
,
and
all
so
patiently
sustained
by
him
,
that
hee
made
a
full
and
perfect
satisfaction
for
the
sinnes
of
the
whole
world
,
as
the
ancient
and
our
English
Liturgie
expresseth
.
And
that
hee
made
a
full
and
perfect
satisfaction
for
all
the
sinnes
(
whether
of
disobedience
or
impatience
in
sufferings
)
of
all
those
men
who
are
in
any
degree
redeemed
by
him
,
is
not
questioned
by
any
Christian
whether
in
truth
or
profession
onely
,
who
grant
that
the
Sonne
of
God
did
make
any
true
and
proper
satisfaction
for
the
sonnes
of
men
.
Concerning
the
extent
of
mans
redemption
by
the
Sonne
of
God
,
or
for
his
full
satisfaction
for
their
sinnes
,
wee
shall
,
if
God
give
leave
,
discourse
hereafter
.
But
whether
unto
this
full
and
perfect
satisfaction
which
hee
undertook
to
make
for
men
,
if
not
universally
(
as
our
Church
teacheth
)
yet
as
all
reformed
Churches
agree
,
indefinitely
taken
:
it
were
necessary
,
requisite
,
or
expedient
that
the
Sonne
of
God
should
in
our
nature
undergoe
the
same
penalties
or
sufferings
in
kinde
,
which
without
his
satisfaction
for
them
,
all
mankinde
should
have
suffered
,
is
a
question
which
of
late
yeares
hath
troubled
even
those
reformed
Churches
,
which
agree
upon
this
generall
;
that
his
satisfaction
was
most
full
and
all-sufficient
.
The
heat
of
this
contention
is
unto
this
day
rather
abated
,
than
extinguished
.
Now
the
paines
which
all
the
sonnes
of
Adam
,
and
Adam
himselfe
,
without
full
satisfaction
made
by
the
Sonne
of
God
,
should
in
justice
have
suffered
,
were
the
paines
of
Hell
,
perpetuall
durance
in
that
unquenchable
fire
,
which
was
of
old
prepared
for
the
Devill
and
his
Angels
.
Whether
this
fire
,
be
it
materiall
or
immateriall
,
or
more
then
equivalent
perhaps
unto
materiall
fire
,
did
seize
upon
the
humane
soule
or
body
of
the
Son
of
God
,
or
upon
both
,
either
in
his
Agony
in
the
garden
,
or
upon
the
Crosse
,
is
the
point
or
probleme
now
in
question
.
The
affirmative
part
of
this
probleme
hath
been
averred
by
some
in
their
publike
writings
under
the
title
of
the
Holy
Cause
;
so
dignified
for
no
other
reason
,
as
I
conceive
,
but
because
it
was
in
those
daies
maintained
stiffly
by
such
as
deemed
themselves
more
holy
than
other
men
,
at
least
more
Orthodoxall
in
points
of
sacred
doctrine
than
their
Fathers
in
Christ
,
and
(
by
confession
of
their
owne
consciences
)
more
learned
than
themselves
.
Others
taking
this
for
granted
that
Christ
did
suffer
all
the
pains
of
the
damned
,
have
been
so
farre
overswaid
with
their
adherence
unto
this
doctrine
,
as
to
misdeem
that
Article
in
the
Apostles
Creed
concerning
Christs
descending
into
Hell
,
or
ad
inferos
,
to
incline
this
way
;
as
if
to
beleeve
Christ
did
descend
into
hell
,
had
been
all
one
,
as
if
he
had
suffered
the
paines
of
hell
in
his
Agony
,
in
the
garden
or
upon
the
crosse
.
But
if
this
had
been
any
part
of
the
true
meaning
of
that
Article
;
the
Apostles
,
or
whosoever
were
the
first
Composers
of
the
Apostolique
Creed
,
as
we
now
have
it
in
the
Latin
,
&
especially
in
the
English
would
haue
exprest
themselves
in
plainer
termes
.
For
if
by
[
Hell
]
in
that
Article
the
paines
of
Hell
had
been
by
them
meant
or
intended
,
they
would
not
have
said
that
the
Son
of
God
descended
into
hell
,
but
rather
that
hell
had
ascended
up
unto
him
,
whether
in
the
garden
or
on
the
Crosse
.
That
the
Son
of
God
our
Saviour
Christ
did
truely
descend
into
the
nethermost
Hell
may
with
greater
ease
,
and
more
probability
bee
proved
out
of
the
Canonicall
Scriptures
as
well
of
the
old
Testament
,
as
of
the
New
;
than
his
suffring
the
pains
of
hell
,
can
be
inferred
from
either
Testament
,
or
from
the
Apostles
Creed
.
That
Christ
did
after
his
death
or
dissolution
of
body
and
soule
descend
into
hell
,
such
as
maintain
his
suffering
the
very
paines
of
Hell
,
do
generally
deny
.
But
to
omit
this
incongruous
paradox
,
or
this
preposterous
expression
of
it
,
that
Christs
descention
into
hell
should
intimate
his
suffering
of
Hell-paine
before
his
death
,
it
shall
suffice
to
examine
the
reasons
which
have
been
or
may
be
brought
,
that
hee
did
or
was
to
suffer
such
paines
whensoever
or
in
what
place
soever
.
All
the
reasons
which
can
bee
alledged
that
hee
did
suffer
such
pains
,
must
either
be
drawen
from
the
event
,
or
some
experiments
recorded
in
the
new
Testament
,
or
from
some
predictions
in
the
Old
,
or
from
a
necessity
or
expediencie
whether
in
justice
,
in
equity
,
or
out
of
his
abundant
love
to
mankinde
,
that
he
was
to
suffer
them
.
3.
No
necessity
or
expediency
of
such
sufferings
can
bee
(
as
I
conceive
)
pretended
,
but
either
for
satisfying
Gods
justice
,
or
for
his
full
and
absolute
conquest
over
Satan
,
or
for
his
consecration
to
his
everlasting
Priesthood
,
that
hee
might
bee
a
mercifull
and
faithfull
high
Priest
in
things
concerning
God
,
or
a
sweet
comforter
of
all
such
as
suffer
whether
in
body
or
soule
for
his
sake
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
former
question
,
that
hee
did
suffer
the
very
paines
of
Hell
,
must
bee
proved
or
attempted
from
his
speeches
,
gesture
,
or
other
experiments
related
by
the
Evangelists
in
their
accurate
descriptions
of
his
Agony
,
and
sufferings
upon
the
Crosse
.
To
begin
then
with
the
relation
of
his
Agony
.
That
is
related
at
large
by
S.
Matthew
and
S.
Luke
,
which
is
scarce
mentioned
by
S.
Iohn
,
whose
speciall
part
in
penning
this
sacred
tragedie
,
it
was
to
remember
that
divine
discourse
with
his
Disciples
,
being
at
his
last
Supper
with
them
,
and
his
repaire
to
the
garden
beyond
Cedron
,
which
he
had
so
often
frequented
before
,
that
the
opportunity
of
this
place
made
Iudas
of
a
secret
thiefe
▪
an
open
Traytor
.
4.
The
maner
&
circumstances
of
the
Agony
it
self
are
most
fully
related
by
S.
Luk.
cap.
22.
ver.
39
,
&c.
And
he
came
out
,
and
went
as
he
was
wont
,
to
the
mount
of
Olives
,
and
his
disciples
also
followed
.
And
when
he
was
at
the
place
,
he
said
unto
them
,
Pray
that
ye
enter
not
into
temptation
.
And
he
was
withdrawn
from
them
about
a
stones
cast
,
and
kneeled
down
&
prayed
,
&c.
Not
to
dispute
about
the
phrase
here
used
by
S.
Lu.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
whether
it
imports
some
violent
withdrawing
by
impulsion
,
or
some
extraordinary
instinct
,
or
whether
in
true
construction
it
be
no
more
than
thus
,
he
did
voluntarily
withdraw
himselfe
:
questionlesse
he
was
by
the
one
meanes
or
other
now
led
the
second
time
to
be
tempted
.
The
temptation
was
grievous
and
more
extraordinary
then
his
former
temptation
in
the
wildernesse
.
Thus
much
is
intimated
by
that
peremptory
monition
to
his
Apostles
,
[
Pray
that
yee
enter
not
into
temptation
:
]
partly
from
the
maner
of
his
prayer
for
himselfe
;
Father
if
thou
bee
willing
,
remove
this
Cup
from
mee
.
The
question
is
what
Cup
this
was
,
whose
removall
hee
desired
?
It
was
a
deadly
cup
as
all
agree
;
but
of
what
death
?
naturall
,
or
supernaturall
?
death
of
body
onely
,
or
of
soule
?
Had
the
Cup
which
he
so
feared
to
drinke
,
been
onely
a
death
naturall
,
or
such
as
other
men
had
or
may
taste
of
,
his
serious
reiterated
deprecation
of
it
,
would
in
some
mens
collections
argue
lesse
courage
or
resolution
in
him
than
many
others
though
generous
,
yet
but
meere
men
,
have
exhibited
either
at
the
approch
or
onset
of
death
,
or
in
the
very
conflict
with
deadly
pangs
,
or
terrors
.
Or
if
Peter
at
this
time
had
not
been
amazed
with
heavinesse
of
spirit
,
hee
might
thus
have
crowed
over
his
Master
,
dulce
bellum
inexpertis
,
when
I
forewarned
you
to
bee
good
unto
your selfe
,
and
not
to
let
these
things
come
upon
you
;
all
the
thanks
I
had
for
my
paines
was
this
,
Get
thee
behinde
mee
Satan
:
for
thou
savourest
not
the
things
which
are
of
God
,
but
the
things
which
bee
of
men
.
[
*
](A04168-e8540-b)
*
Matt.
16.22
.
And
yet
now
thou
prayest
unto
thy
Father
that
these
things
,
which
I
advised
thee
to
beware
of
,
may
not
fall
upon
thee
.
Wherein
then
,
I
beseech
thee
,
did
I
offend
,
unlesse
it
were
in
foreseeing
or
foretelling
,
that
in
time
it
would
repent
thee
of
thy
forward
resolution
?
But
admit
this
Cup
whose
removall
hee
now
prayes
for
,
were
more
than
either
the
feare
or
feeling
of
a
naturall
death
,
though
accompanied
with
more
grievous
symptomes
than
any
man
before
him
had
either
felt
or
feared
:
was
it
possible
that
the
horror
of
it
should
not
bee
duely
apprehended
by
him
from
the
time
,
wherein
he
had
resolved
to
suffer
those
things
which
Peter
counselled
him
not
to
suffer
?
If
he
were
ignorant
how
dearely
his
future
sufferings
would
cost
him
,
why
did
hee
undertake
to
make
satisfaction
for
our
sinnes
by
them
?
For
to
undertake
any
businesse
of
greater
consequence
out
of
ignorance
,
or
out
of
knowledge
in
part
commendable
,
without
due
and
constant
resolution
;
how
ever
the
successe
fall
out
,
doth
alwaies
prejudice
,
if
not
elevate
the
just
esteeme
of
the
undertakers
discretion
.
The
undertaker
in
this
great
businesse
of
mans
Redemption
,
was
the
Sonne
of
God
,
whose
wisdome
no
man
can
too
highly
estimate
,
whose
undertaking
for
us
all
men
besides
himselfe
doe
esteeme
too
low
.
Shall
wee
say
then
hee
was
not
ignorant
of
any
thing
that
should
befall
him
;
yet
ignorant
of
them
as
man
,
or
that
hee
was
ignorant
of
them
in
part
,
in
part
did
foreknow
them
?
Surely
as
hee
was
God
,
hee
did
know
all
things
before
they
were
,
before
they
could
have
any
title
to
actuall
being
.
For
infinite
knowledge
(
such
is
the
knowledge
of
the
Deity
,
and
of
every
Person
in
it
)
can
neither
be
ignorant
or
nescient
of
any
thing
whether
future
,
present
,
or
past
,
or
of
any
thing
possible
to
have
been
,
or
possible
to
be
either
for
the
present
or
future
.
If
the
least
degree
of
knowledge
of
any
thing
past
,
present
,
or
future
could
accrue
or
result
de
novo
unto
the
Divine
nature
,
either
in
it selfe
,
or
in
any
person
in
it
,
whether
ab
extra
,
from
occurrences
which
happen
in
the
revolution
of
time
,
or
from
the
supposed
determination
of
his
owne
will
from
eternity
;
we
should
hence
be
enforced
to
deny
that
the
wisdome
or
knowledge
of
the
Divine
nature
,
or
of
any
Person
in
it
were
absolutely
infinite
.
For
that
unto
which
any
thing
can
accrue
,
or
bee
added
is
not
truely
infinite
for
the
present
,
or
in
it selfe
;
can
be
no
otherwise
infinite
than
by
succession
,
or
by
addition
of
somewhat
to
it
besides
it selfe
.
If
it
were
true
which
some
avouch
,
that
God
doth
not
,
or
rather
cannot
foreknow
contingents
future
,
otherwise
than
by
the
determination
of
his
owne
will
:
this
supposed
determination
of
his
will
(
being
indeed
but
a
fancy
or
transformation
of
his
will
to
the
similitude
of
ours
)
doth
make
his
knowledge
absolutely
infinite
,
being
of
it selfe
onely
capable
of
true
infinity
,
by
this
addition
.
5.
That
God
the
Father
,
Sonne
,
and
Holy
Ghost
,
is
of
wisdome
and
knowledge
truely
infinite
;
not
by
occurrences
ab
extra
,
from
the
Creation
,
but
in
himselfe
,
I
firmely
beleeve
.
As
for
the
manner
how
hee
doth
know
,
or
foreknow
things
future
,
contingents
especially
,
is
a
point
which
I
could
wish
were
not
at
all
or
more
sparingly
disputed
,
as
being
assured
,
that
this
point
of
all
others
now
questioned
,
cannot
possibly
be
determined
by
any
man
or
Angel
,
unlesse
he
be
every
way
as
wise
as
God
,
or
somewhat
wiser
.
God
(
the
Father
,
Sonne
,
and
Holy
Ghost
)
I
verily
beleeve
did
more
perfectly
know
the
degrees
and
qualities
of
all
the
suffrings
of
our
Saviour
in
the
flesh
,
than
he
himself
as
man
did
either
know
or
foreknow
them
.
Yet
did
not
the
Divine
nature
,
or
any
Divine
person
,
as
Divine
,
know
them
by
experience
or
painefull
feeling
as
the
man
CHRIST
JESUS
did
,
but
by
a
knowledge
as
supereminent
to
the
knowledge
of
sense
or
humane
reason
,
as
the
Divine
nature
is
to
the
nature
humane
:
or
as
ubiquitary
being
or
immensity
is
to
circumscriptive
or
locall
presence
.
The
Divine
nature
,
whether
wee
consider
it
in
the
Person
of
the
Father
,
Sonne
,
or
Holy
Ghost
,
could
learne
nothing
which
they
knew
not
before
,
by
the
sufferings
of
the
Sonne
:
yet
the
Son
himselfe
as
man
did
learne
obedience
by
the
things
which
hee
suffered
in
the
flesh
.
Whatsoever
may
be
thought
or
said
of
other
knowledge
communicated
to
the
man
CHRIST
JESUS
by
the
vertue
of
the
Personall
union
:
yet
his
sensible
or
experimentall
knowledge
,
as
of
pains
and
sorrow
whether
incident
to
body
onely
,
or
to
both
body
and
soule
,
was
not
from
his
cradle
infinite
,
was
not
so
compleat
at
his
baptisme
,
as
at
his
last
Supper
,
nor
then
so
exact
as
in
the
garden
,
or
upon
the
Crosse
it
was
.
A
growth
or
increase
in
this
kinde
of
knowledge
is
granted
by
such
of
the
Schoolemen
,
as
did
not
know
or
consider
,
what
it
was
for
the
Sonne
of
God
to
be
in
the
forme
of
a
servant
,
but
tooke
this
to
bee
all
one
,
as
to
bee
in
the
forme
of
a
mortall
man
.
But
such
as
duely
consider
his
peculiar
estate
or
condition
,
whilest
he
was
in
the
forme
of
a
servant
,
will
easily
conceive
his
voluntary
renouncing
that
full
measure
of
knowledge
which
hee
now
hath
as
man
,
and
his
obedient
submission
of
his
manhood
unto
the
feeling
of
our
infirmities
,
to
haue
been
a
necessary
part
,
or
rather
the
very
depth
of
that
humiliation
,
or
exaninition
of
himselfe
,
whereof
the
Apostle
speakes
.
For
it
is
one
speciall
good
quality
of
a
servant
,
not
perfectly
to
know
his
errand
,
not
to
be
too
inquisitive
after
the
particular
contents
of
it
,
before
hee
be
sent
;
but
to
expect
instructions
from
him
that
sent
him
,
though
it
be
in
an
Ambassage
.
6.
If
wee
take
it
then
as
granted
,
that
our
Saviour
as
man
did
from
his
infancy
most
clearly
foresee
,
or
distinctly
know
,
that
hee
was
to
redeeme
mankinde
,
by
tasting
the
bitter
cup
of
death
for
them
;
it
will
not
hence
follow
,
that
he
should
at
all
times
know
,
either
the
true
quality
,
or
exact
measure
of
the
paines
which
hee
was
at
the
time
appointed
by
his
Father
to
suffer
,
for
accomplishing
this
great
worke
undertaken
by
him
.
For
of
all
things
that
can
bee
knowen
by
men
,
the
knowledge
of
paines
either
for
quality
,
or
the
distinct
measure
of
them
,
is
least
possible
without
experimentall
knowledge
,
or
sensible
feeling
of
them
.
Many
Physicians
haue
learnedly
discourst
of
the
severall
sorts
of
feavers
,
and
calculated
their
degrees
more
mathematico
,
as
Mathematicians
doe
the
quantity
of
figures
or
solid
bodies
,
or
revolutions
of
the
Heavens
.
But
the
reall
paines
or
languishments
of
hecticall
,
pestilentiall
,
or
other
feavers
,
the
most
learned
Physician
in
the
world
cannot
distinctly
know
or
calculate
,
unlesse
hee
feele
them
.
Or
in
case
by
sensible
experience
he
knew
the
nature
or
quality
,
or
severall
degrees
of
every
feaver
;
he
is
not
hereby
enabled
distinctly
to
apprehend
the
maladies
which
attend
the
Gout
untill
he
feele
them
.
Or
suppose
he
knew
these
maladies
from
the
highest
to
the
lowest
degree
,
this
will
not
indoctrinate
him
to
know
the
extremities
of
the
Stone
so
perfectly
and
distinctly
as
his
meanest
Patient
doth
which
hath
sensible
experience
of
it
,
though
in
a
middle
degree
.
Our
Saviour
long
before
his
last
resort
unto
the
garden
of
Gethsemane
,
was
a
man
of
sorows
,
had
plentifull
experience
of
humane
infirmities
or
bodily
maladies
.
For
he
had
felt
the
griefe
and
paine
of
all
the
diseases
which
he
had
cured
by
most
exact
and
perfect
sympathy
with
the
diseased
.
His
heart
was
tunable
to
every
mans
heart
,
that
did
seriously
impart
his
griefe
of
minde
or
affliction
of
body
unto
him
.
Onely
in
laughter
or
bodily
mirth
hee
held
no
consort
for
ought
we
reade
with
any
man
.
But
the
griefe
and
sorow
which
in
the
garden
he
suffered
,
could
not
be
knowen
by
sympathy
.
The
protopathy
was
in
himselfe
,
and
no
man
,
not
the
Apostles
themselves
could
so
truely
sympathize
with
him
in
this
griefe
,
as
he
had
done
with
them
,
or
the
meanest
of
their
brethren
in
other
grievances
or
afflictions
.
For
never
was
there
on
earth
any
sorow
like
unto
the
sorow
,
wherewith
the
Lord
had
afflicted
him
in
this
day
of
his
wrath
.
Yet
was
his
obedience
more
than
equall
to
his
sorow
,
and
this
obedience
he
learned
by
his
sufferings
.
7.
But
if
in
this
houre
,
or
any
other
hee
learned
obedience
,
this
seemes
to
argue
that
he
was
either
disobedient
before
,
or
at
lest
wanted
some
degree
or
part
of
obedience
.
For
no
man
can
be
said
to
learne
that
lesson
,
which
he
hath
already
most
perfectly
by
heart
.
To
this
wee
say
,
That
how
ever
the
Sonne
of
God
,
or
the
man
Christ
Jesus
,
did
never
want
any
degree
or
part
of
habituall
or
implanted
obedience
;
yet
the
measure
of
his
actuall
obedience
was
not
at
all
times
the
same
.
The
obedience
which
the
Apostle
saith
hee
learned
,
was
obedience
passive
;
and
all
passive
obedience
doth
properly
consist
in
patient
suffering
such
things
as
are
enjoyned
by
lawfull
authority
,
or
in
submitting
our
wills
and
affections
,
not
our
bodies
onely
unto
the
just
designes
of
Superiours
.
Our
Saviour
at
all
times
wholly
submitted
his
humane
will
unto
his
Fathers
will
,
had
alwayes
undertaken
with
alacrity
whatsoever
his
Father
had
appointed
him
to
undertake
or
undergoe
:
but
his
Father
had
never
called
him
to
such
hard
service
as
in
this
houre
was
put
upon
him
.
Now
if
obedience
passive
consist
in
patience
of
suffering
,
it
must
needs
increase
,
as
the
hardnesse
of
the
sufferings
increase
;
in
case
the
hardest
service
bee
borne
with
equall
patience
,
or
undertaken
with
the
same
measure
of
submission
unto
his
will
which
enjoines
them
,
that
meaner
services
are
.
Againe
,
if
the
true
measure
of
bodily
paines
or
sorow
of
minde
cannot
otherwise
be
knowen
than
by
experience
,
the
Sonne
of
God
himselfe
as
man
,
and
in
the
forme
of
a
servant
,
was
to
learne
obedience
,
at
lest
some
new
degrees
of
it
by
gaining
experience
of
unusuall
paines
and
sufferings
.
And
such
questionlesse
were
those
anguishes
,
whether
of
soule
or
body
which
he
suffered
in
the
garden
.
That
hee
had
often
prayed
before
this
time
,
wee
reade
;
and
no
doubt
had
alwayes
tendred
his
petitions
to
God
as
to
his
Father
with
such
humility
of
spirit
,
as
became
an
obedient
Sonne
,
and
faithfull
servant
,
as
did
best
befit
the
Ideall
paterne
of
all
true
obedience
.
But
we
doe
not
reade
,
nor
have
wee
any
occasion
or
hint
,
to
conjecture
,
that
at
any
time
before
this
hee
did
so
humble
himselfe
in
prayer
,
as
at
this
time
he
did
,
whether
we
respect
the
forme
or
tenour
of
his
supplications
,
or
his
voice
or
bodily
gesture
in
the
delivery
of
them
.
All
the
circumstances
of
these
his
supplications
,
are
accurately
recorded
by
the
Evangelists
.
He
was
withdrawen
,
or
did
withdraw
himselfe
,
from
his
Apostles
about
a
stones
cast
.
And
yet
in
this
distance
his
Apostles
though
drousie
and
heavie
,
did
heare
him
pray
distinctly
,
who
had
taught
them
and
us
to
pray
for
our selves
in
secret
,
so
secretly
as
that
none
besides
our
heavenly
Father
might
heare
them
.
As
for
his
gesture
or
posture
of
body
,
that
,
at
the
first
delivery
of
his
prayer
and
supplications
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
S.
Luke
Cap.
22.
ver.
41.
Hee
went
forward
,
saith
S.
Mark
,
a
little
and
fell
on
the
ground
and
prayed
,
Mark
.
14.35
.
So
hee
might
doe
and
fall
on
his
knees
as
S.
Luke
relates
.
But
S.
Matthew
addes
,
he
went
a
little
further
,
and
fell
on
his
face
,
and
prayed
,
saying
,
O
my
Father
if
it
bee
possible
let
this
cup
passe
from
me
.
That
he
thrice
used
this
forme
or
tenour
of
prayer
,
whether
at
each
time
hee
used
the
same
posture
of
bodie
,
or
rather
falling
on
his
knees
than
on
his
face
;
is
not
so
cleare
though
most
probably
hee
did
so
.
Now
that
which
these
three
Evangelists
doe
intimate
or
imply
in
the
accurate
relations
of
these
circumstances
,
is
more
expresly
recorded
by
S.
Paul
,
Heb.
5.7
.
to
wit
,
that
in
the
dayes
of
his
flesh
hee
offered
up
prayers
and
supplications
with
strong
crying
and
teares
.
And
no
wonder
if
streames
of
teares
gushed
from
his
eyes
,
when
his
whole
body
(
as
S.
Luke
informes
us
)
did
distill
blood
.
The
full
importance
of
this
sacred
passage
of
S.
Paul
,
Heb.
5.
from
the
fourth
verse
to
the
ninth
,
seeing
it
containes
matter
of
deeper
mysteries
than
most
Interpreters
(
which
I
have
read
)
have
taken
any
great
paines
to
sound
,
must
be
part
of
the
subject
of
another
following
Treatise
,
concerning
his
consecration
to
his
everlasting
Priesthood
.
Thus
much
in
the
meane
time
I
take
as
granted
that
the
forecited
seventh
verse
of
the
fifth
Chapter
to
the
Hebrews
doth
in
speciall
referre
unto
the
supplications
made
by
our
Saviour
in
his
Agonie
:
and
will
be
the
best
Comment
I
know
upon
the
Evangelists
,
for
clearing
that
point
now
in
question
[
what
Cup
it
was
,
for
whose
removall
hee
thrice
so
earnestly
prayed
.
]
8.
Hee
offered
up
these
his
prayers
,
saith
the
Apostle
,
unto
him
who
was
able
to
save
him
from
death
.
This
is
exactly
parallel
to
the
preamble
which
our
Saviour
used
before
the
full
ingruence
or
paroxysme
of
his
Agony
;
Abba
,
Father
,
all
things
are
possible
to
thee
,
take
away
this
Cup
from
mee
,
&c.
No
man
doubts
but
that
his
Father
was
able
to
save
him
from
dissolution
of
body
and
soule
,
that
is
,
from
death
it selfe
,
whether
it
had
come
by
course
of
nature
,
or
by
violence
.
But
from
this
death
it
is
plaine
he
did
not
save
him
.
Of
this
cup
or
kinde
of
death
he
tasted
to
the
full
,
in
the
utmost
extremity
,
upon
the
Crosse
.
How
then
is
it
true
which
S.
Paul
in
the
forecited
place
addeth
,
that
after
hee
offered
up
prayers
with
strong
crying
and
teares
,
hee
was
heard
in
that
hee
feared
:
Or
(
as
others
reade
)
for
his
piety
.
Whether
reading
we
follow
,
this
,
or
that
,
the
just
importance
of
our
Apostles
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
thus
much
at
least
,
that
hee
was
delivered
from
that
which
hee
so
much
feared
,
though
with
a
pious
feare
:
for
out
of
such
a
feare
hee
offered
up
his
prayers
with
strong
crying
and
teares
.
The
Cup
then
which
hee
so
earnestly
prayed
might
passe
from
him
,
was
not
the
cup
of
violent
death
simply
considered
,
nor
as
accompanied
with
all
the
indignities
done
unto
him
by
the
Jewes
,
Romanes
,
and
others
the
very
next
day
.
For
what
then
did
hee
at
this
time
so
earnestly
pray
?
for
speedy
release
or
deliverance
from
the
heavinesse
of
soule
,
or
anguish
of
spirit
,
which
now
had
suddenly
seized
upon
him
.
The
very
first
draught
of
this
Cup
had
cast
him
into
a
bloody
sweat
,
and
had
hee
been
enforced
to
have
taken
a
second
,
or
third
deepe
draught
of
it
;
or
if
his
present
anguish
had
been
for
some
few
houres
continued
,
hee
had
prevented
the
cruell
tortures
of
the
Crosse
,
and
the
indignities
done
unto
his
person
by
the
Jews
or
Roman
Souldiers
.
This
was
that
Cup
which
Peter
counselled
him
not
to
taste
of
,
for
whose
removall
hee
never
prayed
,
as
being
fully
resolved
to
pledge
the
utmost
extremity
of
their
malice
,
with
a
farre
greater
measure
of
patience
.
And
for
this
reason
when
Peter
drew
his
sword
for
his
rescous
(
as
he
intended
)
he
checks
him
againe
,
as
he
had
done
,
Matth.
16.23
.
Put
up
thy
sword
into
the
sheath
:
the
Cup
which
my
Father
gives
mee
,
shall
I
not
drink
it
?
Ioh.
18.11
.
But
that
cup
which
he
so
earnestly
did
pray
might
passe
from
him
,
did
certainely
vanish
with
his
Agony
,
and
his
Agony
did
endure
no
longer
than
he
offered
up
his
supplications
and
prayers
;
about
the
space
of
an
houre
.
There
remained
no
signe
or
symptome
of
it
after
the
Traitor
had
delivered
him
up
into
his
enemies
hands
.
Or
if
wee
ponderate
S.
Lukes
relation
of
his
Agony
aright
,
his
prayers
were
heard
upon
the
first
,
or
second
uttering
of
them
.
Seeing
ease
,
or
deliverance
from
the
ingruence
of
paines
,
is
all
that
they
pressed
for
the
present
desires
:
it
is
all
one
whether
the
burthen
bee
lessened
,
or
his
strength
to
beare
it
be
increased
.
His
ease
and
comfort
is
either
way
the
same
.
Admit
then
the
heavy
burthen
laid
upon
the
Sonne
of
God
in
the
dayes
of
his
flesh
,
had
continued
the
same
or
perhaps
increased
from
his
first
entring
into
the
garden
:
yet
his
prayers
were
heard
in
that
an
Angel
was
sent
,
whether
to
strengthen
him
or
to
comfort
him
,
Luke
22.43
.
The
word
in
the
Originall
is
often
used
for
such
internall
strength
,
as
men
recover
by
some
comfortable
refection
,
when
they
are
faint
for
want
of
meat
,
or
by
gathering
their
spirits
after
they
have
been
dissipated
or
dejected
by
sudden
feare
or
amazement
.
It
would
perhaps
be
accompted
impertinent
to
make
inquiry
what
Angell
it
was
,
which
was
sent
to
comfort
or
strengthen
the
Sonne
of
God
in
that
extremity
of
his
Agony
.
Yet
many
of
the
Ancients
,
and
of
moderne
Interpreters
not
a
few
,
are
of
opinion
that
it
was
the
same
Angel
which
did
annunciate
his
birth
and
conception
,
and
that
was
the
Angel
Gabriel
.
Who
though
perhaps
hee
did
not
take
his
name
from
his
foreseene
deputation
to
his
function
;
yet
did
hee
never
brook
it
better
in
any
former
acts
of
his
ministery
,
then
in
the
performance
of
this
present
service
.
His
name
imports
as
much
as
the
strength
of
God
,
and
at
this
time
hee
strengtheneth
the
man
CHRIST
JESUS
who
then
was
,
and
now
is
the
Sonne
of
God
:
as
truely
God
as
man
.
Now
if
he
who
was
the
Sonne
of
God
,
did
receive
strength
or
comfort
from
an
Angel
;
it
is
no
paradox
or
soloecisme
to
say
,
that
hee
learned
obedience
by
the
things
which
he
suffered
,
or
that
these
present
sufferings
were
unknowen
to
him
as
man
,
untill
he
felt
them
.
For
no
reason
can
be
to
my
apprehension
conceived
,
why
hee
who
was
the
Sonne
of
God
might
not
be
capable
of
some
growth
in
knowledge
,
experimentall
especially
,
as
well
as
in
bodily
quantity
or
strength
of
body
.
Concerning
the
nature
and
quality
of
those
sufferings
wherein
hee
was
strengthened
or
comforted
by
an
Angel
,
as
whether
they
were
naturall
or
supernaturall
;
or
if
supernaturall
,
whether
they
were
the
very
paines
of
Hell
,
or
such
as
wee
should
have
suffered
without
his
satisfaction
,
cannot
be
inferred
either
from
the
unusuall
forme
of
his
prayers
uttered
with
strong
cries
,
or
from
his
gesture
in
the
garden
.
9.
Some
there
be
who
take
his
bloody
sweat
in
that
grievous
Agony
to
be
a
symptome
of
infernall
paines
.
But
from
what
grounds
either
in
Philosophy
or
Divinity
,
I
know
nor
.
If
the
paines
of
Hell
or
hellish
paines
(
so
some
distinguish
)
be
procured
by
the
fire
of
Hell
(
bee
that
materiall
or
immateriall
)
bloody
sweat
can
bee
no
probable
effect
of
the
one
or
other
fire
.
Nor
is
such
sweat
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
demonstrative
signe
of
paines
more
grievous
than
may
bee
inflicted
by
agents
,
or
suffered
by
patients
meerely
naturall
.
For
however
in
colder
Countries
bloody
sweats
bee
as
rare
in
mens
bodies
,
as
showres
of
blood
in
the
aire
:
yet
as
a
good
Philosopher
hath
long
agoe
observed
,
to
sweat
blood
is
not
unusuall
to
Italians
,
[
*
](A04168-e9000-b)
*
Curaeus
.
yet
usuall
onely
(
as
I
take
it
)
to
men
of
that
Climate
in
some
peculiar
diseases
.
The
most
remarkable
instance
which
I
have
read
of
bloody
sweat
in
a
man
not
opprest
with
any
disease
,
is
of
a
Captaine
[
*
](A04168-e9010-b)
*
Capta
Dragonera
,
Magio
negotium
datum
,
ut
Montemmarinum
munitissimum
locum
aggrederetur
.
Igitur
secum
ducto
Augusto
Saluciarū
principis
not●o
filio
,
eò
tendit
:
evocatoque
quasi
ad
colloquium
praesidiariorum
duce
ab
Augusto
,
quîcum
arctissima
intercedebat
amicitia
;
Magius
ex
compacto
superveniens
eum
comprehendi
jussit
,
&
ut
locum
dederet
,
hortatus
;
cum
nihil
proficeret
:
postremo
minas
addidit
&
ipsum
vinctum
quasi
ad
supplicium
in
oppidi
conspectum
deduci
imperavit
,
tam
miserabili
spectaculo
victi
oppidani
,
ut
ducem
suum
periculo
eximerent
,
deditionem
fecere
.
0bservatū
,
tam
indignae
mortis
vehementi
metu
adeo
concussum
animo
eum
suisse
,
ut
sanguineum
sudorem
toto
corpore
funderet
.
Th●an
.
lib.
10.
pag.
221.1
.
an
Italian
(
if
I
mistake
not
)
who
being
surprized
by
the
subtilty
of
his
Enemy
,
whom
hee
had
trusted
too
farre
upon
a
tryste
of
Parly
,
and
thereby
inforced
either
to
yeeld
up
the
Fort
which
he
had
stoutly
maintained
,
or
otherwise
to
be
presently
hanged
:
the
consideration
of
this
perplexity
wherewith
through
his
owne
folly
hee
had
intangled
himselfe
,
did
make
such
deepe
impression
into
his
generous
spirits
,
that
it
squeez'd
blood
out
of
his
veines
.
Our
Saviour
(
no
doubt
)
as
man
,
had
a
more
full
apprehension
of
all
the
malicious
disgraces
and
cruel
indignities
which
his
enemies
could
put
upon
him
,
than
this
Captaine
had
.
The
measure
of
his
bodily
sufferings
and
personall
wrongs
were
in
number
farre
more
,
and
for
quality
farre
more
grievous
than
ever
were
intended
to
this
Captaine
,
or
to
any
other
mortall
man
by
their
enemies
.
And
though
the
death
of
the
Crosse
was
in
it selfe
an
ignominious
and
cruell
death
,
yet
in
our
Saviours
particular
that
was
most
true
,
mortis
modus
morte
pejor
;
the
manner
of
his
apprehension
,
of
his
double
arraignement
,
and
conviction
,
of
his
usage
before
he
was
brought
to
the
place
of
execution
,
and
all
the
time
whilst
the
malice
of
Jew
and
Gentile
was
wreaked
upon
him
was
more
grieuous
then
the
death
of
the
Crosse
it selfe
without
these
grievous
concomitants
could
have
been
.
To
scan
these
briefly
,
and
in
order
.
The
very
manner
of
his
apprehension
made
some
impression
of
sorow
and
indignation
in
him
,
as
appeares
by
the
character
of
his
speech
,
Luk.
12.32
,
&c
Then
Iesus
said
to
the
chife
Priests
and
Captaines
of
the
Temple
,
and
the
Elders
which
were
come
to
him
,
Be
yee
come
out
,
as
against
a
thiefe
,
with
swords
and
staves
?
when
I
was
dayly
with
you
in
the
Temple
,
yee
stretched
forth
no
hand
against
me
,
but
this
is
your
houre
,
&c.
And
so
no
question
did
their
binding
of
him
in
bonds
by
all
probability
and
circumstances
more
grievous
and
more
disgracefull
,
than
ordinary
felons
,
theeves
,
or
murtherers
,
in
those
dayes
were
liable
unto
,
especially
before
legall
conviction
.
For
Iudas
who
had
bargained
with
the
high
Priests
and
Elders
for
making
delivery
of
him
into
their
hands
,
had
forewarned
them
,
Matt.
26.48
.
Lead
him
away
safely
;
as
if
hee
had
said
,
Bee
sure
yee
make
him
fast
.
Whether
the
Traytor
thus
spake
out
of
a
desire
to
have
him
put
to
death
,
or
onely
to
secure
himselfe
against
all
quirks
of
Law
concerning
his
bargaine
in
case
JESUS
(
as
hee
oft
had
done
)
should
escape
out
of
their
hands
,
I
will
not
peremptorily
determine
:
albeit
I
am
not
ignorant
that
divers
of
the
exquisitest
Interpreters
,
and
other
good
writers
are
of
opinion
,
that
Iudas
betrayed
him
,
not
so
much
out
of
malice
,
as
out
of
covetousnesse
:
being
perswaded
hee
was
able
to
quit
himselfe
from
any
restraint
,
that
they
could
lay
upon
him
.
In
the
meane
time
,
however
it
fared
with
his
Master
,
or
with
them
to
whom
he
delivered
him
;
hee
resolved
to
free
his
gainefull
bargaine
from
further
question
.
And
this
may
be
the
probable
reason
of
his
relentance
after
he
saw
his
Master
condemned
to
death
,
without
all
hope
of
reskue
or
reprivall
.
So
it
often
falls
out
,
that
when
the
events
fall
out
worse
than
the
Projectors
intended
,
albeit
their
first
intentions
were
in
themselves
wicked
,
the
consideration
hereof
brings
them
commonly
to
such
remorse
,
as
causeth
despaire
sooner
than
any
degree
of
true
repentance
.
And
for
Iudas
to
make
his
gaine
,
or
to
redeeme
the
losse
which
hee
had
suffered
by
the
wast
of
ointment
as
hee
interpreted
it
,
powred
upon
his
head
,
by
the
delivery
of
his
Master
,
although
hee
did
not
at
all
intend
his
death
;
was
an
odious
treason
,
which
is
alwayes
the
proper
fruit
of
a
base
and
covetous
minde
.
And
both
branch
and
fruit
,
the
covetousnesse
,
and
the
treason
might
be
a
corrasive
to
our
Saviour
,
and
in
part
occasion
his
Agony
.
So
might
the
malicious
disposition
,
and
ignominious
proceeding
of
the
Priests
and
Elders
against
him
,
be
more
grievous
to
him
than
the
paines
of
death
or
publique
disgraces
which
he
suffered
by
them
.
The
suborning
of
false
witnesses
against
him
were
more
distastfull
to
his
righteous
soule
,
than
all
the
sufferings
and
scornfull
revilings
which
they
bestowed
upon
him
.
But
amongst
all
the
indignities
which
Satan
,
and
his
instruments
could
invent
,
these
were
the
most
grievous
.
First
their
begging
of
Barabbas
his
pardon
,
when
Pilate
would
have
dismist
or
reprived
JESUS
.
This
was
a
cruell
kinde
of
mercy
,
the
true
effect
of
preposterous
zeale
,
and
Pharisaicall
hypocrisie
.
For
this
custome
of
shewing
mercy
,
or
begging
pardon
for
some
prisoner
at
the
great
Feast
of
the
Passeover
was
first
instituted
in
the
remembrance
of
the
mercy
which
God
had
shewed
unto
their
Fathers
in
delivering
them
out
of
Aegypt
.
And
in
requitall
of
this
extraordinary
favour
,
which
the
Lord
God
of
Israel
had
shewed
to
their
Fathers
,
they
deliver
him
to
be
crucified
by
the
Gentiles
,
being
set
up
by
Pilate
an
heathen
Governour
in
competition
for
this
poore
favour
with
Barabbas
,
a
notable
rebell
,
thiefe
,
and
murderer
.
Another
indignity
was
the
sudden
execution
of
this
most
unjust
sentence
,
not
giving
him
such
competent
time
as
other
prisoners
had
to
dispose
of
himselfe
,
and
of
his
estate
,
or
to
make
preparation
for
death
.
For
this
Session
was
not
called
for
him
but
for
others
who
had
been
in
custody
before
,
yet
he
is
cast
into
the
bargaine
as
a
fragment
or
refused
remnant
,
as
a
party
no
more
considerable
than
a
Cutpurse
taken
in
the
maner
in
open
Court
whilest
others
are
arraigned
.
Now
all
these
indignities
and
many
more
,
as
the
Evangelists
tell
us
CHRIST
did
foresee
before
his
Agony
seized
upon
him
.
And
might
not
the
foresight
or
due
apprehension
of
them
,
and
of
the
lingring
death
which
these
did
usher
in
,
or
both
put
together
,
more
probably
cause
that
Agony
and
sweat
in
the
garden
,
then
the
apprehension
of
death
and
indignities
approaching
,
or
then
the
extremity
of
some
diseases
doe
the
like
effects
in
other
men
?
10.
As
for
the
sweating
of
blood
in
some
diseases
,
that
is
never
occasioned
by
any
apprehension
of
the
disease
occurrent
,
but
onely
by
the
ingruence
of
the
disease
it selfe
,
whereof
it
is
an
effect
or
symptome
.
Or
if
it
bee
objected
that
our
Saviour
might
have
a
deeper
apprehension
of
his
death
approaching
,
than
any
other
man
had
of
diseases
before
they
did
actually
seize
upon
him
.
Yet
is
there
no
reason
to
suspect
,
that
he
had
not
the
same
apprehension
long
before
he
entred
into
the
garden
,
or
that
this
apprehension
whether
of
death
or
indignities
,
should
not
bee
improved
by
sensible
experiments
of
the
violences
after
done
unto
him
in
the
high
Priests
hall
,
by
the
Roman
Souldiers
,
or
by
his
scourging
at
Pilates
command
which
was
more
cruell
than
others
condemned
to
die
the
death
of
the
Crosse
did
suffer
;
because
Pilate
hoped
that
the
sight
of
his
gory
stripes
might
quench
the
malitious
heat
of
the
Jews
,
and
acquit
him
from
further
condemnation
.
Yet
in
all
his
ensuing
sufferings
we
doe
not
reade
or
finde
that
hee
had
any
symptomes
of
that
anguish
which
came
upon
him
in
the
garden
:
Hee
did
not
so
much
as
pray
unto
his
Father
for
any
release
from
the
tortures
and
indignities
,
which
he
actually
felt
by
sensible
experience
;
but
rather
for
his
enemies
which
had
procured
them
.
Or
if
his
bloody
sweat
in
the
garden
had
been
occasioned
(
as
in
all
probability
it
was
not
)
from
any
foresight
or
apprehension
of
his
indigne
usage
by
the
Jews
,
and
by
the
Roman
Souldiers
,
whilest
he
was
in
hold
or
upon
the
Crosse
;
it
could
not
bee
any
symptome
of
hellish
or
infernall
paines
.
11.
Yet
that
he
suffered
such
paines
upon
the
Crosse
hath
been
avouched
too
confidently
by
some
,
and
more
peevishly
maintained
by
others
.
One
especiall
ground
pretended
for
this
ill
sounding
doctrine
is
,
that
exclamation
uttered
by
him
a
little
before
his
death
;
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
collections
which
many
learned
writers
of
the
Romish
Church
have
drawen
from
Calvins
Comments
upon
these
words
,
are
too
plentifull
to
be
here
inserted
;
and
the
imputations
which
they
lay
upon
him
and
his
followers
unanswerable
,
if
he
meant
or
spake
as
they
expresse
his
meaning
,
to
wit
,
that
these
words
should
argue
a
sensible
experience
of
Hell
paines
,
or
the
worst
symptomes
of
such
paines
,
as
either
despaire
,
distraction
of
minde
,
or
discontent
.
I
should
be
very
sory
to
reade
them
in
Calvin
,
or
in
any
other
writer
of
the
reformed
Churches
,
very
unwilling
distinctly
to
call
to
memory
some
passages
in
late
English
Writers
which
to
my
remembrance
incline
too
much
this
way
.
All
I
can
say
in
Calvins
defense
,
if
hee
peremptorily
affirme
,
that
our
Saviour
did
suffer
the
paines
of
Hell
upon
the
Crosse
,
is
this
.
If
it
be
an
heresie
(
as
the
Romish
Church
doth
make
it
,
and
I
cannot
gainesay
them
,
if
it
bee
stifly
maintained
:
)
the
heresie
was
broached
by
a
great
and
learned
Romish
[
*
](A04168-e9260-b)
*
Cusanus
.
Cardinall
before
Calvin
wrote
.
And
when
the
Pope
,
who
is
the
pretended
Judge
of
all
heresies
,
shall
condemne
his
books
for
hereticall
,
or
his
opinion
in
this
particular
for
an
heresie
;
I
shall
be
ready
to
perswade
the
Church
of
England
(
as
farre
as
I
am
able
)
to
doe
the
like
.
The
true
importance
of
our
Saviours
exclamation
or
proclamation
rather
upon
the
Crosse
(
for
hee
uttered
it
,
voce
magna
,
with
a
proclamatory
voice
,
)
will
come
to
bee
scanned
in
the
next
Treatise
.
But
if
Satan
either
by
his
owne
strength
,
or
by
speciall
permission
from
God
the
Father
,
did
tempt
our
Saviour
upon
the
Crosse
,
whether
immediatly
or
mediatly
by
the
malicious
stratagems
of
the
Jews
,
and
by
the
prophanesse
of
the
Roman
Souldiers
so
farre
as
to
proclaime
his
owne
despaire
or
diffidence
of
Gods
favour
towards
him
,
or
to
the
least
degree
of
impatience
or
discontent
;
it
would
bee
hard
to
make
any
construction
of
our
Saviours
prediction
,
Ioh.
14.30
.
The
Prince
of
this
world
commeth
,
and
hath
nothing
in
me
;
or
as
some
have
more
fully
exprest
the
Hebraisme
,
nothing
against
mee
.
As
certainly
he
had
no
matter
to
work
upon
,
no
occasion
of
solace
either
to
himselfe
or
to
his
infernall
associats
,
as
if
they
had
moved
him
to
the
least
degree
of
diffidence
or
impatience
.
For
our
Saviour
questionlesse
was
more
then
certaine
by
a
more
excellent
certainty
,
than
the
certainty
of
faith
,
that
he
should
be
saved
from
the
second
death
;
that
he
should
never
fall
away
from
Gods
favour
,
nor
be
for
a
moment
forsaken
of
him
.
Otherwise
,
he
had
been
a
lesse
faithfull
servant
of
God
,
lesse
mindfull
of
speciall
revelations
made
to
him
as
man
,
then
they
are
who
beleeve
their
owne
speciall
election
or
predestination
,
onely
upon
application
of
Gods
generall
promises
to
themselves
in
particular
.
For
besides
the
internall
revelations
made
to
him
as
man
,
he
had
many
publique
assurances
,
such
as
others
besides
himselfe
did
heare
;
none
of
which
hee
did
ever
distrust
or
doubt
:
much
lesse
could
hee
feare
lest
his
Father
should
be
so
farre
displeased
with
him
,
as
ever
to
forsake
him
.
Now
his
pains
upon
the
Crosse
were
grievous
,
and
the
indignities
done
unto
him
,
to
flesh
and
blood
intolerable
:
yet
his
apprehension
of
celestiall
joyes
due
unto
him
,
was
never
interrupted
.
And
out
of
this
never
interrupted
apprehension
,
or
rather
view
of
these
joyes
,
hee
endured
the
Crosse
,
and
despised
the
shame
,
as
our
Apostle
tells
us
,
Hebr.
12.2
.
Not
onely
his
apprehension
of
these
,
but
his
most
circumspect
observance
of
all
opportunities
to
doe
his
Fathers
will
,
and
to
see
all
the
Scriptures
concerning
him
fulfilled
;
was
neuer
more
conspicuously
remarkable
,
whilest
hee
was
upon
the
Crosse
,
than
in
his
last
conflict
with
death
.
The
fulfilling
of
the
Prophecies
concerning
his
sufferings
,
requires
a
peculiar
Treatise
.
For
his
extraordinary
circumspection
about
that
very
point
of
time
wherein
hee
uttered
these
words
,
Eli
,
Eli
,
lamasabacthani
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
that
is
abundantly
testified
by
S.
Iohn
who
was
an
eare
witnesse
of
his
speeches
.
Now
there
stood
by
the
Crosse
of
Iesus
his
mother
,
and
his
mothers
sister
,
Mary
the
wife
of
Cleophas
and
Mary
Magdalene
:
When
Iesus
therefore
saw
his
mother
,
and
the
Disciple
standing
by
whom
hee
loved
;
hee
saith
unto
his
mother
,
Woman
,
behold
thy
Sonne
.
Then
saith
he
to
the
Disciple
,
Behold
thy
mother
.
And
from
that
houre
that
Disciple
took
her
unto
his
owne
home
,
Joh.
19.25
,
26
,
27.
CHAP.
XIII
.
The
bloody
Sacrifice
of
the
Sonne
of
God
,
was
all
sufficient
to
make
full
satisfaction
for
the
sinnes
of
the
world
,
without
his
suffering
of
any
supernaturall
or
unknowen
paines
.
1
BUt
however
the
former
pretended
conclusion
concerning
Christs
suffering
the
paines
of
Hell
,
or
any
of
their
symptomes
,
cannot
bee
inferred
either
from
his
bloody
sweat
in
the
garden
,
or
from
any
speeches
of
his
or
any
effect
related
by
the
Evangelists
:
yet
the
favourers
of
this
conclusion
rather
than
they
would
give
it
over
endeavour
to
prove
it
by
reason
drawen
from
the
finall
cause
of
all
his
sufferings
.
The
suffering
of
the
paines
of
hell
(
say
they
)
was
necessarily
required
to
the
full
satisfaction
for
all
our
sinnes
,
which
all
good
Christians
confesse
hee
did
beare
both
in
his
Agony
and
upon
the
Crosse
.
But
the
very
foundation
of
this
assertion
is
very
weak
,
and
the
superstructive
worse
:
most
derogatory
to
the
infinite
worth
of
Christs
bloody
Sacrifice
.
First
,
it
is
not
required
by
the
rules
of
equity
,
whether
Divine
or
humane
,
that
satisfaction
for
wrongs
done
should
alwayes
be
made
in
kinde
,
or
by
way
of
counterpassion
.
It
is
in
many
cases
more
full
and
more
sufficient
when
it
is
made
by
equivalencie
,
than
if
it
were
made
in
kinde
.
As
in
case
a
man
in
his
rage
should
cruelly
beate
his
neighbour
,
or
butcher
his
cattell
:
to
permit
the
party
which
suffered
the
wrong
whether
in
his
person
or
in
his
goods
,
to
exercise
the
like
rage
or
cruelty
upon
his
person
or
live-goods
,
which
did
the
wrong
,
could
be
no
true
satisfaction
either
to
the
law
,
or
party
wronged
,
but
rather
beastly
revenge
.
The
best
satisfaction
which
in
this
case
could
be
awarded
to
the
party
wronged
,
would
be
to
give
him
such
contentment
in
one
kinde
or
other
,
as
might
in
reason
,
though
not
to
passion
,
be
as
beneficiall
and
usefull
to
him
,
as
the
effects
of
his
fury
and
rage
which
did
the
wrong
,
were
in
just
estimation
hurtfull
:
and
yet
such
withall
,
as
should
make
the
offender
,
as
unwilling
to
doe
the
like
wrong
againe
,
as
the
party
wronged
or
any
in
his
case
would
be
to
suffer
it
.
This
is
the
onely
true
satisfaction
which
in
the
same
or
like
case
could
be
justly
made
to
the
Law
,
whose
true
intendment
alwayes
is
to
make
all
men
willing
to
doe
to
others
,
as
they
desire
should
bee
done
unto
them
:
unwilling
to
doe
any
thing
to
others
,
which
they
would
not
have
done
unto
themselves
.
Our
father
Adam
had
wronged
our
common
nature
,
and
all
of
us
had
offended
our
Creator
more
grievously
,
than
any
man
can
wrong
another
.
Now
in
that
our
God
and
Creator
is
withall
the
eternall
rule
of
justice
,
or
rather
Justice
it selfe
;
it
was
requisite
that
satisfaction
should
bee
made
unto
him
in
the
fullest
degree
.
For
one
man
,
for
all
men
which
had
done
this
wrong
,
to
make
satisfaction
to
infinite
Majestie
either
in
whole
or
in
part
was
impossible
.
Though
all
mankinde
had
been
condemned
to
suffer
uncessantly
both
in
body
and
soule
,
they
might
by
this
meanes
have
been
continually
making
satisfaction
,
but
never
have
made
it
;
albeit
their
sufferings
had
been
endlesse
.
Therefore
was
this
great
work
undertaken
by
the
Son
of
God
made
man
for
us
.
2.
Suppose
then
all
this
had
been
foreknown
,
before
our
Saviour
was
incarnate
,
ever
since
the
fall
of
our
first
Parents
,
and
the
sentence
denounced
against
them
;
it
would
have
been
a
more
grievous
sinne
in
our
first
Parents
or
in
any
of
their
posterity
,
than
the
sinne
of
the
old
Serpent
in
seducing
them
or
us
to
yeeld
to
his
suggestions
,
to
have
besought
God
the
Father
,
that
his
onely
Sonne
should
make
satisfaction
for
us
in
the
very
same
kind
,
which
we
should
have
made
,
but
could
never
make
,
that
is
,
by
suffering
the
paines
of
Hell
.
That
the
man
Christ
Jesus
might
suffer
such
paines
as
the
damned
shall
doe
,
was
perhaps
the
desire
of
Satan
,
that
which
the
great
Enemy
of
mankinde
did
most
earnestly
labour
to
effect
.
And
if
thus
he
did
but
desire
,
this
was
the
greatest
actuall
sinne
,
which
either
hee
or
his
infernall
associats
ever
had
committed
,
or
can
commit
.
Whatsoever
they
might
desire
,
all
that
our
heavenly
Father
could
require
of
his
onely
Sonne
after
hee
became
our
surety
,
was
to
make
full
satisfaction
for
all
our
sinnes
against
his
Deity
,
or
the
eternall
rule
of
justice
.
But
all
this
he
knew
might
bee
accomplished
by
his
onely
Sonne
after
a
more
excellent
maner
,
than
either
by
exercising
his
wrath
due
unto
us
,
or
by
suffering
Satan
whose
redemption
his
Sonne
did
no
way
undertake
,
to
wreake
the
utmost
of
his
malice
or
foehood
against
mankinde
upon
him
.
For
my selfe
amongst
others
,
I
must
confesse
,
I
could
never
understand
the
language
of
many
professed
Divines
,
who
would
perswade
us
that
the
full
vialls
of
Gods
wrath
due
unto
our
sinnes
were
powred
upon
his
Sonne
.
Whatsoever
their
meaning
be
,
which
I
presume
is
much
better
,
than
I
can
gather
from
their
expressions
,
the
maner
of
speech
(
to
say
no
worse
)
is
very
improper
,
and
to
me
unpleasant
.
For
how
was
it
possible
,
God
the
Father
should
bee
wroth
with
him
in
whom
alone
he
was
alwayes
well
pleased
.
But
wrath
or
anger
against
any
one
,
are
alwayes
the
effects
of
some
displeasure
precedent
:
and
no
satisfaction
can
be
made
whilest
displeasure
is
taken
,
or
wrath
kindled
against
the
party
which
seeks
to
make
satisfaction
or
reconciliation
.
Now
the
infliction
or
permission
of
Hell
paines
to
bee
inflicted
upon
any
,
is
the
award
not
of
Gods
judgement
,
but
of
his
wrath
and
fury
.
3.
If
it
be
objected
that
our
sinnes
were
infinite
,
though
not
for
number
yet
for
quality
,
because
committed
against
an
infinite
Majestie
;
and
consequently
that
no
satisfaction
according
to
the
exact
rule
of
justice
could
bee
made
without
punishment
,
or
penalties
truely
infinite
:
the
answere
is
as
Orthodoxall
,
as
easie
or
common
,
That
the
satisfaction
made
for
us
by
the
Sonne
of
God
,
was
more
truely
infinite
,
than
the
sinnes
of
mankind
were
.
For
it
was
absolutely
infinite
.
Non
quia
passus
est
infinita
,
sed
quia
qui
passus
est
erat
infinitus
.
The
person
or
party
who
made
satisfaction
for
us
,
or
party
which
undertooke
the
satisfaction
,
was
both
in
Majesty
,
and
in
goodnesse
,
as
truely
infinite
,
as
the
Majesty
and
goodnesse
whom
we
had
offended
,
and
by
whom
exact
satisfaction
was
required
:
both
of
them
were
both
wayes
absolutely
infinite
.
J
omit
the
weaknesse
of
such
calculatory
arguments
,
as
this
;
[
Our
sinnes
were
absolutely
infinite
,
because
committed
against
an
infinite
Majesty
,
]
as
too
well
knowen
to
most
students
,
and
often
enough
,
if
not
too
often
deciphered
in
other
of
my
meditations
.
For
this
being
admitted
,
all
sinnes
should
bee
equall
,
because
all
are
committed
against
the
same
infinite
Majesty
and
goodnesse
.
As
for
the
true
measure
of
our
sinnes
and
ill
deservings
,
that
must
be
taken
from
the
measure
of
Gods
displeasure
against
them
:
and
that
is
but
equall
to
the
severall
degrees
of
our
disobedience
to
his
most
holy
Lawes
and
Commandements
.
This
then
we
verily
beleeve
,
that
the
full
height
and
measure
of
all
disobedience
and
rebellions
against
God
,
was
neither
higher
or
greater
than
the
obedience
which
his
Sonne
performed
in
our
flesh
,
or
whilest
hee
stood
in
the
condition
of
a
servant
:
that
our
heavenly
Father
was
never
so
much
displeased
at
all
our
disobediences
,
as
hee
was
well
pleased
with
the
obedience
of
his
onely
Sonne
,
or
with
their
obedience
that
are
truely
ingraffed
in
him
,
and
are
made
partakers
of
his
obedience
in
his
sufferings
.
Both
parts
of
this
conclusion
may
with
facility
be
evinced
in
the
judgement
of
all
men
which
have
subscribed
unto
,
or
doe
admit
the
principles
in
Divinity
,
whether
Legall
or
Evangelicall
.
4.
It
was
a
maxime
undoubted
in
the
time
of
the
Law
,
that
obedience
was
better
than
sacrifice
:
the
corrollary
or
consequence
of
which
maxime
doth
amount
to
this
point
,
that
obedience
without
sacrifice
,
was
alwayes
better
than
sacrifice
without
obedience
.
Yet
such
sacrifices
,
as
were
appointed
by
God
,
being
offered
out
of
the
spirit
of
obedience
,
were
alwayes
more
acceptable
than
obedience
alone
.
Such
sacrifices
as
were
appointed
by
God
himselfe
,
unlesse
they
were
offered
in
obedience
and
out
of
conformity
to
his
Law
,
were
abominable
.
The
principall
part
of
obedience
,
which
the
Law
required
,
was
the
humble
confession
of
the
parties
sinnes
,
for
whose
sakes
they
were
offered
.
This
confession
was
made
over
the
heads
of
the
beasts
which
were
offered
:
the
parties
offering
them
alwayes
acknowledging
either
expresly
by
their
tongues
,
or
implicitly
in
heart
,
that
they
had
better
deserved
a
cruell
death
than
the
dumbe
creatures
,
which
they
sacrificed
had
done
.
Briefly
,
Legall
sacrifices
were
then
acceptable
,
when
their
offerers
put
on
such
affections
,
as
David
maketh
expression
of
,
when
he
saw
the
people
plagued
for
his
sinnes
,
or
at
lest
when
the
punishment
of
their
owne
sinnes
came
suddenly
upon
them
through
his
folly
.
Loe
,
I
have
sinned
,
and
I
have
done
wickedly
:
but
these
sheepe
what
have
they
done
?
[
*
](A04168-e9470-b)
*
2.
Sam.
24.17
.
Yet
even
whilest
the
best
of
Gods
people
thus
affected
did
offer
the
best
kinde
of
Legall
Sacrifices
(
bullocks
whilst
their
hornes
and
hoofes
began
to
spread
,
)
their
sacrifice
and
obedience
did
but
lovingly
meet
,
they
were
not
mutually
wedded
or
betrothed
.
But
whilest
the
Sonne
of
God
did
offer
up
himselfe
for
us
upon
the
Crosse
,
his
sacrifice
and
obedience
were
more
strictly
united
,
than
man
and
wife
,
than
mans
soule
and
body
.
For
betwixt
these
there
is
oft
times
dissention
or
reluctance
:
so
was
there
never
betwixt
Christs
Divine
person
who
was
the
offerer
,
and
the
humane
nature
which
was
the
offering
.
His
humane
nature
and
will
before
it
was
sacrificed
,
and
whilst
it
was
sacrificed
,
was
more
obedient
to
his
Fathers
will
,
than
our
first
Parents
senses
or
affections
in
their
integrity
were
unto
their
reasonable
soules
.
When
hee
commeth
into
the
world
(
as
our
Apostle
interprets
the
[
*
](A04168-e9480-b)
*
Psal.
40.
Heb.
10.5
,
6
,
7.
Psalmist
)
he
saith
,
Sacrifice
and
offerings
thou
wouldest
not
,
but
a
body
hast
thou
prepared
or
fitted
for
mee
.
In
burnt
offerings
and
sacrifices
for
sinne
thou
hadst
no
pleasure
:
then
said
I
,
loe
,
I
come
(
in
the
volume
of
the
book
it
is
written
of
me
)
to
doe
thy
will
O
God
.
This
will
of
God
accomplished
through
the
sacrifice
of
his
Sonne
,
was
that
will
of
God
,
by
which
we
are
sanctified
,
and
if
sanctified
,
then
justified
;
yet
not
justified
without
satisfaction
before
made
.
Of
the
full
meaning
of
this
place
,
and
of
the
true
reconciliation
of
the
Seventy
Interpreters
(
whom
the
Apostle
followes
)
with
the
Psalmist
or
the
Originall
,
by
Gods
grace
hereafter
.
Thus
much
is
pertinent
to
our
present
purpose
,
that
the
body
which
the
Sonne
of
God
assumed
to
do
that
will
of
his
Father
,
which
could
not
bee
accomplished
by
any
other
sacrifices
(
though
numberlesse
and
endlesse
)
was
a
body
fitted
for
all
kindes
of
calamities
and
crosses
,
which
are
incident
unto
mortality
:
a
body
more
capable
of
paine
,
or
deeper
impressions
from
the
violent
occurrences
of
all
externalls
,
which
are
naturall
;
than
any
other
mans
body
was
,
or
had
been
.
A
body
as
it
were
moulded
and
organized
of
purpose
to
bee
animated
or
actuated
with
the
spirit
of
obedience
and
all
manner
of
patience
in
suffering
,
which
can
bee
required
in
a
faithfull
servant
.
Servants
(
saith
S.
Peter
[
*
](A04168-e9520-b)
*
1.
Pet.
2.18
,
19.
)
bee
obedient
,
&c.
For
this
is
thankworthy
,
if
a
man
for
conscience
toward
God
endure
griefe
,
suffering
wrongfully
.
CHRIST
JESUS
who
was
the
paterne
of
all
obedience
required
in
servants
,
not
onely
whilest
he
was
to
deale
with
malicious
unreasonable
men
,
but
in
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
his
Agony
,
(
when
his
heart
within
him
was
become
like
melting
waxe
through
the
vehemencie
of
that
fiery
triall
)
did
set
the
fairest
copie
of
that
obedience
,
which
S.
Peter
requires
should
bee
taken
out
(
how
rudely
soever
)
by
every
servant
of
God
,
under
his
owne
hand
.
Even
in
this
Agony
when
his
mortall
spirits
did
faint
and
languish
,
the
spirit
of
obedience
was
much
stronger
in
him
,
than
the
pulse
of
paine
and
sorow
.
It
did
not
intermit
or
abate
when
his
paines
and
anguish
did
increase
.
Being
in
Agony
(
saith
S.
Luke
)
hee
prayed
more
earnestly
,
Luk.
22.44
.
These
words
I
referre
if
not
to
the
third
,
yet
certainely
to
the
second
paroxysme
of
his
Agony
;
one
or
more
of
which
fits
did
wring
blood
from
his
sacred
body
,
being
otherwise
full
of
health
.
But
most
probable
it
is
from
S.
Lukes
relation
.
Chap.
22.
ver.
44.
that
hee
sweat
blood
both
in
the
first
and
second
fit
,
and
that
in
all
the
three
hee
delivered
his
supplications
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
kneeling
,
or
falling
upon
the
ground
.
The
forme
of
his
prayer
and
maner
of
deportment
in
it
,
(
as
was
said
before
)
exhibite
a
true
document
or
demonstrative
argument
,
that
besides
his
Divine
will
,
hee
had
a
will
truely
humane
,
a
reasonable
will
in
that
hee
did
desire
or
deprecate
the
removall
or
asswagement
of
his
present
sufferings
,
with
greater
fervency
of
spirit
and
devotion
,
than
any
sonnes
of
Adam
could
deprecate
the
paines
of
Hell
,
if
they
should
be
beset
with
them
,
or
feele
their
approach
.
And
yet
withall
,
hee
wholly
submits
his
humane
body
,
soule
,
and
will
unto
his
heavenly
Fathers
will
,
who
by
his
consent
had
free
power
to
dispose
of
them
in
life
and
death
,
as
hee
pleased
.
Out
of
this
fervent
spirit
of
obedience
consecrated
unto
Gods
service
by
his
most
devout
prayers
,
he
was
delivered
from
the
paines
and
terrors
,
which
he
both
feared
and
felt
in
the
garden
.
5.
As
for
his
sacrifice
upon
the
Crosse
,
albeit
we
subduct
the
worth
of
it
in
it selfe
considered
(
which
infinitely
exceeds
the
worth
of
all
other
sacrifices
;
)
it
was
most
properly
,
and
most
really
the
sacrifice
of
a
broken
heart
,
or
contrite
spirit
.
For
after
his
naturall
strength
was
spent
,
and
his
bodily
spirits
diffused
with
his
blood
;
hee
lastly
offers
up
his
immortall
spirit
,
his
very
soule
unto
his
Father
.
Father
into
thy
hands
I
commend
my
spirit
:
and
having
said
thus
he
gave
up
the
ghost
,
Luk.
23.46
.
The
spirit
of
obedience
did
not
expire
with
bodily
spirits
,
it
did
accompany
his
soule
into
Paradise
:
it
was
not
put
off
with
the
forme
of
a
servant
,
but
cloathed
upon
with
glory
and
immortality
.
Shall
wee
yet
doubt
,
whether
the
sacrifice
upon
the
Crosse
being
offered
out
of
such
unexpressible
obedience
were
fully
sufficient
to
make
abundant
satisfaction
for
all
our
disobediences
;
albeit
wee
should
subduct
his
obedience
and
patience
in
that
grievous
Agony
in
the
garden
?
6.
If
any
man
bee
disposed
to
move
further
doubt
about
this
point
;
the
Apostles
authority
,
or
rather
his
reason
will
put
the
point
out
of
question
,
Heb.
9.11
,
12
,
13
,
14.
But
Christ
being
come
an
high
Priest
of
good
things
to
come
,
by
a
greater
and
more
perfect
Tabernacle
,
not
made
with
hands
,
that
is
to
say
,
not
of
this
building
:
Neither
by
the
blood
of
goats
and
calues
;
but
by
his
owne
blood
hee
entred
in
once
into
the
holy
place
,
having
obtained
eternall
redemption
for
us
.
For
if
the
blood
of
bulls
and
goats
,
and
the
ashes
of
an
heifer
sprinkling
the
uncleane
,
sanctifieth
to
the
purifying
of
the
flesh
;
how
much
more
shall
the
blood
of
Christ
,
who
through
the
eternall
spirit
,
offered
himselfe
without
spot
to
God
,
purge
your
consciences
from
dead
works
,
to
serve
the
living
God
?
The
forme
and
maner
of
his
dispute
in
this
passage
,
as
in
most
others
throughout
this
Epistle
,
is
allegoricall
:
but
allegories
in
true
Theologie
alwayes
include
arguments
of
proportion
,
and
are
as
firme
as
any
Geometricall
or
Mathematicall
demonstration
.
The
termes
of
proportion
in
this
argument
are
especially
foure
.
First
,
sinnes
meerely
ceremoniall
,
that
is
such
errors
and
escapes
,
as
are
evill
because
forbidden
,
not
evill
in
themselves
.
The
second
,
the
remedy
appointed
for
such
sinnes
,
and
that
was
the
blood
of
bulls
and
goats
,
&c.
The
third
,
sinnes
properly
so
called
,
that
is
,
all
offences
or
trespasses
against
the
Law
of
nature
,
or
against
the
Law
of
God
.
Things
not
evill
onely
because
forbidden
,
but
rather
forbidden
because
evill
in
their
owne
nature
.
The
fourth
terme
is
,
the
antidote
or
preservative
against
such
sinnes
,
as
in
their
nature
poison
our
soules
:
and
this
soveraigne
preservative
is
onely
the
blood
of
Christ
.
The
Apostle
takes
it
for
granted
,
that
the
sacrifice
of
bulls
and
goats
were
sufficient
to
make
satisfaction
for
sinnes
merely
ceremoniall
;
and
the
blood
available
so
farre
to
sanctifie
the
parties
offending
against
the
Law
of
Ceremonies
,
as
that
they
might
be
admitted
into
the
Congregation
,
or
stand
recti
in
curia
,
after
the
sacrifice
was
once
offered
.
Of
this
purification
concerning
the
flesh
by
the
blood
of
such
sacrifices
,
that
which
the
Romanists
say
of
the
Sacraments
of
the
new
Testament
,
might
bee
more
probably
said
;
Conferebant
gratiam
ex
opere
operato
.
The
ceremoniall
sinne
was
taken
away
by
a
ceremoniall
offering
.
From
this
knowen
maxime
concerning
the
law
of
Ceremonies
,
or
Legall
sacrifices
S.
Paul
takes
his
rise
unto
the
high
mysterie
of
the
Gospel
,
to
wit
,
that
the
offering
which
the
Sonne
of
God
did
make
upon
the
Crosse
,
was
more
sufficient
,
as
well
for
making
full
satisfaction
unto
God
for
all
sinnes
committed
against
his
Law
,
as
for
purifying
the
conscience
of
offenders
from
dead
works
;
more
effectuall
to
make
men
partakers
of
the
true
celestiall
Sanctuary
,
than
the
blood
of
beasts
was
for
making
them
legally
cleane
.
Purification
from
sinne
or
sanctification
alwayes
presupposed
full
satisfaction
for
the
sinnes
committed
.
To
cleanse
men
from
sins
meerely
ceremoniall
,
or
to
sanctifie
them
according
to
the
flesh
the
bloody
sacrifice
of
bruit
beasts
was
sufficient
,
although
they
suffered
no
other
paines
than
naturall
,
albeit
they
felt
no
force
,
or
assault
of
any
agents
,
but
meerely
naturall
,
much
more
is
the
blood
of
Christ
of
force
sufficient
not
onely
to
make
a
full
atonement
for
us
,
but
to
cleanse
us
from
all
sinnes
,
although
he
suffered
no
paines
supernaturall
,
although
he
had
suffered
no
force
or
impression
of
any
agents
more
than
naturall
.
All
this
is
but
a
branch
of
our
Apostles
inference
.
For
albeit
sinnes
committed
against
the
Morall
Law
of
God
,
doe
in
a
maner
infinitely
exceed
sinnes
committed
against
the
Law
of
Ceremonies
onely
:
yet
are
not
the
sinnes
of
the
one
kinde
so
much
more
hainous
,
than
the
sinnes
of
the
other
,
as
the
blood
of
Christ
doth
for
vertue
exceed
the
blood
of
bulls
and
goats
.
Nor
is
there
that
odds
of
difference
betwixt
sinnes
Moral
,
and
sinnes
Ceremonial
,
which
is
between
the
Priests
of
the
Law
,
and
the
high
Priest
of
our
soules
,
the
Sonne
of
God
.
And
yet
the
maine
ground
of
our
Apostles
inference
doth
not
simply
consist
in
the
superexcellency
of
the
high
Priest
of
our
soules
,
or
of
the
sacrifice
which
hee
offered
,
in
comparison
with
legall
Priests
and
their
sacrifices
,
but
withall
in
the
admirable
union
of
our
high
Priest
and
his
sacrifice
.
For
admit
it
as
possible
,
first
,
that
there
might
haue
been
some
matter
of
sacrifice
,
as
pure
and
spotlesse
,
as
the
body
of
our
Saviour
;
more
pure
and
glorious
than
the
Angelicall
substances
:
Secondly
,
that
this
pure
and
spotlesse
sacrifice
had
been
offered
by
a
Priest
for
dignity
equall
to
the
Sonne
of
God
(
as
by
the
Holy
Ghost
the
third
Person
in
Trinity
:
)
yet
his
offering
or
service
could
not
have
been
so
acceptable
unto
God
,
as
our
Saviours
offering
or
service
was
;
because
the
infinite
worth
of
the
Priest
or
Person
sacrificing
,
could
not
in
this
case
have
conferred
any
worth
or
vertue
truely
infinite
upon
the
sacrifice
or
offering
made
by
him
,
though
as
holy
and
glorious
as
any
created
substance
can
bee
;
unlesse
it
had
been
so
personally
united
to
him
,
that
in
offering
it
,
hee
had
offered
himselfe
,
as
our
Saviour
did
.
This
is
the
maine
stemme
or
rather
the
root
of
our
Apostles
emphaticall
inference
or
surplus
in
the
forecited
place
.
How
much
more
shall
the
blood
of
Christ
who
through
the
eternall
Spirit
offered
himselfe
without
spot
to
God
,
purge
your
conscience
from
dead
works
to
serve
the
living
God
.
7.
Answerable
to
this
hypostaticall
or
personall
union
betweene
our
high
Priest
and
his
sacrifice
,
was
that
union
between
his
obedience
to
his
Father
,
and
his
mercy
and
compassion
towards
men
.
Obedience
,
mercy
and
sacrifice
were
so
united
in
his
offering
,
as
they
never
had
been
before
his
owne
death
was
the
internall
effect
of
his
mercy
towards
us
,
and
obedience
to
his
Father
the
period
of
his
humiliation
of
himselfe
:
Hee
humbled
himselfe
and
became
obedient
unto
death
,
even
unto
the
death
of
the
Crosse
.
That
we
know
,
was
a
cruell
and
servile
death
;
but
no
part
of
the
second
death
,
not
charged
with
the
paines
of
Hell
:
otherwise
our
Apostle
would
have
mentioned
them
,
as
the
accomplishment
of
his
obedience
,
or
of
his
service
;
which
,
without
them
did
exceed
the
very
abstract
or
paterne
either
of
service
or
obedience
.
Quid
est
servitus
,
nisi
obedientia
animi
fracti
,
&
arbitrio
carentis
suo
?
Servitude
(
saith
[
*
](A04168-e9790-b)
*
In
his
Paradoxes
Tully
)
is
nothing
else
but
the
obedience
of
a
broken
or
dejected
minde
,
utterly
deprived
of
all
power
or
right
to
dispose
of
it selfe
,
or
of
its
actions
.
It
is
indeed
dejection
of
minde
,
a
broken
estate
,
or
basenesse
of
condition
;
which
make
men
willing
to
become
servants
unto
others
,
or
inforceth
them
to
resigne
all
their
right
and
power
unto
their
Masters
will
.
But
it
was
no
dejection
of
minde
,
no
want
of
any
thing
in
heaven
or
earth
,
but
onely
the
abundance
of
mercy
and
compassion
towards
us
miserable
men
,
which
moved
the
Sonne
of
God
to
renounce
this
world
before
he
came
into
it
,
and
to
deprive
himselfe
of
all
that
right
and
interest
,
which
every
other
man
hath
over
his
owne
body
and
soule
,
by
voluntary
resignation
of
his
entire
humane
nature
unto
the
sole
disposing
of
his
Father
.
Other
servants
were
obedient
unto
their
Lords
upon
necessity
,
or
dejection
of
minde
:
hee
voluntarily
became
a
servant
to
his
Father
,
that
he
might
accomplish
the
office
of
a
servant
in
the
sacrifice
of
a
broken
and
contrite
spirit
.
This
was
the
internall
effect
of
his
service
and
obedience
,
and
this
sacrifice
thus
offered
was
all-sufficient
to
make
satisfaction
for
all
the
disobedience
of
men
;
for
the
sinnes
of
ten
thousand
worlds
of
men
.
CHAP.
XIV
.
That
our
Saviour
in
his
Agony
(
at
least
)
did
suffer
paines
more
than
naturall
,
though
not
the
paines
of
Hell
or
Hellish
paines
:
That
the
suffering
of
such
paines
was
not
required
for
making
satisfaction
for
our
sinnes
,
but
for
his
Conquest
over
Satan
.
1
BUt
albeit
the
bloody
sacrifice
of
the
Sonne
of
God
were
,
as
God
himselfe
is
,
all-sufficient
to
these
purposes
;
may
wee
hence
collect
that
hee
suffered
no
paines
more
than
naturall
,
or
of
no
other
kinde
than
his
Martyrs
,
Apostles
,
or
Prophets
have
done
?
God
forbid
.
Betweene
paines
naturall
and
the
paines
of
Hell
,
there
is
a
meane
;
to
wit
,
paines
altogether
supernaturall
in
respect
of
the
Agent
,
and
somewayes
more
than
naturall
in
respect
of
the
Patient
:
and
such
paines
out
of
all
question
the
Son
of
God
did
suffer
in
the
garden
,
though
not
upon
the
Crosse
.
Nor
were
these
his
sufferings
superfluous
,
though
no
way
necessary
for
paying
the
full
ransome
or
price
of
mans
redemption
or
reconciliation
unto
God
.
Most
expedient
they
were
,
if
not
necessary
to
other
purposes
:
As
first
,
for
his
absolute
conquest
over
Satan
.
Secondly
,
for
his
consecration
to
his
everlasting
Priesthood
.
Of
his
conflict
with
Satan
in
the
garden
(
a
place
sutable
to
that
wherein
hee
had
conquered
our
first
Parents
,
)
Iobs
second
temptation
was
the
type
or
shadow
.
His
Father
exposed
him
to
the
second
temptation
,
as
he
had
unto
the
first
temptation
in
the
wildernesse
,
and
permitted
Satan
to
exercise
the
utmost
of
his
power
against
him
:
onely
over
his
soule
or
life
hee
had
no
power
.
These
were
taken
from
him
by
the
malice
of
men
,
and
by
the
death
of
the
Crosse
,
not
by
the
immediate
power
of
Satan
.
That
the
conflict
in
the
garden
was
extraordinary
;
that
in
this
houre
the
decretorie
battle
betwixt
the
old
Serpent
and
the
womans
seed
was
to
be
fought
(
at
least
the
brunt
of
it
;
)
the
letter
of
the
Scripture
is
to
my
apprehension
very
plaine
:
As
first
from
that
speech
of
our
Saviours
after
his
Maundy
,
Ioh.
15.13
.
Hereafter
I
will
not
talke
much
with
you
:
for
the
Prince
of
this
world
commeth
:
with
greater
violence
surely
than
at
any
time
before
had
been
permitted
him
to
use
.
For
our
Saviour
uttered
these
words
immediatly
after
Satan
had
entred
into
Iudas
:
at
which
time
his
Commission
to
enter
the
lists
with
the
holy
seed
of
the
woman
was
first
to
bee
put
in
execution
.
It
hath
alwayes
seemed
to
me
a
mystery
or
secret
,
whereof
no
reason
can
bee
given
in
nature
,
how
Satan
gaines
greater
power
of
doing
mischiefes
and
harmes
to
men
by
secret
compact
with
others
of
their
owne
nature
,
as
with
Witches
,
or
other
of
his
owne
worshippers
;
than
is
permitted
him
to
use
by
his
owne
immediate
power
or
strength
.
Iudas
,
though
hee
was
no
Witch
,
yet
was
hee
a
worshipper
of
Satan
,
one
who
had
made
Mammon
his
God
,
for
whose
service
he
had
resolved
to
betray
his
Master
into
the
hands
of
his
enemies
.
It
is
pregnant
againe
from
that
saying
of
our
Saviour
immediatly
upon
the
cessation
or
intermission
of
his
Agony
and
bloody
sweat
,
that
Satans
assaults
were
at
this
time
extraordinary
;
When
I
was
dayly
with
you
in
the
Temple
,
you
stretched
out
no
hand
against
mee
:
sed
haec
est
hora
vestra
,
&
potestas
tenebrarum
,
But
this
is
your
houre
,
and
the
houre
appointed
for
the
powers
of
darknesse
to
try
their
strength
against
mee
.
But
after
they
could
get
no
advantage
of
him
by
grapling
with
him
in
the
garden
,
being
not
able
to
move
him
to
the
least
signification
of
any
impatience
,
or
overture
of
discontent
,
as
Satan
had
done
Iob
in
his
second
temptation
;
they
leave
him
unto
the
malice
of
his
mortall
Enemies
,
being
assured
they
should
get
advantage
enough
over
their
soules
,
and
prevalently
tempt
them
to
cruelty
and
hatred
towards
this
holy
One
,
more
than
naturall
.
The
houre
of
his
terrible
combat
with
Satan
was
but
newly
expiring
,
when
thus
he
spake
to
the
chiefe
Priests
and
Elders
.
And
howbeit
this
word
houre
sometimes
imports
more
than
an
houre
(
as
wee
say
)
by
the
clock
,
some
larger
indefinite
time
or
season
:
yet
that
in
the
forecited
place
it
is
to
bee
taken
for
a
just
houre
,
and
no
more
,
many
circumstances
of
the
Text
perswade
mee
:
(
this
especially
)
when
hee
saith
to
his
Disciples
,
Could
yee
not
watch
with
mee
one
houre
?
As
if
he
had
said
,
Of
all
the
time
that
I
have
been
with
you
,
this
was
the
onely
houre
,
wherein
your
watchfulnesse
and
attendance
on
me
had
been
on
your
parts
most
requisite
,
and
to
me
most
acceptable
.
And
the
effect
of
his
petition
as
S.
Mark
[
*
](A04168-e9970-b)
*
Mark
.
14.35
.
expresseth
it
,
was
thus
,
that
if
it
were
possible
the
houre
might
passe
from
him
.
This
was
the
houre
wherein
hee
tasted
the
bitter
cup
,
whose
present
bitternesse
upon
his
prayer
was
,
if
not
altogether
taken
away
,
yet
asswaged
;
and
the
houre
it selfe
,
wherein
hee
was
to
tast
of
it
,
perhaps
shortned
.
2.
This
conflict
with
Satan
,
and
the
issue
of
it
,
our
Saviour
apprehended
at
his
triumphant
ingresse
into
Jerusalem
immediatly
after
his
future
glorification
was
avouched
by
a
voice
from
heaven
three
dayes
before
hee
entred
into
his
Agony
.
Now
is
my
soule
troubled
,
and
what
shall
I
say
?
Father
save
mee
from
this
houre
:
but
for
this
cause
came
I
unto
this
houre
.
Father
glorifie
thy
Name
.
Then
came
there
a
voice
from
heaven
,
saying
,
I
have
both
glorified
it
,
and
will
glorifie
it
againe
,
&c.
Now
is
the
judgement
of
this
world
:
now
shall
the
Prince
of
this
world
be
cast
out
.
And
I
,
if
I
be
lift
up
from
the
earth
,
will
draw
all
men
unto
me
,
Ioh.
12.27
,
28
,
&c.
In
what
sense
,
or
how
farre
the
world
at
this
time
was
judged
,
exhibits
plentifull
matter
of
controverse
Divinity
,
not
immediatly
emergent
from
the
positive
points
of
Divinity
now
in
hand
.
And
for
this
cause
I
must
request
the
ingenuous
Reader
for
the
present
to
take
a
matter
which
before
was
proposed
,
into
deeper
consideration
.
The
point
is
briefly
this
;
Our
first
Parents
in
the
selfe
same
fact
by
which
they
became
rebellious
,
ipso
jure
,
committing
high
treason
against
their
God
and
Creator
,
did
subject
themselves
,
and
their
posterity
,
unto
the
tyrannicall
dominion
of
Satan
.
His
vassailes
and
slaves
all
of
vs
were
by
right
most
soveraigne
amongst
the
sonnes
of
men
,
by
right
of
conquest
in
Duel
.
Now
albeit
the
Conquerer
was
a
Traytor
and
rebell
against
God
;
although
he
did
first
commit
or
at
least
accomplish
this
his
rebellion
and
treason
,
by
withdrawing
our
first
Parents
from
that
allegiance
and
obedience
which
by
law
of
nature
they
and
wee
ought
perpetually
to
have
borne
unto
our
Maker
:
Yet
so
observant
of
all
rules
of
equity
and
just
forme
of
proceedings
,
was
he
who
is
goodnesse
,
equity
,
and
justice
it selfe
;
that
unto
Satan
the
professed
Rebell
against
him
,
and
implacable
Enemy
towards
man
,
he
did
vouchsafe
the
benefit
of
the
Law
of
Armes
or
Duel
.
Now
seeing
Satan
,
being
not
Omnipotent
but
of
power
,
force
,
and
subtilty
limited
,
had
thus
subdued
our
first
Parents
,
whom
their
Creator
had
endowed
with
freedome
and
power
sufficient
to
dispose
of
their
actions
for
the
future
good
of
themselves
,
and
their
posterity
:
his
gracious
goodnesse
would
not
take
us
out
of
this
Rebels
hands
by
the
Omnipotent
power
or
irresistible
force
of
his
Godhead
.
Man
being
conquered
by
his
sometimes
fellow
creature
,
was
in
the
wisdome
of
Divine
equity
,
to
bee
rescued
from
this
bondage
by
a
Creature
,
by
a
man
of
the
same
nature
and
substance
,
subject
to
all
the
infirmities
(
sinne
excepted
)
to
which
wee
are
subject
:
as
taking
his
substance
from
that
man
whom
Satan
had
conquered
.
As
Satan
did
not
appeare
in
his
owne
shape
or
likenesse
,
when
hee
subdued
our
first
Parents
(
for
so
no
question
they
would
have
been
more
wary
to
have
closed
with
him
;
)
but
disguised
in
the
similitude
of
a
Serpent
,
which
was
a
creature
more
subtill
than
all
the
beasts
of
the
field
,
yet
a
creature
every
way
farre
inferiour
to
man
:
So
the
Sonne
of
God
did
not
enter
this
combat
with
Satan
in
the
glory
and
strength
of
his
Godhead
,
but
in
his
Godhead
as
it
were
disguised
or
clothed
upon
with
the
true
nature
and
substance
of
man
,
and
of
a
man
whom
Satan
upon
triall
before
had
knowen
to
be
throughly
subject
to
the
infirmities
of
mortality
.
Otherwise
hee
had
more
wit
,
than
to
have
entered
the
lists
with
him
in
the
second
conflict
.
3.
How
much
dearer
this
conflict
with
Satan
cost
our
Saviour
,
than
Iobs
second
temptation
cost
him
;
hee
onely
knowes
,
and
this
knowledge
hee
learned
by
patience
and
obedience
in
suffering
these
paines
of
what
kind
soever
they
were
.
The
ancient
Greek
Liturgies
expresse
them
best
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
unknowne
sufferings
.
Such
I
take
it
,
as
no
man
in
this
life
besides
our
Saviour
alone
did
suffer
,
nor
shall
ever
any
man
suffer
the
like
in
the
life
to
come
,
in
which
,
the
paines
of
Hell
shall
be
too
well
knowne
unto
many
.
But
that
our
Saviour
in
this
life
should
suffer
such
paines
is
incredible
:
for
this
being
granted
,
the
powers
of
darknesse
had
prevailed
more
against
him
,
than
Satan
did
against
Iob.
For
the
actuall
suffering
such
paines
includes
more
then
a
taste
,
a
draught
of
the
second
death
,
unto
which
no
man
is
subject
,
before
he
die
the
first
death
:
nor
was
it
possible
that
our
Saviour
should
ever
taste
them
either
dying
or
living
,
or
after
death
.
This
error
,
it
seemes
,
hath
surprized
some
(
otherwaies
good
Divines
)
through
incogitancie
,
or
want
of
skill
in
Philosophie
.
For
by
the
unerring
rules
of
true
Philosophy
,
the
nature
,
quality
,
or
measure
of
paines
must
bee
taken
,
not
so
much
from
the
force
or
violence
of
the
Agent
,
as
from
the
condition
or
temper
of
the
Patient
:
Actus
agentium
sunt
in
patiente
rite
disposito
.
The
fire
hath
not
the
same
operation
upon
Gold
,
as
it
hath
upon
Lead
;
nor
the
same
upon
greene
wood
,
which
it
hath
on
dry
.
Or
if
a
man
should
deale
his
blowes
with
an
eeven
hand
betweene
one
sound
of
body
,
and
of
strong
bones
;
and
another
sickly
,
crasie
,
or
wounded
:
the
paines
though
issuing
from
the
equality
of
the
blowes
,
would
be
most
unequall
.
That
which
would
hardly
put
the
one
to
any
paine
at
all
,
might
drive
the
other
into
the
very
pangs
of
death
.
Goliath
did
looke
as
big
,
did
speake
as
roughly
,
and
every
way
behave
himselfe
as
sternly
against
little
David
,
as
hee
had
against
Saul
,
and
the
whole
hoast
of
Israel
:
Yet
his
presence
though
in
it selfe
terrible
,
did
make
no
such
impression
of
terrour
upon
David
,
as
it
had
done
upon
Saul
,
and
the
stoutest
Champions
in
his
hoast
.
And
the
reason
,
why
it
did
not
,
was
because
David
was
armed
with
the
shield
of
faith
,
and
confidence
in
the
Lord
his
God
;
a
secret
Armour
which
was
not
then
to
be
found
in
all
the
Kingdome
of
Israel
besides
.
But
a
farre
greater
then
Goliath
,
associated
and
seconded
with
a
farre
greater
hoast
,
both
for
number
and
strength
,
than
the
Philistines
in
Davids
time
were
able
to
make
;
more
maliciously
bent
against
the
whole
race
of
Adam
,
than
the
Philistines
at
this
or
any
other
time
were
against
the
seed
of
Abraham
,
was
now
in
field
.
And
all
of
us
are
bound
to
praise
our
gracious
God
,
that
in
that
houre
wee
had
a
Sonne
of
David
farre
greater
than
his
Father
to
stand
betweene
us
and
the
brunt
of
the
battell
then
pitched
against
us
.
For
if
all
mankinde
from
the
East
unto
the
West
,
which
have
lived
on
earth
since
our
Father
Adams
fall
unto
this
present
time
,
or
shall
continue
unto
all
future
generations
,
had
been
then
mustred
together
,
all
of
us
would
have
fled
more
swiftly
,
and
more
confusedly
from
the
sight
or
presence
of
this
great
Champion
for
the
powers
of
darknesse
,
than
the
hoast
of
Israel
did
from
the
Champion
of
the
Philistines
,
when
hee
bid
a
defiance
unto
them
.
All
of
us
had
been
routed
at
the
first
encounter
without
any
slaughter
,
been
committed
alive
to
perpetuall
slavery
and
imprisonment
.
But
did
this
Sonne
of
David
obtaine
victory
in
this
Duel
with
the
Champion
for
the
powers
of
darknesse
,
at
as
easie
a
rate
as
his
Father
David
had
done
over
Goliath
?
No
:
If
wee
stretch
the
similitude
thus
farre
,
wee
shall
dissolve
the
sweet
harmony
betweene
the
type
and
the
Antitype
.
The
conquest
which
the
Sonne
of
David
had
over
Satan
and
the
powers
of
darknesse
(
whether
in
the
garden
or
upon
the
Crosse
,
)
was
more
glorious
then
that
which
David
had
over
Goliath
,
or
Israel
over
the
Philistines
.
David
was
Master
of
the
field
sine
sanguine
&
sudore
multo
,
without
blood
,
or
much
sweat
.
The
Sonne
of
David
did
sweat
much
blood
before
hee
foiled
his
potent
Adversary
.
And
the
present
question
is
not
about
the
measure
but
about
the
nature
and
quality
of
the
pains
which
the
Sonne
of
David
in
this
long
Combat
suffered
,
in
respect
of
the
paines
which
David
or
any
other
in
the
behalfe
of
Gods
people
had
suffered
.
As
the
glory
of
our
Saviour
Christ
is
now
much
greater
,
than
the
glory
of
all
his
Saints
which
have
been
or
shall
be
hereafter
:
so
no
doubt
his
sufferings
did
farre
exceed
the
sufferings
of
all
his
Martyrs
.
But
all
this
and
much
more
being
granted
,
will
not
inferre
that
he
suffered
either
the
paines
of
Hell
or
hellish
paines
(
poenas
infernales
,
aut
poenas
inferorum
:
)
such
paines
as
the
power
of
darknesse
in
that
houre
of
extraordinary
temptation
had
cast
all
mankinde
into
,
unlesse
the
Sonne
of
David
had
stood
in
the
breach
.
Admit
the
old
Serpent
had
been
in
that
houre
permitted
to
exert
his
sting
with
all
the
might
and
malice
he
could
,
against
the
promised
womans
seed
,
that
is
,
the
manhood
of
the
Sonne
of
God
:
yet
seeing
(
as
the
Apostle
saith
)
the
sting
of
death
is
sinne
(
not
imputed
but
inherent
)
it
was
impossible
that
the
stinging
paines
of
the
second
death
should
fasten
upon
his
body
or
soule
,
in
whom
there
was
neither
seed
nor
relique
,
neither
root
or
branch
of
sinne
.
Or
againe
,
admit
hell
fire
(
whether
materiall
or
immateriall
)
be
of
a
more
violent
and
malignant
quality
,
than
any
materiall
fire
which
we
know
,
in
what
subject
soever
it
bee
seated
,
is
;
and
that
the
powers
of
darknesse
with
their
entire
and
joint
force
had
liberty
to
environ
or
begirt
the
Sonne
of
God
with
this
fire
or
any
other
instruments
of
greater
torture
,
which
they
are
enabled
or
permitted
to
use
:
yet
seeing
there
was
no
fuell
either
in
his
soule
or
body
,
whereon
this
fire
could
feed
;
no
paines
could
bee
produced
in
him
for
nature
or
quality
truely
hellish
,
or
such
as
the
damned
suffer
.
For
these
are
supernaturall
,
or
more
than
so
,
not
only
in
respect
of
the
Agents
or
causes
which
produce
them
,
but
in
respect
of
the
Subject
which
endures
them
.
Satan
findes
alwayes
some
thing
in
them
,
which
he
armes
against
them
;
some
inherent
internall
corruption
,
which
hee
exasperates
to
greater
malignity
,
than
any
externall
force
or
violence
could
effect
in
any
creature
not
tainted
with
such
internall
corruption
,
from
which
the
promised
womans
seed
was
more
free
than
his
crucified
body
was
from
putrifaction
.
The
Prince
of
darknesse
and
this
world
could
finde
nothing
which
hee
could
exasperate
or
arme
against
him
.
4.
In
respect
of
Divine
justice
,
or
of
those
eternall
rules
of
equity
which
the
Omnipotent
Creator
doth
most
strictly
observe
;
it
was
not
expedient
only
but
necessary
that
the
Son
of
God
should
in
our
flesh
vanquish
Satan
,
and
vanquish
him
by
suffering
evills
,
even
all
the
evills
incident
to
our
mortall
nature
.
There
was
no
necessity
,
no
congruity
that
the
Sonne
of
God
should
vanquish
this
great
Enemy
of
mankinde
by
suffering
the
very
paines
of
Hell
or
hellish
torments
.
These
properly
taken
,
or
when
they
are
suffered
in
kind
,
are
the
proper
fruits
and
necessary
effects
of
Satans
victory
over
sinners
;
the
finall
wages
of
sinnes
unrepented
of
or
not
actually
expiated
by
the
blood
of
our
Redeemer
.
In
all
other
tribulations
,
distresses
,
or
persecutions
,
which
are
not
the
wages
of
sinne
,
We
are
,
(
as
our
Apostle
saith
Rom.
8.35
,
37.
)
more
then
Conquerers
through
him
that
loved
us
,
if
so
we
endure
them
with
patience
.
But
how
more
than
Conquerers
in
these
which
are
in
themselves
evill
&
distastfull
to
our
nature
?
Therefore
more
than
Conquerers
,
because
these
afflictions
suffered
with
patience
,
doe
testifie
our
conformity
to
the
Sonne
of
God
in
his
most
grievous
sufferings
:
and
the
dissolution
of
the
works
of
Satan
in
us
,
doth
seale
unto
our
soules
a
full
Acquitance
from
hell
paines
,
from
which
questionlesse
our
high
Priest
was
free
in
that
great
Combat
with
Satan
and
his
infernall
powers
.
Otherwise
,
he
had
not
been
full
Conquerer
over
hell
and
the
second
death
,
which
is
no
other
than
the
paines
of
Hell
,
or
hellish
torments
.
Nor
could
the
sufferings
of
such
torments
bee
any
part
of
the
Sonne
of
Gods
qualification
for
dissolving
those
works
of
Satan
,
which
cannot
be
dissolved
but
by
the
exercise
of
his
everlasting
Priesthood
,
which
was
the
last
end
or
finall
cause
of
his
sufferings
or
consecration
by
afflictions
.
CHAP.
XV.
Christs
suffering
of
the
unknowen
paines
,
or
of
paines
greater
than
ever
any
of
his
Martyrs
or
others
in
this
life
have
suffered
,
requisite
for
his
qualification
,
as
hee
was
to
become
the
high
Priest
of
our
soules
.
1
THe
Sonne
of
God
was
to
suffer
all
the
afflictions
,
which
wee
in
this
world
can
suffer
,
in
a
farre
higher
degree
than
we
can
suffer
them
:
to
bee
more
strongly
tempted
by
all
the
meanes
by
which
wee
are
tempted
unto
sinne
,
whether
by
feare
of
evill
,
or
by
hope
of
things
good
and
pleasant
unto
nature
;
that
hee
might
(
even
to
our
apprehension
)
bee
a
more
faithfull
and
mercifull
high
Priest
in
things
concerning
God
,
than
ever
any
before
him
had
been
,
or
can
be
.
But
Satan
,
we
know
,
tempteth
no
man
in
this
life
unto
sinne
either
with
the
feare
or
sufferings
of
any
evill
or
vexations
,
whereof
our
mortality
can
have
no
experience
.
Hee
labours
to
withdraw
no
man
from
Gods
service
by
giving
them
any
taste
or
touch
of
the
paines
prepared
for
the
damned
in
the
life
to
come
.
Such
as
are
in
the
deepest
bonds
of
thraldome
to
him
,
would
quickly
abandon
his
service
,
if
hee
should
tender
them
such
a
true
symbole
or
earnest
of
their
everlasting
wages
,
or
such
a
momentany
taste
of
Hell
paines
,
as
the
Spirit
of
God
in
this
life
exhibiteth
to
some
of
his
children
of
their
everlasting
joyes
.
And
it
is
questionable
whether
our
nature
whilest
mortall
bee
capable
of
such
paines
,
or
whether
the
first
touch
or
reall
impression
of
them
would
not
dissolve
the
link
or
bond
betweene
mans
mortall
body
,
and
his
immortall
soule
in
a
moment
.
For
as
flesh
and
blood
cannot
inherite
the
Kingdome
of
God
,
but
this
mortall
must
put
on
immortalitie
,
ere
we
can
bee
partakers
of
celestiall
joyes
:
so
it
is
probable
that
our
corruptible
bodies
must
bee
made
in
another
kinde
incorruptible
,
before
they
can
bee
the
proper
Subjects
or
receptacles
of
Hell
paines
.
But
though
no
man
in
this
life
be
tempted
to
ill
,
or
withdrawen
from
the
service
of
God
,
by
sufferance
of
such
paines
;
yet
in
as
much
as
many
are
oft
times
tempted
to
despaire
of
Gods
mercies
by
the
unknowne
terrors
of
Hell
,
or
representations
of
infernall
forces
:
there
is
no
question
but
the
Sonne
of
God
,
not
in
his
Divine
wisdome
onely
,
by
which
he
knoweth
all
things
,
but
even
as
man
,
had
a
more
distinct
view
of
all
the
forces
,
and
terrors
of
Hell
,
more
full
experience
of
their
active
force
and
attempts
,
than
any
man
in
this
life
can
have
;
to
the
end
that
he
might
bee
a
faithfull
Comforter
of
all
such
unto
the
worlds
end
,
as
shall
bee
affrighted
or
attempted
with
them
.
If
wee
consider
then
onely
the
attempt
,
assault
,
or
active
force
by
which
Satan
seeketh
to
withdraw
us
from
God
unto
his
service
,
not
the
issue
or
impression
which
his
attempts
makes
upon
us
sinfull
men
:
there
was
no
kinde
of
temptation
whereto
the
Sonne
of
God
was
not
subject
,
whereto
he
did
not
submit
himselfe
for
our
sakes
,
that
hee
might
have
full
experience
or
perfect
notice
as
man
,
of
all
the
dangers
whereunto
wee
are
obnoxious
.
By
that
which
was
done
against
the
greene
tree
hee
knoweth
what
will
become
of
the
drie
,
if
it
bee
exposed
to
the
like
fiery
triall
.
It
was
requisite
that
this
great
Captaine
of
Gods
warfare
with
Satan
,
and
of
our
salvation
,
should
have
a
perfect
view
of
all
the
forces
which
fight
against
us
;
that
hee
might
bee
a
faithfull
Solicitor
to
his
Almighty
Father
for
aid
,
and
succour
unto
all
that
are
beset
with
them
,
unto
all
that
offer
up
strong
cries
unto
him
,
as
hee
in
the
dayes
of
his
flesh
did
unto
his
Father
,
and
was
saved
from
that
which
hee
feared
.
2.
The
greatest
comfort
which
any
poore
distressed
mortall
man
can
expect
,
or
which
our
nature
is
capable
of
in
oppression
and
distresse
,
must
issue
from
this
maine
fountaine
of
our
Saviours
Agony
and
bloody
sweat
,
of
his
Crosse
and
Passion
.
For
whatsoever
hee
suffered
in
those
two
bitter
dayes
,
he
suffered
,
if
not
for
this
end
alone
,
yet
for
this
especially
,
that
hee
might
bee
an
All-sufficient
Comforter
unto
all
such
as
mourne
;
as
having
sometimes
had
more
than
a
fellow
feeling
of
all
our
infirmities
and
vexations
,
as
one
who
had
tasted
deeper
of
the
cup
of
sorow
and
death
it selfe
,
then
any
man
before
him
had
done
,
or
to
the
worlds
end
shall
doe
.
It
would
bee
a
great
comfort
to
such
as
have
suffered
shipwrack
,
to
have
an
Admirall
,
a
Dispenser
of
Almes
unto
Seafaring
men
,
who
had
sometimes
suffered
shipwrack
,
or
after
shipwrack
had
been
wronged
by
his
neighbours
or
natives
.
And
so
,
it
would
bee
to
a
man
eaten
out
of
his
estate
by
usury
or
vexations
in
Law
,
to
have
a
Judge
or
Chancellor
who
had
been
both
wayes
more
grievously
wronged
;
a
just
,
or
upright
man
,
whose
heart
would
melt
with
the
fellow-feeling
of
his
calamities
.
Experience
of
bodily
paines
or
grievous
diseases
inclineth
the
Chirurgion
or
Physician
to
bee
more
compassionate
to
their
Patients
,
and
more
tender
of
their
well-fare
than
otherwise
they
would
be
.
And
for
these
reasons
,
ever
since
I
tooke
them
into
consideration
,
and
as
often
as
I
resume
the
meditations
of
our
Saviours
death
,
I
have
ever
wondred
and
still
doe
wonder
at
the
peevishnesse
,
or
rather
patheticall
prophanesse
of
some
men
,
who
scoffe
at
those
sacred
passages
in
our
Liturgie
,
By
thy
Agony
and
bloody
sweat
,
by
thy
Crosse
and
Passion
,
&c.
Good
Lord
deliver
us
;
as
if
they
had
more
alliance
with
spells
,
or
formes
of
conjuring
,
than
with
the
spirit
of
prayer
or
true
devotion
.
Certainely
they
could
never
have
fallen
into
such
irreverent
and
uncharitable
quarells
with
the
Church
our
Mother
,
unlesse
they
had
first
fallen
out
,
and
that
fouly
with
Pater
noster
,
with
the
Lords
prayer
,
the
Creed
,
and
the
ten
Commandements
.
For
I
dare
undertake
to
make
good
that
there
is
not
either
branch
or
fruit
,
blossome
or
leafe
in
that
sacred
garden
of
devotions
which
doth
not
naturally
spring
and
draw
its
life
and
nourishment
from
one
or
other
of
the
three
former
roots
,
to
wit
,
from
the
Lords
prayer
,
or
from
the
Creed
set
prayer
wise
,
or
from
the
ten
Commandements
.
And
hee
that
is
disposed
to
reade
that
most
Divine
part
of
our
Liturgie
with
a
sober
minde
and
dutifull
respect
,
shall
finde
not
onely
more
pure
devotion
,
but
more
profound
Orthodoxall
Divinity
both
for
matter
and
forme
,
then
can
bee
found
in
all
the
English
Writers
which
have
either
carped
or
nibled
at
it
.
Not
one
ejaculation
is
there
in
it
,
which
hath
the
least
relish
of
that
leven
,
wherewith
their
prolix
extemporary
devotions
who
distaste
it
,
are
for
the
most
part
deepely
sowred
.
But
here
I
had
ended
my
Treatise
of
the
qualification
and
undertakings
of
the
Sonne
of
God
for
dissolving
the
works
of
Satan
,
had
not
a
new
Quaere
presented
it selfe
to
my
meditations
in
the
latter
end
of
these
disquisitions
;
and
the
Quaere
,
is
this
:
3.
Why
our
Saviour
in
his
Agony
,
or
his
other
sufferings
upon
the
Crosse
should
not
tender
his
petitions
unto
God
in
the
same
forme
or
tenor
wherein
the
Psalmists
or
other
holy
men
which
were
types
or
figures
of
him
in
his
sufferings
,
had
done
theirs
in
their
anguish
or
distresse
;
or
in
the
same
forme
which
he
once
,
and
no
oftner
than
once
did
use
upon
the
Crosse
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
The
ancient
stile
of
prayer
used
by
Gods
servants
or
Ambassadors
,
as
well
in
their
humble
supplications
,
as
in
their
gratulatory
hymnes
,
but
especially
in
their
fervent
and
patheticall
ejaculations
for
deliverance
from
present
dread
or
danger
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
my
God
,
and
my
Lord
;
or
my
Lord
,
and
my
God
.
Besides
the
observations
before
made
to
this
purpose
out
of
[
c
](A04168-e10580-b)
c
The
7.
book
of
these
Commentaries
upon
the
Creed
,
chap.
36.
par.
3
,
4
,
&c.
Masius
,
or
rather
out
of
the
Liturgie
of
the
Ancient
Jews
avouched
by
him
,
and
of
the
Primitive
Church
(
well
observed
by
Faber
)
many
passages
in
the
Psalmes
which
did
respectively
both
forepicture
and
foretell
his
Agony
and
sufferings
upon
the
Crosse
,
are
most
pregnant
.
Of
the
ingratitude
of
his
people
toward
him
,
of
the
indignities
and
cruelties
done
unto
him
by
the
Jews
;
no
Psalmist
(
the
Author
of
22.
onely
excepted
)
hath
a
more
lively
punctuall
representation
,
than
that
which
is
Psal.
35.
and
38.40
.
David
in
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
paroxysme
of
the
grievances
which
he
suffered
from
such
of
Sauls
followers
as
he
had
well
deserved
of
,
delivereth
his
petitions
in
this
forme
:
Avenge
thou
my
cause
,
my
God
and
my
Lord
,
Iudge
me
according
to
thy
righteousnesse
,
O
JEHOVAH
,
my
Lord
,
Psal.
35.24
.
and
38.16
.
(
whether
David
or
some
other
were
the
Author
of
it
)
Quia
ad
te
expecto
,
tu
respondebis
Domine
,
Deus
mi.
And
againe
,
Psal.
40.6
.
Multa
fecisti
tu
JEHOVAH
,
Deus
meus
,
&c.
4.
stilo
novo
in
a
forme
or
stile
unusuall
before
,
but
familiar
and
usuall
to
him
when
his
passion
and
death
drew
nigh
,
as
Ioh.
12.
Father
,
(
not
Lord
God
)
what
shall
I
say
?
save
mee
from
this
houre
,
&c.
And
Ioh.
17.
Father
glorifie
me
,
&c.
Hee
used
the
same
forme
in
his
Agony
thrice
,
Father
,
if
it
be
possible
,
let
this
cup
passe
from
me
.
And
in
the
last
words
,
which
hee
uttered
in
the
forme
of
a
servant
,
hee
said
not
,
My
God
,
my
God
,
or
my
Lord
God
;
But
Father
into
thy
hands
I
commend
my
spirit
.
This
variation
betweene
this
most
faithfull
Servant
of
God
and
other
holy
men
,
Gods
faithfull
servants
,
in
the
forme
of
their
supplications
or
gratulatory
ejaculations
conceived
and
uttered
upon
the
like
occasions
,
suggests
thus
much
unto
us
(
if
I
mistake
not
)
that
of
all
Gods
servants
or
holy
men
,
the
man
CHRIST
JESUS
onely
was
his
true
Sonne
not
by
adoption
as
others
were
,
and
wee
now
are
,
but
his
Sonne
by
right
of
inheritance
;
and
yet
being
such
a
Sonne
,
was
for
a
time
as
truely
his
Servant
,
as
his
Sonne
.
He
who
alwayes
had
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
God
the
Lord
:
Hee
whose
title
it
was
to
heare
his
peoples
prayers
,
and
unto
whom
all
flesh
shall
come
,
Psal
65.2
.
doth
now
tender
his
prayer
,
not
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
had
been
to
preferre
a
petition
unto
himselfe
,
whereas
hee
was
now
to
preferre
his
petition
unto
his
Father
whose
Servant
he
now
was
as
man
,
but
did
not
thereby
cease
to
be
as
truely
his
Sonne
.
Had
hee
been
his
Sonne
by
creation
onely
,
or
in
respect
of
the
admirable
integrity
and
superexcellencie
of
his
performances
as
man
;
hee
had
doubtlesse
tendred
his
petitions
in
the
same
stile
or
forme
,
which
other
godly
men
,
and
Gods
faithfull
servants
before
had
used
,
though
much
better
than
they
did
.
But
however
hee
was
the
Servant
of
God
after
a
more
peculiar
maner
than
any
other
had
been
;
yet
he
presents
his
supplications
in
such
a
stile
as
hath
relation
to
himselfe
,
rather
as
he
was
a
Son
than
as
a
Servant
.
The
eternall
Sonne
of
God
was
the
party
supplicant
unto
the
eternall
Father
for
his
mortall
servant
.
For
hee
was
a
servant
onely
according
to
his
humane
nature
,
and
according
to
that
onely
as
it
was
mortall
,
whereas
he
still
remaineth
Mediator
betwixt
God
and
man
,
not
as
man
onely
,
much
lesse
as
a
mortall
man
,
but
according
to
his
eternall
person
,
and
his
immortall
manhood
.
This
his
manhood
is
now
dignified
with
the
reall
and
actuall
title
of
Lord
.
He
was
our
Lord
and
Mediator
before
he
assumed
our
flesh
into
the
unity
of
his
Person
:
but
then
Mediator
according
to
his
Divine
Person
,
or
as
God
onely
.
When
he
is
instiled
by
the
Prophets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
God
the
Lord
,
this
later
title
was
more
Propheticall
than
historicall
,
and
did
import
as
much
as
that
he
who
was
then
Iehovah
our
God
,
at
the
time
appointed
should
come
to
be
our
Lord
by
peculiar
right
of
dominion
purchased
by
his
sufferings
for
our
redemption
.
And
for
this
reason
I
take
it
,
his
Apostle
Thomas
being
convinced
of
incredulity
unto
the
report
of
his
resurrection
,
supplicates
to
him
for
pardon
in
the
same
stile
or
forme
,
as
the
Psalmist
and
other
godly
men
had
done
in
their
distresse
;
My
Lord
,
and
my
God
,
[
*
](A04168-e10940-b)
*
Ioh.
20.28
.
which
is
the
full
and
punctuall
expression
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
For
now
hee
was
not
onely
spe
,
but
re
,
become
both
Lord
and
Christ
.
SECTION
3.
Of
the
harmonicall
parallel
betweene
the
predictions
or
types
of
the
old
Testament
,
and
the
Evangelicall
relations
,
concerning
our
Saviours
triumphant
comming
unto
Ierusalem
,
and
of
his
entertainment
there
,
untill
the
institution
of
his
Supper
.
CHAP.
XVI
.
Of
the
King
of
Sions
comming
to
Ierusalem
,
and
how
the
maner
of
his
comming
was
for
circumstance
of
time
,
prefigured
by
the
Law
or
rite
of
the
Paschall
Lamb
;
and
for
other
circumstances
,
expresly
foretold
by
the
Prophet
Zachary
.
1
AN
Apostle
hath
said
it
,
and
wee
must
beleeve
him
,
that
our
Saviour
Christ
was
Agnus
occisus
ab
origine
mundi
;
the
Lamb
slaine
from
the
beginning
of
the
world
.
And
other
Scriptures
abundantly
testifie
,
that
he
was
to
bee
slaughtered
in
time
,
to
the
end
that
hee
might
take
away
the
sinnes
of
the
world
.
About
the
indefinite
or
illimited
truth
of
both
these
propositions
,
there
is
no
controversie
amongst
good
Christians
.
The
limitation
notwithstanding
of
both
these
undoubted
truths
require
some
further
disquisition
;
the
limitation
of
the
later
a
larger
Treatise
:
The
maine
Quere
concerning
the
former
is
briefly
this
.
[
From
what
beginning
of
the
world
our
Saviour
is
said
to
be
Agnus
occisus
,
the
Lamb
slaine
,
]
as
whether
from
the
first
beginning
of
time
,
or
from
the
first
day
of
the
Creation
.
To
stretch
the
beginning
of
the
world
thus
farre
,
is
more
than
the
rules
of
true
Theologie
will
warrant
.
For
it
was
neither
necessary
or
expedient
,
that
the
Sonne
of
God
should
bee
slaine
,
or
that
any
bloody
sacrifice
should
have
been
offered
,
if
our
first
Parents
had
preserved
or
retained
their
originall
integrity
.
By
the
beginning
of
the
world
,
then
in
our
Apostles
meaning
,
wee
are
,
I
take
it
,
to
understand
the
sinfull
world
,
as
it
is
coevall
or
confederate
with
the
flesh
,
or
the
first
entrance
of
sinne
into
it
or
rather
into
our
nature
.
From
the
fall
of
our
first
Parents
,
at
least
from
their
convention
before
their
Almighty
Judge
and
Creator
;
the
Sonne
of
God
was
first
destinated
,
and
afterwards
consecrated
to
be
the
Lamb
of
God
,
which
was
to
take
away
the
sinnes
of
the
world
.
And
of
his
death
and
passion
,
or
other
undertakings
to
this
purpose
,
as
well
the
sacrifice
which
righteous
Abel
offered
out
of
the
flock
,
as
the
bloody
sacrifice
of
himselfe
,
being
butchered
by
his
ungracious
brother
Cain
,
were
true
types
or
shadows
.
So
was
the
Paschall
Lamb
,
which
was
solemnly
offered
every
yeare
,
once
in
token
,
afterwards
in
memory
of
the
Israelites
miraculous
delivery
out
of
Aegypt
.
The
first
institution
,
and
observance
of
this
solemnity
,
was
given
as
a
pledge
or
assurance
unto
Gods
chosen
people
,
that
the
destroyer
should
not
hurt
one
of
them
,
when
he
smote
all
the
first
borne
of
Aegypt
,
both
of
man
and
beast
.
The
same
solemnity
was
afterwards
continued
in
memory
of
that
mighty
deliverance
,
which
Israel
had
from
Pharaoh
and
his
hoast
.
Howbeit
even
this
miraculous
deliverance
was
but
a
shadow
or
typicall
assurance
of
that
great
deliverance
which
the
Sonne
of
God
in
our
flesh
,
and
all
Gods
people
,
in
him
and
by
him
,
had
from
the
powers
of
Hell
and
darknesse
,
in
that
great
Passeover
,
wherein
this
true
Lamb
of
God
predestinated
to
this
purpose
from
the
beginning
of
this
world
,
was
actually
consecrated
and
solemnly
upon
his
consecration
,
offered
.
2.
A
question
there
is
,
but
soberly
handled
by
some
good
sacred
Antiquaries
;
whether
the
Law
of
the
Paschall
Lamb
delivered
by
Moses
,
were
to
bee
solemnized
according
to
all
the
rites
and
circumstances
,
which
were
enjoyned
,
and
punctually
to
bee
observed
at
the
time
of
Israels
departure
out
of
Aegypt
.
One
branch
of
this
Law
it
was
,
that
every
houshold
which
was
capable
of
eating
it
,
should
take
it
from
the
flock
foure
dayes
before
the
offering
of
it
.
This
separation
was
his
consecration
,
and
this
rite
or
ceremony
,
as
some
good
Writers
tell
us
,
was
observed
throughout
the
generations
,
if
not
in
the
Lambs
offered
by
every
private
family
,
yet
in
the
Lamb
designed
or
chosen
for
the
publique
sacrifice
in
that
great
Festivall
,
which
was
brought
into
the
City
foure
dayes
before
the
offering
of
it
,
with
great
pomp
and
solemnity
.
But
bee
it
that
the
solemnity
of
bringing
the
Lamb
foure
dayes
before
the
Passeover
,
was
to
bee
observed
onely
in
Aegypt
:
this
will
no
way
impaire
the
sweet
harmony
betweene
the
Legall
type
and
the
Evangelicall
mystery
;
but
rather
give
it
a
better
lustre
:
For
that
Passeover
which
was
celebrated
in
Aegypt
was
the
most
illustrious
peculiar
type
of
this
great
Passeover
,
wherein
the
Sonne
of
God
was
sacrificed
for
the
sinnes
of
the
world
.
Other
succeeding
legall
Passeovers
were
but
remembrances
of
that
great
deliverance
whereof
the
first
Passeover
in
Aegypt
was
the
pledge
,
or
pre-assurance
.
And
we
in
like
sort
were
once
for
all
delivered
from
the
powers
of
Hell
and
darknesse
,
by
the
visible
blood
of
the
new
Covenant
;
of
which
deliverance
,
wee
are
more
strictly
enjoyned
to
continue
a
memoriall
,
untill
our
Mediator
and
Redeemer
come
to
judgement
.
Now
to
declare
unto
the
world
,
that
JESUS
the
Sonne
of
God
and
of
David
,
was
the
Lamb
of
God
ordained
from
the
beginning
of
the
world
to
effect
this
mighty
deliverance
,
and
to
fulfill
the
mysteries
forepictured
by
the
Passeover
in
Aegypt
;
He
came
unto
Jerusalem
(
the
place
appointed
for
this
and
other
grand
Festivalls
)
foure
dayes
before
the
Passeover
wherein
hee
was
sacrificed
,
and
was
brought
in
with
greater
pompe
and
solemnity
,
than
any
Paschall
Lamb
,
than
any
Prince
of
Judah
at
any
time
before
had
been
.
His
attendants
were
more
,
and
their
respects
and
salutations
tendered
in
more
submissive
manner
,
and
the
titles
given
to
him
much
loftier
than
either
David
his
father
or
Solomon
in
all
his
royalty
had
been
accustomed
unto
.
The
history
of
his
comming
is
very
remarkable
of
it selfe
,
and
the
circumstances
as
they
are
variously
related
(
yet
without
clashing
or
contradiction
,
)
by
all
the
foure
Evangelists
,
most
considerable
.
3.
For
the
circumstance
of
time
,
which
was
foure
dayes
before
the
Passeover
,
that
is
determinately
and
punctually
set
downe
by
two
Evangelists
,
and
may
be
evidently
inferred
out
of
all
foure
.
The
speciall
occasions
of
a
great
concourse
of
people
out
of
severall
Nations
or
Provinces
,
which
at
this
last
Passeover
did
expect
his
comming
,
or
went
out
of
Jerusalem
to
meet
him
or
wait
upon
him
,
after
another
guise
,
than
at
any
the
three
former
Passeovers
since
his
Baptisme
had
been
seene
;
are
most
fully
exprest
by
S.
Iohn
Chap.
11.
ver.
45.
Then
many
of
the
Iews
which
came
to
Mary
,
and
had
seene
the
things
which
Iesus
did
,
beleeved
on
him
.
But
some
of
them
went
their
wayes
to
the
Pharisees
and
told
them
what
things
Iesus
had
done
.
John
12.9
,
17
,
18.
Much
people
of
the
Iews
knew
therefore
that
he
was
there
;
and
they
came
,
not
for
Iesus
sake
onely
,
but
that
they
might
see
Lazarus
also
,
whom
hee
had
raised
from
the
dead
.
The
people
therefore
that
was
with
him
,
when
hee
called
Lazarus
out
of
his
grave
,
and
raised
him
from
the
dead
,
bare
record
.
For
this
cause
also
the
people
met
him
,
for
that
they
had
heard
,
that
he
had
done
this
miracle
,
&c.
The
originall
occasion
of
this
great
concourse
,
as
appeares
in
these
passages
,
was
the
irrefragable
testimony
of
his
raising
Lazarus
from
the
grave
,
wherein
he
had
laid
foure
dayes
.
The
speciall
occasions
which
moved
the
whole
multitude
of
his
Disciples
(
that
is
such
as
for
the
present
did
beleeve
in
him
)
to
entertaine
,
and
did
occasion
others
to
entertaine
him
with
those
extraordinary
acclamations
,
or
other
expressions
of
joy
&
exultation
,
(
recorded
by
all
the
Evangelists
)
are
most
punctually
expressed
by
S.
Luke
,
Chap.
19.
ver.
37
,
38.
And
when
hee
was
come
nigh
,
even
now
at
the
descent
of
the
Mount
of
Olives
,
the
whole
multitude
of
the
Disciples
began
to
rejoyce
,
and
praise
God
with
a
loud
voice
,
for
all
the
mighty
works
that
they
had
seene
,
saying
,
Blessed
be
the
King
that
commeth
in
the
Name
of
the
Lord
,
peace
in
heaven
,
and
glory
in
the
Highest
.
These
acclamations
of
his
followers
and
Disciples
were
so
loud
,
and
their
exultation
(
in
such
sinister
construction
,
as
Michal
made
of
Davids
dancing
before
the
Ark
)
so
lavish
,
that
they
exasperated
the
Pharisees
(
who
were
but
a
small
part
of
the
multitude
,
who
did
attend
or
observe
his
approch
,
)
unto
more
uncivill
behaviour
towards
this
their
King
,
than
Michal
did
use
towards
David
her
Lord
and
husband
.
Luke
19.39
.
And
some
of
the
Pharisees
from
among
the
multitude
said
unto
him
,
Master
,
rebuke
thy
Disciples
:
As
if
they
had
said
,
Thy
Disciples
play
the
fooles
:
and
unlesse
thou
inhibit
their
folly
,
they
will
make
thee
a
laughing
stock
to
wise
men
.
But
his
reply
unto
them
for
this
their
advise
,
though
for
termes
and
language
,
more
milde
and
gentle
;
yet
for
the
matter
or
mystery
implied
,
was
more
sharpe
than
Davids
was
to
Michal
:
Verse
40.
He
answered
,
and
said
unto
them
,
I
tell
you
,
that
if
these
should
hold
their
peace
,
the
stones
would
immediatly
cry
out
.
For
this
was
the
time
wherein
Jerusalem
,
and
the
daughter
of
Sion
had
been
commanded
some
hundreds
of
yeares
before
,
to
rejoyce
after
an
unusuall
maner
.
And
the
just
occasions
of
this
extraordinary
point
of
time
above
all
others
,
did
require
such
a
solemne
and
publike
testification
,
that
if
men
,
women
,
and
children
had
been
silent
,
the
very
stones
in
the
street
,
the
edifices
and
pavements
in
Jerusalem
and
Sion
,
must
have
supplied
their
defect
.
For
these
were
appurtenances
of
the
Citie
,
which
had
been
peremptorily
injoyned
to
shout
for
joy
whensoever
their
promised
and
long
expected
King
should
come
unto
her
.
As
the
occasions
of
this
extraordinary
concourse
of
people
,
and
of
their
unusuall
exultation
,
are
most
fully
exprest
by
S.
Iohn
and
S.
Luke
:
so
the
finall
cause
of
both
,
or
sweet
disposition
of
Divine
providence
in
this
whole
businesse
,
is
most
punctually
exprest
by
S.
Matthew
,
Chap.
21.
ver.
4
,
5.
All
this
was
done
,
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
saying
;
Tell
yee
the
Daughter
of
Sion
,
Behold
,
thy
King
commeth
unto
thee
meeke
,
and
sitting
upon
an
Asse
,
and
a
Colt
the
foale
of
an
Asse
.
The
Prophet
,
or
one
of
the
Prophets
at
least
,
which
did
foretell
all
that
now
hapned
,
was
Zachariah
,
Chap.
9.9
.
whose
words
are
more
full
than
the
Evangelists
.
Rejoyce
greatly
,
O
daughter
of
Sion
,
shout
O
daughter
of
Ierusalem
:
Behold
thy
King
commeth
unto
thee
:
he
is
just
,
and
having
salvation
[
*
](A04168-e11410-b)
*
Or
sayed
himselfe
,
&c.
lowly
and
riding
upon
an
Asse
,
and
upon
a
Colt
the
foale
of
an
Asse
:
So
our
ordinary
English
Translations
render
the
place
,
word
for
word
:
but
whether
this
Translation
or
others
,
Greek
or
Latin
doe
fully
and
punctually
expresse
the
Prophets
meaning
,
is
in
the
next
place
to
be
discussed
.
CHAP.
XVII
.
A
Comment
or
Paraphrase
upon
the
first
eight
verses
of
the
ninth
of
Zachary
:
And
of
the
connexion
betwixt
them
and
the
ninth
verse
,
in
which
the
manner
of
our
Saviours
comming
to
Ierusalem
was
most
expresly
foretold
.
1
THis
testimony
of
the
Prophet
Zachary
,
(
as
was
observed
before
[
*
](A04168-e11480-b)
*
The
7.
Book
of
Commentaries
.
ca.
6.
)
is
meerely
propheticall
,
that
is
,
was
literally
meant
of
the
Messias
alone
,
never
verified
,
much
lesse
fulfilled
of
any
King
or
Prophet
:
it
was
a
mystery
without
a
type
.
Other
passages
in
this
ninth
Chap.
such
especially
as
come
after
this
ninth
ver.
may
admit
a
mysticall
or
allegoricall
sense
:
and
I
should
like
well
of
that
allegorie
,
which
Ribera
and
Rupertus
have
made
upon
the
former
verses
,
if
they
had
first
given
us
the
true
and
literall
sense
.
But
setting
aside
such
passages
as
the
Evangelists
or
Apostles
have
expounded
unto
us
,
the
best
Comments
which
are
extant
upon
this
or
most
other
Prophecies
revealed
or
written
,
since
the
building
of
the
second
Temple
by
Zerubbabel
,
are
for
the
most
part
made
to
our
hands
by
unpartiall
unsuspected
Historians
,
that
is
,
by
Jews
or
Heathens
,
so
wee
Christians
would
take
the
paines
to
peruse
,
and
diligently
compare
their
narrations
of
matter
of
fact
,
with
sacred
Propheticall
predictions
.
For
the
true
and
literall
sense
of
this
whole
ninth
Chapter
of
Zacharias
,
besides
the
ninth
verse
,
an
ordinarie
Scholler
may
better
informe
himselfe
from
Arrianus
,
Quintus
Curtius
,
and
Iosephus
,
or
others
which
write
of
Alexanders
warres
,
than
from
Ribera
,
Rupertus
,
or
all
the
professed
Christian
Commentators
,
which
have
not
had
the
hap
to
consult
these
Heathenish
or
Jewish
Historians
.
And
some
passages
in
the
later
part
of
this
Chapter
there
bee
,
unto
which
the
History
of
the
Maccabees
(
though
Apochrypha
for
matter
of
faith
)
may
give
great
light
for
the
right
understanding
of
them
.
My
purpose
is
onely
to
touch
upon
some
few
such
passages
in
the
first
part
of
this
Chapter
,
as
are
conducent
to
the
point
in
hand
,
that
is
,
to
make
a
cleare
and
ocular
demonstration
how
this
Prophecie
avouched
by
S.
Matthew
,
and
others
in
this
ninth
Chapter
of
Zachary
,
were
fulfilled
.
2.
The
burden
of
the
word
of
the
Lord
in
the
Land
of
Hadrach
,
and
Damascus
shall
bee
the
rest
thereof
:
when
the
eyes
of
man
,
as
of
all
the
Tribes
of
Israel
,
shall
bee
toward
the
Lord
.
And
Hamah
also
shall
border
thereby
,
Tyrus
and
Zidon
though
it
bee
very
wise
.
And
Tyrus
did
build
her selfe
a
strong
hold
,
and
heaped
up
silver
as
the
dust
,
and
fine
gold
,
as
the
mire
of
the
streets
.
Behold
the
Lord
will
cast
her
out
,
and
hee
will
smite
her
power
in
the
Sea
,
and
shee
shall
be
devoured
with
fire
,
Zechariah
,
9.1
,
2
,
3
,
4.
Iosephus
in
his
booke
of
Jewish
Antiquities
,
briefly
relating
the
swift
successe
of
Alexander
in
his
warre
,
relateth
the
events
in
the
same
order
and
method
,
which
the
Prophet
Zachariah
had
foretold
them
in
.
That
he
first
over-ran
Syria
&
took
Damascus
,
and
afterward
besieged
Tyre
,
which
held
out
nine
moneths
against
those
forces
which
had
conquered
the
Persians
,
Syrians
,
and
other
Easterne
parts
in
lesse
space
.
As
for
the
Writ
drawen
for
the
execution
of
Tyre
,
you
see
it
is
punctually
drawen
by
the
Prophet
Zachary
;
but
who
shall
assure
us
that
it
passed
the
Seale
,
or
was
executed
according
to
the
tenor
of
his
Commission
.
By
her
power
in
the
Sea
,
the
Prophet
meant
,
as
the
Oracle
in
like
case
did
,
her
woodden
walls
or
multitude
of
ships
:
and
these
as
Curtius
tells
us
,
being
almost
all
sunck
or
taken
,
their
chiefe
Fort
was
surprized
by
the
Macedonian
Army
.
After
her
walls
were
scaled
,
the
greatest
part
of
her
defendants
summa
tectorum
obtinebant
,
saxa
,
&
quod
in
manibus
fo
rs
dederat
ingerentes
subeuntibus
,
did
anoy
the
Assailants
from
the
tops
of
their
houses
with
stones
,
or
whatsoever
came
first
to
hand
.
So
this
their
last
and
desperate
fury
did
blow
the
fire
of
Gods
wrath
which
was
kindled
against
them
,
from
the
Prophet
Zacharies
time
.
For
as
this
Heathenish
Writer
addes
,
Alexander
exceptis
qui
in
templa
confugerant
,
omnes
interfici
ignemque
tectis
injici
jubet
,
commands
that
all
should
be
slaine
besides
such
as
fled
into
the
Temples
,
that
their
dwelling
houses
should
be
burnt
.
This
great
Conqueror
in
all
this
warre
,
though
he
expresly
knew
not
his
Commission
,
was
but
Gods
Sheriffe
:
and
(
though
intending
no
such
thing
)
did
see
the
execution
should
be
according
to
the
Prophets
sentence
.
How
much
Tyrian
blood
was
shed
in
this
siege
,
as
Curtius
saith
,
may
in
part
be
hence
gathered
;
besides
all
that
died
in
that
miserable
Sea-fight
,
or
those
fierce
skirmages
about
the
walls
after
the
Macedonians
had
made
entry
both
by
Sea
and
Land
;
sixe
thousand
of
such
as
bare
Armes
were
forthwith
slaine
,
two
thousand
hanged
on
gibbets
along
the
shoare
,
that
Askalon
,
as
it
followeth
in
the
Prophet
,
ver.
5.
might
see
it
,
and
feare
,
and
the
hopes
of
Ekronbe
confounded
.
And
as
Arrianus
,
Iosephus
,
and
some
other
tells
us
.
Tyre
being
thus
miserably
ransackt
,
the
other
Cities
of
Syria
or
Palestina
,
yeelded
without
resistance
.
Onely
the
strength
of
Scituation
,
store
of
provision
,
the
resolution
and
fidelity
of
the
Governour
to
Darius
the
Persian
Emperour
,
emboldned
Gaza
to
hold
out
for
a
time
,
as
stoutly
,
as
Tyre
had
done
.
For
that
part
which
God
had
appointed
her
,
and
her
King
or
Governour
to
act
,
was
not
feare
,
but
sorrow
.
Askelon
shall
see
it
,
and
feare
,
Gaza
also
shall
see
it
,
and
be
very
sorowfull
,
and
Ekron
for
her
expectation
shall
be
ashamed
,
and
the
King
shall
perish
from
Gaza
,
and
Askelon
shall
not
be
inhabited
,
ver.
5.
3.
The
greater
danger
the
Conqueror
himselfe
did
in
the
assault
of
Gaza
incurre
,
the
more
grievous
was
her
ransack
,
and
the
greater
was
the
cruelty
practised
upon
the
conquered
.
Alexanders
wounded
body
did
exasperate
his
heroicall
minde
to
imitate
Achilles
(
his
pretended
Progenitor
)
as
much
at
this
time
in
despightfull
revenge
,
as
at
other
times
hee
had
done
in
valour
.
For
by
Alexanders
appointment
Batis
,
as
Curtius
instiles
him
,
the
Governour
of
Gaza
or
Deputy
King
for
Darius
,
being
yet
as
full
of
life
and
spirit
,
as
of
bleeding
wounds
,
was
dragged
by
the
heeles
after
a
Chariot
through
the
streets
,
as
Hector
had
been
by
Achilles
about
the
walls
of
Troy
.
Thus
doth
confidence
in
causes
accursed
by
God
,
inevitably
bring
their
undertakers
to
those
disastrous
ends
,
whereto
the
just
will
of
the
Almighty
Judge
had
for
their
sinnes
appointed
them
.
All
this
,
and
much
more
which
Curtius
and
Arrianus
relate
concerning
the
desolation
of
Gaza
(
wee
need
not
be
afraid
to
speake
it
)
came
to
passe
,
that
the
word
of
the
Lord
spoken
by
Zachariah
might
be
fulfilled
.
The
King
shall
perish
from
Gaza
,
&c.
ver.
5.
Yet
would
I
not
have
these
words
concerning
Gaza
,
and
her
Governor
,
being
for
quantity
indefinite
,
restrained
to
this
particular
time
or
accident
.
For
that
were
to
make
this
disaster
the
compleat
object
of
the
literall
sense
,
of
which
it
is
at
the
most
but
a
principall
part
.
This
wofull
accident
might
,
and
I
take
it
,
did
portend
the
like
in
successe
of
time
,
and
I
have
ever
held
those
Interpreters
short
sighted
,
rather
than
overseene
,
who
thinke
the
severall
passages
in
this
Prophecie
must
literally
referre
onely
to
the
warres
of
Alexander
,
or
of
the
Maccabees
.
For
multitude
of
like
events
,
though
different
onely
in
time
,
not
in
proportion
to
Propheticall
predictions
,
can
neither
argue
any
diversity
in
their
former
object
,
nor
any
plurality
of
literall
senses
.
All
in
their
order
may
be
alike
literally
meant
by
the
same
Prophet
,
all
alike
properly
signified
by
the
same
words
.
No
man
questioneth
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Greek
,
or
homo
in
Latin
,
have
more
significations
then
one
,
although
in
strict
propriety
of
speech
they
denote
or
signifie
as
well
men
now
living
,
as
those
that
died
a
thousand
yeares
agoe
.
4.
Hitherto
we
have
seene
how
God
by
Alexander
begun
to
pull
downe
the
pride
of
Tyre
,
and
of
the
Philistines
:
not
with
purpose
utterly
to
destroy
them
,
as
he
did
the
old
world
,
but
rather
by
this
castigation
or
contusion
,
to
prepare
and
fit
them
for
that
mixture
with
the
Jews
their
ancient
Enemies
,
which
was
foretold
by
the
Prophet
Zachariah
,
ver.
6
,
7.
And
a
[
c
](A04168-e12140-b)
c
That
is
,
it
should
be
a
quiet
habitation
for
bordering
Nations
or
a
mixt
people
.
bastard
shall
dwell
in
Ashdod
,
and
I
will
cut
off
the
pride
of
the
Philistines
,
And
I
will
take
away
his
blood
out
of
his
mouth
,
and
his
abominations
betweene
his
teeth
:
but
he
that
remaineth
,
even
he
shall
be
for
our
God
,
and
he
shall
bee
as
a
Governour
in
Iudah
,
and
Ekron
as
a
Iebusit
.
The
literall
truth
of
this
last
cited
passage
,
we
may
see
experienced
after
the
warres
of
Alexander
and
of
his
Successors
with
the
Maceabees
,
partly
in
that
great
place
which
Herod
of
Askelon
held
amongst
the
Jewish
Nation
,
partly
in
the
Philistines
Proselytes
,
who
were
admitted
as
Communicants
with
the
sonnes
of
Abraham
in
their
Sacraments
and
Sacrifices
,
partly
in
the
admission
of
the
Jews
as
free
Denizens
into
the
Cities
of
Palestina
,
and
in
such
quiet
cohabitation
of
the
Philistines
and
these
moderne
Jews
,
as
had
been
betweene
the
Jebusits
and
their
Ancestors
.
Every
part
of
this
observation
might
be
concludently
proved
out
of
unpartiall
Historians
,
Heathenish
or
Jewish
,
which
wrote
before
our
Lord
and
Saviour
was
borne
.
Divers
parts
of
it
are
abundantly
proved
out
of
the
Author
of
the
first
Book
of
Maccabees
,
Chap.
10.
ver.
88
,
89.
Now
when
King
Alexander
heard
these
things
(
to
wit
,
the
victory
over
Azotus
,
and
the
submission
of
Askelon
upon
the
ransack
of
it
,
)
he
honoured
Ionathan
yet
more
,
and
sent
him
a
buckle
of
gold
,
as
the
use
is
to
bee
given
to
such
as
are
of
the
Kings
blood
:
hee
gave
him
also
Accaron
with
the
borders
thereof
in
possession
.
Chap.
11.
ver.
60
,
61.
Then
Ionathan
went
forth
,
and
passed
through
the
Cities
beyond
the
water
,
and
all
the
forces
of
Syria
gathered
themselves
unto
him
,
for
to
helpe
him
:
and
when
he
came
to
Askalon
,
they
of
the
City
met
him
honourably
.
From
whence
he
went
to
Gaza
,
but
they
of
Gaza
shut
him
out
:
wherefore
he
laid
siege
unto
it
,
and
burned
the
suburbs
thereof
with
fire
and
spoiled
them
.
Chap.
13.
ver.
33
,
&c.
Then
Simon
built
up
the
strong
holds
in
Iudea
,
and
fenced
them
about
with
high
Towres
and
great
walls
and
gates
and
barres
;
and
laid
up
victuals
therein
.
Moreover
Simon
chose
men
,
and
sent
to
King
Demetrius
,
to
the
end
hee
should
give
the
land
an
immunity
,
because
all
that
Tryphon
did
,
was
to
spoile
.
Vnto
whom
King
Demetrius
answered
and
wrote
after
this
maner
;
King
Demetrius
unto
Simon
the
high
Priest
,
and
friend
of
Kings
,
as
also
unto
the
Elders
and
Nation
of
the
Iews
,
sendeth
greeting
.
The
golden
Crowne
,
and
the
scarlet
Robe
which
yee
sent
unto
us
,
wee
have
received
,
and
wee
are
ready
to
make
a
stedfast
peace
with
you
,
yea
and
to
write
unto
your
Officers
to
confirme
the
immunities
which
wee
have
granted
.
And
whatsoever
Covenants
wee
have
made
with
you
,
shall
stand
;
and
the
strong
holds
which
you
have
builded
,
shall
be
your
owne
.
As
for
any
oversight
,
or
fault
committed
unto
this
day
,
wee
forgive
it
,
and
the
Crown
tax
also
,
which
yee
owe
us
,
if
there
were
any
other
tribute
paid
in
Ierusalem
,
it
shall
no
more
bee
paid
.
And
looke
who
are
meet
among
you
to
bee
in
our
Court
,
let
them
be
inrolled
,
and
let
there
be
peace
betwixt
us
.
Thus
the
yoke
of
the
Heathen
was
taken
away
from
Israel
in
the
hundred
and
seventieth
yeare
.
Then
the
people
of
Israel
began
to
write
in
their
Instruments
and
Contracts
,
In
the
first
yeare
of
Simon
the
high
Priest
,
the
Governour
and
Leader
of
the
Iews
.
In
those
dayes
Simon
camped
against
Gaza
,
and
besieged
it
round
about
,
he
made
also
an
Engine
of
warre
,
and
set
it
by
the
City
,
and
battered
a
certaine
Towre
and
tooke
it
.
And
they
that
were
in
the
Engine
,
leapt
into
the
City
:
whereupon
there
was
a
great
uprore
in
the
City
,
insomuch
as
the
people
of
the
City
rent
their
clothes
,
and
climbed
upon
the
walls
with
their
wives
and
children
,
and
cryed
with
a
loud
voice
,
beseeching
Simon
to
grant
them
peace
.
And
they
said
,
Deale
not
with
us
according
to
our
wickednesse
,
but
according
to
thy
mercy
.
So
Simon
was
appeased
towards
them
,
and
fought
no
more
against
them
,
but
put
them
out
of
the
City
,
and
cleansed
the
houses
wherein
the
Idols
were
:
and
so
entred
into
it
with
songs
and
thanksgiving
:
yea
hee
put
all
uncleannesse
out
of
it
,
and
placed
such
men
there
as
would
keepe
the
Law
,
and
made
it
stronger
than
it
was
before
,
and
built
therein
a
dwelling
place
for
himselfe
.
They
also
of
the
Towre
of
Ierusalem
were
kept
so
strait
,
that
they
could
neither
come
forth
,
nor
goe
into
the
Countrey
,
nor
buy
,
nor
sell
:
wherefore
they
were
in
great
distresse
for
want
of
victualls
,
and
a
great
number
of
them
perished
through
famine
.
Then
cried
they
to
Simon
,
beseeching
him
to
bee
at
one
with
them
,
which
thing
hee
granted
them
,
and
when
hee
had
put
them
out
from
thence
,
hee
cleansed
the
Towre
from
pollutions
.
And
entred
into
it
the
three
and
twentieth
day
of
the
second
moneth
,
in
the
hundred
seventieth
and
one
yeare
with
thanksgiving
,
and
branches
of
Palm-trees
,
and
with
Harpe
and
Cymbals
,
and
with
Vials
and
hymnes
and
songs
;
because
there
was
destroyed
a
great
Enemy
out
of
Israel
.
Hee
ordained
also
that
day
should
be
kept
every
yeare
with
gladnesse
.
Moreover
,
the
hill
of
the
Temple
that
was
by
the
Towre
,
he
made
stronger
than
it
was
,
and
there
hee
dwelt
himselfe
with
his
company
.
Hee
that
will
compare
these
and
many
other
passages
in
this
grave
Writer
with
the
ninth
of
the
Prophet
Zachariah
,
will
perceive
there
may
bee
good
use
of
books
not
Canonicall
,
for
the
right
understanding
of
sacred
Writings
most
Canonicall
;
and
that
this
booke
though
Apocryphal
,
did
not
deserve
to
be
left
out
in
the
new
impressions
or
binding
up
of
our
Bibles
.
But
to
returne
unto
the
Prophecie
of
Zachariah
.
5.
The
manifest
accomplishment
of
all
the
strange
alterations
foretold
by
him
in
this
ninth
Chapter
,
might
well
occasion
the
Jews
to
expect
the
comming
of
their
promised
King
shortly
after
.
And
amongst
all
the
signes
which
the
times
intercurrent
betweene
Alexanders
conquest
of
Syria
,
Tyre
,
and
Palestina
,
and
our
SAVIOURS
death
,
did
exhibit
;
this
to
mee
is
most
remarkable
,
that
after
so
many
terrible
blasts
of
Gods
wrath
thus
overturning
every
Castle
and
strong
hold
about
Jerusalem
,
sweeping
most
Cities
of
their
ancient
Inhabitants
,
as
the
whirle
winde
doth
their
streets
of
dust
;
the
Temple
of
Jerusalem
should
all
this
while
hold
up
her
head
:
that
Temple
whose
foundation
,
and
superstructions
had
been
accused
of
sedition
,
and
rebellion
,
whose
demolition
had
been
solemnly
vowed
by
such
Tyrants
as
had
power
given
them
over
the
City
and
strong
holds
of
Jerusalem
,
power
to
practice
all
kinde
and
maner
of
savage
cruelties
on
the
Citizens
bodies
,
and
to
expose
their
carkasses
to
the
birds
of
the
aire
.
The
consideration
hereof
doth
plainly
testifie
such
a
powerfull
arme
and
watchfull
eye
of
the
Almighty
to
defend
his
house
as
in
the
eight
verse
of
this
Chapter
is
literally
charactered
.
And
I
will
encampe
about
my
house
because
of
the
army
,
because
of
him
that
passeth
by
,
and
because
of
him
that
returneth
:
and
no
oppressor
shall
passe
through
them
any
more
,
for
now
have
I
seene
with
mine
eyes
.
Hee
that
could
rightly
spell
the
severall
passages
in
the
forementioned
Authors
,
and
the
disposition
of
Divine
providence
overruling
the
projects
of
Alexander
and
his
Successors
,
in
all
these
warres
according
to
the
literall
predictions
of
the
Prophet
Zachary
,
and
put
them
right
together
,
could
not
suspect
that
which
Iosephus
hath
registred
in
the
latter
end
of
the
eleventh
Book
of
Jewish
antiquities
,
concerning
Alexanders
reconciliation
to
Iaddah
the
high
Priest
of
the
Jews
,
and
the
extraordinary
favours
done
unto
that
Nation
,
which
not
long
before
had
mightily
offended
him
.
6.
But
this
prediction
of
Gods
speciall
providence
in
protecting
his
Temple
against
such
as
pretended
mischiefe
unto
it
,
was
literally
fulfilled
,
not
onely
in
the
times
of
Alexander
,
but
in
the
attempts
made
against
it
by
Nicanor
,
Antiochus
,
and
other
of
his
professed
enemies
,
though
not
fully
to
bee
accomplished
untill
the
glory
of
this
Temple
came
.
For
the
Temple
built
by
Zerubbabel
sub
auspiciis
of
Ieshue
the
high
Priest
,
did
continue
and
flourish
untill
JESUS
the
high
Priest
of
the
Covenant
,
into
whose
body
the
life
and
spirit
of
it
was
to
be
transfused
,
did
visit
and
cleanse
it
.
It
must
be
granted
that
Herod
the
great
did
take
downe
the
Temple
built
by
Zerubbabel
,
not
with
purpose
to
demolish
it
,
but
to
make
it
more
glorious
to
humane
view
,
than
Solomons
Temple
had
been
.
And
this
friendly
dissolution
of
it
,
with
purpose
to
reedifie
it
,
did
prefigure
the
dissolution
of
Christs
body
and
soule
,
and
their
reunition
in
glory
and
immortality
.
And
I
could
willingly
yeeld
my
assent
unto
Rupertus
and
Ribera
,
that
the
first
verses
of
this
Chapter
were
truely
fulfilled
in
that
victorious
passage
of
the
Gospel
throughout
the
Cities
of
Syria
and
Palestina
before
mentioned
:
So
they
or
their
followers
would
grant
me
,
that
the
swift
victory
of
the
Gospel
,
was
as
well
occasioned
,
as
portended
by
Alexanders
speedy
conquest
of
these
Regions
.
For
God
did
plague
these
neighbour
Nations
before
the
desire
of
all
Nations
came
unto
this
Temple
,
that
Jerusalem
might
take
warning
by
them
,
and
repent
her
of
her
sinnes
.
I
have
cut
off
their
Nations
,
their
Towers
are
desolate
:
I
made
their
streets
waste
,
that
none
passeth
by
:
their
Cities
are
destroyed
;
so
that
there
is
no
man
,
that
there
is
none
inhabitant
.
I
said
,
Surely
thou
(
Ierusalem
)
wilt
feare
mee
,
thou
wilt
receive
instruction
,
so
their
dwelling
should
not
bee
cut
off
,
howsoever
I
punished
them
,
but
they
rose
early
,
and
corrupted
all
their
doings
,
Zephaniah
3.6
,
7.
That
this
Prophecy
unto
what
other
times
soever
it
be
concludently
appliable
,
doth
in
speciall
referre
unto
the
calamities
brought
upon
the
Nations
by
Alexander
the
great
,
is
apparent
from
Zephan.
2.4
,
5.
But
to
returne
to
the
literall
meaning
of
the
Prophecie
now
in
handling
:
[
*
](A04168-e12560-b)
*
zach.
9.9
that
,
as
I
take
it
,
is
,
as
if
the
Prophet
had
spoken
in
more
words
to
Jerusalem
thus
.
Thine
eyes
in
the
generations
following
shall
behold
the
flourishing
pride
of
sundry
Nations
,
each
endeavouring
to
overtop
others
in
height
of
glory
and
temporall
state
;
each
driving
to
keepe
others
under
by
humane
policie
and
strength
of
warre
.
And
whilst
the
sight
of
their
mutuall
Conquests
shall
possesse
thy
thoughts
,
thou
wilt
bee
ready
in
the
pride
of
thy
heart
to
say
,
Jerusalem
and
Judah
,
one
day
shall
have
their
turne
,
and
in
that
day
shall
the
sonnes
of
Iacob
,
the
seed
of
Abraham
and
David
,
bee
like
the
Monarchs
of
Greece
or
Persia
,
farre
exalted
above
the
Kings
of
other
Nations
:
every
one
(
able
to
beare
Armes
)
glistring
with
his
golden
shield
,
and
leading
the
Princes
of
the
Heathen
as
prisoners
bound
in
chaines
,
and
their
Nobles
in
fetters
of
iron
.
The
beauty
,
and
riches
of
their
costly
Temples
shall
deck
the
Chariots
of
my
children
,
which
their
captives
shall
draw
in
triumph
.
But
thou
shouldest
remember
that
the
promised
Prince
of
peace
,
of
benignity
,
and
Justice
,
should
not
bee
sought
amongst
the
tumultuous
hosts
of
warre
.
Or
canst
thou
hope
,
that
the
desire
of
all
Nations
,
should
bee
thy
Leader
or
Generall
to
destroy
themselves
.
It
is
glory
and
honour
enough
for
thee
;
glory
and
honour
greater
than
the
greatest
Conquerer
on
earth
could
ever
compasse
,
that
the
King
of
kings
,
and
Lord
of
lords
,
shall
be
anointed
and
proclaimed
King
upon
the
hill
of
Sion
:
that
the
inviolable
decrees
of
everlasting
peace
shall
bee
given
to
all
the
Nations
under
heaven
from
thy
Courts
.
And
therefore
whilst
horses
and
Chariots
,
or
other
glorious
preparations
of
warre
shall
present
themselves
to
thy
view
,
suffer
them
to
passe
as
they
come
,
and
rest
assured
that
thy
King
,
of
whose
comming
thou
hast
often
beene
admonished
by
the
Prophets
,
is
not
amongst
them
.
The
maner
of
his
comming
unto
thee
,
so
thou
wilt
mark
it
,
bodes
farre
better
tidings
to
thee
,
and
all
the
Nations
besides
,
than
can
accompany
the
prosperous
successe
of
warres
,
or
any
victory
which
is
stained
with
blood
.
What
King
of
Judah
or
Israel
did
ever
levy
an
Army
though
in
just
defence
of
their
Countrey
and
people
,
on
so
faire
termes
,
that
no
poore
amongst
them
were
pinched
with
taxes
for
the
supply
?
What
victory
did
they
ever
obtaine
so
good
cheape
,
that
many
of
their
children
were
not
inforced
to
sit
downe
with
losse
,
many
wounded
,
others
maymed
,
and
some
alwayes
slaine
?
But
loe
,
now
I
bring
thee
unusuall
matter
of
exultation
,
and
uncouth
joy
.
For
behold
,
thy
King
commeth
unto
thee
(
whensoever
he
commeth
)
attended
with
justice
for
his
guide
,
and
salvation
for
his
traine
.
Hee
shall
execute
judgement
without
oppression
,
hee
shall
save
thee
(
so
thou
wilt
be
saved
)
without
destroying
any
;
able
and
ready
to
make
thy
lame
to
goe
,
to
give
life
to
the
dead
without
hazard
either
of
life
or
limb
to
any
who
rests
within
thy
territories
.
Such
shall
bee
the
maner
of
his
comming
,
and
such
his
presence
,
that
the
silliest
wretch
amongst
thy
children
,
may
think
himselfe
more
happy
,
than
any
King
of
Judah
or
Israel
which
was
before
him
;
so
hee
will
conforme
himselfe
to
his
garb
or
demeanor
.
For
hee
commeth
unto
thee
poore
and
lowly
,
riding
upon
an
Asse
,
and
a
Colt
,
the
foole
of
an
Asse
,
to
weane
thee
from
the
vaine
hopes
of
the
Heathen
,
from
which
the
Prophets
have
so
often
dehorted
thy
forefathers
.
Some
put
their
trust
in
horses
,
some
in
chariots
:
but
thy
confidence
must
bee
in
the
Lord
thy
God
,
who
will
alwayes
bee
thy
King
to
defend
thee
,
to
protect
thee
,
and
strengthen
thee
,
through
his
weaknesse
.
For
by
the
weaknesse
of
his
appearance
,
he
will
cut
off
the
chariot
from
Ephraim
,
and
the
horse
from
Ierusalem
,
and
the
battell
bow
shall
bee
cut
off
,
and
hee
shall
speake
peace
unto
the
heathen
:
His
Dominion
shall
bee
from
Sea
to
Sea
,
and
from
the
River
to
the
ends
of
the
Earth
,
Zach.
9.10
.
The
mark
whereat
the
Prophet
Zachariah
in
this
place
aimes
,
is
the
very
same
with
that
which
the
Prophet
Haggai
his
coaevall
had
set
up
a
little
before
him
;
Neither
of
them
(
as
I
take
it
)
conscious
of
the
others
predictions
.
Yet
now
bee
strong
,
O
Zerubbabel
,
saith
the
Lord
,
and
be
strong
O
Ieshua
sonne
of
Iosedech
the
high
Priest
,
and
bee
strong
all
the
people
of
the
Land
,
saith
the
Lord
,
and
work
,
(
for
I
am
with
you
,
saith
the
Lord
of
Hosts
)
according
to
the
word
that
I
covenanted
with
you
,
when
yee
came
out
of
Egypt
,
so
my
spirit
remaineth
among
you
:
feare
yee
not
.
For
thus
saith
the
Lord
of
Hosts
,
Yet
once
,
it
is
a
little
while
,
and
I
will
shake
the
heavens
,
and
the
earth
,
and
the
sea
,
and
the
dry
land
.
And
I
will
shake
all
Nations
,
and
the
desire
of
all
Nations
shall
come
,
and
I
will
fill
this
house
with
glory
,
saith
the
Lord
of
Hosts
.
The
silver
is
mine
,
and
the
gold
is
mine
,
saith
the
Lord
of
Hosts
,
The
glory
of
this
later
house
shall
bee
greater
than
the
former
,
saith
the
Lord
of
Hosts
.
And
in
this
place
will
I
give
peace
,
saith
the
Lord
of
Hosts
,
Haggai
2.4
,
5
,
&c.
And
the
Prophet
Zachariah
had
touched
(
before
)
on
the
same
string
,
Chap
2.
ver.
10.
Sing
and
rejoyce
,
O
daughter
of
Sion
:
for
loe
,
I
come
and
I
will
dwell
in
the
midst
of
thee
,
saith
the
Lord
.
And
many
Nations
shall
bee
joyned
to
the
Lord
in
that
day
,
and
shall
be
my
people
:
and
I
will
dwell
in
the
midst
of
thee
,
and
thou
shalt
know
that
the
Lord
of
Hosts
hath
sent
mee
unto
thee
,
&c.
Every
branch
of
these
forecited
Prophecies
were
exactly
fulfilled
according
to
their
plaine
literall
sense
in
our
Saviours
triumphant
ingresse
into
Jerusalem
,
and
visitation
of
the
second
Temple
,
which
by
the
bounty
of
Herod
the
great
,
and
of
many
other
Nations
,
was
made
(
even
to
secular
eyes
)
more
[
*
](A04168-e12750-b)
*
Vide
Riberam
in
secundum
Haggaei
.
beautifull
and
glorious
,
than
the
Temple
of
Solomon
was
.
The
extraordinary
contributions
of
severall
Nations
,
and
Princes
of
the
Roman
Empire
for
the
beautifying
of
this
second
Temple
,
and
Herods
speciall
care
in
the
right
imployment
of
his
owne
and
others
expences
upon
this
glorious
worke
,
might
have
taught
the
Jews
,
had
they
not
been
blinde
,
to
expect
that
the
desire
of
all
Nation
,
their
promised
King
,
was
speedily
to
come
unto
it
:
yet
not
to
come
in
such
pomp
,
specially
of
warre
,
as
they
expected
,
but
in
such
humility
and
meeknesse
of
spirit
,
as
the
Prophet
Zachariah
in
the
ninth
Chapter
and
tenth
verse
hath
expressed
.
And
so
,
it
had
been
foretold
in
the
building
of
Zerubbabels
Temple
.
Not
by
might
,
nor
by
power
,
but
by
my
spirit
,
saith
the
Lord
of
Hosts
.
Who
art
thou
O
great
mountaine
?
before
Zerubbabel
thou
shalt
become
a
plaine
,
and
he
shall
bring
forth
the
head
stone
thereof
with
shoutings
;
crying
,
Grace
,
grace
,
unto
it
,
Zach.
4.6
.
7.
Some
parts
of
the
forecited
Prophecy
there
be
which
were
not
to
be
fulfilled
in
the
exquisit
literall
,
but
especially
in
the
mysticall
or
spirituall
sense
,
untill
our
Sauiours
resurrection
from
the
dead
,
or
the
accomplishment
of
his
consecration
to
bee
King
,
Priest
,
and
Temple
to
all
the
Israel
of
God
.
But
of
these
by
Gods
assistance
in
the
Article
of
his
Resurrection
.
That
,
which
we
are
now
to
follow
,
is
the
fulfilling
of
the
ninth
verse
of
the
Prophet
Zachariah
.
CHAP.
XVIII
.
The
fulfilling
of
Zachariah
his
Prophecy
,
Cap.
9.
ver.
9.
recorded
by
all
the
Evangelists
;
but
most
fully
and
most
punctually
by
S.
Matthew
.
1
THere
was
not
any
sacred
prediction
from
the
first
promise
of
the
womans
seed
untill
this
time
,
more
capable
of
being
counterfeited
by
subtile
pretenders
to
the
Crowne
of
David
,
than
this
particular
was
:
and
yet
the
fulfilling
of
it
,
so
we
would
take
all
circumstances
related
by
the
Evangelists
into
serious
consideration
,
or
scan
the
true
Grammaticall
sense
of
the
Prophets
words
aright
,
is
as
concludently
punctuall
,
as
the
accomplishing
of
any
Prophecy
besides
;
any
passage
in
the
53.
of
Isaiah
,
or
the
22.
Psalme
not
excepted
.
God
by
his
all-seeing
providence
did
prevent
the
reduction
of
that
possibility
or
facility
rather
of
imposture
,
whereunto
this
Prophecie
above
others
was
exposed
,
into
act
.
For
from
the
day
of
our
Saviours
triumphant
comming
into
Jerusalem
,
neither
City
nor
people
had
any
just
occasion
of
such
joy
or
exultation
as
now
they
exprest
;
scarce
any
quiet
houre
from
this
neglect
of
that
great
salvation
,
which
now
was
profered
,
untill
the
destruction
of
the
Citie
and
Temple
,
and
the
dispersion
of
the
Jewish
Nation
throughout
the
world
.
Among
many
other
circumstances
related
by
the
Evangelists
,
all
worthy
of
our
serious
consideration
,
this
one
in
my
minde
is
most
remarkable
;
that
the
Owners
of
the
Asse
and
of
the
Colt
,
or
the
neighbourhood
then
present
,
should
suffer
them
to
be
untied
and
carried
away
before
they
saw
the
Disciples
warrant
so
to
doe
,
subscribed
by
their
Masters
hand
.
But
warrant
they
had
none
save
onely
Parroll
.
And
if
any
ask
why
you
doe
so
,
say
,
The
Lord
hath
need
of
them
,
&c.
Matt.
21.3
.
and
Mark
11.3
.
Had
not
this
Lord
,
whose
authority
they
avouched
been
a
greater
King
than
his
Father
David
;
had
not
his
power
and
authority
,
not
over
their
goods
onely
,
but
over
their
mindes
and
consciences
,
been
more
than
Monarchicall
:
hee
could
not
so
plainely
,
and
so
peremptorily
have
fore-prophecied
de
futuris
contingentibus
,
or
given
his
Disciples
full
assurance
that
the
Owner
of
these
juments
should
do
,
as
hee
foretold
they
would
doe
.
This
was
an
Oracle
of
the
same
God
,
of
the
same
power
,
and
authority
,
which
informed
David
,
that
the
men
of
Keilah
would
betray
him
into
Sauls
hands
,
if
he
did
commit
himselfe
to
their
trust
.
The
men
of
Keilah
were
prevented
from
doing
that
,
which
the
Searcher
of
all
hearts
saw
they
were
intended
or
bent
to
doe
.
But
these
men
did
as
the
Lord
foretold
they
should
doe
,
when
they
intended
no
such
matter
.
2.
If
wee
compare
the
Evangelicall
relations
concerning
the
maner
of
our
Saviours
comming
to
Jerusalem
with
the
Prophets
predictions
,
they
agree
so
well
that
Zachariah
in
this
particular
may
share
well
with
Isaiah
in
that
title
of
the
Evangelicall
Prophet
.
Yet
in
the
maner
of
the
Evangelicall
Stories
concerning
this
point
,
there
is
some
variation
in
words
,
but
no
contradiction
or
contrariety
in
sense
.
Goe
unto
the
village
(
saith
S.
Matthew
)
over
against
you
.
And
straight
you
shall
finde
an
Asse
tied
and
a
Colt
with
her
:
loose
them
and
bring
them
unto
me
,
Matt.
21.2
.
S.
Mark
relateth
the
same
story
thus
;
Yee
shall
finde
a
Colt
tied
,
whereon
neuer
man
sate
,
loose
him
and
bring
him
,
Mar.
11.2
.
See
Luke
19.30
.
This
variation
of
words
hath
raised
a
doubt
amongst
Interpreters
as
well
of
the
Prophet
as
of
the
Evangelists
,
whether
our
Saviour
did
ride
part
of
the
way
upon
the
Asse
,
and
part
upon
the
Colt
,
or
all
the
way
upon
the
Colt
alone
.
Such
as
think
our
Saviour
did
ride
onely
upon
the
Colt
,
labour
to
salve
the
truth
of
the
Propheticall
prediction
and
S.
Matthews
relation
,
how
it
was
fulfilled
by
a
Synecdoche
usuall
,
as
they
alledge
,
in
the
Hebrew
Dialect
.
To
say
the
King
of
Sion
should
come
riding
upon
an
Asse
,
and
upon
the
foale
of
an
Asse
,
is
a
speech
as
justifiable
in
grammaticall
sense
,
as
that
Ionas
should
bee
sleeping
in
the
sides
of
the
ship
(
so
are
the
words
of
the
Prophecie
)
whereas
hee
could
not
sleepe
but
in
one
side
of
the
ship
at
one
time
.
But
as
for
Synecdoches
,
metonymies
,
or
other
like
words
of
Art
,
grammar
,
or
rhetorique
,
unlesse
they
bee
reduced
to
some
logicall
or
rational
maxime
,
they
edifie
no
better
in
Divinity
,
than
an
Allegory
or
mysticall
interpretation
,
which
is
not
grounded
upon
some
historicall
relation
of
matter
of
fact
,
according
to
the
plaine
literall
or
grammaticall
sense
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
the
onely
foundation
of
this
Synecdoche
here
pretended
,
must
bee
that
logicall
rationall
maxime
[
ad
veritatem
indefinitae
propositionis
sufficit
veritas
untus
particularis
]
Unto
the
truth
of
an
indefinite
proposition
,
the
truth
of
one
particular
is
sufficient
.
Hee
that
can
prove
Socrates
to
be
a
learned
man
,
may
without
impeachment
affirme
,
that
man
is
learned
,
or
men
are
learned
:
for
the
expression
of
any
particulars
indistinctly
apprehended
(
or
confusedly
knowen
)
by
the
plurall
,
is
usuall
not
in
the
sacred
onely
,
but
in
moderne
Languges
,
Wee
English
men
doe
not
commit
any
solecisme
when
wee
say
,
the
Noble
Sidney
was
slaine
in
the
Low
Countries
:
albeit
in
strict
propriety
of
speech
,
hee
was
slaine
but
in
one
of
those
Countries
or
Provinces
.
A
man
that
had
been
present
,
or
had
a
distinct
Geographicall
apprehension
of
the
place
where
he
was
wounded
,
would
have
named
it
in
the
singular
,
as
at
Zutphen
.
So
it
was
said
,
Iudges
12.7
.
That
Ieptha
died
and
was
buried
in
the
Cities
of
Galead
;
that
is
,
as
our
English
very
well
renders
it
,
in
one
of
the
Cities
of
Galead
,
but
in
which
one
of
them
,
that
,
it
seemes
the
Author
of
that
sacred
history
did
not
thinke
worthy
to
bee
taken
into
particular
consideration
,
being
a
point
wherein
posterity
without
losse
might
bee
altogether
ignorant
.
And
certainely
it
was
ignorance
of
their
owne
Dialect
,
or
the
spirit
of
slumber
,
which
occasioned
some
[
*
](A04168-e13220-b)
*
Nunquam
cohabites
impiis
,
eò
quòd
fieri
non
possit
,
ut
non
ex
illorum
conversatione
&
tu
impius
evadas
.
Quod
si
m●raris
:
Considera
quid
acciderit
Iiphtah
Gileaditae
,
qui
licet
iustus
esset
,
tamen
quia
habitavit
in
tribu
Epharaijm
,
&
ipse
ab
eis
ad
impietatem
pertractus
fuit
.
Cum
enim
videret
quòd
filios
&
filias
suas
idolo
Baal
comburerent
:
inde
quoque
&
ipse
abiit
,
similique
modo
filiam
suam
occidit
.
Item
cum
videret
eos
operam
dare
homicidiis
,
factus
est
&
ipse
homicida
,
abiens
&
interficiens
40.
duo
mill●a
,
ob
quod
facinus
tanquam
impius
punitus
,
non
meruit
sepulturam
,
juxta
id
quod
dicitu●
;
Et
sepultus
est
in
civitatibus
Gilead
,
Iudic.
12.
Qui
locus
Scripture
docet
,
di
p●sa
sin●e
●ossa
ejus
in
omnibus
civitatibus
Gilead
.
In
quocunque
enim
loco
videbant
ejus
ossa
,
sepe●●ebant
ea
.
Ben.
Syrae
.
Sentent
.
Mor.
6.
Jewish
Writers
to
gather
from
this
plurall
expression
,
that
Iephtha's
bones
were
scattered
throughout
all
the
Cities
of
Galead
,
or
respectively
intombed
in
many
severall
places
.
The
Evangelists
use
the
like
speech
when
they
say
:
The
malefactors
which
were
crucified
with
our
Saviour
did
revile
him
;
whereas
in
such
distinct
apprehension
as
S.
Luke
had
of
this
circumstance
,
one
of
the
two
onely
did
revile
him
,
or
at
least
continue
in
this
wicked
minde
;
but
the
party
reviling
being
not
so
distinctly
known
by
name
or
by
other
circumstances
(
as
Barabbas
was
)
to
the
other
Evangelists
as
unto
S.
Luke
,
they
make
their
expressions
in
the
plurall
.
It
is
a
generall
rule
worthy
of
every
Commentators
actuall
consideration
,
that
albeit
every
Evangelist
relate
nothing
but
the
truth
,
yet
no
one
of
them
relates
the
whole
truth
concerning
our
Saviours
life
and
actions
,
his
death
and
passion
:
nor
doe
they
alwayes
observe
the
order
and
method
of
all
circumstances
,
or
occurrences
,
as
will
appeare
hereafter
.
The
maner
of
our
Saviours
comming
to
Jerusalem
,
might
bee
,
and
no
doubt
was
more
distinctly
represented
to
the
Disciples
senses
,
than
it
had
been
to
the
Prophet
Zachariahs
spirit
.
For
lumen
propheticum
erat
aliqualiter
aenigmaticum
;
the
light
of
prophecy
was
not
alwayes
distinctly
evident
,
but
indefinitely
.
And
this
might
bee
the
reason
why
the
Prophet
foretells
that
our
Saviour
should
come
riding
both
upon
the
Asse
,
and
the
Colt
,
when
as
[
*
](A04168-e13320-b)
*
Marke
&
Luke
,
in
the
forecited
places
and
S.
Ioh.
chap.
12.
ver.
14.
three
Evangelists
mention
onely
the
Colt
.
And
albeit
S.
Matthew
mention
both
,
yet
it
may
bee
replied
,
that
hee
historically
in
that
passage
avoucheth
nothing
of
his
owne
observation
,
but
onely
relateth
the
Prophets
words
which
hee
saw
now
fulfilled
,
although
our
Saviour
had
rid
onely
upon
the
Asse
,
or
upon
the
Colt
.
3.
But
however
the
Prophets
words
in
themselves
considered
,
or
compared
onely
with
the
historicall
narrations
of
their
fulfilling
as
they
are
extant
by
S.
Mark
,
S.
Luke
,
and
S.
Iohn
,
may
admit
the
presumed
Synecdoche
,
or
plurall
expression
in
steed
of
the
singular
:
ye●
to
my
understanding
or
observation
,
none
of
these
three
Evangelists
affirmative
for
Christs
riding
upon
the
Colt
or
foale
of
the
Asse
,
is
so
exclusive
,
as
S.
Matthews
relation
of
the
same
story
is
inclusive
.
Nor
is
S.
Ieroms
,
Maldonat's
,
or
others
inference
from
the
expression
of
these
three
Evangelists
so
concludent
,
that
hee
rode
upon
the
Colt
alone
,
as
the
inference
which
may
bee
drawen
from
S.
Matthews
relation
that
he
rode
upon
both
.
Yee
shall
finde
an
Asse
tied
,
and
a
Colt
with
her
:
loose
them
and
bring
them
unto
me
:
And
if
any
man
shall
say
ought
unto
you
,
yee
shall
say
,
The
Lord
hath
need
of
them
,
and
straightway
hee
will
send
them
.
Hee
further
addes
,
All
this
was
done
that
is
might
bee
fulfilled
which
was
spoken
by
the
Prophet
,
saying
,
Tell
yee
the
daughter
,
&c.
All
the
other
three
Evangelists
affirmatives
wil
not
inferre
this
negative
,
that
our
Saviour
did
not
ride
upon
the
Asse
at
all
.
The
historicall
,
literall
,
or
legall
tenour
of
our
Saviours
Commission
directed
or
given
to
his
two
Disciples
,
whom
hee
authorized
to
take
them
,
imply
that
hee
had
instant
use
of
both
,
though
more
speciall
,
or
permanent
use
of
the
Colt
or
foale
.
And
the
execution
of
this
Commission
necessarily
inferres
as
much
;
And
the
Disciples
went
,
and
did
as
Iesus
had
commanded
them
.
And
brought
the
Asse
and
the
Colt
,
and
put
on
them
their
clothes
,
and
they
set
him
thereon
:
or
as
the
Originall
hath
it
,
upon
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Matt.
21.6
,
7.
His
dismission
of
the
Damme
upon
some
short
triall
,
and
longer
use
of
the
young
one
(
as
sundry
of
the
Ancient
with
good
Moderne
Interpreters
observe
)
did
admirably
prefigure
the
instant
rejection
of
the
Jews
,
and
the
speedy
admission
of
the
Gentiles
here
promised
.
The
Gentile
though
never
accustomed
to
the
yoke
of
Mosaicall
Lawes
,
by
whose
rites
the
anointing
and
consecration
,
the
comming
of
this
great
King
was
foreshadowed
;
did
beyond
expectation
willingly
submit
himselfe
unto
the
Gospel
or
Kingdome
of
heaven
here
on
earth
,
as
the
yong
Colt
which
never
had
been
backt
before
this
time
,
did
gently
beare
our
Saviour
,
notwithstanding
all
the
noise
and
cry
which
had
been
made
by
the
promiscuous
multitude
.
When
as
the
Jew
resembled
or
typified
by
the
old
Asse
,
which
had
been
used
to
the
yoke
and
saddle
,
became
(
as
it
is
probable
,
shee
did
)
resty
and
skittish
ready
to
kick
,
and
spurn
,
and
endeavouring
to
throw
her
Rider
.
And
in
type
or
prognostick
of
this
mysticall
truth
,
it
is
not
improbable
,
that
our
Saviour
relinquisht
the
Asse
after
hee
had
assayed
her
,
and
tooke
her
Colt
,
and
rode
on
him
into
Jerusalem
,
though
no
man
had
sat
upon
him
before
.
4.
However
,
the
fulfilling
of
the
later
part
of
this
Prophecy
,
whether
it
was
fulfilled
by
Synecdoche
,
or
in
the
plaine
literall
,
and
legall
construction
of
the
Prophets
words
;
was
most
cleare
and
evident
unto
the
Apostles
and
Disciples
senses
.
But
whether
the
former
part
of
this
Prophecie
concerning
the
titles
of
this
King
was
so
clearely
fulfilled
,
admitteth
some
question
which
cannot
be
determined
without
further
discussion
of
the
grammaticall
sense
,
or
Propheticall
importance
of
these
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
best
and
choisest
Translations
vary
much
partly
about
the
signification
,
partly
about
the
pointing
of
these
words
.
And
no
Interpreter
which
I
have
read
(
though
I
have
consulted
many
)
doth
give
mee
any
tolerable
satisfaction
for
their
Emphaticall
or
Propheticall
importance
,
save
one
or
two
.
I
shall
for
this
reason
crave
pardon
with
humble
submission
of
my
opinion
unto
the
judgement
of
the
learned
,
to
proffer
more
variety
of
Translations
and
Interpretations
,
then
I
have
been
accustomed
,
unto
the
Readers
choise
.
The
vulgar
Latin
renders
it
thus
;
Ecce
Rex
tuus
veniet
tibi
justus
,
&
salvator
:
ipse
pauper
,
&c.
Behold
,
thy
King
commeth
,
a
just
King
,
and
a
Saviour
:
hee
is
poore
,
&c.
referring
the
Hebrew
pronoune
to
pauper
.
Iunius
accords
in
part
with
the
vulgar
,
Iustus
&
salute
praeditus
:
with
whom
our
later
English
accords
,
save
onely
that
it
referres
the
pronoune
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unto
justus
&
salvator
,
hee
is
just
and
having
salvation
:
whereas
Iunius
altogether
omits
the
expression
of
it
,
and
the
vulgar
referres
it
to
that
which
followeth
,
hee
is
poore
,
he
is
lowly
or
meek
.
The
Translator
of
the
Kings
Bible
referres
it
unto
justus
,
Iustus
ille
&
salvator
,
that
Iust
and
Saviour
.
Arius
Montanus
in
his
Interlineary
referres
the
same
pronoune
unto
the
first
clause
,
Iustus
,
&c.
But
whereas
others
reade
,
Salvator
ille
,
hee
hath
it
,
Salvatus
ipse
:
So
doth
our
former
English
,
hee
is
just
,
and
saved
himselfe
.
But
Cramerus
the
Lutheran
,
ut
Hunnii
discipulum
agnoscas
,
chargeth
that
Translation
which
our
former
English
followes
(
as
his
Master
Hunnius
had
Calvin
in
many
others
)
with
Judaizing
,
at
least
for
giving
advantage
to
the
captious
Jew
.
For
what
argument
can
it
be
either
of
glory
to
a
great
King
,
or
of
joy
unto
Subjects
,
to
foretell
that
he
himselfe
should
bee
servatus
or
salvatus
.
This
expression
implies
danger
unto
himselfe
more
directly
,
then
saving
health
unto
others
:
it
supposeth
perill
or
hazard
antecedent
,
but
doth
not
necessarily
argue
victory
for
the
consequent
.
And
yet
the
words
in
the
Originall
are
formally
passive
.
But
Cramerus
with
some
others
would
out
of
the
grammaticall
rudiments
which
they
had
learned
,
instruct
us
,
that
Verbs
of
this
forme
or
conjugation
sometimes
admit
a
signification
meerely
active
,
otherwhiles
neither
meerely
active
or
passive
,
but
reciprocall
,
as
the
Septuagint
renders
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
saving
himselfe
.
So
doth
our
later
English
in
the
marginall
note
.
Yet
if
the
Originall
in
this
place
might
be
(
as
Cramerus
would
have
it
)
reciprocall
,
the
basis
of
these
two
contrary
significations
should
bee
the
passive
.
And
though
both
versions
saving
himselfe
,
and
saved
himselfe
meet
in
one
point
;
yet
it
had
been
more
handsome
to
have
said
salvatus
a
seipso
,
then
servans
seipsum
.
And
so
Vatablus
in
his
annotations
upon
this
place
tells
us
,
it
may
bee
rendred
.
Vertere
potes
(
saith
hee
)
&
servetur
,
sub
:
a
se
,
pro
servans
se
.
But
Masius
a
man
more
skilfull
then
the
vulgar
Grammarians
,
hath
so
farre
impeacht
these
grammaticall
curiosities
about
the
peculiar
force
or
value
of
Conjugations
,
that
it
is
not
safe
to
put
a
matter
of
so
great
a
consequence
,
as
the
fulfilling
of
a
Prophecie
concerning
Christ
,
upon
their
verdict
.
And
however
many
other
Verbs
in
this
forme
,
to
wit
,
in
Niphal
bee
rather
equivalent
to
actives
,
then
truely
actives
,
neuterpassives
,
or
reciprocals
:
yet
their
use
though
it
were
more
frequent
then
it
is
,
cannot
prescribe
against
the
proper
and
naturall
signification
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
place
,
which
for
ought
I
finde
is
alwayes
a
meere
passive
.
Wherefore
to
wave
these
grammaticall
curiosities
,
this
observation
(
I
take
it
)
is
more
reall
,
and
of
better
use
.
That
as
vulgar
Philosophers
usually
ascribe
the
variety
of
effects
unto
the
agents
or
efficients
,
which
ariseth
wholly
from
the
matter
or
Patient
.
So
Grammarians
often
labour
to
salve
the
regular
use
,
or
importance
of
words
from
the
diversity
of
formes
or
conjugations
in
their
derivatives
,
or
multiplicity
of
significations
in
the
primitive
,
when
as
all
the
variation
proceeds
wholly
from
the
nature
of
the
subjects
unto
which
one
and
the
same
word
in
one
and
the
same
forme
or
signification
is
applied
.
As
for
instance
,
when
Melchisedeck
saith
,
Benedictus
sit
Deus
Abrahami
,
&
Benedictus
sit
Abraham
a
Deo
,
&c.
Blessed
bee
the
God
of
Abraham
,
and
blessed
be
Abraham
of
the
most
high
God
:
the
formall
signification
of
the
Latin
[
benedictus
]
and
the
English
[
blessed
]
is
one
and
the
same
:
but
the
use
,
or
importance
much
differ
,
whilest
applied
unto
God
and
unto
Abraham
.
For
Abraham
or
man
to
bee
blessed
of
God
,
or
to
have
good
words
bestowed
upon
him
by
divine
goodnesse
,
alwayes
importeth
some
reall
donative
whereby
hee
becommeth
more
happy
then
hee
was
before
.
For
in
God
benedicere
is
benefacere
,
his
good
word
or
blessing
is
alwayes
operative
of
some
reall
good
to
the
party
whom
hee
blesseth
.
But
for
God
to
bee
blessed
by
man
,
or
which
is
all
one
,
for
man
to
blesse
God
,
can
import
no
more
then
a
testification
of
his
love
and
loyalty
towards
his
Creator
,
that
hee
no
way
envieth
,
but
heartily
congratulateth
his
eternall
happinesse
,
and
could
wish
if
it
were
possible
,
that
it
might
be
greater
,
or
that
hee
could
expresse
his
loyalty
and
thankfulnesse
better
unto
him
,
who
is
worthy
of
all
praise
,
honour
,
glory
,
and
blessednesse
,
&c.
5.
In
like
case
admitting
the
proper
and
formall
signification
of
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
bee
alwayes
one
and
the
same
,
[
*
](A04168-e14010-b)
*
Zach.
9.9
and
punctually
rendred
by
Arias
Montanus
[
salvatus
;
]
yet
the
importance
of
it
,
whilest
our
Sauiour
is
the
Subject
and
wee
the
Agents
,
will
much
differ
from
the
importance
of
it
,
whilest
wee
are
the
Subjects
or
passives
,
and
he
the
Agent
or
Donor
.
Salvatus
applied
unto
us
,
alway
implies
some
reall
salvation
of
soule
or
body
or
of
both
,
and
is
as
much
in
English
as
to
be
saved
or
redeemed
from
death
and
danger
.
The
same
word
againe
applied
to
the
King
of
Sion
by
his
Subjects
,
or
by
us
sinfull
men
unto
our
Saviour
and
Redeemer
,
can
imply
no
more
then
our
congratulation
of
his
dignity
,
or
an
acknowledging
of
his
power
to
save
,
or
our
hearty
prayers
that
hee
would
bestow
his
saving
health
upon
us
.
If
Arias
Montanus
or
other
Translators
of
the
Hebrew
had
been
tied
to
have
used
no
other
then
Ciceronian
or
Terentian
phrases
,
it
would
perhaps
have
been
a
solecisme
,
to
have
put
the
Latin
salvatus
for
salutatus
.
But
the
Latin
Translators
oft
times
use
a
phrase
or
dialect
more
ancient
by
much
then
Cicero
or
Terence
,
whose
language
though
(
unto
such
as
peruse
few
other
Writers
then
Tully
or
Terence
,
or
others
a
little
before
or
after
them
)
it
may
seeme
harsh
;
yet
is
it
more
expressive
of
the
Hebrew
(
the
ancientest
of
Languages
)
then
the
moderne
Latin
,
as
salvatus
in
this
place
is
more
significant
,
and
holdeth
better
analogy
with
the
propriety
of
the
Latin
Tongue
,
then
if
he
had
said
salutatus
.
Hee
whosoever
he
bee
,
to
whom
we
say
,
sis
salvus
,
or
jubeo
te
salvere
,
may
according
to
the
fundamentall
rules
of
Grammar
Latin
,
though
not
according
to
the
custome
of
Criticks
or
Refiners
of
that
Language
,
be
more
properly
said
to
be
salvatus
then
salutatus
.
And
I
make
no
question
,
but
Montanus
and
others
did
use
it
in
this
sense
,
as
the
most
punctuall
expression
of
the
Originall
,
unlesse
they
had
said
salvandus
.
However
,
hee
is
properly
said
to
bee
salvatus
or
salutatus
,
who
is
either
really
saved
from
danger
or
unto
whom
wee
wish
all
health
and
safety
.
The
passive
juratus
is
in
its
formall
signification
one
and
the
same
,
whilest
it
denotes
the
party
,
or
person
,
or
matter
by
which
wee
sweare
or
protest
,
or
the
parties
which
make
oath
,
not
onely
according
to
the
Hebraismes
,
or
Ellenismes
used
by
most
Translators
,
but
in
the
elegancie
of
the
Latin
or
Roman
refined
dialect
.
So
an
elegant
[
*
](A04168-e14240-b)
*
Statius
.
Poet
expresseth
Amphiaraus
his
scrupulosity
,
or
rather
observance
of
decorum
,
in
not
swearing
by
Apollo
,
but
old
Chaos
in
that
region
of
darkenesse
;
Testor
inane
Chaos
:
quid
enim
hic
jurandus
Apollo
?
If
hee
had
sworne
by
Apollo
,
Apollo
had
been
juratus
,
yet
not
juratus
in
that
sense
as
a
Jury
with
us
are
said
jurati
,
that
is
sworne
men
,
or
men
which
take
an
oath
being
administred
unto
them
:
for
it
must
consist
of
swearing
men
,
or
of
swearers
:
a
new
title
given
by
some
Roman
regular
Catholiques
,
(
as
they
call
themselves
)
unto
such
Seculars
of
their
owne
Profession
,
as
will
take
the
oath
of
Allegiance
,
or
acknowledge
it
to
be
administred
unto
them
by
lawfull
Authoritie
.
And
yet
I
take
it
,
hee
that
takes
a
voluntary
oath
may
be
truely
said
to
bee
juratus
,
not
onely
to
sweare
,
but
to
bee
sworne
,
and
that
not
in
vulgar
or
legall
English
onely
,
but
in
pure
refined
Latin
,
as
in
that
of
Prudentius
;
Tentavit
Geticos
nuper
delere
Tyrannos
,
Italiam
patrio
veniens
juratus
ab
Istro
.
According
to
the
custome
of
refined
Latin
it
would
perhaps
bee
a
solecisme
to
say
a
man
that
dies
of
poison
were
venenatus
,
albeit
venenatus
be
a
proper
Latin
word
,
not
obsolete
,
whilest
it
denotes
arrowes
or
bullets
,
but
in
our
English
wee
speake
as
properly
when
we
say
a
man
was
poisoned
,
as
when
wee
say
a
poisoned
bullet
,
a
poisoned
shaft
.
And
so
no
question
according
to
the
true
intent
of
the
Prophet
Zachariah
our
Saviour
was
as
properly
said
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
saved
,
or
saluificated
,
whilest
the
multitude
cried
Hosanna
,
or
wished
all
health
unto
him
;
as
wee
are
said
to
bee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
saved
by
him
.
And
if
Montanus
had
as
fully
exprest
this
whole
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
hee
doth
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
salvatus
,
little
could
have
been
added
to
it
by
way
of
Comment.
6.
But
to
take
the
full
importance
of
the
whole
phrase
,
or
matter
signified
according
to
the
sublimitie
of
the
Propheticall
dialect
or
expression
;
that
,
I
take
it
is
thus
.
However
the
promised
King
of
Sion
was
to
come
unto
her
so
lowly
in
person
,
so
poorely
attired
,
so
meanely
furnished
of
strength
or
visible
pompe
,
as
might
cause
her
Inhabitants
rather
to
deride
,
then
respect
him
:
yet
even
in
this
plight
or
garb
,
hee
should
bee
entertained
with
generall
applause
,
with
louder
acclamations
,
then
had
been
used
at
the
Coronation
of
David
or
of
his
Successors
.
The
ancient
forme
of
such
solemne
acclamations
had
been
:
Vivat
Rex
,
&c.
Let
the
King
live
:
but
to
our
Saviour
the
multitude
cry
,
Hosanna
,
Hosanna
to
the
Sonne
of
David
.
And
this
peculiar
kinde
of
salutation
or
acclamation
,
is
punctually
foretold
by
the
Prophet
,
and
grammatically
exprest
by
the
Hebrew
.
For
Hosanna
,
whether
wee
take
it
as
precatory
or
congratulatory
,
is
an
active
which
doth
as
exactly
fit
the
passive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
ego
saluto
te
,
doth
tu
es
salutatus
a
me
,
I
salute
you
,
and
you
are
saluted
of
me
.
If
Arias
Montanus
had
said
salvatus
ille
for
salvatus
ipse
,
the
Translation
had
been
a
more
full
expression
of
the
Majestick
originall
phrase
.
The
full
expression
or
Propheticall
importance
of
the
whole
phrase
(
if
I
mistake
not
the
emphasis
of
the
Hebrew
pronoune
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
especially
when
it
comes
in
the
[
*
](A04168-e14640-b)
*
Vide
Hebraicum
contextum
Prov.
19.21
reare
or
after
the
Substantive
to
which
it
referres
)
will
amount
to
this
height
and
higher
,
Ecce
Rex
tuus
venit
,
Rex
ille
justus
,
&c.
Et
pro
justis
celebrandus
.
And
I
know
not
whether
Castellio
his
version
of
this
place
doe
not
imply
as
much
,
Ecce
Rex
tuus
venit
,
qui
est
justus
&
victoriosus
.
It
had
been
an
ancient
tradition
or
common
prenotion
amongst
this
people
before
the
Prophet
Zachariah
was
borne
,
that
their
King
or
Christ
should
bee
the
Sonne
of
David
,
and
Davids
Lord
;
A
Priest
after
the
order
of
Melchisedeck
,
who
was
King
of
Salem
by
office
,
and
by
title
King
of
righteousnesse
,
or
the
righteous
King
.
Now
the
Prophet
forewarnes
this
people
,
that
the
glorious
King
,
whom
Melchisedeck
did
by
office
and
title
foreshadow
;
should
come
to
Sion
and
Jerusalem
,
not
attended
with
horses
and
chariots
,
but
as
became
the
righteous
and
pacificall
King
(
for
so
much
his
other
title
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
imports
)
riding
on
an
Asse
,
and
the
foale
of
an
Asse
,
and
have
both
his
titles
proclaimed
though
not
by
expresse
words
,
yet
by
hieroglyphick
or
sacred
heraldry
.
His
lowlinesse
,
which
is
the
onely
ground
of
pacificall
disposition
,
was
lively
represented
by
the
maner
of
his
approach
,
riding
upon
the
foale
of
an
Asse
,
which
in
an
instant
had
learned
gentle
conditions
from
his
lowlinesse
and
peaceable
temper
,
who
first
did
sit
upon
him
.
His
righteousnesse
was
really
proclaimed
by
the
congratulations
,
and
presents
of
the
people
;
Much
people
(
saith
S.
Iohn
)
that
were
come
to
the
Feast
,
when
they
heard
that
Iesus
was
comming
to
Ierusalem
,
tooke
branches
of
Palme
trees
,
and
went
forth
to
meet
him
,
(
as
yet
not
hearing
whether
hee
came
on
foot
,
or
horsebacke
)
and
cried
Hosanna
,
blessed
is
the
King
of
Israel
,
that
commeth
in
the
Name
of
the
Lord
,
Iohn
12.12
,
&c.
And
S.
Mark
telleth
us
;
Many
spread
their
garments
in
the
way
:
and
others
cut
downe
branches
of
the
trees
,
And
strawed
them
in
the
way
.
And
they
that
went
before
,
and
they
that
followed
,
cried
saying
,
Hosanna
,
blessed
is
he
that
commeth
in
the
Name
of
the
Lord
.
Blessed
bee
the
Kingdome
of
our
Father
David
,
that
commeth
in
the
Name
of
the
Lord
,
Hosanna
,
in
the
Highest
,
Mark
11.8
,
9
,
10.
Matt.
21.8
,
9.
Now
the
Palme
tree
was
as
well
in
prophane
,
as
in
sacred
Heraldry
,
as
true
an
Embleme
or
hieroglyphick
of
righteousnesse
or
Justice
,
as
the
sword
is
of
Authority
,
and
power
.
Hence
saith
the
Psalmist
,
Iustus
ut
palma
florebit
,
the
just
shall
flourish
like
a
Palme
tree
.
Why
rather
like
this
tree
,
CHAP.
XIX
.
Of
the
meaning
or
importance
of
[
Hosanna
to
the
Sonne
of
David
.
]
1
THe
diversity
of
Interpretations
of
many
principall
passages
in
Scripture
,
is
for
the
most
part
as
great
,
as
the
multiplicity
or
variety
of
importances
,
or
significations
of
some
one
single
word
,
in
some
large
sentences
and
passages
.
The
best
is
,
that
this
word
Hosanna
,
hath
but
two
importances
,
which
can
breed
any
matter
of
difference
,
betweene
Interpreters
of
Scripture
,
or
any
variety
of
Interpretations
.
Yet
discord
betweene
Interpreters
usually
arise
,
without
any
difference
,
onely
from
variety
of
significations
in
words
more
then
compatible
;
yea
most
consonant
betweene
themselves
;
As
some
there
be
,
who
would
have
this
word
Hosanna
,
to
be
meerely
precatory
or
optative
:
as
much
as
,
The
Lord
send
help
or
salvation
;
Others
would
have
it
to
be
meerely
(
or
especially
)
congratulatory
:
Whereas
both
opinions
agree
very
well
,
though
their
severall
Authors
,
or
Abetters
have
censured
each
other
.
That
Hosanna
in
the
intention
of
the
Multitude
,
which
carryed
or
spread
branches
of
Palmes
or
Olives
in
the
way
,
should
(
at
least
in
the
direct
sense
)
be
meerely
congratulatory
,
is
probably
alledged
from
the
whole
phrase
,
or
structure
of
speech
:
for
they
did
not
cry
,
as
the
blind
man
in
the
way
did
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2.
Some
goe
a
great
way
further
,
and
would
perswade
us
that
the
people
,
or
multitude
being
sory
that
they
had
so
sleighted
our
Saviours
presence
,
or
invitations
in
the
last
feast
of
Tabernacles
(
Iohn
7.
)
to
which
this
solemnity
of
carying
branches
was
(
at
the
least
)
originally
proper
,
did
seeke
to
redeeme
their
former
neglect
,
and
regaine
the
opportunity
of
tendring
their
allegiance
unto
him
,
not
as
hee
was
the
Sonne
of
David
onely
,
but
as
the
God
of
their
Fathers
,
who
had
brought
them
out
of
Aegypt
into
the
land
of
Canaan
,
and
redeemed
them
from
Babilonish
captivity
,
to
honour
him
with
solemne
feasts
,
and
other
services
in
Jerusalem
.
But
that
the
multitude
,
(
either
all
,
or
most
,
or
any
)
should
have
a
more
distinct
explicite
apprehension
of
his
Deity
,
or
of
the
great
mystery
of
salvation
which
hee
was
now
to
accomplish
,
then
his
Disciples
and
Followers
had
,
is
very
improbable
.
That
his
very
Disciples
(
though
Actors
in
this
businesse
)
had
no
such
distinct
apprehension
of
the
great
mystery
imported
by
this
solemnity
,
is
unquestionable
.
For
S.
Iohn
,
upon
a
distinct
review
of
all
the
circumstances
of
this
Solemnitie
,
whether
congratulatory
,
or
precatory
or
both
,
tells
us
These
things
understood
not
his
Disciples
at
the
first
,
but
when
Iesus
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
,
Chap.
12.16
.
3.
Amongst
the
things
which
are
written
of
him
,
this
was
one
,
that
he
should
be
acknowledged
and
publickely
proclaimed
for
the
Sonne
of
David
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
often
promised
and
long
expected
Messias
,
and
Redeemer
of
the
whole
world
.
And
all
this
was
acknowledged
and
proclaimed
by
the
multitude
,
as
well
by
the
forme
of
prayer
which
they
used
,
as
by
their
reall
congratulations
.
First
that
the
word
Hosanna
was
uttered
by
way
of
prayer
by
the
multitude
,
is
cleare
from
that
passage
in
the
Psalmist
,
whereunto
the
word
Hosanna
with
the
matters
of
fact
,
which
did
accompany
it
,
doe
referre
.
For
so
it
is
agreed
upon
by
all
sides
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psalme
118.25
.
is
a
solemne
and
formall
prayer
;
Save
now
I
beseech
thee
,
O
Lord
:
O
Lord
,
I
beseech
thee
,
send
now
prosperitie
:
to
wit
,
unto
the
Sonne
of
David
,
and
unto
his
people
by
him
.
And
thus
farre
at
least
,
the
apprehension
or
intention
of
the
people
,
when
they
cried
Hosanna
to
the
Son
of
David
,
did
reach
.
For
they
thought
this
was
the
day
,
which
the
Lord
had
made
;
and
did
therefore
rejoyce
and
were
glad
in
it
,
as
in
the
day
of
their
long
expected
redemption
from
the
hands
of
all
their
enemies
.
As
they
heard
these
things
,
he
added
,
and
spake
a
parable
,
because
he
was
nigh
to
Jerusalem
,
and
because
they
thought
that
the
kingdome
of
God
should
immediately
appeare
,
Luke
19.11
.
This
prenotion
,
that
the
kingdome
of
God
was
now
to
be
manifested
did
facilitate
the
assent
or
obedience
as
well
of
the
owner
of
the
Asse
,
and
the
Colt
,
whereon
hee
rode
to
Jerusalem
,
as
of
the
Master
of
the
family
wherein
he
did
eate
his
Passeover
,
unto
the
intimation
or
direction
of
our
great
Lord
and
Master
.
The
one
story
concerning
their
present
obedience
,
we
have
Matt.
21.5
.
The
other
more
at
large
,
Luke
22.7
.
to
the
14.
Nor
did
they
erre
in
taking
this
to
be
the
day
of
their
Redemption
;
but
in
the
confused
notion
of
the
enemies
,
from
which
they
were
to
bee
redeemed
.
They
expected
onely
a
deliverance
from
the
tyranny
of
the
Romans
,
and
other
hostile
Nations
,
over
whom
they
hoped
the
Sonne
of
David
should
exercise
royall
and
temporall
Jurisdiction
.
And
it
is
no
wonder
,
if
the
multitude
,
whether
of
inhabitants
of
Jerusalem
or
strangers
which
went
out
to
meet
him
and
congratulate
his
approach
,
did
apprehend
no
more
then
thus
,
seeing
the
two
Disciples
which
accompanied
him
toward
Emaus
upon
the
day
of
his
resurrection
,
had
no
better
a
notion
of
the
redemption
promised
then
this
,
though
even
this
notion
did
fleet
or
vanish
,
after
they
had
seene
him
put
to
death
:
Wee
trusted
that
it
had
been
hee
,
which
should
have
redeemed
Israel
,
Luke
24.21
.
This
argues
,
that
their
former
trust
was
for
the
present
extinguished
,
till
he
by
opening
the
Scriptures
unto
them
,
did
revive
and
kindle
it
.
4.
Againe
,
when
they
cry
Hosanna
to
the
Son
of
David
in
the
Highest
,
not
from
heaven
:
this
no
way
argues
that
their
salutation
should
not
be
formally
precatory
:
especially
if
Maldonats
observation
be
without
exception
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
equivalent
(
according
to
the
Hebrew
dialect
)
unto
ab
excelsis
from
the
highest
Heavens
.
However
taking
the
word
[
Hosanna
]
as
in
its
primary
signification
,
forasmuch
,
as
the
Lord
send
help
,
or
grant
salvation
;
and
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
according
to
the
native
Greek
,
in
the
highest
:
the
naturall
meaning
,
or
literall
expression
of
the
congratulation
will
amount
to
this
,
that
God
would
bee
pleased
to
ratifie
their
petitions
for
prosperity
of
the
Sonne
of
David
in
heaven
,
not
doubting
but
that
God
so
doing
,
his
blessings
upon
him
and
them
might
bee
established
here
on
earth
.
For
so
they
further
expresse
themselves
in
the
Psalmists
words
,
Blessed
bee
the
King
that
commeth
in
the
Name
of
the
Lord
:
Peace
in
heaven
,
and
glory
in
the
highest
,
Luk.
19.38
.
But
though
Maldonat
with
other
judicious
Commentators
doe
clearely
evince
this
forme
of
congratulation
,
Hosanna
,
to
be
precatory
:
yet
was
Maldonat
more
to
blame
,
then
such
as
thinke
it
onely
to
have
been
congratulatory
,
when
hee
avoucheth
that
this
solemnity
of
carying
branches
of
Palms
and
Olives
,
had
no
speciall
reference
to
the
feast
of
Tabernacles
:
and
more
to
blame
,
when
hee
thinketh
that
the
feast
of
Tabernacles
had
nihil
commune
cum
Christo
,
no
type
or
figure
of
this
solemnity
,
or
that
this
solemnity
did
include
no
Emblematicall
acknowledgement
or
testification
,
that
CHRIST
JESUS
was
as
truely
the
Sonne
of
God
,
as
of
David
:
as
well
Davids
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Lord
,
as
his
Sonne
.
CHAP.
XX.
At
what
time
and
upon
what
occasions
the
118.
Psalme
was
composed
;
And
at
what
solemne
Feast
especially
used
.
1
FOr
giving
such
,
as
it
may
concerne
,
more
full
satisfaction
in
the
points
late
handled
:
and
for
setting
forth
the
sweet
harmony
,
betwixt
the
Propheticall
song
and
the
peoples
acclamations
and
cry
at
this
great
and
last
solemne
Festivity
:
the
best
method
I
can
conjecture
,
would
bee
to
make
diligent
enquiry
at
what
time
,
and
upon
what
occasions
the
118.
Psalme
was
first
written
,
and
at
what
solemne
Feast
it
was
principally
used
.
Mollerus
a
man
of
commendable
paines
in
this
particular
search
,
and
one
who
had
read
very
many
,
telleth
us
that
the
major
part
of
learned
Interpreters
whom
hee
had
perused
,
are
of
opinion
that
this
Psalme
was
composed
by
David
himselfe
,
upon
occasions
of
his
victory
over
his
enemies
,
and
freedome
from
disturbance
or
danger
from
the
house
of
Saul
,
upon
the
death
of
Ishbosheth
.
And
for
strengthening
this
conjecture
,
hee
referreth
us
to
the
2.
of
Sam.
6.
And
Coppen
,
a
most
Ingenuous
and
exact
Examiner
of
such
Commentators
,
as
he
had
read
,
seemeth
rather
to
encline
this
way
,
then
to
the
contrary
.
The
maine
streame
of
Interpreters
would
carry
mee
with
them
,
did
not
the
nature
of
the
Subject
now
in
hand
,
permit
a
peculiar
liberty
of
dissenting
from
a
major
part
,
though
otherwise
most
learned
Interpreters
.
And
hauing
conferd
this
118.
Psalme
as
well
for
circumstances
,
as
for
matter
and
for
the
character
of
speech
or
language
with
the
history
of
the
2.
of
Sam.
6.
as
with
the
18.
and
68.
Psalme
,
which
,
it
is
evident
,
were
both
written
at
the
time
and
upon
the
occasions
,
which
Mollerus
conjectures
this
118.
Psalme
was
composed
;
I
finde
no
congruity
either
of
matter
or
stile
betwixt
them
.
Many
passages
in
the
118.
Psalme
there
are
,
which
literally
referre
unto
the
gates
or
building
of
the
house
of
the
Lord
,
not
to
the
Ark
or
Tabernacle
,
which
were
onely
extant
in
the
time
of
David
.
For
hee
lived
not
to
see
the
chiefe
corner
stone
,
whether
the
highest
,
or
the
lowest
of
the
Temple
laid
or
placed
;
much
lesse
to
see
the
gates
,
at
which
the
righteous
was
to
enter
,
set
up
.
Besides
,
although
this
118.
Psalme
was
written
by
the
same
Spirit
,
by
which
David
wrote
;
yet
the
language
or
character
of
this
Psalme
doth
argue
,
it
was
composed
in
a
different
age
from
that
,
wherein
David
lived
and
wrote
the
18.
and
68.
Psalmes
.
And
as
farre
,
as
my
observation
leades
mee
,
in
the
same
age
and
upon
the
same
occasions
,
that
the
Psalmes
of
degrees
(
all
save
one
)
were
first
composed
and
first
used
.
And
those
Psalmes
(
it
is
to
me
cleare
)
were
written
after
this
peoples
returne
from
Babylon
,
and
,
as
is
most
probable
,
after
the
death
of
Zerubbabel
,
when
the
glory
of
the
house
of
David
,
was
for
a
time
eclipsed
by
the
splendor
of
the
house
of
Aaron
.
And
certainely
,
if
this
Psalme
had
been
composed
by
David
himselfe
,
or
any
of
his
Successors
,
or
other
Prophet
in
this
Nation
,
while
the
first
Temple
was
standing
,
there
would
have
been
thankesgiving
in
speciall
exprest
for
the
house
of
David
,
as
well
as
for
the
house
of
Aaron
.
But
the
forme
of
thankesgiving
in
the
first
place
runnes
thus
;
O
give
thanks
unto
the
Lord
,
for
hee
is
good
;
because
his
mercie
endureth
for
ever
.
Let
Israel
now
say
,
that
his
mercy
endureth
for
ever
.
Let
the
house
of
Aaron
now
say
,
that
his
mercy
endureth
for
ever
.
Let
them
now
that
feare
the
Lord
say
,
that
his
mercy
endureth
for
ever
,
Psal.
118.1
,
2
,
3
,
4.
Nor
is
there
any
expresse
mention
in
speciall
,
of
the
house
of
David
,
or
of
his
Successors
unto
the
end
of
this
Psalme
:
though
many
passages
in
the
same
Psalme
cannot
according
to
the
true
literall
sense
bee
applied
to
any
Person
or
Communitie
,
save
onely
to
the
Sonne
of
David
,
who
was
also
Davids
Lord
.
The
thanksgivings
are
uttered
or
delivered
not
in
the
name
of
any
one
Person
or
Family
,
but
in
the
name
and
behalfe
of
the
whole
Community
,
as
well
Priest
as
people
.
And
yet
the
same
thanksgivings
are
punctually
directed
unto
God
the
Lord
:
or
as
the
multitude
,
not
by
distinct
apprehension
of
their
meaning
,
but
by
the
disposition
of
Gods
divine
providence
expound
the
Psalme
,
unto
GOD
Incarnate
,
the
Sonne
of
David
.
2.
But
as
I
am
not
prone
to
bee
caried
with
a
generall
streame
of
Interpreters
,
against
probable
discoveries
of
a
safer
course
:
so
am
I
unwilling
to
bee
singular
,
or
to
venture
upon
narrow
passages
without
a
Pilot.
And
a
more
skilfull
Pilot
in
this
case
,
I
could
not
have
wished
for
,
then
Theodoret
,
an
ancient
Father
of
great
judgement
,
and
well
deserving
the
stile
of
Theodoret
the
wise
or
discreet
.
Now
this
grave
and
most
discreet
Author
in
this
particular
argument
,
whereof
we
treate
;
at
what
times
,
and
upon
what
occasions
the
Psalmes
were
written
:
conducts
me
thus
farre
,
that
this
118.
Psalme
was
written
after
Israel
returned
from
Babylon
.
Though
the
other
streame
which
Mollerus
,
and
others
follow
,
bee
much
broader
;
yet
this
narrow
cut
,
which
after
Theodoret
I
take
,
will
appeare
(
I
hope
)
upon
due
sounding
deeper
and
safer
.
Theodorets
judgement
is
thus
;
Et
hic
etiam
hymnus
est
ab
iis
qui
salutem
a
Deo
consecuti
sunt
,
allatus
.
Iudaei
namque
post
reversionem
,
cum
omnes
finitimi
in
unum
coacti
essent
,
atque
etiam
gentes
alias
&
barbaras
conflassent
;
deinde
cum
plagis
a
Deo
illatis
,
profligati
essent
,
secundum
Ioelis
&
Ezechielis
&
Micheae
&
Zachariae
vaticinationem
,
hunc
hymnum
de
gratiarum
actione
Deo
afferunt
.
This
is
one
of
those
hymnes
which
were
composed
by
such
as
obtained
saluation
or
deliverance
.
The
Jews
(
after
their
returne
from
Babylonish
captivity
)
when
all
bordering
Nations
with
other
barbarous
people
at
their
instigation
were
gathered
against
them
,
after
they
saw
them
plagued
by
God
,
and
their
malicious
projects
defeated
according
to
the
Prophecies
of
Ioel
Ezechiel
or
of
Zachariah
offer
up
this
Psalme
of
thanksgiving
unto
the
Lord
.
3.
However
S.
Ierom
,
Mollerus
,
and
others
do
for
particular
circumstances
of
the
Composers
,
time
,
and
occasions
of
this
Psalme
,
follow
another
current
,
then
Theodoret
did
;
yet
we
all
meet
in
the
maine
or
Ocean
,
whereinto
this
Psalme
and
others
doe
exonerate
themselves
.
For
thus
Mollerus
concludeth
his
Preface
to
this
Psalme
:
There
is
no
question
but
that
this
Psalme
(
as
most
others
of
Davids
)
had
more
speciall
reference
to
Christ
,
whose
Person
he
did
represent
,
or
typifie
,
and
whose
portraiture
hee
sought
to
set
forth
;
then
unto
David
himselfe
.
And
hence
it
was
that
as
often
as
this
Psalm
was
recited
in
the
Jewish
Synagogues
,
it
was
alwayes
accommodated
to
the
Messias
,
and
reckoned
amongst
the
solemn
praiers
and
supplications
for
his
comming
unto
them
,
as
Hierom
testifieth
.
Now
seeing
by
its
frequent
recitall
,
it
was
so
well
known
to
the
vulgar
sort
,
hence
was
that
gratulatory
versicle
,
or
song
[
Hosanna
]
taken
up
by
them
,
at
that
time
wherein
Christ
was
entertained
by
the
multitude
,
according
to
the
state
or
custome
of
their
King
or
expected
Messias
Nec
dubium
est
,
Davidem
in
hoc
Psalmo
,
ut
in
plerisque
aliis
,
magis
ad
Christum
,
cujus
personam
gerebat
,
quam
adse
respexisse
,
ejusque
in
se
imaginem
exprimere
voluisse
.
Atque
inde
factum
est
,
ut
quoties
post
illud
tempus
hic
Psalmus
in
Synagoga
a
Iudaeis
logeretur
,
ad
Messiam
fuerit
accommodatus
,
&
inter
eas
preces
,
quibus
adventus
ejus
petebatur
,
relatus
;
ut
testatur
Hieronymus
.
Cumque
ex
assiduâ
repetitione
popule
esset
notissimus
,
hinc
sumptus
est
versiculus
in
pompâ
illa
,
in
qua
Christus
tanquam
Rex
hujus
populi
f●iit
exceptus
,
ut
scribitur
Matth.
21.
Mollerus
in
argumento
hujus
Psalmi
.
4
Now
seeing
it
is
confessed
by
all
,
aswell
expresly
by
the
Jews
,
as
by
matter
of
fact
related
by
the
Evangelists
,
that
this
118.
Psalme
did
contein
a
peculiar
prophecy
or
testimony
prophetically
typicall
of
the
promised
Messias
his
comming
to
Jerusalem
,
to
ratifie
or
fulfill
whatsoever
was
foretold
or
portended
by
this
Solemnity
,
wherein
it
was
first
used
:
no
time
,
or
season
can
with
greater
probabilitie
be
allotted
,
no
occasion
more
fitly
pretended
for
the
first
composing
of
it
,
then
the
extraordinary
joy
of
the
whole
Communitie
of
the
people
of
Juda
and
Israel
,
aswell
Priests
as
Laicks
,
upon
the
erection
or
finishing
of
the
second
Temple
.
For
within
the
compasse
of
this
season
,
Haggai
had
prophecied
that
the
desire
of
all
Nations
should
come
unto
that
Temple
.
The
precise
time
according
to
exact
calculation
of
his
comming
to
Jerusalem
,
and
of
his
death
there
,
had
beene
notified
by
Daniel
not
long
before
.
The
sacred
history
of
the
times
,
wherein
Zerubbabel
,
Ieshua
,
Haggai
,
and
Zechariah
lived
,
beare
plentifull
record
,
that
the
people
of
Judah
,
Benjamin
,
or
Israel
had
no
just
cause
,
or
great
occasions
of
rejoycing
according
to
that
scale
of
joy
and
gladnesse
,
which
is
charactered
in
the
118.
Psalme
,
immediately
after
their
returne
from
Babylonish
captivitie
.
For
both
neighbour
Nations
,
and
the
principal
Officers
of
this
side
Euphrates
,
of
those
kings
unto
whom
they
were
subject
,
did
partly
by
violence
,
partly
by
malicious
suggestions
for
divers
yeares
prohibite
the
erection
of
the
Temple
,
and
the
re-edifying
of
Jerusalem
.
More
feare
,
then
joy
did
possesse
this
great
people
,
when
they
begun
to
erect
the
Altar
of
the
Lord
,
as
may
appeare
from
Ezra
3.4
.
And
that
was
divers
months
before
the
foundation
of
the
Temple
was
laid
:
at
which
time
indeed
there
was
much
joy
,
especially
amongst
the
people
,
and
younger
sort
;
Yet
joy
mixt
with
many
teares
of
the
Ancient
,
especially
Priests
and
Levites
,
which
had
seene
the
former
Temple
,
(
at
least
the
foundation
of
it
.
)
Ezra
3.12
,
13.
5
However
,
it
is
probable
that
this
118.
Psalm
was
in
part
composed
upon
the
sight
or
view
of
the
first
foundation
of
the
second
Temple
.
For
Ezra
tells
us
that
the
Priests
and
Levites
,
after
the
ordinance
of
David
King
of
Israel
,
sung
together
by
course
in
praising
and
giving
thanks
unto
the
Lord
,
because
he
is
good
,
and
his
mercy
endureth
for
ever
toward
Israel
.
And
in
this
forme
of
thanksgiving
the
118.
Psalme
begins
and
ends
,
O
give
thanks
unto
the
Lord
,
for
his
mercy
endureth
for
ever
.
Let
Israel
now
say
that
his
mercy
endureth
for
ever
.
ver.
1.
O
give
thanks
unto
the
Lord
,
for
he
is
good
:
for
his
mercy
endureth
for
ever
.
ver.
29.
I
am
not
forgetfull
,
nor
can
the
Reader
be
ignorant
that
there
is
another
Psalme
,
videlicet
136.
in
which
this
forme
of
praise
is
more
perpetuall
,
as
being
the
close
or
fall
of
every
verse
.
But
that
Psalme
(
as
I
have
many
inducements
to
conceive
)
was
composed
long
before
the
foundation
of
the
Temple
was
laid
.
But
other
Psalmes
of
thanksgiving
there
are
besides
these
two
,
which
were
composed
upon
speciall
occasions
,
and
afterwards
continued
in
their
solemne
feasts
with
further
additions
,
and
amplifications
,
as
the
like
occasions
of
publique
joy
did
minister
.
For
later
Prophets
,
or
men
otherwise
inspired
by
the
holy
Ghost
for
that
purpose
,
to
intersert
,
or
adde
more
plaine
or
fuller
expressions
of
Davids
,
or
former
Prophets
intent
or
meaning
in
their
forme
of
thanksgiving
,
or
to
paraphrase
upon
them
,
was
never
unlawfull
,
although
they
had
added
the
same
curse
,
to
such
as
should
adde
unto
,
or
diminish
their
writings
,
which
is
annexed
unto
the
law
of
Moses
,
and
the
booke
of
the
Revelations
.
For
no
addition
is
forbidden
,
but
such
as
includeth
a
vitiation
of
the
text
,
or
such
as
pretendeth
Divine
authority
,
when
it
hath
it
not
.
6
But
however
this
118.
Psalme
or
most
part
of
it
might
be
begunne
upon
the
occasions
forementioned
by
Ezra
;
yet
some
passages
in
it
there
are
,
which
in
particular
refer
unto
some
one
of
the
three
great
and
anniversary
solemnities
,
as
that
;
This
is
the
day
which
the
Lord
hath
made
,
we
will
rejoyce
and
be
glad
in
it
.
Save
now
O
Lord
I
beseech
thee
,
&c.
ver.
24
,
25.
Now
after
the
foundation
of
the
Temple
was
laid
,
there
was
no
solemn
feast
,
in
which
this
peoples
expression
of
joy
and
thanksgiving
was
so
remarkeable
or
so
peremptorily
required
,
as
in
that
feast
of
Tabernacles
or
booths
recorded
by
Nehemiah
,
cap.
8.
A
feast
of
Tabernacles
there
was
some
few
months
after
the
foundation
of
the
Temple
was
laid
by
Zerubbabel
and
Ieshua
the
sonne
of
Iozadeck
,
recorded
by
Ezra
3.4
.
&c.
But
that
feast
of
Tabernacles
was
solemnised
▪
secundùm
quid
,
onely
in
respect
of
the
peculiar
daily
sacrifices
,
which
the
Law
in
that
month
appointed
to
be
offered
There
is
no
mention
in
Ezra
of
their
dwelling
in
boothes
,
either
in
their
publique
streets
,
upon
their
publique
houses
,
or
in
the
Courts
of
the
Lords
house
,
which
was
not
at
that
time
builded
.
This
part
of
that
great
solemnity
had
not
beene
observed
from
the
daies
of
Ioshua
the
sonne
of
Nun
,
untill
Nehemiah
had
put
his
peremptory
commission
for
re-edifying
Jerusalem
,
in
execution
.
Nehemiah
which
is
the
Tirshatha
,
and
Ezra
the
Priest
the
Scribe
,
and
the
Levites
that
taught
the
people
,
said
unto
all
the
people
;
This
day
is
holy
unto
the
Lord
your
God
,
mourne
not
,
nor
weepe
:
for
all
the
people
wept
,
when
they
heard
the
words
of
the
Law
,
&c.
And
they
found
written
in
the
Law
,
which
the
Lord
had
commanded
by
Moses
,
that
the
Children
of
Israel
should
dwell
in
boothes
in
the
feast
of
the
seventh
month
.
And
that
they
should
publish
,
and
proclaime
in
all
their
Cities
,
and
in
Ierusalem
,
saying
,
Goe
forth
unto
the
Mount
,
and
fetch
Olive
branches
and
pine
branches
and
myrtle
branches
and
Palme
branches
and
branches
of
thick
trees
to
make
booths
.
So
the
people
went
forth
,
and
brought
them
,
and
made
themselves
booths
,
every
one
upon
the
roofe
of
his
house
,
and
in
their
courts
,
and
in
the
courts
of
the
house
of
God
,
and
in
the
street
of
the
water
gate
of
Ephraim
.
And
all
the
congregation
of
them
that
were
come
againe
out
of
the
captivity
,
made
boothes
,
and
sate
under
the
boothes
:
for
since
the
dayes
of
Ioshua
the
sonne
of
Nun
,
unto
that
day
,
had
not
the
Children
of
Israel
done
so
,
and
there
was
very
great
gladnesse
.
Also
day
by
day
from
the
first
day
unto
the
last
day
,
he
read
in
the
booke
of
the
law
of
God
.
And
they
kept
the
feast
seven
dayes
,
and
on
the
eighth
day
was
a
solemne
Assembly
according
unto
the
manner
,
Nehem.
8.9
,
10
,
11.
&c.
This
great
day
of
the
feast
was
that
anniversary
solemnity
,
wherein
our
Lord
and
Saviour
,
after
the
revolution
of
many
years
(
how
many
I
leave
to
the
calculation
of
Chronologers
;
)
did
make
that
solemne
proclamation
unto
the
people
assembled
at
the
feast
of
Tabernacles
,
Iohn
7.37
.
In
the
last
day
,
that
great
day
of
the
feast
,
Iesus
stood
and
cryed
,
saying
,
If
any
man
thirst
,
let
him
come
unto
me
,
and
drink
.
He
that
beleeveth
on
mee
,
(
as
the
Scriptures
have
said
)
out
of
his
belly
shall
flow
rivers
of
running
water
.
But
this
spake
he
of
the
Spirit
,
which
they
that
beleeve
on
him
,
should
receive
.
For
the
holy
Ghost
was
not
yet
given
,
because
that
Iesus
was
not
yet
glorified
.
7
It
is
very
observable
,
which
is
recorded
by
Saint
Iohn
,
Chap.
7.14
.
That
about
the
midst
of
the
feast
,
Iesus
went
into
the
temple
and
taught
:
and
so
taught
,
that
the
Iews
marveiled
,
saying
,
How
knoweth
this
man
letters
seeing
he
never
learned
?
But
to
my
apprehension
,
it
is
more
observable
,
and
wanteth
not
a
mystery
(
though
for
the
present
I
cannot
sound
it
;
)
why
our
Saviour
should
begin
to
teach
in
the
Temple
in
the
midst
of
the
feast
,
not
from
the
first
day
untill
the
last
,
as
Ezra
the
Priest
and
Scribe
had
done
in
the
same
feast
mentioned
by
Nehemiah
.
His
friends
and
kinsfolkes
had
advised
him
to
be
at
Jerusalem
to
shew
himselfe
at
the
beginning
of
the
feast
:
Now
the
Iews
feast
of
Tabernacles
was
at
hand
.
His
Brethren
therefore
said
unto
him
,
Depart
hence
,
and
goe
unto
Iudea
,
that
thy
Disciples
also
may
see
the
works
which
thou
doest
.
For
there
is
no
man
that
doth
any
thing
in
secret
,
and
he
himselfe
seeketh
to
be
knowne
openly·
If
thou
dost
these
things
,
shew
thy self
unto
the
world
,
&c.
Then
Iesus
said
unto
them
,
My
time
is
not
yet
come
;
but
your
time
is
alwaies
ready
,
&c.
Goe
yee
up
unto
this
feast
.
I
goe
not
up
yet
unto
this
feast
,
for
my
time
is
not
yet
come
.
When
he
had
said
these
words
unto
them
,
he
abode
still
in
Galilee
.
Howbeit
after
his
teaching
three
or
foure
daies
at
the
least
,
and
his
solemne
invitation
of
all
men
to
come
unto
him
in
the
great
day
of
the
feast
;
he
was
not
publickly
acknowledged
for
the
Christ
;
but
so
acknowledged
by
some
,
and
with
demurre
or
contradiction
of
others
,
Then
the
Iews
sought
him
at
the
feast
,
and
said
,
Where
is
he
?
And
there
was
much
murmuring
among
the
people
concerning
him
.
For
some
said
,
hee
is
a
good
man
;
Others
said
,
nay
,
but
he
deceiveth
the
people
.
Howbeit
no
man
spake
openly
of
him
,
for
feare
of
the
Iews
.
John
7.11
,
12
,
&c.
But
this
verdict
of
him
,
was
given
up
before
he
taught
in
the
Temple
.
After
which
time
their
suffrages
varied
,
not
onely
one
from
another
,
but
from
themselves
.
For
upon
that
part
of
doctrine
which
hee
delivered
from
the
15.
verse
to
the
25.
Some
of
them
of
Ierusalem
said
,
Is
not
this
he
whom
they
seeke
to
kill
?
But
lo
,
hee
speaketh
boldly
,
and
they
say
nothing
unto
him
:
Do
the
Rulers
know
indeed
,
that
this
is
the
very
Christ
?
Howbeit
we
know
this
man
,
whence
hee
is
:
But
when
Christ
commeth
,
no
man
knoweth
whence
he
is
.
Then
cryed
Iesus
in
the
Temple
,
as
he
taught
,
saying
,
Ye
both
know
me
,
and
whence
I
am
,
and
I
am
not
come
of
my self
,
but
he
that
hath
sent
me
is
true
,
whom
ye
know
not
.
But
I
know
him
:
for
I
am
from
him
,
and
he
hath
sent
mee
.
Then
they
sought
to
take
him
:
but
no
man
laid
hands
on
him
,
because
his
houre
was
not
yet
come
.
And
many
of
the
people
beleeved
on
him
,
and
said
,
when
Christ
commeth
,
will
he
doe
more
miracles
then
these
,
which
this
man
hath
done
?
Iohn
7.25
.
&c.
But
in
the
great
and
last
day
of
the
feast
,
many
of
the
people
,
after
they
had
heard
his
solemne
invitation
,
said
,
Of
a
truth
,
this
is
the
Prophet
:
Others
said
,
this
is
the
Christ
.
But
some
said
,
Shall
Christ
come
out
of
Galilee
?
Hath
not
the
Scripture
said
,
that
Christ
commeth
of
the
seed
of
David
,
and
out
of
the
town
of
Bethleem
,
where
David
was
?
So
there
was
a
division
among
the
people
,
because
of
him
.
And
some
of
them
would
have
taken
him
,
but
no
man
laid
hands
on
him
.
ver.
40
,
41
,
&c.
For
when
the
chief
Priests
,
and
Pharisees
asked
of
the
Officers
,
whom
they
had
employed
upon
the
demurr
or
debatement
of
the
people
to
attach
him
,
verse
32.
Why
have
ye
not
brought
him
?
The
onely
answer
they
could
get
,
was
this
,
Never
man
spake
like
this
man
.
verse
45
46.
8
But
however
,
in
this
great
feast
he
suffered
such
contradictions
of
sinfull
men
,
open
contradictions
one
to
another
,
and
secret
contradictions
in
most
individuals
to
their
owne
consciences
.
For
as
he
had
told
them
Iohn
7.28
.
That
they
both
knew
him
,
and
whence
he
was
,
and
that
he
came
not
of
himself
.
Albeit
their
passions
would
not
permit
them
so
to
acknowledge
him
.
Yet
his
entertainement
for
the
present
,
was
not
so
harsh
and
churlish
(
at
the
peoples
hand
especially
)
as
it
was
at
the
next
solemne
feast
,
in
which
he
againe
did
publish
his
Commission
,
to
wit
,
in
the
feast
of
the
Encoenia
or
dedication
of
the
Temple
,
immediately
ensuing
the
forementioned
feast
of
Tabernacles
.
There
was
a
division
(
saith
Saint
Iohn
)
again
among
the
Iews
for
these
sayings
.
And
many
of
them
said
,
He
hath
a
devill
,
and
is
mad
:
why
heare
ye
him
?
Others
said
,
these
are
not
the
words
of
him
that
hath
a
devill
.
Can
a
devill
open
the
eyes
of
the
blind
?
And
it
was
at
Ierusalem
the
feast
of
the
Dedication
,
and
it
was
winter
.
And
Iesus
walked
in
the
Temple
in
Solomons
porch
.
Then
came
the
Iews
round
about
him
,
and
said
unto
him
,
How
long
dost
thou
make
us
doubt
?
If
thou
be
the
Christ
,
tell
us
plainly
.
Iesus
answered
them
,
I
told
you
,
and
ye
beleeved
me
not
.
The
works
that
I
doe
in
my
Fathers
name
,
they
bear
witnesse
of
me
,
&c.
Ioh
:
10.19
,
20
,
&c.
Upon
this
avouchment
,
that
God
was
his
Father
,
and
that
hee
and
his
Father
were
one
,
the
Jews
took
up
stones
to
stone
him
.
Iesus
answered
them
,
many
good
works
have
I
shewed
from
my
Father
:
for
which
of
these
works
do
ye
stone
mee
?
The
Iews
answered
him
,
saying
,
For
a
good
work
we
stone
thee
not
;
but
for
blasphemy
,
and
because
that
thou
being
a
man
makest
thy selfe
a
God
.
But
he
escaped
out
of
their
hands
,
and
went
away
againe
beyond
Iordan
,
into
the
place
,
where
Iohn
at
first
baptized
.
And
there
he
abode
,
and
many
resorted
unto
him
,
and
said
,
Iohn
did
no
miracle
,
but
all
things
that
Iohn
spake
of
this
man
were
true
.
And
many
beleeved
on
him
there
.
verse
39
,
40
,
&c.
more
then
had
done
at
Jerusalem
,
unto
which
hee
did
not
come
,
till
the
great
and
last
feast
of
the
Passeover
,
albeit
he
were
invited
,
or
advised
to
repaire
thither
,
rather
then
to
remaine
in
Herods
dominions
.
Luke
13.31
.
Then
came
certaine
Pharisees
(
Inhabitants
of
Jerusalem
,
or
their
Complices
)
saying
unto
him
,
Get
thee
out
,
and
depart
hence
for
Herod
will
kill
thee
.
And
he
said
unto
them
,
Goe
,
tell
that
foxe
,
&c.
It
cannot
be
,
that
a
Prophet
perish
out
of
Ierusalem
,
&c.
verse
33.
He
finally
resolves
them
,
Yee
,
(
to
wit
)
of
Ierusalem
,
Behold
your
house
is
left
unto
you
desolate
:
Yee
shall
not
see
me
untill
the
time
come
,
when
ye
shall
say
,
Blessed
is
he
that
commeth
in
the
Name
of
the
Lord
.
verse
35.
And
after
this
manner
hee
was
saluted
by
Men
,
Women
,
and
Children
:
by
all
sorts
(
unlesse
it
were
the
Scribes
and
Pharisees
)
at
his
comming
to
this
great
and
last
Passeover
,
whereof
I
now
treate
.
However
their
crucifying
of
him
some
few
daies
after
,
whom
they
acknowledged
for
their
Lord
and
Messias
,
did
both
deserve
and
portend
that
utter
desolation
of
City
and
Temple
,
which
hee
had
foretold
in
the
words
immediately
going
before
,
O
Ierusalem
,
Ierusalem
,
which
killest
the
Prophets
,
and
stonest
them
that
are
sent
unto
thee
;
how
often
would
I
have
gathered
thee
,
&c.
Behold
your
house
is
left
unto
you
desolate
.
But
of
the
full
importance
of
these
words
,
I
have
delivered
my
opinion
elsewhere
more
at
large
.
That
Christ
after
the
feast
of
the
Dedication
mentioned
Iohn
10
,
did
remain
where
Iohn
at
first
baptized
,
untill
some
few
daies
before
the
Passeover
;
is
cleare
from
that
remarkeable
story
concerning
the
raising
of
Lazarus
from
death
.
Iohn
11.1
.
&c.
When
he
had
heard
therefore
that
he
was
sick
,
he
abode
two
daies
still
in
the
same
place
,
where
he
was
.
Then
after
that
,
saith
he
to
his
Disciples
,
Let
us
goe
into
Iudea
againe
.
His
Disciples
say
unto
him
,
Master
,
the
Iews
of
late
sought
to
stone
thee
;
and
goest
thou
thither
againe
?
Iesus
answered
,
Are
there
not
twelve
houres
in
the
day
?
If
any
man
walke
in
the
day
,
he
stumbleth
not
;
because
he
seeth
the
light
of
the
world
.
But
if
a
man
walk
in
the
night
,
he
stumbleth
,
because
there
is
no
light
in
him
.
9
It
is
observable
,
that
immediately
before
,
or
in
the
time
of
these
great
and
solemne
feasts
,
his
fame
was
published
for
some
rare
miracle
.
When
Christ
commeth
(
saith
the
people
)
in
the
feast
of
Tabernacles
,
will
he
doe
more
miracles
then
this
man
hath
done
?
Iohn
7.31
.
The
late
miracle
which
occasioned
the
contradiction
or
variety
of
opinion
at
the
feast
of
the
Dedication
of
the
Temple
,
was
the
restoring
of
one
,
who
had
beene
blind
from
his
birth
,
to
perfect
sight
.
You
have
the
story
at
large
Iohn
9.
The
last
and
greatest
miracle
,
which
he
did
about
Jerusalem
immediately
before
this
last
Passeover
,
and
that
which
occasioned
him
to
be
proclaimed
the
Christ
,
not
by
himselfe
as
at
other
times
,
nor
by
his
Disciples
onely
,
but
by
the
unanimous
consent
of
that
mighty
Assembly
,
besides
the
Priests
and
Scribes
and
Pharisees
,
was
the
raising
of
Lazarus
to
life
after
he
had
beene
foure
daies
dead
.
And
thus
farre
I
can
assent
unto
some
moderne
Writers
,
that
the
Multitude
then
assembled
,
especially
the
strangers
did
purposely
seeke
at
this
feast
to
redeeme
their
former
contempt
or
sleight
esteeme
of
him
at
the
Feast
of
Tabernacles
and
Dedication
before
mentioned
,
by
their
forwardnesse
to
entertaine
and
salute
him
,
as
their
glorious
King
,
the
long
expected
Sonne
of
David
.
CHAP.
XXI
.
That
the
Messias
was
to
bee
proclaimed
King
of
Sion
at
some
one
or
other
of
their
great
and
solemne
Feasts
,
was
a
prenotion
or
received
opinion
amongst
the
Iews
.
1
FRom
the
Evangelicall
history
of
our
Saviours
appearances
at
the
solemn
Feast
celebrated
at
Jerusalem
,
and
from
the
debates
betweene
his
Auditors
,
especially
in
the
last
yeere
of
his
presence
there
;
the
Intelligent
Reader
will
easily
collect
without
further
aduertisment
,
that
it
was
a
common
prenotion
or
received
opinion
amongst
this
people
,
that
their
expected
Messias
should
bee
manifested
or
acknowledged
at
some
one
or
other
of
their
anniversary
Feasts
;
of
which
the
Passeover
was
the
principall
,
or
(
as
Chrysostome
with
some
other
of
the
Ancients
instile
it
)
Metropolitan
.
But
in
which
of
these
three
solemne
Feasts
,
the
Sonne
of
David
should
be
proclaimed
King
,
and
made
(
by
God
)
their
Lord
,
and
Christ
,
was
if
not
to
all
,
yet
to
most
of
them
,
even
to
his
followers
(
whether
Apostles
or
Disciples
)
uncertaine
,
untill
the
event
did
determine
the
doubt
unto
such
of
them
,
as
God
did
grant
eyes
to
see
,
and
eares
to
heare
,
and
hearts
to
understand
the
mysteries
of
salvation
;
respectively
prefigured
by
these
three
solemne
Feasts
,
and
really
accomplisht
in
this
great
Feast
of
the
Passeover
,
wherein
they
crucified
JESUS
of
NAZARETH
(
their
late
proclaimed
King
,
)
and
in
the
Feast
of
Pentecost
next
following
.
The
full
intent
,
and
purport
of
this
last
observation
,
as
well
the
affirmative
,
as
negative
part
,
to
wit
,
[
the
certainetie
that
hee
was
to
bee
proclaimed
King
at
some
one
of
those
Feasts
:
and
the
uncertainety
at
which
of
those
hee
should
be
so
proclaimed
]
is
included
in
those
words
of
S.
Iohn
before
cited
to
another
purpose
;
These
things
understood
not
his
Disciples
at
the
first
;
that
is
,
they
did
not
lay
them
to
heart
,
nor
rightly
apprehend
the
melodious
harmony
betweene
the
solemnity
of
that
time
,
and
the
events
fore-pictured
by
that
,
and
other
solemnities
.
But
when
Iesus
was
glorified
,
then
remembred
they
that
these
things
were
written
of
him
,
and
that
they
had
done
these
things
unto
him
,
Chap.
12.16
.
that
is
,
they
first
considered
,
and
then
remembred
,
that
his
glorious
exaltation
was
foretold
,
typically
prefigured
by
that
solemne
Feast
,
and
really
acknowledged
by
the
multitude
.
2.
That
the
solemnity
of
dwelling
in
booths
,
used
in
the
Feast
of
Tabernacles
,
or
the
exigence
or
occasion
in
whose
remembrance
that
Feast
was
instituted
(
which
was
their
speciall
reliefe
from
extremity
of
heat
and
thirst
in
the
wildernesse
;
)
had
speciall
reference
to
the
Feast
of
Pentecost
:
is
too
apparent
to
be
contradicted
by
any
good
Christian
,
from
that
of
our
Saviour
,
Iohn
7.37
.
In
the
last
day
,
that
great
day
of
the
Feast
(
to
wit
,
of
the
Tabernacles
)
Iesus
stood
,
and
cried
,
saying
,
If
any
man
thirst
,
&c.
This
spake
hee
of
the
Spirit
,
which
they
that
beleeve
on
him
should
receive
.
For
the
holy
Ghost
was
not
yet
given
,
because
that
Iesus
was
not
yet
glorified
.
But
shortly
after
his
glorification
,
the
Spirit
of
God
,
the
true
water
of
life
,
was
powred
out
more
plentifully
upon
all
flesh
capable
of
it
,
then
water
had
been
unto
Israel
in
their
extremity
of
thirst
in
the
wildernesse
;
or
then
that
water
,
which
was
used
(
I
know
not
whether
by
precept
or
tradition
)
to
be
powred
out
upon
the
Altar
in
the
Feast
of
Tabernacles
,
especially
upon
that
great
day
of
the
Feast
,
wherein
our
Saviour
spake
these
words
.
But
in
what
place
of
Scripture
it
was
foresignified
,
that
waters
should
flow
out
of
their
bellies
that
beleeved
on
him
,
is
not
pertinent
to
our
present
purpose
.
Gods
speciall
protection
,
not
of
Israel
onely
according
to
the
flesh
,
but
of
his
universall
Church
from
spirituall
enemies
,
under
the
shadow
of
his
wings
,
was
more
peculiar
then
the
Palme
trees
or
Willows
of
the
brook
,
or
boothes
made
of
them
,
could
afford
to
the
sonnes
of
Iacob
,
against
the
parching
heat
of
the
Sunne
,
after
our
Saviour
was
glorified
.
As
for
those
words
forecited
,
Levit.
23.43
.
I
made
the
children
of
Israel
to
dwell
in
boothes
,
when
I
brought
them
out
of
the
land
of
Egypt
:
they
referre
(
if
good
Writers
be
not
mistaken
)
to
Exod.
12.37
.
The
children
of
Israel
journeyed
from
Rameses
to
Succoth
;
that
is
a
place
of
boothes
,
or
Tabernacles
,
or
as
to
a
Northerne
Borderer
might
be
more
fully
exprest
,
to
a
place
of
Shields
or
Summer
houses
.
Yet
(
if
I
be
not
mistaken
)
the
forecited
place
of
Leviticus
concerning
the
occasion
of
instituting
the
Feast
of
Tabernacles
or
Shields
hath
reference
also
to
that
of
Exod.
15.27
.
And
they
came
to
Elim
,
where
were
twelve
wells
of
water
,
and
seventie
Palme
trees
,
and
they
encamped
there
by
the
waters
.
3.
Out
of
the
former
discussion
it
is
apparent
,
that
the
feast
of
Tabernacles
had
reference
unto
the
feast
of
Pentecost
,
and
that
the
commandements
of
carnall
rejoycing
in
that
feast
,
were
spiritually
accomplished
in
the
Pentecost
next
following
our
Saviours
passion
.
But
what
speciall
reference
had
the
same
feast
of
Tabernacles
unto
the
solemnity
of
the
Passeover
?
Surely
the
same
,
which
other
solemne
feasts
of
the
Seuenth
moneth
(
which
was
a
moneth
of
legall
solemnities
,
)
had
.
Now
that
the
feast
of
Atonement
or
Expiation
,
which
was
the
tenth
day
of
that
moneth
,
(
next
after
the
feast
of
Trumpets
,
and
some
foure
dayes
before
the
feast
of
Tabernacles
)
was
punctually
accomplisht
at
the
feast
of
the
Passeover
,
wherein
our
Saviour
was
crucified
;
Maldonat
himselfe
,
the
most
rigid
Opposer
of
the
harmony
betwixt
these
solemnities
,
and
the
last
feast
of
this
Passeover
,
would
not
have
denied
,
if
this
interrogatory
had
been
put
unto
him
.
It
is
true
,
that
the
mysteries
foreshadowed
at
this
Feast
by
the
scape
Goat
,
by
the
washing
of
the
high
Priest
,
and
by
some
other
Ceremonies
,
were
fulfilled
in
die
suo
,
that
is
upon
the
tenth
day
of
the
seventh
moneth
,
in
which
our
Saviour
(
as
with
the
consent
of
best
moderne
Writers
I
have
elsewhere
observed
[
*
](A04168-e17050-b)
*
See
Christs
answere
to
Iohn
.
)
was
baptized
.
But
for
the
mysteries
prefigured
by
the
Sacrifices
,
whose
blood
was
brought
into
the
Sanctuary
upon
the
tenth
of
the
seventh
moneth
;
these
were
not
accomplisht
,
untill
the
entrance
of
our
Redeemer
CHRIST
JESUS
,
into
the
most
Holy
place
,
was
visibly
signified
by
the
rending
of
the
Vaile
in
the
Temple
.
It
is
most
true
againe
,
that
the
legall
feasts
of
Trumpets
,
which
was
the
first
solemnity
of
the
seaventh
moneth
,
was
Evangelically
fulfilled
by
S.
Iohn
Baptists
Proclamation
and
Baptisme
in
the
beginning
of
the
same
moneth
.
But
as
for
the
feast
of
Tabernacles
,
albeit
the
solemnity
thereof
was
in
part
fulfilled
at
our
Saviours
appearance
,
and
Proclamation
of
his
celestiall
Ambassage
by
himselfe
,
upon
the
great
day
of
that
Feast
,
as
was
but
now
observed
:
Yet
the
full
accomplishment
of
the
solemnities
then
used
,
or
of
the
mysteries
prefigured
by
their
publique
rejoycing
in
that
feast
especially
,
was
not
exhibited
,
untill
our
Saviours
triumphant
ingresse
into
Jerusalem
foure
dayes
before
the
feast
of
the
Passeover
,
wherein
hee
suffered
for
us
.
Many
amongst
the
multitude
,
at
the
feast
of
Tabernacles
immediatly
before
,
did
acknowledge
him
for
the
expected
Messias
,
or
for
the
Prophet
,
whom
God
had
promised
to
raise
up
amongst
them
like
unto
Moses
.
None
of
them
then
did
either
out
of
expresse
apprehension
of
his
Deity
,
or
by
Emblematicall
significations
of
their
allegiance
unto
him
,
acknowledge
or
proclaime
him
to
be
the
God
of
their
Fathers
,
who
had
spoken
to
Moses
in
the
wildernesse
:
or
that
very
God
,
unto
whose
honour
,
the
feast
of
Tabernacles
was
first
instituted
,
and
so
continued
to
their
posterity
.
This
acknowledgement
was
first
made
(
though
unwittingly
)
by
the
multitude
,
which
came
to
greet
his
welcome
,
when
he
came
from
Bethany
to
Jerusalem
over
the
Mount
Olivet
.
But
how
was
hee
at
that
time
(
though
unwittingly
)
so
acknowledged
by
the
multitude
?
4.
Although
man
bee
a
reasonable
and
projecting
Creature
;
yet
the
cunningest
contrivances
of
wisest
men
,
are
alwayes
moderated
by
the
Al-seeing
wisedome
of
their
Creator
.
And
the
execution
of
their
projects
,
although
they
reach
unto
,
or
hit
the
mark
proposed
by
them
,
doe
often
glance
or
fall
upon
some
other
Object
,
then
they
thought
of
.
And
oftentimes
,
as
well
the
intention
,
as
contrivance
for
its
execution
,
are
put
upon
them
by
secret
instinct
.
As
in
that
good
woman
,
which
powred
the
precious
ointment
on
our
Saviours
head
,
whilest
hee
sat
at
meat
in
the
house
of
Simon
the
Leper
.
Matt.
26.7
.
Few
I
thinke
upon
good
consideration
,
will
suspect
any
further
intent
,
then
a
longing
desire
to
testifie
her
love
,
her
loyalty
,
and
observance
of
him
,
as
a
gracious
man
and
a
speciall
Benefactor
.
Yet
in
the
disposition
of
Divine
providence
,
working
in
her
by
secret
instinct
,
to
testifie
her
love
rather
in
this
kinde
,
then
in
any
other
;
shee
did
exhibite
an
undoubted
presage
of
his
death
and
buriall
approaching
,
as
our
Saviour
himselfe
interprets
the
fact
:
When
his
Disciples
saw
it
,
they
had
indignation
,
saying
,
To
what
purpose
is
this
waste
?
for
this
ointment
might
have
been
sold
for
much
,
and
given
to
the
poore
.
When
Iesus
understood
it
,
he
said
unto
them
,
Why
trouble
ye
the
woman
?
for
shee
hath
wrought
a
good
work
upon
mee
.
For
yee
have
the
poore
alwayes
with
you
,
but
me
yee
have
not
alwayes
.
For
in
that
shee
hath
powred
this
ointment
on
my
body
,
she
did
it
for
my
buriall
.
Verily
I
say
unto
you
,
wheresoever
this
Gospel
shall
bee
preached
in
the
whole
world
,
there
shall
also
this
,
that
this
woman
hath
done
,
bee
told
for
a
memoriall
of
her
,
Matth.
26.8
,
9
,
10
,
&c.
As
he
was
willing
to
receive
the
accustomed
funerall
rites
of
his
Countrey
,
at
this
womans
hands
,
before
his
death
:
so
was
it
his
pleasure
to
have
his
Coronation
over
the
kingdome
of
David
,
the
Dedication
of
his
glorious
Temple
,
his
triumph
ouer
the
grave
,
death
,
and
hell
,
solemnely
celebrated
,
before
his
resurrection
from
the
dead
.
For
it
was
lawfull
for
this
Lion
of
Iuda
to
triumph
over
death
,
before
the
victory
,
which
was
to
bee
purchased
by
his
death
.
The
honour
done
unto
him
at
this
solemnity
,
and
the
severity
of
his
sentence
against
Jerusalem
in
the
midst
of
this
Jubilee
,
(
me
thinks
)
exhibits
such
a
glimpse
of
his
second
appearance
in
Majesty
unto
judgement
,
as
the
transfiguration
on
the
Mount
did
of
his
glory
,
after
his
resurrection
.
Hee
had
told
the
Jews
,
Iohn
5.23
.
As
the
Father
raiseth
up
the
dead
,
and
quickeneth
them
:
Even
so
the
Sonne
quickeneth
whom
hee
will
.
For
the
Father
judgeth
no
man
,
but
hath
committed
all
judgement
unto
the
Sonne
:
that
all
men
should
honour
the
Sonne
,
even
as
they
honour
the
Father
.
Hee
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
which
hath
sent
him
.
A
full
proofe
of
his
power
to
pierce
the
monuments
by
his
word
,
and
to
make
the
graves
give
up
their
dead
;
had
been
a
few
dayes
before
this
solemnity
,
exhibited
in
his
raising
of
Lazarus
:
which
as
was
before
observed
,
did
specially
occasion
the
multitude
assembled
at
Jerusalem
to
meet
and
congratulate
him
,
not
as
the
Sonne
of
David
onely
,
but
as
Davids
Lord
.
For
,
greater
honour
(
though
they
intended
not
so
much
)
had
not
been
done
,
either
by
David
before
the
Ark
of
the
Lord
,
or
by
their
Forefathers
unto
God
himselfe
in
the
feast
of
Tabernacles
.
5.
That
the
feast
of
Tabernacles
was
a
feast
of
joy
,
instituted
to
the
honour
of
that
God
,
who
had
redeemed
Israel
from
Aegyptian
bondage
,
who
had
protected
them
in
Succoth
,
and
in
the
wildernesse
in
their
whole
journey
towards
Canaan
;
is
a
point
unquestionable
either
amongst
good
Christians
or
malignant
Jews
.
That
the
carying
of
Palme
branches
in
triumphant
maner
,
skipping
,
dancing
,
or
singing
,
was
the
peculiar
character
or
expression
of
that
joy
,
wherewith
this
people
was
commanded
to
rejoyce
before
the
Lord
their
God
in
this
feast
of
Tabernacles
above
all
others
,
may
bee
ratified
by
the
tradition
and
practise
of
the
Jews
,
whilst
they
had
liberty
,
and
opportunity
to
celebrate
this
feast
,
especially
from
Nehemiah
his
time
.
And
in
asmuch
as
the
great
multitude
assembled
at
the
feast
of
Passeover
,
wherein
our
Saviour
did
accomplish
the
lawes
and
rites
of
the
Paschall
lamb
;
did
present
him
with
this
kinde
of
honour
accustomed
in
the
feast
of
Tabernacles
:
they
evidently
declare
unto
the
world
,
though
not
by
expresse
confession
,
or
distinct
apprehension
of
his
eternall
Deity
(
as
was
said
before
;
)
yet
by
gesture
,
and
deportment
put
upon
them
by
secret
instinct
,
that
this
JESUS
whom
they
thus
welcommed
in
the
Mount
of
Olives
,
was
that
very
God
and
Lord
of
hoasts
,
who
had
given
them
victory
over
Pharaoh
and
his
hoast
in
the
red
Sea
,
who
had
protected
them
and
refreshed
them
in
the
wildernesse
in
all
their
distresses
,
and
in
their
whole
journey
to
the
land
of
Canaan
:
that
very
onely
God
in
memory
of
whose
gracious
goodnesse
towards
them
,
the
feast
of
Tabernacles
was
first
instituted
by
Moses
,
afterward
more
solemnely
celebrated
by
Ioshua
,
and
upon
some
interruption
in
matter
of
ceremonies
,
revived
,
or
restored
by
Nehemiah
.
6.
As
for
the
doctrine
of
the
later
Jews
(
such
I
meane
,
as
from
our
Saviours
time
,
have
recollected
the
practice
of
their
Forefathers
in
this
feast
of
Tabernacles
;
)
I
referre
the
ingenuous
Reader
to
the
Commentators
upon
Leviticus
23.
and
upon
Nehemiah
.
The
garb
and
gesture
of
the
Jews
in
bearing
of
Palme
branches
at
the
feast
of
Tabernacles
,
(
if
wee
may
beleeve
these
mens
relations
;
)
was
not
much
unlike
the
deportment
of
the
ancient
Grecians
after
victory
,
whether
in
serious
warres
or
in
Olympick
games
:
or
rather
the
deportment
of
the
ancient
Grecians
was
by
superstitious
imitation
borrowed
from
the
lawes
,
and
customes
of
the
ancient
Hebrews
.
The
practice
of
the
Grecians
,
and
most
other
Nations
in
their
victories
is
recorded
by
Pausanias
.
Wreathes
or
branches
of
Palmes
,
are
a
set
reward
for
many
Prizes
;
and
in
every
place
doth
adorne
the
right
hand
of
the
Vanquishers
:
which
custome
is
said
to
have
had
its
first
originall
after
this
wise
.
It
is
reported
that
Theseus
being
returned
from
Crete
,
did
institute
certaine
games
at
Delos
in
the
honour
of
Apollo
,
and
did
reward
the
Victorers
with
Palms
:
Of
which
Palms
Homer
also
maketh
mention
in
those
verses
,
wherein
he
recites
the
mournfull
Oration
of
Vlisses
to
the
daughter
of
Alcinous
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Pausanias
in
Arcadicis
Lib.
8.
That
the
bearing
of
Palme
branches
in
their
right
hands
,
was
a
generall
Embleme
(
amongst
most
Nations
)
of
victory
;
I
willingly
assent
to
this
learned
Antiquary
,
for
Palmam
obtinere
is
as
much
in
Latin
Writers
as
Victoriam
obtinere
.
But
that
this
devise
should
take
its
originall
from
Theseus
,
I
cannot
be
perswaded
;
because
the
sacred
story
of
the
old
Testament
,
and
the
Prophecies
or
Visions
in
the
New
,
doe
testifie
this
custome
to
bee
more
ancient
then
Theseus
amongst
Gods
people
,
and
an
Embleme
of
the
victory
of
Gods
Saints
over
death
and
the
grave
.
To
omit
other
places
,
that
of
S.
Iohn
,
Apoc.
7.
is
most
pregnant
:
After
this
I
beheld
,
and
loe
,
a
great
multitude
which
no
man
could
number
,
of
all
Nations
and
kinreds
and
people
,
and
tongues
stood
before
the
Throne
,
and
before
the
Lamb
,
clothed
with
white
robes
,
and
Palmes
in
their
hands
.
And
cried
with
a
loud
voice
,
saying
,
Salvation
to
our
God
,
which
sitteth
upon
the
Throne
,
and
to
the
Lamb
verse
9.10
.
This
maner
of
congratulation
used
by
the
Saints
,
is
but
a
more
distinct
and
full
expression
of
the
peoples
voice
,
when
they
cried
Hosanna
to
the
Sonne
of
David
,
which
as
was
observed
before
,
was
both
precatory
and
congratulatory
:
and
did
withall
,
according
to
the
propriety
of
the
Hebrew
,
import
thus
much
;
Lord
grant
salvation
to
the
Sonne
of
David
,
that
hee
may
save
us
.
So
that
both
the
people
(
though
they
unwittingly
and
more
unconstantly
)
and
the
Saints
of
all
Nations
expresly
and
constantly
doe
honour
the
Sonne
,
even
as
they
honour
the
Father
.
CHAP.
XXII
.
That
the
honour
done
to
our
Saviour
at
his
comming
to
Ierusalem
,
did
(
though
not
in
the
distinct
apprehension
of
the
multitude
or
of
his
Disciples
)
concludently
declare
him
to
be
the
Sonne
of
God
,
or
the
God
of
their
Fathers
.
1
THe
former
Assertion
concerning
the
reall
exhibition
of
that
honour
unto
the
Sonne
of
David
,
at
this
memorable
Passeover
,
which
by
the
intendment
of
the
Law
,
Levit.
23.
was
directed
unto
God
alone
in
the
feast
of
Tabernacles
,
is
more
remarkably
implied
in
the
undoubted
accomplishment
of
the
feast
of
Dedication
,
next
before
the
same
Passeover
:
especially
if
we
compare
the
often
mentioned
congratulations
of
the
people
crying
[
Hosanna
to
the
Sonne
of
David
]
with
our
Saviours
actions
and
doctrine
(
both
of
them
being
accurately
recorded
by
the
Evangelists
)
between
his
entring
into
the
Temple
,
and
the
time
of
his
Agony
.
The
feast
of
the
Dedication
,
or
Encaenia
in
the
ninth
moneth
heretofore
handled
in
part
,
was
a
Feast
instituted
in
imitation
of
the
feast
of
Tabernacles
,
whose
anniversary
celebration
was
immediatly
and
peremptorily
commanded
by
God
himselfe
;
Moses
at
that
time
being
his
sole
Agent
or
Ambassadour
:
whereas
the
feast
of
Dedication
or
Encenia
was
instituted
by
the
visible
Church
at
a
time
,
wherein
there
was
no
Prophet
in
Israel
,
no
man
endued
with
the
spirit
of
Moses
;
nor
no
immediat
or
extraordinary
Revelation
from
God
.
For
a
little
before
the
institution
of
the
feast
of
Dedication
,
the
Author
of
the
74.
Psalme
had
thus
complained
;
Wee
see
not
our
signes
,
there
is
no
more
any
Prophet
,
neither
is
there
among
us
any
that
knoweth
how
long
.
And
this
Psalme
,
as
best
Interpreters
are
of
opinion
,
was
composed
in
the
time
of
Antiochus
his
raging
tyranny
over
Jerusalem
,
over
the
people
of
God
,
and
his
Temple
.
Both
parts
of
this
observation
may
be
confirmed
by
the
Author
of
the
first
Book
of
Maccabees
;
Then
Iudas
appointed
certaine
men
to
fight
against
those
that
were
in
the
Fortresse
,
untill
hee
had
cleansed
the
Sanctuary
.
So
hee
chose
Priests
of
blamelesse
conversation
,
such
as
had
pleasure
in
the
Law
:
Who
cleansed
the
Sanctuarie
,
and
bare
out
the
defiled
stones
into
an
uncleane
place
.
And
when
as
they
consulted
what
to
doe
with
the
Altar
of
burnt
offerings
which
was
profaned
;
they
thought
it
best
to
pull
it
downe
,
lest
it
should
bee
a
reproach
to
them
,
because
the
Heathen
had
defiled
it
.
Wherefore
they
pulled
it
downe
,
and
laid
up
the
stones
in
the
Mountaine
of
the
Temple
,
in
a
convenient
place
,
untill
there
should
come
a
Prophet
to
shew
what
should
bee
done
with
them
,
1.
Maccab.
4.41
,
42.
&c.
And
after
they
had
cleansed
the
Sanctuary
,
they
restored
the
holy
vessells
,
and
furnisht
the
Temple
of
the
Lord.
On
the
five
and
twentieth
day
of
the
ninth
Moneth
(
which
is
called
the
Moneth
Casleu
)
in
the
hundred
forty
,
and
eighth
yeare
,
they
arose
up
betimes
in
the
morning
,
and
offered
sacrifices
according
to
the
Law
upon
the
new
Altar
of
burnt
offerings
,
which
they
had
made
.
Looke
at
what
time
,
and
what
day
the
Heathen
had
prophaned
it
,
even
in
that
day
it
was
dedicated
with
songs
,
with
citherns
,
and
harps
,
&c.
ver.
52.
Moreover
Iudas
and
his
brethren
with
the
whole
Congregation
of
Israel
ordained
that
the
dayes
of
the
Dedication
of
the
Altar
should
be
kept
in
their
season
from
yeare
to
yeare
by
the
space
of
eight
dayes
from
the
25.
day
of
the
moneth
Casleu
with
mirth
and
gladnesse
,
ver.
59.
The
maner
of
celebrating
this
Feast
,
is
more
fully
exprest
by
the
Author
of
the
second
Booke
of
Maccabees
Chap.
10.5
,
6
,
&c.
Vpon
the
same
day
that
the
strangers
profaned
the
Temple
,
on
the
very
same
day
,
it
was
cleansed
againe
,
even
the
25.
day
of
the
same
moneth
,
which
is
Casleu
.
And
they
kept
8.
dayes
with
gladnesse
,
as
in
the
feast
of
Tabernacles
;
remembring
that
not
long
before
they
had
held
the
feast
of
Tabernacles
,
when
as
they
wandred
in
the
mountaines
and
dennes
like
beasts
.
Therefore
they
bare
branches
,
and
faire
boughes
and
Palmes
also
,
and
sang
Psalmes
unto
him
that
had
given
them
good
successe
in
cleansing
his
Temple
.
They
also
ordained
by
a
common
Decree
,
that
every
yeare
those
dayes
should
be
kept
of
the
whole
Nation
of
the
Jews
.
And
so
it
was
continued
unto
the
last
yeare
of
our
Saviours
pilgrimage
here
on
earth
.
2
It
hath
beene
long
agoe
well
observed
by
the
learned
and
judicious
Hooker
,
and
(
if
my
memory
faile
not
)
toucht
upon
by
his
Ancient
,
the
learned
Examiner
of
the
Trent
Councell
:
that
albeit
the
feast
of
the
Dedication
was
not
instituted
by
Moses
,
nor
ratified
by
any
of
his
Successors
in
the
Propheticall
function
;
yet
was
it
graced
by
our
Lord
and
Saviours
presence
and
observation
of
it
,
as
appeares
from
Iohn
the
10.
So
farre
was
he
from
censuring
sacred
solemnities
,
though
not
immediately
instituted
by
God
but
by
the
ordinary
authority
of
the
visible
Church
:
so
long
as
their
institutions
did
not
vitiat
,
but
rather
enlarge
their
laws
and
ceremonies
registred
by
Moses
(
or
to
use
the
phrase
of
the
Hebrew
Rabbins
)
did
not
contradict
the
stations
of
Mount
Sinai
.
For
he
came
to
Jerusalem
at
this
feast
(
though
celebrated
in
the
Winter
)
and
taught
the
people
,
not
to
take
the
solemnitie
for
a
will
worship
,
but
to
expound
the
true
intent
and
prefigurations
of
it
,
to
try
whether
they
would
acknowledge
him
to
be
that
God
who
had
given
their
fore-Elders
good
successe
in
cleansing
the
Altar
and
Sanctuary
,
from
the
pollutions
of
the
heathen
.
But
so
far
was
his
owne
people
from
acknowledging
thus
much
,
that
they
tooke
up
stones
to
throw
at
him
for
his
Doctrine
.
Yet
at
the
feast
of
the
Passeover
next
ensuing
,
they
did
by
matter
of
fact
or
Emblematicall
expressions
of
their
loyalty
towards
him
(
being
thereunto
led
by
secret
instinct
beyond
their
actuall
apprehension
)
acknowledge
him
for
their
very
God
,
who
had
given
them
victory
over
Antiochus
,
over
Gorgias
,
and
other
reliques
of
his
malicious
Associats
or
instruments
.
For
thus
much
their
bearing
of
branches
of
Palmes
,
of
Olives
,
or
other
trees
used
in
the
honour
of
God
,
at
the
feast
of
Dedication
,
or
that
other
of
Tabernacles
,
and
their
crying
Hosanna
unto
him
did
concludently
import
by
way
of
such
benigne
interpretation
of
their
meaning
,
as
loving
Fathers
make
of
their
lisping
childrens
expressions
,
or
other
significations
of
their
desires
by
bodily
and
visible
gesture
,
though
not
by
articulate
voice
.
Immediately
after
hee
had
in
the
substance
of
man
received
from
them
those
honorary
presents
,
which
were
due
to
God
alone
,
he
went
into
the
Temple
to
cleanse
and
purifie
it
from
the
abuses
of
Money
changers
or
Merchandisers
,
wherewith
upon
politick
pretences
or
sophismes
of
state
for
present
gaine
,
it
was
at
this
time
no
lesse
polluted
by
the
seed
of
Abraham
,
then
it
had
been
by
Antiochus
,
or
other
heathens
before
the
feast
of
the
Dedication
was
instituted
.
Once
before
,
(
as
we
read
Iohn
2.
)
he
had
reformed
the
like
abuses
,
but
then
in
the
Name
and
Authority
of
his
Father
:
but
now
he
visits
the
same
Temple
,
and
gives
sentence
in
his
owne
Name
,
It
is
written
,
(
not
my
Fathers
house
,
but
)
my
house
shall
be
called
the
house
of
prayer
,
but
yee
have
made
it
a
denne
of
Theeves
.
Mat.
21.13
.
3
This
second
reformation
,
he
executed
so
peremptorily
,
that
the
chiefe
Priests
and
Elders
of
the
people
came
the
next
morning
into
the
Temple
,
as
he
was
teaching
,
and
demanded
of
him
,
By
what
authority
dost
thou
these
things
?
Mat.
21.23
.
To
this
question
he
answers
onely
by
a
crosse
interrogatory
,
unto
which
they
could
not
reply
;
I
will
ask
you
also
one
thing
,
which
if
ye
tell
mee
,
I
likewise
will
tell
you
,
by
what
authority
I
doe
these
things
:
The
baptisme
of
Iohn
,
whence
was
it
?
from
heaven
,
or
of
men
?
And
they
reasoned
among
themselves
,
saying
,
If
we
shall
say
from
heaven
,
he
will
say
unto
us
,
why
did
yee
not
then
beleeve
him
?
But
if
we
shall
say
of
men
,
wee
feare
the
people
:
for
all
held
Iohn
as
a
Prophet
.
And
they
answered
Iesus
and
said
,
We
cannot
tell
.
And
he
said
unto
them
,
Neither
tell
I
you
by
what
authority
I
doe
these
things
.
If
they
had
(
as
their
consciences
did
suggest
unto
them
)
acknowledged
the
Baptisme
of
Iohn
to
have
been
from
heaven
,
they
must
withall
have
acknowledged
him
to
have
beene
the
second
Adam
,
or
Redeemer
of
Mankinde
;
to
have
descended
from
heaven
truly
heavenly
;
not
the
Sonne
of
David
onely
,
but
the
true
Sonne
of
God
,
their
Lord
,
and
God
;
as
the
little
children
the
Evening
before
(
though
not
perhaps
by
expresse
apprehension
)
had
proclaimed
him
:
and
so
proclaimed
him
that
the
chief
Priests
and
Scribes
could
not
contradict
his
most
divine
exposition
of
their
meaning
,
or
rather
of
the
Psalmist
,
whose
propheticall
hymne
God
had
appointed
them
now
to
act
;
When
the
chief
Priests
(
saith
Saint
Matthew
)
saw
the
wonderfull
things
that
he
did
,
and
the
children
crying
in
the
Temple
and
saying
,
Hosanna
to
the
Sonne
of
David
;
they
were
sore
displeased
,
and
said
unto
him
,
Hearest
thou
,
what
these
say
?
As
if
they
had
thus
meant
,
Wee
see
thou
art
ready
to
play
at
small
games
,
rather
then
sit
out
,
being
thus
content
to
solace
thy self
with
the
applause
of
little
children
,
which
know
not
what
they
say
:
as
lately
thou
didst
with
the
congratulations
of
Idiots
and
Fishermen
thy
followers
.
But
children
and
fooles
(
such
as
they
accounted
our
Saviours
followers
)
doe
oft
times
speak
the
very
truth
:
and
he
who
was
truth
it self
,
doth
justifie
these
little
children
,
as
Gods
Ambassadors
for
this
purpose
.
For
so
he
replies
,
Yea
,
have
ye
(
who
boast
so
much
of
your
skill
in
Scripture
)
never
read
,
Out
of
the
mouthes
of
babes
and
sucklings
thou
hast
perfected
praise
?
And
he
left
them
as
silent
for
any
matter
of
just
reply
,
as
hee
had
done
their
father
the
Devill
,
when
hee
sent
him
away
with
that
Item
or
Scriptum
est
,
Avoid
Sathan
:
for
it
is
written
,
thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
And
however
the
malice
of
these
chief
Priests
and
Scribes
did
in
the
next
morning
revive
,
yet
the
testimony
alledged
by
him
in
justification
of
the
children
,
was
so
pregnantly
concludent
of
his
purpose
,
that
Sathan
himself
had
he
beene
present
,
could
not
have
reply'd
unto
it
.
4
For
that
8.
Psalme
,
as
the
Jews
cannot
deny
,
was
composed
in
honour
of
the
God
of
Israel
:
that
it
was
also
propheticall
,
and
to
be
fulfilled
in
time
,
is
to
all
Christians
apparent
from
our
Apostles
allegation
of
another
place
to
the
like
purpose
Hebrews
2.6
,
7.
of
whose
fulfilling
hereafter
.
The
first
part
of
the
prophecie
,
(
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
their
Lord
,
because
of
his
enemies
;
that
he
might
still
the
Enemie
and
Avenger
.
Psalme
8.2
.
And
so
the
malicious
Priests
and
Scribes
were
put
to
a
Non
plus
upon
our
Saviours
allegation
of
this
prophecie
in
justification
of
himself
,
and
of
these
Infants
,
whose
testimonies
they
sought
to
elevate
,
and
to
impute
the
acceptance
of
it
to
his
folly
.
Now
albeit
our
Saviour
left
them
at
this
Non
plus
for
the
present
,
yet
within
a
day
or
two
after
,
he
putteth
the
very
Pharisees
,
the
most
learned
of
them
,
to
a
greater
non
plus
,
by
another
testimony
,
parallel
to
this
of
the
8.
Psalme
,
While
the
Pharisees
(
saith
S.
Matthew
)
were
gathered
together
,
Iesus
asked
them
,
saying
,
What
think
ye
of
Christ
?
Whose
Sonne
is
he
?
They
say
unto
him
,
The
Sonne
of
David
:
He
saith
unto
them
,
How
then
doth
David
in
spirit
call
him
Lord
,
saying
,
The
Lord
said
unto
my
Lord
,
Sit
thou
on
my
right
hand
,
till
I
make
thine
enemies
thy
footstoole
?
If
David
then
call
him
Lord
,
how
is
he
his
Sonne
?
And
no
man
was
able
to
answer
him
a
word
:
neither
durst
any
man
(
from
that
day
forth
)
ask
him
any
more
questions
.
Matth.
22.41
,
42
,
&c.
All
this
argues
a
full
conviction
of
their
consciences
:
and
that
unlesse
they
had
suffered
their
splenatick
passions
to
conquer
their
consciences
for
the
present
;
or
had
not
hoodwinked
their
intellectuals
with
malicious
habits
of
their
hearts
:
they
must
of
necessity
have
confessed
as
much
,
as
the
little
children
(
in
this
expression
)
before
had
done
,
to
wit
,
that
he
was
not
onely
the
promised
Sonne
of
David
,
but
that
the
promised
Sonne
of
David
was
to
be
Davids
Lord
,
this
whole
peoples
God
,
and
Lord
.
For
it
is
observable
,
that
David
in
the
beginning
of
the
110.
Psalme
saith
not
,
Iehova
said
unto
Iehova
,
but
Iehova
said
unto
Adonai
,
Sit
thou
on
my
right
hand
;
not
thereby
denying
,
that
this
Adonai
was
to
be
Iehova
,
but
that
he
was
to
be
(
as
the
Author
of
the
8.
Psalme
saith
)
both
his
God
and
his
Lord
:
It
is
againe
(
to
my
present
apprehension
)
observable
,
that
after
Nehemiah
had
revived
the
solemnity
of
the
feast
of
Tabernacles
,
and
moved
the
people
to
renew
the
Covenant
,
which
their
forefathers
had
made
,
for
faithfull
observance
of
Gods
Laws
given
by
Moses
:
they
nuncupate
this
their
solemn
vow
unto
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
Lord
our
God
.
And
the
rest
of
the
people
(
to
wit
,
all
besides
those
,
who
had
sealed
to
the
Covenant
before
,
with
Nehemiah
,
)
the
Priests
,
the
Levites
,
the
Porters
,
the
Singers
,
the
Nethinims
,
and
all
they
that
had
separated
themselves
from
the
people
of
the
Lands
,
unto
the
Law
of
God
:
their
Wives
,
their
Sonnes
,
and
their
Daughters
,
every
one
having
knowledge
and
understanding
.
They
clave
to
their
Brethren
,
their
Nobles
,
,
and
entred
into
a
curse
,
and
into
an
oath
,
to
walk
in
Gods
Laws
,
which
were
given
by
Moses
the
servant
of
God
,
and
to
observe
,
and
doe
all
the
Commandements
of
the
Lord
our
Lord
,
and
his
judgements
and
his
statutes
,
Nehem.
10.28
,
29
,
&c.
But
this
solemne
vow
and
Covenant
confirmed
by
oath
of
keeping
Gods
Laws
,
was
more
shamefully
broken
by
this
perverse
and
gainsaying
generation
,
then
those
Laws
themselves
had
been
by
Antiochus
or
other
Heathen
,
which
had
never
sworne
vnto
them
.
For
the
chiefe
Priests
,
the
Scribes
,
the
Elders
,
notwithstanding
the
former
convictions
of
their
consciences
,
hold
on
to
persecute
this
God
their
Lord
,
unto
whose
honour
their
forefathers
had
dedicated
this
vow
,
with
greater
cruelties
and
more
malicious
indignities
,
then
Antiochus
had
used
towards
the
meanest
of
his
people
;
and
so
at
length
to
bring
that
curse
annexed
to
the
former
vow
,
upon
themselves
and
upon
their
children
unto
this
day
.
5.
Thus
much
of
the
Prophecies
or
foresignifications
of
his
triumphant
ingresse
into
Jerusalem
,
and
of
his
entertainment
there
,
untill
the
Feast
of
the
legall
Passeover
,
whose
mystery
he
did
accomplish
by
his
death
:
Points
not
handled
either
so
fully
,
or
so
punctually
,
as
was
requisite
,
by
any
Commentators
,
Postillers
,
or
others
whom
I
have
read
.
And
this
hath
emboldned
me
to
enlarge
my
meditations
upon
this
small
part
of
my
Comments
on
the
Creed
.
As
for
the
Prophecies
,
types
,
or
other
foresignifications
of
what
he
did
,
or
suffered
from
the
time
of
his
sacred
Supper
,
untill
his
resurrection
from
the
dead
,
these
have
been
so
plentifully
and
so
punctually
handled
by
many
,
especially
by
the
learned
Gerard
,
that
much
cannot
be
added
without
a
great
deale
of
superfluous
paines
.
And
yet
I
know
,
it
will
be
expected
,
that
I
say
somewhat
of
this
argument
.
SECTION
4.
The
Evangelicall
relations
of
the
indignities
done
unto
our
Saviour
by
sinfull
men
,
and
of
his
patience
in
suffering
them
,
respectively
prefigured
and
foretold
by
the
Prophets
and
other
sacred
Writers
:
Or
a
Comment
upon
the
Evangelicall
History
,
from
the
institution
of
his
Supper
unto
his
death
and
buriall
.
CHAP.
XXIII
.
Of
the
betraying
of
our
Saviour
,
of
his
apprehension
,
and
dismission
of
his
Disciples
:
And
how
they
were
foretold
or
prefigured
in
the
old
Testament
.
1
OF
the
sweet
Harmony
betweene
the
institution
,
occasion
,
and
celebration
of
the
legall
Passeover
,
and
the
continuation
of
the
Lords
Supper
or
Sacrament
of
his
body
and
blood
instituted
in
lieu
or
rather
in
remembrance
of
the
accomplishing
of
it
;
I
have
in
other
meditations
delivered
my
minde
at
large
.
And
if
if
it
shall
please
the
Lord
God
to
grant
mee
life
and
health
;
what
I
have
either
uttered
in
Sermons
,
or
otherwayes
conceived
concerning
this
Argument
,
shall
be
communicated
to
this
Church
wherein
I
live
,
(
if
not
to
others
)
in
the
Article
of
the
Catholique
Church
,
which
did
beginne
to
bee
on
earth
from
our
Saviours
resurrection
,
or
from
his
ascension
into
heaven
and
descending
of
the
Holy
Ghost
.
At
the
accomplishment
of
the
Legall
Passeover
by
the
institution
of
the
grand
mystery
or
Sacrament
prefigured
by
it
;
our
Lord
and
Saviour
was
betrayed
by
his
unfaithfull
friend
and
servant
Iudas
,
yet
by
his
prodition
consecrated
to
bee
that
Lamb
of
GOD
,
which
the
Paschall
Lamb
did
prefigure
;
that
Lamb
of
God
,
which
was
to
take
away
the
sinnes
of
the
world
,
of
which
sinnes
the
annuall
offering
of
the
Paschall
Lamb
,
or
other
legall
Sacrifices
whatsoever
,
were
but
anniversary
commemorations
,
or
remembrances
that
sinne
did
still
reigne
thorowout
the
world
.
The
treason
of
Iudas
was
expresly
foretold
,
(
and
perhaps
prefigured
by
treason
practised
against
the
Psalmist
)
Psal.
41.9
.
Yea
,
mine
owne
familiar
friend
,
in
whom
I
trusted
,
which
did
eate
of
my
bread
,
hath
lift
up
his
heele
against
mee
.
By
whom
,
or
upon
what
occasion
soever
,
this
Psalme
was
composed
,
certaine
it
is
,
the
Psalmist
according
to
the
literall
and
historicall
sense
did
act
his
owne
part
with
sensible
feeling
of
present
infirmities
,
which
did
mystically
prefigure
more
just
occasions
,
which
the
promised
Messias
should
have
to
take
up
the
same
complaint
.
Iudas
did
eate
of
his
bread
:
did
swallow
the
very
soppe
,
which
was
prepared
for
himselfe
at
that
very
time
,
when
by
the
instigation
of
the
Devill
,
hee
resolved
to
betray
him
.
So
that
this
Psalme
(
as
hath
been
observed
before
)
was
fulfilled
in
CHRIST
both
according
to
the
mysticall
,
and
the
most
punctuall
exquisite
literall
sense
.
So
was
that
other
complaint
,
whether
of
the
same
Psalmist
,
or
of
some
other
;
For
it
is
not
an
open
enemy
that
hath
done
mee
this
dishonour
:
for
then
I
could
have
borne
it
.
Neither
was
it
mine
adversarie
that
did
magnifie
himselfe
against
mee
:
for
then
peradventure
I
would
have
hid
my selfe
from
him
.
But
it
was
even
thou
my
companion
,
my
guide
,
and
mine
owne
familiar
friend
.
We
took
sweet
counsell
together
:
and
walked
in
the
house
of
God
as
friends
,
Psalm
.
55.12
,
13
,
&c.
Iudas
had
often
accompanied
our
Saviour
whilst
hee
taught
in
the
Temple
,
but
especially
at
this
last
feast
of
the
Passeover
,
wherein
hee
did
for
foure
dayes
together
frequent
the
Temple
,
from
morning
till
evening
,
disputing
with
the
learned
,
and
catechising
the
vulgar
and
ignorant
.
And
our
Saviour
to
notifie
this
Prophecie
to
be
exactly
fulfilled
by
Iudas
,
saluteth
him
in
the
name
of
a
friend
,
while
he
comes
to
betray
him
.
2.
His
treachery
against
his
friendly
and
loving
Lord
,
was
much
the
fouler
,
by
reason
of
the
long
communion
with
him
both
at
table
and
at
sacred
offices
.
This
treachery
was
expresly
foreshadowed
by
Achitophels
treason
against
David
;
of
whom
it
is
probable
,
the
former
complaints
were
literally
meant
.
Both
the
treasons
were
abominably
wicked
,
but
Ahitophels
more
generous
,
Iudas
most
basely
wicked
:
for
hee
had
no
provocation
to
meditate
revenge
upon
his
Master
,
who
had
never
done
him
,
nor
any
living
soule
wrong
,
but
went
about
doing
good
to
all
,
and
healing
all
that
sought
to
him
for
help
,
though
possessed
with
Devills
.
But
this
kind
of
healing
,
Iudas
did
not
seeke
,
but
rather
through
entertainment
of
greedy
and
covetous
projects
,
did
invite
the
Devill
to
enter
into
his
heart
,
at
that
very
time
,
wherein
the
doore
of
saving
health
and
entrance
into
the
kingdome
of
heaven
was
to
bee
set
open
to
all
.
Ahitophel
had
some
pretence
,
or
provocation
to
revenge
himselfe
upon
his
Master
,
by
reason
of
the
indignitie
done
unto
his
family
,
and
staining
of
his
blood
by
David
,
in
defiling
his
neere
kinswoman
or
Neece
,
Bathsheba
.
Yet
was
Ahitophels
malice
towards
Davids
person
more
bitter
:
for
hee
sought
his
life
,
and
resolved
to
wreak
his
foehood
upon
him
in
the
highest
degree
;
and
had
atchieved
his
purpose
,
so
Absalom
would
have
hearkned
so
well
to
his
second
advise
,
as
he
did
to
his
first
.
His
first
advise
,
which
was
full
of
revengefull
retaliation
for
Davids
folly
with
Bathsheba
,
wee
have
recorded
the
2.
of
Samuel
16.20
.
Then
said
Absalom
to
Ahitophel
,
Give
counsell
among
you
what
we
shall
doe
.
And
Ahitophel
said
unto
Absalom
,
Goe
in
unto
thy
fathers
concubines
,
which
hee
hath
left
to
keepe
the
house
,
and
all
Israel
shall
heare
,
that
thou
art
abhorred
of
thy
father
:
then
shall
the
hands
of
all
that
are
with
thee
,
be
strong
.
So
they
spread
Absalom
a
tent
upon
the
top
of
the
house
,
and
Absalom
went
in
unto
his
fathers
concubines
,
in
sight
of
all
Israell
.
Moreover
Ahitophel
said
to
Absalom
,
Let
mee
now
chuse
out
twelve
thousand
men
,
and
I
will
arise
,
and
pursue
after
David
this
night
.
And
I
will
come
upon
him
,
while
hee
is
weary
,
and
weake
handed
;
and
I
will
make
him
afraid
:
and
all
the
people
that
are
with
him
shall
flee
,
and
I
will
smite
the
King
onely
.
And
I
will
bring
backe
all
the
people
unto
thee
:
the
man
whom
thou
seekest
,
is
as
if
all
returned
:
so
all
the
people
shall
bee
in
peace
.
And
the
saying
pleased
Absalom
well
,
and
all
the
Elders
of
Israel
for
a
while
.
But
after
Ahitophel
saw
this
his
second
and
more
deadly
project
,
defeated
by
the
contrary
counsell
of
Hushai
;
hee
gave
his
enterprise
and
himselfe
for
lost
:
and
in
deepe
melancholy
(
yet
willing
to
set
his
house
in
order
)
went
immediatly
,
and
hanged
himselfe
.
Iudas
in
like
maner
,
after
the
chiefe
Priests
,
and
Elders
had
dashed
his
plot
,
which
was
onely
to
gaine
some
money
,
and
their
favour
for
his
gratefull
service
without
any
desire
of
blood
;
did
cast
away
the
hire
of
his
treason
,
and
himselfe
with
it
.
But
of
his
casting
downe
the
money
in
the
Temple
,
and
the
maner
of
his
fearefull
end
,
there
will
bee
fitter
occasion
to
say
somewhat
[
*
](A04168-e18720-b)
*
Chap.
26.
hereafter
.
3.
David
after
he
had
been
assuredly
informed
of
Absaloms
conspiracy
against
him
,
forsooke
Jerusalem
:
and
he
,
and
all
his
traine
or
necessary
attendance
went
on
their
bare
feet
,
with
their
heads
covered
and
weeping
,
over
the
brooke
Kidron
,
and
along
the
mount
of
Olives
,
2.
Sam.
15.23
,
30.
And
thus
the
Sonne
of
David
a
little
after
hee
saw
Iudas
resolved
to
betray
him
,
or
rather
after
it
pleased
him
to
take
notice
of
the
Conspiracie
against
him
,
betweene
Iudas
and
the
chiefe
Priests
and
Elders
,
marched
the
same
way
with
a
lesser
traine
,
accompanied
onely
with
his
Disciples
,
but
with
more
full
assurance
of
their
deliverance
from
present
danger
,
then
Davids
great
traine
had
:
because
hee
caried
the
true
Ark
of
the
Lord
in
his
breast
,
whose
type
or
shadow
,
David
being
uncertaine
or
doubtfull
of
the
event
,
sent
back
againe
to
Jerusalem
with
the
Priests
that
did
wait
upon
it
.
Yet
he
himselfe
went
over
the
brook
Kidron
with
a
sadder
heart
,
then
David
his
father
had
done
.
David
,
and
his
traine
,
though
much
greater
,
and
better
able
to
resist
the
violence
of
the
Pursuer
,
then
his
traine
was
;
marched
further
in
that
night
wherein
they
fled
from
Absalom
,
then
the
mount
of
Olives
.
The
Sonne
of
David
took
up
his
station
in
a
garden
,
neere
about
the
mount
of
Olives
,
and
there
expected
the
encounter
of
the
Arch-Ahitophel
(
which
had
vanquisht
the
first
Adam
in
a
garden
)
now
attended
with
a
greater
hoast
of
infernall
Associates
,
then
Ahitophel
did
require
of
Absalom
for
the
surprisall
of
David
,
and
his
traine
,
about
the
same
place
or
not
farre
beyond
it
,
2.
Sam.
17.
4.
When
I
behold
my
Saviour
in
that
heavie
plight
and
dejected
posture
,
described
by
the
Evangelist
,
prostrating
himselfe
on
his
knees
and
face
to
the
earth
,
yet
sending
out
these
ejaculations
unto
heaven
;
Father
if
it
bee
possible
,
let
this
Cup
passe
from
mee
.
Me
thinks
I
see
the
exquisite
accomplishment
of
the
Psalmists
complaint
,
charactering
his
owne
wofull
case
for
the
present
,
yet
by
way
of
prophecie
or
prefiguration
of
more
just
cause
,
which
the
promised
Messias
should
have
of
uttering
the
like
complaint
,
who
was
,
as
hee
saw
to
partake
more
deeply
of
his
grievances
and
afflictions
,
though
not
of
his
passion
or
impatience
in
them
.
For
this
Sonne
of
Righteousnesse
,
was
willing
to
suffer
with
all
submission
to
his
heavenly
Fathers
will
,
whatsoever
any
of
his
forerunning
shadows
had
suffered
,
either
immediatly
from
the
hand
of
God
,
or
by
the
violence
of
men
;
and
to
suffer
them
without
any
token
of
grudging
or
impatience
.
The
complaint
of
the
Psalmist
,
who
did
foreshadow
the
dejected
estate
of
the
Sonne
of
God
,
in
that
houre
of
temptation
,
wee
have
set
downe
,
Psalme
38.14
.
My
sinnes
are
gone
over
my
head
,
and
they
are
like
a
sore
burden
too
heavy
for
mee
to
beare
.
But
the
heavy
burden
,
not
of
the
Psalmists
sinnes
alone
,
but
of
the
sinnes
of
the
world
,
were
now
laid
upon
the
Sonne
of
man
in
the
garden
,
and
did
deject
him
to
the
ground
.
But
how
patiently
soever
he
did
beare
or
fall
downe
under
this
burden
;
yet
he
stood
in
need
of
comfort
from
heaven
,
as
his
forerunners
in
farre
lesse
anguish
had
done
.
And
if
wee
would
take
St.
Lukes
relation
of
the
Angels
comming
to
support
and
comfort
him
in
this
his
weaknesse
,
into
serious
consideration
;
we
may
have
a
briefe
,
yet
a
most
true
and
punctuall
Commentary
upon
that
Prophecie
,
Psalme
8.
Thou
hast
made
him
for
a
little
while
,
lower
than
the
Angels
,
to
wit
,
as
he
was
the
Sonne
of
man
:
though
never
ceasing
to
be
the
Sonne
of
God
.
For
the
most
valiant
Generall
that
is
,
which
stands
in
need
of
Support
or
helpe
from
his
meanest
Souldier
,
is
for
the
time
being
,
lower
then
hee
is
,
which
lends
him
his
hand
,
or
helps
him
up
being
throwen
downe
or
prostrate
.
Now
this
our
chiefe
Leaders
Agony
,
and
the
time
betweene
his
apprehension
and
his
death
,
was
the
onely
time
that
little
while
,
whereof
the
Psalmist
speakes
,
wherein
CHRIST
JESUS
,
as
man
,
was
made
lower
then
the
Angels
,
lower
then
the
ordinary
sonnes
of
men
.
For
hee
was
,
as
another
Psalmist
in
his
Person
complaines
,
a
worme
,
and
no
man
.
But
immediately
after
this
bitter
Agony
,
the
strength
and
vigour
of
the
Sonne
of
righteousnesse
,
which
for
a
time
was
eclipsed
or
overcast
with
a
bloody
sweat
,
did
breake
forth
afresh
,
and
though
in
the
night
time
,
did
no
lesse
dazell
and
astonish
the
armed
band
,
which
came
with
Iudas
to
apprehend
him
,
then
the
light
which
shone
at
mid-day
did
S.
Paul
,
when
he
was
armed
with
authority
to
attach
his
Followers
.
For
immediatly
after
,
that
Cup
which
he
prayed
against
,
was
passed
from
him
;
Hee
knowing
all
things
(
saith
St.
Iohn
)
that
should
come
upon
him
,
went
forth
,
and
said
unto
them
that
came
to
apprehend
him
,
Whom
seeke
yee
?
They
answered
him
,
Iesus
of
Nazareth
.
Iesus
saith
unto
them
,
I
am
hee
.
And
Iudas
also
which
betrayed
him
,
stood
with
them
.
Assoone
then
,
as
hee
had
said
unto
them
,
I
am
hee
,
they
went
backward
,
and
fell
to
the
ground
.
Then
asked
hee
them
againe
,
Whom
seeke
yee
?
And
they
said
,
Iesus
of
Nazareth
.
Iesus
answered
,
I
have
told
you
,
that
I
am
hee
.
If
therefore
,
yee
seek
me
,
let
these
goe
their
way
.
That
the
saying
might
be
fulfilled
which
hee
spake
,
Of
them
which
thou
gavest
mee
,
I
have
lost
none
,
Joh.
18
,
4
,
5
,
6
,
&c.
Here
was
a
true
document
both
of
his
royall
and
spirituall
power
:
of
his
royall
power
,
in
that
hee
could
command
them
to
forbeare
any
violence
towards
his
Disciples
;
yea
not
to
oppose
violence
offered
unto
one
of
their
company
.
For
Simon
Peter
(
as
St.
Iohn
saith
)
having
a
sword
,
drew
it
,
and
cut
off
one
of
the
servants
of
the
high
Priests
right
eare
:
the
servants
name
was
Malchus
,
10
,
11.
verses
&c.
St.
Luke
recordeth
,
that
hee
touched
his
eare
and
healed
him
:
so
farre
was
he
from
all
desire
of
revenge
upon
his
enemies
.
This
was
an
act
of
his
power
spirituall
:
so
was
that
likewise
in
protecting
his
Disciples
from
danger
,
as
well
of
soule
,
as
of
body
.
For
as
S.
Iohn
(
to
my
apprehension
)
intimates
,
if
they
had
been
put
unto
the
same
fiery
triall
,
unto
which
hee
himselfe
was
exposed
,
they
had
denied
him
and
their
former
faith
.
Therefore
hee
commanded
his
Apprehenders
to
let
them
goe
their
way
,
that
the
saying
might
be
fulfilled
which
he
spake
(
some
few
houres
before
,
)
Of
them
which
thou
gavest
me
,
have
I
lost
none
,
John
18.10
.
So
he
had
said
,
Iohn
17.11
.
And
now
I
am
no
more
in
the
world
,
but
these
are
in
the
world
,
and
I
come
to
thee
Holy
Father
,
keepe
through
thine
owne
Name
,
those
whom
thou
hast
given
me
;
that
they
may
be
one
,
as
we
are
.
While
I
was
with
them
in
the
world
,
I
kept
them
in
thy
Name
:
those
that
thou
gavest
mee
I
kept
,
and
none
of
them
is
lost
,
but
the
sonne
of
perdition
.
Either
Iudas
was
never
one
of
them
,
whom
his
Father
had
given
him
,
or
at
least
,
at
this
time
,
had
given
himselfe
to
his
Father
the
Devill
.
5
But
as
one
,
and
the
same
prophecy
,
may
be
often
filled
by
events
much
distant
in
time
:
so
may
divers
prophecies
,
much
distant
for
time
,
be
accomplisht
in
one
and
the
same
event
,
in
the
same
point
of
time
;
as
in
this
dismission
of
JESUS
his
Disciples
,
both
his
owne
praediction
(
as
Saint
Iohn
tells
us
)
was
fulfilled
,
and
another
prophecy
likewise
,
as
we
may
gather
from
S.
Mark
,
or
rather
from
our
Saviours
exposition
recorded
by
the
Evangelist
Mark
14.
Iesus
saith
unto
them
,
All
yee
shall
be
offended
because
of
me
this
night
.
For
it
is
written
,
I
will
smite
the
Shepheard
,
and
the
sheepe
shall
be
scattered
.
This
smiting
of
the
Shepheard
,
was
amongst
other
prophecies
,
both
foretold
,
and
prefigured
,
(
as
is
probable
)
by
the
death
of
Iosiah
:
unto
which
most
referr
that
of
Ieremiah
,
Lamen.
4.20
.
The
breath
of
our
nose-thrills
,
the
Anointed
of
the
Lord
,
was
taken
in
their
pits
;
of
whom
,
we
said
,
under
his
shadow
,
we
shall
live
among
the
heathen
.
Some
there
are
,
which
referr
this
complaint
,
unto
the
Captivity
of
Zedekiah
,
but
not
so
pertinently
or
considerately
,
as
most
other
of
their
meditations
or
observations
would
occasion
the
Reader
to
expect
.
For
the
Prophet
Ieremiah
,
did
never
conceive
such
hope
of
Zedekiah
or
Iehoiakim
,
as
the
deepe
straine
of
this
particular
threne
or
throb
doth
import
.
No
sonne
of
good
Iosiah
,
was
either
in
life
or
death
,
such
a
type
of
the
Lords
promised
Annointed
,
as
himself
had
beene
.
From
the
houre
of
his
death
,
untill
the
return
of
his
people
from
Babylonish
Captivity
,
Jerusalem
and
Judah
did
not
see
one
joyfull
day
:
the
light
of
Gods
Countenance
did
not
shine
upon
them
,
as
the
history
of
the
Old
Testament
,
especially
of
the
Bookes
of
Kings
and
Chronicles
do
sufficiently
testifie
.
Nor
did
this
Nation
from
the
day
of
our
Saviours
death
,
enjoy
one
quiet
or
secure
day
:
not
one
houre
,
wherein
there
either
was
not
apparent
danger
,
or
some
secret
breeding
of
new
calamities
:
nor
shall
they
enjoy
any
,
till
it
please
him
whom
they
crucified
,
to
restore
them
againe
to
the
land
of
their
Inheritance
,
from
which
they
are
scattered
:
or
at
least
,
to
their
spirituall
state
,
from
which
they
are
fallen
.
6
That
the
forementioned
lamentation
or
threne
,
did
in
the
literall
and
historicall
sense
referre
unto
the
untimely
death
of
good
Iosiah
;
that
the
calamities
which
ensued
upon
his
death
,
did
typically
portend
just
matter
of
greater
sorrow
for
the
death
of
the
Lords
Anointed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
the
Messias
:
]
that
one
place
of
the
Prophet
Zachariah
(
to
omit
others
)
perswades
me
:
They
shall
mourne
for
him
,
as
one
who
mourneth
for
his
onely
sonne
,
and
shall
be
in
bitternesse
for
him
,
as
one
that
is
in
bitternesse
for
his
first
borne
.
In
that
day
shall
there
be
a
great
mourning
of
Hadadrimmon
in
the
valley
of
Megiddo
.
Zachar.
12.10
,
11.
&c.
For
in
the
valley
of
Megiddo
,
Iosiah
was
slaine
,
as
it
is
recorded
,
2
Chron.
35.22
,
23.
And
all
Ierusalem
,
and
Iudah
mourned
for
Iosiah
,
and
Ieremiah
lamented
for
Iosiah
,
and
all
the
singing
men
,
and
the
singing
women
spake
of
Iosiah
in
their
Lamentations
to
this
day
,
and
made
them
an
ordinance
in
Israel
:
and
behold
they
are
written
in
the
Lamentations
.
This
disaster
occasioned
,
by
his
owne
oversight
or
forwardnesse
to
fight
with
Necho
,
befel
Iosiah
,
after
he
had
wrought
that
remarkable
reformation
in
the
house
of
the
Lord
,
and
after
hee
had
celebrated
the
Passeover
,
with
such
solemnity
,
as
had
not
been
seen
before
in
Jerusalem
,
nor
after
.
It
was
the
eminency
of
Iosiah
his
zeale
and
fidelity
,
in
setting
forth
that
solemnity
and
other
services
of
God
,
which
occasioned
this
people
,
even
the
Prophets
first
to
conceive
,
that
they
should
prosper
under
his
shadow
,
and
after
these
hopes
had
failed
,
to
lament
his
death
in
such
passionate
expressions
,
as
the
faithfull
amongst
his
people
,
even
our
Saviours
Disciples
did
his
death
.
But
we
trusted
,
that
it
had
beene
he
,
who
should
have
redeemed
Israel
.
Luke
24.20
.
The
extremity
of
sorrow
upon
our
Saviours
death
,
foreshadowed
by
the
Lamentations
for
Iosiahs
losse
,
was
fulfilled
pro
illâ
vice
,
in
that
compunction
of
heart
and
spirit
,
in
Saint
Peters
Auditors
,
Acts
2.37
.
Now
when
they
heard
this
,
they
were
pricked
in
their
hearts
,
and
said
unto
Peter
,
and
the
rest
of
the
Apostles
,
Men
and
Brethren
,
what
shall
we
doe
?
But
the
full
accomplishment
of
those
mournfull
Lamentations
for
our
Saviours
death
,
whether
foreshadowed
or
foretold
or
inchoated
,
whether
in
the
Old
Testament
,
or
in
the
New
;
is
not
to
be
expected
before
the
conversion
of
the
Jews
,
which
will
not
be
publick
or
Nationall
,
untill
they
seriously
and
publiquely
repent
them
of
their
owne
sinnes
,
and
of
the
sinnes
of
their
forefathers
,
for
putting
the
Lord
of
life
and
King
of
glory
,
to
a
bitter
and
shamefull
death
.
Nor
is
the
Nation
of
the
Jews
onely
,
but
all
the
kinreds
of
the
Earth
to
bewaile
him
and
repent
:
for
all
were
causes
of
his
death
.
Behold
he
commeth
(
saith
Saint
Iohn
)
with
clouds
;
and
every
eye
shall
see
him
:
and
they
also
which
pierced
him
:
and
all
kinreds
of
the
earth
shall
waile
because
of
him
.
Rev.
1.7
.
7
A
fitter
Subject
for
meditations
,
to
make
either
a
private
Christian
truely
wise
,
or
wise
men
(
especially
Governors
,
whether
Ecclesiasticall
or
civill
)
truly
Christian
;
I
could
not
commend
unto
the
one
,
or
other
,
(
though
bound
so
to
doe
upon
my
deathbed
,
)
then
the
sacred
historie
,
concerning
the
estate
of
Judah
,
from
the
death
of
good
Iosiah
,
to
the
end
of
the
Babylonish
Captivitie
;
and
the
history
of
Iosephus
and
others
,
who
have
decipherd
the
estate
of
the
Jews
,
since
they
put
the
Lord
of
life
to
death
.
This
parallel
betweene
Jerusalems
two
progresses
to
her
first
and
second
destruction
,
was
the
maine
theame
of
my
first
ministerial
meditations
,
the
contents
wherof
would
bee
too
laborious
to
collect
,
and
their
expressions
too
long
to
bee
interserted
in
this
Treatise
.
To
returne
therefore
to
the
former
path
,
from
which
I
have
somewhat
,
though
not
impertinently
digressed
.
8
Of
that
glory
of
Christ
,
which
shall
be
revealed
,
when
every
eye
shall
see
him
,
when
they
that
crucified
and
pierced
his
body
,
shall
mourne
after
such
a
manner
,
as
Zacharie
and
St.
Iohn
in
the
places
forecited
import
:
Hee
himselfe
in
the
houres
of
his
greatest
humiliation
(
immediately
after
his
agony
in
the
garden
,
and
(
as
I
take
it
)
before
Iudas
did
deliver
him
up
to
the
high
Priest
and
Officers
)
did
exhibite
some
rayes
or
glimpses
by
striking
the
Armed
band
,
which
came
to
attach
him
,
backwards
downe
to
the
ground
,
with
the
sole
words
or
breath
of
his
mouth
.
And
again
by
the
deliverance
of
his
followers
from
such
rage
and
tyranny
,
as
they
practiced
against
him
,
that
the
words
of
the
Prophets
(
not
their
projects
)
and
his
exposition
of
their
meaning
might
be
fulfilled
,
I
will
smite
the
Shepheard
,
and
the
sheep
shall
be
scattered
.
This
prophecy
wee
have
Zachar.
13.7
.
The
accomplishment
of
this
prophecy
,
was
in
part
exemplified
by
the
scattering
of
his
Apostles
and
Disciples
,
upon
his
apprehension
and
death
.
And
so
were
the
words
immediately
following
in
the
Prophet
,
punctually
verified
and
really
exemplified
,
in
recollecting
them
again
after
his
Resurrection
,
and
the
feast
of
Pentecost
next
ensuing
.
The
full
accomplishment
of
the
prophecy
,
as
it
concerns
the
scattering
of
the
flock
or
sheep
was
not
publiquely
declared
or
exemplified
before
the
destruction
of
the
second
Temple
,
and
dispersing
of
the
Jewish
Nation
.
The
other
parts
of
the
same
prophecy
,
must
be
afterwards
accomplisht
in
the
conversion
of
the
Jews
.
CHAP.
XXIIII
.
Of
the
predictions
or
prefigurations
of
our
Saviours
sufferings
after
his
apprehension
in
the
High
Priests
hall
,
&c.
1
ALL
these
rayes
or
glimpses
of
the
Sun
of
Righteousnesse
,
did
interpose
themselves
in
the
dayes
of
his
humiliation
and
obscuritie
,
before
he
was
led
bound
to
Caiaphas
the
high
Priest
.
But
after
Iudas
of
a
close
Ahitophel
or
cunning
traitour
,
became
an
open
Dalilah
,
and
had
betrayed
his
Master
into
their
hands
with
a
kisse
:
this
Sampson
the
Sun
of
righteousnesse
,
became
like
another
man
,
or
like
the
moone
in
eclipse
.
More
weak
and
impotent
for
any
attempt
of
resistance
or
escape
,
then
Samson
was
,
after
the
razor
had
gone
over
his
head
,
and
taken
off
the
Ensigne
of
the
Nazarite
.
These
enemies
of
the
God
of
Israel
,
did
sport
themselves
more
cruelly
,
with
the
bodily
miseries
and
calamities
of
the
true
Nazarite
,
then
the
Philistines
had
done
themselves
with
Sampson
,
untill
he
resumed
his
former
strength
by
dying
.
So
then
Sampson
in
his
strength
and
weaknesse
or
dejected
estate
,
was
a
lively
type
of
JESUS
of
Nazareth
in
both
his
estates
and
conditions
of
life
,
whilest
he
lived
here
on
earth
.
No
type
at
all
,
not
so
much
as
a
shadow
of
Christs
humilitie
and
patience
in
all
his
sufferings
,
but
rather
a
foile
by
his
impatience
to
set
a
lustre
upon
the
unparalleld
meeknesse
of
this
true
Nazarite
of
God
by
an
Antiperistasis
.
Sampsons
last
prayers
unto
the
God
of
his
strength
were
,
that
he
would
give
him
power
at
the
houre
of
his
death
,
to
be
revenged
on
his
Enemies
,
for
the
losse
of
his
eyes
.
Jesus
of
Nazareth
,
the
true
Nazarite
of
God
,
when
he
came
unto
the
crosse
on
Mount
Calvarie
,
the
stage
and
theatre
for
his
enemies
sport
and
triumph
over
him
in
this
solemne
feast
,
prayes
heartily
,
even
for
those
that
hoodwinckt
him
,
and
bid
him
prophecy
,
saying
,
Who
was
it
that
smote
thee
?
And
for
the
Roman
Souldiers
,
which
were
the
Executioners
of
their
malicious
merriment
,
he
prayes
for
both
in
such
a
sweet
and
heavenly
manner
,
as
no
Prophet
had
ever
done
for
his
Persecutors
,
Father
forgive
them
,
for
they
know
not
what
they
doe
.
He
did
not
so
much
as
either
lift
up
hand
or
voice
,
or
conceive
any
secret
prayer
against
one
or
other
of
his
persecutors
,
during
the
time
of
his
lingring
,
but
deadly
paines
;
as
knowing
,
this
was
the
time
wherein
his
body
was
to
be
made
as
an
anvile
,
that
he
might
doe
the
will
of
his
Father
by
the
Sacrifice
of
himself
,
and
sufferance
of
all
other
indignities
,
more
bitter
to
a
meere
man
,
than
twenty
deaths
,
though
of
the
crosse
.
The
effect
or
purpose
of
Gods
will
in
this
sacrifice
(
as
our
Apostle
instructs
us
)
was
our
Sanctification
.
But
the
will
of
God
,
which
he
was
now
to
doe
,
was
his
will
passively
taken
,
to
wit
,
for
the
body
of
CHRIST
offered
up
once
for
all
,
as
our
Apostle
interprets
the
meaning
of
the
Author
,
or
rather
of
the
Holy
Ghost
,
who
did
inspire
the
Author
of
the
fortieth
Psalme
with
the
spirit
of
Prophecie
.
2.
As
in
perusing
many
other
Psalmes
,
so
in
this
,
I
cannot
but
bewaile
the
negligence
of
most
Interpreters
,
as
well
ancient
as
moderne
,
for
not
inquiring
more
accurately
after
the
Authour
,
but
especially
the
historicall
occasions
of
composing
it
.
I
had
many
yeares
agoe
sundry
probable
notions
or
conjectures
,
that
this
Psalme
,
though
inscribed
a
Psalme
of
David
,
or
revealed
to
David
[
*
](A04168-e19740-b)
*
Vide
Genebrardum
in
Psal.
3.
(
for
this
inscription
will
well
beare
both
senses
)
as
some
other
Psalmes
which
have
the
same
Inscription
;
were
(
if
wee
may
beleeve
good
Authors
)
penned
or
paraphrased
upon
by
Ieremiah
,
for
the
peoples
use
in
the
Babylonish
captivity
.
But
these
conjectures
,
and
the
perusall
of
such
notes
,
as
I
had
then
gathered
concerning
the
Author
of
this
Psalme
,
I
now
wave
,
or
rather
altogether
omit
.
But
whether
the
Author
of
this
Psalme
(
suppose
David
)
did
act
his
owne
part
,
as
having
some
speciall
Commission
from
the
Lord
to
instruct
the
people
,
that
to
doe
Gods
will
in
some
peculiar
service
then
required
,
was
better
then
sacrifice
,
much
better
then
burnt
offering
:
or
whether
he
spake
this
divine
vision
or
rapture
,
in
the
person
of
the
Messias
alone
;
this
(
however
)
is
most
certain
that
the
6
,
7
,
&
8.
verses
of
that
40.
Psalme
,
do
containe
a
concludent
Prophecie
of
the
abolition
of
legall
sacrifices
,
by
the
sacrifice
of
Christs
body
.
The
argument
or
demonstration
is
most
divinely
gathered
,
and
irrefragably
prest
home
to
this
purpose
by
our
Apostle
,
Heb.
10.
from
the
4.
verse
to
the
11.
It
is
not
possible
,
that
the
blood
of
Bulls
and
Goats
should
take
away
sinnes
.
Wherefore
when
hee
commeth
into
the
world
,
hee
saith
,
Sacrifice
and
offerings
,
thou
wouldest
not
,
but
a
body
hast
thou
prepared
mee
:
in
burnt
offerings
and
sacrifices
for
sinne
,
thou
hast
had
no
pleasure
.
Then
said
I
,
Loe
,
I
come
(
In
the
volume
of
the
booke
it
is
written
of
mee
,
)
to
doe
thy
will
,
O
God
.
Above
,
when
he
said
,
Sacrifice
and
offering
and
burnt
offerings
and
offering
for
sinne
thou
wouldest
not
,
neither
hadst
pleasure
therein
,
which
are
offered
by
the
Law
:
then
said
hee
,
Loe
,
I
come
to
doe
thy
will
(
O
God
:
)
hee
taketh
away
the
first
,
that
hee
may
establish
the
second
.
By
the
which
will
,
we
are
sanctified
,
through
the
offering
of
the
body
of
JESUS
CHRIST
once
for
all
.
3.
The
onely
difficulty
about
the
reconciliation
of
the
Psalmist
in
the
originall
,
and
the
Translation
of
the
Seuenty
,
which
the
Apostle
follows
,
Heb.
10.
and
his
approbation
of
it
,
makes
it
to
mee
in
this
particular
,
altogether
as
Authentick
as
the
Hebrew
,
or
a
better
expression
of
it
,
then
moderne
Interpreters
without
him
could
make
.
The
resolution
of
this
difficulty
,
will
much
depend
upon
the
literall
meaning
or
importance
of
the
Hebrew
phrase
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Some
Latine
Interpreters
render
it
thus
,
aures
perfodisti
mihi
:
others
,
aures
perforasti
mihi
:
others
,
aures
aperuisti
mihi
,
thou
hast
digged
through
,
boared
,
or
opened
my
eares
.
And
some
of
these
conceit
an
allusion
in
the
literall
sense
,
to
the
legall
custome
of
boaring
the
eares
of
such
,
as
were
content
to
continue
perpetuall
servants
to
their
present
Masters
,
and
not
use
the
priviledge
of
the
yeare
of
Iubilee
.
But
this
conjecture
is
rejected
by
many
moderne
Writers
,
and
in
particular
to
my
remembrance
by
Pineda
.
Aures
perfodere
(
saith
the
Tigurine
Note
upon
this
place
)
symbolicâ
oratione
est
in
servitutem
mancipare
,
as
much
,
as
to
make
one
a
perpetuall
servant
.
This
Interpretation
I
take
,
supposeth
the
former
allusion
to
such
as
were
made
perpetuall
servants
by
boring
their
eares
.
But
our
Saviour
,
although
for
a
time
hee
tooke
the
forme
of
a
servant
upon
him
,
and
was
qualified
for
the
performance
of
the
hardest
part
of
this
service
,
by
opening
the
eare
;
yet
was
he
not
made
,
nor
did
hee
become
a
perpetuall
servant
,
but
shortly
after
to
bee
made
both
Lord
and
CHRIST
.
4.
Ribera
(
who
doubtlesse
had
read
very
many
and
with
great
judgement
,
)
saith
,
Of
all
the
Interpreters
which
hee
had
perused
,
Genebrard
comes
neerest
to
the
meaning
of
the
Holy
Ghost
.
To
exhibite
Genebrards
Interpretation
in
his
owne
words
:
Aures
mihi
aperuisti
,
id
est
,
corpus
,
per
Synecdochen
,
e
Paulo
Heb.
10.
Mihi
aptasti
corpus
humanum
in
vtero
virgineo
.
Rabbini
non
satis
perceptâ
metaphorâ
,
Aures
fodisti
sive
aperuisti
mihi
,
ad
tuae
obtemperandum
voluntati
aurem
revelasti
,
retexisti
▪
ab
aure
abstulisti
velum
&
tegmen
,
ut
acutiùs
audiret
.
Effecisti
ut
te
audirem
,
ac
tuae
voluntati
libens
parêrem
.
Me
docilem
&
obsequentem
ad
audiendum
reddidisti
.
Chald.
Aures
ad
auscultanda
tua
praecepta
formasti
mihi
.
Nostris
congruenter
.
Quia
enim
agitur
de
corporatione
sive
incarnatione
Domini
,
est
metaphora
simul
&
Synecdoche
,
ad
quorum
troporum
difficultatem
explanandam
Apostolus
appositissimè
posuit
Corpus
aptasti
mihi
.
Est
enim
primùm
metaphora
a
figulis
,
qui
manu
fodicant
&
ducunt
argillam
,
e
quâ
cupiunt
vas
aptare
,
currente
rota
,
Quare
Deus
&
figulus
,
&
fictor
,
&
plastes
nuncupatur
,
ut
alludatur
ad
Genes.
2.
quando
ex
humo
humanum
corpus
duxit
.
Est
deinde
Synecdoche
,
pars
pro
toto
,
aures
pro
corpore
:
Sed
aurium
praesertim
meminit
,
quia
de
obedientia
agebatur
.
The
sum
of
his
exposition
is
,
that
the
Psalmists
meaning
is
most
Elegantly
exprest
by
the
Apostle
,
if
we
admit
of
a
Synecdoche
in
the
Psalmist
and
a
Metaphor
both
in
the
Psalmist
and
Evangelist
.
The
Metaphor
,
aures
perfodisti
,
is
borrowed
from
the
Potter
,
who
first
works
or
kneads
the
clay
,
or
earth
,
whereof
he
makes
his
vessell
,
as
if
perfodere
were
as
much
as
fodicare
.
And
so
God
who
is
stiled
the
former
or
fashioner
of
al
things
,
did
work
or
frame
the
body
of
Christ
in
his
mothers
wombe
,
as
he
had
done
the
first
mans
body
of
red
earth
or
clay
.
The
Synecdoche
consists
in
this
,
that
he
mentioneth
the
eare
for
the
whole
body
:
for
though
the
whole
body
were
so
formed
by
GOD
,
yet
the
Psalmist
maketh
mention
onely
of
the
eare
,
because
hee
treateth
there
of
obedience
.
5.
What
further
improvement
of
Genebrard
his
expression
either
Ribera
,
or
others
of
that
Church
,
whereof
they
were
members
,
have
made
;
I
leave
it
to
the
diligent
Readers
further
enquiry
.
Genebrards
expression
in
his
own
words
,
is
somewhat
fuller
,
then
that
which
Iunius
hath
in
his
parallel
betweene
the
Apostle
and
this
Psalmist
;
but
neither
any
whit
dissonant
from
the
other
.
If
either
of
them
or
Ribera
had
diligently
read
some
Writers
of
Reformed
Churches
(
their
Ancients
in
time
)
upon
the
10.
of
the
Hebrews
,
any
one
of
them
might
have
spoken
more
fully
and
punctually
to
the
question
,
then
all
of
them
doe
.
For
if
wee
take
it
as
granted
,
which
the
Tigurine
note
upon
the
forecited
fortieth
Psalme
imports
,
to
wit
,
that
to
open
the
eare
,
is
a
speech
symbolicall
:
the
symbolicall
sense
of
it
,
is
best
expressed
by
the
Prophet
Isaiah
,
in
that
portion
of
Scripture
,
which
was
appointed
by
the
ancient
Catholique
Church
,
and
retained
by
our
Orthodoxall
English
,
for
the
Epistle
on
Tuesday
(
in
hebdomade
sancta
)
or
weeke
before
Easter
.
The
exegeticall
exposition
of
the
Hebrew
,
to
open
the
eares
,
made
by
the
Prophet
,
implies
a
qualification
or
rather
consecration
of
the
whole
body
,
for
suffering
all
maner
of
grievances
,
that
could
bee
inflicted
upon
it
:
and
that
this
qualification
was
to
be
wrought
by
the
eare
,
as
it
is
the
sense
of
discipline
,
whether
active
or
passive
,
whether
of
understanding
or
of
patience
in
suffering
.
Nor
are
the
Seventy
Interpreters
in
this
point
to
bee
blamed
,
(
especially
the
Translation
being
so
well
approved
by
our
Apostle
,
Heb.
10.
)
for
their
variation
in
words
from
the
Hebrew
,
but
rather
to
be
admired
for
their
divine
expression
of
the
intent
,
and
meaning
of
the
Holy
Ghost
,
as
well
in
the
fortieth
Psalme
,
as
in
the
tenth
to
the
Hebrews
.
The
Psalmist
doubtlesse
did
foretell
,
and
the
Prophet
Isaiah
did
perhaps
both
foretel
and
forepicture
the
indignities
done
unto
our
Saviours
body
in
the
high
Priests
Hall
,
by
the
Jews
:
and
in
the
Common
hall
or
Sessions
house
,
by
the
Roman
Souldiers
,
and
upon
the
Crosse
by
both
.
This
Prophet
more
particularly
foretold
his
undaunted
patience
and
resolution
,
in
suffering
whatsoever
they
did
,
or
could
inflict
upon
him
.
To
parallel
the
Prophet
with
the
Evangelists
,
the
Prophets
words
are
these
;
The
Lord
God
hath
opened
mine
eares
,
(
aperuit
aures
,
not
aures
perfodit
,
or
perforavit
)
and
I
was
not
rebellious
,
neither
turned
away
back
.
I
gave
my
back
to
the
smiters
,
and
my
cheeks
to
them
that
plucked
off
my
haire
.
I
hid
not
my
face
from
shame
and
spitting
.
For
the
Lord
God
will
help
mee
,
therefore
shall
I
not
bee
confounded
;
therefore
have
I
set
my
face
like
a
flint
,
and
I
know
,
that
I
shall
not
bee
ashamed
.
Hee
is
neere
,
that
justifieth
me
,
who
will
contend
with
me
?
Let
us
stand
together
:
who
is
mine
adversary
?
let
him
come
neere
to
me
.
Behold
the
Lord
God
will
help
mee
:
who
is
hee
that
shall
condemne
mee
?
Loe
,
they
all
shall
wax
old
,
as
doth
a
garment
:
the
moth
shall
eat
them
up
,
Isaiah
50.5
,
6
,
&c.
This
resolution
or
undaunted
patience
(
which
is
the
effect
or
consequence
of
opening
the
eare
)
doth
fully
import
corpus
aptatum
,
not
an
humane
body
,
onely
framed
or
fashioned
in
the
womb
,
as
Christs
was
,
but
a
body
qualified
,
or
fitted
by
the
discipline
of
the
eare
,
for
all
maner
of
sufferings
,
as
the
body
of
a
servant
,
to
doe
his
Masters
will
,
though
by
suffering
the
most
cruell
death
or
torture
,
that
could
bee
inflicted
upon
him
.
And
such
was
the
body
of
Christ
,
wherein
he
executed
that
part
of
his
Father
will
,
by
which
we
are
sanctified
once
for
all
.
But
the
circumstances
precedent
and
subsequent
to
the
Propheticall
passages
,
will
occasion
the
attentive
Reader
to
dispute
with
himself
,
at
least
to
move
the
like
question
to
that
,
which
the
Eunuch
proposed
to
Philip
,
as
whether
hee
spoke
all
this
onely
in
the
person
of
Christ
,
or
respectively
both
of
Christ
,
and
of
himselfe
?
That
the
Prophet
when
he
composed
that
divine
passage
,
had
an
explicite
prevision
of
the
indignities
,
which
should
be
done
unto
his
Lord
;
and
of
his
admirable
resolution
to
suffer
them
with
inimitable
patience
;
there
is
no
question
but
(
as
hath
been
oftentime
observed
before
)
the
spirit
of
the
most
Evangelicall
Prophets
(
of
which
ranke
Isaiah
was
a
speciall
one
)
were
usually
elevated
unto
raptures
or
previsions
of
our
Saviours
sufferings
,
by
their
owne
like
sufferings
.
They
had
not
onely
a
cleare
foresight
,
but
a
true
feeling
of
them
(
though
in
a
farre
lesse
measure
,
and
lower
degree
,
then
Christ
himselfe
had
;
)
Yee
stiffnecked
,
and
uncircumcised
in
hearts
,
and
eares
(
saith
St.
Steven
)
yee
doe
alwayes
resist
the
holy
Ghost
:
as
your
fathers
did
,
so
due
yee
.
Which
of
the
Prophets
have
not
your
fathers
persecuted
?
And
they
have
slaine
them
,
which
shewed
before
of
the
comming
of
the
just
one
;
of
whom
yee
have
been
now
the
betrayers
,
and
murderers
,
Acts
6.51
,
52.
If
these
later
Jews
did
to
our
Saviour
CHRIST
,
as
their
fathers
had
done
to
the
Prophets
his
forerunners
;
then
the
Prophets
did
suffer
the
like
indignities
of
the
former
generation
,
as
Christ
did
of
the
latter
.
They
were
not
onely
forerunners
or
foretellers
of
him
,
but
types
or
shadows
of
him
in
all
his
sufferings
.
No
Prophet
was
more
cruelly
dealt
with
,
then
the
Prophet
Isaiah
.
None
did
partake
more
deepely
of
the
royall
Sonne
of
Davids
affliction
,
then
this
Propheticall
sonne
of
David
:
for
Isaiah
was
of
the
royall
blood
a
neere
kinsman
to
wicked
Manasses
,
who
caused
him
to
be
sawed
to
death
,
if
we
may
beleeve
Ecclesiasticall
Stories
.
6.
Isaiah
,
in
the
beginning
of
this
50.
Chapter
,
brings
in
the
Lord
thus
debating
with
the
unbeleeving
,
rebellious
people
of
his
time
,
Where
is
the
bill
of
your
Mothers
divorcement
,
whom
I
have
put
away
?
Or
which
of
my
Creditors
is
it
,
to
whom
I
have
sold
you
?
Behold
,
for
your
iniquities
have
you
sold
your selves
,
and
for
your
transgressions
is
your
Mother
put
away
.
Wherefore
when
I
came
,
was
there
no
man
;
When
I
called
,
was
there
none
to
answer
?
Is
my
hand
shortned
at
all
,
that
it
cannot
redeeme
?
Or
have
I
no
power
to
deliver
?
Behold
,
at
my
rebuke
I
dry
up
the
sea
:
I
make
the
rivers
a
wildernesse
:
their
fish
stinketh
,
because
there
is
no
water
,
and
dieth
for
thirst
.
I
clothe
the
heavens
with
blacknesse
,
and
I
make
sackcloth
their
covering
.
Verse
1
,
2
,
3.
&c.
But
in
the
4.
verse
hee
altereth
the
person
,
if
not
of
the
Speaker
,
yet
of
him
to
whom
he
speakes
;
The
Lord
God
hath
given
to
me
the
tongue
of
the
learned
,
that
I
should
know
how
to
speak
a
word
in
season
to
him
that
is
weary
.
He
wakeneth
morning
by
morning
,
he
wakeneth
mine
ears
to
heare
,
as
the
learned
.
This
was
the
Prophets
own
comfort
in
particular
,
and
in
this
qualification
,
he
was
a
type
or
shadow
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
who
had
thus
qualified
him
.
And
so
no
doubt
hee
was
in
that
resolution
,
which
hee
took
upon
him
from
the
opening
of
the
eare
,
verse
4.
before
cited
.
In
both
places
it
is
remarkeable
,
that
he
doth
not
instile
the
God
of
his
strength
,
and
comfort
by
the
Name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
by
the
Name
of
4
letters
onely
,
but
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Lord
God
hath
given
me
the
tongue
of
the
learned
:
the
Lord
God
hath
opened
mine
eare
.
And
this
,
as
was
observed
before
,
was
the
peculiar
title
of
God
the
second
person
in
the
Trinitie
,
or
God
to
be
incarnate
:
unto
whom
the
Prophets
his
forerunners
in
all
their
anguishes
and
distresses
,
did
under
this
peculiar
title
direct
their
prayers
,
as
then
seeing
that
this
Lord
God
was
to
beare
their
sorrows
;
and
to
be
partaker
of
all
their
infirmities
,
that
he
might
be
a
faithfull
Comforter
,
and
such
an
high
Priest
as
our
Apostle
describes
Hebr.
2.
They
intreated
him
by
the
foresight
of
his
future
sufferings
,
as
the
faithfull
now
do
beseech
him
to
be
compassionate
towards
them
by
the
memory
or
experience
of
his
afflictions
past
.
There
is
no
incongruitie
then
to
say
,
that
this
prophecie
of
Isaiah
was
literally
and
respectively
meant
of
himself
,
as
of
the
type
:
but
really
fulfilled
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whom
he
praiseth
,
not
onely
in
the
mysticall
,
but
also
according
to
the
most
exquisite
literall
sense
.
For
however
,
this
Lord
God
had
opened
his
eare
,
yet
the
resolution
,
which
hee
professed
was
greater
,
then
hee
had
occasion
to
put
in
practice
,
at
least
with
such
undaunted
patience
,
as
our
Saviour
did
.
Yet
doe
we
never
reade
,
that
our
Saviour
in
the
daies
of
his
humiliation
or
houre
of
his
agony
,
did
direct
his
prayers
unto
GOD
,
under
the
title
of
[
*
](A04168-e20480-b)
*
See
Cap.
15.
par.
3.
&
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
Lord
,
and
God
,
but
unto
God
as
his
Father
.
And
this
is
to
mee
a
pregnant
argument
,
that
not
only
the
forecited
place
of
Isaiah
,
but
many
other
hymnes
or
Psalmes
,
especially
in
or
after
Davids
time
,
were
literally
meant
of
the
Prophets
,
which
composed
them
,
especially
in
respect
of
this
circumstance
of
the
person
or
party
to
whom
they
prayed
,
seeing
our
Saviour
in
his
prayers
to
God
did
never
use
the
same
title
they
did
.
The
Prophet
David
himself
had
many
and
just
occasions
in
his
own
person
to
conceive
that
excellent
prayer
,
Bow
downe
thy
care
,
O
Lord
,
and
heare
me
:
for
I
am
poore
and
needy
,
&c.
Psal.
86.
Yet
were
the
occasions
,
and
matter
of
this
Psalme
really
accomplisht
in
the
Sonne
of
David
,
whom
David
here
as
in
the
110.
Psalme
twice
instileth
his
Lord
and
God
,
as
verse
12.
I
will
praise
thee
,
O
Lord
my
God
,
with
all
my
heart
,
and
I
will
glorifie
thy
Name
for
evermore
.
And
verse
15.
And
thou
,
O
Lord
,
art
a
God
full
of
pitty
&
compassion
,
&
gracious
,
long
suffering
,
and
plenteous
in
mercy
and
truth
.
Moses
had
said
the
same
in
effect
long
before
:
onely
he
doth
not
give
the
title
of
Lord
,
nor
intimate
such
a
cleare
distinction
of
the
persons
in
the
Trinitie
,
as
David
in
this
110.
Psalme
did
.
For
David
(
as
was
observed
before
)
had
a
cleare
prevision
,
that
albeit
the
Messias
or
promised
seed
was
to
be
his
Sonne
,
yet
was
withall
to
be
the
Sonne
of
God
:
therefore
to
be
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unto
whom
he
and
other
holy
men
did
continually
pray
in
their
calamities
,
and
so
much
magnifie
,
either
for
their
comfort
or
strength
to
endure
their
grievances
.
7.
But
to
returne
to
the
forecited
place
of
the
Prophet
Isaiah
,
the
words
immediately
following
the
forecited
place
,
verse
8.
[
Hee
is
neere
that
justifieth
me
:
who
will
contend
with
me
?
&c.
Behold
the
Lord
God
will
help
me
:
who
is
he
that
shall
condemne
mee
?
]
were
literally
,
and
respectively
meant
not
only
of
Christs
forerunners
,
but
of
his
followers
:
and
are
so
applyed
by
our
Apostle
,
Romanes
8.30.31
.
If
God
be
for
us
,
who
can
be
against
us
?
And
againe
verse
33.
Who
shall
lay
any
thing
to
the
charge
of
Gods
elect
?
It
is
God
that
justifieth
:
who
is
he
that
condemneth
?
It
is
Christ
that
died
,
yea
rather
that
is
at
the
right
hand
of
God
,
who
also
maketh
intercession
for
us
.
The
Apostle
in
this
had
the
same
confidence
in
Christ
the
Lord
and
in
his
sufferings
,
which
the
Prophet
Isaiah
had
in
the
Lord
his
God
,
to
whom
he
directs
his
prayers
.
And
so
may
all
others
have
,
that
faithfully
beleeve
in
him
:
that
is
,
all
such
,
to
whom
their
owne
consciences
can
testifie
such
a
true
conformitie
unto
Christ
in
his
sufferings
,
as
our
Apostle
Paul
and
the
Prophets
were
conscious
of
in
their
Soules
and
Spirit
.
And
any
other
mark
of
Election
,
besides
this
,
I
know
none
:
nor
will
it
be
easie
for
the
Reader
whosoever
he
be
,
to
find
any
other
in
the
day
of
tryall
or
temptation
.
8.
The
Evangelicall
parallel
to
the
Prophet
Isaiahs
prediction
,
we
have
in
part
Luke
22.63
,
64.
And
the
men
that
held
Iesus
,
mocked
him
,
and
smote
him
,
and
when
they
had
blindfolded
him
,
they
stroke
him
on
the
face
,
and
asked
him
,
saying
,
Prophecie
,
who
is
it
that
smote
thee
?
Thus
they
dealt
with
him
in
the
high
Priests
Hall
,
before
his
examination
or
sentence
given
against
him
.
And
so
again
they
used
him
at
his
examination
Iohn
18.19
.
The
high
Priest
asked
Iesus
of
his
Disciples
and
of
his
doctrine
:
Iesus
answered
,
I
spake
openly
to
the
world
,
&c.
Why
askest
thou
me
?
Ask
them
which
heard
me
,
what
I
have
said
unto
them
:
behold
they
know
what
I
said
.
And
when
hee
had
thus
spoken
,
one
of
the
Officers
which
stood
by
,
struck
Jesus
with
the
palme
of
his
hand
,
saying
,
Answerest
thou
the
high
Priest
so
?
Unto
this
indignity
he
replies
with
such
meeknesse
and
patience
,
as
no
Prophet
in
like
case
ever
used
,
onely
thus
,
If
I
have
spoken
evill
,
beare
witnesse
of
the
evill
:
but
if
well
,
why
smitest
thou
me
?
To
the
like
indignities
done
unto
by
him
the
Roman
Souldiers
&
by
Herod
,
he
maketh
no
reply
at
all
.
So
that
however
the
forecited
words
of
the
Prophet
Isaiah
,
and
of
the
Psalmist
,
Psalme
40.
and
the
86.
might
be
respectively
verified
of
themselves
;
yet
were
they
never
exactly
fulfilled
,
save
onely
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
Lord
to
whom
they
direct
their
prayers
.
None
of
them
ever
had
a
bodie
so
fitted
,
or
their
eares
so
opened
by
the
Lord
God
,
as
this
Lord
God
himself
had
,
a
temper
of
body
and
mind
not
moveable
to
any
passion
either
by
indignitie
of
speeches
which
he
heard
,
or
by
the
blows
which
he
suffered
.
CHAP.
XXV
.
The
unjust
proceedings
of
the
high
Priest
and
Elders
against
the
Sonne
of
God
,
were
punctually
foretold
by
the
Prophets
.
1
BUt
was
it
any
where
else
foretold
besides
in
those
passages
of
the
Prophet
Isaiah
and
the
Psalmes
forecited
,
that
the
Lord
of
glory
or
God
the
Redeemer
of
Israel
should
suffer
all
those
indignities
,
should
bee
despightfully
arraigned
,
unjustly
examined
,
and
sentenced
to
death
by
his
native
subjects
and
by
the
Gentiles
?
If
thus
much
had
not
been
both
foretold
and
foreshadowed
both
by
Moses
and
other
Prophets
,
our
Saviour
would
not
have
censured
those
two
Disciples
whom
hee
did
vouchsafe
to
accompany
to
Emaus
,
saying
,
Wee
trusted
that
it
had
been
hee
,
who
should
have
redeemed
Israel
.
His
taxe
of
this
their
present
distrust
or
dull
beliefe
,
is
more
sharpe
,
then
any
reply
or
answere
,
which
hee
made
unto
such
malicious
Infidels
,
as
from
the
time
of
his
apprehension
did
deride
,
beate
,
scourge
,
and
crucifie
him
,
for
avouching
he
was
the
God
of
Israel
or
King
of
the
Jews
.
For
unto
these
two
Disciples
hee
said
;
O
fooles
and
slow
of
heart
to
beleeve
all
that
the
Prophets
have
spoken
.
Ought
not
Christ
to
have
suffered
these
things
,
and
to
enter
into
his
glory
?
And
beginning
at
Moses
and
all
the
Prophets
,
hee
expounded
unto
them
in
all
the
Scriptures
the
things
concerning
himselfe
,
Luke
24.25
,
26.
I
can
no
way
dislike
,
but
rather
approve
of
Maldonats
and
other
learned
Commentators
wishes
upon
this
place
,
that
,
if
so
it
had
pleased
the
Lord
,
the
Evangelist
had
related
unto
us
,
either
the
places
which
hee
expounded
to
them
,
or
his
expositions
upon
them
.
But
(
as
I
have
heretofore
advertised
the
Reader
,
and
shall
take
occasion
hereafter
to
put
him
in
mind
)
it
seemed
not
expedient
to
the
wisdome
of
God
,
to
have
the
full
exposition
,
either
of
our
Saviour
or
the
Apostles
themselves
,
upon
those
Scriptures
which
they
alledge
,
extant
upon
undoubted
record
:
but
rather
to
exhibit
us
certaine
hints
or
just
matter
of
sober
and
serious
search
of
the
Scriptures
,
which
they
alledge
.
Amongst
other
sacred
passages
,
which
our
Saviour
expounded
to
those
two
Disciples
,
I
make
no
question
,
but
the
eighty
second
Psalme
was
one
.
To
omit
all
enquiry
who
was
the
Author
of
the
Psalme
,
whether
Asaph
(
whose
inscription
it
beares
)
or
David
himselfe
:
or
what
speciall
occasions
,
the
Author
of
it
,
whosoever
he
was
,
had
to
compose
it
,
whether
his
owne
experience
in
suffering
wrong
:
or
some
observation
of
grosse
partiality
or
corruption
in
the
course
of
Justice
towards
others
:
the
Psalme
it selfe
is
Propheticall
,
and
was
never
so
punctually
verified
at
any
time
before
or
since
,
as
it
was
at
our
Saviours
examination
by
the
high
Priest
and
Elders
,
and
at
his
arraignment
before
Pontius
Pilate
;
yet
the
full
accomplishment
of
the
last
clause
will
not
be
,
untill
the
finall
day
of
Judgement
:
God
standeth
in
the
Congregation
of
the
Mighty
(
saith
the
Psalmist
)
he
judgeth
among
the
Gods
.
How
long
will
yee
judge
unjustly
,
and
accept
the
persons
of
the
wicked
?
Defend
the
poore
and
fatherlesse
:
doe
justice
to
the
afflicted
,
and
needy
:
deliver
the
poore
and
needy
:
rid
them
out
of
the
hands
of
the
wicked
,
Psalme
82.1
,
2
,
3
,
4.
Here
was
a
faire
caveat
put
into
the
Courts
of
Justice
by
the
Psalmist
,
not
to
passe
sentence
upon
the
Messias
for
saying
hee
was
the
Sonne
of
God
,
or
for
making
himselfe
equall
with
God
:
not
to
accept
of
the
person
of
Barabbas
before
him
,
who
now
as
GOD
did
stand
amongst
them
.
But
besides
this
caveat
of
the
Psalmist
,
the
circumstances
of
time
,
and
the
manner
of
their
owne
proceedings
against
him
,
did
warne
them
,
as
Pilats
wife
did
him
,
to
beware
how
they
had
any
thing
to
doe
with
that
just
and
holy
man
.
And
our
Saviour
himselfe
vouchsafeth
to
bee
the
remembrancer
,
that
however
hee
now
stood
to
bee
Judged
by
them
,
yet
he
was
that
very
God
,
which
the
Psalmist
foretold
should
be
their
Judge
,
and
the
Judge
of
the
whole
world
:
For
so
the
Psalmist
concludeth
;
Arise
O
God
,
and
judge
the
earth
:
for
thou
shalt
inherite
all
Nations
,
verse
8.
This
universall
Inheritance
and
power
to
judge
the
earth
,
was
bestowed
upon
our
Saviour
at
his
resurrection
,
after
they
had
judged
him
for
saying
he
was
the
Sonne
of
God
.
2.
After
they
had
sought
many
false
witnesses
against
him
,
but
could
find
none
whose
testimonies
did
agree
,
or
if
they
agreed
,
did
reach
home
to
convince
him
of
any
capitall
crime
:
they
sought
to
entrap
him
by
his
owne
confession
,
which
being
judicially
made
and
taken
,
they
knew
to
be
a
full
and
legall
conviction
.
The
high
Priest
,
failing
in
his
intended
subornations
against
him
,
said
unto
him
,
I
adjure
thee
by
the
living
God
,
that
thou
tell
us
,
whether
thou
bee
the
Christ
,
the
Sonne
of
God
,
Matth.
26.62
,
63.
And
unto
this
interrogatory
ministred
unto
him
,
by
the
high
Priest
ex
officio
,
not
in
a
criminall
cause
,
but
in
a
point
of
beliefe
or
doctrine
,
hee
vouchsafeth
a
full
and
punctuall
answere
,
as
to
his
competent
Judge
quoad
haec
;
such
an
answere
,
as
he
did
not
vouchsafe
either
to
Herod
,
when
he
was
brought
before
him
,
nor
to
the
high
Priest
and
Elders
,
when
they
examined
him
before
the
two
false
witnesses
,
which
at
the
last
cast
were
brought
against
him
:
These
circumstances
wee
have
related
in
the
forecited
place
of
St.
Matthew
:
At
the
last
came
two
false
witnesses
,
and
said
,
This
fellow
said
,
I
am
able
to
destroy
the
Temple
of
God
,
and
build
it
in
three
dayes
.
The
high
Priest
said
unto
him
,
Answerest
thou
nothing
?
what
is
it
which
these
witnesse
against
thee
?
But
Iesus
held
his
peace
,
Matth.
26.60
,
&c.
And
S.
Luke
tells
us
,
Chap.
23.9
.
When
Herod
questioned
him
in
many
things
,
hee
answered
him
nothing
.
But
assoone
as
the
high
Priest
adjured
him
by
the
living
God
to
tell
him
the
truth
,
whether
hee
was
the
Christ
,
the
Sonne
of
the
living
God
;
Iesus
saith
unto
him
,
thou
hast
said
.
Neverthelesse
I
say
unto
you
,
hereafter
shall
you
see
the
Sonne
of
man
sitting
at
the
right
hand
of
power
,
and
comming
in
the
clouds
of
heaven
.
Then
the
high
Priest
rent
his
clothes
,
saying
,
Hee
hath
spoken
blasphemie
:
what
further
need
have
wee
of
witnesses
?
Behold
,
now
yee
have
heard
his
blaspemy
:
what
think
yee
?
They
answered
,
and
said
,
Hee
is
guilty
of
death
,
Matth.
26.65
,
66.
All
these
circumstances
are
related
by
S.
Luke
,
but
not
in
the
same
order
,
which
S.
Matthew
doth
,
for
(
as
hath
been
heretofore
observed
)
albeit
wee
are
bound
to
beleeve
,
that
every
Evangelist
wrot
nothing
but
divine
truth
,
yet
every
one
of
them
,
did
not
record
the
whole
truth
,
with
all
its
circumstances
,
nor
relate
either
our
Saviours
answers
or
his
enemies
practises
against
him
,
in
the
same
order
of
time
,
in
which
they
were
made
or
exhibited
.
St.
Matthew
referres
,
or
rather
intermingles
the
fulfilling
of
Isaiahs
Prophecy
for
spitting
in
his
face
,
for
buffeting
him
,
and
smiting
him
with
the
palmes
of
their
hands
,
with
the
relation
of
his
answere
to
the
high
Priest
,
and
his
Associats
censure
against
him
:
Then
did
they
spit
in
his
face
,
&c.
Matth.
26.67
,
68.
S.
Luke
tells
us
that
they
which
held
him
over-night
,
when
Peter
denied
him
,
did
mocke
him
and
smite
him
,
&c.
Luke
22.
ver.
63
,
&c.
And
againe
that
the
high
Priest
put
the
forementioned
Interrogatory
to
him
,
in
the
morning
,
after
Peter
had
denied
him
.
And
verse
66.
this
is
most
probable
,
that
the
high
Priest
and
his
Complices
being
hypocrites
,
would
at
least
be
carefull
to
observe
the
outward
or
visible
forme
of
Justice
,
which
was
not
to
examine
men
,
or
produce
witnesses
against
them
after
midnight
or
in
the
Evening
.
For
this
was
one
of
the
grosse
abuses
practised
by
their
idolatrous
forefathers
;
the
full
measure
of
whose
grosser
sinnes
,
this
last
generation
did
make
vp
by
a
precise
and
rigid
reformation
of
them
.
The
consciousnesse
of
their
curiosity
,
and
care
to
eschew
their
forefathers
open
sinnes
,
was
the
principall
root
of
their
Pharisaicall
hypocrisie
.
3.
But
wee
need
not
to
rely
upon
probabilities
,
concerning
the
time
wherein
they
examined
our
Saviour
:
for
that
is
plainely
and
assertively
set
downe
by
S.
Luke
22.
Assoone
as
it
was
day
,
the
Elders
of
the
people
,
the
chief
Priests
,
And
Scribes
came
together
,
and
led
him
into
the
Council
,
saying
,
Art
thou
the
Christ
?
tell
us
.
And
he
said
unto
them
;
If
I
tell
you
,
you
will
not
beleeve
.
And
if
I
ask
you
,
you
will
not
answere
mee
,
nor
let
mee
goe
,
verse
66
,
67
,
&c.
St.
Luke
although
hee
most
exactly
observes
the
order
of
the
processe
,
and
circumstance
of
time
,
omits
the
adjuration
of
the
high
Priest
,
and
the
production
of
the
false
witnesses
against
him
.
But
to
recompense
this
omission
,
hee
interserts
one
reply
of
our
Saviour
to
the
adjuring
interrogatory
,
which
St.
Matthew
expresseth
not
,
but
unto
which
his
other
expressions
must
have
speciall
reference
,
if
we
will
make
true
Grammaticall
construction
of
them
.
For
upon
this
interrogatory
,
Art
thou
the
Christ
?
tell
us
,
as
S.
Luke
hath
it
,
hee
said
unto
them
,
If
I
tell
you
,
you
will
not
beleeve
,
and
if
I
also
ask
you
,
you
will
not
answere
me
,
nor
let
me
goe
.
And
here
S.
Matthews
ellipticall
expression
of
the
answere
following
,
doth
somewhat
raise
or
quicken
St.
Luke
more
full
expression
;
St.
Luke
saith
,
Hereafter
shall
the
Sonne
of
man
sit
on
the
right
hand
of
the
power
of
God
.
[
*
](A04168-e21270-b)
*
Ver.
69.
St.
Matthew
relating
the
same
answere
,
saith
,
Neverthelesse
I
say
unto
you
,
hereafter
shall
yee
see
the
Sonne
of
man
sitting
,
&c.
[
*
](A04168-e21300-b)
*
Matth.
26.64
.
This
adversative
particle
,
Neverthelesse
,
referres
to
that
of
S.
Luke
which
S.
Matthew
omits
,
If
I
tell
you
,
you
will
not
beleeve
me
,
&c.
Though
there
bee
some
variation
in
the
words
,
yet
they
agree
as
well
as
a
sharp
and
a
flat
in
musick
:
whatsoever
is
omitted
by
either
is
but
as
a
rest
in
song
.
The
full
tone
or
harmony
betwixt
them
,
amounts
to
this
:
However
yee
will
not
beleeve
what
I
say
:
nor
deale
ingenuously
with
mee
,
yet
at
your
perill
be
it
:
For
I
must
tell
you
the
truth
which
you
know
in
part
,
but
will
not
know
;
but
which
hereafter
ye
shall
more
then
beleeve
.
For
yee
shall
see
the
Sonne
of
man
sit
on
the
right
hand
of
the
power
of
God
,
&c.
This
they
knew
well
to
bee
a
seate
onely
for
the
Sonne
of
God
,
and
therefore
,
whereas
before
they
had
onely
interrogated
,
whether
he
was
the
Christ
,
they
put
the
second
interrogatory
to
him
,
as
St.
Luke
relateth
them
plainly
and
distinctly
,
though
St.
Matthew
put
them
both
into
one
;
I
adjure
thee
by
the
living
God
that
thou
tell
us
whether
thou
be
the
Christ
the
Sonne
of
God
,
Matt.
26.63
.
Then
said
they
all
,
Art
thou
then
the
Sonne
of
God
?
And
he
said
unto
them
,
Yee
say
that
I
am
,
Luke
22.66
,
and
the
70.
And
upon
this
confession
they
proceed
against
him
.
Now
this
answere
or
confession
implies
these
two
fundamentall
points
of
belief
:
The
first
,
that
this
JESUS
of
Nazareth
,
whom
they
now
convented
,
was
the
Christ
.
The
second
,
that
although
hee
was
the
Sonne
of
man
,
yet
being
the
CHRIST
,
he
was
likewise
the
Son
of
God
,
not
by
adoption
but
by
nature
or
primogeniture
.
For
unlesse
this
had
been
the
meaning
of
their
Interrogatory
and
of
his
answere
,
they
could
not
have
condemned
him
of
blasphemy
,
for
avouching
himself
to
be
the
Messias
:
that
is
,
the
Son
of
God
in
such
a
sense
,
as
Abraham
or
David
or
Adam
in
his
integrity
had
been
,
or
any
of
the
pure
Angelicall
Substances
are
.
They
took
it
as
granted
,
nor
did
he
deny
it
,
that
he
made
himself
such
a
Sonne
of
God
,
as
was
equall
with
God
.
And
this
to
their
apprehension
was
blasphemy
;
a
capitall
crime
,
and
so
they
censure
it
.
So
then
here
was
God
standing
in
the
Congregation
of
the
Mighty
.
These
earthly
Gods
did
judge
him
,
and
he
againe
judgeth
them
:
at
lest
he
declareth
himself
to
bee
that
Judge
,
which
was
to
judge
them
and
the
Gentiles
too
.
But
as
the
Psalmist
in
this
forecited
Psalme
had
fore-prophecied
,
They
know
not
neither
will
they
understand
:
they
walk
on
in
darknesse
;
all
the
foundations
of
the
earth
are
out
of
course
.
They
indeed
were
Gods
,
and
all
of
them
children
of
the
most
High
:
yet
all
to
die
like
men
,
and
fall
,
as
former
great
ones
had
done
.
But
not
the
sonnes
of
God
after
such
a
maner
as
he
was
,
who
albeit
hee
was
to
die
like
man
,
yet
not
to
fall
like
one
of
the
Princes
,
but
to
rise
againe
by
power
of
the
Godhead
to
judge
the
earth
.
CHAP.
XXVI
.
The
false
accusations
made
by
the
Priests
,
and
Elders
against
the
Sonne
of
God
,
when
they
brought
him
before
Pilat
,
foretold
by
our
Saviour
himself
and
by
the
Prophets
.
1
AS
the
Sonne
of
man
,
and
the
Sonne
of
God
was
willing
to
beare
our
sorrows
,
and
take
all
our
infirmities
upon
him
;
to
the
end
he
might
bee
a
faithfull
Comforter
of
all
such
,
as
mourne
:
so
it
was
his
pleasure
likewise
to
suffer
this
most
grosse
and
detestable
civill
wrong
from
the
earthly
powers
of
Justice
,
that
he
might
be
most
exquisitely
qualified
,
even
according
to
his
humane
nature
,
to
do
right
unto
such
as
suffer
like
wrong
:
and
justice
upon
all
unjust
Judges
,
especially
upon
such
as
persecute
others
,
as
he
was
persecuted
for
bearing
testimony
unto
the
truth
or
fundamentall
mysteries
of
our
Salvation
.
But
however
these
earthly
Gods
,
or
Rulers
of
the
Jews
did
sentence
him
to
death
for
blasphemie
:
yet
were
they
not
by
divine
providence
permitted
to
put
this
sentence
in
execution
according
to
that
maner
of
punishment
,
which
Gods
Law
did
award
to
Blasphemers
.
For
by
the
award
of
that
Law
he
should
have
been
stoned
to
death
.
But
as
S.
Iohn
instructs
us
in
this
remarkeable
point
of
Gods
speciall
providence
;
When
Pilate
willing
to
free
himself
from
guilt
of
innocent
blood
,
bid
them
take
him
,
and
judge
him
according
to
their
law
,
they
replide
,
It
is
not
lawfull
for
us
to
put
any
man
to
death
.
Iohn
18.31
.
How
true
or
pertinent
this
answer
was
,
I
will
not
here
dispute
.
But
thus
they
answered
,
as
the
same
Evangelist
there
tells
us
,
that
the
saying
of
Jesus
might
be
fulfilled
,
signifying
what
death
he
should
die
,
and
by
whom
.
This
saying
or
prophecy
of
our
Saviour
to
which
St.
Iohn
refers
,
is
punctually
set
downe
by
S.
Matthew
20.17
,
18
Iesus
going
up
to
Ierusalem
,
took
the
twelve
Disciples
apart
in
the
way
,
and
said
unto
them
;
Behold
,
we
goe
up
to
Ierusalem
,
and
the
Sonne
of
man
shall
be
betrayed
unto
the
chief
Priests
,
and
unto
the
Scribes
;
and
they
shall
condemne
him
to
death
,
and
shall
deliver
him
to
the
Gentiles
to
mock
,
and
to
scourge
,
and
to
crucifie
him
.
Unto
this
death
of
the
crosse
they
brought
him
,
by
their
importunate
,
and
subtill
sollicitations
of
Pilat
,
to
proceed
against
him
upon
another
capital
crime
,
then
they
by
their
pretended
law
had
condemned
him
for
.
For
they
pronounc'd
him
as
worthy
and
guilty
of
death
(
by
their
law
)
for
blasphemy
:
whereas
,
now
before
Pilat
they
frame
a
new
accusation
against
him
,
for
rebellion
against
Caesar
;
because
he
profest
himself
to
be
King
of
the
Jews
,
as
in
truth
he
was
,
for
royall
pitty
and
compassion
towards
them
:
but
without
any
purpose
to
move
the
people
to
take
armes
,
or
to
exercise
any
royall
authority
over
them
,
or
any
others
upon
earth
,
because
his
kingdome
was
not
of
this
world
.
2
Whilest
the
high
Priest
and
Elders
sate
as
Judges
in
their
owne
Councell-house
,
they
suborn'd
false
witnesses
against
him
:
but
whilest
they
accuse
him
before
Pilat
,
they
themselves
become
the
most
malicious
and
falsest
witnesses
that
ever
were
produced
,
or
offered
themselves
voluntarily
to
testifie
in
open
Court
against
any
living
man
,
in
a
cause
criminall
or
capitall
.
All
these
malicious
practices
against
him
,
were
clearly
foretold
by
the
Psalmist
his
forerunner
in
the
like
sufferings
,
and
in
particular
(
I
take
it
)
by
David
himselfe
Psalme
35.
False
witnesses
did
arise
,
they
laid
to
my
charge
things
that
I
knew
not
.
They
rewarded
me
evill
for
good
,
to
the
spoyling
of
my
soule
.
But
as
for
mee
,
when
they
were
sick
,
my
cloathing
was
sackcloth
,
I
humbled
my
soule
with
fasting
,
and
my
prayer
returned
into
mine
owne
bosome
.
I
behaved
my selfe
,
as
though
he
had
beene
my
friend
or
brother
,
I
bowed
downe
heavily
as
one
that
mourneth
for
his
mother
.
But
in
mine
adversity
they
rejoyced
,
&c.
ver.
11
,
12
,
13.
&c.
Thus
did
the
Composers
of
this
Psalme
and
of
some
others
,
to
the
like
effect
complaine
:
every
man
respectively
in
their
owne
persons
,
and
upon
just
occasions
.
And
however
they
did
not
in
their
murmuring
complaints
,
yet
in
the
causes
or
occasions
of
the
sufferings
,
they
did
really
prefigure
juster
occasions
&
more
grievous
matter
of
complaint
,
on
the
behalf
of
their
expected
Redeemer
.
And
he
must
have
uttered
the
like
complaints
in
a
farre
higher
straine
,
if
he
had
beene
but
a
meere
man
,
not
armed
with
patience
or
long
suffering
truly
divine
.
The
indignities
done
unto
him
by
Pilat
and
the
Roman
Souldiers
,
by
Herod
and
his
men
of
warre
,
were
perspicuously
foretold
by
David
Psal
.
2.
Why
do
the
Heathens
rage
,
and
the
people
imagina
vaine
thing
?
This
parallel
between
the
prophecy
of
David
,
and
the
historicall
events
answering
to
it
,
not
the
Apostles
onely
,
but
other
inferiour
Disciples
did
unanimously
acknowledge
upon
the
deliverance
of
Peter
and
Iohn
and
the
rest
of
the
Apostles
from
such
violence
intended
against
them
by
the
Rulers
,
and
Elders
of
the
Jews
,
(
as
had
been
practised
by
them
upon
our
Saviour
,
)
for
working
of
a
miracle
in
his
name
:
When
they
had
further
threatned
them
,
they
let
them
goe
,
finding
nothing
how
they
might
punish
them
,
because
of
the
people
:
for
all
men
glorified
God
for
that
which
was
done
.
For
the
man
was
above
forty
yeares
old
,
on
whom
this
miracle
of
healing
was
shewne
.
And
being
let
goe
,
they
went
to
their
owne
company
,
and
reported
all
that
the
chief
Priests
and
Elders
had
said
unto
them
.
And
when
they
heard
that
,
they
lift
up
their
voice
to
God
with
one
accord
,
and
said
,
Lord
,
thou
art
.
God
which
hast
made
heaven
and
earth
,
and
the
sea
and
all
that
in
them
is
:
who
by
the
mouth
of
thy
Servant
David
hast
said
,
Why
do
the
heathens
rage
,
and
the
people
imagin
vaine
things
?
The
Kings
of
the
Earth
stood
up
,
and
the
Rulers
were
gathered
together
against
the
Lord
and
his
Christ
.
For
of
a
truth
against
thy
holy
childe
JESUS
,
whom
thou
hast
annointed
,
both
Herod
and
Pontius
Pilat
,
with
the
Gentiles
and
the
people
of
Israel
,
were
gathered
together
for
to
doe
whatsoever
thy
hand
and
thy
Counsaile
determined
before
to
be
done
.
Acts
4.21
,
22.
&c.
3.
All
of
our
Saviours
Persecutors
,
whether
Jews
or
Gentiles
,
per
dicta
&
facta
malè
ominata
,
did
reade
their
own
doome
and
the
doome
of
all
such
,
unto
the
worlds
end
,
as
shall
continue
the
course
that
they
begun
.
The
Roman
Souldiers
clothing
him
in
a
purple
robe
,
by
putting
a
crown
of
thornes
upon
his
head
,
and
by
crying
,
All
haile
unto
the
King
of
the
Jews
,
did
act
that
part
in
jest
or
comicall
merriment
,
which
they
must
one
day
act
in
earnest
,
and
more
then
tragicall
sorrow
.
For
he
had
sworne
it
long
before
,
That
all
knees
should
bow
unto
him
,
and
in
that
day
,
they
which
crowned
him
with
thornes
,
shall
see
him
crowned
with
Majesty
and
glory
.
Herod
in
sending
him
back
to
Pilat
in
a
white
or
candid
robe
,
did
beare
witnesse
of
his
innocency
and
integrity
:
and
withall
of
Herod
his
fathers
scarlet
sinnes
,
in
putting
so
many
poore
Innocents
to
a
bloudy
death
,
upon
the
notice
of
his
Nativitie
.
And
as
for
Pilat
and
the
Roman
state
,
by
whose
authority
he
was
scourged
with
rods
here
on
earth
;
hee
whose
seat
is
in
the
heavens
,
did
even
then
laugh
them
to
scorne
,
and
since
hath
broken
the
whole
race
of
Roman
Caesars
,
with
a
rod
of
iron
,
and
dasht
them
and
their
Monarchie
to
pieces
,
like
a
Potters
vessell
.
What
more
shall
be
done
against
these
cruell
Actors
,
or
Abetters
of
their
cruell
practices
against
this
King
of
Kings
;
I
leave
it
wholly
(
with
all
submission
)
to
his
sole
determination
.
But
that
the
Indignities
done
unto
him
by
the
Jews
,
by
the
Roman
or
other
heathen
Governors
;
and
the
visible
revenge
,
which
hath
since
befalne
them
,
were
punctually
foretold
by
David
,
Psalme
2.
the
testimony
before
cited
,
Acts
4.
is
a
proofe
most
authentick
and
most
concludent
.
4.
Yet
of
all
the
sufferings
which
he
suffered
under
Pontius
Pilat
,
besides
the
indignities
done
unto
him
in
the
extremities
of
his
paines
upon
the
Crosse
,
(
at
which
Pilat
was
not
present
;
)
the
rejection
of
him
by
the
Jews
,
when
this
heathen
Governor
out
of
a
good
nature
or
well
meaning
policy
,
had
proposed
him
with
an
infamous
theef
or
murderer
,
was
far
the
worst
,
and
doth
deserve
the
indignation
of
all
that
loved
him
.
And
this
circumstance
is
prest
home
to
them
by
S.
Peter
,
Acts
3.13
,
14.
The
God
of
Abraham
and
of
Isack
and
of
Jaacob
;
the
God
of
our
Fathers
hath
glorified
his
Sonne
JESUS
,
whom
ye
delivered
up
,
and
denied
in
the
presence
of
Pilat
,
when
he
determined
to
let
him
goe
.
But
ye
denyed
the
holy
One
,
and
the
lust
,
and
desired
a
Murderer
to
be
granted
unto
you
,
and
killed
the
Prince
of
life
,
whom
God
hath
raised
up
from
the
dead
,
&c.
In
this
preposterous
,
and
sacrilegious
choise
,
they
did
the
Devill
a
more
peculiar
and
more
immediate
service
,
then
their
Idolatrous
forefathers
had
ever
done
,
either
in
adoring
the
brazen
Serpent
,
(
which
was
the
most
perverse
Idolatry
,
that
ever
they
committed
)
or
in
sacrificing
their
sons
&
daughters
to
the
infernall
spirits
.
In
those
services
,
they
declare
themselves
to
be
servants
to
Devils
:
In
this
sinister
choise
they
prove
themselves
to
be
the
Devils
own
sonnes
:
and
exactly
fulfill
our
Saviours
prophecy
or
discovery
of
their
inclinations
,
before
they
themselves
did
know
them
.
For
when
Jesus
had
told
such
Jews
as
did
in
a
sort
beleeve
on
him
,
that
they
were
servants
to
sinne
,
and
could
not
be
made
free
,
but
by
the
Sonne
,
who
abideth
in
the
house
for
ever
:
they
cholerickly
reply
,
that
they
were
the
sonnes
of
Abraham
.
Our
Saviour
rejoynes
,
Yee
are
of
your
Father
the
Devill
,
and
the
lusts
of
your
Father
you
will
doe
,
hee
was
a
murtherer
from
the
beginning
.
Iohn
8.30
.
&c.
and
the
44.
And
so
they
now
desire
Barabbas
,
one
whose
name
imports
the
sonne
of
their
father
:
and
by
quality
,
the
sonne
of
the
Devill
,
an
infamous
murderer
,
to
be
delivered
unto
them
,
in
memory
of
their
deliverance
out
of
Egypt
:
and
importunately
sollicite
the
murder
of
the
Sonne
of
God
,
of
that
very
God
,
who
had
delivered
them
out
of
Egypt
:
who
spake
to
Moses
in
Mount
Sinai
;
that
Lord
God
,
unto
whom
Ioshua
and
all
the
Judges
that
succeeded
him
,
were
but
Generals
in
the
time
of
warre
;
unto
whom
in
time
of
peace
or
counsaile
for
direction
of
publick
affaires
,
the
best
of
the
Priests
and
Prophets
unto
the
dayes
of
Samuel
,
were
but
Deputies
.
For
the
Lord
God
of
Israel
all
that
time
was
their
immediat
and
proper
King
.
Governors
and
Deputies
they
had
successively
many
,
but
none
endued
with
royall
Authority
,
besides
him
.
No
matter
of
consequence
whether
of
warre
or
peace
,
was
undertaken
by
their
Governors
without
speciall
revelation
or
answer
from
him
by
Vrim
and
Thummim
,
untill
Samuels
old
age
;
Then
all
the
Elders
of
Israel
,
gathered
themselves
together
,
and
came
to
Samuel
unto
Ramah
,
and
said
unto
him
,
Behold
thou
art
old
,
and
thy
sonnes
walk
not
in
thy
wayes
:
now
make
us
a
King
to
judge
us
,
like
all
the
Nations
.
But
the
thing
displeased
Samuel
when
they
said
,
give
us
a
King
to
judge
us
:
and
Samuel
prayed
unto
the
Lord
,
1.
Sam.
8.4
,
5.
This
unseasonable
ill
aboding
desire
,
did
displease
the
Lord
unto
whom
they
prayed
,
as
much
as
it
did
Samuel
.
And
yet
so
far
is
he
from
forcing
obedience
by
irresistible
coaction
,
that
hee
perswades
Samuel
to
descend
to
their
importunat
suit
,
but
first
to
make
protestation
against
it
;
Now
therefore
hearken
to
their
voice
:
howbeit
yet
protest
solemnely
unto
them
,
and
shew
the
manner
of
the
King
,
that
shall
raigne
over
them
.
ver.
9.
This
protestation
against
their
petition
,
and
his
patheticall
forewarning
of
them
,
what
hard
usage
they
should
find
under
the
King
,
whom
they
would
choose
,
are
set
down
at
full
from
the
10.
of
this
Chap.
unto
the
19.
Neverthelesse
the
people
refused
to
obey
the
voice
of
Samuel
,
and
they
said
,
Nay
,
but
we
will
have
a
King
to
rule
over
us
,
that
we
may
be
like
all
Nations
,
and
that
our
King
may
judge
us
,
and
goe
out
before
us
,
and
fight
our
battels
.
And
so
after
Samuel
had
rehearsed
their
resolution
in
the
eares
of
the
Lord
their
present
King
,
notwithstanding
the
protestation
,
and
their
forewarning
concerning
their
future
Kings
manner
of
government
,
they
are
permitted
for
the
hardnesse
of
their
hearts
,
to
goe
to
a
free
Election
of
a
new
King
.
Yet
the
calamities
and
oppressions
which
Samuel
forewarnes
would
follow
upon
this
their
not
approved
Election
,
was
scarce
so
much
as
verified
in
the
daies
of
Saul
,
of
David
,
or
Solomon
:
never
exactly
fulfilled
by
any
King
of
their
owne
nomination
,
or
by
any
King
imposed
upon
them
,
untill
they
solemnely
and
openly
disclaime
their
Native
King
;
(
that
very
God
whom
Samuel
in
all
this
businesse
had
consulted
)
and
cryed
,
We
have
no
King
but
Caesar
.
After
this
nomination
of
Caesar
for
their
King
,
whatsoever
calamities
foretold
by
Samuel
,
were
in
any
part
verified
by
their
owne
unruly
Kings
,
were
most
exactly
accomplisht
by
the
race
of
Caesars
,
unto
whom
they
solemnely
dedicated
that
allegiance
,
which
was
due
to
Iesus
their
ancient
Lord
and
King
.
At
the
same
time
,
and
not
before
,
were
the
words
of
the
Lord
unto
Samuel
Chap.
8.7
,
8.
exactly
fulfilled
.
The
Lord
said
unto
Samuel
,
hearken
unto
the
voice
of
the
people
in
all
that
they
say
unto
thee
:
for
they
have
not
rejected
thee
,
but
they
have
rejected
me
,
that
I
should
not
raigne
over
them
.
According
to
all
the
works
which
they
have
done
,
since
I
brought
them
out
of
Egypt
,
even
unto
this
day
,
wherewith
they
have
forsaken
me
,
and
served
other
gods
;
so
do
they
also
unto
thee
.
But
of
the
fulfilling
of
this
prophecy
,
both
according
to
the
literall
sense
,
and
prefigurations
or
matter
of
fact
:
and
how
the
Priests
and
Scribes
with
their
projects
against
our
Saviour
,
did
bring
Iacobs
dying
curse
,
or
ominous
predictions
against
Simeon
and
Levi
upon
themselves
,
and
their
posterity
;
more
hath
been
said
in
the
Commentaries
of
the
first
Book
[
*
](A04168-e22400-b)
*
Sect.
3.
Chap.
11.
par.
9
,
10.
&c.
of
the
Creed
,
then
I
now
exactly
remember
:
more
at
least
then
I
will
trouble
the
Reader
with
a
repetition
of
what
he
may
find
there
published
.
CHAP.
XXVII
.
Of
such
repentance
as
Judas
found
:
of
his
casting
downe
the
thirty
pieces
of
silver
in
the
Temple
:
and
of
the
difficulties
or
varietie
of
opinions
,
by
which
of
the
Prophets
it
was
foretold
.
1
ONe
historicall
relation
concerning
Iudas
and
his
fearefull
end
,
there
is
,
which
is
by
S.
Matthew
,
(
who
of
all
the
foure
Evangelists
citeth
the
testimonie
of
the
Prophecie
,
wherein
part
of
it
was
foretold
)
left
somewhat
ambiguous
for
the
circumstances
of
time
,
wherein
it
happened
.
Some
perhaps
would
at
the
first
sight
,
conceive
from
St.
Matthews
words
,
that
Iudas
did
cast
downe
the
hire
of
his
treason
in
the
Temple
,
immediatly
after
the
chief
Priests
and
Elders
had
bound
our
Saviour
,
and
led
him
to
Pontius
Pilat
the
Governour
.
But
if
wee
consider
other
circumstances
of
time
related
by
S.
Iohn
,
and
S.
Luke
,
it
is
farre
more
probable
that
Iudas
was
not
touched
with
sorrow
or
grief
:
whether
of
mind
or
of
body
or
of
both
,
untill
our
Saviour
was
sentenced
to
the
death
of
the
Crosse
by
Pontius
Pilat
.
For
the
first
thing
,
which
the
chief
Priests
and
Elders
did
,
after
they
themselves
had
past
sentence
on
our
Saviour
,
was
the
delivery
of
him
to
the
Secular
power
,
and
their
importunat
sollicitation
of
Pilat
to
put
their
sentence
in
execution
.
It
was
a
memorable
document
of
deadly
hypocrisie
in
the
Priests
and
Elders
,
that
they
would
not
enter
into
the
Common-hall
or
publique
Court
of
Justice
to
indite
him
there
,
being
immediatly
after
to
celebrate
the
usuall
service
for
that
day
in
the
Temple
.
It
was
againe
an
extraordinary
courtesie
in
Pilat
towards
them
,
that
he
would
vouchsafe
to
take
their
accusations
in
the
pavement
or
Court
adjoyning
to
the
Pretorium
.
But
as
well
the
curtesie
of
the
one
,
as
the
hypocrisie
of
the
other
,
friendly
conspired
to
accomplish
the
will
of
God
,
which
was
to
have
his
onely
Sonne
made
that
day
a
sacrifice
of
atonement
for
the
sinnes
both
of
the
Jews
,
and
Gentiles
;
whereas
if
Pilat
had
stood
upon
points
of
Authoritie
or
prerogative
:
it
is
more
then
probable
,
the
Priests
and
Elders
would
rather
have
deferred
their
accusations
for
that
instant
then
have
entred
into
the
Pretorium
or
Common-hall
.
But
having
once
obtained
their
desire
in
the
Pavement
,
they
immediately
returned
into
the
Temple
,
where
Iudas
attended
them
.
And
having
resolved
(
as
hee
thought
)
to
have
set
his
house
or
worldly
businesse
in
such
order
,
as
Ahitophel
had
done
his
;
hee
went
forth
and
hanged
himself
.
So
that
albeit
Iudas
had
seene
his
Master
dead
in
law
,
that
is
,
sentenced
to
death
by
the
high
Priest
and
Pontius
Pilat
,
upon
the
Jews
importunat
accusations
and
testimonies
against
him
:
Yet
the
Traitor
having
no
witnesse
produced
against
him
besides
his
owne
conscience
,
No
Judge
or
appointed
Executioner
besides
himself
:
did
die
an
accursed
death
,
before
his
Master
had
made
an
atonement
for
the
sinnes
of
the
world
.
So
the
Psalmist
by
way
of
imprecation
had
foretold
;
Let
sudden
destruction
come
upon
him
unawares
(
or
as
others
)
let
destruction
come
upon
him
,
and
let
the
net
,
that
hee
hath
made
for
others
,
catch
himself
:
into
that
very
destruction
let
him
fall
,
Psalm
.
35.8
.
How
this
imprecation
though
not
directed
against
Iudas
alone
,
did
punctually
fall
upon
him
,
will
better
appeare
anon
in
the
discussions
,
how
the
imprecations
reiterated
in
the
109.
Psalme
,
were
most
punctually
fulfilled
in
him
.
That
which
for
the
present
I
intended
to
advertise
the
Reader
of
,
is
briefly
this
;
That
if
we
referre
the
time
of
Iudas
death
,
unto
this
point
of
time
intimated
,
the
parallel
betwixt
St.
Matthews
relation
of
his
fearefull
end
,
and
other
sacred
passages
in
the
Evangelists
and
Apostles
,
will
be
more
cleare
.
St.
Matthews
relation
yee
have
in
the
27.
Chapter
.
3.
Then
Iudas
which
had
betrayed
him
,
when
he
saw
that
he
was
condemned
,
repented
himself
,
and
brought
againe
the
thirty
pieces
of
silver
to
the
chief
Priests
and
Elders
,
saying
;
I
have
sinned
in
that
I
have
betrayed
the
innocent
blood
:
And
they
said
,
What
is
that
to
us
?
See
thou
to
that
.
And
hee
cast
downe
the
pieces
of
silver
in
the
Temple
,
and
departed
,
and
went
and
hanged
himself
.
And
the
chief
Priests
took
the
silver
pieces
,
and
said
,
It
is
not
lawfull
to
put
them
into
the
Treasury
,
because
it
is
the
price
of
blood
.
And
they
tooke
counsell
,
and
bought
with
them
the
Potters
field
to
bury
strangers
in
.
Wherefore
that
field
was
called
,
The
field
of
blood
unto
this
day
.
(
Then
was
fulfilled
that
which
was
spoken
by
the
Prophet
Ieremiah
saying
,
And
they
took
the
thirty
pieces
of
silver
,
the
price
of
him
that
was
valued
,
whom
they
of
the
children
of
Israel
did
value
:
and
gave
them
for
the
Potters
field
,
as
the
Lord
appointed
mee
.
)
2.
But
where
this
casting
downe
of
the
thirtie
pieces
of
silver
in
the
Temple
,
was
foretold
or
by
whom
,
there
is
,
and
hath
been
great
varietie
of
opinions
amongst
learned
Interpreters
,
as
well
Ancient
as
Moderne
;
so
great
,
that
many
of
them
have
rather
soiled
,
then
any
way
cleared
the
meaning
of
the
Evangelist
:
and
left
the
investigation
of
the
truth
,
more
difficult
to
the
ingenuous
and
sagacious
Reader
,
then
if
they
had
not
medled
with
it
,
or
left
it
(
untoucht
)
to
his
privat
search
.
The
first
difficulty
is
about
the
Grammaticall
signification
of
some
words
in
the
Originall
.
The
second
pitcheth
upon
a
misnomer
of
the
Prophet
,
as
whether
that
Prophecie
,
which
the
Evangelist
said
was
fulfilled
in
this
fact
of
Iudas
,
was
uttered
or
written
by
Zachariah
,
or
the
Prophet
Ieremiah
,
or
respectively
by
both
.
The
third
,
admitting
thus
much
was
either
onely
foretold
,
or
both
foretold
,
and
forepictured
either
by
Ieremiah
or
by
Zachariah
or
by
both
,
whether
they
spoke
in
their
owne
persons
or
in
the
person
of
Iudas
or
of
Christ
or
of
both
.
The
first
difficulty
or
rather
discord
about
the
literall
sense
of
the
Prophets
words
,
as
they
are
related
by
the
Evangelist
,
hath
been
occasioned
partly
by
the
Translation
of
the
Septuagint
,
and
partly
by
the
Author
of
the
vulgar
Latin
.
For
whereas
wee
reade
as
well
in
St.
Matthew
,
as
in
the
Prophet
Zachariah
,
And
I
cast
them
ad
figulum
,
to
the
Potter
;
the
vulgar
Latine
hath
it
,
And
I
cast
them
ad
Stataarium
,
to
the
Statue
maker
in
the
house
of
the
Lord
.
The
Septuagint
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cast
them
into
the
furnace
or
to
the
metal-melter
.
The
Greek
might
import
(
though
not
so
directly
as
the
Latine
)
a
Potters
furnace
.
But
if
we
take
Statuarius
(
which
is
the
expression
of
the
vulgar
Latine
)
in
its
proper
sense
,
for
a
Statue
maker
whether
in
stone
or
of
metall
wrought
with
toole
or
molten
,
there
could
be
no
use
of
such
an
Artificer
in
that
Temple
,
wherein
all
Statues
or
Images
of
what
stuffe
soever
they
could
be
made
were
most
strictly
forbidden
;
Or
in
that
people
among
whom
the
erecting
or
making
of
them
was
a
crime
capital
.
To
avoid
this
absurditie
in
their
Authenticated
Translation
,
the
Sectaries
of
the
Romish
Church
by
the
[
Statuarie
]
would
have
us
understand
GOD
himself
,
who
is
the
former
or
fashioner
of
all
things
.
And
for
this
Interpretation
,
they
alledge
some
ancient
Greek
Fathers
,
but
whose
Authority
,
they
themselves
will
sleight
,
or
passe
such
censures
upon
their
Authors
,
as
they
will
not
permit
us
in
like
case
to
doe
,
whensoever
they
make
against
their
pretended
Catholick
tenets
.
The
most
learned
Interpreters
in
the
Romish
Church
,
do
partly
bewray
,
and
sometimes
openly
professe
,
that
this
Interpretation
is
too
farre
fetcht
,
and
farre
wide
from
the
meaning
of
the
Prophet
(
whosoever
he
was
,
)
as
he
is
alledged
by
the
Evangelist
.
What
then
could
move
so
many
of
them
to
embrace
,
or
rather
not
to
disclaime
these
roving
collections
?
Onely
the
authority
of
the
Trent
Councell
,
which
hath
so
fettered
them
in
this
and
other
like
points
,
that
they
dare
not
say
that
their
reasonable
Soules
are
(
under
God
)
their
owne
:
but
are
content
to
sacrifice
learning
,
reason
,
and
common
sense
to
many
illiterat
resolutions
of
wilfull
,
partial
,
and
corrupt
men
in
that
Councel
assembled
.
If
the
ingenuous
Reader
will
not
beleeve
me
in
this
particular
,
let
him
take
the
pains
to
satisfie
himself
,
by
observing
how
Ribera
and
Castrus
with
some
other
men
very
well
learned
,
and
ingenuous
(
so
farre
as
they
durst
)
have
utterly
lost
themselves
in
their
Commentaries
upon
the
11.
of
Zacharie
.
3.
Concerning
the
second
difficultie
,
many
both
in
the
Romish
and
reformed
Churches
,
will
in
no
case
admit
of
a
misnomer
in
the
Evangelists
writing
,
but
will
have
the
words
cited
by
him
to
be
the
Prophet
Ieremiahs
owne
words
,
though
no
where
extant
in
his
own
works
,
which
now
we
have
.
Yet
in
some
other
works
of
his
,
which
no
Christian
living
this
day
,
hath
seene
:
but
of
which
S.
Hierom
had
seen
an
Hebrew
Copy
,
as
he
himself
relates
;
but
unto
which
it
doth
not
appeare
that
he
gave
any
credit
,
it
being
imparted
to
him
by
one
of
the
sect
of
the
Nazarens
.
The
words
of
the
pretended
prophecy
answer
so
punctually
and
identically
to
every
apex
or
title
of
S.
Matthews
quotation
or
paraphrase
upon
the
Prophet
;
as
we
may
more
then
suspect
,
justly
presume
that
passage
which
S.
Hierom
relates
,
to
have
been
squared
on
purpose
to
S.
Matthews
allegation
,
after
the
publishing
of
this
Gospel
.
For
such
supposititious
or
bastard
books
,
were
obtruded
upon
the
Church
before
S.
Hieroms
or
Origens
dayes
.
Amongst
many
Interpretations
upon
this
11.
of
Zachariah
,
which
Iunius
in
his
parallels
hath
diligently
recited
,
he
approves
onely
of
one
or
two
:
the
one
,
that
Zachariah
was
binomius
,
had
two
names
,
Ieremiah
and
Zachariah
,
a
thing
not
unfrequent
in
sacred
histories
,
especially
where
their
names
,
whether
they
be
two
or
more
,
have
but
one
signification
or
importance
.
Now
the
etymologie
of
Ieremiah
and
Zachariah
,
according
to
his
Interpretation
of
them
,
have
the
very
same
signification
.
The
other
which
after
this
,
Iunius
likes
best
,
is
that
Zachariah
had
the
Prophet
Ieremiah
for
his
Master
or
Instructer
,
though
not
viva
voce
,
yet
partaker
of
his
spirit
by
tradition
or
undoubted
relation
of
his
propheticall
predictions
,
from
such
as
had
beene
acquainted
with
Ieremiah
,
during
the
time
of
Zedechiahs
raigne
,
or
in
the
beginning
of
the
Babylonish
captivitie
.
This
good
Writer
was
afraid
lest
Ieremiah
should
have
lived
too
long
,
if
he
had
been
acquainted
with
Zachariah
,
upon
his
return
from
Babylon
,
or
about
the
building
of
the
second
Temple
,
as
some
others
before
Iunius
had
avoucht
,
whose
opinion
in
the
maine
point
he
likes
well
of
,
to
wit
,
that
albeit
the
testimony
alledged
by
S.
Matthew
be
distinctly
found
in
the
Prophet
Zachariah
,
yet
is
ascribed
by
the
Evangelist
himself
purposely
to
Ieremiah
,
because
Zachariah
had
learned
it
from
Ieremiah
,
as
Daniel
had
done
the
end
of
the
captivitie
.
4.
For
my
part
,
if
I
could
be
fully
perswaded
(
as
I
am
not
to
the
contrary
)
that
the
reason
why
S.
Matthew
did
purposely
ascribe
these
words
in
the
Prophet
Zachariah
,
unto
Ieremiah
,
was
because
the
Prophet
Zachariah
had
Ieremiah
in
this
and
many
other
Prophecies
for
his
Instructer
or
guide
;
I
should
think
it
no
soloecisme
to
say
,
that
Zachariah
had
been
acquainted
with
Ieremiah
himself
,
either
about
the
beginning
of
the
Babylonish
Captivitie
,
or
that
Ieremiah
had
lived
untill
this
peoples
returne
to
Jerusalem
and
to
the
Inheritance
and
possessions
of
their
forefathers
.
For
that
divers
of
that
generation
,
wherein
Ieremiah
prophecied
,
and
whilest
the
first
Temple
was
standing
,
did
live
so
long
,
as
Iunius
thinks
it
improbable
Ieremiah
should
live
,
is
cleare
from
that
of
Ezra
3.12
.
Many
of
the
Priests
and
the
Levites
,
and
chief
of
the
Fathers
,
who
were
ancient
men
,
who
had
seen
the
first
house
;
when
the
foundation
of
the
house
was
laid
before
their
eyes
,
wept
with
a
loud
voice
:
and
many
shouted
aloud
for
joy
.
Howbeit
,
I
am
not
of
opinion
,
that
men
in
those
dayes
did
by
strength
of
nature
make
up
so
many
yeares
here
on
earth
,
as
this
history
implyes
these
many
Priests
and
Levites
did
,
but
rather
that
God
by
his
speciall
providence
and
goodnesse
,
did
at
this
time
reiterate
or
renew
that
Covenant
of
life
,
which
once
he
made
to
Phinehas
and
Eleazar
.
And
Ieremiah
and
Baruch
the
sonne
of
Neriah
,
had
this
speciall
priviledge
bestowed
upon
them
,
that
their
lives
should
be
given
unto
them
for
a
prey
,
[
*
](A04168-e23360-b)
*
See
Jer.
45.
ver.
5.
&
39
in
all
places
whither
soever
they
went
.
Againe
,
it
is
very
probable
,
seeing
Ieremiah
during
the
time
of
his
imprisonment
did
by
the
appointment
of
the
Lord
buy
the
field
of
Hananeel
his
uncles
sonne
,
and
cause
the
Evidences
subscribed
to
be
put
up
by
Earuch
in
an
earthen
vessell
,
that
they
might
continue
many
dayes
:
that
hee
expected
to
see
the
returne
of
this
people
from
captivity
unto
the
possessions
of
their
Fathers
:
that
hee
himself
did
hope
to
enjoy
the
benefit
of
this
his
bargaine
,
which
hee
made
in
a
strange
time
,
as
worldlings
would
think
.
But
so
hee
made
it
for
the
confirmation
of
this
peoples
faith
in
Gods
promises
,
that
fields
and
possessions
,
which
then
lay
desolate
,
should
be
repossest
by
this
people
and
their
posterity
:
and
Inheritances
should
bee
sold
and
alienated
to
the
next
of
kinred
,
(
as
this
of
Hananeels
was
to
Ieremiah
)
according
to
the
Law
.
5.
Maldonat
in
his
Comments
upon
St.
Matthew
is
very
free
,
and
not
afraid
,
as
Iunius
and
other
good
Writers
are
,
to
admit
of
a
misnomer
,
neither
occasioned
by
the
Evangelists
forgetfulnesse
,
nor
from
mistake
of
letters
,
or
abbreviatures
by
the
Transcribers
,
but
rather
by
a
voluntary
intersertion
of
the
Prophet
Ieremiah
his
name
by
some
bold
Transcriber
or
Interpreter
,
when
as
the
Evangelist
had
onely
said
,
The
Prophet
,
(
as
his
usuall
maner
is
)
without
any
intimation
what
Prophet
it
was
,
leaving
that
wholly
to
the
diligent
Readers
search
or
observation
.
For
so
he
doth
in
that
remarkable
Prophecie
;
Behold
a
virgin
shall
conceive
,
and
beare
a
Sonne
,
&c.
hee
saith
no
more
,
then
all
this
was
foretold
by
the
Prophet
,
without
any
mention
or
intimation
of
Isaiahs
name
:
nor
doth
hee
name
the
Prophet
Hosea
,
when
hee
records
the
fulfilling
of
his
Prophecie
,
Out
of
Egypt
have
I
called
my
Sonne
,
Matt.
2.15
.
And
in
verse
23.
of
the
same
Chapter
,
hee
shall
bee
called
a
NAZARENE
.
Hee
giving
the
reason
why
Ioseph
,
by
the
disposition
of
the
Divine
providence
did
divert
his
intended
returne
unto
Bethleem
,
where
Christ
was
born
,
and
took
up
his
dwelling
in
Nazareth
,
saith
this
was
done
,
that
it
might
bee
fulfilled
which
was
spoken
by
the
Prophets
,
not
so
much
as
intimating
the
name
of
any
one
Prophet
,
by
whom
this
was
foretold
.
And
if
the
curious
Reader
would
observe
his
allegations
of
Propheticall
testimonies
,
throughout
his
whole
Gospel
,
he
shall
find
the
Prophets
name
,
(
whose
testimony
hee
most
faithfully
records
)
concealed
or
omitted
three
times
as
often
,
as
it
is
exprest
.
And
in
those
few
places
,
wherein
the
Prophets
name
,
whose
authority
hee
alledgeth
,
is
exprest
,
it
may
without
any
danger
bee
questioned
whether
they
were
so
exprest
or
interserted
by
Interpreters
or
Transcribers
.
For
the
addition
of
names
,
or
change
of
some
vowels
,
doth
no
way
vitiate
the
divine
truth
of
Prophecie
;
though
the
custome
of
later
Interpreters
or
Translators
,
bee
farre
more
commendable
to
expresse
the
Prophets
name
,
or
the
Chapter
and
verse
,
to
which
the
Evangelical
story
referres
,
in
the
margin
,
not
in
the
body
of
the
Text
,
However
the
misnomers
of
persons
or
places
inserted
to
the
body
of
the
discourse
,
doth
no
way
corrupt
the
true
sense
,
and
meaning
,
either
of
historicall
or
Propheticall
truth
:
the
errour
is
imputable
onely
to
the
Transcriber
or
Interpreter
,
not
to
the
Author
.
6.
But
for
this
place
now
in
question
,
I
know
it
is
objected
by
good
Writers
,
(
both
as
well
of
the
Reformed
,
as
Romish
Church
)
that
the
most
ancient
copies
of
St.
Matthews
Gospel
now
extant
,
have
the
name
of
Ieremiah
,
not
of
Zachariah
:
and
therefore
it
is
a
presumption
at
least
,
that
the
name
was
not
interserted
by
any
Interpreter
or
Transcriber
,
but
exprest
by
the
first
Author
himself
.
Yet
this
is
a
presumption
onely
,
no
just
proofe
,
because
there
may
be
for
ought
we
know
,
more
ancient
copies
of
S.
Matthew
,
then
any
man
of
later
yeeres
hath
seene
or
published
to
the
world
;
as
of
later
yeeres
some
copies
of
the
Septuagint
and
of
St.
Iohns
Gospel
,
have
been
communicated
unto
the
Christian
world
,
which
are
more
ancient
,
then
those
which
in
former
ages
were
most
common
.
Again
,
no
man
can
make
such
proof
,
that
any
Greek
Manuscript
of
S.
Matthew
now
extant
is
more
ancient
then
the
Syriack
Testament
,
in
which
the
name
of
the
Prophet
Ieremiah
is
not
to
bee
found
,
although
the
substance
of
S.
Matthews
Text
concerning
the
fulfilling
of
this
Prophecie
bee
plaine
,
and
full
.
Lastly
,
I
think
,
scarce
any
of
the
Romish
Church
would
affirme
,
that
such
Manuscripts
,
as
they
have
seene
,
are
more
ancient
,
then
their
first
vulgar
Latin
Translation
of
the
Books
of
Moses
.
And
now
,
if
it
bee
no
prejudice
to
the
substance
of
truth
in
their
most
ancient
Translation
,
to
intersert
names
,
and
places
,
not
so
much
as
heard
of
in
Moses
his
time
,
nor
added
by
the
Seventy
Interpreters
:
or
other
expressions
of
the
Hebrew
names
(
used
by
Moses
)
by
the
Grecians
:
but
new
names
imposed
by
the
Grecians
upon
places
otherwise
called
in
more
ancient
times
:
it
can
no
way
disparage
the
true
sense
or
meaning
of
S.
Matthew
,
although
very
ancient
Interpreters
or
Transcribers
have
interserted
the
name
of
Ieremiah
instead
of
Zachariah
into
the
body
of
his
Text.
But
where
doth
the
most
ancient
vulgar
Translator
make
any
such
intersertion
of
names
into
the
body
of
Moses
his
writings
?
To
omit
other
places
,
so
he
doth
Numb.
34.11
.
where
we
reade
,
as
the
Hebrew
verbatim
hath
it
,
And
the
coast
shall
goe
downe
from
Shepham
to
Riblah
,
the
ancient
vulgar
Latin
makes
this
intersertion
,
de
Sephama
descendent
termini
in
Reblata
contra
fontem
Daphnen
;
The
coast
or
border
shall
descend
from
Sephama
to
Riblah
over
against
the
fountaine
called
Daphne
,
that
is
,
to
that
Antioch
where
Christs
followers
were
first
named
Christians
.
It
is
not
probable
that
the
first
Author
of
the
vulgar
Latin
was
more
ancient
,
then
that
Hebrew
copie
of
those
Apocryphal
books
ascribed
to
Ieremiah
,
by
the
sect
of
the
Nazarenes
.
Now
this
testimony
alledged
by
St.
Matthew
,
being
extant
in
that
Apocryphal
book
before
any
Latin
Translation
of
the
Bible
;
and
more
antient
then
any
Greek
transcript
of
S.
Matthew
,
as
yet
publickly
knowne
:
the
Interpreters
Greek
or
Latine
might
with
the
same
confidence
intersert
the
Prophet
Ieremiah
his
name
into
the
body
of
the
text
,
as
the
vulgar
Latine
doth
the
name
of
the
fountaine
Daphne
into
the
history
of
Moses
.
The
most
ancient
and
best
Authority
,
which
the
Author
of
the
vulgar
Latine
can
pretend
for
this
intersertion
,
is
from
the
Author
of
the
2.
Book
of
Maccabees
.
I
could
not
therefore
condemne
Maldonat
for
speaking
inconsequently
either
to
the
truth
it self
,
or
to
the
Authority
of
the
Romish
Church
,
wherein
he
lived
,
for
his
ingenuous
free
opinion
concerning
this
misnomer
in
the
text
of
S.
Matthew
,
which
is
a
farre
grosser
error
in
Transcripts
or
instruments
of
the
Law
then
of
the
Gospel
.
7
But
whether
we
admit
of
Maldonats
or
Iunius
opinion
,
as
the
more
probable
:
the
third
difficulty
proposed
will
not
be
dissolved
by
one
,
or
both
;
And
that
was
,
how
the
Author
of
the
prophecy
,
whose
accomplishment
S.
Matthew
records
(
were
it
Ieremiah
,
Zachariah
,
or
some
other
)
should
sustaine
the
person
of
Iudas
the
Traitor
,
and
the
person
of
our
Saviour
CHRIST
,
who
was
betrayed
,
of
whom
the
forecited
Prophecy
was
to
be
literally
fulfilled
.
That
it
was
fulfilled
by
Iudas
fact
,
is
granted
by
all
:
but
how
it
was
fulfilled
of
our
Saviour
,
is
a
question
,
which
most
Interpreters
leave
undetermined
.
For
the
resolution
or
determination
of
it
,
there
might
be
another
question
premised
,
to
wit
,
whether
he
or
they
,
whosoever
they
were
,
who
did
foretell
Iudas
his
casting
down
the
thirtie
pieces
of
silver
to
the
Porter
in
the
Temple
,
did
fore-signifie
this
by
way
of
vision
,
or
did
withall
fore-picture
it
by
like
matter
of
fact
.
But
the
resolution
of
this
latter
question
(
neither
altogether
impertinent
,
nor
absolutely
necessary
)
might
be
referred
to
the
determination
of
the
like
question
,
moved
by
Interpreters
upon
that
of
Hosea
1.2
.
Goe
,
take
unto
thee
a
wife
of
whoredomes
,
and
children
of
whoredomes
:
for
the
land
hath
committed
great
whoredome
,
departing
from
the
Lord
However
they
have
determined
or
shall
determine
that
question
concerning
Hosea
,
as
whether
indeed
he
did
take
a
wife
of
fornication
unto
him
,
or
onely
spake
symbolically
,
(
as
if
his
sayings
were
to
be
construed
for
his
deeds
)
neither
part
of
the
determination
will
determine
the
present
difficulty
,
how
either
Ieremiah
or
Zachariah
should
represent
either
our
Saviour
Christ
or
Iudas
,
either
by
word
or
deed
.
The
shadow
of
this
seeming
stumbling
block
,
hath
affrighted
some
learned
Commentators
out
of
the
right
way
,
into
which
they
had
upon
good
deliberation
entred
.
To
instance
in
one
,
it
was
well
observed
by
Castrus
upon
the
11.
of
Zachariah
.
Nihilominus
sicut
Zacharias
in
sua
personâ
referebat
Christum
,
ita
&
facto
suo
.
Nam
quemadmodum
pro
suo
munere
pastoritio
exigebat
pretium
,
fidem
,
&
pietatem
ex
corde
,
&
datum
est
pretium
vile
,
triginta
argenteorum
:
ita
Christus
postalabat
à
Iudaeis
pro
suo
Evangelizandi
munere
,
ut
sibi
crederetur
,
&
ut
Deus
coleretur
:
At
illi
pretio
triginta
argenteorum
eum
estimaverunt
.
Et
sicut
Propheta
indignatus
quòd
tam
vili
pretio
fuisset
aestimatus
,
&
pretium
projecit
,
et
eos
qui
pretium
illi
dederunt
:
ita
Christus
projecit
Iudaeos
,
&
tradidit
Romanis
devastandos
.
Ne
verò
dicamus
Zachariam
Iudae
personam
&
Christi
simul
retulisse
,
videtur
veriùs
diversam
esse
prophetiam
Zachariae
&
Jeremiae
.
Nam
&
Hieronymus
super
27.
Matthaei
sic
ait
,
Legi
nuper
in
quodam
Hebraico
volumine
,
quod
Nazareae
sectae
mihi
Hebraicus
obtulit
,
Jeremiae
apocryphum
,
in
quo
haec
ad
verbum
scriptareperi
.
Zachariah
,
he
grants
,
did
represent
Christ
both
by
personal
office
and
by
matter
of
fact
.
Zachariah
did
demand
faith
,
&
hearty
piety
of
his
flock
for
his
propheticall
paines
amongst
them
,
and
they
tender
him
a
base
reward
,
thirty
pieces
of
silver
:
So
Christ
required
of
the
Jews
for
his
Evangelicall
function
amongst
them
,
onely
this
,
that
they
would
beleeve
him
,
and
worship
God
:
and
they
value
him
at
30.
pieces
of
silver
.
Again
,
as
the
Prophet
with
indignation
renounced
both
the
base
stipend
which
was
offered
to
him
,
&
the
flock
which
did
tender
it
:
so
Christ
cast
off
the
Jews
which
had
thus
disesteemed
him
,
and
delivered
them
over
to
be
destroyed
by
the
Romans
.
But
(
saith
this
Author
)
lest
wee
should
grant
that
the
Prophet
Zachariah
did
by
the
same
fact
or
resolution
represent
both
the
person
of
Christ
and
of
Iudas
,
it
is
more
probable
that
the
prophecy
of
Zachariah
is
different
from
that
of
Ieremiah
,
which
S.
Matthew
alledgeth
.
For
Hierom
upon
the
27.
of
S.
Matthew
tels
us
,
he
had
lately
read
a
book
of
Ieremiah
in
the
Hebrew
tongue
,
which
one
of
the
sect
of
the
Nazarens
had
imparted
unto
him
,
in
which
he
found
S.
Matthews
allegation
word
for
word
.
Thus
farre
Castrius
.
Desinit
in
piscem
mulier
formosa
supernè
.
He
begins
his
verdict
in
the
spirit
of
wisedome
and
discretion
,
continueth
it
perplexedly
,
and
concludeth
it
according
to
the
foolishnesse
or
forgetfulnesse
of
the
flesh
.
For
that
inconvenience
which
he
so
much
feared
,
will
be
never
a
whit
the
lesse
,
albeit
we
grant
him
,
that
S.
Matthews
words
,
do
not
referre
to
the
forecited
place
of
Zachariah
,
but
to
those
books
of
Ieremiah
,
which
S.
Hierom
had
seene
;
or
to
any
other
Prophet
whatsoever
,
whether
his
works
be
extant
or
lost
.
And
thus
being
blencht
in
his
right
course
by
the
shadow
,
hee
falls
foule
upon
that
very
stumbling
block
,
or
rather
a
farre
worse
then
that
,
which
he
sought
to
avoid
.
For
by
his
conclusion
the
often
forementioned
allegation
of
S.
Matthew
cannot
be
literally
,
or
concludently
referr'd
to
any
Prophet
at
all
.
CHAP.
XXVIII
.
The
cleare
resolution
of
the
third
difficulty
proposed
:
of
the
fearfull
end
of
Judas
,
and
how
it
was
both
forepictured
,
and
foretold
.
1
SHall
we
say
then
that
either
Zachariah
or
any
other
sacred
Author
of
the
Prophecy
alledged
by
S.
Matthew
did
represent
both
the
person
of
Iudas
the
Traitor
,
and
of
JESUS
CHRIST
whom
hee
betrayed
?
There
is
no
necessity
to
avouch
thus
much
:
nor
would
it
be
any
absurdity
to
grant
all
this
and
somewhat
more
.
The
parallel
betweene
the
Evangelist
,
and
the
prophecy
of
Zachariah
,
as
now
it
is
extant
,
(
whether
in
the
Hebrew
or
Septuagint
)
whether
he
onely
foretold
the
event
,
or
foreacted
it
also
by
like
matter
of
fact
,
(
which
latter
is
more
then
probable
,
)
is
most
exact
.
For
Zachary
(
as
he
himself
affirmeth
)
did
require
his
stipend
for
his
propheticall
function
,
and
they
weighed
him
thirty
pieces
of
silver
,
Zacharie
11.12
.
But
this
stipend
,
after
he
had
received
it
,
was
so
contemptible
in
the
sight
of
the
Lord
,
that
he
said
unto
him
,
Cast
it
unto
the
potter
,
a
goodly
price
,
that
I
was
prized
at
of
them
.
And
so
he
took
the
thirtie
pieces
of
silver
,
and
cast
them
to
the
Potter
in
the
house
of
the
Lord
.
In
thus
undervaluing
the
Prophets
person
and
paines
,
they
did
undervalue
the
goodnesse
and
person
of
that
Lord
,
whose
Ambassadour
he
was
.
Iudas
in
like
sort
goeth
to
the
high
Priests
,
and
asked
of
them
,
What
will
ye
give
me
,
and
I
will
deliver
him
unto
you
?
and
they
covenanted
with
him
for
thirty
pieces
of
silver
.
Matthew
26.15
.
This
was
the
highest
price
,
which
this
last
and
worst
generation
of
Israel
,
did
set
upon
the
chief
Shepheard
of
their
souls
;
not
the
hire
or
stipend
for
his
paines
:
for
these
they
set
at
nought
.
And
by
this
act
they
did
exactly
fulfill
both
the
Prophet
Zachariahs
words
,
and
the
measure
of
their
forefathers
sinnes
,
in
undervaluing
his
ministeriall
labours
and
person
.
The
same
Lord
which
commanded
Zachariah
to
cast
his
contemptible
stipend
unto
the
Potter
,
did
now
cause
Iudas
to
throw
downe
the
price
,
for
which
he
sold
and
delivered
his
Lord
&
Master
unto
the
chief
Priests
and
Officers
,
in
the
same
house
of
God
or
Temple
,
after
he
had
seen
that
it
was
the
price
of
his
Masters
bloud
,
not
the
stipend
onely
of
his
treachery
.
That
Iudas
did
thus
farre
repent
,
as
to
acknowledge
his
sinne
in
saying
,
I
have
sinned
in
betraying
innocent
bloud
,
this
was
the
Lords
doing
,
or
(
as
the
Evangelist
saith
)
that
which
the
Lord
appointed
him
to
doe
.
Matthew
27.12
.
And
no
Christian
need
be
afraid
to
say
,
that
Iudas
was
moved
or
appointed
of
the
Lord
,
as
Zacharie
was
,
to
cast
downe
the
thirty
pieces
of
silver
in
the
Temple
,
to
the
end
,
that
his
prophecy
,
and
his
fact
might
be
exactly
fulfilled
.
Their
forefathers
in
offering
unto
Zachariah
thirtie
pieces
of
silver
for
his
hire
,
did
forepicture
that
their
ungracious
posterity
would
set
as
low
a
price
upon
the
Lord
himself
.
And
those
words
of
the
Lord
unto
the
Prophet
,
verse
13.
A
goodly
price
that
I
was
prized
at
,
have
the
same
sense
,
&
importance
with
the
like
words
(
before
cited
)
[
*
](A04168-e24630-b)
*
Chap.
26
parag.
4.
unto
Samuel
,
They
have
not
cast
thee
off
from
being
King
,
but
mee
.
If
we
compare
the
13.
verse
of
the
11.
of
Zacharie
with
the
12
,
and
consider
the
alteration
of
the
persons
speaking
,
they
will
beare
this
sense
or
importance
;
or
rather
require
this
construction
;
Be
content
to
forgoe
thy
stipend
:
for
they
have
not
onely
undervalued
thee
and
thy
ministeriall
paines
,
but
they
have
undervalued
mee
.
For
as
this
present
generation
hath
done
by
thee
,
so
and
much
worse
will
their
ungracious
posteritie
deale
with
me
.
This
is
the
very
brief
or
abstract
of
S.
Matthew
Chap.
27.
ver.
9
,
10.
(
Then
was
fulfilled
that
which
was
spoken
by
the
Prophet
saying
,
And
they
took
the
thirty
pieces
of
silver
,
the
price
of
him
that
was
valued
,
whom
they
of
the
children
of
Israel
did
value
:
and
gave
them
for
the
Potters
field
,
as
the
Lord
appointed
mee
.
)
These
last
words
cast
a
scruple
or
rather
a
stumbling
block
in
many
Interpreters
wayes
,
how
the
Prophet
Zachariah
should
be
appointed
of
the
Lord
to
buy
the
Potters
field
.
But
this
is
presently
taken
away
,
if
we
consider
,
that
the
Evangelist
in
the
9
and
10.
verses
doth
make
a
paraphrase
or
exegeticall
exposition
upon
the
Prophets
words
.
Now
it
was
ever
lawfull
,
yea
the
office
of
the
Apostles
and
Evangelists
,
not
onely
to
quote
the
Prophets
,
but
to
paraphrase
upon
or
expound
aswell
the
literall
as
mysticall
sense
of
their
words
,
or
portendments
of
their
facts
.
And
if
we
consult
the
Prophet
himself
in
the
originall
,
or
in
the
Translation
of
the
Seaventie
;
that
exposition
which
we
have
made
as
well
of
his
words
,
as
of
S.
Matthews
paraphrase
,
is
most
naturally
emergent
out
of
the
Grammaticall
signification
of
the
words
,
and
the
persons
speaking
.
When
the
Prophet
speaks
unto
the
people
in
his
owne
person
,
hee
saith
,
If
yee
think
good
,
give
mee
my
stipend
or
hire
,
[
*
](A04168-e24720-b)
*
Zach.
11.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Septuagint
not
my
price
,
as
some
render
the
Originall
.
But
when
the
Lord
speaks
thus
unto
him
,
Cast
it
to
the
Potter
,
hee
saith
not
a
goodly
stipend
,
that
I
was
rewarded
with
,
but
a
goodly
[
*
](A04168-e24760-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gloriosum
pretium
,
quo
appretiatus
sum
.
Zach.
11.13
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
price
,
that
I
was
prized
at
of
them
.
And
this
distinction
of
the
words
perswades
mee
,
that
the
Prophet
did
really
demand
,
and
they
did
really
pay
his
stipend
.
And
in
this
their
undervaluation
of
his
person
,
and
paines
,
they
did
portend
their
posterities
disesteeme
of
the
great
Prophet
the
Lord
himself
.
2.
One
scruple
yet
remaines
,
which
if
I
did
not
,
every
observant
Reader
of
the
Prophet
would
cast
in
his
owne
way
:
and
it
is
this
;
what
the
Prophet
had
to
doe
with
any
Potter
in
the
house
of
the
Lord
?
Some
interpreters
without
any
mention
of
this
scruple
,
give
this
reason
why
God
commanded
the
Prophet
to
throw
his
stipend
to
the
Potter
,
because
his
person
or
profession
was
as
contemptible
,
as
the
stipend
was
.
But
if
this
was
the
true
reason
the
party
to
whom
hee
threw
it
,
was
not
contemptible
onely
for
the
meannesse
of
his
person
or
profession
,
but
contemptible
amongst
others
of
his
owne
trade
.
For
the
word
in
the
Originall
hath
a
note
of
demonstration
prefixt
unto
it
:
not
a
Potter
,
but
the
Potter
.
This
scruple
(
if
I
mistake
not
)
is
already
cleared
in
the
former
Book
.
And
he
cast
downe
the
pieces
of
silver
in
the
Temple
,
and
departed
,
and
went
and
hanged
himself
.
3.
This
last
act
was
prefigured
,
(
as
most
have
observed
)
by
the
fearefull
end
of
Ahitophel
.
But
was
the
maner
of
his
dying
,
(
which
was
somewhat
more
fearefull
,
then
Ahitophels
)
any
where
else
foretold
?
Yes
,
it
was
most
remarkably
fore-prophecied
Psalme
109.
with
its
circumstances
,
or
sad
consequences
.
First
,
that
the
imprecations
throughout
that
Psalme
were
literally
meant
of
Iudas
,
though
his
name
bee
not
exprest
in
it
,
is
cleare
from
St.
Peters
speach
unto
the
Assembly
of
Christs
Disciples
,
for
proceeding
to
the
election
of
another
Apostle
,
in
Iudas
his
place
;
And
in
those
dayes
Peter
stood
up
in
the
midst
of
the
Disciples
and
said
,
(
The
number
of
the
names
together
were
about
an
hundred
and
twentie
)
Men
,
and
Brethren
,
this
Scripture
must
needs
have
been
fulfilled
,
which
the
holy
Ghost
by
the
mouth
of
David
spake
before
concerning
Iudas
,
the
field
of
blood
unto
this
day
:
which
argues
that
he
wrote
his
Gospel
a
long
time
after
S.
Peter
made
his
Comment
upon
the
Psalmist
.
which
was
guide
to
them
that
tooke
Iesus
.
For
he
was
numbred
with
us
,
and
had
obtained
part
of
this
ministerie
.
Now
this
man
purchased
a
field
with
the
reward
of
iniquity
,
and
falling
headlong
hee
burst
asunder
in
the
midst
,
and
all
his
bowels
gushed
out
:
and
it
was
knowen
unto
all
the
dwellers
at
Ierusalem
,
insomuch
,
as
that
field
in
their
proper
tongue
is
called
Aceldama
,
that
is
to
say
,
The
field
of
blood
.
For
it
is
written
in
the
Book
of
Psalmes
,
Let
his
habitation
be
desolate
,
and
let
no
man
dwell
therein
.
And
his
Bishoprick
let
another
take
,
Acts
1.15
,
16
,
17.
Albeit
the
chief
Priest
did
bargaine
for
the
field
to
bury
strangers
in
,
yet
in
asmuch
,
as
the
money
wherewith
they
bought
it
,
was
Iudas
his
goods
,
not
theirs
;
St.
Peter
held
it
no
soloecisme
to
say
,
that
this
man
,
(
to
wit
,
Iudas
)
did
purchase
a
field
with
the
reward
of
iniquity
.
And
seeing
this
field
was
purchased
of
a
Potter
,
it
is
but
one
and
the
same
maner
of
speach
,
which
S.
Matthew
useth
(
by
way
of
paraphrase
upon
the
Prophet
Zachariah
,
)
that
Iudas
did
cast
downe
the
thirty
pieces
of
silver
to
the
Potter
in
the
house
of
the
Lord
.
S.
Matthew
relates
onely
Iudas
his
hanging
of
himself
:
S.
Peter
addes
further
,
that
falling
headlong
,
hee
burst
asunder
in
the
midst
,
and
all
his
bowels
gushed
out
.
It
seemes
,
or
rather
it
is
evident
,
that
either
the
rope
or
the
gallow
tree
did
break
:
the
later
is
more
probable
,
if
any
heed
bee
to
bee
given
to
an
old
tradition
,
that
he
made
choise
of
an
Elder
tree
for
the
gallows
;
a
very
brittle
wood
,
and
such
as
beares
no
good
fruit
,
unlesse
it
bee
that
which
is
called
the
Jews-eare
.
But
although
we
be
bound
to
beleeve
,
that
most
of
the
imprecations
in
this
Psalme
were
literally
,
and
concludently
meant
of
Iudas
;
yet
it
may
be
questioned
,
whether
they
were
literally
meant
of
him
alone
,
or
directly
intended
against
his
person
by
the
Prophet
David
.
And
however
it
was
lawfull
for
the
Prophets
to
pray
directly
against
particular
persons
living
in
their
owne
time
(
which
for
any
Christian
living
to
doe
is
most
abominable
:
)
yet
for
the
particular
imprecations
of
this
and
some
other
Psalmists
,
which
were
not
fulfilled
till
after
ages
,
I
cannot
but
highly
approve
of
Genebrards
resolution
upon
this
Psalme
.
The
extract
of
his
resolution
is
,
that
however
David
might
have
just
occasions
to
supplicat
for
revenge
upon
some
enemies
to
him
,
and
to
his
Government
,
and
to
the
God
of
Israel
whose
Deputy
he
was
:
Yet
his
direfull
imprecations
throughout
this
Psalme
,
aimes
at
the
whole
hoast
of
impiety
,
or
the
body
of
impious
men
.
And
seeing
Iudas
was
the
chief
or
highest
member
of
that
huge
body
with
whom
hee
fought
:
the
curses
which
he
sent
forth
at
randome
(
in
respect
of
future
ages
)
did
fall
perpendicularly
and
most
punctually
,
in
fullest
measure
,
upon
this
eminent
Traytor
to
his
King
and
Countrey
;
to
his
Lord
God
.
4.
All
the
imprecations
throughout
this
Psalme
are
Propheticall
,
and
have
been
(
at
least
respectively
)
long
agoe
fulfilled
;
but
in
which
of
them
,
the
maner
of
this
Traitors
fearefull
end
was
in
particular
punctually
foretold
,
is
not
so
cleare
,
as
that
the
ordinary
Reader
will
easily
see
it
.
Nor
can
hee
be
much
holpen
by
any
discoveries
of
most
Interpreters
.
Many
besides
Iudas
have
hanged
themselves
:
many
have
been
surprized
by
sudden
death
,
or
smitten
by
Gods
revenging
arrow
,
with
sore
diseases
in
a
moment
.
Yet
have
wee
read
of
none
,
in
whose
death
,
self
intentions
and
secret
acute
diseases
did
so
concurre
as
they
did
in
Iudas
.
His
owne
intention
was
onely
to
hang
himself
,
and
this
he
effected
.
But
certainely
there
was
somewhat
more
in
it
,
then
could
naturally
follow
from
this
attempt
;
as
that
hee
should
burst
asunder
in
the
middle
,
that
all
his
bowels
should
gush
out
,
and
hasten
his
death
before
the
ordinary
time
of
expiration
by
the
ordinary
course
of
nature
in
such
,
as
die
that
unnaturall
and
accursed
death
,
which
he
sought
after
.
But
the
Psalmist
had
thus
prophecied
and
prayed
against
him
,
Psalme
109.17
.
As
he
loved
cursing
,
so
let
it
come
unto
him
:
as
hee
delighted
not
in
blessing
,
so
let
it
bee
farre
from
him
.
As
hee
clothed
himself
with
cursing
,
like
as
with
his
garment
;
so
let
it
come
into
his
bowels
like
water
,
and
like
oile
into
his
bones
.
Yet
do
we
not
reade
,
nor
have
we
any
occasion
to
suspect
,
that
Iudas
being
a
Companion
of
the
blessed
Apostles
till
his
death
,
and
a
continuall
follower
of
Christ
the
blessed
whilst
hee
lived
on
earth
;
was
accustomed
to
sweare
,
curse
,
or
blaspheme
.
His
demeanor
amongst
them
(
doubtlesse
)
was
civill
,
not
prophane
.
How
then
were
the
Psalmists
words
punctually
verified
of
him
;
He
loved
cursing
:
he
delighted
not
in
blessing
?
The
meaning
is
,
(
as
in
many
other
places
of
the
Psalmists
)
that
however
hee
did
not
openly
sweare
,
curse
,
or
blaspheme
,
or
bewray
his
hate
to
goodnesse
:
yet
in
his
heart
hee
did
abhorre
the
wayes
,
which
tend
to
peace
and
happinesse
,
and
set
himself
not
immediatly
or
directly
to
cursednesse
.
How
then
is
he
said
to
have
loved
cursing
?
Because
through
avarice
,
and
stiffe
adherence
to
sinister
privat
ends
,
which
hee
had
secretly
proposed
unto
himself
;
hee
was
diverted
from
the
wayes
of
peace
and
happinesse
,
(
which
is
the
end
,
that
all
men
in
the
generall
seek
and
wish
for
)
unto
the
crooked
paths
which
winde
to
cursednesse
and
malediction
.
As
his
addiction
to
these
paths
was
secret
and
hid
,
so
was
the
disease
whereof
he
died
.
It
gathered
secretly
,
though
suddenly
within
his
body
.
It
soaked
like
oile
into
his
bones
,
and
into
his
bowells
like
water
.
And
as
a
good
Author
(
whose
words
,
and
name
I
now
remember
not
)
hath
conjectured
,
he
died
of
a
dropsie
more
acute
and
sudden
,
then
that
disease
naturally
is
.
Yet
however
it
bred
within
him
,
by
causes
naturall
or
supernaturall
,
it
might
be
the
true
and
naturall
cause
of
his
bursting
in
the
middle
,
and
of
the
gushing
out
of
his
bowels
.
Of
his
sudden
disease
and
destruction
,
other
Psalmists
had
likewise
prophecied
.
CHAP.
XXIX
.
Of
the
Harmony
betwixt
the
Evangelists
narrations
or
historie
[
from
the
time
our
Saviour
was
sentenced
to
death
,
untill
his
expiration
upon
the
Crosse
:
]
and
the
Mosaicall
prefigurations
or
Prophecies
concerning
his
death
and
sufferings
.
1
THere
is
no
knowledge
comparable
to
the
knowledge
of
CHRIST
,
nor
is
there
any
other
part
of
this
knowledge
more
usefull
then
the
contemplation
of
his
Crosse
.
A
Theame
of
which
no
private
Christian
can
meditate
too
often
,
or
too
much
,
so
he
follow
the
directions
of
the
learned
for
his
practice
.
Of
this
argument
a
great
many
Interpreters
have
writ
very
much
,
and
a
good
many
very
well
,
both
for
the
doctrinall
part
,
and
for
the
usefull
,
which
must
bee
grounded
upon
the
doctrinall
.
The
expressions
of
my
meditations
upon
this
point
,
or
(
which
is
all
one
)
the
use
or
application
of
this
grand
Article
of
belief
,
(
for
whom
he
died
)
or
what
is
to
bee
done
by
them
,
who
intend
to
be
true
partakers
of
this
common
salvation
purchased
by
his
Crosse
:
These
and
the
like
I
must
deferre
,
untill
I
have
set
downe
(
as
God
shall
enable
me
)
the
doctrinall
points
of
his
humiliation
(
whereof
the
Crosse
is
the
period
,
)
and
his
exaltation
,
which
was
accomplisht
by
his
ascension
.
That
which
must
confirme
and
cherish
our
belief
,
as
well
of
his
crosse
,
as
of
his
resurrection
and
ascension
;
is
the
cleare
harmony
betweene
the
Evangelicall
histories
themselves
,
and
the
predictions
or
prefigurations
of
what
they
jointly
or
severally
relate
,
recorded
in
the
books
of
Moses
and
the
Prophets
,
or
the
historicall
volumes
of
the
old
Testament
.
2.
Hee
bearing
his
Crosse
,
(
saith
S.
Iohn
)
went
forth
unto
a
place
called
in
the
Hebrew
Golgotha
,
Chap.
19.17
.
When
they
had
mocked
him
(
saith
S.
Mark
)
they
took
off
the
purple
from
him
,
and
put
his
owne
clothes
on
him
,
and
led
him
out
to
crucifie
him
;
and
they
compell
one
Simon
a
Cyrenian
,
who
passed
by
,
comming
out
of
the
Countrey
,
(
the
father
of
Alexander
,
and
Rufus
)
to
beare
his
Crosse
,
Chap.
15.20
.
Betwixt
these
two
relations
of
S.
Iohn
and
S.
Mark
,
there
is
some
variation
,
no
contradiction
,
no
such
appearance
of
contradiction
,
as
might
bee
pickt
betweene
S.
Matthew
and
the
other
Evangelists
about
his
riding
unto
Jerusalem
upon
the
Asse
,
and
the
Colt
,
as
S.
Matthew
saith
:
or
(
as
the
others
expresse
)
upon
the
Colt
onely
.
But
that
appearance
of
contradiction
(
as
hath
been
set
downe
before
)
will
easily
vanish
,
to
him
that
peruseth
the
Prophet
Zachariah
&
the
Evangelists
,
with
an
observant
and
cleare
eye
.
For
he
might
ride
part
of
the
way
upon
the
one
,
and
part
upon
the
other
.
In
like
manner
seeing
his
progresse
from
the
Common
hall
unto
Golgotha
,
was
divisible
,
as
the
locall
distance
between
them
was
,
our
Saviour
himself
might
beare
his
Crosse
some
part
of
the
way
,
or
for
a
while
:
and
Simon
the
Cyrenian
perhaps
a
greater
part
of
the
way
,
or
for
a
longer
time
.
Againe
,
seeing
the
Crosse
it selfe
was
not
onely
divisible
but
actually
divided
,
our
Saviour
might
beare
one
part
of
it
all
the
way
,
and
Simon
another
for
the
most
part
of
the
way
betweene
the
Praetorium
and
Golgotha
.
Nor
is
it
probable
that
either
of
them
should
for
any
time
,
or
for
any
portion
of
the
way
beare
both
the
whole
Crosse
,
and
the
Chapiter
whereon
the
title
of
his
accusation
was
engrost
by
Pilar
[
Iesus
of
Nazareth
King
of
the
Iews
.
]
That
our
Saviour
did
beare
his
Crosse
out
of
the
Praetorium
or
place
of
Judicature
,
is
cleare
from
the
forecited
place
of
S.
Iohn
.
And
it
is
more
then
probable
,
that
he
did
beare
it
all
along
the
City
,
till
he
came
to
the
publique
gate
,
where
the
Souldiers
meeting
with
Simon
comming
out
of
the
Countrey
,
compell
him
to
goe
back
againe
with
them
,
and
beare
the
Crosse
to
Golgotha
.
And
as
they
came
out
(
saith
S.
Matthew
)
or
rather
as
they
were
comming
forth
(
not
from
the
Praetorium
or
Common-hall
,
but
from
the
gates
of
the
City
)
they
found
a
man
of
Cyrene
,
him
they
compeld
to
beare
his
Crosse
.
It
is
cleare
againe
frome
S.
Luke
23.26
.
that
Simon
did
beare
the
Crosse
,
JESUS
going
before
him
.
Whether
our
Saviour
did
faint
under
it
at
the
gate
through
feeblenesse
of
body
,
or
by
long
watching
,
I
will
not
dispute
,
much
lesse
determine
;
though
some
good
Writers
give
this
reason
why
Simon
was
compeld
to
beare
it
,
being
first
laid
upon
our
Saviour
.
But
whether
for
this
reason
or
some
other
,
they
took
it
from
our
Saviours
shoulders
,
and
laid
it
upon
Simons
;
there
was
a
mysterie
in
it
,
and
at
least
,
an
Emblematicall
expression
of
what
our
Saviour
before
had
said
,
If
any
man
will
bee
my
Disciple
,
let
him
take
up
his
crosse
,
and
follow
me
.
For
this
Simon
questionlesse
either
had
been
one
of
Christs
Disciples
before
,
or
at
this
time
became
one
,
as
his
two
sons
Alexander
and
Rufus
were
,
when
S.
Mark
did
write
his
Gospel
.
But
it
is
very
probable
that
they
knew
him
for
one
of
his
Disciples
,
and
for
this
reason
compeld
him
to
beare
his
Crosse
,
being
not
willing
of
himself
to
doe
them
any
service
in
such
a
wicked
employment
.
Now
though
this
man
did
meet
JESUS
,
when
hee
was
going
out
of
the
gate
,
(
as
we
would
say
)
by
meere
2chance
or
fortune
,
that
is
,
without
any
intention
or
forecast
on
his
part
so
to
doe
;
yet
even
this
contingency
was
determined
,
and
the
thing
it self
intended
by
Divine
providence
,
that
wee
might
have
a
visible
paterne
set
by
this
man
,
(
though
against
his
will
)
of
that
duty
or
service
,
which
the
Apostle
prescribeth
to
all
that
intend
to
be
Christs
true
Disciples
.
Iesus
,
that
he
might
sanctifie
the
people
with
his
owne
blood
,
suffered
without
the
gate
.
Let
us
goe
forth
therefore
unto
him
without
the
gate
,
bearing
his
reproach
,
Heb.
13.12
,
13.
Wee
must
doe
that
willingly
which
this
man
was
compelled
to
doe
;
that
is
,
renounce
our
intended
wayes
,
and
follow
him
,
as
this
man
did
,
bearing
his
Crosse
.
3.
After
he
was
come
to
Golgotha
,
but
before
he
was
nailed
to
the
Crosse
;
they
gave
him
wine
mingled
with
gall
(
as
S.
Matthew
saith
)
or
(
as
S.
Mark
)
with
myrrhe
.
With
what
intention
they
ministred
this
bitter
cup
unto
him
,
hee
best
knows
:
Not
for
his
comfort
(
as
I
conjecture
)
but
rather
to
adde
gall
unto
wormewood
,
or
to
make
the
potion
more
loathsome
unto
him
by
these
two
bitter
ingredients
.
For
thus
much
the
Psalmists
words
,
(
which
were
now
in
part
fulfilled
of
him
)
imply
:
I
looked
for
some
to
take
pity
,
but
there
was
none
,
and
for
comforters
but
I
found
none
.
They
gave
mee
also
gall
for
my
meat
,
and
in
my
thirst
they
gave
mee
vineger
to
drinke
,
Psalm
.
69.20
,
21.
Whether
the
other
two
which
were
crucified
with
him
,
had
the
like
cup
ministred
unto
them
,
is
uncertaine
:
but
the
Evangelists
take
no
notice
of
what
was
done
to
them
.
Myrrhe
mingled
with
wine
being
in
some
cases
a
strengthener
,
might
bee
offered
to
them
,
that
they
might
die
more
couragiously
:
and
our
Saviours
mingled
with
myrrhe
and
gall
,
that
the
Psalmists
complaint
might
bee
more
remarkably
fulfilled
in
him
,
posuerunt
fel
in
escam
meam
.
When
hee
had
tasted
of
this
bitter
cup
;
(
saith
S.
Matthew
)
hee
would
not
drink
,
27.34
.
They
gave
him
to
drink
(
saith
S.
Mark
)
wine
mingled
with
myrrhe
,
but
hee
received
it
not
,
15.23
.
To
taste
of
it
,
and
not
to
drink
of
it
,
(
as
S.
Matthew
saith
)
was
not
to
receive
it
,
or
not
to
accept
of
it
:
so
that
there
is
no
apparance
of
contradiction
betwixt
these
two
Evangelists
;
both
of
them
relate
the
same
truth
:
but
neither
of
them
the
same
truth
fully
.
S.
Mark
omits
the
mingling
of
the
wine
with
gall
;
S.
Matthew
the
mingling
of
it
with
myrrhe
,
and
his
not
receiving
of
it
:
or
rather
to
taste
of
it
,
not
to
drink
of
it
,
was
both
to
receive
it
,
and
not
to
receive
it
.
4.
That
the
Lord
was
crucified
betwixt
two
malefactors
,
all
the
Evangelists
agree
without
any
variation
in
words
:
but
the
circumstance
or
order
of
time
wherein
they
were
crucified
,
is
not
so
punctually
set
downe
by
any
of
the
Evangelists
,
as
the
circumstance
or
order
of
place
.
They
were
crucified
all
together
,
one
neare
to
another
;
yet
one
after
another
in
respect
of
time
.
Then
were
there
two
theeves
crucified
with
him
(
saith
S.
Matthew
)
one
on
the
right
hand
,
and
another
on
the
left
,
27.38
.
This
seemes
to
imply
that
our
Saviour
was
the
first
that
was
crucified
.
So
doth
S.
Marks
relation
,
Chap.
15.27
.
And
with
him
they
crucified
two
theeves
,
one
on
the
right
hand
,
and
another
on
the
left
.
Nor
doth
S.
Luke
any
way
vary
from
these
two
Evangelists
,
Luk.
23.32
,
33.
And
there
were
also
two
other
malefactors
led
with
him
to
bee
put
to
death
.
And
when
they
were
come
to
the
place
which
is
called
Calvary
;
there
they
crucified
him
,
and
the
malefactors
,
one
on
the
right
hand
,
and
another
on
the
left
.
The
crucifying
of
the
Sonne
of
God
betweene
two
notorious
malefactors
,
(
as
bad
,
if
not
worse
then
Barabbas
was
)
upon
a
crosse
,
(
as
is
probable
)
somewhat
higher
then
the
other
two
,
was
so
plainely
foretold
by
the
Prophet
Isaiah
,
Chap.
53.
that
his
Prophecy
needs
no
other
Comment
,
then
that
which
S.
Mark
hath
made
upon
this
circumstance
of
place
,
wherein
hee
was
crucified
.
And
the
Scripture
was
fulfilled
which
saith
,
And
he
was
numbred
with
the
transgressors
,
or
,
as
the
vulgar
hath
it
,
Et
cum
sceleratis
reputatus
est
;
Hee
was
not
onely
sentenced
to
death
,
but
reputed
also
by
the
multitude
as
a
notorious
Malefactor
;
and
for
this
reason
crucified
in
the
middle
,
and
upon
an
higher
Crosse
.
For
this
prerogative
,
or
preeminence
of
place
in
capitall
punishments
,
was
by
the
custome
of
those
times
,
and
by
other
Nations
since
,
allotted
to
the
principall
offenders
or
Ringleaders
in
mutinies
,
treasons
,
or
rebellions
.
Now
our
Saviour
(
as
the
superscription
of
his
Crosse
doth
witnesse
,
)
was
put
to
death
for
high
treason
.
This
is
Iesus
of
Nazareth
(
or
Jesus
the
Nazaren
)
the
King
of
the
Iews
.
This
was
the
entire
title
,
or
full
inscription
,
as
the
Reader
will
easily
conceive
,
if
he
compare
the
foure
Evangelists
together
,
albeit
none
of
them
taken
alone
doth
expresse
so
much
.
5.
It
might
more
easily
bee
questioned
then
resolved
(
for
the
Evangelists
say
nothing
expresly
one
way
or
other
)
whether
Pilat
himselfe
did
write
this
title
,
or
caused
it
to
be
written
by
some
under-Officer
of
the
Court
:
or
whether
it
were
first
written
in
the
Court
of
Justice
,
or
at
the
place
of
execution
.
Pilat
(
saith
S.
Iohn
)
wrote
a
title
,
and
put
it
on
the
Crosse
,
and
the
writing
was
JESUS
of
NAZARETH
King
of
the
Jews
.
Iohn
19.19
.
The
superscription
of
his
accusation
was
(
saith
S.
Mark
)
The
King
of
the
Iews
,
Chap.
15.26
.
To
mee
it
seemes
probable
that
this
title
was
written
or
dictated
by
Pilat
in
the
place
of
Judicature
,
because
I
finde
no
probable
reason
to
conjecture
that
Pilat
should
be
present
in
person
at
the
place
of
execution
.
It
is
probable
againe
from
S.
Matthew
,
that
the
table
or
chapiter
,
wherein
this
title
was
written
,
was
not
set
up
till
after
hee
was
crucified
:
Sitting
downe
,
they
watched
there
,
and
set
over
his
head
his
accusation
written
,
This
is
Iesus
the
King
of
the
Iews
,
Matt.
27.36
,
37.
And
S.
Iohns
words
Chap.
19.20
.
to
my
apprehension
doe
more
then
intimate
,
that
few
or
none
besides
Pilat
himself
did
know
of
this
inscription
,
before
the
Crosse
was
pitched
,
and
our
Saviour
nailed
unto
it
.
This
title
(
saith
hee
)
then
read
many
of
the
Iews
:
for
the
place
where
Iesus
was
crucified
,
was
nigh
to
the
Citie
.
To
what
these
last
words
should
referre
I
cannot
conjecture
,
unlesse
it
bee
to
give
us
notice
,
that
the
Jews
which
read
this
title
might
speedily
informe
the
high
Priests
what
Pilat
had
written
,
and
they
as
speedily
intreat
Pilat
(
as
they
boldly
did
)
to
correct
or
amend
this
superscription
:
for
so
it
immediatly
follows
in
the
Evangelist
;
Then
said
the
chief
Priests
of
the
Iews
to
Pilat
,
Write
not
,
the
King
of
the
Iews
,
but
that
hee
said
,
I
am
the
King
of
the
Iews
.
But
Pilat
answered
,
What
I
have
written
,
I
have
written
,
verse
23.
The
same
Lord
who
had
made
Caiaphas
not
long
before
to
prophecie
,
did
now
guide
Pilats
hands
and
thoughts
(
though
not
to
prophecie
,
yet
)
to
proclaime
unto
the
world
in
Hebrew
,
Greek
,
and
Latin
,
that
this
harmelesse
man
whom
they
had
first
condemned
in
their
owne
Consistory
for
blasphemy
against
God
;
and
afterwards
indited
of
high
treason
against
Caesar
;
was
indeed
their
true
and
lawfull
King
:
a
greater
and
more
just
King
then
Caesar
himself
was
;
and
(
as
the
Centurion
afterwards
confessed
)
the
very
Sonne
of
God
.
Whether
the
title
and
inscription
of
the
crimes
,
and
names
of
the
parties
crucified
were
usuall
amongst
the
Romans
,
or
used
at
this
time
onely
,
and
that
over
our
Saviours
head
alone
,
I
leave
unto
the
Readers
search
,
or
to
such
as
have
leisure
to
study
Roman
rites
or
Antiquities
.
6.
Pilat
in
all
probability
did
write
,
or
cause
to
bee
written
this
superscription
,
to
avoid
the
calumniations
of
the
Jews
before
the
Roman
Caesar
,
unto
whose
accusations
hee
had
beene
the
more
liable
,
if
he
had
suffered
the
crime
pretended
by
them
to
have
slept
,
or
buried
it
in
silence
without
any
publique
Record
,
that
hee
had
punished
JESUS
of
NAZARETH
,
as
a
traitor
to
the
Roman
Emperour
.
After
this
inscription
of
his
accusation
was
set
up
over
his
head
,
they
that
passed
by
reviled
him
wagging
their
heads
,
saying
,
Thou
that
destroyest
the
Temple
,
and
buildest
it
in
three
dayes
,
save
thy self
.
If
thou
be
the
Sonne
of
God
come
downe
from
the
Crosse
.
Likewise
also
the
chief
Priests
mocking
him
,
with
the
Scribes
and
Elders
said
:
Hee
saved
others
,
himself
hee
cannot
save
.
If
hee
be
the
King
of
Israel
,
let
him
now
come
downe
from
the
Crosse
,
and
we
will
beleeve
him
:
hee
trusted
in
God
,
let
him
deliver
him
now
,
if
hee
will
have
him
;
for
he
said
,
I
am
the
Sonne
of
God
,
Matt.
27.39
,
40
,
&c.
All
these
,
and
the
like
indignities
done
unto
him
betwixt
the
time
of
the
inscription
over
his
Crosse
untill
the
sixth
houre
,
are
so
clearely
and
punctually
foretold
by
the
Author
of
the
22.
Psalme
,
that
it
might
well
be
questioned
,
whether
the
Psalmist
did
speake
all
this
in
the
person
of
Christ
alone
,
or
respectively
of
himself
:
that
is
in
other
termes
,
whether
this
Psalme
was
meerely
propheticall
as
that
53.
Chap.
of
Isaiah
(
for
ought
I
conceive
)
is
:
or
typically
propheticall
.
I
rather
assent
unto
their
opinion
,
who
grant
this
Psalme
to
be
meant
(
for
the
most
part
at
least
)
of
David
himself
;
or
of
the
Author
of
it
,
whosoever
hee
was
,
according
to
the
literall
or
historicall
sense
,
though
more
exactly
by
much
to
be
fulfilled
according
both
to
the
mysticall
and
exquisite
literall
sense
in
that
Sonne
of
David
,
of
whom
David
himselfe
and
most
of
the
Prophets
in
their
extreamest
sufferings
were
but
types
or
shadows
.
Unto
whose
Poeticall
or
hyperbolicall
expressions
of
their
personall
grievances
in
their
severall
generations
,
the
personall
sufferings
of
the
Sonne
of
God
were
in
succession
of
time
to
be
commensurably
fitted
,
after
such
a
maner
,
as
a
body
in
his
groweth
is
to
the
garment
which
in
its
infancy
was
farre
too
wide
for
it
.
Some
passages
in
this
Psalme
there
are
,
which
cannot
in
any
sense
befit
our
Saviour
,
but
the
Psalmist
alone
;
some
againe
which
fit
our
Saviour
much
better
then
they
did
this
Psalmist
or
any
other
propheticall
type
or
shadow
of
him
.
Such
are
the
casting
of
lots
upon
his
vesture
;
the
piercing
of
his
hands
and
feet
.
But
what
occasions
soever
this
Psalmist
had
to
utter
the
like
complaints
,
there
is
no
character
either
of
desperation
or
murmuring
against
his
God
in
these
his
afflictions
throughout
this
whole
Psalme
:
Much
lesse
was
there
any
inclination
either
to
despaire
or
impatience
,
in
the
Sonne
of
God
in
whom
alone
this
Psalme
was
exactly
fulfilled
.
Neither
was
this
Psalme
,
or
any
other
to
bee
fulfilled
in
him
,
or
by
him
according
to
the
characters
of
impatience
or
least
intimation
of
doubt
or
despaire
in
this
Psalmist
;
but
according
to
their
cheerefull
embracements
of
their
present
afflictions
and
crosses
,
according
to
their
confidence
and
hope
of
deliverance
from
them
,
and
exaltation
or
restauration
into
Gods
most
speciall
favour
after
them
.
All
the
delineations
or
characters
of
heroicall
qualities
in
the
Psalmists
,
were
to
be
substantially
and
exactly
fulfilled
in
the
Sonne
of
God
.
The
conclusion
of
the
latter
part
of
this
Psalme
from
the
21.
verse
to
the
end
is
full
of
hope
and
comfort
on
the
Psalmists
owne
part
;
and
a
divine
Prophecie
of
the
victory
,
which
the
Sonne
of
God
,
of
whom
he
was
the
type
or
shadow
,
should
obtaine
over
death
,
paines
,
and
sorrows
more
grievous
then
hee
himself
did
suffer
.
In
this
vision
of
the
Sonne
of
Gods
victory
over
all
these
,
David
did
foresee
and
rejoyced
to
foresee
his
owne
redemption
from
the
present
griefs
and
sorrows
of
heart
,
with
which
hee
was
compassed
.
Briefly
,
this
22.
Psalme
from
the
beginning
to
the
end
lies
under
the
self
same
observation
with
the
[
*
](A04168-e26330-b)
*
See
the
7.
book
of
these
Commentaries
.
sect.
3.
cap.
28.
sect
;
.
5.
sixteenth
Psalme
,
which
without
all
question
was
penned
by
David
himselfe
.
7.
But
seeing
it
is
to
be
confessed
by
all
,
that
the
most
part
of
our
Saviours
sufferings
upon
the
Crosse
,
whether
inwardly
in
body
,
or
in
cursed
speeches
,
revilings
,
and
taunts
;
are
most
clearely
foretold
in
that
22.
Psalme
:
This
ministred
to
me
an
occasion
of
a
new
quaere
,
why
our
Saviour
(
during
all
the
time
of
his
lingring
paines
upon
the
Crosse
)
should
rehearse
onely
the
first
words
of
this
Psalme
:
and
why
them
onely
,
after
all
the
rest
,
which
did
literally
and
exactly
concerne
him
,
had
been
visibly
and
audibly
fulfilled
in
his
bodily
sufferances
,
grievous
paines
,
and
other
indignities
done
unto
him
.
Why
did
hee
not
repeat
that
part
of
this
Psalme
,
[
They
pierced
my
hands
and
my
feet
,
]
when
they
first
nailed
him
unto
the
Crosse
?
or
why
not
the
18.
verse
,
They
parted
my
garments
,
&c.
at
that
instant
,
wherein
the
Souldiers
cast
lots
,
whose
his
vesture
should
bee
?
or
why
not
the
7.
and
the
8.
verses
of
the
same
Psalme
,
All
they
that
see
me
,
laugh
mee
to
scorne
:
they
shoot
out
their
lips
:
they
shake
their
heads
,
saying
,
[
He
trusted
in
the
Lord
;
]
at
that
very
time
,
when
they
that
passed
by
,
and
the
Priests
and
Elders
that
stood
by
the
Crosse
,
reviled
him
,
wagging
their
heads
?
All
these
indignities
were
done
unto
him
before
the
sixth
houre
,
and
in
the
open
Sunne
:
whereas
he
did
not
utter
the
words
of
complaint
,
wherewith
the
Psalmist
beginneth
his
Psalme
,
untill
the
ninth
houre
.
When
the
sixth
houre
was
come
,
(
saith
S.
Mark
)
there
was
darknesse
over
the
whole
land
untill
the
ninth
houre
.
And
at
the
ninth
houre
Iesus
cried
with
a
loud
voice
,
saying
,
Eloi
,
Eloi
lamasabacthani
,
which
is
being
interpreted
,
My
God
,
my
God
why
hast
thou
forsaken
mee
?
Mark
.
15.33
,
34.
S.
Matthew
relateth
the
same
story
,
in
the
same
order
,
and
circumstance
of
time
,
onely
with
this
variation
in
words
,
Eli
,
Eli
lamasabacthani
?
Matt.
27.46
.
S.
Mark
it
seemes
,
relateth
the
words
in
the
Syriack
or
Chaldee
then
usuall
:
S.
Matthew
in
the
same
syllables
our
Saviour
spoke
them
,
and
as
they
are
in
the
Psalmist
;
for
Eli
comes
neerer
to
the
name
of
Elias
then
Eloi
:
and
might
more
easily
occasion
that
mistake
in
the
multitude
,
which
both
the
Evangelists
relate
;
then
if
hee
had
cried
Eloi
:
for
that
was
the
usuall
appellation
of
God
in
those
times
.
Some
of
them
that
stood
by
(
saith
S.
Mark
)
when
they
heard
it
,
said
,
Behold
he
calleth
Elias
,
Mark
15.35
.
Some
of
them
(
saith
S.
Matthew
)
that
stood
there
,
when
they
heard
that
,
said
,
This
man
calleth
for
Elias
.
And
straightway
,
one
of
them
ranne
and
took
a
sponge
,
and
filled
it
with
vineger
,
and
put
it
on
a
reed
,
and
gave
it
him
to
drink
:
the
rest
said
,
Let
bee
;
let
us
see
,
whether
Elias
will
come
to
save
him
,
Matth.
27.47
,
&c.
Betweene
S.
Matthew
,
and
S.
Mark
in
this
last
clause
,
concerning
vinegar
which
was
given
unto
him
;
there
is
some
variation
in
words
.
And
one
ranne
(
saith
S.
Mark
)
and
filled
a
sponge
full
of
vinegar
,
and
put
it
on
a
reed
,
and
gave
him
to
drink
,
saying
,
Let
alone
,
let
us
see
whether
Elias
will
come
to
take
him
downe
,
Mark
15.36
.
S.
Mark
appropriateth
that
speech
unto
the
party
,
which
ranne
to
give
him
vinegar
,
which
S.
Matthew
ascribeth
to
the
rest
of
the
multitude
seeking
(
as
his
words
seeme
to
import
)
to
inhibite
him
from
doing
that
which
he
did
.
This
variation
in
words
betwixt
these
two
Evangelists
,
hath
occasioned
a
question
more
proper
to
the
Schooles
of
Physick
then
of
Divinity
,
as
Whether
the
drinking
of
vinegar
be
more
effectuall
to
prolong
life
,
or
hasten
death
in
bodies
fainting
,
specially
for
want
of
blood
.
S.
Marks
relation
seemeth
to
imply
that
the
intention
of
the
party
,
which
rann
to
give
him
vinegar
,
was
to
prolong
his
life
for
a
while
,
to
trie
whether
Elias
would
come
,
and
take
him
downe
from
the
Crosse
.
But
from
S.
Matthews
relation
of
the
same
story
,
it
is
probable
that
the
multitude
which
heard
him
utter
these
words
.
My
God
,
my
God
why
hast
thou
forsaken
mee
?
did
presume
that
vinegar
would
shorten
his
life
;
and
for
this
reason
,
as
much
as
in
them
lay
,
did
inhibite
the
other
to
give
him
vinegar
,
lest
it
might
have
been
replied
,
that
Elias
would
have
come
to
releeve
him
,
if
he
had
not
hastned
his
death
.
But
vinegar
as
it
is
thought
by
Galen
himself
,
(
if
some
good
Commentators
doe
not
misquote
him
)
mingled
with
hyssop
,
is
a
strengthener
;
and
that
the
vessell
of
vinegar
which
S.
Iohn
saith
stood
by
the
Crosse
,
was
set
there
on
purpose
to
keepe
such
as
were
crucified
from
fainting
.
However
,
there
is
no
contradiction
betweene
the
Evangelists
.
For
the
multitude
did
therefore
inhibite
him
,
that
ranne
for
vinegar
,
lest
by
thus
doing
,
hee
should
prolong
his
life
;
as
if
they
had
said
.
Seeing
he
calls
for
Elias
,
stay
thine
hand
,
and
see
whether
Elias
will
come
to
recover
him
in
his
fainting
.
And
he
which
gave
him
vinegar
,
after
he
had
given
it
him
,
did
conforme
himself
unto
the
rest
,
as
if
hee
had
said
;
I
have
done
this
kindnesse
for
him
to
prolong
his
life
a
while
,
let
us
see
whether
Elias
will
come
and
take
him
downe
,
and
free
him
from
the
Crosse
.
The
truth
is
,
that
albeit
he
which
made
such
hast
to
minister
vinegar
unto
him
,
did
doe
this
feat
at
the
same
time
,
or
about
that
instant
wherein
our
Saviour
cried
out
,
Eli
,
Eli
lamasabacthani
;
yet
this
exclamation
did
no
way
cause
him
to
make
such
speed
,
but
rather
moved
the
rest
which
heard
these
words
(
perhaps
better
then
hee
did
,
)
to
disswade
him
from
doing
that
which
he
intended
upon
another
occasion
.
That
which
moved
him
to
doe
,
as
he
did
,
was
another
speech
of
our
Saviours
uttered
by
him
,
when
he
was
on
the
Crosse
;
either
immediatly
before
,
or
immediately
after
hee
cried
out
,
Eli
,
Eli
,
&c.
though
not
with
such
a
loud
voice
,
as
hee
uttered
that
.
And
this
speech
is
mentioned
onely
by
S.
Iohn
19.28
,
29.
Iesus
knowing
that
all
things
were
now
accomplished
,
that
the
Scripture
might
bee
fulfilled
said
,
I
thirst
.
Now
there
was
a
vessell
full
of
vinegar
,
and
they
filled
a
spunge
full
of
vinegar
,
and
put
it
upon
hyssope
,
and
put
it
to
his
mouth
.
When
Iesus
therefore
had
received
the
vinegar
,
he
said
,
It
is
finished
.
So
that
the
intention
of
him
that
filled
the
spunge
with
vinegar
,
and
put
it
upon
hyssop
,
and
put
it
to
his
mouth
,
was
to
quench
his
thirst
whereof
hee
complained
.
But
whether
St.
Iohn
meaneth
the
same
thing
by
hyssop
,
which
the
other
two
Evangelists
meane
by
the
reed
:
or
whether
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Ecclesiasticall
Greek
,
bee
the
same
with
that
which
wee
call
hyssop
,
or
rather
rosemarie
,
which
is
rather
a
frutex
,
then
an
hearb
,
and
better
resembleth
a
reed
then
hyssop
;
let
professed
Criticks
,
or
such
as
have
leasure
to
peruse
Herbalists
,
or
such
as
write
of
plants
,
determine
.
Many
probabilities
there
are
,
and
to
my
remembrance
alledged
by
Gerard
(
not
the
famous
Herbalist
)
but
that
learned
Divine
yet
living
,
which
half
perswades
me
that
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Ecclesiasticall
Greek
seems
to
be
derived
,
was
the
branches
or
stalks
of
Rosemary
.
But
these
are
points
,
wherein
a
man
may
bee
altogether
ignorant
without
any
detriment
;
or
very
skilfull
without
any
great
advantage
to
the
knowledge
of
JESUS
CHRIST
,
and
of
him
crucified
.
But
unto
this
Ocean
of
celestiall
knowledge
,
the
fulfilling
of
every
prophecie
,
of
every
legall
ceremonie
,
of
every
historicall
type
or
shadow
,
maketh
some
addition
.
8.
Amongst
other
prophecies
or
testimonies
typically
propheticall
,
which
remained
to
be
fulfilled
after
our
Saviour
cried
out
with
a
loud
voice
,
Eli
,
Eli
lamasabacthani
;
that
complaint
of
the
Psalmist
,
69.22
.
was
one
;
They
gave
mee
also
gall
for
to
eate
,
and
in
my
thirst
they
gave
me
vinegar
to
drink
.
Hee
saith
not
,
They
gave
him
gall
to
eate
in
his
hunger
:
and
for
this
reason
haply
hee
would
not
receive
the
wine
which
was
mingled
with
gall
by
way
of
scorne
or
mocking
(
at
S.
Luke
instructs
us
,
23.36
.
)
as
being
then
neither
hungry
nor
thirstie
.
But
S.
Iohn
informeth
us
,
hee
received
the
vinegar
offered
unto
him
at
the
ninth
houre
,
because
he
was
in
extremity
of
thirst
.
At
this
houre
and
not
before
,
that
of
the
Psalmist
22.
was
remarkably
fulfilled
in
him
;
My
strength
is
dried
up
like
a
po●sheard
,
and
my
tongue
cleaveth
to
my
jaws
:
Thou
hast
brought
me
to
the
dust
of
death
,
verse
15.
As
after
his
fasting
forty
dayes
in
the
wildernesse
,
hee
was
tempted
with
hunger
:
so
after
his
lingring
paines
upon
the
Crosse
,
hee
was
truely
thirsty
:
and
upon
this
sensible
experience
of
the
greatest
bodily
grievance
that
can
befall
a
man
,
hee
said
,
I
am
athirst
,
but
not
with
a
loud
voice
or
exclamation
.
Whether
he
first
said
,
I
am
a
thirst
,
and
then
cried
out
with
a
loud
voice
,
My
God
,
My
God
why
hast
thou
forsaken
mee
?
Or
first
cried
out
.
My
God
,
my
God
why
hast
thou
forsaken
mee
?
and
then
said
,
I
am
athirst
,
I
will
not
dispute
,
because
I
cannot
determine
.
The
later
of
the
two
seemeth
to
mee
more
probable
.
However
;
neither
his
speech
nor
exclamation
intimate
any
touch
of
impatience
,
much
lesse
of
despaire
;
but
onely
a
desire
to
give
the
world
notice
that
this
22.
Psalme
was
specially
meant
of
him
;
and
that
all
which
was
meant
of
him
concerning
his
humiliation
or
indignities
done
unto
him
upon
the
Crosse
,
were
now
fulfilled
;
and
that
there
remained
one
or
two
sayings
of
the
same
or
some
other
Psalmist
to
bee
fulfilled
before
his
death
,
especially
by
receiving
the
vinegar
.
For
when
hee
had
received
it
,
(
saith
S
,
Iohn
)
he
said
,
Consummatum
est
,
It
is
finished
;
as
if
he
had
said
,
Now
my
sufferings
and
indignities
are
at
an
end
.
Yet
besides
the
bodily
thirst
,
wherewith
hee
was
at
the
ninth
houre
more
deepely
touched
,
then
with
hunger
in
the
wildernesse
,
there
was
a
thirsty
desire
of
his
soule
to
be
dissolved
from
the
body
,
and
to
be
with
his
Father
.
And
in
this
his
last
extremity
,
that
other
complaint
of
David
was
most
exactly
fulfilled
,
I
stretch
forth
my
hands
unto
thee
:
my
soule
thirsteth
after
thee
,
as
a
thirsty
land
.
Heare
mee
speedily
,
O
Lord
,
my
spirit
faileth
:
hide
not
thy
face
from
me
,
lest
I
be
like
unto
them
that
goe
downe
into
the
pit
.
I
remember
the
dayes
of
old
,
I
meditate
on
all
thy
works
;
I
muse
on
all
the
works
of
thy
hands
,
Psalm
.
143.6
,
7.
David
was
delivered
from
the
pit
which
he
feared
,
but
our
Saviour
was
speedily
heard
for
that
he
prayed
;
which
was
,
that
his
body
might
goe
unto
the
grave
,
and
his
soule
and
spirit
unto
his
Father
.
And
albeit
S.
Iohn
instructeth
us
,
that
after
he
had
received
the
vinegar
,
and
said
,
It
is
finished
;
And
when
Iesus
had
cried
with
a
loud
voice
,
hee
said
,
Father
,
into
thine
hands
I
commend
my
spirit
.
And
having
said
thus
,
hee
gave
up
the
Ghost
.
And
in
this
cry
or
speech
,
another
Scripture
or
prayer
of
David
was
exactly
fulfilled
,
Pull
mee
out
of
the
net
that
they
have
laid
privily
for
mee
:
for
thou
art
my
strength
.
Into
thine
hands
I
commend
my
Spirit
,
Psalm
.
31.4
,
5.
But
how
was
this
fulfilled
in
him
?
Surely
as
the
Prophet
,
or
the
Holy
Ghost
by
whom
hee
spake
,
did
meane
it
.
How
then
was
it
meant
of
him
?
Not
meerely
Prophetically
,
but
typically
of
the
Psalmist
,
and
more
really
and
punctually
of
him
.
The
Psalmist
in
his
owne
person
,
or
as
acting
his
owne
part
,
did
commend
his
Spirit
to
God
his
Redeemer
,
in
hope
to
be
redeemed
from
death
,
or
danger
of
body
intended
against
him
.
The
Redeemer
of
Mankind
using
the
same
words
desired
bodily
death
,
or
dissolution
of
body
and
soule
,
commending
his
soule
or
spirit
by
a
dying
wish
into
his
Fathers
hands
.
9.
The
143.
Psalme
(
as
the
inscription
of
the
Septuagint
informeth
us
)
was
composed
by
David
,
when
his
Sonne
Absalom
with
his
complices
did
pursue
him
:
and
the
sixth
verse
,
I
stretch
out
my
hands
,
&c.
is
signed
with
a
Selah
,
a
note
,
or
character
as
I
take
it
,
(
not
of
musick
onely
)
but
of
some
greater
mystery
to
be
fulfilled
.
The
mysterie
in
this
particular
was
this
,
that
as
David
after
hee
had
in
his
owne
person
prayed
for
deliverance
,
and
was
heard
;
so
was
the
Sonne
of
David
instantly
after
hee
had
received
the
vinegar
,
delivered
from
the
torments
of
death
or
bodily
paines
.
When
Iesus
therefore
had
received
the
vinegar
(
saith
S.
Iohn
)
hee
said
,
It
is
finished
:
and
hee
bowed
his
head
,
and
gave
up
the
Ghost
,
19.30
.
If
we
consider
either
the
143.
Psalme
,
or
the
31.
as
literally
meant
of
David
:
there
is
no
intimation
of
any
distraction
of
mind
in
him
;
much
lesse
was
there
any
inclination
to
any
distraction
,
discontent
or
distrust
,
in
JESUS
the
Sonne
of
GOD
,
in
whom
whatsoever
was
commendably
acted
by
David
in
his
distresse
,
was
most
punctually
and
exquisitely
fulfilled
of
this
our
blessed
Saviour
in
all
his
sufferings
.
His
memory
was
most
fresh
,
and
his
patience
most
remarkable
,
when
his
mortall
spirits
were
expiring
.
10.
That
ejaculation
,
Psalm
.
31.6
.
Into
thy
hands
I
commend
my
spirit
;
was
(
saith
Maldonat
)
meant
of
Christ
in
another
sense
,
then
it
was
of
David
:
rather
fulfilled
of
Christ
in
a
more
exquisite
sense
,
then
it
had
been
verified
of
David
.
David
according
to
the
literall
and
historicall
sense
being
in
distresse
,
commends
the
tuition
or
safety
of
his
soule
unto
God
,
directing
his
prayer
for
speedy
deliverance
from
that
bodily
danger
,
wherewith
hee
was
beset
,
unto
Adonai
Iehova
unto
the
Lord
of
truth
,
or
the
Lord
God
his
Redeemer
.
Pull
mee
out
of
the
net
,
that
they
have
laid
privily
for
mee
:
for
thou
art
my
strength
,
&c.
Thou
hast
redeemed
me
,
O
Lord
of
truth
,
Psal.
31.4
,
5.
The
Lord
God
Redeemer
of
mankind
directs
his
prayer
unto
his
Father
,
Father
into
thy
hands
I
commend
my
spirit
,
after
hee
had
suffered
all
the
disgraces
,
paines
,
and
tortures
,
whereof
any
mortall
body
was
ever
capable
.
This
delivery
,
or
surrender
of
his
life
,
and
soule
vivâ
voce
,
at
the
very
moment
or
point
of
death
,
into
his
Fathers
hands
,
did
move
the
heathen
Centurion
to
say
,
Of
a
truth
,
this
man
was
the
Son
of
God
,
Mar.
15.39
.
When
the
Centurion
(
saith
S.
Luke
)
saw
what
was
done
,
he
glorified
God
,
saying
,
Certainely
this
was
a
righteous
man
,
Luk.
23.47
.
This
is
in
effect
the
very
same
which
S.
Mark
saith
.
For
,
in
that
the
Centurion
did
acknowledge
him
for
a
righteous
man
;
he
did
necessarily
in
his
heart
acknowledge
him
to
bee
the
Sonne
of
God
,
because
hee
had
so
profest
of
himself
.
That
righteousnesse
,
which
the
Centurion
ascribeth
unto
him
,
was
the
truth
of
his
confession
before
Pilat
,
when
hee
was
examined
upon
this
interrogatory
,
[
Art
thou
then
the
Sonne
of
God
?
]
now
more
fully
proved
and
declared
unto
the
world
by
the
strange
maner
of
his
death
.
11.
The
confession
of
this
heathen
man
,
was
more
Christian
,
then
the
questions
,
which
some
Schoolemen
have
moved
upon
the
delivery
of
his
soule
vivâ
voce
into
his
Fathers
hands
.
For
so
,
some
have
questioned
,
whether
he
were
homicida
sui
,
or
made
away
himself
by
actuall
dissolution
of
his
soule
from
his
body
,
before
the
violence
and
cruelty
of
the
tortures
whereto
his
Enemies
put
him
,
could
by
course
of
nature
work
this
divorce
.
Surely
,
if
hee
did
any
way
prevent
the
death
intended
against
him
by
the
Jews
,
or
shortned
his
owne
naturall
life
,
though
but
for
a
moment
;
they
had
not
been
so
true
,
and
proper
murderers
of
him
,
as
the
Apostle
intimateth
,
and
we
Christians
beleeve
they
were
.
For
albeit
Abimelech
had
received
a
deadly
incurable
wound
by
the
hands
of
a
woman
;
yet
hee
died
by
the
hands
of
his
Page
or
Armour-bearer
:
And
a
certaine
woman
cast
a
piece
of
a
milstone
upon
Abimelechs
head
,
and
all
to
brake
his
scull
.
Then
hee
called
hastily
unto
the
young
man
his
Armour-bearer
,
and
said
unto
him
,
Draw
out
thy
sword
and
slay
mee
;
that
men
say
not
of
me
,
A
woman
slew
him
.
And
his
young
man
thrust
him
through
,
and
hee
died
,
Judg.
9.53
,
54.
But
as
some
Schoolemen
have
in
the
disquisition
of
this
point
gone
too
farre
:
so
others
have
acutely
resolved
the
difficulty
,
and
elegantly
reconciled
the
difference
in
opinions
.
Mors
Christi
non
fuit
verè
miraculosa
,
erat
tamen
miraculum
in
morte
Christi
.
Christ
did
no
way
make
away
himself
,
or
die
by
miracle
,
but
by
course
of
nature
;
Yet
was
it
a
true
miracle
,
that
his
life
and
spirits
being
so
farre
spent
,
he
should
have
speech
and
memory
so
perfect
,
as
to
make
delivery
of
his
soule
into
his
Fathers
hands
viva
voce
,
at
the
very
moment
of
his
expiration
.
The
Jews
,
and
Romans
did
truely
,
and
properly
take
away
his
life
;
and
yet
hee
did
as
truely
and
properly
animam
ponere
,
lay
downe
his
life
for
his
sheepe
,
in
that
hee
patiently
submitted
himself
to
their
tyrannicall
cruelty
:
and
more
sweetly
and
placidly
resigned
up
his
soule
into
his
Fathers
hands
at
the
instant
of
death
by
course
of
nature
,
or
perhaps
a
little
after
it
,
than
a
sheepe
doth
his
fleece
unto
the
shearer
or
his
owner
.
In
this
resignation
or
bequeathing
of
his
soule
thus
placidly
into
his
Fathers
hands
,
in
his
inimitable
patience
in
all
his
sufferings
,
whether
of
torture
or
indignities
,
there
was
a
most
exact
concurrence
,
(
or
coincidence
rather
)
of
all
former
sacrifices
and
obedience
;
more
then
the
quintessence
of
those
sacrifices
,
wherewith
God
was
alwayes
best
pleased
,
that
is
,
the
sacrifice
of
a
contrite
spirit
,
and
broken
heart
not
humbled
,
but
humbling
it self
unto
death
.
The
most
ful
and
proper
satisfactory
sacrifice
,
that
could
be
required
by
God
or
desired
by
man
:
a
sacrifice
so
compleat
,
as
no
wisedome
besides
wisedome
truely
infinite
,
could
have
conceived
:
no
person
besides
the
person
of
him
that
was
truly
God
,
could
have
offered
or
performed
.
CHAP.
XXX
.
That
the
Sonne
of
God
should
be
offered
up
in
bloody
sacrifice
,
was
concludently
prefigured
by
the
intended
death
of
Isaac
.
1
THat
the
Sonne
of
God
should
be
thus
offered
as
a
true
and
proper
bloody
sacrifice
,
was
concludently
prefigured
by
the
sacrifice
of
Isaac
intended
by
his
father
Abraham
:
That
the
Crosse
whereon
he
offered
himselfe
,
should
be
the
very
Altar
of
Altars
,
the
body
which
the
legal
Altars
did
foreshadow
;
and
that
this
Crosse
should
be
erected
without
the
gate
of
Jerusalem
,
was
foreshadowed
by
other
matters
of
fact
recorded
by
Moses
.
To
begin
with
the
first
type
,
to
wit
,
Isaac
.
The
place
appointed
by
God
himself
for
the
sacrifice
of
Isaac
,
was
either
the
Mount
,
whereon
the
Temple
stood
,
or
some
Mount
neer
unto
it
,
if
not
Calvary
it self
.
And
when
Abraham
came
neere
to
the
foot
of
the
Mount
(
which
of
the
Mountains
of
Moriah
soever
it
were
)
he
laid
the
wood
for
the
burnt
offering
on
Isaac
his
sonne
Now
our
Saviour
(
as
the
Evangelists
record
)
went
forth
bearing
his
crosse
unto
a
place
called
in
Hebrew
Golgotha
,
either
a
place
where
the
sculs
of
dead
men
were
laid
,
or
rather
for
the
forme
or
fashion
of
it
like
a
scull
:
But
here
some
curious
Inquisitor
,
or
one
disposed
to
examine
or
scann
the
relations
of
the
Evangelists
,
as
Lawyers
doe
later
evidences
by
more
ancient
deeds
;
would
interpose
this
,
or
the
like
exception
,
[
Non
concordat
cum
originali
.
]
For
our
Saviour
CHRIST
(
as
the
Evangelists
record
)
was
really
sacrificed
,
actually
crucified
,
and
put
to
death
,
but
so
was
not
Isaac
as
Moses
tels
us
.
But
all
this
will
inferr
no
more
,
then
all
good
Christians
must
of
necessity
grant
,
to
wit
,
that
the
Evangelicall
records
are
more
than
meer
exemplifications
of
Moses
.
For
that
which
was
verified
or
truly
foreshadowed
in
Abrahams
readinesse
to
sacrifice
his
onely
sonne
;
and
in
his
sons
willingnesse
to
be
sacrificed
by
him
:
was
to
be
really
,
and
exactly
fulfilled
of
God
the
Father
,
who
had
bound
himself
by
promise
to
give
his
onely
sonne
unto
Mankinde
,
and
in
the
willingnesse
of
this
his
onely
sonne
JESUS
CHRIST
,
to
be
offered
up
in
sacrifice
for
the
sinnes
of
the
world
.
Our
Apostle
is
not
afraid
to
say
,
that
Abraham
by
faith
offered
up
his
onely
sonne
(
that
very
man
upon
whose
life
or
death
,
the
fulfilling
of
the
promises
made
to
Abraham
and
his
seed
,
did
depend
:
)
accounting
or
being
resolved
,
that
God
was
able
to
raise
him
up
even
from
the
dead
,
from
whence
also
he
received
him
in
a
figure
.
Heb.
11.17
,
18.
Isaac
then
was
a
true
figure
both
of
Christs
death
and
resurrection
.
And
Abraham
first
in
stretching
forth
his
hands
to
slay
his
onely
sonne
;
and
secondly
in
being
prohibited
by
God
from
accomplishing
his
resolution
:
did
accurately
foreshadow
those
fundamentall
truths
,
which
wee
Christians
beleeve
concerning
the
true
and
bodily
death
,
and
resurrection
of
our
Lord
and
Saviour
.
Abraham
(
by
benigne
Interpretation
of
the
minde
or
resolution
for
the
very
fact
or
deed
)
did
both
sacrifice
his
onely
son
,
and
receive
him
from
the
dead
.
2.
But
was
there
no
more
then
a
tentation
or
tryall
of
Abrahams
faith
in
that
story
of
Moses
,
Gen.
22
?
If
no
more
then
so
,
the
tempting
or
tryall
it self
might
seem
superfluous
.
For
God
who
knoweth
all
things
,
aswell
possible
as
determinate
or
future
,
did
most
infallibly
know
what
Abraham
would
do
upon
his
command
,
what
hee
would
leave
undone
upon
expresse
prohibition
.
This
onely
concludeth
that
the
omnipotent
and
all-seeing
Father
of
power
did
not
stand
in
need
of
the
determination
of
Abrahams
will
,
either
to
foresee
or
determine
that
which
upon
this
actuall
obedience
of
Abraham
,
he
did
first
binde
himself
by
oath
to
performe
:
That
which
long
before
he
had
decreed
ad
extra
,
and
in
his
generall
expression
of
his
mercy
and
loving
kindnesse
;
he
had
promised
to
doe
.
We
had
his
promise
before
Mankinde
was
actually
propagated
or
multiplyed
upon
the
earth
,
that
the
womans
seed
should
bruise
the
old
Serpents
head
,
which
had
seduced
her
.
The
like
comfortable
words
were
at
sundry
times
interposed
by
God
himself
to
Noah
and
Abraham
.
3.
But
upon
this
present
fact
of
Abraham
,
the
same
Lord
interposeth
his
oath
,
(
and
it
was
the
first
oath
which
we
reade
,
that
God
did
make
)
for
the
fulfilling
of
the
generall
promise
in
one
of
Abrahams
seed
,
Because
thou
hast
done
this
thing
,
and
hast
not
spared
thine
onely
sonne
;
by
my self
have
I
sworne
,
—
that
in
thy
seed
all
the
Nations
of
the
Earth
shall
be
blessed
.
But
did
not
this
God
of
mercy
and
consolation
infallibly
know
that
Abraham
would
be
ready
to
doe
all
that
hee
commanded
him
to
doe
?
Yes
certainely
and
more
then
so
,
that
Abraham
should
not
doe
all
which
he
first
commanded
him
to
doe
.
Why
then
did
he
command
him
to
sacrifice
his
only
son
Isaac
?
To
this
end
that
he
might
have
Abrahams
full
consent
to
offer
up
one
of
his
seed
,
but
not
Isaac
;
for
the
accomplishing
of
the
blessing
promised
to
mankind
from
the
date
of
the
curse
pronounced
against
the
first
woman
.
Inasmuch
as
Abraham
was
willing
to
sacrifice
his
onely
sonne
,
the
son
of
his
old
age
,
whom
he
loved
more
dearely
,
then
he
could
have
done
any
one
or
more
sonnes
,
or
then
he
could
have
loved
him
if
he
had
been
the
sonne
of
his
middle
age
:
his
consent
for
the
sacrificing
of
any
other
either
of
his
or
Isaacs
posterity
,
whosoever
hee
were
,
was
evidently
included
in
this
his
extraordinary
obedience
.
And
yet
so
graciously
and
lovingly
did
God
deale
with
Abraham
,
that
albeit
he
was
the
Lord
of
all
,
and
Abrahams
most
gracious
Lord
in
particular
;
that
he
would
not
seize
upon
any
of
Abrahams
seed
for
a
sacrifice
of
atonement
betwixt
himself
and
the
whole
world
,
without
Abrahams
consent
.
This
gracious
Lord
then
by
interposing
the
forementioned
oath
,
[
that
in
Abrahams
seed
all
the
Nations
of
the
Earth
should
be
blessed
]
was
abundantly
mercifull
not
to
Abraham
onely
,
but
unto
all
mankinde
by
him
.
And
yet
as
Rupertus
(
out
of
S.
Chrysostom
if
my
memory
failes
me
not
)
observeth
,
this
abundant
mercy
was
not
diluta
misericordia
,
that
is
,
this
mercy
though
incomparable
,
was
well
placed
,
and
the
accomplishment
of
it
assured
upon
most
just
and
equitable
,
though
not
upon
any
valuable
considerations
.
Quaesivit
Deus
titulum
in
Abrahamo
,
saith
this
Author
,
&c.
God
from
the
first
promise
made
to
mankinde
did
expect
a
fit
occasion
to
confirme
it
by
solemn
oath
,
and
found
out
Abraham
a
man
(
quoad
haec
)
according
to
his
owne
heart
for
accepting
this
league
or
covenant
betwixt
him
and
man
upon
earnest
given
or
resolved
to
be
given
by
Abraham
.
For
God
had
before
determined
to
give
his
Sonne
for
the
redemption
of
men
,
and
now
finding
Abraham
most
willing
and
ready
to
give
him
his
onely
Son
,
and
finding
also
Abrahams
onely
son
obedient
unto
death
:
he
binds
himself
by
solemn
oath
,
that
he
would
give
his
onely
Son
;
&
that
his
onely
Sonne
being
made
the
seed
of
Abraham
,
should
be
more
willing
then
Isaac
was
to
be
offered
up
in
bloody
sacrifice
for
the
redemption
of
Mankinde
.
But
the
contents
or
importances
of
Gods
covenant
made
by
oath
unto
Abraham
,
were
they
to
be
handled
alone
,
would
require
a
larger
volume
and
longer
disquisition
,
then
I
dare
in
these
yeares
and
in
this
weaknesse
project
.
So
much
of
them
as
I
conceive
to
be
pertinent
unto
these
Commentaries
upon
the
Apostles
Creed
,
shall
be
intermingled
(
by
Gods
assistance
)
in
the
explication
of
the
articles
following
.
4.
But
taking
all
that
hath
beene
said
for
granted
,
to
wit
,
that
God
by
demanding
Isaac
in
sacrifice
,
or
by
pressing
Abraham
to
be
the
Sacrificer
,
did
binde
himself
by
oath
to
offer
up
his
onely
sonne
in
such
a
bloody
sacrifice
,
as
Abraham
had
destinated
Isaac
unto
:
Yet
the
captious
Jews
,
or
other
Infidels
would
thus
except
,
that
Abraham
never
intended
,
nor
was
he
by
God
commanded
to
offer
up
his
onely
sonne
Isaac
upon
the
crosse
:
for
that
did
not
onely
imply
a
bloody
,
but
an
accursed
kinde
of
death
.
This
indeed
is
the
maine
stumbling
block
to
the
Jew
,
who
perhaps
would
not
so
much
as
have
scunnered
at
the
Altar
,
if
our
Saviour
had
beene
offered
upon
it
,
specially
in
the
Temple
,
or
in
the
Courts
adjoyning
.
The
next
quaeries
then
,
for
satisfaction
of
the
Jews
or
other
Infidels
(
if
God
at
any
time
shall
vouchsafe
them
eyes
to
see
,
or
eares
to
heare
)
are
,
in
what
sacred
writings
acknowledged
by
them
,
the
bloody
sacrifice
of
Abrahams
seed
,
or
his
sufferings
upon
a
tree
or
crosse
without
the
City
of
Jerusalem
,
not
in
the
courts
or
precincts
of
the
Lords
house
,
were
either
foretold
or
foreshadowed
.
CHAP.
XXXI
.
That
the
Sonne
of
God
should
be
offered
upon
a
tree
or
crosse
,
was
prefigured
by
Moses
his
erection
of
the
brazen
Serpent
in
the
wildernesse
.
1
THat
the
death
of
the
Messias
or
Sonne
of
God
upon
the
Crosse
,
was
prefigured
by
Moses
his
lifting
up
of
the
brazen
Serpent
upon
a
pole
,
(
perhaps
a
crosse
)
in
the
wildernesse
:
this
Sonne
of
God
did
instruct
his
timorous
Disciple
Nicodemus
,
who
came
to
him
by
night
,
more
fully
,
then
he
did
such
as
were
his
daily
followers
,
untill
the
time
approached
wherein
he
was
to
suffer
this
ignominious
death
.
His
sacred
Catechisme
to
this
Disciple
,
is
exactly
registred
by
S.
Iohn
,
and
uttered
by
him
some
yeares
before
that
last
feast
of
Tabernacles
whereat
Nicodemus
was
present
.
Ioh.
7.
No
man
(
saith
our
Saviour
unto
him
)
hath
ascended
up
to
heaven
,
but
he
that
came
downe
from
heaven
,
even
the
Sonne
of
man
which
is
in
heaven
:
and
as
Moses
lifted
up
the
Serpent
in
the
wildernesse
,
even
so
must
the
Sonne
of
man
be
lifted
up
.
While
the
Sonne
of
man
was
lifted
up
,
the
Sonne
of
God
was
likewise
lifted
up
,
that
is
,
by
way
of
sacrifice
,
or
atonement
.
That
the
efficacy
of
this
atonement
should
proceed
from
vertue
or
power
of
himself
as
he
was
the
Sonne
of
God
,
he
himself
instructeth
us
,
ver.
16.
For
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
that
whosoever
beleeved
in
him
,
should
not
perish
,
but
have
everlasting
life
:
for
God
sent
not
his
Sonne
into
the
world
to
condemne
it
,
but
that
the
world
through
him
might
be
saved
.
The
end
then
of
his
comming
into
the
world
was
to
save
it
,
and
the
end
of
his
lifting
up
upon
the
crosse
was
to
draw
all
men
to
look
upon
him
,
as
the
Israëlites
,
who
were
stung
with
fiery
serpents
,
did
upon
the
brazen
Serpent
,
which
Moses
erected
in
the
wildernesse
.
To
this
purpose
he
afterwards
expounds
himself
,
when
he
repeateth
his
Catechisme
made
to
Nicodemus
,
unto
the
people
,
Ioh.
12.
And
I
,
if
I
be
lift
up
from
the
earth
,
will
draw
all
men
unto
me
.
He
did
and
doth
draw
all
men
unto
him
,
not
drag
any
after
him
.
Such
as
will
not
be
gently
drawn
by
him
,
their
perdition
is
from
themselves
:
and
however
all
shall
not
in
the
issue
be
saved
by
him
,
yet
he
is
the
Saviour
of
all
,
though
especially
of
such
as
beleeve
,
that
is
,
of
such
as
out
of
the
sense
and
feeling
of
their
sinnes
,
(
which
are
the
stings
of
death
,
)
seeke
that
remedy
for
their
souls
from
meditations
upon
the
crosse
or
upon
him
crucified
,
which
Gods
people
in
the
wildernesse
did
for
their
bodies
by
looking
upon
the
brazen
Serpent
erected
by
Moses
.
2.
That
bodily
salvation
which
they
enjoyed
by
observing
of
this
divine
prescript
,
was
not
procured
by
the
materiall
Serpent
on
which
they
looked
,
but
by
the
vertue
of
that
invisible
power
whose
spirituall
efficacie
was
in
times
following
to
bee
more
visibly
manifested
in
the
accomplishment
of
that
grand
mystery
,
which
this
strange
temporall
healing
did
prefigure
:
and
that
was
the
future
cure
of
our
Soules
;
our
deliverance
from
the
tyranny
of
the
old
Serpent
by
the
Sonne
of
God
becomming
the
Sonne
of
man
,
and
vouchsafing
to
bee
lift
up
from
the
earth
upon
the
Crosse
.
For
it
was
requisit
that
upon
them
exercising
tyranny
,
should
come
penury
,
which
they
could
not
avoid
;
but
to
these
it
should
onely
be
shewed
how
their
Enemies
were
tormented
.
For
when
the
horrible
fiercenesse
of
beasts
came
upon
these
,
and
they
perished
with
the
stings
of
crooked
Serpents
,
thy
wrath
endured
not
for
ever
.
But
they
were
troubled
for
a
small
season
,
that
they
might
bee
admonished
,
having
a
signe
of
salvation
to
put
them
in
remembrance
of
the
commandment
of
thy
Law
.
For
hee
that
turned
himself
toward
it
,
was
not
healed
by
the
thing
which
hee
saw
,
but
by
thee
which
art
the
Saviour
of
all
,
Wisd.
16.4
,
5
,
6
,
7.
3.
Shall
wee
say
then
that
the
brazen
Serpent
was
a
true
picture
or
type
of
Christ
?
So
,
many
have
from
the
forecited
place
of
S.
Iohn
concluded
;
and
of
these
many
,
not
a
few
have
sought
out
divers
properties
of
brasse
,
and
of
Serpents
,
more
then
accurate
naturalists
before
had
knowne
,
to
salve
up
the
apparant
incongruity
betwixt
the
picture
and
the
body
,
which
they
would
have
it
to
represent
.
But
when
they
have
said
all
they
can
,
or
others
more
then
they
could
for
them
,
the
congruity
will
bee
no
better
then
si
gryphes
jungantur
equis
.
For
what
correspondencie
or
conveniency
can
there
bee
betweene
the
Serpent
,
and
the
womans
seed
?
Shall
we
attempt
to
foreshadow
light
by
darknesse
?
or
make
a
league
betwixt
Christ
,
and
Beliall
?
All
that
which
our
Saviours
exposition
upon
Moses
his
fact
will
concludently
inferre
,
is
briefly
this
,
that
the
mystery
of
his
suffering
upon
the
Crosse
was
prefigured
by
the
erection
of
the
brazen
Serpent
:
and
by
the
comfort
which
the
wounded
Israelites
found
by
looking
upon
it
.
4.
Ahitophels
treachery
against
his
Master
David
did
truely
foreshadow
the
betraying
of
Davids
Lord
by
Iudas
;
yet
no
man
will
hence
conclude
,
that
Ahitophel
was
a
type
of
Christ
or
of
his
death
,
but
rather
of
Iudas
and
his
fearefull
end
.
Nor
was
the
brazen
Serpent
any
other
wayes
a
type
of
Christs
person
,
then
Ahitophel
was
,
that
is
no
type
at
all
:
yet
a
more
excellent
type
of
that
old
Serpent
whom
the
womans
seed
was
to
vanquish
,
then
Ahitophel
was
of
Iudas
.
And
the
erection
of
this
Serpent
upon
a
pole
or
tree
,
was
a
prophecie
or
speaking
picture
that
the
victory
of
the
womans
seed
or
Sonne
of
God
over
Satan
,
should
be
accomplisht
upon
the
Crosse
.
This
Interpretation
I
learne
from
our
Saviour
himself
,
Iohn
12.31
.
Now
is
the
judgement
of
this
world
,
now
shall
the
prince
of
this
world
bee
cast
out
.
Now
,
that
is
,
when
the
Sonne
of
man
shall
bee
lift
up
.
The
Crosse
then
was
the
scene
or
stage
,
wherein
the
long
duell
was
to
bee
determined
;
and
the
destruction
of
the
old
fiery
Serpent
upon
the
stage
was
excellently
foreshadowed
by
the
lifting
up
of
the
brazen
Serpent
in
the
wildernesse
,
which
questionlesse
did
better
represent
a
dead
,
wounded
,
or
bruised
Serpent
,
then
a
live
or
active
one
.
This
interpretation
or
display
of
that
sacred
Embleme
,
is
most
consonant
to
the
historicall
circumstances
and
occasions
,
which
Moses
had
to
make
,
and
set
up
the
brazen
Serpent
upon
a
pole
to
the
view
of
all
the
people
.
God
from
the
fall
of
our
first
Parents
did
by
way
of
punishment
,
as
well
upon
the
woman
and
her
seed
,
as
upon
the
Serpent
and
his
seed
,
which
had
seduced
her
,
denounce
a
perpetuall
enmity
betweene
them
.
Now
albeit
this
enmity
did
principally
consist
between
the
womans
seed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
our
Saviour
,
and
the
old
Serpent
,
that
is
the
Devill
and
their
followers
:
Yet
this
spirituall
enmitie
was
visibly
represented
to
the
world
by
that
antipathy
which
in
course
of
nature
is
usually
experienced
betweene
men
and
bodily
Serpents
.
And
this
enmity
(
specially
on
the
Serpents
part
)
was
never
more
remarkable
then
in
the
wildernesse
when
the
murmuring
Israelites
did
tempt
the
Lord
their
God
after
the
same
manner
,
as
the
first
woman
had
done
,
that
is
by
lusting
after
meats
for
that
time
and
place
forbidden
;
by
loathing
Manna
and
heavenly
food
which
God
had
plentifully
provided
for
them
.
And
they
departed
from
the
mount
Hor
by
the
way
of
the
red
Sea
,
to
compasse
the
land
of
Edom
:
and
the
people
were
sore
greeved
,
because
of
the
way
.
And
the
people
spake
against
God
,
and
against
Moses
,
saying
,
Wherefore
have
yee
brought
us
out
of
Aegypt
to
die
in
the
wildernesse
?
for
here
is
neither
bread
nor
water
,
and
our
soule
loatheth
this
light
bread
.
Wherefore
the
Lord
sent
fiery
Serpents
among
the
people
which
stang
the
people
,
so
that
many
of
the
children
of
Israel
died
.
Therefore
the
people
came
to
Moses
and
said
,
Wee
have
sinned
for
wee
have
spoken
against
the
Lord
,
and
against
thee
:
pray
unto
the
Lord
,
that
hee
take
away
the
Serpents
from
us
.
And
Moses
prayed
for
the
people
.
And
the
Lord
said
unto
Moses
,
Make
thee
a
fiery
Serpent
,
and
set
it
upon
a
pole
:
and
it
shall
come
to
passe
,
that
every
one
that
is
bitten
when
hee
looketh
upon
it
,
shall
live
.
And
Moses
made
a
Serpent
of
brasse
and
put
it
upon
a
pole
,
and
it
came
to
passe
,
if
a
Serpent
had
bitten
any
man
,
when
hee
beheld
the
Serpent
of
brasse
,
hee
lived
,
Num.
21.4
,
5
,
6
,
7
,
8
,
&c.
5.
The
importance
or
implication
of
the
historie
,
is
,
that
as
God
had
now
brought
that
curse
upon
them
,
which
had
been
denounced
against
the
womans
seed
from
her
first
sinne
:
so
in
case
they
would
not
tempt
the
Lord
their
God
by
renewing
their
first
Parents
sinne
,
they
should
in
good
time
see
the
curse
denounced
against
the
old
Serpent
,
that
is
the
crushing
of
his
head
,
as
exactly
fulfilled
as
the
punishment
upon
the
womans
seed
had
beene
by
the
fiery
Serpents
in
biting
their
heeles
:
That
the
same
Lord
who
had
now
saved
them
from
the
poison
of
these
lesser
bodily
Serpents
,
would
in
his
good
time
deprive
the
old
Serpent
of
his
deadly
sting
,
and
destroy
death
it self
by
dying
upon
the
Crosse
.
The
experience
of
woes
or
calamities
threatned
against
disobedience
,
is
usually
given
by
Gods
[
*
](A04168-e28590-b)
*
Ier.
32.42
.
Prophets
as
a
pledge
or
earnest
for
the
accomplishment
of
the
good
things
,
which
he
hath
promised
to
the
penitent
.
6.
That
which
specially
did
first
perswade
me
thus
to
display
the
Embleme
of
the
brazen
Serpent
,
was
the
demolition
of
it
by
good
Hezekiah
,
who
questionlesse
would
never
have
done
to
it
as
he
did
,
had
hee
knowen
or
taken
it
to
have
been
the
type
or
figure
of
his
expected
Redeemer
,
rather
then
of
his
Enemy
.
The
good
King
by
this
zealous
fact
did
foreshadow
the
future
accomplishment
of
that
grand
mystery
,
which
the
erection
of
the
brazen
Serpent
was
appointed
to
represent
,
to
wit
,
the
dissolution
of
the
old
Serpents
Kingdome
over
this
world
.
The
adoration
of
this
Serpent
,
whilst
it
stood
uncrusht
,
was
not
onely
an
abuse
of
things
indifferent
,
but
the
most
preposterous
idolatry
which
this
rebellious
stiffenecked
people
did
at
any
time
practice
.
For
in
worshipping
it
,
they
did
worship
him
,
whose
quality
and
person
it
did
represent
.
And
for
this
reason
Hezekiah
was
moved
with
greater
indignation
against
it
,
then
against
any
other
idoll
,
statue
,
or
reliques
of
idolatry
which
came
in
his
way
.
Hee
took
away
the
high
places
,
and
brake
the
images
,
and
cut
downe
the
groves
,
and
brake
in
pieces
the
brazen
Serpent
,
that
Moses
had
made
:
for
unto
those
dayes
the
children
of
Israel
did
burne
incense
unto
it
,
and
he
called
it
Nehushtan
,
2.
Kings
18.4
,
5.
A
name
questionlesse
implying
much
more
,
then
the
meere
grammaticall
expression
(
which
most
Interpreters
use
)
imports
.
Nor
had
this
good
Kings
words
or
fact
beene
worth
the
registring
,
if
hee
had
onely
called
a
brazen
Serpent
broken
to
pieces
a
piece
of
brasse
.
But
the
full
importance
of
this
word
,
as
of
many
others
in
the
originall
,
whether
in
the
Greek
or
Hebrew
,
will
not
be
easily
found
in
ordinary
Lexicons
or
Nomenclators
.
Every
good
Interpreter
should
have
a
Lexicon
either
of
his
owne
,
or
others
gathering
peculiar
unto
Divinity
,
specially
for
words
used
in
a
technicall
,
Emblematicall
,
or
proverbiall
sense
.
However
Nechosheth
signifies
no
more
ordinarily
then
brasse
:
Yet
Nehushtan
in
this
Emblematicall
speech
,
or
fact
of
Hezekiah
(
as
I
should
ghesse
)
imports
no
lesse
,
then
our
English
foule
feend
,
the
old
Dragon
or
Satanas
.
As
these
Idolaters
in
Hezekiahs
time
did
adore
the
picture
or
type
of
the
old
Serpent
:
so
this
last
generation
having
forsaken
the
God
of
their
Fathers
,
did
chuse
Barabbas
the
sonne
of
the
Serpent
,
and
renounced
the
Sonne
of
God
for
being
their
Lord
,
and
so
make
up
the
full
measure
of
their
forefathers
iniquity
,
and
brought
a
greater
plague
upon
their
posterity
,
then
any
which
did
befall
their
Ancestors
in
the
wildernesse
,
whether
by
the
biting
of
Serpents
,
or
other
of
Gods
judgements
or
punishments
.
7.
To
this
effect
I
took
occasion
to
expound
this
fact
of
Hezekiah
obiter
and
upon
another
text
in
a
learned
audience
many
years
now
agoe
,
without
the
tax
of
any
(
as
farre
as
I
could
heare
)
and
with
better
approbation
of
some
then
present
,
then
I
expected
,
because
the
exposition
was
new
and
uncouth
.
And
yet
as
I
have
found
since
,
conceived
before
by
a
learned
man
,
though
no
profest
Divine
.
But
(
as
the
proverb
is
)
by-standers
sometimes
see
more
then
they
who
play
the
game
.
And
I
must
freely
confesse
that
for
the
explication
of
many
places
in
Scripture
I
have
learned
more
,
or
been
better
confirmed
in
mine
opinions
by
the
Lawyers
then
by
the
profest
Divines
of
the
French
Nation
,
one
,
or
two
excepted
.
The
man
to
whom
I
am
in
this
particular
beholden
,
is
Hotman
,
And
that
which
in
his
history
deserves
to
be
had
in
speciall
memory
,
he
demolished
&
cast
down
the
brazen
Serpent
,
which
Moses
by
Gods
command
had
set
up
in
the
Desert
,
that
such
as
were
slung
by
the
biting
of
Serpents
,
might
be
healed
by
looking
thereon
,
when
hee
perceived
the
superstitiously-bent
people
thereunto
idolatrously
to
attribute
Divine
honor
.
For
there
was
not
in
that
Image
any
Divine
efficacy
,
but
this
being
the
time
of
Infancy
of
Gods
worship
,
Moses
the
Schoolmaster
of
the
Hebrews
,
by
this
Image
did
prefigure
Christs
triumph
over
the
conquered
Serpent
,
when
by
the
name
of
Serpent
(
[
*
](A04168-e28810-b)
*
Scilicet
in
3.
Cap.
ejus
libelli
.
as
is
said
at
the
beginning
)
he
intimated
the
subtill
enemy
of
Mankind
.
Quodque
in
ipsius
historia
singulari
memoriâ
dignum
est
,
serpentem
aeneum
,
quem
Dei
monitu
Moses
in
solitudine
statuerat
,
ut
qui
serpentum
morsu
ulcerati
essent
,
eo
conspecto
sanarentur
,
excîdit
atque
disjecit
,
cùm
animadvertisset
populum
superstitione
imbutum
divinos
statuae
honores
tribuere
.
Non
enim
ei
simulachro
vis
ulla
divinitus
inerat
,
sed
cum
haec
divinae
religionis
esset
pueritia
,
Moses
hebraeae
gentis
paedagogus
,
eo
simulachro
futurum
Christi
de
Serpente
devicto
trophaeum
designabat
,
cum
serpentis
nomine
callidum
(
ut
à
principio
dictum
est
)
humani
generis
hostem
significaret
.
Hotman
in
consolatione
è
sacris
literis
petitâ
,
de
factis
Ezechiae
,
pag.
128.
CHAP.
XXXII
.
That
the
Sonne
of
God
should
suffer
without
the
gates
of
Ierusalem
,
prefigured
by
the
sacrifice
of
the
Atonement
.
1
BUt
before
Gods
people
could
be
capable
of
this
cure
of
their
soules
by
looking
upon
him
who
did
vanquish
the
old
Serpent
,
or
before
he
came
to
be
the
Author
of
so
great
salvation
:
he
was
to
make
full
satisfaction
for
their
sins
,
whose
waight
had
otherwayes
pressed
all
Mankinde
down
to
hell
.
This
full
reconciliation
or
atonement
betwixt
the
just
unpartial
Judge
and
sinfull
men
,
was
made
upon
the
crosse
.
But
some
will
demand
in
what
part
of
Moses
writings
this
was
foretold
or
prefigured
?
It
was
most
exquisitely
foretold
and
prefigured
,
partly
in
the
alienation
of
the
primacy
from
the
moneth
Tisri
unto
the
moneth
Abib
.
Untill
the
law
was
given
,
Tisri
had
absolute
precedency
,
being
the
moneth
wherein
according
to
all
probability
the
world
was
created
.
But
upon
the
deliverance
of
Abrahams
seed
from
the
tyranny
of
Egypt
,
the
moneth
Abib
by
Gods
speciall
command
had
both
precedency
and
preeminency
:
Yet
not
absolute
precedency
,
but
precedency
in
respect
of
that
which
was
more
preeminent
,
to
wit
,
for
the
Spirituall
or
Ecclesiasticall
account
;
as
for
their
accounts
temporall
,
September
or
Tisri
did
still
retaine
precedency
.
And
for
this
reason
I
take
it
our
Saviour
was
first
proclaimed
the
Messias
by
Iohn
Baptist
in
the
moneth
Tisri
,
but
afterwards
declared
to
be
the
Sonne
of
God
by
his
resurrection
from
the
dead
in
the
moneth
Abib
.
At
his
Baptisme
he
had
fulfilled
one
part
of
the
mystery
prefigured
in
the
legall
feast
of
atonement
,
which
was
celebrated
upon
the
tenth
day
of
the
moneth
Tisri
.
In
his
sufferings
upon
Mount
Calvary
he
did
fully
accomplish
that
which
was
prefigured
by
the
legall
sacrifices
in
the
day
of
Atonement
,
and
that
which
was
inchoated
by
himselfe
at
the
day
of
his
Baptisme
.
At
his
[
*
](A04168-e29030-b)
*
See
Christs
answer
to
John
.
Baptisme
he
fulfilled
the
mystery
of
the
scape
goate
bearing
these
peoples
sinnes
into
the
wildernesse
,
and
there
vanquished
the
great
Tempter
who
had
first
vanquished
them
and
their
forefathers
.
At
the
feast
of
the
Passeover
in
the
moneth
Abib
he
accomplished
the
mystery
prefigured
by
the
other
goat
,
whose
blood
was
brought
by
the
high
Priest
into
the
Sanctuary
.
Thus
much
we
learne
from
our
Apostle
,
Hebr.
13.10
.
&c.
Wee
have
an
Altar
,
whereof
they
have
no
right
to
eate
,
which
serve
the
Tabernacle
.
For
the
bodies
of
those
beasts
,
whose
blood
is
brought
into
the
Sanctuary
by
the
high
Priest
for
sinne
,
are
burnt
without
the
camp
.
Wherefore
Iesus
2also
,
that
he
might
sanctifie
the
people
with
his
owne
blood
,
suffered
without
the
gate
.
Let
us
goe
forth
therefore
unto
him
without
the
camp
,
bearing
his
reproach
.
The
true
meaning
or
purport
of
this
passage
,
and
the
connexion
of
it
with
the
former
,
the
Reader
shall
finde
more
at
large
in
a
Sermon
to
be
annexed
(
by
Gods
assistance
)
with
others
to
this
present
and
the
former
Treatise
.
All
in
this
place
intended
by
me
,
is
to
satisfie
such
as
will
be
satisfied
,
that
our
Saviours
sufferings
upon
the
crosse
were
a
most
true
and
proper
sacrifice
:
a
sacrifice
fully
satisfactory
for
the
sinnes
of
the
world
:
the
accomplishment
of
all
the
sacrifices
of
the
law
:
the
onely
sacrifice
whereof
the
anniversary
sacrifices
used
in
the
feast
of
atonement
,
were
but
shadows
,
no
true
images
.
Againe
,
that
the
anniversary
sacrifices
of
the
Passeover
which
were
in
the
moneth
Abib
,
and
those
in
the
feast
of
Atonement
were
to
be
joyntly
accomplished
at
one
and
the
same
time
,
to
wit
,
in
the
first
moneth
after
this
peoples
delivery
out
of
Egypt
;
is
implyed
in
the
alteration
of
the
account
upon
their
deliverance
.
For
that
alteration
portendeth
that
in
the
very
same
moneth
,
in
which
they
were
delivered
,
there
should
be
in
after
times
a
more
generall
deliverance
of
Gods
people
,
whose
memory
should
deserve
the
precedency
of
all
feasts
and
solemnities
.
Such
was
that
feast
of
the
Passeover
,
wherein
our
Saviour
suffered
.
2.
As
for
all
the
circumstances
of
place
,
or
time
,
or
the
like
wherein
other
legall
sacrifices
were
offered
;
the
mysteries
prefigured
by
them
could
not
possibly
be
accomplished
in
one
and
the
same
time
,
and
place
by
any
sacrifice
;
not
by
the
sacrifice
of
the
Sonne
of
God
himself
,
though
all-sufficient
for
its
substance
.
For
if
he
should
have
fulfilled
the
sacrifice
of
Atonement
in
the
feast
of
Atonement
,
and
the
sacrifice
of
the
Paschal
lamb
in
the
month
Abib
,
or
in
the
place
where
it
was
offered
;
he
must
have
dyed
oftner
then
once
,
and
in
more
places
then
one
.
For
the
mystery
prefigured
by
the
Paschal
lamb
,
that
was
accomplished
in
due
time
on
the
day
appointed
for
that
sacrifice
.
So
was
the
Altar
whereon
he
was
offered
,
that
is
,
the
crosse
,
the
accomplishment
of
the
figurative
place
whereon
the
first
Paschal
lamb
was
offered
,
and
that
was
the
lintels
or
doore
posts
of
the
Israelites
houses
,
on
which
the
blood
of
the
Paschal
lamb
was
sprinckled
.
But
the
slaughter
of
the
Paschal
lamb
in
the
first
institution
,
was
intra
pomaeria
,
within
the
doores
or
precincts
of
private
families
,
or
within
the
compasse
of
publick
places
of
meetings
.
So
that
in
respect
of
the
place
wherein
the
true
Paschal
lamb
,
and
the
true
lamb
of
God
was
slaine
or
sacrificed
,
there
is
some
disparity
;
yet
a
full
harmony
betweene
the
substance
of
both
sacrifices
,
and
the
circumstances
of
time
wherein
they
were
offered
.
But
this
defect
,
or
rather
this
variation
concerning
the
circumstance
of
place
,
wherein
the
Paschal
Lamb
and
the
Lamb
of
God
,
who
taketh
away
the
sinnes
of
the
world
were
offered
,
is
most
exactly
recompensed
by
the
circumstance
of
place
wherein
the
body
of
the
hee
goat
,
on
which
the
Lords
lot
should
fall
,
and
other
sacrifices
in
the
day
of
Atonement
were
by
a
most
peremptory
law
to
be
consumed
.
And
that
place
was
without
the
camp
,
whilst
the
posterity
of
Iacob
had
no
Temple
or
no
fixt
place
of
worshipping
God
,
but
a
mooveable
Tabernacle
.
Also
the
bullock
for
the
burnt
offering
,
and
the
goat
for
the
sinne
offering
(
whose
blood
was
brought
to
make
a
reconciliation
in
the
holy
place
)
shall
one
carry
out
without
the
hoast
to
be
burnt
in
the
fire
with
their
skins
and
with
their
flesh
,
and
with
their
dung
,
[
*
](A04168-e29140-b)
*
Vide
Chytraeism
in
hoc
caput
.
Lev.
16.27
.
This
is
the
Apostles
meaning
in
the
forecited
place
Hebr.
13.
Iesus
,
also
,
that
he
might
sanctifie
the
people
with
his
owne
blood
,
suffered
without
the
gate
,
that
is
,
without
the
city
,
yet
neare
the
suburbs
of
Jerusalem
,
whose
type
or
figure
was
the
camp
of
the
Israelites
in
the
wildernesse
,
or
at
that
time
wherein
the
Tabernacle
was
moveable
.
For
the
Tabernacle
was
but
a
model
or
paterne
of
the
Temple
in
Jerusalem
,
as
the
camp
of
the
Israëlites
in
the
wildernesse
was
of
Jerusalem
it self
.
3.
And
however
their
GOD
,
and
supreme
Lawgiver
did
by
a
peremptory
law
enjoyne
his
people
,
that
no
manner
of
bloody
sacrifice
should
be
offered
,
or
at
least
no
publick
solemne
feast
be
celebrated
save
only
in
Jerusalem
,
after
the
Ark
was
brought
into
it
and
placed
in
the
Temple
:
Yet
the
circumstance
of
the
place
,
wherein
our
Saviour
was
sacrificed
,
was
exactly
foreshadowed
by
the
place
wherein
the
anniversary
sacrifices
in
the
feast
of
Atonement
during
the
time
of
this
peoples
progresse
in
the
wildernesse
or
moveable
Tabernacle
,
were
offered
,
and
that
was
without
the
camp
,
or
trenches
of
that
great
Congregation
.
4
,
The
summe
of
all
the
forementioned
prefigurations
or
predictions
,
whether
of
our
Saviours
offering
up
of
himself
according
to
his
Fathers
will
and
appointment
,
or
of
the
times
,
and
places
wherein
he
was
offered
;
is
this
,
that
this
his
offering
up
of
himself
was
a
true
and
proper
sacrifice
;
a
more
full
satisfaction
for
all
the
sinnes
or
tranagressions
of
men
against
the
morall
law
of
God
,
then
the
sacrifices
in
the
feast
of
atonement
or
the
Passeover
or
other
anniversary
solemnities
,
were
for
sins
whether
of
omission
or
commission
meerely
against
the
law
of
ceremonies
.
This
is
most
divinely
exprest
by
our
Apostle
Hebr.
9.13
.
CHAP.
XXXIII
.
At
what
houre
of
the
day
our
Saviour
was
crucified
,
at
what
houre
taken
down
from
the
crosse
,
and
of
the
mysteries
ensuing
his
death
.
1
ABout
the
time
of
the
yeare
,
as
in
what
moneth
,
and
in
what
day
of
the
moneth
,
the
Lamb
of
God
was
offered
or
did
offer
up
himself
in
bloody
sacrifice
,
there
is
no
question
of
moment
,
or
none
at
least
which
may
not
easily
be
resolved
.
But
as
concerning
the
time
of
the
day
,
or
hour
wherein
hee
was
offered
,
there
is
more
then
variety
of
opinions
amongst
the
learned
:
some
apparance
of
contradiction
betweene
two
,
over
whom
were
they
now
alive
,
no
authority
now
on
earth
could
have
any
power
either
of
arbitration
or
jurisdiction
.
It
was
the
third
houre
(
saith
S.
Mark
,
)
and
they
crucified
him
,
&c.
15.25
.
designing
the
time
after
he
was
brought
to
Golgotha
,
and
refused
to
taste
of
the
wine
mingled
with
myrrhe
;
Whereas
S.
Iohn
speaking
of
the
time
a
little
before
Pilat
gave
sentence
,
saith
,
It
was
the
preparation
of
the
Sabbath
,
and
about
the
sixth
houre
.
Iohn
19.14
.
That
the
various
relations
of
these
two
Evangelists
(
if
we
take
them
as
they
are
extant
in
most
copies
)
should
be
reconciled
,
there
is
a
necessity
.
And
if
either
of
their
owne
writings
were
to
be
corrected
by
the
other
;
S.
Iohns
Gospel
(
as
Maldonat
well
observeth
)
were
to
be
corrected
by
S.
Marks
.
For
S.
Marks
assertion
is
punctuall
and
precise
,
and
betweene
the
ancient
Manuscripts
and
moderne
exemplifications
of
his
Gospel
,
there
is
no
variation
:
but
in
S.
Iohns
there
are
.
For
in
some
copies
yet
extant
,
and
in
some
which
Nonnus
in
his
Poeticall
paraphrast
did
follow
,
there
is
expresse
mention
of
the
third
houre
,
not
of
the
sixth
.
Whence
it
is
probably
conjectured
by
some
,
that
the
sixth
houre
was
inserted
by
the
Transcribers
of
S.
Iohns
Gospel
for
the
third
,
upon
a
mistake
of
the
figures
or
numericall
characters
;
the
numericall
character
of
the
sixth
houre
being
not
much
unlike
the
numericall
character
of
the
third
houre
.
And
yet
it
cannot
be
denied
that
in
some
ancient
Manuscripts
of
the
Greek
Testament
now
extant
,
the
numbers
of
houres
or
dayes
or
yeares
are
exprest
in
entire
words
,
not
in
figures
or
numericall
characters
.
But
whether
this
manner
of
expressing
numbers
was
usuall
ab
initio
,
or
in
the
times
when
S.
Iohn
wrote
,
or
used
at
all
by
him
,
is
not
so
cleare
.
For
severall
ages
or
revolutions
of
times
have
their
severall
manners
of
expressions
,
specially
for
quoting
of
Scriptures
or
deciphering
of
numbers
.
And
sometimes
later
ages
agree
better
in
this
point
with
the
most
ancient
,
then
middle
ages
doe
.
The
determination
of
this
particular
,
as
whether
in
S.
Iohns
time
,
numbers
were
exprest
at
large
,
or
in
figures
,
I
referre
to
professed
Antiquaries
.
2.
But
admitting
that
S.
Iohn
did
write
expresly
,
about
the
sixth
houre
(
not
in
figures
:
)
Many
learned
men
of
severall
Churches
and
Religions
,
have
wittily
attempted
to
salve
the
appearance
of
contradiction
betwixt
him
and
St.
Mark
,
by
reducing
the
manner
of
measuring
the
day
unto
the
scale
or
manner
of
measuring
the
night
,
which
they
divide
into
foure
parts
or
watches
,
every
watch
containing
three
houres
according
to
the
Sun-diall
;
So
as
the
first
great
houre
answerable
to
the
watch
by
night
,
did
begin
at
six
in
the
morning
,
and
continue
till
nine
which
with
them
was
called
the
third
houre
;
and
this
third
houre
answerable
to
the
second
watch
of
the
night
containing
likewise
three
diurnall
houres
,
did
continue
untill
the
mid-day
,
or
twelve
of
the
clock
,
at
which
time
their
sixth
houre
did
commence
,
and
continue
til
their
ninth
houre
,
which
is
our
three
a
clock
in
the
afternoone
,
at
which
time
it
is
without
question
that
our
Saviour
did
yeeld
up
the
Ghost
.
So
that
when
S.
Mark
saith
,
our
Saviour
was
crucified
at
the
third
houre
,
that
is
,
about
nine
a
clock
in
the
forenoone
,
and
before
twelve
,
which
was
the
sixth
houre
;
and
when
S.
Iohn
saith
hee
was
sentenced
to
death
by
Pilat
about
the
sixth
houre
:
wee
must
take
his
meaning
to
bee
thus
,
that
hee
was
so
sentenced
,
as
long
before
the
sixth
houre
,
which
is
our
twelve
a
clock
,
as
after
the
third
houre
,
which
is
our
nine
.
So
that
the
precise
time
of
his
crucifying
should
bee
about
half
an
houre
after
ten
of
the
clock
.
For
if
wee
admit
or
allow
the
former
scale
of
dividing
the
day
into
the
first
,
third
,
sixth
,
and
ninth
houre
,
it
might
as
truely
bee
said
,
our
Saviour
was
crucified
about
the
sixth
houre
,
as
about
the
third
houre
,
if
hee
were
crucified
at
half
an
houre
after
ten
.
For
so
some
Collegiat
statutes
which
enjoine
the
shutting
of
their
gates
at
eight
in
Winter
,
and
nine
in
Summer
,
and
opening
them
about
six
in
Winter
,
and
five
in
Summer
;
have
beene
by
legall
and
authorized
construction
adjudged
to
bee
rightly
observed
,
so
they
were
shut
within
half
an
houre
after
eight
in
Winter
,
or
half
an
houre
after
nine
in
Summer
:
or
opened
half
an
houre
after
six
in
Winter
,
and
half
an
houre
after
five
in
Summer
.
So
that
such
as
approve
the
former
reconciliation
of
S.
Mark
and
S.
Iohn
,
did
very
cautelously
pitch
upon
the
point
of
time
mentioned
,
that
is
,
half
an
houre
after
ten
in
the
morning
for
the
crucifying
of
our
Saviour
,
or
for
the
point
of
time
wherein
Pilat
did
sentence
him
to
death
.
For
this
was
the
just
middle
point
betweene
the
third
houre
,
and
the
sixth
houre
,
and
did
equally
referre
to
both
.
This
reconciliation
of
the
two
Evangelists
,
would
have
better
satisfied
me
,
if
the
Authors
or
followers
of
it
had
not
attempted
to
have
given
a
reason
for
it
,
which
I
can
no
way
approve
,
but
rather
suspect
the
opinion
it self
for
the
improbabilitie
of
the
reason
alledged
by
them
.
3.
The
reason
which
Maldonat
(
a
man
free
enough
to
admit
misnomers
or
mistakes
in
Transcribers
of
the
Gospel
)
alledgeth
for
his
opinion
[
that
our
Saviour
was
not
crucified
precisely
at
the
third
houre
]
(
as
S.
Mark
saith
;
)
is
because
in
his
judgement
so
many
businesses
or
debatements
as
did
interpose
in
that
morning
,
wherein
our
Saviour
was
sentenced
unto
the
death
of
the
Crosse
,
could
not
be
dispatched
before
the
third
houre
,
that
is
nine
a
clock
in
the
forenoone
.
But
in
my
opinion
(
which
I
submit
to
better
judgements
)
more
businesses
by
many
then
the
Evangelists
relate
,
might
have
beene
determined
according
to
the
course
of
civill
Justice
(
especially
before
such
as
examine
them
summariè
&
de
plano
)
within
lesse
time
then
S.
Mark
and
the
other
Evangelists
allot
to
the
examination
,
arraignment
,
and
adjudication
of
our
Saviour
to
the
death
of
the
Crosse
.
Vt
primum
exortus
est
dies
,
Assoone
as
it
was
day
(
saith
S.
Luke
)
the
Elders
of
the
people
,
and
the
chief
Priests
and
Scribes
came
together
,
and
led
him
to
their
Councel
,
&c.
Luk.
22.66
.
The
time
then
of
their
Assembly
to
examine
him
(
albeit
wee
account
the
beginning
of
the
day
onely
from
the
Sunne-rising
not
from
the
dawning
)
was
at
six
a
clock
in
the
morning
,
(
if
not
before
.
)
And
after
they
had
examined
him
,
the
whole
multitude
of
them
arose
,
and
led
him
unto
Pilat
and
begun
to
accuse
him
,
Luk.
23.3
.
And
this
in
all
probability
was
before
their
second
houre
,
or
seven
a
clock
with
us
in
the
morning
.
Now
the
time
of
our
Saviours
circuiting
from
Pilat
to
Herod
,
and
back
againe
,
and
all
the
debatements
betwixt
Pilat
and
the
Jews
,
which
are
related
by
the
Evangelists
,
could
not
in
that
tumultuous
Congregation
take
up
more
time
then
an
houre
and
an
half
.
So
that
our
Saviour
might
not
onely
bee
sentenced
to
death
by
Pilat
(
as
S.
Iohn
relates
)
but
actually
crucified
,
or
lifted
up
upon
the
Crosse
precisely
and
punctually
at
the
third
houre
,
as
S.
Marks
words
import
.
4.
If
we
thus
reconcile
S
Iohn
,
(
or
rather
the
Transcribers
of
his
Gospel
)
unto
S.
Mark
,
and
his
Gospel
,
as
in
all
copies
now
it
is
extant
;
the
harmony
between
the
type
and
the
antitype
,
or
the
proportion
between
the
picture
and
the
live
substance
represented
by
it
,
will
be
most
exact
.
For
,
we
are
to
consider
that
the
Sonne
of
God
by
the
sacrifice
of
himself
once
for
all
,
was
to
accomplish
not
onely
the
anniversary
sacrifices
of
atonement
of
the
Passeover
,
&c.
but
the
continuall
daily
morning
and
evening
sacrifices
.
The
houre
allotted
for
the
morning
sacrifice
was
the
third
houre
,
or
nine
a
clock
in
the
forenoone
;
the
houre
appointed
,
and
accustomed
for
the
evening
sacrifice
,
was
the
ninth
houre
,
or
three
a
clock
in
the
afternoone
:
and
at
this
houre
(
as
the
Evangelists
joyntly
record
)
our
Lord
Redeemer
did
accomplish
his
sacrifice
.
Iesus
(
saith
S.
Matthew
)
when
he
had
cryed
againe
with
a
loud
voice
(
and
that
was
about
the
ninth
houre
)
gave
up
the
ghost
.
Et
ecce
aulaeum
Templi
fissum
est
,
and
behold
the
vaile
of
the
Temple
was
rent
in
twaine
from
the
top
to
the
bottome
.
27.46
,
50
,
51.
One
speciall
importance
of
the
word
Ecce
in
this
place
as
in
many
others
,
is
the
present
exhibition
of
that
which
was
promised
or
portended
.
The
mystery
foreshadowed
or
portended
by
the
anniversary
sacrifices
of
the
Paschal
Lamb
,
by
the
daily
morning
and
evening
sacrifices
,
by
those
sacrifices
of
the
Atonement
whose
blood
was
brought
by
the
high
Priest
unto
the
Sanctuary
;
was
in
brief
this
,
that
all
these
rites
or
solemnities
should
expire
upon
the
death
or
sacrifice
of
the
true
Lamb
of
God
:
and
thus
much
,
and
more
is
sealed
unto
us
by
that
speech
of
our
Saviour
a
little
before
his
death
,
Consummatum
est
,
All
is
finished
,
Iohn
19.30
.
Now
the
rending
of
the
vaile
immediately
after
our
Saviour
had
commended
his
Spirit
into
his
Fathers
hands
,
did
betoken
that
now
,
and
not
before
,
the
entrance
or
passage
into
that
most
holy
place
,
which
was
prefigured
by
the
materiall
Sanctum
Sanctorum
,
was
set
open
not
to
Priests
onely
,
but
to
all
true
beleevers
:
That
the
coelestiall
Sanctuary
(
whether
that
be
coelum
empyr
aeum
the
seat
of
our
future
blisse
,
or
some
other
place
)
was
now
instantly
to
be
hallowed
,
or
consecrated
by
the
blood
of
the
high
Priest
himself
,
as
the
terrene
Tabernacle
or
Sanctuary
was
by
the
legal
high
Priest
with
the
blood
of
bullocks
or
goats
,
&c.
5.
Whithersoever
the
soule
of
this
our
high
Priest
went
that
day
,
wherein
he
offered
the
sacrifice
of
himself
,
(
as
whether
into
the
nethermost
hell
,
or
into
the
place
where
the
soules
of
the
righteous
men
did
rest
,
)
there
is
or
should
be
no
question
among
good
Christians
but
that
he
was
that
evening
in
Paradise
.
For
,
so
had
he
promised
unto
the
penitent
Malefactor
who
was
crucified
with
him
,
with
an
asseveration
equivalent
to
an
oath
,
Amen
dico
tibi
,
hodie
mecum
eris
in
paradiso
,
Verily
I
say
unto
thee
,
this
day
thou
shalt
be
with
me
in
Paradise
.
As
for
those
sophisticall
Novelists
(
to
say
no
worse
)
who
thus
mispoint
the
words
of
his
promise
,
Amen
dico
tibi
hodie
,
mecum
eris
in
Paradiso
,
Verily
I
say
unto
thee
this
day
,
thou
shalt
be
with
me
in
Paradise
,
to
wit
,
sometimes
hereafter
,
as
at
the
generall
resurrection
of
the
just
(
though
not
this
very
day
,
)
they
declare
themselves
to
be
in
this
particular
as
in
most
others
,
more
unfit
to
interpret
sacred
Oracles
,
then
Apes
to
be
principall
Actors
in
stately
dolefull
Tragedies
.
For
our
Lord
and
Saviour
did
most
graciously
grant
this
poore
soule
more
then
he
durst
petition
for
;
and
with
better
expedition
,
then
he
could
hope
for
,
to
wit
,
a
present
estate
of
blessednesse
,
whereas
he
requested
onely
to
be
remembred
with
some
mercy
or
favour
without
indenting
any
point
of
time
(
after
our
Saviour
had
entred
into
his
Kingdome
.
)
And
his
entrance
into
that
Kingdome
was
not
upon
the
same
day
wherein
he
suffered
,
nor
within
forty
dayes
after
.
The
Kingdom
of
heaven
was
not
set
open
to
any
beleevers
,
not
to
Abraham
himself
upon
our
Saviours
passion
or
resurrection
,
whether
that
Kingdome
import
the
same
place
wherein
Abraham
before
that
time
was
or
some
other
.
For
it
is
one
thing
to
say
that
the
soules
of
righteous
men
deceased
were
in
heaven
before
our
Saviour
ascended
thither
:
another
to
say
they
were
in
the
Kingdome
of
heaven
,
or
Citizens
of
that
Kingdome
,
which
upon
the
day
of
our
Saviours
victory
over
death
was
not
erected
.
And
he
who
denyeth
the
souls
of
the
Patriarchs
to
be
partakers
of
the
Kingdome
of
heaven
before
our
Saviours
death
,
cannot
be
concluded
to
grant
that
they
were
either
in
Limbo
or
in
any
other
region
under
the
earth
,
or
under
the
stars
.
6.
But
to
waive
further
dispute
about
this
point
for
the
present
:
Our
Saviours
soule
upon
the
same
day
wherein
he
dyed
,
was
in
paradise
:
and
so
was
the
soule
of
the
penitent
Malefactor
,
yet
not
at
the
same
instant
(
perhaps
not
within
the
compasse
of
the
same
houre
wherein
our
Saviours
soule
went
thither
)
in
what
region
soever
whether
of
heaven
or
earth
this
paradise
was
seated
.
For
it
is
evident
out
of
the
Evangelicall
histories
,
that
our
Saviour
did
surrender
his
soule
into
his
fathers
hand
before
either
of
them
who
were
crucified
with
him
,
did
expire
.
For
as
was
before
recited
out
of
S.
Matthew
27.50
.
immediatly
upon
the
ninth
houre
our
Saviour
yeelded
up
the
Ghost
.
This
testimony
alone
,
or
this
at
least
with
the
like
,
Mark
15.37
.
had
been
sufficient
to
prove
the
Article
of
our
Saviours
death
.
But
for
the
more
full
satisfaction
of
all
posterity
as
well
of
Jews
as
of
Gentiles
,
God
would
have
the
death
of
his
onely
Sonne
to
be
remarkably
recorded
,
by
the
solemn
testimony
of
the
Roman
Centurion
taken
upon
examination
before
Pilat
:
And
now
when
the
even
was
come
(
that
,
I
take
it
,
was
betwixt
five
and
six
of
the
clock
:
)
because
it
was
the
preparation
,
that
is
,
the
day
before
the
Sabbath
;
Joseph
of
Arimathea
an
honourable
Counsailer
,
who
also
waited
for
the
Kingdome
of
God
,
came
and
went
in
boldly
to
Pilat
,
and
craved
the
body
of
JESUS
.
And
Pilat
marvailed
if
he
were
already
dead
,
and
calling
unto
him
the
Centurion
,
he
asked
him
,
whether
he
had
been
any
while
dead
.
And
when
he
knew
it
of
the
Centurion
,
he
gave
the
body
to
Joseph
.
Mark
15.42
,
43
,
&c.
That
our
Saviour
died
before
the
other
which
were
crucified
with
him
,
is
more
apparant
from
the
parallel
testimony
of
S.
Iohn
,
19.31
,
32
,
&c.
The
Iews
therefore
,
because
it
was
the
preparation
,
that
the
bodies
should
not
remain
upon
the
crosse
on
the
Sabbath
day
,
(
for
that
Sabbath
day
was
an
high
day
:
)
besought
Pilat
that
their
legs
might
be
broken
,
and
that
they
might
be
taken
away
.
Then
came
the
Souldiers
and
brake
the
legs
of
the
first
,
and
of
the
other
which
was
crucifyed
with
him
.
But
when
they
came
to
JESUS
and
saw
that
he
was
dead
already
,
they
brake
not
his
legs
.
7.
And
thus
we
may
observe
that
aswell
the
malignant
Jews
,
as
Christs
Disciples
of
the
Jewish
Nation
,
and
the
Roman
Souldiers
,
though
unwittingly
did
strangely
combine
for
the
accomplishment
of
divers
prophecies
or
prefigurations
concerning
the
death
of
the
Sonne
of
God
.
Had
hee
not
died
before
the
other
two
which
were
crucified
with
him
,
his
legs
had
been
broken
with
theirs
,
and
his
body
had
not
been
interr'd
before
the
setting
of
the
Sunne
,
as
is
probable
from
Pilats
demand
to
the
Centurion
[
whether
he
had
been
any
while
dead
]
before
he
would
give
Ioseph
leave
to
bury
his
body
.
Now
if
his
body
had
not
been
interr'd
before
the
Sun-set
,
or
at
least
before
the
starrs
appeared
,
the
mystery
prefigured
by
the
imprisonment
of
Ionas
three
dayes
and
three
nights
in
the
belly
of
the
whale
could
not
by
any
Synecdoche
have
been
exactly
fulfilled
by
his
blessed
rest
in
the
grave
:
but
of
this
hereafter
,
Again
,
if
the
breaking
of
his
legs
had
not
been
prevented
by
his
dying
before
the
other
two
which
were
crucifyed
with
him
;
the
harmony
betwixt
the
manner
of
his
death
,
and
the
death
of
the
Paschal
Lamb
could
not
have
been
so
exact
:
for
no
bone
of
it
was
to
be
broken
,
Exodus
12.46
.
Numb.
9.12
,
Nor
should
that
which
David
spake
of
himself
,
(
but
of
himself
as
he
was
the
type
of
Christ
)
when
he
was
in
some
perill
of
breaking
his
leggs
or
armes
,
or
some
better
joynts
,
have
found
its
accomplishment
in
the
circumstance
of
our
Saviours
death
.
These
things
were
done
(
saith
S.
Iohn
)
that
the
Scripture
might
be
fulfilled
,
A
bone
of
him
shall
not
be
broken
.
Iohn
19.36
.
This
allegation
of
S.
Iohn
(
if
my
observation
faile
not
)
referrs
as
literally
and
properly
to
that
saying
of
David
,
Psal.
34.20
.
(
when
he
was
driven
by
Saul
into
the
cave
of
Adullam
)
as
unto
the
rite
of
the
Paschal
Lamb
before
cited
,
He
keepeth
all
his
bones
,
not
one
of
them
is
broken
.
This
was
not
a
meere
historicall
narration
,
but
a
speech
typically
propheticall
,
that
is
,
first
verifyed
of
David
,
and
afterwards
to
be
more
exactly
accomplished
in
the
Son
of
David
.
Of
the
same
rank
was
that
which
followeth
,
Evill
shall
stay
the
wicked
,
and
they
that
hate
the
righteous
shall
be
desolate
.
The
Lord
redeemeth
the
soule
of
his
Servants
,
and
none
of
them
that
trust
in
him
,
shall
be
desolate
.
verse
21
,
22.
The
truth
of
this
observation
was
never
so
punctually
proved
,
or
exemplifyed
as
in
the
death
of
the
two
Malefactors
which
were
crucifyed
with
our
Saviour
.
Though
neither
of
them
had
any
interest
in
the
former
promise
[
He
keepeth
all
his
bones
,
not
one
of
them
is
broken
;
]
yet
the
soule
of
the
one
who
trusted
in
the
Lord
,
was
instantly
redeemed
,
and
taken
up
into
Paradise
by
him
:
the
soule
of
the
other
which
did
hate
and
revile
him
,
was
(
to
say
no
worse
)
left
desolate
.
8.
Again
,
the
law
concerning
the
taking
down
of
such
as
were
hanged
on
a
tree
(
though
not
strangled
,
)
before
the
night
went
over
them
;
had
not
been
accomplished
in
our
Saviour
,
unlesse
the
day
wherein
he
dyed
had
been
the
preparation
to
the
great
Sabbath
.
For
it
was
not
the
zeale
of
the
Jews
unto
the
due
observation
of
this
law
,
but
feare
of
polluting
this
great
Sabbath
which
mooved
them
to
become
petitioners
unto
Pilat
,
that
the
bodies
of
all
that
were
then
crucifyed
might
be
taken
downe
,
and
carryed
away
before
the
beginning
of
the
Sabbath
,
which
was
in
the
twilight
following
.
The
law
which
out
of
this
feare
they
occasioned
to
be
observed
and
fulfilled
,
is
extant
,
Deuteron.
21.22
,
23.
And
if
a
man
have
committed
a
sinne
worthy
of
death
,
and
be
be
to
be
put
to
death
,
and
thou
hang
him
on
a
tree
:
his
body
shall
not
remaine
upon
the
tree
,
but
thou
shalt
in
any
wise
bury
him
that
day
:
for
he
that
is
hanged
is
accursed
of
God
:
that
thy
land
be
not
defiled
,
which
the
Lord
thy
God
giveth
thee
for
an
inheritance
.
That
this
law
had
a
speciall
reference
or
pre-aspect
unto
our
Saviours
death
upon
the
crosse
,
S.
Paul
hath
taught
us
,
Galat.
3.13
.
Christ
hath
redeemed
us
from
the
curse
of
the
law
,
being
made
a
curse
for
us
:
for
it
is
written
,
Cursed
is
every
one
that
hangeth
on
a
tree
.
Lastly
,
however
the
Centurion
and
the
Souldiers
apprehended
no
necessity
of
breaking
our
Saviours
legs
,
as
being
perswaded
that
he
had
been
a
good
while
dead
,
and
fit
to
be
buryed
:
Yet
one
of
them
to
make
all
(
as
we
say
)
sure
,
pierced
his
side
while
he
was
yet
hanging
upon
the
crosse
,
with
a
speare
,
striking
him
(
as
by
the
posture
of
his
body
is
probable
)
under
the
short
ribbs
through
his
very
heart
:
otherwise
he
might
have
broken
one
,
or
more
of
his
bones
.
And
this
,
as
S.
Iohn
instructs
us
,
was
done
that
another
Scripture
might
be
fulfilled
,
And
they
shall
look
on
him
whom
they
have
pierced
,
Iohn
19.37
.
The
prophecy
which
by
this
accident
was
exactly
fulfilled
,
we
have
Zachar.
12.8
,
9
,
&c.
In
that
day
shall
the
Lord
defend
the
Inhabitants
of
Ierusalem
,
and
he
that
is
feeble
among
them
at
that
day
shall
be
as
David
;
and
the
house
of
David
shall
be
as
God
,
as
the
Angell
of
the
Lord
before
them
.
And
it
shall
come
to
passe
in
that
day
,
that
I
will
seek
to
destroy
all
the
Nations
that
come
against
Ierusalem
.
And
I
will
poure
upon
the
house
of
David
,
and
upon
the
Inhabitants
of
Ierusalem
,
the
Spirit
of
Grace
and
supplications
;
and
they
shall
look
upon
me
whom
they
have
pierced
,
and
they
shall
mourn
for
him
as
one
mourneth
for
his
onely
sonne
,
&c.
9.
This
sacred
passage
lieth
punctually
under
that
line
or
rule
for
interpreting
sacred
oracles
,
which
in
these
commentaries
hath
been
oft
heretofore
mentioned
:
that
is
,
it
is
a
passage
which
cannot
be
literally
verifyed
of
any
person
besides
God
himself
,
nor
could
it
have
been
fulfilled
in
God
himself
otherwise
,
then
as
he
was
incarnate
,
made
subject
to
death
,
and
violent
percussion
after
death
.
But
whether
this
passage
either
according
to
the
literall
sense
of
the
Prophet
,
or
to
the
intention
of
S.
Iohn
in
avouching
the
fulfilling
of
it
,
amount
to
any
more
then
hath
been
said
,
or
(
in
particular
)
to
inferre
[
that
reall
communication
of
properties
between
the
divine
and
humane
nature
of
Christ
,
]
which
some
of
the
most
learned
in
the
Lutheran
Church
would
from
this
place
(
in
speciall
)
presse
upon
us
;
is
a
disquisition
more
proper
to
the
Article
of
the
holy
Catholique
Church
,
then
to
this
Treatise
of
the
Humiliation
of
the
Sonne
of
God
.
That
humiliation
(
as
I
conceive
)
did
expire
with
his
death
;
or
at
least
when
he
was
taken
downe
from
the
crosse
after
his
sacred
sides
had
been
so
pierced
,
as
S.
Iohn
relates
by
that
rude
Roman
Souldier
,
whose
name
by
unwritten
tradition
was
Longius
,
but
a
name
(
as
I
suppose
)
mistaken
for
the
weapon
wherewith
he
pierced
him
,
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.